Erasmus: Libri Antibarbarorum

[35,2] Miram quandam esse naturae uim atque g-energeian uel hinc colligo, Sapide charissime, quod cum me puero prorsus exularent ludis literariis bonae literae, cum deessent librorum ac praeceptorum subsidia, cum nullus honos adderet ingenio calcar imo cum passim omnes ab his studiis deterrerent et ad alia compellerent, me tamen non iudicium, quod mihi tum per aetatem esse non poterat, sed naturae sensus quidam ad Musarum sacra uelut afflatum rapiebat.

[35,2] I infer, dearest Sapidus, even from this, that there is a wondrous kind of force and energy of nature: that when I was a boy—since in the literary schools the good letters were utterly in exile, since the aids of books and of preceptors were lacking, since no honor added a spur to talent, nay rather, since everywhere all were deterring from these studies and compelling toward others—yet me, not judgment (which at that time, by reason of my age, I could not have), but a certain sense of nature, as if by afflatus, was snatching away to the sacred rites of the Muses.

[35,3] Inuisos habebam quoscunque noueram humanioribus studiis infensos.

[35,3] I regarded as hateful whomever I knew to be hostile to the humaner studies.

[35,4] Adamabam quos eadem delectabant, qui in his aliquid opinionis sibi parassent, eos ceu numina quaedam uenerabar ac suspiciebam.

[35,4] I was enamored of those whom the same things delighted, who had procured for themselves some opinion (reputation) in these matters; them, as if certain divinities, I venerated and looked up to.

[35,5] Huius animi ne senem quidem adhuc poenitet.

[35,5] I do not even now, as an old man, regret this disposition.

[35,6] Non quod aliorum studia damnem, quae mihi non perinde placuerunt, sed quod intelligam quam frigida, manca caecaque sit eruditio, si quis Musarum detrahat praesidia.

[35,6] Not that I condemn the studies of others, which did not please me in like measure, but that I understand how cold, maimed, and blind erudition is, if one strips away the safeguards of the Muses.

[35,7] Caeterum dictu pudendum quam hanc longe optimam doctrinae portionem stolide contemnant quidam poetriam appellantes, quicquid ad uetustam ac politiorem literaturam pertinet.

[35,7] But, shameful to say, how stupidly certain men despise this by-far-best portion of doctrine, calling it “poetry,” whatever pertains to ancient and more polished literature.

[35,8] Hi cum mihi puero satis odiose facesserent negocium meque a meis amoribus depellerent, institueram ulcisci me calamo, sic tamen, ut nullius nomen perstringerem.

[35,8] These men, when I was a boy, quite odiously were causing me trouble and were driving me away from my loves; I had resolved to avenge myself with the pen—yet in such a way that I would touch upon no one’s name.

[35,9] Nondum annum uigesimum attigeram, cum hoc operis sum aggressus.

[35,9] I had not yet reached my twentieth year, when I set about this work.

[35,10] Pauculis deinde post annis uisum est idem argumentum in dialogum retexere, quo lectio minus haberet taedii.

[35,10] After a few years then, it seemed good to reweave the same argument into a dialogue, so that the reading might have less tedium.

[36,11] Operis summum in quatuor libros digesseram.

[36,11] I had digested the sum of the work into four books.

[36,12] Primus refellebat ea, quae quidam, uel superstitiosi uel hypocritae religionis uerius quam religiosi, solent nobis in os iacere.

[36,12] The first refuted those things which certain persons, either superstitious, or, more truly, hypocrites of religion rather than religious, are accustomed to hurl into our face.

[36,13] Secundus subornata persona, qualis est apud Platonem Glauco, summis eloquentiae uiribus uituperabat eloquentiam totamque rhetorices panopliam ex intimis illius armariis petitam in ipsam rhetoricen expediebat adeo, ut felicis memoriae Ioannes Coletus simulatque librum eum legisset, serio mihi dixerit in familiari colloquio: plane liber tuus mihi persuasit neglectum eloquentiae.

[36,13] The second, with a suborned persona, such as Glauco is with Plato, with the highest forces of eloquence vituperated eloquence, and the whole panoply of rhetoric, fetched from its inmost cupboards, he deployed against rhetoric itself to such a degree that John Colet of happy memory, as soon as he had read that book, said to me in earnest in familiar colloquy: plainly your book has persuaded me to neglect eloquence.

[36,14] Cumque monerem, suspenderet sententiam, donec audiret eloquentiae patrocinantem, negabat a me posse dilui, quae intendissem.

[36,14] And when I advised that he suspend his judgment until he should hear one advocating for eloquence, he denied that what I had alleged could be dissolved—refuted—by me.

[36,15] Tertius refellebat secundi uoluminis argumenta, uerum id nondum absolueram.

[36,15] The third was refuting the arguments of the second volume, but I had not yet completed it.

[36,16] Quartus agebat separatim causam poetices mihi puero tenere adamatae.

[36,16] The fourth was advocating separately the cause of poetics, dearly beloved by me as a boy.

[36,17] Hunc nondum digesseram, sylua tantum ingens erat congesta operi futuro.

[36,17] This one I had not yet digested; only an immense sylva of materials had been heaped up for the future work.

[36,18] Primum librum locupletaram Bononiae iam meditans aeditionem.

[36,18] I had enriched the first book, already meditating the edition at Bologna.

[36,19] Secundum emendaram relicturus Italiam, deposui apud Ricardum Pacaeum uirum omni uirtutum et ornamentorum genere cumulatum.

[36,19] The second I had corrected, being about to leave Italy, I deposited with Richard Pace, a man laden with every kind of virtues and ornaments.

[36,20] Apud hunc uterque periit eorum uidelicet culpa, quorum fidem uir syncerissimus e suis moribus aestimabat.

[36,20] With this man both perished, evidently through the fault of those whose fidelity the most sincere man was estimating from his own morals.

[36,21] Prioris libri iactura me sane leuiter mouit, quod nimium resiperet ingenium puerile.

[36,21] The loss of the former book indeed moved me only lightly, because the genius savored too much of the puerile.

[36,22] Et in hunc crassissima quaeque congesseram.

[36,22] And into this I had piled up all the most crass things.

[36,23] Caeteros malebam superesse, sed aliter uisum est fucis istis, qui cum ipsi nihil praeclari moliantur, insidiantur alienis laboribus.

[36,23] I preferred the rest to survive, but it seemed otherwise to those drones, who, although they themselves undertake nothing illustrious, lie in ambush for others’ labors.

[36,24] Louanium ubi commigrassem, comperi primum librum, ut olim a me scriptes erat, latius esse sparsum, quam ut premi posset.

[36,24] When I had moved to Louvain, I discovered that the first book, as it had once been written by me, had been spread more widely than that it could be suppressed.

[36,25] Parum enim abfuerat, quin iam euulgatus fuerit a quibusdam, qui sedulo magis quam prudenter fauent Erasmo.

[36,25] For it had all but already been divulged by certain persons, who favor Erasmus more sedulously than prudently.

[36,26] Id nequando fieret, ipse recognitum librum typographis commisi, cum alioqui perpetuo suppressum maluissem, praesertim cum hac de re prodiderit opus eruditum, acutum et expolitum Hermannus Buschius, cui titulum fecit, Vallum humanitatis.

[36,26] Lest that should ever happen, I myself entrusted the revised book to the typographers, although otherwise I would have preferred it to be perpetually suppressed, especially since on this matter Hermannus Buschius has published an erudite, acute, and polished work, to which he gave the title, the Rampart of Humanity.

[37,27] Sed tamen a nobis utcunque recognitum exire malui, quam sic ut erat descriptus nempe deprauatissime.

[37,27] But nevertheless I preferred that it issue, somehow revised by us, rather than thus as it had been transcribed—namely, most corruptly.

[37,28] Addetur secundus, si licebit nancisci.

[37,28] A second will be added, if it shall be permitted to obtain it.

[37,29] Reliquum operis addetur e pectore nostro, nisi penes quos lateant nostri commentarioli, maluerint esse boni uiri, quam alienarum uigiliarum furunculi.

[37,29] The remainder of the work will be added from our breast, unless those with whom our little commentaries lie hidden should prefer to be good men rather than petty pilferers of others’ vigils.

[37,30] Quibus haec pars, quae totius operis deterrima est, non omnino displicet, aduigilent, ut caetera quoque peruestigentur.

[37,30] For those to whom this part, which is the worst of the whole work, does not altogether displease, let them be vigilant, so that the rest also may be thoroughly investigated.

[37,31] Eo libentius dabimus et alia quae nobis adhuc in schedis sunt indolata, uelut opus de conscribendis epistolis.

[37,31] So much the more willingly we will also give other things which are still unpolished for us in draft-sheets, such as a work on composing epistles.

[37,32] Interim tibi dicabitur hoc fragmentum, eruditissime Sapide, qui tuae ciuitatis iuuentutem non minus diligenter instituis bonis moribus, quam bonis literis.

[37,32] Meanwhile this fragment will be dedicated to you, most erudite Sapidus, who instruct the youth of your city no less diligently in good morals than in good letters.

[37,33] Constanter perge quod coepisti, neque conquiescito, donec omnem barbariem pro tua uirili e Germania nostra profligaris.

[37,33] Steadfastly proceed with what you have begun, and do not rest, until, to the measure of your manly power, you have routed all barbarism from our Germany.

[37,34] Satis diu nos ipsos ignorauimus pene pro beluis habiti iis, qui sibi nihil non tribuunt.

[37,34] Long enough we have been ignorant of ourselves, almost accounted as beasts by those who attribute nothing not to themselves.

[37,35] Bene uale.

[37,35] Farewell.

[37,36] Louanii.

[37,36] At Louvain.

[38,37] ANTIBARBARORUM LIBER PRIMUS AUTORE D- ERASMO ROTERODAMO.

[38,37] ANTI-BARBARIANS BOOK 1 BY D- ERASMUS OF ROTTERDAM.

[38,38] Cum adolescens, pestilentiae quae tum apud nostrates inclementissime saeuiebat defugiendae studio, in rusculum quoddam Brabanticum me contulissem tum salubre tum amoenum, quod is locus non solum tuendae saluti uerumetiam studiorum secessibus uel maxime uideretur idoneus, hoc nomine uel Platonis Academia potior, quod ocio par, salubritate uinceret, cum illam pestilenti coelo fuisse legamus, hic praeter salubris aurae commendationem habebat et silentii plurimum, amoenitatis etiam quantum philosopho satis esset fortassis et Musis, quae lympidis fontibus ac ripis smaragdinis et opacis nemorum umbris delectari feruntur; - hic latitantem ac suauiter rusticantem praeter spem inuisit Hermannus Guilhelmus, tum aequalium meorum unus longe mihi charissimus, quicum mihi a teneris (ut aiunt) unguiculis singularis quaedam charitas saneque iucunda studiorum societas sic cum ipsa prope aetate accreuerat, ac penitus iis uinculis ea fide ea beneuolentia conglutinarat, ut nec Oresti Piladem nec Pirithoo Theseum nec Patroclo Achillem nec Damoni Pithiam nec Eurialo Nisum coniunctiorem fuisse crediderim.

[38,38] When, as a young man, out of zeal for fleeing the pestilence which was then raging most inclemently among our countrymen, I had betaken myself to a certain little Brabantine countryside, both healthful and pleasant, because that place seemed not only suitable for safeguarding health but even especially for the seclusions of studies, in this respect preferable even to Plato’s Academy, for, equal in leisure, it would surpass in salubrity, since we read that that one was under a pestilential sky, this place, besides the commendation of a healthful breeze, had very much silence, and also as much amenity as would perhaps suffice for a philosopher and for the Muses, who are said to take delight in limpid springs and emerald banks and the shady shadows of groves; - here, beyond hope, Hermannus Guilhelmus visited me as I lay hidden and was sweetly rusticating, then one of my peers by far dearest to me, with whom from tender (as they say) little nails a certain singular affection and a truly pleasant fellowship of studies had grown up almost with my very age itself, and had thoroughly glued us together by those bonds, with such good faith and such benevolence, that I would not believe Pylades to Orestes, nor Theseus to Pirithous, nor Achilles to Patroclus, nor Damon to Pythias, nor Nisos to Euryalus to have been more closely conjoined.

[39,39] Adeo copulat arctius animos hominum puerilium studiorum communio quam ulla cognationis aut affinitatis propinquitas.

[39,39] So much more closely does the communion of boyhood studies bind the minds of men than any propinquity of cognation or affinity.

[39,40] Ex huius igitur aduentu, uel hoc etiam gratiore, quod esset inexpectatus, cum incredibilem cepissem uoluptatem, ne hoc tanto bono solus adeo fruerer inuidus, communi amico Iacobo Batto, qui proximae ciuitatis Berganae tum erat publicus a secretis, confestim renunciandum curo, homini, deum immortalem, quo candore, qua morum suauitate, qua doctrina, quam felici facundia.

[39,40] From his arrival, therefore—made even more welcome by this also, that it was unexpected—since I had taken incredible delight, lest I, so envious, should enjoy so great a good alone, I at once take care that it be reported to our common friend, Jacobus Battus, who at that time was public secretary for secret matters of the nearby city Bergen, to the man—by the immortal gods!—with what candor, with what suavity of manners, with what learning, with what felicitous eloquence.

[40,41] Is iampridem partim mea praedicatione, qua de ueteri sodali lubens apud recentem uti solebam, partim ipsius literis accensus, incredibili quodam uidendi Guilhelmi desiderio flagrabat.

[40,41] He, long since, partly by my commendation—which I was wont gladly to employ about the old comrade in the presence of the new acquaintance—and partly kindled by his own letters, was blazing with an incredible sort of desire to see William.

[40,42] Neminem enim adhuc mortalium uidi qui sic admiraretur, sic ueneraretur, sic adamaret eruditos, praesertim in his literis, quas non absque causa bonas appellant.

[40,42] For I have as yet seen no one of mortals who so admired, so venerated, so loved the erudite, especially in these letters, which they call good not without cause.

[40,43] Is uero simulatque resciuit, ascito e congerronibus suis uno duntaxat non dicam accurrit, sed prorsus aduolat, idque adeo nocte fere concubia, quod interdiu aegre liceret abesse, praesertim quod nuper in administrationem Rei p- uocato omnia popularius ac studiosius essent obeunda.

[40,43] But he, as soon as he found it out, having summoned from his colleagues only one, I will not say runs up, but outright flies hither, and that indeed almost in the dead of night, because by day it was scarcely permitted to be absent, especially since, having been recently called into the administration of the Republic, everything had to be performed more popularly and more studiously.

[40,44] Eius noctis minima portio somno tributa est.

[40,44] The smallest portion of that night was allotted to sleep.

[40,45] Vixdum diluxerat: consurgitur, reditur ad literatas fabulas, mox coeli serenitas ad prodeambulandum inuitat.

[40,45] Hardly had it dawned: they rise, they return to literary tales, soon the serenity of the sky invites to a promenade.

[40,46] Obambulatur, ac loci situm regionisque faciem hospiti demonstro.

[40,46] We stroll about, and I show to the guest the site of the place and the face of the region.

[40,47] Ibi forte fortuna in diuerticuli ponte consistentibus, improuiso Iodocus Medicus, uir cum primis humanus atque eruditus, una cum Guilhelmo Conrado, eius urbis ciue primario, de uia nobis sese ostendit.

[40,47] There, by chance fortune, as we were standing on the bridge of a little by-road, unexpectedly Jodocus the Physician, a man among the foremost, humane and erudite, together with William Conrad, a principal citizen of that city, showed himself to us from the way.

[41,48] Erat huic haud procul a nobis praediolum rusticanum, quo uir prudentissimus recipere sese solitus erat, quoties eum urbis urbanorumque negociorum cepisset satietas (nam apud suos summo magistratu subinde fungebatur), quoties fluctus illos ciuilium causarum uoluisset paulisper effugere, quoties nugari liberius atque (ut ait Flaccus) discincto ludere collubitum esset.

[41,48] He had, not far from us, a small rustic freehold, to which the most prudent man was accustomed to withdraw himself whenever a surfeit of the city and of urban business had seized him (for among his own he from time to time discharged the highest magistracy), whenever he wished for a little while to escape those billows of civil causes, whenever it was his pleasure to trifle more freely and, as Flaccus says, to play ungirded.

[41,49] Porro perpetuum hoc tempus quod ruri agebatur aut ille apud nos aut nos apud illum eramus, tum quod hominis et comis et eruditi consuetudine delectabar, tum quod essent mihi quaedam communia cum illo negocia.

[41,49] Moreover, during this entire time which was being spent in the countryside, either he was with us or we were with him, both because I was delighted by the consuetude of a man both affable and erudite, and because I had certain business in common with him.

[41,50] Is ubi nobis conspectis suo more blandius arrisisset, mox ego: Quo tam mane, inquam, fugitiue?

[41,50] When, on catching sight of us, he had smiled more coaxingly in his own fashion, soon I: Whither so early, I say, runaway?

[41,51] Male (ita me deus amet) cum Rep- agitur quae tibi sit tradita, qui tanquam luscinia quaedam nemoribus nihil anteponis: urbem non secus quam caueam odisti.

[41,51] It goes ill (so may God love me) with the Republic that has been entrusted to you, you who, just like a nightingale, put nothing before the groves: you hate the city no otherwise than a cage.

[41,52] Quid cum rure consuli, quid tibi cum hoc ocio, homo hominum qui uiuunt turbulentissime?

[41,52] What has a consul to do with the countryside, what have you to do with this leisure, you, the most turbulent of living men?

[42,53] Ad haec ille exhilaratus : Prorsus, inquit, tuis delitiis inuideo, homo hominum qui uiuunt felicissime, qui dum nos miseri turbulentissimis illis negociorum undis sursum ac deorsum iactamur, ociosus interim ac uacuus cum tuis Camoenis obambulas et animum oblectas, nunc cum amiculo quopiam quicquid libuit garriens, nunc cum ueterum scriptorum aliquo confabulans, interdum poeticam aliquam cantilenam modulans, nonnunquam chartis ceu fidis sodalibus committens quod animo uersaris.

[42,53] To this he, exhilarated : Precisely, he says, I envy your delights, man of men who live most happily, who, while we wretches are tossed up and down by those most turbulent waves of business, meanwhile at leisure and unencumbered you stroll about with your Muses and delight your mind, now with some little friend chattering whatever you please, now confabulating with some writer of the ancients, sometimes modulating some poetic little song, now and then committing to your papers, as to faithful comrades, what you are turning over in your mind.

[42,54] Quo minus miror si nobis persaepe uocantibus tu a tuis istis nemoribus in urbem extrahi nequeas.

[42,54] Wherefore I marvel the less if, with us very often calling, you are unable to be drawn out from those groves of yours into the city.

[42,55] Hic ego: Nae tu, inquam, non paulo minus desipis quam tui collegae, qui istoc sis animo.

[42,55] Here I: Indeed you, I said, are scarcely less foolish than your colleagues, being of that mind.

[42,56] Quod si tuae te Sirenes sinerent, cupiditas atque ambitio, mirum ni istos fluctus plane cum totis urbibus facile contemneres.

[42,56] But if your Sirens—cupidity and ambition—were to allow you, it would be a wonder if you did not quite easily contemn those waves together with entire cities.

[42,57] Sed dum parum optimatem uideri pudet, parum recte quid ad iucundam uitam sit optimum eligis.

[42,57] But while you are ashamed to seem too little an Optimate, you choose not quite rightly what is the optimum for a pleasant life.

[42,58] Tum ille: Non ita procul, inquit, a scopo tua aberrat oratio.

[42,58] Then he: Not so far, he says, does your oration aberrate from the mark.

[42,59] Atque utinam inficiari liceret quod dicis, sed excutiam me fortassis aliquando, et Scipionem illum tuum, quem mihi praedicare non desinis, imitabor.

[42,59] And would that it were permitted to deny what you say, but I will perhaps shake myself free sometime, and I will imitate that Scipio of yours, whom you do not cease to proclaim to me.

[42,60] Verum interim, cum per dies aliquot ferias a negociis futuras scirem et heri forte uespertinus occasus serenitatem polliceri uideretur, sub auroram rus me cum tota familia contuli.

[42,60] But meanwhile, since I knew that for several days there would be holidays from business, and yesterday by chance the evening setting seemed to promise serenity, just before dawn I betook myself to the country with my whole household.

[42,61] Simul autem et Battum intuitus, ex insidiis se proferentem: Et unde, inquit, tu huc? aut quinam, cedo, tam mane, qui nobiscum heri ad multam usque noctem potaris ?

[42,61] And at the same time, having also caught sight of Battus, bringing himself forth from ambush: “And whence,” he said, “you here? or who, pray, so early—you who with us yesterday drank on until far into the night ?”

[43,62] Hic Battus homo ad iocos factus: Mirari, inquit, non debes, si nocturnum compotorem tuum mane ruri offendas.

[43,62] Here Battus, a man made for jests: “You ought not to marvel,” he says, “if you should encounter your nocturnal drinking‑companion in the morning in the countryside.”

[43,63] An ignoras quanta soleam esse noctua?

[43,63] Do you not know how much of a night-owl I am?

[43,64] Adest qui me Daedalum fecit.

[43,64] He is here who made me a Daedalus.

[43,65] Apud Nasonem cuidam "pedibus timor addidit alas", mihi amor alas plusquam Daedaleas assuit.

[43,65] With Naso, for someone, “fear added wings to the feet”; for me, love has stitched on wings more-than-Daedalean.

[43,66] Atque interea Guilhelmum conniuens subindicabat.

[43,66] And meanwhile, winking, she was covertly indicating William.

[43,67] An tu putas fieri potuisse, ut Battum a tam desiderati capitis conspectu tenebellae illae remorari possent, quas leuioribus etiam in rebus saepenumero fortiter contempsit?

[43,67] Or do you think it could have come to pass, that those little darknesses could detain Battus from the sight of so greatly desired a head, which he has very often bravely contemned even in lighter matters?

[43,68] Arrisit consul, conscius Battum in prima adolescentia ad furtiuos puellarum amores fuisse propensum, a quibus tamen mox auocarunt literae.

[43,68] The consul smiled, conscious that Battus in his early adolescence had been prone to furtive loves of girls, from which, however, letters soon called him away.

[43,69] Porro ubi de Guilhelmo sensit consul, continuo ipse quidem cum Medico de rheda descendit, uxorem uero cum sua pompa (ut aiebat) in uillam praemisit.

[43,69] Then, when the consul learned about William, immediately he himself indeed got down from the carriage with the Physician, but sent his wife on ahead with her own pomp (as he said) into the villa.

[43,70] Hic ego: An non, inquam, de nostro rure perquam maligne sentis, qui tantum puellarum gregem tecum apportaris?

[43,70] Hereupon I: Do you not, I say, think exceedingly malignly of our countryside, in that you have brought with you such a flock of maidens?

[43,71] Quid ita? respondit ille.

[43,71] Why so? he replied.

[43,72] Quia satis apparet, inquam, tuo iudicio neque Pieridum neque Charitum neque Dryadum neque Naiadum ullam in nostris uersari nemoribus.

[43,72] Because it is quite apparent, I said, by your judgment that neither the Pierides nor the Charites nor the Dryads nor any of the Naiads are moving about in our groves.

[43,73] Imo chorum, inquit, facere uolui, et uestras semideas cum his humani generis Nymphis coniungere.

[43,73] Nay rather, he said, I wished to make a chorus, and to join your demigoddesses with these Nymphs of the human race.

[43,74] Sub haec Batto paululum seducto familiarius in aurem: Scelerate, inquit, cur non passus es me Icarum tuum tecum huc aduolare, praesertim cum scires me non minus teipso hominis uidendi desiderio teneri, idque adeo tua opera.

[43,74] Upon this, with him a little drawn aside, Battus, more familiarly into his ear: “Wretch,” he said, “why did you not allow me, your Icarus, to fly hither with you, especially since you knew me to be held by a desire of seeing the man no less than you yourself, and that indeed by your agency.”

[43,75] Primum omine terrebar, inquit; deinde, ne dolo dicam, inuidebam tibi tam opiparam uoluptatem, ipse adhuc famelicus; expletus, tum denique sodales aduocassem, quare (ut ingenue fatear) nunc quoque uenisse te submolestum est.

[43,75] First I was frightened by the omen, he said; then, not to speak with guile, I envied you so sumptuous a pleasure, I myself still famished; once filled, then at last I would have called in the companions, wherefore (to confess ingenuously) even now your having come is somewhat troublesome.

[44,76] Vereor enim ne homo negociosissimus, qui non solum ut Caecias quispiam attrahas negocia, uerumetiam ultro sequentia fugientem nusquam non tecum circunferas, ocium nostrum nonnihil sis interturbaturus.

[44,76] For I fear lest you, a most business-burdened man, who not only, like some Caecias, attract business, but even, as you flee, carry around with you everywhere those that of their own accord follow, may not a little perturb our leisure.

[44,77] Iodoci quoque quem tecum adducis tetricam philosophiam odimus.

[44,77] We also hate the austere philosophy of Jodocus, whom you bring along with you.

[44,78] Nos perpetuum hoc triduum meris nugis liberrimisque susurris transigere decreueramus.

[44,78] We had resolved to spend this whole triduum in mere trifles and the freest whisperings.

[44,79] Quid inter haec nobis cum fascibus aut quid cum supercilio philosophorum?

[44,79] What, amid these things, have we to do with the fasces, or what with the supercilious brow of the philosophers?

[44,80] Tum consul: Imo, inquit, in tempore adsumus; una nugabimur omnes.

[44,80] Then the consul: 'Nay rather,' he says, 'we are in time; together we shall trifle, all of us.'

[44,81] Nam et Iodocus quicquid seuerioris philosophiae uxori commisit (habebat autem submorosam) et ego consulem domi reliqui.

[44,81] For Jodocus too committed whatever of the severer philosophy to his wife (he had, moreover, a somewhat morose one), and I left the consul at home.

[44,82] Quae cum risissemus, Agite, inquit Battus, si fidem datis ita futurum, recipimus uos in gregem nostrum.

[44,82] When we had laughed at these things, "Come on," said Battus, "if you give your faith that it will be thus, we receive you into our flock."

[44,83] Deinde consalutato Guilhelmo, perreximus obambulare, non sine uariis (ut fit) sermonibus, de regionis situ, de soli natura, de coeli salubritate, de calamitate nostrae Hollandiae; tandem (ut solet in huiusmodi fabulis alius ex alio sermo incurrere) in ueterem quidem illam sed prorsus iustissimam nostrorum temporum querelam incidimus.

[44,83] Then, after saluting William, we proceeded to stroll about, not without various (as happens) discourses: about the situation of the region, about the nature of the soil, about the salubrity of the sky, about the calamity of our Holland; at length (as is wont in tales of this sort, one discourse running into another) we fell upon that old indeed, but altogether most just, complaint of our times.

[45,84] Quaerebamus non sine uehementi admiratione, quae tam uasta calamitas tam uberem, tam florentem ac laetam optimarum artium frugem dissipasse, quod tam dirum et immane proluuium omnes prope ueterum literas olim purissimas tam turpiter confudisset; qui fieret ut nos priscos scriptores tam immenso interuallo sequeremur, ut qui nunc doctrinae tenerent arcem, pauculis quibusdam exceptis, uix idonei uiderentur qui cum priscorum mulierculis aut pueris elementariis in palaestra literaria possent decertare, et qui nunc imperatores exercitum ducerent, apud illos ne inter gregarios quidem milites asscribi mererentur, quique nunc disciplinarum clauum moderarentur, tunc ne in sentina quidem locum inuenissent.

[45,84] We were inquiring, not without vehement admiration, what so vast a calamity had scattered so abundant, so flourishing and gladsome a crop of the best arts; what so dire and monstrous a deluge had so foully confounded almost all ancient letters, once most pure; how it came to pass that we follow the ancient writers at so immense an interval, so that those who now hold the citadel of doctrine, a few excepted, scarcely seem fit to be able to contend in the literary palestra with the ancients’ little women or elementary boys, and those who now would be generals leading an army, among them would not deserve to be enrolled even among the rank‑and‑file soldiers, and those who now steer the helm of the disciplines then would not have found a place even in the bilge.

[45,85] Ac Medicus quidem, homo promptae facundiae, sed astrologiae mire deditus, cui nihil non tribuebat, alioqui uir pius ac probus, totius mali causam in sydera reiicere moliebatur, permulta in eam rem disserens cum acute tum etiam probabiliter: ab his rerum humanarum uicissitudines proficisci, hinc orta atque extincta rursus imperia, hinc regna aliunde alio translata, hinc toties immutatos mortalium animos mores habitus studia fortunas fluxisse docebat.

[45,85] And the Physician, a man of ready eloquence, but marvelously devoted to astrology, to which he attributed everything, otherwise a pious and upright man, was trying to cast the cause of the whole evil back upon the stars, discoursing very much on that matter both acutely and also plausibly: from these, he taught, the vicissitudes of human affairs proceed; hence empires have arisen and again been extinguished; hence kingdoms have been translated from one place to another; hence so often the altered minds, morals, conditions, pursuits, fortunes of mortals have flowed.

[46,86] Syderum certas quasdam esse uices, nec uim omnibus eandem; alia studiis amica, alia rursus infensa.

[46,86] That there are certain definite cycles of the stars, and that the power is not the same in all; some friendly to studies, others in turn hostile.

[46,87] Ita fieri ut illis imperia uicissim alternantibus studia quoque inuicem modo frigere modo uigere, modo iacere, modo in precio esse contingeret; et ab orbe condito prope repetens singularum aetatum mutationes magna admiratione memoriae collegit.

[46,87] Thus it comes about that, as those dominions alternate by turns, the pursuits also in turn now grow cold, now thrive, now lie low, now are in price; and, going back almost to the world’s founding, he collected the mutations of the several ages, to great admiration of his memory.

[46,88] At consul non improbatis usquequaque quae disseruerat Medicus, literarum interitum multis coniecturis in Christianam religionem conferre nitebatur.

[46,88] But the consul, not in every respect disapproving what the Physician had discussed, was striving by many conjectures to ascribe the extinction of letters to the Christian religion.

[46,89] Non quod de hac parum pie sentiret, cui et si quis alius erat addictus, sed quod ab hac crederet ansam esse porrectam.

[46,89] Not that he felt too little piously about this—indeed, he, if anyone, was addicted to it—but that he believed that from this a handle (pretext) had been proffered.

[46,90] Videbant exordia nostrae religionis non a philosophis, non ab oratoribus, non a dialecticis aut mathematicis, sed a simplicissimo Christo nata, ab idiotis apostolis propagata.

[46,90] They saw the beginnings of our religion not from philosophers, not from orators, not from dialecticians or mathematicians, but born from the most simple Christ, propagated by unlettered apostles.

[46,91] Proinde mundanas disciplinas prisci religionis cultores ut rem Christo inimicam horrebant, et pulchrum habebatur nescire prophanas literas, neque minus laudis erat negligenti philosophiam Aristotelicam aut Platonicam quam contemnenti regna, calcanti diuitias, spernenti uoluptates.

[46,91] Accordingly, the cultors of the primitive religion shuddered at worldly disciplines as a thing hostile to Christ, and it was held a fine thing to be ignorant of profane letters; nor was there less praise for one neglecting Aristotelic or Platonic philosophy than for one despising kingdoms, trampling riches, and spurning pleasures.

[46,92] Quicquid enim mundus suspiciebat, hoc fastidiit religio, cuius studio uehementi magis quam sapienti et immodico quodam aduersariorum odio, cum quibus adeo sibi nihil uoluerunt esse commune, ut uel optima relinquerent, neglectae sunt disciplinae liberales, nihilo prudentius agentibus quam si Gallus odio Britannorum mallet nudus incedere quam panno apud Britannos texto uestiri, aut si Britannus mallet siti disrumpi quam uinum bibere apud Gallos natum.

[46,92] For whatever the world esteemed, this religion disdained; by a zeal more vehement than sapient and by a certain immoderate hatred of adversaries, with whom they wished to have nothing in common to such a degree that they would leave even the best things, the liberal disciplines were neglected—acting nothing more prudently than if a Gaul, out of hatred for the Britons, should prefer to go about naked rather than be clothed with a cloth woven among the Britons, or if a Briton should prefer to burst with thirst rather than drink wine produced among the Gauls.

[46,93] Et fortassis erant qui simpliciter errantes negligerent studia literarum; erant et qui laborem fugientes inertiam suam honesto religionis nomine praetexerent, quando sub nulla umbra melius tegitur iners ocium et segnis ignauia.

[46,93] And perhaps there were those who, simply erring, neglected the studies of letters; and there were also those who, fleeing labor, cloaked their inertia with the honorable name of religion, since under no shade are inert leisure and sluggish sloth better concealed.

[46,94] Nonnulli fortassis, et haud scio an multo maxima pars, non alia de causa oderunt bonas literas quam quia non didicerant, et pigebat simul ac pudebat discere.

[46,94] Some perhaps, and I do not know whether by far the greatest part, hated good letters for no other cause than that they had not learned them, and they were at once loath and ashamed to learn.

[47,95] Huc adiuuerunt primum tyranni quidam qui Christianis scholas praecludebant, existimantes fore ut religio destituta doctrinae facundiaeque praesidiis sponte sua consenesceret et tandem aboleretur.

[47,95] To this there contributed, in the first place, certain tyrants who closed the schools to Christians, supposing that religion, destitute of the defenses of doctrine and eloquence, would of its own accord grow senescent and at length be abolished.

[47,96] At cum sentirent se per aduersarios eruditionis et eloquentiae praesidiis urgeri, coeperunt et ipsi iisdem armis ac telis communire sese, ut hostem suo (quod aiunt) gladio iugularent.

[47,96] But when they perceived that they were being pressed by adversaries by the defenses of erudition and eloquence, they began themselves likewise to fortify themselves with the same arms and weapons, so that they might jugulate the enemy with his own (as they say) sword.

[47,97] Deinde secuti sunt homines impense pii, qui cum animaduerterent ex ethnicorum libris, uehementer adamatis ob eruditionis splendorem et illecebram eloquentiae, hauriri etiam nonnihil paganismi, iamque sic ubique propagatam esse religionem Christianam, ut eorum librorum usus non magnopere desideraretur ad confutandos aduersarios, huc incumbebant ut extincta superstitione Iudaeorum et Ethnicorum simul et literae et linguae tollerentur.

[47,97] Then there followed men intensely pious, who, when they observed that from the books of the pagans—most vehemently loved on account of the splendor of erudition and the allure of eloquence—there was being imbibed also not a little paganism, and that by now the Christian religion had been propagated everywhere in such a way that the use of those books was not greatly required for confuting adversaries, bent their efforts to this: that, the superstition of Jews and Pagans having been extinguished, both the letters and the languages should at the same time be removed.

[47,98] Fortassis et illud perspexerunt, non optime conuenire purae religioni et perfectae doctrinae.

[47,98] Perhaps they also perceived this as well: that it does not agree very well with pure religion and perfect doctrine.

[47,99] Pietas fide nititur, eruditio uestigat argumentis et rem in quaestionem uocat.

[47,99] Piety relies upon faith; erudition investigates by arguments and calls the matter into question.

[47,100] Postremo fit nescio quo pacto, ut minus tractabiles sint eruditi quam idiotae.

[47,100] Lastly, it comes about, I know not by what manner, that the erudite are less tractable than the idiots.

[47,101] Atque hinc est quod abbatum uulgus hodie nihil magis cauet quam ne monachi altius penetrent ad bonas disciplinas.

[47,101] And hence it is that the common run of abbots today guards against nothing more than that the monks should penetrate more deeply into good disciplines.

[47,102] Malunt enim ouibus quam hominibus imperare nec ob aliud malunt nisi quia facilius est.

[47,102] For they prefer to command sheep rather than human beings, and they prefer it for no other reason except that it is easier.

[47,103] His rebus factum est ut neque studiis suus honos haberetur, et optimi quique libri unici literarum custodes aut data opera perderentur aut neglecti interirent.

[47,103] By these things it came about that studies were not accorded their own honor, and that all the very best books—the sole custodians of letters—were either destroyed by deliberate design or, neglected, perished.

[47,104] Mox eo deducta res, ut turpe etiam sibi ducerent principes ac praesules scire literas.

[47,104] Soon the matter was brought down to such a point that princes and prelates even deemed it shameful for themselves to know letters.

[47,105] Ne tamen omnino caeca esset hominum uita, si nulla extaret eruditio, omnis cura professioque literarum in monachos est relegata, a quibus aliquandiu non omnino pessime tractatae sunt.

[47,105] Lest, however, the life of men be altogether blind, if no erudition were extant, all the care and the profession of letters were relegated to the monks, by whom for some time they were not altogether treated in the worst way.

[47,106] Mox cum hi quoque supercilio turgidi ad luxum sese uerterent, neglectis linguis, neglecta antiquitate, nata est nescio quae perturbata doctrina et prorsus inerudita eruditio qua non solum humanae disciplinae, uerumetiam ipsa theologia miseris modis uitiata fuit.

[47,106] Soon, when these men too, swollen with superciliousness, turned themselves toward luxury, with languages neglected and antiquity neglected, there was born I-know-not-what perturbed doctrine and downright unlearned erudition, whereby not only the human disciplines, but even theology itself, was vitiated in miserable modes.

[47,107] Haec aliaque in hanc sententiam cum disseruisset consul, Guilhelmus tum plurimis coniecturis, tum grauissimorum scriptorum autoritate sese moueri dicebat, ut omnium rerum senium quoddam esse crederet.

[47,107] When the consul had argued these and other things to this purport, William said that he was moved now by very many conjectures, now by the authority of the most grave writers, to believe that there is a certain senescence of all things.

[48,108] Mundum uniuersum et quicquid hic gignit mundus sua quadam iuuenta subolescere, ac rursum posteaquam ad summum uigorem suis auctibus peruenerit, tandem ad senium uergere ac sensim in deterius prolabi; Cybelen illam deorum parentem iam sterilescere et quae olim iuuenes deos gignebat, nunc longo pariendi usu effoetam, uix homines producere: huc enim referebat aenigma huius fabulae.

[48,108] that the entire universe, and whatever this world begets here, grows up with a certain youth of its own, and again, after it has by its own augmentations attained to the highest vigor, at length inclines to senescence and gradually slips into the worse; that Cybele, that parent of the gods, is now growing sterile, and she who once begot young gods, now, effete from the long practice of bearing, scarcely brings forth human beings: for to this he referred the enigma of this fable.

[48,109] Non pauca in hanc sententiam et e priscis illis theologis, nostratibus tamen, adferebat, sed quae ad rem non admodum pertinent, ut hic uerbosa oratione recenseam.

[48,109] He adduced not a few things in this sense also from those ancient theologians—our own countrymen, however—but they do not very much pertain to the matter, for me to recense here in verbose oration.

[48,110] Breuiter eo euasit, ut nostri temporis homines ingenio minus ualere diceret quam ueteres illi ualuissent, naturamque quasi senescentem, quae olim non corpora modo praestantiora uerumetiam ingenia magis (ut ita dicam) mascula felicioraque producebat, nunc homunciones ut pusillis corporibus, ita ingeniis non paulo deterioribus generare.

[48,110] Briefly, he came to this: that the men of our time he said to be less strong in genius than those ancients had been, and that Nature, as if senescing, which once produced not only bodies more preeminent but also minds more (so to speak) masculine and more fortunate, now begets little men, just as with puny bodies, so with talents by no small degree more deteriorated.

[48,111] Itaque demum fieri, ut quae ueteres inuenire potuerunt, nos ne percipere quidem possemus inuenta.

[48,111] And thus at last it comes to pass that the things which the ancients were able to discover, we cannot even perceive, once discovered.

[48,112] Cumque illi mirabilem doctrinae uim cum eloquentia pari coniunxerint, nos alterum etiam horum parum feliciter tentare.

[48,112] And whereas they have conjoined a marvelous power of doctrine with an equal eloquence, we attempt even one of these with little success.

[48,113] Quae cum admirarer quadam quasi declamatoria ratione adeo scite a singulis disputata, ut mihi nemo non confessa dixisse uideretur, Battum meum iamdudum dicturientem animaduerti ac nescio quid secum parturientem.

[48,113] While I was admiring these things, in a certain quasi-declamatory manner, so cleverly argued by each individual that it seemed to me that everyone had spoken things confessed, I observed my Battus long since itching to speak and pregnant with I-know-not-what within himself.

[49,114] Erat enim ut ingenua quadam dicendi libertate non sine dicaci uehementia praeditus, ita non secus ipse barbaris quam illi literis infensus, adeo ut ad occursus horum frequenter aut nausearet aut incandesceret, nonnunquam uelut omen infaustum mutata uia declinaret.

[49,114] For since he was endowed with a certain ingenuous liberty of speaking, not without a witty vehemence, he himself was no less hostile to barbarians than they to letters, to such a degree that at encounters with these men he would frequently either feel nauseated or incandesce, and sometimes, as if at an ill-omen, he would turn aside with his route changed.

[49,115] Hunc igitur caeteris expectantibus intuitus : Dormis, inquam, Batte, et iam Battus non es.

[49,115] Therefore, having fixed my gaze on him while the others were waiting : You are sleeping, I say, Battus, and now you are not Battus.

[49,116] Vides ne iamdudum equum in planitiem suam prouocari?

[49,116] Do you see that for a long time now the horse is being provoked onto his own plain?

[49,117] Arrisit ille et mouit caput.

[49,117] He smiled and moved his head.

[49,118] Mox ut magis etiam hominem excitarem, rogabam, ecquid ista probarentur.

[49,118] Soon, so that I might rouse the man even more, I was asking whether at all those things were approved.

[49,119] Tum ille uultu quo solet faceto: Per quam magnifice quidem dixistis omnes, inquit, uerum interim promissa non praestatur fides.

[49,119] Then he, with the facetious expression he is wont to wear: How magnificently indeed you have all spoken, he says, but meanwhile the pledged good faith is not rendered.

[49,120] Conuenerat ne quid praeter nugas ageretur, et in mediam philosophiam repente incidimus; quanquam uestra ista uel iratum me nonnihil delectarunt.

[49,120] It had been agreed that nothing beyond trifles be transacted, and we suddenly fell into the very midst of philosophy; although those things of yours somewhat delighted me even when angry.

[49,121] Verum quid nostrae cessatiunculae cum istis tam impeditis, ut uix Chrysippus etiam ipse aut Carneades et ieiunus et elleboro purgatus expediuerit?

[49,121] But what have our little idlings to do with those matters so entangled, that scarcely even Chrysippus himself or Carneades, both fasting and purged with hellebore, could have disentangled them?

[49,122] Nam tu quidem, Iodoce, ita philosophum domi reliquisti, ut astrologum nobis attuleris, et tu ita consulem posuisti, ut philosophum (si superis placet) indueris, Dionysium opinor illum Syracusanum imitatus.

[49,122] For you indeed, Jodocus, have so left the philosopher at home that you have brought us an astrologer, and you have so set up a consul that you have put on a philosopher (if it please the gods above), imitating, I suppose, that Dionysius of Syracuse.

[49,123] Quanquam quod attinet ad sententias, nemini uestrum prorsus accedo, atque interim ingenium et eloquentiam miratus sum potius quam iudicium.

[49,123] Although, as it pertains to the opinions, I accede to none of you at all, and meanwhile I have admired genius and eloquence rather than judgment.

[50,124] Alius enim innoxia sydera uocauit in crimen, alius optimam religionem poenae ream egit, alius naturae nescio quam senectam causatus est.

[50,124] For one indicted the innocuous sidereal bodies, another prosecuted the best religion as a defendant to penalty, another alleged some I-know-not-what senescence of nature.

[50,125] Iniquissime (quantum ego quidem sentio) omnes.

[50,125] Most iniquitously (insofar as I indeed judge), all of you.

[50,126] Quale enim est, obsecro, culpam hominum in res ipsas reiicere?

[50,126] For what sort of thing is it, I beseech, to cast back the blame of men onto the things themselves?

[50,127] Et quod nostro uitio commissum est, quouis relegare potius quam culpam nostram agnoscere?

[50,127] And to relegate what has been committed by our own vice to anything whatsoever, rather than acknowledge our own culpability?

[50,128] Quod si studio nobis est malorum causam, quae negari non possunt, a nobis depellere, quin quicquid in uita mortalium accidit mali in Aten Homericam reiicimus?

[50,128] But if it is our zeal to drive away from ourselves the cause of evils—which cannot be denied—why do we not cast whatever evil happens in the life of mortals onto the Homeric Atê?

[50,129] Quemadmodum apud eum poetam facit Agamemnon et Iuppiter, utque Christianorum uulgus, quicquid sua stulticia designant, in cacodaemonem autorem et instigatorem reiiciunt.

[50,129] Just as in that poet Agamemnon and Jupiter do, so too the common crowd of Christians, whatever they design in their own stupidity, throw it back upon the cacodemon as author and instigator.

[50,130] Quam fenestram si patimur aperiri, quid obstiterit quominus posthac libidinosus iuuentam, auarus ac sordidus senectam, ambitiosus fortunam, iracundus corporis temperaturam accuset?

[50,130] Which window, if we allow it to be opened, what will prevent hereafter the libidinous man from accusing youth, the avaricious and sordid man old age, the ambitious man fortune, the irascible man the temperature of the body?

[50,131] Quin ego omissis ambagibus istius rei autorem, quem coelo terraque quaeritis, uel indice si lubet, commonstrabo.

[50,131] Nay rather, I, the ambages laid aside, will demonstrate the author of that matter, whom you seek through heaven and earth—yes, with an index, if you please.

[50,132] Quod ut faceret flagitantibus nobis, consulem digito designans : Tute, inquit, si nescis, istius autor es mali, in tuum caput omnis haec culpa refunditur.

[50,132] As we were urgently demanding that he do this, designating the consul with his finger : 'You yourself,' he says, 'if you do not know it, are the author of this evil; upon your own head all this blame is poured back.'

[50,133] Cui cum Res publica suas fortunas omnes, suam salutem, dignitatem, amplitudinem, denique quo nihil habet charius, suos liberos in manus dederit, tu tam pestilentes homines in ciuitate sedere, quid autem dixi sedere? imo regnare sinis impune.

[50,133] To whom, when the Republic has given into his hands all her fortunes, her safety, dignity, amplitude, and finally—than which she holds nothing dearer—her own children, you allow such pestilential men to sit in the commonwealth—what did I say, to sit? nay rather, to reign—with impunity.

[50,134] Cumque consul admiratus interpellasset: Quos tandem istos ais tam pestilentes?

[50,134] And when the consul, amazed, had interrupted: Whom, then, do you say are so pestilential?

[51,135] Hos, inquit ille, asellos Arcadicos, siue mauis Antronios, quos publicis in ludis in quibus optimae literae tradi debuerant, impudentia plusquam asinina passim audis non loqui sed rudere, qui magna (ut est apud Fabium) confidentia atque autoritate "stulticiam suam perdocent"; qui se ob eam rem ludo literario praefectos, imo adeo natos arbitrantur, ut nos quicquid est bonarum literarum dedoceant, ut omnibus suam inculcent inscitiam ac sui similes reddant.

[51,135] These, said he, the little Arcadian asses, or, if you prefer, the Antronians, whom in the public schools, in which the best letters ought to have been transmitted, by a more-than-asinine impudence you hear everywhere not speaking but braying, who with great confidence and authority (as it is in Fabius) “thoroughly teach their own stupidity”; who on that account think themselves appointed to the literary school, nay, even born for it, so that they may un-teach us whatever there is of good letters, so that they may inculcate their ignorance upon all and render them like to themselves.

[51,136] Simulque permultos nominabat, qui id temporis insigni stoliditate nobiles habebantur, cum quibus monstris Batto continuum et irreconciliabile bellum erat, donec publicum eius urbis ludum moderaretur (nam hinc ad secretarii munus erat ascitus); quorum ego nomina prudens supprimo, siue quod hoc ipsum famae illis inuideam, dignis qui sempiternae obliuionis tenebris sepulti iaceant, siue quod nolim meas chartas spurcissimis nominibus inquinari, praesertim cum huius generis maximus ubique sit numerus, ut semper fuit pessimarum rerum maxima foecunditas.

[51,136] And at the same time he was naming very many, who at that time were held notable for signal stolidity, with which monsters Batto was in a continual and irreconcilable war, while he moderated the public school of that city (for from here he was admitted to the office of secretary); whose names I prudently suppress, either because I begrudge to them this very fame, as being worthy to lie buried in the darkness of everlasting oblivion, or because I would not wish my pages to be polluted by the filthiest names, especially since the number of this kind is everywhere very great, as there has always been the greatest fecundity of the worst things.

[51,137] Hiscine, inquit, beluis miseri ciues sua uiscera committunt, his clarissimi principes liberos suos credunt, his generosissimis ingeniis praediti adolescentes et iidem bonarum artium auidi committuntur, quos ex ingenuis rusticos, ex indoctis indociles, ex stultis insanos reddant?

[51,137] To these beasts, he said, do the wretched citizens commit their very flesh and blood? to these do the most illustrious princes trust their children? to these are adolescents endowed with the most noble talents and likewise eager for the good arts entrusted, in order that they may render them from freeborn men into rustics, from the unlearned into unteachable, from the foolish into insane?

[51,138] Haec, inquam, in tua Re publica fiunt, te ciue, te primate, te consule?

[51,138] These things, I say, are done in your Republic, with you a citizen, with you a primate, with you a consul?

[51,139] Priuata atque adeo minimi momenti negocia mirum est quanta uigilantia curentur; haec pestis et publica et tanta, quanta in Re publica non queat ulla maior existere, negligitur, imo fouetur?

[51,139] Private affairs—and indeed of the least moment—marvelous it is with what vigilance they are cared for; this pestilence, both public and so great that none greater could exist in the Republic, is neglected—nay, is fostered?

[52,140] In alios sontes, qui uel paulum aliquid priuati damni dederint, perquam seuere animaduertitur: hic aere mulctatur, ille uapulat; alius ob aes alienum ultra diem prolatum in carcerem detruditur, alius in exilium eiicitur, aliis ob inuolatum poculum aut nummorum pauxillulum laqueo guttur frangitur.

[52,140] Against other guilty persons, who have given even a little bit of private damage, there is most severe animadversion: this one is mulcted in money, that one is flogged; another, on account of debt carried beyond the day, is thrust into prison, another is cast into exile, for others, on account of a stolen cup or a very small handful of coins, the throat is broken by the noose.

[52,141] In his et huiusmodi ualet disciplinae seueritas, ualent leges, uigilant magistratus; et eum qui liberos uestros, quibus (ut par est) nihil habetis antiquius, nihil dulcius, unicam Reipublicae spem, tam indigne corrumpit, non eiicitis, nullo supplicio dignum ducitis?

[52,141] In these and in things of this kind the severity of discipline prevails, the laws have force, the magistrates keep vigil; and him who so unworthily corrupts your children, than whom (as is fitting) you hold nothing more paramount, nothing sweeter, the sole hope of the Commonwealth, do you not cast out, do you not deem him worthy of any punishment?

[52,142] Capite plectitur qui equum abduxit, et qui tot tam chara ciuitatis pignora prodidit, imo perdidit, eum non iugulatis?

[52,142] He who has carried off a horse is capitally punished, and him who has betrayed—nay, destroyed—so many pledges so dear to the city, do you not cut his throat?

[52,143] In eum qui equum conductum secus quam debuit habuit, ex legibus est actio, et filii male tractati nulla est actio?

[52,143] Against him who had a horse contracted for hire otherwise than he ought, there is an action by the laws, and for a son ill-treated there is no action?

[52,144] Si uillicus hic tuus, huius uicinus, felicem agrum tritici feracem zizaniis ac iuncis consereret, dic mihi, te quaeso, quid faceres?

[52,144] If this bailiff of yours, the neighbor of this man, were to sow a prosperous field, fertile in wheat, with zizania and rushes, tell me, I beg you, what would you do?

[52,145] Nimirum eiiceres, in ius uocares, damni dati reum ageres; et nullo supplicio dignus uidetur, qui felicem ac generosam puerorum indolem ita imperitiae spinis ac uepribus occupauit, ut non sarculo ac ne incendio quidem repurgari queat?

[52,145] Surely you would eject him, call him into court, and bring an action for damages; and does he seem deserving of no punishment, who has so choked the happy and generous inborn nature of the boys with the thorns and brambles of inexperience that it cannot be cleansed even with a hoe, nor indeed even by fire?

[52,146] Qui in feriendo nomismate paulum modo aliquid fraudis admisit, horrendis exemplis poenas legibus dare cogitur; at qui pueros in suam fidem acceptos pro liberalibus et saluberrimis literis nil nisi meram stulticiam docuit, praemio dignus uidetur?

[52,146] He who, in striking coinage, has admitted only a small touch of fraud, is compelled by the laws to pay penalties with horrific exemplary punishments; but he who, having received boys into his trust, has taught nothing except sheer stupidity in place of liberal and most salubrious letters, seems worthy of a reward?

[53,147] Nec alia in re sunt uel oscitantiores uel infeliciores summi etiam principes.

[53,147] Nor in any other matter are even the highest princes either more heedless or more unfortunate.

[53,148] Adhibentur multi qui praegustent cibum; non adhibentur qui dispiciant, quid in animum ac pectus illorum infundatur.

[53,148] Many are brought in to pre-taste the food; none are brought in to inspect what is being infused into their mind and breast.

[53,149] Periclitatur medicus aut chirurgus, si parum accurate tractauit principis corpus; et nihil est periculi istis, qui sic tractant animum tam multis imperaturum?

[53,149] The physician or the surgeon is in peril, if he has handled the prince’s body insufficiently accurately; and is there no peril for those who thus handle the mind of one who is to command so many?

[53,150] Non temere committis equum curandum ac fingendum; nec circunspicis cui credas fingendum filium?

[53,150] You do not rashly commit a horse for care and for fashioning; nor do you look around to whom you should entrust the fashioning of your son?

[53,151] Quasi patris officio functus sis, si modo genueris, ac non multo maxima pars sit officii paterni recte instituere quod genueris.

[53,151] As though you had fulfilled a father’s office if only you have begotten, whereas by far the greatest part of the paternal office is to instruct rightly what you have begotten.

[53,152] Quid enim refert bene natum esse, nisi ad naturam accedat honesta educatio?

[53,152] For what, indeed, does it matter to have been well-born, unless honorable education accedes to nature?

[53,153] Non cuiuis credis colendum fundum, consulis probatos agricolas longoque rerum usu probatos; et filium praeceptori traditurus ex ptochotyrannis istis quempiam in consilium adhibes, et uiam quam ille caecus tibi monstrauerit ingrederis?

[53,153] You do not entrust to just anyone an estate to be cultivated; you consult approved agriculturists, approved by long experience of affairs; and when you are about to hand over your son to a preceptor, you call into counsel some fellow from those beggar-tyrants, and do you set out upon the way which that blind man has pointed out to you?

[53,154] Ex horum sententia quemlibet scholae publicae praeficis, quorum iudicio non debebas stabularium asciscere?

[53,154] On the say‑so of these men you set just anyone over a public school—men by whose judgment you ought not to enlist a stable‑keeper?

[53,155] Nihil est similius regno quam ludi literarii moderator; et his tyrannidem permittimus in liberos, quos, si nosses, nolles imperare canibus tuis?

[53,155] Nothing is more similar to a kingdom than the moderator of the literary school; and to these we permit tyranny over our children—whom, if you knew them, you would not wish to set in command over your dogs?

[53,156] Magno conducitur, qui iuuentutem uerberibus ac minis excarnificatam doceat et scire nihil et sibi uideri nihil nescire; quin saepenumero fit ut mores istorum nihilo sint meliores literis.

[53,156] At great expense is hired the man who teaches the youth—flayed with beatings and threats—both to know nothing and to seem to themselves to be ignorant of nothing; indeed it very often happens that their morals are not a whit better than their letters.

[53,157] Quantum autem flagitium, primam illam ac felicissimam aetatem, bonis disciplinis a natura datam, iis inficere quae aut maiore labore post dediscenda sint nobis, aut magno nostro malo tenenda.

[53,157] But what an outrage it is, to infect that first and most felicitous age, given by nature for good disciplines, with those things which either must afterward be unlearned by us with greater labor, or be held to our great harm.

[53,158] Tria sunt unde potissimum rerum publicarum salus aut etiam pestis mihi pendere uidetur: a principe recte aut secus instituto, a concionatoribus publicis, et ludi magistris.

[53,158] There are three whence, most especially, the safety—or even the plague—of commonwealths seems to me to depend: on a prince instituted rightly or wrongly, on public orators, and on schoolmasters.

[53,159] Sed huius postremi par erat potissimum curam agi, quod ludi magister primum innoxiam ac rudem aetatem curat, quae sibi nondum potest prospicere, deinde optimae spei annos, qui et fugiunt ocyssime et redeunt nunquam.

[53,159] But it was fitting that chief care be taken of this last, because the schoolmaster first cares for an age that is innocent and rude (unformed), which is not yet able to look out for itself, and then for the years of best hope, which both flee most swiftly and never return.

[53,160] Apud Rhomanos olim atrocissimo supplicio necabatur, qui non ex usu publico gessisset imperium.

[53,160] Among the Romans in former times, he who had not exercised imperium for the public advantage was put to death by a most atrocious punishment.

[53,161] Vtinam extaret similis aliqua lex, quae in perniciosos pueritiae moderatores dignum aliquod exemplum statueret.

[53,161] Would that some similar law existed, which would set some worthy example upon the pernicious moderators of childhood.

[53,162] Nunc honos etiam isti beluae, et sic merito, datur ex publico merces.

[53,162] Now honor even to that beast, and thus deservedly, a wage is given from the public purse.

[53,163] Quin tanta pestis publicis manibus potius discerpitur?

[53,163] Why is not such a great plague rather torn to pieces by public hands?

[53,164] Cur non in solas terras aliquo deportatur?

[53,164] Why is he not deported to some solitary lands?

[54,165] Cur tu consul Camillum tribunum illum militarem non imitaris ut, quemadmodum ille malae fidei magistrum nudato a tergo corpore uinctisque manibus pueris iisdem quos hostibus prodiderat flagris in Faliscorum urbem redigendum tradidit, ita pari pompa pueritiae corruptores istos ex urbe tua cures exigendos?

[54,165] Why do you, consul, not imitate Camillus, that military tribune, so that, just as he handed over the teacher of bad faith—with his body stripped on the back and his hands bound—to the very boys whom he had betrayed to the enemies, to be driven back with scourges into the city of the Faliscans, so likewise with equal pomp you take care that these corrupters of boyhood be driven out from your city?

[54,166] Miraris interire literas, cum cerdones, imo caudices, ludos teneant literarios?

[54,166] Do you marvel that letters are perishing, when cobblers—nay, blockheads—hold the literary schools?

[54,167] Miramur antiquam eruditionem iam olim degenerare, cum doctoribus ipsis nihil sit indoctius?

[54,167] Do we marvel that ancient erudition has long since degenerated, when nothing is more unlearned than the doctors themselves?

[54,168] Magis equidem mirarer, ni sic eueniret.

[54,168] Indeed I would marvel more, if it did not thus come about.

[54,169] Quaeso te, quid a rudi praeceptore possit expectari nisi rudior discipulus ?

[54,169] I beg you, what can be expected from a rude preceptor except a ruder disciple ?

[54,170] Atque, ut est in uetere prouerbio : Quid a malo coruo nisi malum ouum?

[54,170] And, as is in the old proverb : What from a bad crow except a bad egg?

[54,171] An hic uerum non est, quod scripsit Horatius: "Est in iuuencis, est in equis patrum Virtus, nec imbellem feroces Progenerant aquilae columbam : Fortes creantur fortibus.

[54,171] Is it not true here what Horace wrote: "There is in the young bulls, there is in the horses, the fathers’ Virtue; nor do fierce eagles progenerate an unwarlike dove: the brave are begotten from the brave.

[54,172] Atqui fieri uidemus ut filii non semper referant corporum uitia quae erant in parentibus.

[54,172] And yet we see it come to pass that sons do not always refer the defects of the body which were in their parents.

[54,173] Noui ipse fratres aliquot caeco patre matre clauda natos, quorum nemo tamen caecus esset aut claudus.

[54,173] I myself have known several brothers born of a blind father and a lame mother, of whom nevertheless none was blind or lame.

[54,174] Caeterum ubi animus in animum transfunditur et ingenium ab ingenio formatur, fieri non potest quin discipulus referat praeceptorem, uelut animi parentem.

[54,174] However, when mind is transfused into mind and genius is formed by genius, it cannot but be that the disciple reproduces the preceptor, as it were the parent of his mind.

[54,175] Quid hic sydera et coelum innoxium criminamur?

[54,175] Why here do we criminate the stars and the innocent heaven?

[55,176] Quid immerentem naturam incusamus?

[55,176] Why do we accuse undeserving nature?

[55,177] Quid salutifera commeruit religio, ut in tantam inuidiam adducatur?

[55,177] What has the salutiferous religion merited, that it should be brought into such invidiousness?

[55,178] Tu modo aduigila, ut parentur idonei praeceptores; dent operam principes, ut sit honos bonis literis: uidebis nimirum neque sydera neque ingenia nostris seculis, imo nec regionibus, adeo defuisse, tametsi non inficior uix aliam reperiri crassiorem, quod ad literas duntaxat attinet.

[55,178] Do you only keep awake, that suitable preceptors be prepared; let princes give their effort, that there be honor for good letters: you will see, surely, that neither the stars nor the talents have been so lacking to our ages, nay, not even to our regions, although I do not deny that scarcely any other more crass can be found, in so far as it pertains to letters only.

[55,179] Quod si ipsi nobis (ut facimus) defuerimus, frustra uel uniuersum arrideat coelum; apud nos fatales illi cometae sunt, qui suo afflatu pestem inuehunt optimis studiis.

[55,179] But if we ourselves fail ourselves (as we do), in vain though even the whole heaven should smile upon us; among us those fatal comets are they who by their own afflatus bring pestilence into the best studies.

[55,180] Nihil itaque miror extingui literas, quas certatim omnes contendunt extinguere, uindicare perpauci.

[55,180] I do not at all marvel that letters are being extinguished, which all vie to extinguish, very few to vindicate.

[55,181] Vere dictum est "Honos alit artes", et illud: "Sint Maecenates: non deerunt, Flacce, Marones".

[55,181] Truly it has been said "Honor nourishes the arts", and also this: "Let there be Maecenases: Virgils will not be lacking, O Flaccus".

[55,182] Vbi nunc honos literis debitus?

[55,182] Where now is the honor due to literature?

[55,183] Vbi locus expolito ingenio dignus?

[55,183] Where is there a place worthy of a polished genius?

[55,184] Vbi fructus quem longos egregiosque labores consequi par fuit?

[55,184] Where is the fruit which it was fitting to obtain for long and outstanding labors?

[55,185] Qui hodie professione religionis sese uenditant, consummatam pietatem arbitrantur nihil scire, ac maxima ex parte aut quaestui seruiunt aut uentri; ecclesiae proceres Epicurum fere quam Ciceronem malunt imitari.

[55,185] Those who today vend themselves under the profession of religion think that consummate piety is to know nothing, and for the most part they serve either profit or the belly; the grandees of the church almost prefer to imitate Epicurus rather than Cicero.

[55,186] Principes, quorum liberalitate studia literarum et prouocari solent et foueri, non Platones iam sed Gnathones sibi asciscunt.

[55,186] Princes, by whose liberality the studies of letters are wont both to be provoked and to be fostered, now adopt to themselves not Platos but Gnathons.

[56,187] Munera ferunt moriones, palpones, uoluptatum architecti.

[56,187] Buffoons, flatterers, architects of pleasures bring gifts.

[56,188] Pluris est qui canem bellum adducat quam qui librum eruditum porrigat.

[56,188] He who brings in a handsome dog is of more worth than he who proffers an erudite book.

[56,189] Sacerdotiorum ampli census aut uenalia sunt aut malorum obsequiorum praemia.

[56,189] The ample revenues of priesthoods are either venal or the rewards of wicked obsequiousness.

[56,190] Ad abbatias caeterasque dignitates stupidissimi quique potissimum irrumpunt.

[56,190] Into abbacies and other dignities the very stupidest, most especially, burst in.

[56,191] Queritur Satyrographus, quod diuites "tantum admirentur laudentque disertos, ut pueri Iunonis auem".

[56,191] The satyrographer complains that the rich "so greatly admire and praise the eloquent, as boys [do] Juno's bird" (the peacock).

[56,192] At hodie probro est scire literas.

[56,192] But today it is a disgrace to know letters.

[56,193] Nusquam magis regnat quam apud nos pestilens hoc hominum genus, quos merito ptochotyrannos dixeris: hi rerum omnium censuram sibi uindicant praesertim apud stultas atque etiam impudicas mulierculas, et apud imperitam multitudinem; his persuadent egregii sycophantae haeresim esse scire Graecas literas, haeresim esse loqui quo more locutus est Cicero.

[56,193] Nowhere does this pestilent kind of men reign more than among us, whom you would rightly call ptochotyrants: these claim to themselves the censure of all things, especially among foolish and even shameless little women, and among the unskilled multitude; to these the notable sycophants persuade that it is heresy to know Greek letters, it is heresy to speak in the manner in which Cicero spoke.

[56,194] Et quis tandem sani capitis cupiat sese tam diuturnis macerare laboribus, sine quibus nec mediocris literatura paratur, odium denique summamque inuidiam praemii uice reportaturus?

[56,194] And who, then, of sound mind would wish to wear himself down with such long‑enduring labors, without which not even middling literature is procured, only to bring back hatred and the greatest envy in place of a reward?

[56,195] Iam porro fac citra conatum eruditionem dormienti contingere, quis non malit uel in ultimas Indiae solitudines profugere quam hos literatorum simios ferre?

[56,195] Now furthermore, grant that erudition should befall one sleeping without exertion; who would not rather prefer even to flee into the farthest solitudes of India than endure these apes of the literati?

[56,196] Equidem priscorum hominum more, quos e truncis arborum natos finxit antiquitas, non paulo malim inter pecora uitam transigere quam inter hoc brutorum omnium brutissimum genus, quibus apud nos mihi differta uidentur omnia, qui pari stoliditate et suam rusticitatem admirantur et alienam doctrinam contemnunt.

[56,196] Indeed, after the manner of men of old—whom Antiquity feigned to have been born from the trunks of trees—I would by no small measure prefer to pass my life among cattle than among this breed of brutes, the most brutish of all, by whom everything among us seems to me crammed full, who with equal stolidity both admire their own rusticity and contemn another’s learning.

[57,197] Sed inter has beluas uerius quam homines, nullum odiosius aut pestilentius aut Musis omnibus infensius quam isti quidam religionis larua personati, de quibus modo dicere coeperam, qui uenerando cultu simulataeque sanctimoniae specie non mediocrem autoritatem sibi pararunt apud idiotas, praesertim apud mulierculas, quarum et stulticia abutuntur et libidini fortiter succurrunt, tauri egregie obesi neque uulgariter mutoniati: hos adhibent in consilium, et si non adhibeant, ipsi qua sunt impudentia ultro semet ingerunt, uolentibus nolentibus.

[57,197] But among these beasts rather than men, none is more odious or more pestilential or more hostile to all the Muses than those certain fellows masked with the larva of religion, of whom I had just begun to speak, who by a venerable garb and the show of simulated sanctimony have procured for themselves no mean authority among the idiots, especially among the little women, whose stupidity they both abuse and whose libido they stoutly assist—bulls notably fat and by no means ordinarily gelded: these they summon into counsel, and if they do not summon them, they, such is their impudence, thrust themselves in unbidden, whether people will or nil.

[57,198] Consulitur igitur camelus de saltatione, de cantione asinus.

[57,198] Accordingly the camel is consulted about dancing, the ass about singing.

[57,199] Quid enim aliud fit cum Minorita aut Iacobita aut Carmelita uelut oraculum consulitur, cui puer ad optimas disciplinas destinatus formandus tradi debeat, quibus rationibus et autoribus instituendus sit, non aliter, quam Demodocus ille Platonicus consulebat Socratem?

[57,199] For what else is being done when a Minorite or a Jacobin or a Carmelite is consulted as an oracle, as to whom a boy destined for the best disciplines ought to be handed over to be formed, by what methods and authors he should be instructed—otherwise not at all than as that Demodocus the Platonic consulted Socrates?

[57,200] Ibi mihi consultor ille stupidus ac superciliosus, nihil Socratis referens praeter uultum et taurinum intuitum, mira seueritate cum primis deterret a lectione poetarum.

[57,200] There that consultant, stupid and supercilious, recalling nothing of Socrates except the countenance and a taurine gaze, with wondrous severity first of all deters me from the reading of poets.

[57,201] Porro bliteis istis poetae sunt et Quintilianus et Plinius et Aulus Gellius et Titus Liuius, breuiter, quicunque Latine scripserunt; adeo non intelligunt quid sit poetice, quam poetriam uocare solent, ut nec poetae qui sint aut dicantur intelligant.

[57,201] Moreover, for those “blitean” fellows, even Quintilian and Pliny and Aulus Gellius and Titus Livy are poets—in short, whoever wrote in Latin; to such a degree do they not understand what poetics is (which they are wont to call “poetry”) that they do not even understand who are, or are to be called, poets.

[57,202] Vestigia quibus ipsi sint ingressi commonstrant, homines ex mera barbarie nati, simul et educati.

[57,202] They point out the footprints by which they themselves have entered, men born from mere barbarity, and likewise reared.

[58,203] Alius iubet edisci psalterium, alius censet linguam Latinam petendam ex prouerbiis Solomonis, alius uocat ad insulsissimum autorem Michaelem Modistam, alius ad Mammetrectum, alius ad Catholicon; ut quisque infectus est, ita dant aliis consilium.

[58,203] One orders the psalter to be memorized, another deems the Latin tongue to be sought from the Proverbs of Solomon, another calls us to the most insipid author Michael the Modist, another to the Mammetrectus, another to the Catholicon; as each is infected, so they give counsel to others.

[58,204] Deinde si quem nouerint praeceptorem tam insigniter asinum quam ipsi sunt insigniter hypocritae, ad eum mitti iubent miserrimos adolescentulos.

[58,204] Then, if they should discover some preceptor as remarkably an ass as they themselves are remarkably hypocrites, they order the most wretched adolescents to be sent to him.

[58,205] Nec difficile persuadent primum idiotis, deinde callidissimi simulandae probitatis artifices, postremo uulgus hominum fere deterioribus acquiescit libentius.

[58,205] Nor is it difficult to persuade—first the idiots, then the most cunning artificers of simulating probity; and at last the common crowd of men, for the most part, acquiesces more willingly to the worse.

[58,206] Contra, si quem olfecerint politius eruditum, abominantur.

[58,206] On the contrary, if they sniff out someone more polishedly erudite, they abominate him.

[58,207] Caue, inquiunt, poeta est, parum Christianus est.

[58,207] Beware, they say, he is a poet, he is insufficiently Christian.

[58,208] Haec nusquam non instillant auribus hominum in concionibus, in quibus regnant, populi stulticia freti, in priuatis colloquiis, in arcanis illis confessionibus, in quibus sibi dii uidentur.

[58,208] These things they nowhere fail to instill into the ears of men: in the assemblies, in which they reign, relying on the stupidity of the populace; in private colloquies; in those arcane confessions, in which to themselves they seem gods.

[58,209] Quem inter haec portenta non pigeat uiuere?

[58,209] Whom would it not irk to live amid these monsters?

[58,210] Cui non "lubeat et ultra Sauromatas et glacialem Oceanum fugere", si modo ueterum illorum et modestiam et eruditionem cum huius nostri seculi tum arrogantia tum inscitia componat?

[58,210] To whom would it not "be desirable to flee even beyond the Sarmatians and the glacial Ocean," if only he were to compare both the modesty and the erudition of those men of old with both the arrogance and the ignorance of this our age?

[59,211] Sed quid longam et inanem querelam ingredimur?

[59,211] But why do we embark upon a long and inane complaint?

[59,212] In te ut dixi, omnis ista culpa recidit, qui si istos et indoctissimos doctores et inconsultissimos consultores uel eiiceres uel, quod illis esset dignius, culleis insutos cimicibus ac pulicibus differtis in mare uicinum praecipitares, ad quiduis supplicii deposci non recusarim, nisi mirabilem eruditorum hominum prouentum propediem cernas efforescere.

[59,212] Upon you, as I said, all that blame falls back—you who, if you would either cast out those most unlearned teachers and most ill-advised counselors, or, what would be more worthy for them, sew them into sacks crammed with bedbugs and fleas and hurl them headlong into the neighboring sea, I would not refuse to be demanded for any sort of punishment, unless you should soon see a marvelous yield of erudite men blossom forth.

[59,213] Quibus commemorandis cum Battus uehementius incandesceret, nam homo alias placidus ac lenis hic sibi temperare nunquam potuit, sic adamabat bonas literas, subridens consul: Quo supplicii genere perdendi sint isti, Batte, inquit, post consultabimus; ego, si Iuppiter essem, omnes in asinos uerterem et camelos.

[59,213] While Battus was growing more vehemently incandescent in recalling these things—for the man, otherwise placid and gentle, could never restrain himself in this, he so loved good letters—smiling, the consul said: "By what kind of punishment those men are to be destroyed, Battus," said he, "we shall consult later; I, if I were Jupiter, would turn them all into asses and camels."

[59,214] Sed interim probe uideris intelligere me hic priuatum adesse, qui tanta ista libertate in me ausis uti, tanquam cum Conrado tibi res sit, non cum consule.

[59,214] But meanwhile you seem to understand well that I am here present as a private man, you who have dared to use such great liberty against me, as though your affair were with Conrad, not with the consul.

[59,215] Verum ego te uicissim, si pateris, criminabor, qui tuum officium praeterieris.

[59,215] But in truth I, in turn, if you permit, will incriminate you, who have pretermitted your duty.

[59,216] Siquidem tuum prorsus erat, qui publico munere fungereris ista tam nephanda ad consulem ac senatum referre, nisi forte frustra sedes in consilio; certe tuae partes erant monere.

[59,216] Since indeed it was entirely your duty, you who were discharging a public office, to report such nefarious things to the consul and the senate, unless perhaps you sit in the council in vain; certainly it was your part to admonish.

[59,217] Haec ideo consul, ut magis etiam inflammaret ardentem.

[59,217] The consul did these things for this reason, in order to inflame even more the one already burning.

[59,218] Tum Battus: De referendo mihi narras impudens, quasi ista in re non omnes Herculis labores susceperim, imo prope uicerim?

[59,218] Then Battus: You tell me about referring, impudent one, as though in this matter I had not undertaken all the labors of Hercules, nay, had nearly vanquished them?

[59,219] Meminisse te scio, quanquam male salsus dissimulas, cum ante biennium fere reuersus a Lutecia Parisiorum, administrationem ludi literarii suscepissem, quod ibi Augeae stabulum repererim.

[59,219] I know that you remember, although you, clumsily witty, dissemble, when, almost two years before, having returned from Lutetia of the Parisii, I had undertaken the administration of the literary school, that I found there the stable of Augeas.

[60,220] Deum immortalem, quas nugas, quae somnia, quae ludibria, quam barbariem, quos sentes, quam fecem infelicissimis adolescentibus inculcauerant ii, qui ante me nihil scire docuerant !

[60,220] Immortal God, what trifles, what dreams, what mockeries, what barbarism, what brambles, what dregs they had inculcated into the most unfortunate adolescents, they who before me had taught them to know nothing!

[60,221] Tum re quidem ipsa Fabianum illud nimium approbaui, non paulo molestiorem esse dedocendi quam docendi laborem.

[60,221] Then in the very thing itself I exceedingly approved that Fabian dictum, that the labor of un-teaching is by no small amount more troublesome than the labor of teaching.

[60,222] Nam simulatque zizaniam illam, ita ut erat necesse, instituissem reuellere, dictu mirum quam amaris odiis, quam deuoto agmine, quam gladiatorio animo sint coorti in nos illi imperitiae magistri.

[60,222] For as soon as I had set about to root out that darnel, just as was necessary, wonderful to tell how with bitter hatreds, how with a devoted battle-line, how with a gladiatorial spirit those masters of ignorance have sprung up against us.

[61,223] Age, quid unquam in tua Republica uidisti ea seditione turbulentius?

[61,223] Come now, what have you ever seen in your Republic more turbulent than that sedition?

[61,224] Incitauerant in me de clero simili dementia imbutos, quae maxima multitudo est; tum oppidi primores, quorum animi auitum adhuc rus sapiebant; praeterea iuuenum maiores plerosque, quorum pietatem religioso metu sollicitabant, ut filiorum pudori mature consulerent.

[61,224] They had incited against me those from the clergy imbued with a similar dementia, which is the greatest multitude; then the leading men of the town, whose minds still savored of the ancestral countryside; moreover, most of the elders of the young men, whose piety they were unsettling with religious fear, so that they might in timely fashion look to the modesty of their sons.

[61,225] Incenderant et fabros, fullones, cerdones, pharmacopolas, mendicos, mimos, blaterones, aucupes, piscatores, essedarios, cetarios, coquos, fartores, baiulos, a quibus non perinde ingenio differunt atque cultu.

[61,225] They had also inflamed the smiths, fullers, cobblers, pharmacopolists, beggars, mimes, blatherers, bird-catchers, fishermen, essedarii, fishmongers, cooks, sausage-makers, porters, from whom they differ not so much in disposition as in dress.

[61,226] Ad haec tonsores, lenones, lenas, aniculas, et quos non?

[61,226] To these, barbers, pimps, procuresses, little old women, and whom not?

[61,227] Vulgi infimi partem multo maximam, id quod neutiquam ardui erat negocii, tum quod per se sit irritabile uulgus, tum quod pro insita stoliditate literas habet inuisas, tum quod pari temeritate absurdissima quaeque perlibenter et miratur et tuetur.

[61,227] By far the greater portion of the lowest vulgar—a thing which was by no means an arduous business—both because the mob is in itself irritable, and because, owing to its inborn stolidity, it holds letters in hatred, and because, with equal temerity, it most gladly both marvels at and defends whatever is most absurd.

[61,228] Sed ducum uirtutem prosequamur.

[61,228] But let us pursue the virtue of the leaders.

[61,229] Hi uero tantis copiis freti passim in me diras atque atroces uoces iactabant, in foro, in compotationibus, in officinis, in tonstrinis, in lustris, publice priuatim, ebrii sobrii, dictitantes externum hominem nescio quem nouam quandam haeresim serere; optimos illos autores, Alexandrum, Graecistam, Ebrardum, Modistam, Breuiloquum, Mammetrectum, Catholicontem, quibus et aui et proaui ipsorum doctissimi euasissent, nunc indigne extrudi; inaudita quandam atque horrenda ethnicorum induci portenta, Flaccum, Maronem, Nasonem; iuuenibus iam nihil nisi de amando praecipi, ea pueris inculcari quae ne grandioribus quidem scire fas esset.

[61,229] These men indeed, relying on such great forces, everywhere were hurling dire and atrocious words against me, in the forum, at compotations, in workshops, in barbers’ shops, in dens of vice, publicly and privately, drunk and sober, constantly saying that some foreign fellow I-know-not-who was sowing a certain new heresy; that those best authors—Alexander, the Graecista, Eberhard, the Modista, the Breviloquus, the Mammetrectus, the Catholicon—by whom both their grandfathers and great-grandfathers had turned out most learned, were now being shamefully thrust out; that unheard-of and horrendous portents of the pagans were being introduced—Flaccus, Maro, Naso; that for the young now nothing was being taught except about loving, that things were being inculcated into boys which it would not be lawful even for their elders to know.

[61,230] Nisi quamprimum prospectum fuisse, actum esse de religione Christiana; Antichristi seculum iam aut adesse aut certe quam proxime instare.

[61,230] Unless provision were made with all speed, it was all over with the Christian religion; the age of Antichrist was now either at hand or at any rate pressing on very near.

[62,231] Venisse enim doctores, qui blandirentur iis quibus aures essent nouarum rerum auiditate prurientes, quoque iuxta Pauli uaticinium a ueritate auocarent, ad fabulas traducerent adolescentes.

[62,231] For teachers had come, who would blandish those whose ears were itching with an avidity for new things, and also, according to Paul’s vaticination, would call them away from the truth, and lead adolescents over to fables.

[62,232] Vidisti ipse testis in eo tumultu, quantum me Herculem praestiterim, quot leones, quot sues, quot Stymphalidas aues, quot tauros, quot Antaeos, quot Geryones, quot Diomedes, quot Nessos confecerim, ut Cerberum e latebris illis, ubi exangues umbras territabat, extractum coelo ostenderim, quanta uirtute Lernaeam hydram foecundam suis mortibus igne Graeco uix tandem extinxerim, et haud scio an adhuc spiret pestis illa omnium perniciosissima.

[62,232] You yourself, as a witness, saw in that tumult how much of a Hercules I proved myself, how many lions, how many boars, how many Stymphalian birds, how many bulls, how many Antaeuses, how many Geryons, how many Diomedes, how many Nessus I dispatched, so that I showed Cerberus, dragged out from those lairs where he was terrifying the bloodless shades, to heaven; with how great virtue (valor) I at last, with difficulty, extinguished by Greek fire the Lernaean hydra, fecund in its own deaths—and I do not know whether that pest most pernicious of all still yet breathes.

[62,233] Vrbis nostrae Pompeius, quanquam ille Midae quidem similior quam Pompeio, quid moliatur, haud me praeterit.

[62,233] The Pompeius of our city, although that man is indeed more like Midas than like Pompey, what he is contriving does not escape me.

[62,234] Tot unus monstris obiectus non cessi tamen, imo peruici, iis quibus sanior erat mens persuasis, caeteris clarissima ratione confutatis, contemptis nonnullis.

[62,234] Alone, exposed to so many monsters, I did not yield; nay rather, I prevailed, having persuaded those whose mind was saner, the rest refuted by most clear reason, some contemned.

[62,235] Quae cum Battus dixisset, Moriar, inquit Guilhelmus, ni tu, mi Batte, non supplicatione modo uerumetiam triumpho dignissimus es.

[62,235] When Battus had said these things, "Let me die," said William, "unless you, my Batte, are most worthy not only of a supplication but even of a triumph."

[62,236] Nam si Ion ille rhapsodus apud Platonem, quod unum Homerum laudibus extulisset, meritum se iactitat, cui eius poetae studiosi coronam auream imponerent; tu uero, qui uniuersam prope literaturam contra tot portenta strenue defendisti, quanto dignior es cui Musae aut ipse etiam Apollo lauream triumphalem imponat, aut certe qui in omnibus Museis stes aureus.

[62,236] For if that Ion the rhapsode in Plato, because he had extolled Homer alone with praises, brags himself to be deserving, he on whom the devotees of that poet would set a golden crown; you indeed, who have stoutly defended almost the whole of literature against so many prodigies, how much more worthy are you, on whom the Muses, or Apollo himself even, should place a triumphal laurel, or at least that you stand golden in all the Museums.

[62,237] Ad quem iocum cum arrisissent caeteri, Battus quoque iam hilarior: Age, inquit, rideor Hercules, et uobis Pyrgopolinices quispiam uideor; tamen qualisqualis sum, quod potui sum conatus; quod si, Guilhelme, huic animo tua lingua eruditioque fuisset adiuncta, melius fortasse cum literis ageretur.

[62,237] At which joke, when the rest had smiled, Battus too, now more cheerful: “Come now,” he said, “by Hercules, I am laughed at, and to you I seem some Pyrgopolinices; nevertheless, such as I am, what I could I have endeavored; but if, Guilhelmus, to this spirit your tongue and erudition had been adjoined, perhaps it would have gone better with literature.”

[62,238] Tum consul: Age inquit, Hercules, quid si tibi pro rebus fortiter gestis triumphum decernamus et quidem speciosiorem, quam unquam uel Paulo Aemilio uel Pompeio contigerit.

[62,238] Then the consul: “Come,” said he, “by Hercules, what if we were to decree to you, for deeds bravely done, a triumph—and indeed a more splendid one than ever befell either Paulus Aemilius or Pompey.”

[63,239] Cras niueis equis uectus urbem laureatus ingredieris, plaudentibus utrinque uniuersis bonarum literarum studiosis; barbari duces tua uirtute domiti reuinctis (ut digni sunt) post tergum manibus triumphalem currum antecedent, uictori populo supplices manus ostendent.

[63,239] Tomorrow, borne by snowy-white horses, laurel-crowned, you will enter the city, with all the devotees of good letters on both sides applauding; the barbarian leaders, subdued by your valor, with their hands bound behind their backs (as they deserve), will go before the triumphal chariot, they will show suppliant hands to the victorious people.

[63,240] Miles uictor a tergo imperatoris laudes cantabit, praeda circunferetur, trophaea figentur Phoebo, nouemque sororibus opima spolia dicabuntur.

[63,240] The victor-soldier will sing lauds behind the commander, the booty will be carried around, trophies will be affixed to Phoebus, and opulent spoils will be dedicated to the nine sisters.

[63,241] Quid quaeris? deum te facimus, ut iam non alter sis Hercules, iuxta prouerbium, sed prorsus ipse sis Hercules; quid unquam simile promeruit ille? uerum ea lege, si hoc prius feceris, quod uictores facere consueuerunt, ut uerum abs te terra marique gestarum et totius certaminis huius rationem nobis luculenta oratione exponas, quod etiam ut triumphum tantum contemnas, recusare tamen nequaquam debes uel nostra causa, qui tantopere id flagitamus, uel literarum amore, quibus scio tibi nihil esse antiquius, uel denique Reipublicae causa, in quam tu nuper receptus sollicitudinem illi et pietatis officium debere coepisti.

[63,241] What do you ask? We make you a god, so that now you are not another Hercules, according to the proverb, but are outright Hercules himself; what ever like has he ever deserved? But on this condition, if you first do this which victors are accustomed to do: that you set forth to us, in a splendid oration, the truth of the things accomplished by you on land and sea and an account of this whole contest—which, even if you so greatly scorn the triumph, you ought by no means to refuse, either for our sake, who so greatly demand it, or for the love of letters, than which I know nothing is more paramount to you, or finally for the sake of the Republic, into which you were lately received, to which you have begun to owe solicitude and the office of piety.

[63,242] Nam quod tu me modo insimulabas, quid me posse censes unum inter tot hominum capita longe aliter sentientium?

[63,242] For as to that which you were just now accusing me of, what do you think I can do, one alone among so many heads of men thinking far otherwise?

[63,243] An me uis (quod dici solet) aduersum stimulum calces? praesertim cum nec mihi ipsi satisdum sit haec confirmata sententia, ita nonnunquam istorum disputationibus labefactor, ut partes uestras uix satis tutari queam.

[63,243] Do you want me (as it is commonly said) to kick against the goad? especially since this confirmed opinion is not yet sufficiently settled even for myself, so that I am sometimes undermined by their disputations, to such a degree that I can scarcely adequately defend your side.

[63,244] Et quod nunc quidem serio dicendum sit, Batte, si uera sunt quae mihi de tuis endoxis, adoxis, amphidoxis soles disputare, non minimam profecto turpitudinis partem causa uestra uidetur obtinere, non apud uulgus modo, uerumetiam apud literis aequiores.

[63,244] And, to say something now indeed in earnest, Batte, if the things are true which you are wont to dispute to me about your endoxa, adoxa, amphidoxa, your cause seems to obtain no small share of disgrace, not among the vulgar only, but even among those more equitable to letters.

[63,245] Nam sunt uestri autores, ne mentiar, primum ethnici, quod tamen utcunque poterat defendi, deinde cognitu perquam difficiles, quod ipsum non paucis odium parit, postremo quod est grauissimum, lasciui, imo etiam obscoeni.

[63,245] For your authorities are, lest I lie, first, pagans—which yet could somehow be defended—then exceedingly difficult to cognize, which fact itself begets hatred in not a few; finally, and this is most grievous, lascivious, nay even obscene.

[63,246] Nunc accipe rem, Christianos autores eiicitis, inducitis ethnicos, notos expellitis, infertis ignotos, ueteres extruditis, producitis nouos, faciles tollitis, obscuros nobis obiicitis; denique, quod est caput, castos interdicitis, lasciuos iuuenibus proponitis.

[63,246] Now receive the matter: you eject Christian authors, you introduce ethnics, you drive out the known, you bring in the unknown, you thrust out the old, you bring forward the new, you remove the easy, you throw at us the obscure; finally, which is the chief point, you forbid the chaste, you set before the young the lascivious.

[63,247] Quid oris tum esse mihi credis, quoties consulem me rogant mei ciues, num ideo ludus sit in urbe publicus, ut iuuenes meretricios perdiscant amores, perinde quasi parum ipsi sint ad haec studia suopte ingenio procliues, ut assuescant technas fabre consuere, ut ueteratorie parentibus imponere, ut nihil pudere, mentiri, suum ponere uultum, alienum sumere, haec enim ex uestris comoediis discunt et domum memoriter referunt.

[63,247] What face do you think I can have then, whenever my fellow citizens ask me, the consul, whether on that account there is a public school in the city, that youths might thoroughly learn meretricious amours, as though they themselves were not already sufficiently prone by their own native ingenium to these pursuits; to grow accustomed to stitching tricks together skillfully; to impose upon their parents in old-stager fashion; to be ashamed of nothing, to lie, to lay aside their own countenance, to assume another’s—for these things they learn from your comedies and carry them home by heart.

[64,248] Quam tu grauiter haec ferire parentum aures arbitrare?

[64,248] How gravely do you think these things strike the ears of parents?

[64,249] Utrum in lupanar, inquiunt, liberos nostros mittimus, an in ludum literarium?

[64,249] Are we sending our children into a brothel, they say, or into a literary school?

[64,250] Nam tres illas literas, quas senex Plautinus se didicisse gloriatur, domi facile discimus.

[64,250] For those three letters, which the Plautine old man boasts that he has learned, we easily learn at home.

[64,251] Praeterea si qui paulo sunt eruditiores, ii mihi pontificum decreta et theologorum sententias memoriter decantant, tum quidem tergiuersari soleo, sed plane ut uictus, non ut insidiator.

[64,251] Moreover, if any are a little more erudite, they recite to me by heart the decrees of the pontiffs and the opinions of the theologians, then indeed I am wont to tergiversate, but plainly as one vanquished, not as an ambusher.

[64,252] Tu uero, cum sis hac in palaestra facile omnium exercitatissimus, fieri non potest, quin plurima teneas tum lecta, tum cogitata, quibus huiusmodi criminationes refelli queant; quare rem prorsus diuinam feceris, si totam hanc controuersiam a capite usque ad calcem explicueris, non quod causa uestra parum mihi probetur, uerum patronum me paulo instructiorem reddideris.

[64,252] But you, since in this palestra you are easily the most exercised of all, it cannot but be that you hold very many things, both read and thought, by which criminations of this sort can be refuted; wherefore you will have done a thing quite divine, if you explicate this whole controversy from head to heel, not because your cause is approved by me too little, but because you will have rendered me, as patron, a little better instructed.

[64,253] BATTVS.

[64,253] BATTUS.

[64,254] Quod cum Battus, singulis sua quoque causa uehementer flagitantibus, defugere nulla ratione posset: Age, inquit, de praemio plus etiam pollicemini, quam postulo, mihi satis fuerit supplicii, si sola a te studiorum pestis unco trahatur ac mox in publicam cloacam praecipitetur; deinde procerum aliquot pro capitibus linguas duntaxat deposco.

[64,254] When Battus, as each man also was vehemently clamoring his own cause, could by no device evade it: “Come,” he says, “as to the reward you promise even more than I demand; it will be punishment enough for me, if only the plague of studies be dragged by a hook by you and soon precipitated into the public sewer; then I demand only tongues in place of heads from some nobles.”

[64,255] In quem usum, inquam?

[64,255] For what use, I say?

[64,256] Ad nullum alium, inquit, quam ad abstergendum podicem, aut defricandas matulas, aut certe immundas patellas.

[64,256] To no other, he says, than for wiping the anus, or for scouring chamber-pots, or at any rate unclean platters.

[64,257] Nihil, inquam, accommodatius, sed extra iocum, hospites, quandoquidem in rem tam praeclaram fortuito incidimus, quin nos quoque hic Academiam quandam Platonis exemplo instituimus?

[64,257] Nothing, I say, more accommodative; but joking aside, guests, since we have fortuitously fallen upon so illustrious a matter, why do we not also here institute an Academy after the example of Plato?

[64,258] An quia deest nobis platanus illa uel Platonica, uel Ciceroniana, quarum altera facundissimi philosophi, altera sapientissimi oratoris literis et sata est et creuit, potius quam humore aliquo.

[64,258] Or is it because that plane tree is lacking to us, whether Platonic or Ciceronian, of which the one was both sown and grew by the letters of the most eloquent philosopher, the other by those of the wisest orator, rather than by any moisture.

[64,259] Quin ego uobis pro umbraticis ueras ac pro una arbuscula copiosum pomarium exhibebo, quod aedibus nostris ab laeua proximum uidetis, proceris quercubus et riuo lympidissimo cinctum.

[64,259] Nay, I will exhibit to you, in place of umbratical ones, the true, and in place of a single little tree a copious orchard, which you see nearest to our house on the left, encircled with tall oaks and a most limpid brook.

[64,260] Quid si hunc quoque locum nostra disputatiuncula sic irrigemus, ut nulla unquam aetate arescat?

[64,260] What if we were to irrigate this place as well with our little disputation, so that in no age ever it may dry up?

[65,261] Nec desunt quidem sub ingenti illa piro mediis circiter hortis commodissima sedilia, puluillos quoque si uidebitur, adferri iubebo.

[65,261] Nor indeed are there lacking beneath that huge pear-tree, roughly in the midst of the gardens, most commodious seats; cushions too, if it seems good, I will order to be brought.

[65,262] Iam uero, personarum nihil me poenitet uel ad Iarcae scholam, non solum Academiam, consul, medicus publicus, secretarius urbanus, theologus et idem orator, ego denique tam magnifici fundi colonus.

[65,262] Now indeed, as to the personae, I regret nothing—fit even for Iarchas’s school, not only for the Academy: a consul, a public physician, an urban secretary, a theologian and likewise an orator, and I, finally, the tenant-farmer of so magnificent an estate.

[65,263] Nam ut de Platone taceam (qui quoslibet etiam loquentes facit) quando unquam Tullius perfrictae frontis homo, coetum magnificentiorem ausus est conuocare?

[65,263] For, to be silent about Plato (who even makes whomever speak), when has Tullius, a brazen-faced man, ever dared to convoke a more magnificent assembly?

[65,264] Quod si Socratem philosophum grauissimum illa in Phaedro loci amoenitas potuit inuitare, ut humi iuxta fonticulum in gramine disputandi gratia procumberet, quid ni nos ni horti, (quos uel Epicurus ipse laudare queat) certe ad considendum alliciant, praesertim cum nihil hic eorum, quae Socrates illic miratur, desyderetur; quippe ubi pirus, ut uidetis media, triplicem nobis uoluptatem ministrabit.

[65,264] And if that amenity of the place in the Phaedrus could invite Socrates, a most grave philosopher, to recline on the ground on the grass beside a little fountainlet for the sake of disputation, why should not these gardens (which even Epicurus himself could praise) surely allure us to sit down, especially since nothing here of those things which Socrates marvels at there is lacking; for indeed the pear tree, as you see, in the middle, will minister to us a threefold pleasure.

[65,265] Nam ut est procera satis et patulis diffusa ramis, amoenissimam prorsus umbram praebebit et frondibus opacis aestum facile propulsabit, praeterea ut est anni uernum tempus, non oculos modo flosculorum aspectu pascet, uerumetiam nares gratissimo odore recreabit; tum ne fonticulo illo frigentis aquulae a Socrate superari uideamur, en pro fonticulo riuus leni murmure circumlabens totos hortos irrigat.

[65,265] For as it is tall enough and spread with broad-splayed branches, it will furnish a most pleasant shade and with shadowy foliage will easily ward off the heat, moreover, since it is the vernal season of the year, it will not only feed the eyes with the sight of the little flowers, but even also refresh the nostrils with a most grateful odor; then, lest we seem to be surpassed by Socrates in that little spring of chilling water, behold, in place of a little spring a stream, with gentle murmur flowing around, irrigates the whole gardens.

[65,266] Hac aura quid possit esse spirantius, imo (quod medico teste dixerim) quid salubrius?

[65,266] What could be more breathing than this breeze—nay rather (as I might say with a physician as witness), what more salubrious?

[65,267] Ibi Battus, qui eius apud Platonem descriptionis pulchre meminisset nostram orationem interpellans : Vt caeteris, inquit, Erasme, rebus maxime superemus, una certe a Socrate illo Platonico uincimur.

[65,267] There Battus, who had well remembered that description in Plato, interrupting our oration : "Although, said he, Erasmus, we in the other matters surpass most greatly, in one respect surely we are vanquished by that Platonic Socrates."

[65,268] Nam et herbarum uirentium graminumque flosculis uersicoloribus distinctorum, gryllorum et cicadarum canorum murmur addas, licebit, est tamen quo sumus inferiores.

[65,268] For even if you add, if you please, the verdant herbs and the grasses distinguished by little blossoms of versicolored hues, and the tuneful murmur of crickets and cicadas, yet there is something wherein we are inferior.

[65,269] ERASMVS: Quidnam istuc, inquam?

[65,269] ERASMUS: What then is that, said I?

[66,270] BATTUS : Puellarum Nympharumque imaginibus, inquit, quas Socratem illic uideo neutiquam praeteriisse.

[66,270] BATTUS : Of the images of maidens and Nymphs, says he, which I see that Socrates has by no means passed over there.

[66,271] Quo ioco exhilaratus consul et medicus: Per canem, inquiunt et anserem Socraticum dignum quod a Batto admoneretur, quanquam caelaturis non magnopere solet delectari, uiuas, opinor, mallet, si detur optio.

[66,271] At this jest exhilarated, the consul and the physician: 'By the dog,' they say, 'and the Socratic goose, worthy that Socrates be admonished by Battus; although he is not greatly wont to be delighted by chased reliefs, he would, I suppose, prefer living ones, if the option be given.'

[66,272] Verum istud nostrae disputatiunculae nihil obfuerit, eamus.

[66,272] But let that be no hindrance to our little disputation; let us go.

[66,273] Vbi collaudata loci specie consedissemus Battumque certatim, ut accingeretur, hortaremur, ille consulem fixius intuitus.

[66,273] When, the aspect of the place having been highly praised, we had sat down, and were, in rivalry, exhorting Batto to gird himself, he, having looked more fixedly at the consul.

[66,274] BATTUS: Merito, inquit, nunc meo iugulor gladio, nam qui uos modo magnifice nugari iubebam, eo per uos ipse redigor, ut nihil me sit hodie futurum ineptius aut nugacius.

[66,274] BATTUS: Deservedly, he says, I am now slain by my own sword; for I, who just now was bidding you to trifle magnificently, am by you myself reduced to this: that nothing today will be more inept or more nugacious than me.

[66,275] Age, parendum uideo tum consuli, tum medico, tum amicissimis, postremo tam multis, sed pomarium prius occludatur, ne quis nos uideat.

[66,275] Come, I see that I must comply now with the consul, then with the physician, then with my very dearest friends, lastly with so many; but let the orchard be closed first, lest anyone see us.

[66,276] Neque enim uereor, ne uestrum quispiam me prodat, modo possit Erasmi stilus conquiescere, qui quicquid noctu somniat, etiam interdiu chartis suis illinere solet.

[66,276] For I do not fear that any one of you will betray me, provided Erasmus’s stylus can come to rest, he who is wont to smear upon his papers whatever he dreams by night, even in the daytime.

[66,277] Atqui, inquam, hic neque calamus est mihi neque charta.

[66,277] And yet, I say, here I have neither pen nor paper.

[66,278] Fateor, inquit, at memoriam noui tuam, quam scio tibi esse commentarii uice.

[66,278] I confess, he says, but I know your memory, which I know serves you in the stead of a commentary.

[66,279] Quod etiam si quid suffugerit, tu facile de tuo fulcies hiatum, sed tamen aggrediar uobis fretus.

[66,279] And even if anything should slip away, you will easily shore up the gap from your own resources; but nonetheless I will undertake it, relying on you.

[66,280] Mox in pedes erectus compositis ad dicendum et ueste et uultu et gestu, aliquandiu defixis humi luminibus, cogitabundus haesit dicturienti pallor quidam ac trepidatio oborta, non stolidi nobis oratoris et confidentis, sed cordati et (ut inquit Fabius) "periculum intelligentis" dedit argumentum; mox inuentis ac digestis orationis partibus (id enim egisse ex notatis articulis coniiciebam) subtussiens expuit, (id quod habebat familiare).

[66,280] Soon, raised onto his feet, with both his dress and his countenance and his gesture composed for speaking, with his eyes fixed on the ground for some time, he lingered in thought; as he was about to speak, a certain pallor and trepidation arising gave us an indication not of a stolid and self-confident orator, but of a sound‑minded man and (as Fabius says) "one understanding the peril"; soon, the parts of the speech having been found and arranged (for I was conjecturing that he had done this from the noted points), giving a slight cough he spat, (a thing which he had as familiar).

[66,281] Deinde surrecto hilarius uultu iamque uiuacius singulos intuitus, summa cum omnium expectatione ita exorsus est.

[66,281] Then, having risen, with a more cheerful countenance and now more vivaciously having looked at each person in turn, amid the highest expectation of all, he thus made his exordium.

[67,282] Nisi et apud iudices literatissimos dicturum me scirem et ipsa causae bonitate non mediocriter adiuuarer, uererer, ne in tanto stolidissimorum hominum odio non optimum hodie patronum literae fuerint habiturae.

[67,282] Unless I knew both that I was going to speak before the most lettered judges and that I would be helped not moderately by the very goodness of the cause itself, I would fear lest, in so great a hatred of the most stolid men, letters today would not have the best advocate.

[67,283] Nunc uero tantum abest, ut omnia quae ab istis antirhetoribus obiici uel soleant, uel queant, refellere me posse diffidam, ut in causa tam uincibili ne principio quidem mihi utendum putarim.

[67,283] Now indeed, so far is it from the case that I should distrust that I can refute everything which those anti‑rhetors either are wont or are able to object, that in so vincible a case I would have thought I ought not even to use a beginning.

[67,284] Idque non modo apud uos, quos cum amicissimos, eruditissimos, huius etiam dictionis efflagitatores, habeam, beneuolentes, dociles, attentos non habere non possum, uerumetiam apud Sauromatas et si quid est his etiam barbarius, modo homines dentur, certam mihi uictoriam promiserim, homines, inquam, qui rationis ductum, non animi impetum sequuntur.

[67,284] And this not only among you—whom, since I hold as most friendly, most erudite, and even demanders of this very diction, I cannot but have as benevolent, docile, attentive—nay even among the Sarmatians, and if there is anything even more barbarous than they, provided only that men be supplied, I would promise myself a sure victory: men, I say, who follow the guidance of reason, not the impetus of passion.

[67,285] Nam istos rabulas, qui obstinatis animis insaniam suam etiam confessam solent defendere, haud alio in numero quam Diogenes suam concionem pono.

[67,285] For those pettifoggers, who with obstinate minds are wont to defend their insanity even when confessed, I place in no other number than Diogenes [placed] his own assembly.

[67,286] Ad quem, cum hominum milia aliquot confluxissent, negabat se ullum adhuc uidere hominem.

[67,286] To whom, when several thousands of men had flocked together, he said he did not yet see any man.

[67,287] Pestifera est, inquiunt, mortalibus eruditio, optanda imperitia.

[67,287] Erudition is pestiferous to mortals, they say, ignorance is to be desired.

[67,288] "Nil intra est oleam, nil extra est in nuce duri".

[67,288] "There is nothing hard within an olive, nothing hard outside a nut".

[67,289] De fide igitur facienda iamdudum securus, hoc unum mihi a uobis uideo postulandum, ut ne in re tam intractabili, tam spinosa ullum orationis splendorem expectetis, quem alioqui ne in felicissima quidem materia a Batto requirere debebatis.

[67,289] Therefore, as to winning belief I have long since been secure; this one thing I see must be asked by me of you: that, in a matter so intractable, so thorny, you expect no splendor of oration, which otherwise you ought not to require from Batto even in the most felicitous material.

[67,290] Ne delectari quidem postulabitis, nisi sicubi forte barbarorum ineptissimae rationes risum mouebunt.

[67,290] You will not even demand to be delighted, unless perchance somewhere the most inept arguments of the barbarians move laughter.

[67,291] ERASMUS.

[67,292] Tum uero ueniam praefatus et licebitne, inquam, aliquoties dicentem interpellare?

[67,292] Then indeed, having prefaced a pardon, “and will it be permitted,” I said, “to interpellate the speaker several times?”

[67,293] BATTVS.

[67,293] BATTUS.

[67,294] Licebit, inquit, per me quoties uidebitur nec enim ad clepsydras dicimus, ut causae dispendium sit, si quid temporis intercipiatur.

[67,294] It will be permitted, he says, for my part, as often as shall seem good; for we do not speak by water-clocks, such that the cause suffer a loss if any time be intercepted.

[67,295] ERASMUS.

[67,296] Ita mihi principio supersedisse uideris, inquam, ut hoc ipso quo non uteris, maxime sis usus principio, sed perge obsecro, ne te primo statim cursu diutius remoremur.

[67,296] So you seem to me to have forborne at the beginning, I say, in such a way that by this very thing which you are not employing you have made the greatest use of a beginning; but proceed, I beseech you, lest we delay you longer at your very first course straightaway.

[68,297] BATTUS.

[68,298] Istud uero tuum est, respondit Battus, haud meum, qui uafriciem illam et strophas rhetoribus perdidicisti; mihi sat habeo rem, ut est, perquam paucissimis ostendere.

[68,298] That, indeed, is yours, replied Battus, not mine—you who have learned to perfection that cunning and those strophes from the rhetoricians; for me, I deem it enough to show the matter, as it is, in exceedingly few words.

[68,299] Non igitur haec altius repetam, quibus fatis, quorum opera, quo tempore, quibus gradibus antiquae disciplinae e tanto fastigio in hunc tartarum deciderint, id quod uos paulo ante coeperatis; alias, haec fortasse commodius; neque uero refert, quo casu quispiam in puteum deciderit, sed quomodo qui cecidit, inde queat educi.

[68,299] Therefore I will not rehearse these things more deeply, by what fates, by whose agency, at what time, by what gradations the ancient disciplines from so great a pinnacle have fallen down into this Tartarus, that which you a little before had begun; at another time, these perhaps more conveniently; nor indeed does it matter by what chance someone has fallen into a well, but how the one who has fallen can be drawn out from there.

[68,300] Antiquis igitur literis contra nouos hostes patrocinium feremus, quibus quidem a triplici potissimum hostium genere negocium exhiberi uideo.

[68,300] Therefore, with ancient letters we shall bring a defense against new enemies, by which indeed I see the business being exhibited most of all by a threefold kind of enemies.

[68,301] Alii enim literariam Rem publicam tanquam funditus deletam cupiunt, alii imperium non quidem prorsus extinguere, sed arctioribus finibus includere moliuntur.

[68,301] For some desire the literary Commonwealth as though destroyed from the foundations, others endeavor not indeed to extinguish the imperial power entirely, but to confine it within narrower bounds.

[68,302] Postremi ita Rem publicam saluam esse uolunt, ut afflictissimam uelint, quippe in qua ipsi tyrannidem occupent, in quam patriis legibus abrogatis peregrinos et magistratus et mores inducunt.

[68,302] The last sort want the Commonwealth to be safe only thus, that they would have it most afflicted—namely, one in which they themselves seize tyranny, and into which, the native laws abrogated, they introduce foreigners, and magistrates, and customs.

[68,303] Et primi quidem illi mihi uidentur, qui plane rudes, haud scio inuidia ne, an stoliditate maiore, religionis nescio cuius praetextu, literaturam uniuersam poeseos nomine detestantur.

[68,303] And those seem to me to be first, who are plainly uncultivated— I know not whether out of envy, or from a greater stolidity— under the pretext of some I-know-not-what religion, detest the whole of literature under the name of poesy.

[68,304] Alteros ego intelligo, qui indocte docti, caetera quidem studia hoc est sua, utcunque recipiunt, humanitatis autem literas, sine quibus caeca est omnis doctrina, angue peius oderunt.

[68,304] I understand the other sort, who are learned unlearnedly; the remaining studies— that is, their own— they admit somehow; but the letters of humanity, without which all doctrine is blind, they hate worse than a serpent.

[68,305] Postremos uero, quos alios esse dicam quam eos, qui quoduis literarum genus et mirantur et probant, cum primis etiam poesim et rhetoricen, at ea lege, ut ipsi pro summis et poetis et rhetoribus habeantur, cum nihil sint minus; nec dictu interim procliue fuerit, quos ex iis hostibus literaria Res publica grauissimos perniciosissimosque patiatur, aut quibus maximam cladium suarum partem acceptam referre debeat.

[68,305] But lastly, whom shall I say they are other than those who admire and approve any branch of letters, especially poetry and rhetoric, yet on this condition: that they themselves be held as preeminent both poets and rhetoricians, whereas they are anything but; nor meanwhile would it be easy to say from which of these enemies the Republic of Letters suffers the gravest and most pernicious harms, or to which it ought to ascribe the greatest share of its disasters as owed.

[68,306] Nam primi quidem illi (ne contemnendos putemus) tametsi neque ullo armorum genere, neque rei militaris scientia sunt instructi, quippe syluestris barbaraque multitudo passim ex agris et montibus conflata, nescio tamen an ullum sit hostium genus infestius.

[68,306] For those first indeed (lest we think them contemptible), although they are equipped neither with any kind of arms nor with the science of military affairs, since they are a woodland and barbarian multitude, assembled everywhere from the fields and the mountains, yet I do not know whether there is any kind of enemies more hostile.

[68,307] Rabiosae enim ferae in morem deuotis animis in pugnam ruunt, non ingrediuntur, furore pro fortitudine utentes.

[68,307] For, in the manner of rabid wild beasts, with devoted souls they rush into battle, they do not advance, using fury in place of fortitude.

[68,308] Quatuor potissimum rebus ualent: furore, quo Andabatas, clamore, quo Stentorem Homericum, multitudine, qua Xerxis etiam copias uincunt.

[68,308] They are especially strong in four things: in fury, in which they rival the Andabatae, in clamor, in which they rival the Homeric Stentor, in multitude, by which they even outmatch Xerxes’s forces.

[69,309] Postremo clypeo quodam simulatae religionis, sub quo perpetuo latent, quem unum ad omnia telorum genera obiiciunt.

[69,309] Finally, a certain shield of simulated religion, under which they perpetually lie hidden, which alone they oppose to all kinds of missiles.

[69,310] Ii nimirum sunt, qui cum ipsi sint omnis literaturae expertes, literatorum gloria peruruntur aliorumque pulcherrimis studiis oblatrare pulchrum in primis ac religiosum putant, at mirum quam ueteratorie suam uel inertiam uel inuidiam uel superbiam speciosis titulis praetexunt simplicitatis ac religionis.

[69,310] These, to be sure, are they who, though they themselves are devoid of all literature, are inflamed by the glory of the literate, and think it above all beautiful and religious to bark at the most beautiful studies of others; and it is marvelous how craftily they cloak their own inertia or envy or pride with the specious titles of simplicity and religion.

[69,311] Alteri sunt iis quidem paulo instructiores, qui et eminus et cominus nos petunt.

[69,311] Others there are, indeed somewhat more instructed than they, who assail us both from afar and at close quarters.

[69,312] Eminus telis, sed plane deridiculis; nam stuppas, fumum et stercora in nos iaciunt.

[69,312] At long range with missiles, but plainly laughable ones; for they hurl tow, smoke, and dung at us.

[69,313] Cominus pugionibus appetunt, sed plumbeis.

[69,313] At close quarters they assail with daggers, but leaden.

[69,314] Pacem offerunt, sed superbissimis plane conditionibus, ut sine humanitatis literis perdocti simus, sine quibus nullae constant literae, terminos nobis praescribunt.

[69,314] They offer peace, but on plainly the most arrogant conditions; they prescribe terms to us—namely, that we be thoroughly taught without the letters of humanity, without which no letters stand firm.

[69,315] Omnem politiem interdicunt et quicquid ipsi non didicerunt; hoc sunt molestissimi, quod prehendi nequeant.

[69,315] They interdict all politeness and whatever they themselves have not learned; in this they are most troublesome, that they cannot be apprehended.

[69,316] Consistunt nusquam, Parthis ipsis fugaciores, modo aiunt, modo negant, tergiuersantur, aliquo cauillo elabuntur et Protei in morem "omnia transformant sese in miracula rerum".

[69,316] They stand firm nowhere, more fugitive than the Parthians themselves; now they affirm, now they deny; they tergiversate, they slip away by some cavil, and in the manner of Proteus "transform themselves into all the marvels of things".

[69,317] Porro postremos illos fortasse aliquis parum infestos hostes iudicauerit, quod sedulitate peccent non odio, at mihi quidem uidentur longe inter omnes nocentissimi.

[69,317] Moreover, perhaps someone would have judged those last men scarcely hostile enemies, because they err through sedulity, not through hatred; but to me indeed they seem by far the most noxious among all.

[69,318] Caeteri enim, quia infestis signis nos appetunt, arcentur a moenibus, hi dum intra moenia, intra praesidia nostra uersantur, dum armis et insignibus amicos imitantur, aeternum exitium Rei publicae mendaci pietatis specie moliuntur et quo magis uindicandae patriae student, eo turpiori impediunt seruituti.

[69,318] For the others, because they assail us with hostile standards, are kept off from the walls; these, while they move within the walls, within our defenses, while by arms and insignia they imitate friends, under the specious show of mendacious piety contrive the eternal ruin of the Republic, and the more they are zealous for vindicating the fatherland, the more they entangle it in a more shameful servitude.

[69,319] Quare primi quidem hoc propemodum sunt amandi, quod ita literas oderunt, ut nullas attigerint.

[69,319] Wherefore the first, indeed, are almost to be loved for this: that they so hated letters that they touched none.

[70,320] Posteriores hoc minus nocentes, quod ab optimis abstinuerint, nempe poeticis et oratoriis, sua tanquam sorte contenti.

[70,320] The latter are in this respect less harmful, because they have abstained from the best, namely the poetic and the oratorical, content with their own, as though by their lot.

[70,321] Postremi dum omnia scire uolunt, permiscuerunt, contaminauerunt, perdiderunt omnia.

[70,321] The last, while they want to know everything, have commingled, have contaminated, have ruined everything.

[70,322] Vere hoc dicunt, importuno officio nihil esse inofficiosius interdum.

[70,322] Truly they say this, that sometimes nothing is more inofficious than an importunate service.

[70,323] Ita hi dum literis laborantibus succurrere studuerunt, perniciosa sedulitate funditus extinxerunt.

[70,323] Thus these men, while they strove to succor letters in distress, by pernicious sedulity extinguished them utterly.

[70,324] Vires ante conueniebat expendere, consulere ingenium, quam rem tam arduam susciperent.

[70,324] It would have been fitting first to weigh their strengths, to consult their genius, before they should undertake so arduous a matter.

[70,325] Nunc Phaethontem imitari maluerunt, qui dum ignarus auriga currum paternum conatur moderari, magno suo malo subuertit.

[70,325] Now they have preferred to imitate Phaethon, who, while as an ignorant charioteer he tries to govern the paternal chariot, overturns it to his great harm.

[70,326] Et sunt hi quidem, ut stulticia Phaethonti pares, ita pari exitio digni aut etiam grauiore.

[70,326] And these indeed are, as equal to Phaethon in stupidity, thus worthy of an equal destruction or even a graver one.

[70,327] Horum enim temeritate uetus illa et uera philosophia ad meras nugas, ad somnia redacta est.

[70,327] For by the rashness of these men, that old and true philosophy has been reduced to mere trifles, to dreams.

[70,328] Per hos innumerabilia priscorum autorum monumenta desideramus, quod scriptorum, ut quisque est doctissimus, ita foedissimis mendis scatet, his acceptum ferimus, quod prisca illa theologia tantopere degenerauit, haud aliorum est opus; quod grammatistae nil nisi meram barbariem et scribunt et praecipiunt, his debemus.

[70,328] Through these men we miss innumerable monuments of the ancient authors, because the writings, in proportion as anyone is most learned, so swarm with the foulest blemishes; to them we ascribe that that ancient theology has so greatly degenerated—it is not the work of others; that the grammatists both write and prescribe nothing but pure barbarism, to these we owe.

[70,329] Et ut semel finiam, quod in utroque genere literarum muti et infantissimi, pro doctissimis in precio sunt, horum opera effectum est, quorum dum alius in grammaticis, alius in rhetoricis, alius in dialecticis, alius in physica, alius in theologia scribit, dum hic commentationibus optimos autores non illustrat, sed obscurat, non adornat sed contaminat, dum ille quod non intelligit, emendare nititur, dum alius ex bene Graecis male latina facit, linguae utriusque iuxta ignarus, dum ita, inquam, certatim tumultuantur, inutili officio omnia confuderunt, deprauauerunt, euerterunt.

[70,329] And, to finish once for all, that in both kinds of literature the mute and most infantile are valued as the most learned has been brought about by the agency of these men, of whom, while one writes in grammar, another in rhetoric, another in dialectic, another in physics, another in theology, while this man by his commentaries does not illustrate the best authors but obscures them, does not adorn but contaminates, while that man strives to emend what he does not understand, while another from good Greek makes bad Latin, alike ignorant of each tongue, while thus, I say, they vie in tumult, by a useless office they have confounded, depraved, overturned everything.

[70,330] Et quo diligentius suum quisque officium praestitit, eo plus damni dedit, ut si quis manibus merda oblitis puluisculum e purpura conetur extergere, quanto uolet esse officiosior, eo erit molestior.

[70,330] And the more diligently each one has performed his own duty, the more damage he has inflicted, as if someone with hands smeared with excrement were to try to wipe a little dust from the purple: the more officious he wishes to be, the more troublesome he will be.

[70,331] Verum iis, (quod res infinitam prope disputationem postulare uidetur) dilatis reliquas acies totidem conflictibus adoriemur; hic uero efficiam, ut uel Pyrrho me doctiorem esse iuretis.

[70,331] But with these deferred, (since the matter seems to demand an almost infinite disputation) let us attack the remaining battle-lines with just as many conflicts; here indeed I will bring it about that you will swear me to be even more learned than Pyrrho.

[70,332] Nam rusticanam illam cohortem, tumultuario tantum milite dissipasse sat habebimus et clypeo illo fictae religionis nudatos in fugam adegisse, id quod haud multi fuerit negocii.

[70,332] For we shall count it sufficient to have scattered that rustic cohort with merely tumultuary soldiery, and, stripped of that shield of feigned religion, to have driven them into flight—a thing that was no great business.

[70,333] Imbellis est enim multitudo e senibus contracta, qui ubi aetatem per luxum effluxisse intelligunt, iuuenibus ad meliora proficiscentibus inuident inepti.

[70,333] For the multitude drawn together from elders is unwarlike; and when they understand that their lifetime has flowed away through luxury, the inept envy the youths as they advance toward better things.

[71,334] Hos igitur primum quidem ualidissimis rationibus tanquam telis terga dare cogemus, deinde praelium, ut solent, redintegrantes, sacrarum literarum testimoniis, uelut ensibus confodiemus.

[71,334] These, therefore, first indeed we shall compel to turn their backs by the most valid reasons, as if by missiles; then, redintegrating the battle, as they are wont, we shall stab them with the testimonies of the sacred letters, as with swords.

[71,335] Sub haec exemplorum copia obrutos castris quoque deturbabimus, quibus confectis, eodem quasi Marte et impetu posteriores aggrediemur et omnibus exutos armis, omni dimicandi genere superabimus.

[71,335] Upon these things, overwhelmed by a copiousness of examples, we will also drive them from their camp; and when these are accomplished, with the same, as it were, Mars and impetus we will attack those remaining, and, them stripped of all arms, we will overcome them by every kind of combat.

[71,336] Sed iam primi illi sunt lacessendi, si prius foecialis paterque patratus iusta peregerint, quibus, ut arbitror, huiusmodi quaedam oratio congrueret, si res serio gereretur.

[71,336] But now those men are first to be challenged, if beforehand the Fetial and the pater patratus shall have performed the just rites; to whom, as I judge, some such speech would be congruent, if the matter were being conducted in earnest.

[71,337] ORATIO FOECIALIVM. Quo tandem iure, o uos Gothi, e uestris egressi limitibus, non modo Latinorum prouincias occupatis (disciplinas loquor liberales) uerumetiam ipsam urbem rerum dominam Latinitatem audetis incessere?

[71,337] SPEECH OF THE FETIALS. By what right, pray, O you Goths, having departed from your own borders, do you not only occupy the provinces of the Latins (I speak of the liberal disciplines) but even dare to assail the city itself, the mistress of affairs, Latinity?

[71,338] Quanam iniuria lacessiti? quid petitis ?

[71,338] By what injury provoked? What do you seek ?

[71,339] Quod si bellum placet, iusto Marte decernite, facite pugnandi copiam.

[71,339] But if war pleases, decide it by just Mars; grant the opportunity for fighting.

[71,340] Sin pugnae diffiditis, desinite molesti esse, excedite solo, regionem hanc purgate, uestris finibus continemini.

[71,340] If, however, you mistrust the fight, cease to be troublesome, depart from the soil, purge this region, confine yourselves within your own borders.

[71,341] Quod si hostes quam latrunculi dici malitis, prodite e latebris, conserite manus, et publico certamine finis quaeratur odiis, aut uos uicti quiescite aut nos uobis uictoribus concedemus.

[71,341] But if you prefer to be called enemies rather than brigands, come forth from your hiding-places, join battle, and let by a public contest an end be sought for the hatreds: either you, vanquished, keep quiet, or we will concede to you as victors.

[71,342] QVOD LITERAE COMPLVRIBVS TANTOPERE SINT INVISAE, NIHIL ALIVD ESSE IN CAVSA, NISI QVOD IGNORENT.

[71,342] THAT LETTERS ARE SO MUCH HATED BY MANY, THERE IS NO OTHER CAUSE EXCEPT THAT THEY ARE IGNORANT.

[71,343] Iam non auditi (proiecta hasta), bellum indixere foeciales, iam ad pugnam est hostis euocandus.

[71,343] Now, not having been heard (the spear cast), the fetials have proclaimed war; now the enemy is to be evoked to combat.

[71,344] Hic ego interpellans, uide, inquam, ne nimium hoc sit calidum, nondum omnes tibi peractae ceremoniae, porcus tibi saxo feriendus, priusquam ad arma prosilias, Probe mones, inquit, utinam ex istis haris, in quibus passim tot crassi ualidique sues ociosi saginantur, cibo populi mihi liceret insignem aliquem deligere.

[71,344] Here I, interrupting, “See,” I say, “lest this be too hot; not yet are all the ceremonies completed for you—the pig must be struck for you with a stone—before you leap forth to arms.” “You advise well,” he says; “would that from those sties, in which everywhere so many fat and sturdy swine are idly being fattened, it were permitted me, for the food of the people, to choose some distinguished one.”

[72,345] Eum ego bipedem libentius mactarem quam ullum porcum quadrupedem.

[72,345] I would more willingly slaughter that biped than any quadruped pig.

[72,346] Sed agite, factum putemus, quod ex animo factum uolumus et hostem bonis auibus aggrediamur.

[72,346] But come, let us deem it done, what we wish done from the heart, and let us attack the enemy under good auspices.

[72,347] Nam interim perinde agam ac si cum ipsis praesentibus mihi res esset.

[72,347] For the interim I will act just the same as if I had business with them themselves present.

[72,348] Vos modo huius nostrae dimicatiunculae spectatores sedete.

[72,348] You just sit as spectators of this our little skirmish.

[72,349] Atque adeo, ne tubam deesse queratur Erasmus meus, superstitiosus, ut uideo, ceremoniarum obseruator, esto conuitium hoc tubae loco.

[72,349] And indeed, lest my Erasmus, a superstitious, as I see, observer of ceremonies, complain that a trumpet is lacking, let this invective serve in place of a trumpet.

[72,350] Dicite, quaeso, brutissimi homines, Midae progenies, statuae marmoreae, quid ita commeruere literae seculares (sic enim uos appellare soletis, quicquid non didicistis), ut uos eas tam obstinatis odiis insectemini, tanquam homines ad id unum sint nati, ut eruditionem oderint?

[72,350] Say, I pray, most brutish men, progeny of Midas, marble statues, what have the secular letters so merited (for thus indeed you are wont to call whatever you have not learned), that you assail them with such obstinate hatreds, as though men were born for this one thing, to hate erudition?

[72,351] An quia et non didicisse piget, nec discere licet, odisse libet?

[72,351] Or is it because you regret not having learned, and are not permitted to learn, that you take pleasure in hating?

[72,352] Quod si ipsi per ignauiam desperatis, aliis inuidere pulchrum arbitramini?

[72,352] But if you yourselves, through sloth, despair, do you deem it fair to envy others?

[72,353] Quin potius accingimini et gloriam hanc nobis, quam inuidetis, praeripitis?

[72,353] Why not rather gird yourselves and snatch away this glory from us, which you envy?

[72,354] Sed ueremini, ne in uos antiqua illa scommata iaciamus, asini ad lyram, boues ad ceroma.

[72,354] But you are afraid lest we hurl at you those ancient scoffs: asses to the lyre, oxen to the wrestling-ceroma.

[72,355] Quid graculo cum fidibus? quid cum amaracino sui?

[72,355] What has a jackdaw to do with the lyre-strings? what has a pig to do with marjoram?

[72,356] At non mirum facitis, quod odistis, mirum facturi, si amaretis.

[72,356] But you do no marvel, in that you hate, you would do a marvel, if you loved.

[72,357] Vere illud, ut caetera, princeps ille Peripateticorum, Scientiis nisi inscium neminem esse inimicum.

[72,357] Truly that saying, as the others, is from that prince of the Peripatetics, that no one is an enemy to the Sciences except the unknowing.

[72,358] Non gallus miratur iaspidem, non sues delectant rosae, non pictura simiam, non iuuat lippum lux, non placet Midae cantus Apollinis.

[72,358] The rooster does not marvel at jasper, pigs are not delighted by roses, a painting does not delight the ape, light does not help the blear-eyed, the song of Apollo does not please Midas.

[72,359] Cur inepti auriculas uestras asininas ultro proditis, uel Mida patre stultiores, qui celare studuit?

[72,359] Why, you inept ones, do you of your own accord betray your asinine little ears, even more foolish than Father Midas, who strove to conceal them?

[73,360] Cur non magis terrae infoditis inscitiae uestrae dedecus?

[73,360] Why do you not rather bury in the earth the disgrace of your ignorance?

[73,361] Cur non potius quorundam calliditatem imitamini, qui bonas artes laudant, ut scire uideantur?

[73,361] Why do you not rather imitate the cunning of certain people, who praise the good arts, so that they may seem to know?

[73,362] Cur saltem non tacetis, ut philosophi putemini?

[73,362] Why at least do you not keep silent, so that you may be thought philosophers?

[73,363] Nunc ipsi uestromet indicio, tanquam sorices comprehendimini.

[73,363] Now you yourselves, by your very own evidence, are apprehended like mice.

[73,364] An uero eo dementiae prouecti estis, ut bellum etiam facinus putetis, res optimas, quas sapientissimi quique sibi tantis laboribus expetendas putarint, odisse, inuidere, oblatrare?

[73,364] Or indeed have you been carried forward to such dementia, that you even suppose it a “fine” crime to hate, to envy, to bark against the very best things, which each of the most wise have thought ought to be sought for themselves with such great labors?

[73,365] Ista uero gloria, si nescitis, cum baiulis, cum cerdonibus, cum nautis et fossoribus uobis est communis; quippe oderunt et illi politiora studia, contemnunt, execrantur, hoc uobis meliores, primum quod moderatius oderunt, deinde quod suarum artium amore, nostra studia contemnunt.

[73,365] That glory of yours, if you do not know, is common to you with the bearers, with the cobblers, with the sailors and with the diggers; for they too hate the more polished studies, they contemn them, they execrate them—herein they are better than you, first because they hate more moderately, then because, out of love for their own arts, they despise our studies.

[73,366] Vos ita elegantiores artes odistis, ut nullas teneatis.

[73,366] You so hate the more elegant arts that you hold none.

[73,367] Illi artem arti, studia studiis praeferunt, uos scientiae ignorantiam antefertis, sanae menti insaniam anteponitis, pecudem homini.

[73,367] They prefer one art to another, studies to studies, while you put ignorance before science, insanity before a sound mind, a beast before a man.

[73,368] O contemptores "seruum pecus", quos uel ipsi derideant asini.

[73,368] O contemners, "servile herd," whom even the asses themselves deride.

[73,369] At uidete interim, quam iniquum sit odisse, nec scire neque quid oderitis, neque cur oderitis.

[73,369] But see in the meantime how iniquitous it is to hate, and neither to know what you hate nor why you hate.

[73,370] Damnatis rhetoricen, quid autem sit ea, ne per nebulam quidem uidistis.

[73,370] You damn rhetoric, but what it is, you have not seen, not even through a nebula.

[73,371] Odistis poesim, quam neque quid sit, neque cuiusmodi sit intelligitis.

[73,371] You hate poesy, which you understand neither what it is nor what sort it is.

[73,372] Odistis antiquitatem, omnis antiquitatis imperiti.

[73,372] You hate antiquity, inexpert in all antiquity.

[73,373] Breuiter, totum hoc, quod docti magnis uigiliis sequuntur, uos contemnitis et totum hoc, quantum est, ignoratis.

[73,373] Briefly, this whole thing which the learned pursue with great vigils, you contemn, and this whole thing, in its entire extent, you ignore.

[73,374] Nam, si quando haec eadem ipsi didicistis, cur uolentes discere reprehenditis?

[73,374] For, if ever you yourselves have learned these same things, why do you reprehend those willing to learn?

[73,375] Si non didicistis (quod etiam gloriamini, non modo confitemini) quid de incompertis tam stolide pronunciatis?

[73,375] If you have not learned (which you even glory in, not merely confess), why do you so stolidly pronounce concerning the unascertained?

[73,376] Sed audistis, opinor, mala esse haec studia.

[73,376] But you have heard, I suppose, that these studies are evil.

[73,377] Esto sane, dummodo a uestri simillimis, inuidis, ignaris, inimicis; uidelicet sus suem docuit, caecus caeco dux fuit.

[73,377] Let it be so, to be sure, provided that it is from those most similar to yourselves, the envious, the ignorant, the inimical; evidently the sow taught the sow, a blind man was leader to a blind man.

[73,378] At proferte, si potestis, uel unum, qui has literas, ubi probe perceptas habuit, accusauit; qui insumptae in eis operae se poenitere dixit?

[73,378] But produce, if you can, even one who, when he had these letters properly apprehended, has accused them; who has said that he repents of the labor expended on them?

[73,379] Cur autem stolido de incompertis blateranti creditur, erudito de perceptis disserenti fides negatur?

[73,379] But why is credit given to a stolid man blathering about unascertained matters, while to an erudite man disserting about things perceived credence is denied?

[73,380] An putatis obscuram esse cuiquam uestram inuidentiam? an nos fucum uestrum fallere creditis? an fugere nos, quid morbi uos urat?

[73,380] Or do you think your envy is obscure to anyone? or do you believe your cosmetic deception deceives us? or does it escape us what disease burns you?

[74,381] Liceat tandem, quaeso, rebus sua dare nomina, desinite aliquando pro inuidentissimis et ignauis, religiosos ac pios uos uelle uideri.

[74,381] Let it at last be permitted, I beg, to give things their own names; cease at length, though being most envious and slothful, from wishing to appear religious and pious.

[74,382] INVIDVM ESSE, HAVD RELIGIOSVM ODISSE LITERAS, QVAS NESCIAS.

[74,382] TO HATE LETTERS WHICH YOU DO NOT KNOW IS TO BE ENVIOUS, NOT RELIGIOUS.

[74,383] Tum medicus: Vtar, inquit, iure concesso, interpellabo.

[74,383] Then the physician: "I will use," he says, "the right granted; I will interrupt."

[74,384] Praeclarum te uelitem declarasti, nec temere te Battum appellatum iam puto.

[74,384] You have declared yourself a distinguished skirmisher, nor do I now think you were called Battus rashly.

[74,385] Rogante illo, quid ita putaret: Non sunt, inquit, haec aenigmata tibi, qui fabulas perpulchre tenes.

[74,385] As he asked why he thought so: “These are not enigmas for you,” he said, “you who most excellently hold the fables.”

[74,386] Tam probe barbarorum furta prodidisti, ut altera metamorphosi te ex indice illo lapide rursum in Battum reuixisse propemodum credam; deinde scite istud hominum genus ad pugnam euocasti.

[74,386] So well have you exposed the thefts of the barbarians that by a second metamorphosis I almost believe you to have come back to life again from that telltale stone into Battus; then cleverly you called that breed of men out to combat.

[74,387] Nulla enim re perinde in rabiem agi solent, quam si stoliditatis, si imperitiae, si inuidentiae opinionem illis impingas, hoc est si maxime uera audiant.

[74,387] For by nothing are they so accustomed to be driven into a frenzy as if you fasten upon them the imputation of stolidity, of inexperience, of envy, that is, if they hear things that are most true.

[74,388] Recte sentis, inquit Battus, nec mirum adeo, si tacto hulcere scabiosi commoueantur.

[74,388] You judge rightly, said Battus, nor is it any wonder, if the scabbed are stirred when their ulcer is touched.

[74,389] Tum uero uideres homines superbissimos, oculis ardentibus, totiusque uultus immanitate animi testari furorem; etiamsi ne inter haec quidem a simulandae religionis artificio recedunt, hac tanquam personati suas tragoedias agunt.

[74,389] Then indeed you would see the most superb men, with eyes burning, and by the immanity of their whole countenance testifying their frenzy; and yet not even amid these things do they withdraw from the artifice of simulating religion—by this, as if masked, they act their tragedies.

[74,390] Nam, ut est res omnium optima religio, ita (nobili historico teste) ad quiduis uitii praetexendum commodissimum pallium, eo quod si quis in ipsa uitia conetur animaduertere, religionem qua sese obumbrarunt, uiolare plerisque uideatur, saepe ita tuto latet uitium proximitate boni.

[74,390] For, as religion is the best thing of all, so (with a noble historian as witness) it is the most commodious cloak for covering any sort of vice, for the reason that if anyone tries to animadvert upon the vices themselves, he seems to many to violate the religion with which they have shaded themselves; often thus a vice lies safely hidden by the proximity of the good.

[74,391] Cumque ipsi longe grauioribus uitiis madeant, quam ulli mortalium, quos isti semidei pro prophanis habent, tamen in alienam uitam petulantissimis linguis inuehuntur, nulli parcentes, nec aetati, nec sexui, nec genti, nec ordini, denique nec homini, nec nomini.

[74,391] And while they themselves are steeped in far graver vices than any of mortals whom those demigods hold as profane, nevertheless they inveigh against the lives of others with most petulant tongues, sparing no one—neither age, nor sex, nor nation, nor order; in fine, neither the person nor the name.

[74,392] Caeterum quoties illos deprehenderit aliquis aut ebrios aut scortantes aut aliud his etiam sceleratius designantes, excusant, tegunt, mussari uolunt, ob honorem, inquiunt, ordinis, quasi caeteri mortales omnes sint extraordinarii.

[74,392] Moreover, whenever someone catches them either drunk or whoring, or contriving something even more criminal than these, they excuse, they cover, they want it to be hushed, “for the honor,” they say, “of the order,” as if all the other mortals were extraordinary (extra-ordinary, i.e., outside the order).

[74,393] Cum seditiosissime uociferantur in uitia clericorum, et imperitam multitudinem ad lapides prouocant, non putant esse periculum, ne succenseat Christus eius ordinis autor, nam is sacerdos fuit, Iacobita non fuit.

[74,393] When they cry out in the most seditious manner against the vices of the clerics, and provoke the unlearned multitude to stone, they do not think there is danger lest Christ, the author of that order, be incensed; for he was a priest, he was not a Jacobite.

[74,394] Si quis ausit efferre quicquam de illorum mysteriis et Augiae stabulum mouere, periculum denunciant, ne Franciscus aut Dominicus aut Helias, si diis placet, iratus perdat hominem.

[74,394] If anyone should dare to carry out anything about their mysteries and to move the Augean stable, they denounce a danger, lest Francis or Dominic or Elias, if it please the gods, in anger should destroy the man.

[75,395] Ex hoc grege quidam nuper miris laudibus uexit sui ordinis sodalem, quod in concione publica nihil non uociferatus in sacerdotes concubinarios populo ac magistratibus conatus sit persuadere, ut sacerdotum concubinae in laeuo humero rubram crucem gestare compellerentur.

[75,395] From this flock a certain man recently exalted with wondrous praises a fellow of his order, because in a public assembly, vociferating everything against concubinary priests, he tried to persuade the people and the magistrates that the concubines of priests be compelled to wear a red cross on the left shoulder.

[75,396] Cumque hac narratione sibi mire placeret, rogabat quispiam, collaudata illius oratione, quo colore uellet esse crucem Iacobitarum, Carmelitarum ac caeterorum.

[75,396] And as he was wondrously pleased with himself by this narration, someone, his oration being highly praised, asked of what color he would wish the cross of the Jacobites, the Carmelites, and the others to be.

[75,397] An placeret, ut Minoritarum concubinae gestarent crucem cinericii coloris, Carmelitarum candidi, Iacobitarum nigri.

[75,397] Would it please that the concubines of the Minorites should bear a cross of cinereous color, of the Carmelites white, of the Jacobites black?

[75,398] Ibi abominatus homo religiosus omen, longa cruce se signauit.

[75,398] There, abominating the omen, the religious man signed himself with a long cross.

[75,399] Tum alter: Nunquam efficies, inquit, quamlibet magna cruce, quin plurimi norint, quae dedecora a uestris sodalibus aliquando designentur.

[75,399] Then the other: “You will never accomplish,” he said, “with however great a cross, that very many fail to know what disgraces are sometimes designated by your associates.”

[75,400] Neque enim fieri secus potest in tanta hominum ac nationum colluuie.

[75,400] Nor indeed can it be otherwise in so great a confluence of men and nations.

[75,401] Verum haec, inquit, fortassis ob honorem ordinis efferri fas non est.

[75,401] But in truth, he says, perhaps on account of the honor of the order, it is not right that these things be brought forth.

[75,402] Id cum alter magnopere comprobasset, quaerebat, an putaret et sacerdotum esse ordinem.

[75,402] When the other had greatly approved this, he was asking whether he thought that there was also an order of priests.

[75,403] Cum negare non posset, rogabat, cur existimaret horum commissa seditiosis clamoribus apud populum elatranda?

[75,403] Since he could not deny it, he asked why he thought the things committed by these were to be barked out among the people with seditious clamors?

[75,404] Sed ne longius ab instituto diuagemur, eodem pallio tegunt crassissimam inscitiam suam, quo caetera uitae dedecora.

[75,404] But lest we divagate farther from our instituted purpose, they cover their most crass ignorance with the same cloak with which they cover the other disgraces of life.

[75,405] Vbique falsam pietatem pro clypeo obtendunt, hanc mirificam quandam adsimulant, adeo quidem uafre ac ueteratorie, ut non aliis modo, uerumetiam sibi ipsis astutissimi homines imponant, non quod ullo religionis studio moueantur, quippe qui nusquam alibi quam hac una in re religiosi uideri cupiunt, sed quod, ut Fabius inquit, "sub magni nominis umbra delitescant".

[75,405] Everywhere they hold forth false piety as a shield; they simulate a certain wondrous one, indeed so wily and veteran-like, that these most-astute men impose upon not only others, but even upon themselves—not because they are moved by any zeal of religion (since in fact they wish to seem religious nowhere else than in this one matter), but because, as Fabius says, "they lurk under the shadow of a great name."

[75,406] Nocentum est ista religio furum, homicidarum, qui simulatque facinus aliquod designauere, tum demum ad aras ac templa solent confugere, ut seruus ille apud Plautum sceleratissimus.

[75,406] That is the religion of the guilty—of thieves, of homicides—who, as soon as they have designed some crime, then at last are wont to flee for refuge to altars and temples, like that most wicked slave in Plautus.

[75,407] At quo tandem consilio? an quod loci religione delectentur?

[75,407] But to what, then, purpose? Or is it because they are delighted by the religion of the place?

[75,408] Imo uero, ut crucem effugiant, ut impune sint flagitiosi.

[75,408] Nay rather, so that they may escape the cross, so that the flagitious may be with impunity.

[75,409] Haud aliter nostri censores, cum caeteris in rebus et Dionysii sint et Clodii, quoties de bonis studiis agitur, tum demum Numae uideri uolunt, tum denique se Christianos esse meminerunt, tum demum Euangelicas sententias canere incipiunt et res foedas speciosis uocabulis palliantes, zelo se, haud inuidentia dicunt moueri, nec odisse studia nostra, sed contemnere; id homine Christiano dignum ac pulchrum in primis, Apostolorum simplicem rusticitatem nobis proponunt.

[75,409] Not otherwise do our censors, who in other matters are both Dionysii and Clodii; whenever it is a question of good studies, then at length they wish to seem Numases, then at last they remember themselves to be Christians, then at length they begin to sing Evangelical sentences, and, palliating foul matters with specious vocables, they say that they are moved by zeal, not by envy, and that they do not hate our studies, but contemn them; this, as especially worthy and fair for a Christian man, they set before us—the simple rusticity of the Apostles.

[76,410] Singulare inter coelites praemium illos manere dicunt qui disciplinas istas ethnicas ad ostentationem et superbiam inuentas religionis amore possint pro nihilo ducere.

[76,410] They say that a singular reward among the celestials awaits those who, for love of religion, can count as nothing those ethnic (pagan) disciplines devised for ostentation and superbity.

[76,411] Rudem pietatem superis esse gratissimam quasi uero aut superos rusticitas nostra quicquam delectet, (quod si est, cur non bruta in primis amplectimur?) aut ad ullam uitae administrationem utilis sit ignorantia ac non potius insulsissimum sit ac plane dementis rem pulcherrimam, quam nec habeas, nec habere speres, in aliis contemnere.

[76,411] That rude piety is most pleasing to the supernal ones—as though indeed our rusticity delighted the gods above in anything (and if that is so, why do we not embrace brute beasts first of all?)—or that ignorance is useful for any administration of life; and not rather that it is most insipid and plainly the mark of a demented man to contemn in others the fairest thing, which you neither have, nor hope to have.

[76,412] Errant uehementer, si cuiusuis rei contemptum laudi sibi duci uolunt.

[76,412] They err vehemently, if they wish the contempt of anything to be counted as praise for themselves.

[76,413] Quid enim, si Thersites Graecorum ultimus, Achillis partam armis gloriam una cum ipsis armis, pro quibus Aiaci cum Vlysse certamen erat, dicat, se homo ignauissimus contemnere, nonne uniuersis cachinnum mouerit?

[76,413] For what if Thersites, the lowest of the Greeks, should say that he, a most cowardly man, despises Achilles’s glory won by arms, together with the arms themselves—for which there was a contest of Ajax with Ulysses—would he not move universal laughter?

[76,414] Quis enim non rideat, si limax equi uelocitatem contemnat? si noctua aquilae, si talpa capreae rideat oculos? si psitaci colorem coruus despiciat?

[76,414] Who, indeed, would not laugh, if a snail should contemn a horse’s velocity? if an owl should laugh at an eagle’s eyes, if a mole at a roe-deer’s eyes? if a crow should despise a parrot’s color?

si asellus elephanti sensum nihili faciat? si stolidus ac fatuus, uiri cordati prudentiam contemnat? nunquam laudem merebitur.

If a little ass should make nothing of the elephant’s sense? if a stolid and fatuous man should contemn the prudence of a heart-wise man? he will never merit praise.

[76,415] Equidem operae precium puto barbaris, ne mihi perpetuo de suo contemptu glorientur, contemnendi rationem ostendere.

[76,415] Indeed I reckon it worth the effort to show to the barbarians the rationale of contemning, lest they boast to me perpetually about their own contempt.

[76,416] QVAE RES CVM LAVDE CONTEMNANTVR ET QVAE SECVS.

[76,416] WHICH THINGS ARE CONTEMNED WITH PRAISE AND WHICH OTHERWISE.

[76,417] Sunt enim in rebus humanis quaedam, quae mortalium animos insitiua quadam sui cupiditate sollicitant, siue quod honesta ac speciosa uideantur, siue quod dulcia, siue alioquin utilia, cuius generis sunt opes, claritas, dignitas, uoluptas; ista quidem, si habeas, aut certe in procliui sit ut potiaris, eatenus duntaxat, quatenus a uirtute auocent, contemnere res est forti proboque uiro digna.

[76,417] For there are in human affairs certain things which, by a certain ingrafted desire for themselves, solicit the minds of mortals, whether because they seem honorable and specious (splendid), or because sweet, or otherwise useful—of which kind are opulence, clarity (renown), dignity, pleasure; these indeed, if you have them, or at any rate if it be easy to gain possession of them, only to this extent, in so far as they call one away from virtue, to contemn them is a thing worthy of a brave and upright man.

[76,418] Pari item cum laude tristia ut dulcia contemni solent.

[76,418] Likewise with equal praise, the sad things, as the sweet things, are wont to be contemned.

[76,419] Ab his auelli posse, illa uero adire laudi est.

[76,419] To be able to be torn away from these, but indeed to go to those, is worthy of praise.

[76,420] Lacedaemoniorum institutum Plato minus probat, quod cum durissimos labores facile contemnerent, contra uoluptates non perinde exercitati uiderentur; at hi nostri Catones ad utrumuis foemina quauis molliores, ad solas literas contemnendas uiros se praebent.

[76,420] Plato less approves the institution of the Lacedaemonians, because, while they easily despised the most hard labors, they seemed not exercised to the same degree against pleasures; but these our Catos, softer than any woman for either alternative, show themselves men only for despising letters.

[76,421] Quodque magis rideas, contemnunt non modo res honestissimas, uerumetiam alienas.

[76,421] And what will make you laugh more, they despise not only the most honorable things, but even those that belong to others.

[76,422] Ciceronianam contemnunt eloquentiam homines mutis piscibus mutiores, Chrysippi contemnunt acumen, cum sint ipsi quouis pistillo retusiores.

[76,422] They contemn Ciceronian eloquence, men more mute than mute fishes; they contemn Chrysippus’s acumen, though they themselves are duller than any pestle.

[77,423] Poesim contemnunt prophani et (ut inquit Plato) longe a Musis alieni.

[77,423] The profane contemn poetry and (as Plato says) are far alien from the Muses.

[77,424] Contemnunt ueterum theologorum politiem, quam assequi desperant et si sperent, tum magis insaniant.

[77,424] They contemn the polish of the ancient theologians, which they despair to attain; and if they should hope for it, then they are the more insane.

[77,425] O contemptorum stolidum pecus, die, quaeso, mihi, quaenam ista noua magnanimitas?

[77,425] O dull herd of despisers, tell, I pray, me, what is this new magnanimity?

[77,426] Quod inauditum contemnendi genus? nummulum non potes contemnere et de eruditionis contemptu gloriaris?

[77,426] What unheard-of kind of contempt is this? You cannot despise a little coin, and you boast about contempt for erudition?

[77,427] Scorti molli suauiolo superaris Hercules, ducit te captiuum puerilis uoluptatula, rapit te quolibet assentatio, consternat conuiciolum et fortem te uisum iri credis, si res maiores etiam, quam ut assequi queas, possis contemnere?

[77,427] You are outdone, Hercules, by a harlot’s soft little kiss; a puerile little pleasure leads you captive; assentation snatches you off anywhere; a little reviling consternates you—and you think you will be seen as brave, if you can contemn even matters too great for you to attain?

[77,428] Non libet superbire oratione compta, sed interim pallio compto te uenditas mulierculis; uis orationem ieiunam ac squalidam, sed interim cuticula distenta nitet.

[77,428] It does not please you to be proud with a adorned oration, but meanwhile, with an adorned pallium, you sell yourself to little women; you want an oration jejune and squalid, but meanwhile the distended cuticle shines.

[77,429] Abhorres a mentione puellarum in legendis poetis, at interim non abhorres a comprimendis uxoribus alienis aut Vestalibus etiam uirginibus.

[77,429] You abhor the mention of maidens in reading poets, yet meanwhile you do not abhor bedding others’ wives, or even the Vestal virgins.

[77,430] Non placet nitor in stilo, at non displicet in marsupio.

[77,430] Polish does not please in style, yet it does not displease in the purse.

[77,431] Audi, magnifice contemptor, prius literas disce, postea contemne; siquidem fortis uideri studes, prius habe quod contemnas.

[77,431] Listen, magnificent contemner, first learn letters, afterwards contemn; since indeed you strive to seem brave, first have something to contemn.

[77,432] Nisi forte et in isto te apostolos imitari iactitas, quod in cupiditate relinquenda, non in modo rei uirtutis laus consistat.

[77,432] Unless perhaps even in this you vaunt that you imitate the apostles, namely that the praise of virtue consists in cupidity being relinquished, not in the mode of the thing.

[77,433] Age nihil intersit inter opes et literas, apostoli rem mediocrem et spem maiorem contempsere idque nulla inuidentia; neque ipsi nudi aliis locupletibus inuidebant.

[77,433] Come now, grant that there is no difference between riches and letters: the apostles contemned the mediocre thing, in view of a greater hope, and this with no envy; nor did they themselves, naked, envy others who were opulent.

[77,434] Vobis ne mediocris quidem est eruditio, quam possitis recte contemnere, summa desperatio, tum quod res sit in primis ardua et infiniti laboris, tum quod uobis sint ingenia quouis plumbo inertiora.

[77,434] You have not even mediocre erudition, which you might rightly contemn; there is utmost desperation, both because the matter is especially arduous and of infinite labor, and because your talents are more inert than any lead whatsoever.

[77,435] Postremo, si recte contempsistis, cur aliis inuidetis?

[77,435] Finally, if you have rightly contemned it, why do you envy others?

[77,436] Si inuidetis, profecto cupitis; si cupitis, cur non in eandem nobiscum harenam descenditis et nobiscum potius felices esse curatis, quam nostra causa miseri?

[77,436] If you envy, surely you desire; if you desire, why do you not descend into the same arena with us and see to it rather to be happy with us than to be miserable on our account?

[77,437] Certate, uincite, triumphate.

[77,437] Contend, vanquish, triumph.

[77,438] Sed uident homines ignauissimi duris undique laboribus ac uigiliis septas literas nostras, quas quidem si possent contemnere, non tam stolide de eruditionis contemptu sese iactitarent.

[77,438] But the very laziest men see our letters fenced on every side by hard labors and vigils, which indeed, if they could contemn, they would not so stolidly vaunt themselves on the contempt of erudition.

[78,439] Vbi summam literaturam mihi comparauero, tum demum incipiam cum laude contemnere, non quo minus utar, sed ne quid insolescam; efficiam, ut cum omnes antecedam eruditione, anteponam me nemini, ne stolidissimo quidem.

[78,439] When I shall have acquired the highest literature for myself, then at last I will begin to contemn it with praise, not that I shall use it the less, but lest I grow insolent; I will bring it about that, while I antecede all in erudition, I will put myself before no one, not even the most stolid.

[78,440] Mediocribus conatibus candide fauebo, uictori gratulabor, non inuidebo.

[78,440] I will candidly favor moderate endeavors, I will congratulate the victor, I will not envy.

[78,441] Quanto maior ero, tanto me geram summissius; quo plus sapiam, eo alienam inscitiam modestius feram, ipse ferens omnes dabo operam, ut ne cui sit ex me quod ferat.

[78,441] The greater I am, the more submissively I will conduct myself; the more I am wise, the more modestly I will bear another’s ignorance; I myself, bearing all, will take pains that no one may have from me anything to bear.

[78,442] Cum studiosis eruditione, cum omnibus modestia, comitate, uerecundia certabo.

[78,442] With the studious I will contend in erudition; with everyone, in modesty, comity, and verecundity.

[78,443] Ita me geram, ut hoc melior intelligar, quo sum doctior.

[78,443] I will conduct myself in such a way that I may be understood the better, the more learned I am.

[78,444] Quanto magis alii me suspiciunt, tanto magis ipse me despiciam.

[78,444] The more others look up to me, the more I myself will despise myself.

[78,445] Denique cum omnia scire curauero, ipse me scire tanquam nesciam.

[78,445] Finally, when I have taken care to know all things, I myself will reckon that I know as if I did not know.

[78,446] Ita demum cum laude contempserimus, si non alienam, sed nostram doctrinam contemnemus.

[78,446] Only thus at last shall we have contemned with praise, if we contemn not another’s, but our own doctrine.

[78,447] Sic non eruditio modo, uerumetiam uirtus ipsa contemnenda est et post omnia contemptus etiam ipse contemnendus.

[78,447] Thus not erudition only, but even virtue itself is to be contemned, and after all things contempt itself also is to be contemned.

[78,448] Sic contempsit Augustinus ethnicas disciplinas, sed tum posteaquam principatum in his esset assequutus.

[78,448] Thus Augustine despised the ethnic disciplines, but then only after he had attained the primacy in them.

[78,449] Sic literas Ciceronianas et Platonicas Hieronymus, ut nihilo minus et egregie teneat, et passim utatur.

[78,449] So did Jerome with Ciceronian and Platonic literature, so that nonetheless he both holds them excellently and uses them passim.

[78,450] Sic Basilius, sic Chrysostomus rhetorum ac philosophorum ingenia neglexerunt, ut ex monumentis agnoscas eos haec non ignorasse.

[78,450] Thus Basil, thus Chrysostom neglected the genius of the rhetors and philosophers, so that from their monuments you may recognize that they did not ignore these things.

[78,451] Isti uero quam ob rem tandem se contemnere gloriantur?

[78,451] But why, then, do those men boast that they contemn themselves?

[78,452] An more uulpis illius quae in apologis est, quia frustra cupiunt?

[78,452] Or like that fox which is in the apologues, because they desire in vain?

[78,453] Illa enim asini testiculos tum demum coepit abominari, posteaquam sperare desiit.

[78,453] For she then at last began to abominate the ass’s testicles, after she ceased to hope.

[78,454] O foedum, inquit, cibum nunquam esse potuissem.

[78,454] “O foul food,” she says, “I could never have eaten it.”

[78,455] At istud, (si fas est rebus sua dare nomina) mera inuidia est, haud contemptus.

[78,455] But that, (if it is right to give things their own names) is mere envy, by no means contempt.

[78,456] An quia (ut sunt molliculi) labores asperitate deterrentur, sine quo nec ad uirtutem, nec ad eruditionem cuiquam est aditus?

[78,456] Or is it because (as they are rather soft) they are deterred from labors by their asperity, without which there is for anyone no access either to virtue or to erudition?

[78,457] At istud ignaui simulque maligni hominis esse, quis non uideat?

[78,457] But who does not see that this is of a cowardly and at the same time a malignant man?

[78,458] An tandem pro innata rusticitate literarum mundiciem oderunt?

[78,458] Or at last, on account of innate rusticity, do they hate the elegance of letters?

[78,459] Ne id quidem Christiano pioque (ut isti dicunt) sed agresti ac plane bruto animo dignum puto.

[78,459] I do not consider even that worthy of a Christian and pious (as those say), but of a rustic and plainly brute mind.

[78,460] Eia sit pudor tandem, cedant meliora conantïbus.

[78,460] Come now, let there at last be shame; let better things give way to those who are attempting.

[78,461] Sit satis istis, quod suam ignorantiam ignoscunt sibi, ne etiam ultro nobis obstrepant, ultro quos uenerari debebant ac suspicere, despiciant; ac si ipsis nihil habetur prius ac dulcius somno et ocio, sint aliis aequiores; nobis saltem tristes uigilias et insanos labores relinquant, quandoquidem nos istorum deliciis nihil inuidemus; quo maioris inuidentiae est alienis uri laboribus.

[78,461] Let it be enough for those men that they pardon their own ignorance to themselves; let them not, moreover, be obstreperous against us, nor of their own accord despise those whom they ought to venerate and look up to; and if for them nothing is held prior and sweeter than sleep and leisure, let them be more equitable toward others; at least let them leave to us the dreary vigils and insane labors, since we do not envy their delights—which is a greater mark of envy: to burn at others’ labors.

[79,462] ABSVRDE REPREHENDI QVIPPIAM NON OB ALIVD NISI QVOD AB ETHNICIS INVENTVM.

[79,462] ABSURDLY TO REPREHEND SOMETHING FOR NO OTHER REASON EXCEPT THAT IT WAS INVENTED BY THE PAGANS.

[79,463] Hoc aceto perfusi, mirum est dictu, quanto clamore in nos irruant, Christianos esse negant, sed ethnicos, sed idololatras et ipsis ethnicis pestilentiores.

[79,463] Steeped in this vinegar, strange to say, with what a clamor they rush upon us, they deny that we are Christians, but pagans, but idolaters, and more pestilential than the pagans themselves.

[79,464] An ueto, inquiunt, is Christianus censendus, qui disciplinis prophanis et ab impiis hominibus ad superbiam excogitatis, tantum operae impertit, tantopere se oblectat?

[79,464] Or do I, they say, forbid that this man be reckoned a Christian, who devotes so much effort to profane disciplines, devised by impious men for pride, and so greatly delights himself?

[79,465] In his totus conquiescit, in his ocium, in his negocium, in his solatium omne reponit?

[79,465] In these he wholly comes to rest, in these he places his leisure, in these his business, in these he reposes all solace?

[79,466] Et quis non uideat, quantum sit sacrilegium, hominem, qui iam christianae militiae nomen semel dederit, semel Christo imperatori sit et initiatus et inautoratus, ad hostes daemones transfugere et cum idolorum cultoribus habere commercium? an non habet, inquiunt, qui in dicendo Ciceronianum, in carmine Vergilianum aut Horatianum se nominari gaudet, in philosophia Aristotelicum, Academicum, Stoicum, Epicureum?

[79,466] And who does not see how great a sacrilege it is, that a man who has once given his name to the Christian militia, who has once been both initiated and sworn-in to Christ the Imperator, should desert over to the enemy—the demons—and have commerce with the worshipers of idols? Or does he not have it, they say, who in speaking rejoices to be named a Ciceronian, in song a Vergilian or a Horatian, in philosophy an Aristotelian, an Academic, a Stoic, an Epicurean?

[79,467] Audistis Chrysippeum enthymema?

[79,467] Have you heard the Chrysippean enthymeme?

[79,468] Audistis syllogismum cornutum?

[79,468] Have you heard the horned syllogism?

[79,469] Videtis, quam captiosis laqueis uos simplices irretire moliantur.

[79,469] You see how they endeavor to enmesh you simple folk with captious snares.

[79,470] Enimuero elleboro illo Carneadeo opus esse intelligo.

[79,470] Indeed I understand that there is need of that Carneadean hellebore.

[79,471] Quid dicitis Antichrysippi? continuo ne malum et Christianis interdictum, quicquid ab ethnicis profectum erit?

[79,471] What do you say, Anti-Chrysippi? Is it forthwith an evil and interdicted to Christians, whatever has proceeded from the ethnics (pagans)?

[79,472] Ita ne nulla gentilium inuenta usurpare licebit, nisi protinus Christiani esse desinamus?

[79,472] So then, will it be permitted to us to usurp none of the gentiles’ inventions, unless we straightway cease to be Christians?

[79,473] Scilicet igitur per concionem uestros fabros admonendos censeo, ne posthac serris, securibus, asciis, terebellis, ne cuneis, ne regulis, ne perpendiculis, ne fornicibus, ne posthac amussibus suis audeant uti.

[79,473] Accordingly, then, I judge that by a public harangue your craftsmen are to be admonished, that henceforth they dare not use saws, axes, adzes, little drills, nor wedges, nor rulers, nor plumb-lines, nor arches, nor henceforth their squares.

[79,474] Ne rogaueris, quid ita? et artem hanc et artis arma Daedalus homo ethnicus excogitauit.

[79,474] Ask not, why so? Both this art and the arms of the art were devised by Daedalus, a pagan man.

[79,475] Quiescant fabri ferrarii, fabricam Aerariam inuenere Cyclopes, homines prodigiosi.

[79,475] Let the iron-smiths rest; the Cyclopes, prodigious men, invented the bronze forge.

[79,476] Aerariam fabricam nemo exerceat, hanc Chalybes monstrasse tradunt.

[79,476] Let no one exercise the bronze‑works craft; they hand down that the Chalybes showed this.

[79,477] Figulinam Choroebus, ferientur figuli.

[79,477] Pottery, Choroebus, let the potters keep holiday.

[79,478] Sutrinam Boethus quidam, nemo Christianus consuat calceum.

[79,478] Shoemaking, by a certain Boethus; let no Christian sew together a shoe.

[79,479] Fulloniam Niceas, nemo sordes uestium eluat.

[79,479] A fullery, Niceas: let no one wash out the filth of garments.

[79,480] Textoriam Aegyptii, redeamus ad ferarum pelles.

[79,480] The weaving of Aegyptius, let us return to the skins of wild beasts.

[79,481] Tinctoriam Lydi, nemo lanam ab oue detonsam fuco adulteret.

[79,481] Dyeing to the Lydians, let no one adulterate with dye the wool shorn from the sheep.

[80,482] Metalli conflaturam Cadmus Phoenix inuenit, frigeant officinae conflatorum.

[80,482] The smelting of metal was discovered by Cadmus the Phoenician; let the workshops of the smelters be cold.

[80,483] Nautis, si fieri possit, religionem iniiciamus, ne consuetis utantur armis.

[80,483] For sailors, if it can be done, let us impose a religious scruple, that they not use their customary arms.

[80,484] Aurigas admoneamus, ne Erichthonium imitentur.

[80,484] Let us admonish the charioteers, lest they imitate Erichthonius.

[80,485] Pictores, caelatores, uitriarios breuiterque caeterum quantum est opificum, ne sese suosque posthac ethnicis artibus contaminent, si queant alios quaestus excogitent, sin minus, esuriant potius quam Christiani esse desinant.

[80,485] Painters, chasers (celators), glass-workers, and, in brief, moreover, as many craftsmen as there are, let them not henceforth contaminate themselves and their own with ethnic (pagan) arts; if they can devise other trades, let them do so; but if not, let them rather go hungry than cease to be Christians.

[80,486] Quid si et militibus, hominibus piis scrupulum iniiciamus, ne clypeis, loricis, galeis, gladiis, ocreis, cristis, arcubus, sagittis, lanceis, hastis utantur? haec omnia ab impiis reperta perhibent.

[80,486] What if we also cast in a scruple for the soldiers, pious men, that they not use shields, cuirasses, helmets, swords, greaves, crests, bows, arrows, lances, spears? They assert that all these things were discovered by impious men.

[80,487] Verum quis ferat puellis Mineruae studium simul et arma eripi, pensa, colos, fusos, radios, telas, quorum nihil est a Christianis inuentum.

[80,487] But who would endure that from girls the study of Minerva and at the same time her arms be snatched away, wool-weights, distaffs, spindles, shuttles, looms, of which nothing was invented by Christians.

[80,488] Iam et agricolatoribus, uel cum uitae periculo ferias indicendas uideo; aratrum Osiridis inuentum est, nemo posthac ausit terram inuertere, inuersam serere, satam metere, horum Saturnum autorem ferunt.

[80,488] Now I even see that for agriculturists holidays are to be proclaimed, even with peril to life; the plow is the invention of Osiris, let no one hereafter dare to turn the earth, to sow the inverted soil, to reap what has been sown, of these things they report Saturn as the author.

[80,489] Nemo uitem coluerit, id enim a Libero excogitatum.

[80,489] Let no one cultivate the vine, for that was indeed excogitated by Liber.

[80,490] Vinum merum nemo bibat, ne aqua quidem dilutum, monstrauit hoc Staphylus.

[80,490] Let no one drink pure wine, not even diluted with water; Staphylus demonstrated this.

[80,491] Aegroti medicos non aduocent, medicina Apollinis inuentum est.

[80,491] Let the sick not call in physicians, medicine is an invention of Apollo.

[80,492] Et hos quidem non impios modo homines, uerumetiam cacodaemones fuisse uulgus credit.

[80,492] And these indeed the common people believe to have been not only impious men, but even cacodaemons.

[80,493] Vobis igitur daemonum inuentis uti licet, nobis studiosorum hominum literis uti non licebit?

[80,493] To you, therefore, it is permitted to use the inventions of demons; to us will it not be permitted to use the letters of studious men?

[80,494] Atqui nihil pudet, ne istos quidem qui et dialectici et theologi uideri uolunt, studiosis haec obiicere, quae si in pagis apud fossores messoresque audeant disputare, moriar ni rustici ipsi ligonibus et falcibus eos conficiant.

[80,494] And yet they are ashamed of nothing—not even those who wish to seem both dialecticians and theologians—to throw these things at the studious; which, if they should dare to dispute in the villages among ditch-diggers and reapers, may I die if the rustics themselves do not dispatch them with hoes and sickles.

[80,495] Si gentilium inuentis uti uetamur, quid tandem, obsecro, in agris, in urbibus, in templis, in aedibus, in officinis, domi belli, priuatim aut publice relinquetur? adeo Christiani nihil habemus ab ethnicis non traditum.

[80,495] If we are forbidden to use the inventions of the Gentiles, what, pray, will be left in the fields, in the cities, in the temples, in the houses, in the workshops, at home and in war, in private or in public? so much so that we Christians have nothing not handed down from the pagans.

[80,496] Quod scribimus, quod utcunque Latine loquimur ab ethnicis accepimus; ab illis reperti characteres, ab iisdem orationis usus inuentus.

[80,496] What we write, what, in whatever manner, we speak Latin, we have received from the heathens; by them the characters were discovered, by those same the use of oration was invented.

[80,497] Ego ne, inquiunt, damnatorum hominum libros in manu, in sinu habebo, lectitabo, uenerabor?

[80,497] I—shall I, they say, have the books of condemned men in hand, in bosom, shall read repeatedly, shall venerate?

[80,498] Ardet apud inferos Vergilius et eius poemata cantat Christianus? quasi non et multi Christiani illic ardeant, quorum si qua bene scripta supersunt, nemo tamen idcirco respuenda putet.

[80,498] Vergil burns among the infernal regions, and a Christian sings his poems? as though not also many Christians burn there, of whom, if any well-written writings survive, yet no one on that account would think they are to be rejected.

[80,499] Sed quis istam iudicandi petulantiam ferat, ut tanquam uirga Mercuriali quos uelint ad inferos demittant, quos uelint ad superos euocent?

[80,499] But who could endure such petulance of judging, that, as though with Mercury’s rod, they send down to the infernal those whom they wish, and evoke to the supernal those whom they wish?

[81,500] Non hic ingrediar rixosam illam disceptationem de ethnicis, quae ne mulieribus quidem sit digna; non est nostrum de ethnicorum damnatione disputare, eorum inquam, qui fidem nostram praecesserunt.

[81,500] I will not here enter that quarrelsome disputation about the ethnics, which is not worthy even of women; it is not our part to dispute about the damnation of the ethnics—of those, I mean, who preceded our faith.

[81,501] Tum si coniecturas sequi uelimus, facile conuicero aut illos uiros ex ethnicis aut omnino nullos saluos esse; quam bene praeceperint, non quam recte uixerint, laboramus.

[81,501] Then, if we should wish to follow conjectures, I will easily convince that either those men from the ethnics, or else none at all, are saved; we labor over how well they have received precepts, not how rightly they have lived.

[81,502] Hypocritas magistratus, quorum uitam condemnat ipse qui nouit audiri tamen iubet.

[81,502] He bids the hypocrite magistrates, whose life he himself who knows condemns, nevertheless to be heard.

[81,503] Origenis libros in multis haereseos damnatos ad eruditionis fructum Christiana legit ecclesia et eorum diuina scripta fugimus de quorum moribus sine summa temeritate iudicari non possit.

[81,503] The Christian Church reads the books of Origen, condemned in many matters for heresy, for the fruit of erudition; and we flee the divine writings of those about whose morals it cannot be judged without utmost temerity.

[81,504] Imo, ut melius dicam, de quibus in bonam partem cum laude, in malam non sine maximo uitio quisquam iudicet.

[81,504] Nay rather, to say it better: about whom let anyone judge on the good side with laud; on the bad, not without the greatest vice.

[81,505] Apage, inquiunt, ego me Ciceronianum aut Platonicum appellari feram, qui semel Christianus dici constitui?

[81,505] Away with it, they say, shall I bear to be called a Ciceronian or a Platonist, I who have once for all resolved to be called a Christian?

[81,506] Quid ni monstrum hominis?

[81,506] Why not a monster of a man?

[81,507] Si te quod Sardanapali perditam molliciem imitaris, recte Sardanapalicum dicimus aut quod assentator es, Gnathonicum, aut potius, ut es stolide gloriosus, Thrasonicum appellamus, cur alium Ciceronis linguam imitantem, Ciceronianum pudeat denominari aut Vergilianum, si quid illius queam aemulari?

[81,507] If, because you imitate the ruinous effeminacy of Sardanapalus, we rightly call you Sardanapalic, or because you are an assentator, Gnathonic, or rather, as you are foolishly vainglorious, we call you Thrasonic, why should another, imitating the tongue of Cicero, be ashamed to be denominated Ciceronian, or Vergilian, if I can emulate anything of that man?

[81,508] Tu tibi barbaras istas appellationes asciscas teque uel Albertistam uel Thomistam uel Scotistam uel Occanistam uel Durandistam uocari gaudeas, dummodo a Christianis denomineris.

[81,508] You may adopt for yourself those barbarous appellations, and you may rejoice to be called either an Albertist or a Thomist or a Scotist or an Ockhamist or a Durandist, provided that you are denominated a Christian.

[81,509] Ego me a quouis ethnico denominari patiar, dummodo doctissimo, dummodo facundissimo; nec me huius professionis poenitebit, modo me praestantiora doceat ethnicus quam Christianus.

[81,509] I will allow myself to be denominated after any ethnic (pagan), provided he be most learned, provided most facund; nor will I repent of this profession, provided that the pagan teach me things more preeminent than the Christian.

[81,510] Sed, ut rem aliquando finiamus, nisi aduersarios nostros talpis caeciores sua redderet inuidentia, certe uiderent, quod uel caeco apparet, uiderent in rebus ab ethnicis inuentis aliquod inesse discrimen, alias esse inutiles, dubias, pestiferas, alias perutiles, salutares, imo necessarias.

[81,510] But, that we may at last finish the matter, unless their own envy rendered our adversaries more blind than moles, surely they would see what appears even to a blind man: they would see that in things discovered by the pagans some distinction is present—some are useless, dubious, pestiferous; others very useful, salutary, indeed necessary.

[81,511] Mala illis relinquamus, bona uero quid ni nobis usurpemus? hoc demum est homine Christiano, homine prudenti, homine studioso dignum.

[81,511] Let us leave the evils to them, but as for the goods, why not usurp them for ourselves? this at last is worthy of a Christian man, a prudent man, a studious man.

[82,512] At nos, si superis placet, praepostere agimus, ethnicorum uitia, libidinem, auariciam, ambitionem, superstitionem passim imitamur, imo uincimus, at eruditionem quam uel unam imitari par erat, unam aspernamur, stultius ne an superbius, nondum satis scio.

[82,512] But we, if it please the powers above, act preposterously: we everywhere imitate the pagans’ vices—libidinousness, avarice, ambition, superstition—nay, we surpass them; but the erudition which, even if only this one thing, it were fitting to imitate, that one thing we spurn—whether more foolishly or more arrogantly, I do not yet quite know.

[82,513] Nam si res mediocri usui futuras, ab illis ad nos traduximus idque citra culpam, quid impedit, quo secius idem de illorum artibus faciamus? quibus, (si quid Hieronymo credimus) nihil est in rebus mortalium aut utilius aut praestantius.

[82,513] For if we have transferred from them to us things destined for moderate use, and this without blame, what hinders that we should do the same any the less with their arts? than which (if we believe Jerome at all) nothing in the affairs of mortals is either more useful or more preeminent.

[82,514] DIVINO CONSILIO DISCIPLINAS AB ETHNICIS EXPOLITAS, VT NOS VTEREMVR, NON VT CONTEMNEREMVS.

[82,514] BY DIVINE COUNSEL THE DISCIPLINES POLISHED BY THE PAGANS, THAT WE MIGHT USE THEM, NOT THAT WE MIGHT CONTEMN THEM.

[82,515] Quinimo admirabilem rerum ordinem et harmoniam quam uocant paulo penitius introspicienti, uideri mihi prorsus solet, nec mihi adeo soli, uisum est idem et plerisque grauissimis autoribus, non sine diuino consilio disciplinarum inueniendarum negocium ethnicis datum esse.

[82,515] Nay rather, to one introspecting a little more deeply the admirable order of things and the harmony, as they call it, it altogether is wont to seem to me—nor indeed to me alone; the same has seemed also to many most weighty authors—that not without divine counsel the business of discovering the disciplines was given to the Gentiles.

[82,516] Immortalis enim ille rerum moderator, ut est ipsa sapientia, ratione summa constituit uniuersa, pulcherrima quadam uicissitudine distinguit, aptissimo ordine digerit, ut omnibus omnia miro quadam modo respondeant, nec quicquam in tam immensa rerum uarietate ferri temere sinit.

[82,516] For that immortal moderator of things, as he is Wisdom itself, by supreme Reason he establishes the universe, distinguishes it by a certain most beautiful vicissitude, digests it in the most fitting order, so that all things respond to all things in a certain wondrous way, nor does he permit anything, in so immense a variety of things, to be borne at random.

[82,517] Hic aureo illi seculo, quo nasci decreuerat, uoluit, ut omnes et anteactae et sequuturae seruirent aetates, ad huius unius felicitatem decusque cumulandum, quaecunque in rerum natura essent, referri placuit, quod ipsum se perfecturum pollicebatur.

[82,517] He, in that golden age in which he had decreed to be born, wished that all ages, both those gone before and those to follow, should serve to cumulate the felicity and ornament of this one alone; it pleased him that whatever things there were in the nature of things should be referred to this, which very thing he promised that he himself would perfect.

[82,518] Cum exaltatus", inquiens, "fuero a terra, omnia traham ad me ipsum".

[82,518] "When I shall have been lifted up", saying, "from the earth, I will draw all things to myself".

[82,519] Vbi mihi aptissime trahendi uocabulo uidetur usus, ut intelligas omnia uel inimica, uel ethnica, uel alioquin aliena, etiam si non sequantur ad Christi cultum, inuita trahi debere.

[82,519] Where the use of the vocable “drawing” seems to me most apt, so that you may understand that all things, whether inimical, or ethnic, or otherwise alien, even if they do not follow to the cult of Christ, ought to be drawn unwillingly.

[82,520] Et ubi est illa rerum harmonia, qua fit diuo Augustino, ut ne mala quidem ociose creata uideantur?

[82,520] And where is that harmony of things, whereby, for St. Augustine, not even evils seem to have been created otiose?

[82,521] Quorsum ab ipsis mundi rudimentis tot figurae, tot prodigia, tot mysteria spectabant? nempe ad seculum Christianum.

[82,521] Whither, from the very rudiments of the world, were so many figures, so many prodigies, so many mysteries looking? Surely to the Christian age.

[82,522] Quid deinde tota lex Mosaica, tot ritus, tot ceremoniae, tot sacrorum genera, tot promissa, tot oracula? nonne Paulo teste "haec omnia figurae contingebant illis"?

[82,522] What then of the whole Mosaic law, so many rites, so many ceremonies, so many kinds of sacred things, so many promises, so many oracles? Is it not, Paul as witness, that “all these things befell them as figures”?

[82,523] Iam ut imperiorum translationes praeteream, quorsum pertinuit "tanta mole Rhomanam condere gentem", tantis cladibus, tot tam cruentis uictoriis urbi rerum dominae uniuersum subigere orbem? nonne diuino prorsus consilio? nimirum, ut iam nata Christiana religio facilius in singulas terrarum partes dimanaret, si ab eodem capite, tanquam in membra diffunderetur.

[82,523] Now, to pass over the translations of empires, to what end did it pertain “to found the Roman nation at such a cost,” to subdue the entire orb to the City, mistress of affairs, by such great disasters, by so many and so blood-stained victories? Was it not by a wholly divine counsel? Indeed, so that the Christian religion, now born, might more easily diffuse into the several parts of the earth, if from the same head, as it were, it were diffused into the members.

[83,524] Age nunc, qua mente tandem orbem prope totum tam uesanis, tam pudendis religionibus siuit irretiri?

[83,524] Come now, with what mind, then, did he permit almost the whole world to be ensnared by such insane, such shameful religions?

[83,525] Nimirum, ut una exorta uniuersas summa cum gloria euerteret.

[83,525] Surely, so that, one having arisen, it might overturn them all with the highest glory.

[83,526] Adeo nihil sine dimicatione fit egregium.

[83,526] So much so: nothing distinguished is achieved without a contest.

[83,527] Artes studiosa Graecia repperit, cum qua deinde Latium certamine suscepto bellicis quidem rebus superauit, at literarum dicendique laudibus propemodum aequauit.

[83,527] Studious Greece discovered the arts, with which thereafter Latium, the contest having been undertaken, in warlike matters indeed surpassed, but in the praises of letters and of speaking it well-nigh equaled.

[83,528] Aliis rerum latentes causas rimari curae fuit, alii Promethei uinculis alligati coelestium ignium uagos recursus obseruarunt.

[83,528] To some it was a concern to pry into the hidden causes of things, others, bound with Prometheus’ chains, observed the wandering returns of the celestial fires.

[83,529] Fuerunt qui diuinitatis arcana tentauerunt, hic disserendi, ille dicendi rationem inuenit, nonnulli mortalium mores doctissime depinxerunt, quibusdam rerum gestarum memoriam ad posteros transmittere studio fuit.

[83,529] There were those who attempted the arcana of divinity; this man found the method of disputing, that one of speaking; not a few most learnedly depicted the mores of mortals; for some it was a zeal to transmit the memory of deeds done to posterity.

[83,530] Iam uero in legibus, in philosophia, quantus sudor antiquis fuit?

[83,530] Now indeed, in laws, in philosophy, how great was the toil for the ancients?

[83,531] Quorsum tandem haec omnia? num, ut nos exorti contemneremus? an potius, ut optima religio pulcherrimis studiis tum honestaretur, tum fulciretur?

[83,531] To what end, then, all these things? Was it, that we who have arisen should contemn them? Or rather, that the best religion should both be honored by the most beautiful studies, and be buttressed?

[83,532] Omnia ethnicorum fortiter facta, scite dicta, ingeniose cogitata, industrie tradita, suae Rei publicae praeparauerat Christus.

[83,532] Christ had prepared for his Republic all the pagans’ deeds bravely done, sayings skillfully spoken, thoughts ingeniously conceived, and traditions industriously transmitted.

[83,533] Ille ministrauerat ingenium, ille quaerendi ardorem adiecerat, nec alio autore quaesita inueniebant.

[83,533] He had ministered the ingenuity, he had added the ardor of seeking, nor did they find the things sought from any other author.

[83,534] Hanc artium frugem illorum aetas tulit non tam sibi, quam nobis, siquidem, ut non quaeuis regio suppeditat omnia, nec omnis fert omnia tellus, ut inquit Maro, ita seculis suae quibusque dotes distributae mihi uidentur.

[83,534] This fruit of the arts their age bore not so much for themselves as for us, since indeed, just as not every region supplies all things, nor does every earth bear everything, as Maro says, so to the ages their own endowments seem to me to have been distributed to each.

[83,535] In summo bono quaerendo plerique philosophorum et aetatem et ingenium triuerunt.

[83,535] In seeking the Summum Bonum, the majority of philosophers wore away both their age and their ingenuity.

[83,536] Sed id quod erat uere summum et praestantissimum suae Christus aetati seruauit, non ita tamen, ut caeteras inutiles ac sine fruge actas uoluerit, id quod oculis quoque testibus uidemus et corporeis in rebus diligenter cauisse naturam, ne qua portio temporis inutilis effluat.

[83,536] But Christ reserved for his own age that which was truly the supreme and most preeminent, yet not in such a way that he wished the other ages to be useless and without fruit—a thing which we also see with our eyes as witnesses: that in corporeal matters nature has diligently taken precautions, lest any portion of time flow away uselessly.

[83,537] En arbores (admoneor enim aspectu ipso ab his exemplum petere) primo iam uere frondibus alendis succum suppeditant.

[83,537] Behold the trees (for I am admonished by the very sight itself to seek an example from these) already in early spring supply sap for nourishing the fronds.

[83,538] Nunc uidetis additi frondibus flores quantum uoluptatis nobis spectantibus aedant.

[83,538] Now you see how much pleasure the flowers, added to the fronds, yield to us as spectators.

[83,539] Accedente aestate hi ipsi flosculi paulatim in pomi carnem turgescent; autumno mitibus malis stabunt arbores grauidae, quae simulatque posuerint, rursus id interualli quod ex autumno in hyemem superest, sub futuram aestatem nouis creandis surculis datur.

[83,539] With summer approaching, these very little blossoms will gradually swell into the flesh of the fruit; in autumn the trees will stand heavy, gravid with mellow apples, which, as soon as they have laid them down, again that interval which remains from autumn into winter is given, with a view to the coming summer, to the creating of new shoots.

[84,540] Hyems ne ipsa quidem ociosa, alterna quiete rerum uires reficit; idem coelestium orbium discursus ille tam uarie temperatus efficit.

[84,540] Winter, not even itself idle, by alternate quiet restores the powers of things; the same is brought about by that so variously tempered course of the celestial orbs.

[84,541] Summa in rebus discordia, sed qua nihil concordius.

[84,541] The highest discord in things, but than which nothing is more concordant.

[84,542] Eodem feruntur et singula et uniuersa, eodem spectant, ad unum quiddam tendunt.

[84,542] To the same are borne both the particulars and the universals, to the same they look, toward one certain something they tend.

[84,543] Optimus igitur ille moderator Christus, cum suo seculo summi boni cognitionem peculiariter destinasset, proximis ante seculis id tribuendum putauit, quod ad summum bonum proxime accederet, summum uidelicet eruditionem.

[84,543] Therefore that most excellent moderator, Christ, when he had peculiarly destined to his own age the cognition of the supreme good, thought that to the ages immediately before there should be attributed that which would most nearly approach the supreme good, namely the highest erudition.

[84,544] Quid enim secundum uirtutem potest homini praestabilius contingere scientia? qua quidem in re deus Christianorum siue ignauiae, siue mauis ocio consultum uoluit, ut qui essemus aliunde occupandi, bonam laboris partem adimeret.

[84,544] For what, next to virtue, can more excellently befall a human being than knowledge? In which matter indeed the God of the Christians wished, whether for ignavia, or, if you prefer, for otium, to make provision, so that, as we were to be occupied elsewhere, he might take away a good portion of toil.

[84,545] Non paulo enim procliuius est rem iam ad unguem expolitam perdiscere, quam inuenire.

[84,545] For it is by no small amount easier to learn thoroughly a thing already polished to the nail than to discover it.

[84,546] Quod nisi illi literarum segetem seuissent, nobis fortassis nihil esset quod meteremus.

[84,546] But unless those men had sown a crop of letters, perhaps there would be nothing for us to reap.

[84,547] Quid enim ipsi reperissemus, qui illorum inuentis non modo nihil unquam adiecimus, uerum detriuimus permulta, perturbauimus omnia?

[84,547] For what, indeed, would we ourselves have discovered, we who to their inventions not only have never added anything, but truly have worn down very many things and perturbed all things?

[84,548] Quo turpius ingrati sumus, imo inuidi, qui tes summo usui futuras ne gratis quidem oblatas accipere uelimus, cum istis magno constiterint; nec munus modo pulcherrimum recusamus, uerumetiam autorem muneris pro gratia quam debebamus, summa contumelia afficimus.

[84,548] Hence we are the more shamefully ungrateful—nay, envious—we who are unwilling to accept, even when offered gratis, things destined for the highest use, though they have cost those men greatly; nor do we merely refuse a most beautiful gift, but we even treat the author of the gift, in place of the gratitude we owed, with the utmost contumely.

[84,549] HOMINES IGNORANTIA POTIVS QVAM ERVDITIONE INSOLENTIORES FIERI.

[84,549] MEN BECOME MORE INSOLENT THROUGH IGNORANCE RATHER THAN THROUGH ERUDITION.

[84,550] Hic ego, perdocte tu quidem, inquam, et uere Batte: at uix crediderim ullos esse tam omnis humanae rationis expertes, ut uniuersam literaturam a religione segregandam putent modo sit Christiana.

[84,550] Here I, most-learned you indeed, said I, and truly, Batte: but I would scarcely believe there are any so devoid of all human reason as to think that the whole of literature must be segregated from religion, provided only that it be Christian.

[84,551] BATTVS: Quasi uero, inquit Battus, ulla sit eruditio Christiana, quae non eodem sit ineruditissima; loquor autem non de mysteriis nostrae religionis, sed de disciplinis repertis.

[84,551] BATTVS: As though indeed, says Battus, there were any Christian erudition which were not by that very fact most unlearned; I speak, however, not of the mysteries of our religion, but of the disciplines discovered.

[84,552] Quid enim, si uera fateri uelimus, post ethnicos illos noui a nobis repertum, quod non idem sit indoctum?

[84,552] For what, indeed, if we are willing to confess the truth, has been newly discovered by us after those Ethnics, which is not likewise unlearned?

[84,553] Quid autem inueniamus bene, qui aliorum inuenta tam male tuemur?

[84,553] But what good can we discover, we who so badly defend the inventions of others?

[84,554] Ego igitur nullam esse eruditionem puto, nisi quae sit secularis (sic enim appellant antiquam) aut certe seculari literatura condita et instructa.

[84,554] I therefore think there is no erudition, unless it be secular (for thus they call the ancient), or at least founded and instructed by secular literature.

[84,555] Eam (si peruersa et impia absit opinio) Christianam etiam patiar appellari, quanquam non paucos adeo stolide religiosos comperio, ut ne Christianam quidem istam, id est ecclesiasticam multi faciant.

[84,555] I would even suffer it (if a perverse and impious opinion be absent) to be called Christian, although I find not a few so foolishly religious that many do not even reckon that as Christian, that is, ecclesiastical.

[84,556] Quid enim, inquiunt, si non simus theologi: si Christum bene scis, satis est, si caetera nescis.

[84,556] What then, they say, if we are not theologians: if you know Christ well, it is enough, if you do not know the rest.

[84,557] Non doctis sed innocentibus promissa est immortalitas.

[84,557] Immortality has been promised not to the learned but to the innocent.

[85,558] Num idcirco damnabor, si diui Pauli scripta parum sublimiter intelligam?

[85,558] Shall I therefore be condemned, if I understand the writings of Saint Paul not very sublimely?

[85,559] Quid si Hieronymianam dictionem non capiam? quid si Augustini et Ambrosii scripta ne legerim quidem? quid si ne euangelium quidem intelligam?

[85,559] What if I do not grasp the Hieronymian diction? what if I have not even read the writings of Augustine and Ambrose? what if I do not understand even the evangel?

stolide, imo quid si ne teipsum intelligas? quid si camelus sis, non homo?

Stolid one, nay rather, what if you do not even understand yourself? What if you are a camel, not a man?

[85,560] Confide, etiam pecora coelum obtinebunt.

[85,560] Have confidence, even cattle will obtain heaven.

[85,561] Hominum, mehercle, genus non modo stolidissimum, uerumetiam impium.

[85,561] The race of men, by Hercules, not only most stolid, but also impious.

[85,562] Atque utinam isti Christum bene scirent, qui se gloriantur nihil scire literarum.

[85,562] And would that those men knew Christ well, who glory that they know nothing of letters.

[85,563] At saepe fit, ut, qui in literis simplices haberi uolunt, in rebus mundanis sint astutissimi nebulones, sed cum his mihi interim res non est.

[85,563] But it often happens that those who wish to be held simple in letters are, in worldly matters, the most astute knaves; but with these I have, for the meantime, no business.

[85,564] Eo hune sermonem interieci, ne miraremini si huiusmodi nostram illam quam descripsimus eruditionem execrentur, qui euangelia quoque contemnunt.

[85,564] For this reason I interjected this discourse, that you might not marvel if men of such a sort execrate that erudition of ours which we described, who also contemn the Gospels.

[85,565] Verum, ut modo dicebam, cum his mihi res non est in praesentia; de his loquor, qui ecclesiastice docti uideri cupiunt, et tamen ab omni seculari disciplina tanquam Iudaeus ab immundis abstinent, illud interim Paulinum obliti "omnia munda esse mundis".

[85,565] But, as I was just saying, I have no business with these at present; I speak of those who desire to seem ecclesiastically learned, and yet abstain from every secular discipline as a Jew from unclean things, forgetful meanwhile of that Pauline saying, "all things are clean to the clean."

[85,566] Horum ego eruditionem ita exiguam uideo, ut nullam esse iudicem et quauis ruditate peiorem.

[85,566] Of these I see the erudition so scant that I judge it to be none, and worse than any rudeness.

[85,567] Hi uero omnem nostram doctrinam ut malam, ut ethnicam, ut impium abominantur, quod ipsi sciunt id non humano studio, sed tanquam coelitus accepisse uideri uolunt.

[85,567] These, indeed, abominate all our doctrine as evil, as ethnic, as impious, because they themselves know this: they want to seem to have received it not by human study, but as if from heaven.

[85,568] Iam etiam uulgo dici audio, ut quisque literatissimus sit, ita nequissimum esse.

[85,568] Now I even hear it commonly said, that as each is most literate, so he is most worthless.

[85,569] Quae quidem contumelia non magis ad rhetoricos et poeticos, quam ad theologos, ad iureconsultos, ad dialecticos, ad caeteros item studiosos attinet, dignum quod ab omnibus confutetur.

[85,569] This insult indeed pertains no more to rhetoricians and poets than to theologians, to jurisconsults, to dialecticians, and likewise to the other studious scholars, a thing worthy to be confuted by all.

[85,570] Si mala est eruditio, utrum tandem per se mala est, an per aliud?

[85,570] If erudition is bad, is it then bad per se, or through something else?

[85,571] Si per aliud, cur simpliciter eruditionem reprehendimus?

[85,571] If by another, why do we simply reprehend erudition?

[85,572] Si per se, cur igitur iudicio grauissimorum autorum in numero bonorum honestorum ponitur? cur opibus anteponitur, quae per se malae non sunt?

[85,572] If in itself, why then by the judgment of the gravest authors is it placed in the number of good and honorable things? why is it set before wealth, which in itself is not bad?

[85,573] Adde, quod ueritas nulla per se mala esse potest, disciplinae liberales cum sint ueritates, bonae sint necesse est.

[85,573] Add that no truth can be evil in itself; since the liberal disciplines are truths, it is necessary that they be good.

[85,574] Quod si per se bona scientia, mala est ignorantia; si mala, igitur fugienda; quanquam si naturam audiamus, quis est, qui non malit esse scientissimus, quam ignorantissimus?

[85,574] And if science is good per se, ignorance is evil; if evil, therefore it is to be shunned; although, if we listen to nature, who is there who would not prefer to be most knowing rather than most ignorant?

[85,575] Hic nobis dialectici incipiunt esse barbari; non reprehendimus, inquiunt, simpliciter eruditionem, sed quod astutos efficiat, elatos, intractabiles, insolentes, fastidiosos.

[85,575] Here the dialecticians begin to be barbarous to us; we do not reprehend, they say, erudition simply, but that it makes people astute, puffed-up, intractable, insolent, fastidious.

[85,576] Quid enim aliud petitis, inquiunt, quam uulgus effugere, eminere inter caeteros, praedicari, celebrari, nos nostrique similes pro pecudibus ducere?

[85,576] “For what else do you seek,” they say, “than to escape the vulgus, to be eminent among the rest, to be proclaimed, to be celebrated, to reckon us and those like us as mere cattle?”

[85,577] Audistis, quid istos religiosulos mordeat, contemni nolunt, imperare et ducere, non parere neque duci uolunt et ita demum publicae paci consultum putant, si nemo extiterit, qui possit aliorum inscitiam emendare.

[85,577] You have heard what bites those little religionists: they do not wish to be contemned; they wish to command and to lead, not to obey nor to be led, and only then do they think provision has been made for the public peace, if no one has arisen who can emend the ignorance of others.

[86,578] Intelligis, (ut arbitror) eruditionis calumniam non aliunde quam a superbia proficisci.

[86,578] You understand, (as I suppose) that the calumny of erudition proceeds from nowhere else than from pride.

[86,579] Iniquissimum autem fuerit, si lippus solem accuset, cuius luce offenditur.

[86,579] But it would be most unjust, if a bleary-eyed man were to accuse the sun, by whose light he is offended.

[86,580] Scientia", inquiunt, "inflat, charitas aedificat".

[86,580] Knowledge", they say, "puffs up, charity builds up".

[86,581] Vtrum igitur insolentia, scientiae an nostrum est uitium?

[86,581] Therefore, is the insolence a vice of science, or is it our fault?

[86,582] Non audebunt, ut opinor, eruditionis dicere, alioquin nemo unquam fuisset eruditus, nisi idem insolens et quo quisque euaderet doctior, eo superbior redderetur.

[86,582] They will not dare, as I suppose, to say it is of erudition; otherwise no one would ever have been erudite, unless he at the same time became insolent, and the more each one emerged more learned, by so much the prouder he would be rendered.

[86,583] At istud praeterquam quod absurdum est dictu, perquam contumeliosum etiam uideri potest.

[86,583] But that, besides being absurd to say, can also seem exceedingly contumelious.

[86,584] In quos?

[86,584] Against whom?

[86,585] In Augustinum, in Hieronymum, in plerosque alios, quos, quia doctissimi fuerint, nefas sit ob id eos superbiae insimulare.

[86,585] Against Augustine, against Jerome, against very many others, whom, because they were most learned, it would be impious for that reason to accuse of pride.

[86,586] At, inquies, de prophana eruditione ago.

[86,586] But, you will say, I am dealing with profane erudition.

[86,587] Et quidem nos accipimus, nempe qualem in his, quos modo dixi, religionis Christianae principibus et miramur et ueneramur tuae dissimillimam, qui ecclesiasticam doctrinam profiteris.

[86,587] And indeed we accept it, namely such as we both marvel at and venerate in those princes of the Christian religion whom I have just mentioned—most dissimilar to yours, you who profess ecclesiastical doctrine.

[86,588] Quid quaeris? quod si nostropte non rerum uitio insolescimus? utrum animus erit castigandus, an res sine causa accusandae?

[86,588] What do you ask? And if we, by our very selves and not by the fault of things, grow insolent? Will it be the mind that must be chastised, or are things to be accused without cause?

[86,589] Nonne modestius faceres, tu modestiae praeceptor, si ingenue tuam inscitiam fatearis ac non optimis rebus calumniam struas, quo tuo uitio patrocineris? nunc ad omnia rudis, ad hanc calumniam disertus es.

[86,589] Would you not act more modestly, you preceptor of modesty, if you were to confess candidly your ignorance and not heap up calumny against the best things, so that your fault might serve as your plea? now untrained in all things, for this calumny you are eloquent.

[86,590] Attamen, inquis, insolentiae materiam ministrat eruditio secularis.

[86,590] However, you say, secular erudition furnishes the material for insolence.

[86,591] Quis negat?

[86,591] Who denies it?

[86,592] At istam quidem materiam undecunque licebit sumere uel ab optimis sanctissimisque rebus.

[86,592] But as for that material, it will be permissible to take it from wherever, even from the best and most sacred things.

[86,593] Idcirco ne protinus res incusandae?

[86,593] Therefore, are the matters to be blamed forthwith?

[86,594] An tu potius, qui rebus optimis abutare pessimus?

[86,594] Or is it rather you, most wicked one, who abuse the best things?

[86,595] Animus per se insolens exerendi sui undelibet occasionem arripit.

[86,595] The mind, by itself insolent of exerting itself, snatches an occasion from wherever it pleases.

[86,596] Pecunia, quot uitiorum genera ministrat? nemo tamen hanc ut malam accusat, sed male utentium animus reprehenditur.

[86,596] Money—how many genera of vices does it minister? yet no one accuses this as evil, but the mind of those using it badly is reprehended.

[86,597] Quid erit tandem tam bonum, quod non aliquando mali occasionem ministret?

[86,597] What, then, will be so good that it will not at some time minister an occasion of evil?

[86,598] Non ieiunium, non eleemosyna, non castitas, non uirtus ipsa.

[86,598] Not fasting, not alms, not chastity, not virtue itself.

[86,599] Superbiunt philosophi, sibi placent poetae.

[86,599] Philosophers grow proud, poets are pleasing to themselves.

[86,600] Eho tu, nulli superbiunt theologi?

[86,600] Hey you, do no theologians grow proud?

[86,601] An in ullo genere supercilium arrogantius?

[86,601] Or in any class is the brow more supercilious?

[86,602] Quis tamen audeat sanctissimam theologiam in crimen uocare?

[86,602] Who, however, would dare to call most holy theology into accusation?

[86,603] Superbiunt hac permulti, sed suo, non theologiae uitio.

[86,603] Very many grow proud by this, but by their own fault, not by the fault of theology.

[86,604] Nulli ne superbiunt illiterati?

[86,604] Do no illiterate men grow proud?

[86,605] Quid istos insolentiores facit?

[86,605] What makes those more insolent?

[86,606] Nempe ipsa imperitia.

[86,606] Surely, the inexperience itself.

[86,607] Quid igitur facerent, si literas didicissent?

[86,607] What, then, would they do, if they had learned letters?

[87,608] IGNORANTIAM ESSE SVPERBIAE MATREM.

[87,608] THAT IGNORANCE IS THE MOTHER OF PRIDE.

[87,609] ERVDITIONEM CONTRA MODESTIAM PARERE.

[87,609] That erudition, on the contrary, begets modesty.

[87,610] Quanquam quid minus uerum dici potest quam homines literatura astutos, elatos et fastidiosos fieri.

[87,610] Although what less true can be said than that men become, through literature, astute, elated, and fastidious.

[87,611] Si astutiam prudentiam appellant, nihil pugno, cum et euangelico consilio serpentum astutiam imitari iubeamur.

[87,611] If they call astuteness prudence, I do not contend, since by evangelical counsel we are also bidden to imitate the astuteness of serpents.

[87,612] De fastidio uero, cui non absurdum uideatur?

[87,612] As for fastidiousness indeed, to whom would it not seem absurd?

[87,613] Quis igitur saxeos illos et agrestes homines ad humaniorem uitam, ad mansuetius ingenium, ad mores modestiores adduxit? nonne literae?

[87,613] Who, then, led those stony and rustic men to a more human life, to a gentler disposition, to more modest morals? Was it not letters?

[87,614] Hae fingunt animum nostrum, affectus mitigant, frangunt indomitos impetus molliunt et ingenium non sinunt esse ferox.

[87,614] These fashion our mind, mitigate the affections, break the indomitable impetuses, mollify, and do not allow our nature to be ferocious.

[87,615] An ueto hoc illi fastidium appellant, quod ipsorum barbariem non miramur, quod imperitissimorum hominum nugis delectari non possumus? quod stercora pro gemmis non amplectimur?

[87,615] Or indeed do they call this fastidiousness, that we do not marvel at their own barbarism, that we cannot take delight in the trifles of the most inexpert men? that we do not embrace dung in place of gems?

[87,616] Vtrum hoc fastidiosi est hominis, an sani potius et ab optimis pessima discernentis?

[87,616] Is this the mark of a fastidious man, or rather of a sane one, discerning the worst from the best?

[87,617] De modestia uero idem ego sensi, quod diuum Hieronymum ex Graeci cuiusdam sententia et recte sensisse et eleganter scripsisse, Video imperitiam adducere confidentiam, scientiae ueto timorem esse comitem.

[87,617] About modesty, indeed, I have felt the same—that the divine Jerome, according to the judgment of a certain Greek, both rightly perceived and elegantly wrote: I see inexperience induce confidence, while fear is the companion of knowledge.

[87,618] Quod idem Quintilianum probe uidisse, intelligo.

[87,618] I understand that Quintilian likewise perceived this well.

[87,619] Quo quisque", inquit, "ingenio minus ualet, eo magis attollere se ac dilatare conatur".

[87,619] "The less," he says, "each person is strong in ingenuity, so much the more he strives to exalt himself and to dilate himself."

[87,620] Videmus enim permultos, priusquam quid sciant aut nesciant, satis cognitum habeant, iam sibi consummate doctos uideri.

[87,620] For we see very many, before they have ascertained what they know or do not know, to have it sufficiently recognized that they already seem to themselves consummately learned.

[87,621] Hi postquam et sibi persuaserunt et dementia sua nonnullam apud uulgus eruditionis opinionem sunt aucupati, et sibi non parum tribuant et alios fastidiant necesse est.

[87,621] After these people have both persuaded themselves and, by their folly, have angled for some opinion of erudition among the crowd, it is necessary that they both attribute no small amount to themselves and disdain others.

[87,622] Docent audacter quae nesciunt, scribunt, orant, interpretantur, nihil non tentant, nihil non audent, suis applausoribus freti, eruditiorum tum iudicia, tum paucitatem contemnunt.

[87,622] They teach boldly what they do not know, they write, they orate, they interpret; they leave nothing untried, nothing undared; relying on their applauders, they scorn both the judgments of the more erudite and their paucity.

[87,623] Pestilens hominum genus et sua mente suaque stoliditate dignum.

[87,623] A pestilent race of men, and worthy of their own mind and their own stolidity.

[87,624] GVILHELMVS.

[87,624] WILLIAM.

[87,625] Dabis ueniam uel ex pacto, Batte, si disputationis tuae cursum paucis remorabor.

[87,625] You will grant indulgence, or by pact, Batte, if I delay with a few words the course of your disputation.

[87,626] Aut ego fallor, Batte, aut diuersa et inter se pugnantia loqueris.

[87,626] Either I am mistaken, Batte, or you are speaking diverse and mutually conflicting things.

[87,627] Ais enim istos sibi placere et fastidire meliores eo, quod sibi docti uideantur, at istud ipsum est argumentum, eruditionem adducere superbiam.

[87,627] For you say that those fellows please themselves and disdain their betters for this reason, that they seem learned to themselves; but that very thing is an argument that erudition induces pride.

[87,628] Quanam enim alia te sibi placent isti, quam scientia etiam tenui et prope nulla?

[87,628] For by what else do those men make themselves pleasing to you, than by knowledge even tenuous and almost none?

[87,629] BATTVS.

[87,629] BATTUS.

[87,630] Recte nulla.

[87,630] Rightly none.

[87,631] Inscitia sua superbiunt isti, haud eruditione : adfert enim illa peritiae persuasio plane confidentiam quandam, quae ipsa summa est imperitia.

[87,631] They pride themselves in their ignorance, not in erudition : for that persuasion of expertise plainly brings a certain confidence, which itself is the height of inexperience.

[88, 632] Recte enim Socrates dixit, nullam inscitiam esse maiorem, quam qua quis se credit scire, quod nescit.

[88, 632] For Socrates rightly said that there is no ignorance greater than that by which one believes himself to know what he does not know.

[88,633] Quod si uere docti essent, ut sibi uidentur, iam alios mirari sibi minus inciperent placere.

[88,633] But if they were truly learned, as they seem to themselves, already others’ admiration of them would begin to please them less.

[88,634] Nil mirum est, si uenti plurimum concipiant, qui sunt inanes.

[88,634] No marvel, if those who are empty take in the most wind.

[88,635] Solida uirtus se ipsa contenta est, suo se precio, non aliorum opinione metitur.

[88,635] Solid virtue is content with itself; it measures itself by its own price, not by the opinion of others.

[88,636] Isti igitur si doctiores essent, essent et modestiores.

[88,636] Those men, therefore, if they were more learned, would be more modest as well.

[88,637] Quod nolim mihi credatis, nisi ipsi in nobis idem experimur.

[88,637] I would not wish you to believe me about this, unless we ourselves experience the same within us.

[88,638] Quid enim hoc aliud est, quod in initio studiorum nostrorum, ubi disciplinas uix a limine, (ut dici solet) salutauimus, statim efferimur et iam tum in ipsis rudimentis magis nobis placemus, quam ubi iam multo usu multarum rerum certam scientiam comparauerimus, iuuenum more, qui quo minus habent prudentiae, plus habent animi.

[88,638] For what else is this, that at the beginning of our studies, when we have scarcely saluted the disciplines from the threshold (as it is wont to be said), we are straightway carried away and already then, in the very rudiments, are more pleasing to ourselves than when by much use of many matters we shall have procured sure knowledge, in the manner of youths, who, the less they have of prudence, the more they have of spirit.

[88,639] Vnde id?

[88,639] Whence is that?

[88,640] Profecto quia nondum hoc ipsum scimus, quam multa nesciamus; quanquam haec inanitas non temere nobis a natura insita uideri potest, ut hac falsa gloriola excitati ad summos labores capessendos prouocemur.

[88,640] Surely because we do not yet know this very thing, how many things we do not know; although this inanity can hardly seem to us to have been implanted by nature, so that, roused by this false little-glory, we are provoked to seize upon the highest labors.

[88,641] Alioqui quis tantas tamque diuturnas uigilias adiret, si nihil magni sibi promitteret?

[88,641] Otherwise, who would undertake such great and so long-continued vigils, if he promised himself nothing great?

[88,642] Neque in hac re plane cum Stoicis sentio, qui uniuersos affectus non superuacaneos modo, sed et pernitiosos arbitrantur.

[88,642] Nor in this matter do I wholly agree with the Stoics, who judge all affections not only superfluous, but also pernicious.

[88,643] Mihi ad uirtutem tendentibus animis, tanquam paedagogi quidam uidentur adhibiti.

[88,643] To me, for minds tending toward virtue, they seem to have been employed as certain pedagogues.

[88,644] Haec igitur fiducia gloriaque, si modo non sit immodica, in tyronibus quidem non prorsus uidetur inutilis, eo quod calcar et stimulum quendam ingeniis nostris subiiciat; nam freno uix inuenias, qui indigeant.

[88,644] Therefore this confidence and glory, provided only that it be not immoderate, does not seem altogether useless in tyros, for the reason that it puts a spur and a certain stimulus under our talents; for you will scarcely find anyone who is in need of a bridle.

[88,645] At eandem gloriam iidem, ubi saniores sumus effecti, et ridemus ipsi et damnamus.

[88,645] But that same glory, when we have been made saner, we ourselves both laugh at and condemn.

[88,646] De me fateor: equidem cum puer essem, probe sciolus eram et mihi placebam, cum haec studia uixdum summis, (ut aiunt) labiis degustassem.

[88,646] As for myself I confess: indeed, when I was a boy, I was a thorough sciolist and I pleased myself, when I had scarcely tasted these studies with the very tips, (as they say) of my lips.

[88,647] Nunc post tantum annorum, accedo enim ad annum undetrigesimum, in dies mihi magis magisque displiceo et Socraticum illud amplector: Hoc unum scio, quod nihil scio.

[88,647] Now, after so many years—for I am approaching my 29th year—day by day I displease myself more and more, and I embrace that Socratic maxim: This one thing I know, that I know nothing.

[88,648] Tum mihi uidebar arcem tenere summum, nunc me ne uestibulum quidem adhuc praeteriisse puto ac iuxta Graecorum prouerbium ne in apiis quidem consistere.

[88,648] Then I seemed to myself to hold the summit of the citadel; now I think that I have not yet even passed the vestibule, and, according to the proverb of the Greeks, not even to stand in the apiaries.

[89,649] Tum me nihil nisi exactum, perpolitum, absolutum delectabat, nunc prope nihil non miror.

[89,649] Then nothing delighted me except what was exact, highly polished, and absolute; now I marvel at almost everything.

[89,650] Tum quosuis ultro prouocabam, nunc Milium senescentem imitor, minus audeo, trepido magis, ex quo facile coniicio, ubi copiosior etiam, quam quae nunc est, eruditio accesserit, minus etiam mea mihi placitura.

[89,650] Then I used to provoke anyone whatsoever unbidden; now I imitate Milo growing old—I dare less, I am more tremulous; whence I easily conjecture that, when erudition even more copious than what there is now has been added, my own things will please me even less.

[89,651] Quod si mihi euenit homini uentosiore ingenio nato (est enim apud familiares simpliciter fatendum) quid aliis meliore mente praeditis accidere putatis?

[89,651] But if this has happened to me, a man born with a windier temperament (for among intimates it must be simply confessed), what do you think will befall others endowed with a better mind?

[89,652] Tum Guilhelmus: Astipulor, inquit, ista in re tibi, Iacobe: istuc enim ipsum, quod tu doctissime disseruisti, in me ipso et agnosco et fateor nec in paucis animaduerti.

[89,652] Then William: “I assent,” he says, “to you in this matter, James: for that very point which you have most learnedly discussed I both recognize and confess in myself, and I have noticed it in no small number.”

[89,653] Maturescunt eruditione ingenia, reddunturque tum molliora, tum mitiora.

[89,653] Wits mature by erudition, and are rendered both more soft and more mild.

[89,654] BATTVS: Ita prorsus, ait Battus, cuius rei nusquam non copiosissima exempla offerunt sese, siue nostra, siue ueterum secula respiciamus.

[89,654] BATTUS: Exactly so, said Battus, of which matter examples in the greatest abundance present themselves everywhere, whether we look to our own age or to the ages of the ancients.

[89,655] Quid enim dici potest aut cogitari superbius, quam summa confidentia docere alios, quod ipse nescias?

[89,655] For what can be said or conceived more arrogantly than, with utmost confidence, to teach others what you yourself do not know?

[89,656] Quod isti nostri antacademici passim faciunt, qui cum nihil sciant, nihil non praecipiunt.

[89,656] Which these our Anti-Academics do everywhere, who, though they know nothing, lay down precepts about everything.

[89,657] Ita me deus amet, ad uomitum usque nauseo, quoties quorundam delicias et stultam gloriam ex operum inscriptionibus colligo.

[89,657] So may God love me, I am nauseated even to vomiting, whenever I collect from the inscriptions of works the affectations and foolish vainglory of certain persons.

[89,658] Qui cum nihil, nisi meram barbariem euomuerint, audite, quaeso, quam splendidis titulis suas nugas adornent, ut facile intelligas, quam delicate simii isti suos catulos adament.

[89,658] Who, although they have vomited forth nothing except mere barbarism, listen, I beg, with what splendid titles they adorn their trifles, so that you may easily understand how delicately those simians dote on their own cubs.

[89,659] Alius quod somniauit Gemmulam, alius Margaritam appellat, hic Floretum, ille Rosetum inscripsit, at in medio, o bone deus, ut nihil nisi carduos et lolium inuenias.

[89,659] Another, because he has dreamed a Gemmule, another entitles it a Margarita, this one has inscribed Floweret, that one Rosetum, but in the middle, O good god, so that you find nothing but thistles and darnel.

[89,660] Est qui Speculum operi suo nomen dedit, est qui omnium errorum syluam, Catholicon ausus est appellare.

[89,660] There is one who has given the name Mirror to his work, there is one who has dared to call the sylva of all errors the Catholicon.

[90,661] Ineptius etiam quidam Mammetrectum, uelut haustum lactis gallinacei pollicens.

[90,661] Even more ineptly, a certain man named it Mammetrectus, promising as if a draught of hen’s milk.

[90,662] Sunt qui Summas et Summarum Summas appellent, quasi lectori non sit alius scriptor requirendus, ubi tales sit nactus lacunas.

[90,662] There are those who call them Summas and Summas of Summas, as if the reader need not seek any other writer, whenever he has encountered such lacunae.

[90,663] An non eandem insolentiam deprehendas in autorum titulis, quos ideo magnificos illis tribuunt, ut ipsi praeclarum aliquid ac supra hominem profiteri uideantur?

[90,663] Do you not detect the same insolence in the titles of authors, which they therefore bestow upon them as magnificent, so that they themselves may seem to profess something illustrious and above a human being?

[90,664] Basilium, Origenem, Chrysostomum et his consimiles uiros aut non citant aut contemptim citant, ueluti censores, uerum cum crepant illos suos doctores sanctos, doctores irrefragabiles, doctores subtilissimos, doctores seraphicos, tum sibi uidentur adferre nescio quid, cui cedere debeat etiam maiestas euangelica.

[90,664] Basil, Origen, Chrysostom, and men like to these they either do not cite, or they cite contemptuously, as if censors; but when they trumpet those their holy doctors, irrefragable doctors, most subtle doctors, seraphic doctors, then they seem to themselves to be bringing I-know-not-what, to which even the evangelical majesty ought to yield.

[90,665] Quod si in antiquis et eruditis has inscriptionum delicias docti non tulerunt, quis in his barbaris ferat, qui ad contaminandas literas geniti uideri possint?

[90,665] But if among the ancients and the erudite the learned did not tolerate these delicacies of inscriptions, who would bear them in these barbarous men, who might seem to have been born for contaminating letters?

[90,666] Quis non, (ut est in prouerbio), suspendio trabem eligat, ubi uidet huiusmodi uoluminibus refertas passim bibliothecas, perstrepere ludos?

[90,666] Who would not, (as it is in the proverb), choose a beam for hanging, when he sees libraries everywhere crammed with volumes of this sort, and the schools resound?

[90,667] Ex his contexi conciones ecclesiasticas, ex his colligi dogmata, quibus gubernetur orbis, ex his nos censeri Christianos aut secus?

[90,667] From these are ecclesiastical sermons to be woven, from these dogmas to be collected by which the world is governed, from these are we to be reckoned Christians or otherwise?

[90,668] Adde, quod in tradendo nusquam haerent, nihil addubitant, omnia constant, omnia praecipiuntur.

[90,668] Add, that in handing down (tradition) they stick nowhere, they doubt nothing, everything is constant, everything is prescribed.

[90,669] Credas eos non docere, sed leges praescribere.

[90,669] You would believe them not to teach, but to prescribe laws.

[90,670] En modestiam quam secum adfert supina ignorantia, quanto satius erat Academicorum uerecundiam imitari, ad quos cum isti ne componendi quidem fuerant, nihil tamen se scire professi, omnibus de rebus pudenter disputare, quam confidenter affirmare maluerunt.

[90,670] Behold the modesty which supine ignorance brings with it, how much more preferable it had been to imitate the modesty of the Academics, to whom these fellows were not even to be compared, who, having professed that they knew nothing, preferred to dispute modestly about all matters rather than to affirm confidently.

[90,671] Nec me fugit esse qui hoc philosophorum genus parum probent; mihi uel omnibus anteferendum uideur, cur uideatur alias fortasse.

[90,671] Nor does it escape me that there are those who approve this genus of philosophers too little; to me it seems to be preferred even before all, why it seems so perhaps elsewhere.

[90,672] Iam si prisca repetimus, quid tam abfuit ab insolentia, quam Socratis doctum pariter ac facundum ingenium, quem nunquam puduit undecunque doceri ne iam senem quidem.

[90,672] Now if we revert to the ancients, what was so far removed from insolence as the learned and equally eloquent genius of Socrates, whom it never shamed to be taught from wherever, not even when already an old man.

[91,673] Non sibi turpe duxit rhetoricen uirilem utique disciplinam a foemina Aspasia doceri.

[91,673] He did not deem it shameful for himself to be taught rhetoric—a virile discipline, to be sure—by a woman, Aspasia.

[91,674] Idem iam grandis natu fidibus operam dedisse legitur, praeceptore, nisi fallor, Cono; praeterea uox illa iam nobilis: Hoc unum scio, quod nescio, utrum quaeso, sibi placentis, an modestissimi potius hominis uidetur?

[91,674] The same man, already advanced in age, is read to have given his effort to the lyre, with Conon, unless I am mistaken, as preceptor; moreover that now-famous utterance: “This one thing I know, that I do not know”—does it seem, I ask, to be of someone self-pleasing, or rather of a most modest man?

[91,675] Hac modestia promeruit, ut solus ab Apolline sapiens iudicaretur, quod cum alii sibi ea uiderentur scire, quae nescirent, hic tanto esset caeteris uerecundior, quanto sapientior.

[91,675] By this modesty he merited that he alone should be judged wise by Apollo; for while others seemed to themselves to know those things which they did not know, he was by so much more modest than the rest, by as much as he was wiser.

[91,676] Id quod illius apud Platonem disputationes facile indicant, in quibus omnibus apparet studiosi quidem et acuti, sed inquirentis potius, quam praecipientis oratio.

[91,676] Which his disputations in Plato easily indicate, in all of which there appears the discourse indeed of a studious and acute man, but of one inquiring rather than preceptive.

[91,677] Et o utinam nostri temporis philosophastri, qui nobis fastum obiiciunt, huius omnis philosophiae parentis uerecundiam, quam Gorgiae promptam garrulitatem mallent imitari, qui cum ne suam quidem ipsorum uocem intelligant, magna fiducia quauis de re pronunciant, probant, damnant, praecipiunt, praescribunt; sed aliorum exempla prosequamur.

[91,677] And O would that the philosophasters of our time, who cast in our teeth haughtiness, would prefer to imitate the modesty of this parent of all philosophy, rather than Gorgias’s prompt garrulity; who, though they do not understand not even their own voice, with great confidence about any matter whatsoever pronounce, approve, damn, prescribe, lay down; but let us pursue the examples of others.

[91,678] An fuit quicquam uno Pythagora uel acutius, uel doctius?

[91,678] Was there anything more acute, or more learned, than Pythagoras himself?

[91,679] Hic certe superiores philosophos quam eruditione uicit, tam modestia superauit.

[91,679] This man certainly, as much as he vanquished the earlier philosophers in erudition, so he surpassed them in modesty.

[91,680] Qui cum ante id temporis sophi, id est sapientes, soliti essent appellari, ipse primus nominis arrogantiam recusauit et se philosophum id est sapientiae studiosum, quam sapientem dici maluit.

[91,680] Who, whereas before that time the sophoi, that is, the wise, had been accustomed to be so called, he himself was the first to refuse the arrogance of the name and preferred to be called a philosopher, that is, a student of wisdom, rather than a wise man.

[91,681] Platonem nonnulli ob ingenii diuinam quandam sublimitatem fastus insimularunt; at in hoc ipso quanta modestia?

[91,681] Some have charged Plato, on account of a certain divine sublimity of genius, with haughtiness; but in this very thing, how great modesty?

[91,682] Vbi omnem praeceptoris disciplinam ad plenum hausisset, perinde ac si nihil actum, quot maria, quot terras emensus legitur, dum ubique quaerit, quod discat.

[91,682] When he had imbibed the entire discipline of his preceptor to the full, just as if nothing had been done, he is read to have traversed how many seas, how many lands, while everywhere he seeks what to learn.

[91,683] Qui Athenis magister fuerat et potens" (Hieronymianis enim uerbis libenter utimur) "cuiusque doctrinas Academiae gymnasia personabant, fit" denuo "peregrinus atque discipulus, malens aliena uerecunde discere, quam sua impudenter ingerere".

[91,683] He who had been a teacher at Athens and powerful" (for we gladly use Jerome's words) "and the gymnasia of the Academy resounded with his doctrines, becomes" anew "a foreigner and a disciple, preferring modestly to learn what is another's rather than shamelessly to thrust forward what is his own".

[92,684] Quid de Solone et Herodoto loquar, quos iam natu grandes omnes orbis angulos peruagatos uidemus, laboriosa utique peregrinatione tanquam impigros sapientiae mercatores.

[92,684] What shall I say of Solon and Herodotus, whom we see, already advanced in years, having traversed all the corners of the world, by a laborious peregrination indeed, as indefatigable merchants of wisdom.

[92,685] Theophrastus philosophorum facile praecipuus moriens ceruis et cornicibus inuidisse legitur, quibus natura uitam tam diuturnam tribuisset, homini tam exiguam.

[92,685] Theophrastus, easily the preeminent of philosophers, as he was dying, is read to have envied stags and crows, to whom nature had granted a life so long, to man so exiguous.

[92,686] Et qui omnium opinione consummatam sapientiam tenere putabatur, is se tum querebatur extingui, cum iam quid esset sapere, uidere coepisset.

[92,686] And he who was thought by the opinion of all to hold consummate wisdom, he complained that he was being extinguished just when he had already begun to see what it is to be wise.

[92,687] Et unde in tantis ingeniis tanta modestia ab imperitia ne, ut isti dicunt, an a doctrina quadam singulari?

[92,687] And whence, in such great talents, such modesty, from inexperience, as those men say, or from a certain singular doctrine?

[92,688] Quis iam Vergilio palmam inter poetas inuidet?

[92,688] Who now envies Vergil the palm among poets?

[92,689] An non huius modestia factum est, ut dum in uiuis ageret multis indoctioribus inferior haberetur?

[92,689] Or was it not his modesty that made it come to pass that, while he lived among the living, he was held inferior to many less learned?

[92,690] Idem a Philisto mediocri oratore conuiciis salibusque agitatus ab insulso Perone famosis etiam uersibus impetitus a Cicerone summo oratore laudatus pari modestia et illius scommata et huius laudes tulit.

[92,690] The same man, harried by invectives and sallies by Philistus, a mediocre orator, and attacked also by notorious verses by the insipid Peron, and lauded by Cicero, the highest orator, with equal modesty bore both that man’s scoffs and this man’s praises.

[92,691] Quid autem de ecclesiasticis commemorem? quorum longe princeps Hieronymus incredibili discendi auiditate, quem tandem praeceptorem recusauit?

[92,691] But what shall I commemorate concerning the ecclesiastics? Of whom, by far the chief, Hieronymus, with incredible avidity for learning—what preceptor, after all, did he refuse?

[92,692] Num Iudaeum? num haereticum? num Latinum?

[92,692] A Judaean? a heretic? a Latin?

num Graecum? num Hebraeum?

a Greek? a Hebrew?

[92,693] Adeo uir doctissimus discere, quam docere putauit pulchrius.

[92,693] Thus the most learned man thought it more beautiful to learn than to teach.

[92,694] Augustino quid eruditius ? at quid eodem modestius? qui iam multorum annorum episcopus ac doctor, non solum se uel ab anniculo episcopo doceri paratum fatetur, uerum nec ipsum errata sua fateri puduit et scriptorum suorum tanquam palinodiam canere.

[92,694] What more erudite than Augustine ? but what more modest than the same man? who, already for many years a bishop and doctor, not only confesses himself ready to be taught even by a yearling bishop, but was not ashamed to acknowledge his own errors and, as it were, to sing a palinode of his writings.

[92,695] Quis hanc modestiam e nostri temporis criticis unquam est imitatus?

[92,695] Who among the critics of our time has ever imitated this modesty?

[92,696] An sunt Augustino uel cautiores uel doctiores?

[92,696] Or are they more cautious or more learned than Augustine?

[92,697] An non potius quanto indoctiores tanto arrogantiores? qui quicquid scripserint, hoc ipso uerum uideri uolunt, quod scripserint pro coelestibus oraculis sua somnia recipi uolunt.

[92,697] Or rather, are they not the more arrogant the more unlearned they are? who, whatever they have written, wish by that very fact to seem true; they want their own dreams to be received in place of celestial oracles.

[93,698] De parum doctis haec loquor nam egregie doctum neminem adhuc repperi, quin in eodem singularem modestiam agnouerim.

[93,698] Of the too little learned I speak these things, for I have thus far found no one eminently learned without recognizing in that same person a singular modesty.

[93,699] Superbus" igitur "et arrogans, indoctus uocabitur", iuxta sapientis Hebraei sententiam, haud doctus et "sapientior sibi stultus uidetur septem uiris loquentibus sententias".

[93,699] Proud" therefore "and arrogant, he will be called unlearned", according to the sentence of the wise Hebrew, not learned, and "the fool seems to himself wiser than seven men speaking sentences".

[93,700] Caue igitur tu quisquis es, qui mihi uultu religioso immodestiam obiicis, ne ista ipsa tua modestia summa sit immodestia.

[93,700] Beware, therefore, you, whoever you are, who with a religious countenance object immodesty to me, lest that very modesty of yours be the highest immodesty.

[93,701] Nam quaeso te per Musas, uter superbior, is ne qui diues inuitat ad opum suarum communionem, an tu qui mendicitate tua superbus, ob hoc ipsum tibi uidere regulus quod nihil habeas?

[93,701] For I beseech you by the Muses, which is more arrogant: is it the man who, rich, invites to the communion of his wealth, or you, who are proud in your beggary, and for this very reason seem to yourself a petty king because you have nothing?

[93,702] Is ne qui doctrina utitur ad Christi gloriam, an tu, qui cum proximi contumelia contemnis alienam doctrinam, ne apud idiotas, in quo theatro te uenditas, parum semideus habearis?

[93,702] Which is prouder: he who uses doctrine for the glory of Christ, or you, who, with the contumely of your neighbor, despise another’s doctrine, lest among idiots—the theater in which you vend yourself—you be held too little a demigod?

[93,703] Postremo fac utrunque placere sibi, uter arrogantior, qui sua effertur eruditione, an tu, qui tua inscitia tibi insolentissime places?

[93,703] Finally, grant that each is pleased with himself: which is the more arrogant, he who is exalted by his own erudition, or you, who by your own ignorance are most insolently pleased with yourself?

[93,704] Ille nulli obstrepit, si quis nolit meliora discere, tu coelum terrae misces, si quis ausit docere quod tu cum tuis sodalibus non didiceris.

[93,704] He raises no outcry against anyone, if someone is unwilling to learn better things; you mix heaven with earth, if anyone dares to teach what you, together with your companions, have not learned.

[93,705] Huic animos facit sua facundia, tibi cristas maiores addit infantia.

[93,705] His own facundity gives him spirit; to you, infantia adds larger crests.

[93,706] Vter superbior?

[93,706] Which of the two is more arrogant?

[93,707] Ille per omnes disciplinas obambulat, ut uere doctus esse possit, tu uix gustata grammatica eaque misera, uix gustatis tribus syllogismis, ad haec quaestionibus aliquot Thomisticis aut Scotisticis repente prosilis in theatrum, paratus cum quouis quauis de re dimicare.

[93,707] He walks about through all the disciplines, so that he may be truly learned; you, with grammar scarcely tasted, and that wretched, with three syllogisms scarcely tasted, in addition with several Thomistic or Scotistic questions, suddenly leap forth into the theater, ready to contend with anyone about anything.

[93,708] Et homo uerecundus aliis exprobras arrogantiam?

[93,708] And you, a modest man, reproach others for arrogance?

[93,709] Verum ego dum de immodestia disputo, modestiae sim oblitus, altius enim in re clarissima disputationem repetisse me uideo.

[93,709] Yet while I dispute concerning immodesty, I may have forgotten modesty; for I see that I have resumed the disputation at greater length on a most evident matter.

[93,710] Sed ut finiam, ego sic mihi persuasi, si quem arrogantem et sibi placentem uidero, eum perdoctum esse non credam.

[93,710] But, so as to finish, I have thus persuaded myself: if I see anyone arrogant and self-pleasing, I will not believe him to be thoroughly taught.

[93,711] Itaque quod isti superbiam adducere putant, id mihi, ne superbiamus, solum remedio uidetur esse.

[93,711] And so, what those people think induces pride, that seems to me to be the only remedy, so that we may not be proud.

[93,712] ILLVD PAVLI SCIENTIA INFLAT, QVOMODO ACCIPIENDVM.

[93,712] THAT STATEMENT OF PAUL, KNOWLEDGE PUFFS UP, HOW IT IS TO BE TAKEN.

[93,713] Verum instant interim suo more et illud Paulinum constanter ingerunt.

[93,713] But meanwhile they press in their own manner and constantly thrust forward that Pauline saying.

[93,714] Scientia inflat, charitas aedificat".

[93,714] Knowledge inflates, charity edifies".

[93,715] Non mentitur, inquiunt, Apostolus, "inflat scientia".

[93,715] The Apostle does not lie, they say, "knowledge inflates".

[93,716] Nemo negat, sed inflat et inscitia.

[93,716] No one denies it, but ignorance inflates as well.

[93,717] Quid dicitis, o theologi, et iidem inscii, ita ne nihilo plus una sententia e Paulo decerpsistis, non uenit in mentem eundem alio in loco dicere: "Et si imperitus sermone, non tamen scientia".

[93,717] What do you say, O theologians, and the same unknowing ones, is it thus that you have plucked nothing more than one sentence out of Paul? does it not come to mind that the same man says in another place: "And if unskilled in speech, yet not in knowledge".

[94,718] Non audistis gloriantem quod ad pedes Gamalielis legem didicerit? non libros in membrana scriptos sibi postulantem?

[94,718] Have you not heard him glorying that he learned the law at the feet of Gamaliel? not requesting for himself books written on parchment (membrane)?

[94,719] Quid ita Paulo in mentem incidit, ut cum fuerit uel unus inter apostolos omnium rerum scientissimus, tum saepius nos ad sui imitationem prouocarit, hoc uno in loco uoluerit a scientia deterrere?

[94,719] What thus occurred to Paul’s mind, that—although he was even the one among the apostles most knowledgeable of all things, and had more often provoked us to his imitation—he should in this one place have wished to deter from science?

[94,720] Quid autem est charitas spoliata scientia? nempe nauis sine clauo.

[94,720] But what is charity despoiled of knowledge? surely a ship without a rudder.

[94,721] Quis unquam amauit, quod nesciret? denique quorsum unquam fuit utilis ignorantia?

[94,721] Who ever loved what he did not know? finally, to what end has ignorance ever been useful?

[94,722] Neque mentitus est Paulus, sed parum intellectus, cuius quidem mentem ita demum accipiemus, si et priora et consequentia cum mediis conferamus.

[94,722] Nor did Paul speak falsely, but he was little understood, whose mind indeed we shall then at last accept, if we compare both the prior and the subsequent with the middle.

[94,723] Age, theologum interim Battus aget.

[94,723] Come now, meanwhile Battus will play the theologian.

[94,724] Mota erat diuo Paulo de idolothytis quaestio, a quorum esu Christiani nonnulli infirmitate quadam conscientiae sese continebant; alii peritiores qui intelligerent idolothytum nihil esse et mundis nihil esse immundum sine discrimine uescebantur.

[94,724] The question about idolothytes had been raised by Saint Paul, from the eating of which some Christians, by a certain infirmity of conscience, kept themselves; others, more expert, who understood that an idolothyte is nothing and that to the clean nothing is unclean, ate without distinction.

[94,725] Et recte quidem illi sentiebant, sed interim superstitiosior et infirmior quispiam eorum offendebatur firmitate.

[94,725] And indeed they were thinking rightly, but meanwhile some one of them, more superstitious and more infirm, was offended at their firmness.

[94,726] Hinc inter fratres seditio.

[94,726] Hence, among the brethren, dissension.

[94,727] Respondit Paulus : Quantum ad nostram ipsorum conscientiam attinet, nihil referre, utrum de idolis immolato, an non immolato uescamur, interesse tamen fraternae charitatis.

[94,727] Paul replied : As far as our own conscience is concerned, it makes no difference whether we eat of what has been immolated to idols, or of what has not been immolated; it does, however, concern fraternal charity.

[94,728] Offendi enim fratrem infirmiorem, qui nondum idolothytum queat contemnere aliena conscientia, cum uideat fratrem "in idolio recumbentem".

[94,728] For it is to offend the more infirm brother, who is not yet able to contemn idolothyte by an alien conscience, when he sees a brother "reclining in an idol-temple".

[94,729] Eoque satius censet Apostolus hac in te fraternae infirmitati obsequundare, quam fratre neglecto nostra uti scientia; gratiorem esse superis morigeram charitatem, quam superbam et contumacem scientiam.

[94,729] And therefore the Apostle judges it better in this matter to defer to the fraternal weakness in you, than, with the brother neglected, to use our knowledge; that compliant charity is more pleasing to those above than proud and contumacious knowledge.

[94,730] Huiusmodi enim inflare scientiam, si fratrem prudens offendas, at charitatem aedificare, si sine tuo detrimento fratris infirmitati concedas.

[94,730] For to inflate knowledge of this kind, if you knowingly offend a brother; but to edify charity, if, without your own detriment, you concede to your brother’s infirmity.

[94,731] Vt ne dicam interim, quod ea res fuerit illorum temporum peculiaris.

[94,731] Not to mention, in the meantime, that this matter was peculiar to those times.

[94,732] Altius a maioribus insederat superstitio, quam ut subito posset reuelli et ad confirmandam Euangelii doctrinam omni obsequio erat opus.

[94,732] Superstition had sat in more deeply from the ancestors than that it could be suddenly uprooted, and for confirming the doctrine of the Gospel there was need of all obedience.

[94,733] Postremo materia offendiculi reperta erat, non a nobis ministrata.

[94,733] Finally, the material for a stumbling-block had been found, not furnished by us.

[94,734] Hic Christianae charitatis erat ad tempus obsequi fratris infirmitati, sed hac spe ut post resipisceret.

[94,734] Here it was Christian charity for a time to comply with the brother’s infirmity, but with this hope, that afterward he might recover his senses.

[94,735] Quid haec ad nos? quid ad philosophiam? quid ad oratoriam aut poeticam?

[94,735] What are these to us? what to philosophy? what to oratory or poetry?

sed tamen si libet, ad liberaliorem eruditionem torqueamus, quandoquidem didicere quiduis arcanae literae pati.

but nevertheless, if it pleases, let us turn to a more liberal erudition, since arcane letters have learned to suffer whatever.

[94,736] Quantumlibet inflexeris, Paulus non uult scientiam esse nullam, sed incomitatam esse non uult, nempe sine charitate.

[94,736] However much you may bend it, Paul does not will knowledge to be null, but he does not will it to be unaccompanied, namely, without charity.

[94,737] Quod si alterutra sit carendum, tolerabilius esse scientia quam charitate priuari, cui interpretamento diuus astipulatur Augustinus.

[94,737] But if one or the other must be done without, it is more tolerable to be deprived of knowledge than of charity, to which interpretation Saint Augustine lends his support.

[95,738] Per se, inquiens, inutilis est scientia, cum charitate utilis.

[95,738] By itself, he says, knowledge is useless; with charity, it is useful.

[95,739] Quis enim tam demens, ut argentum reiiciat, quod aurum preciosius esse cognouerit?

[95,739] For who is so demented as to reject silver, because he has recognized that gold is more precious?

[95,740] Num ideo saxa nullum habent usum, quod gemmae sint praestantiores?

[95,740] Do stones therefore have no use, because gems are more preeminent?

[95,741] Num idcirco non optima quaedam res est scientia, si melior sit charitas?

[95,741] Is knowledge therefore not a certain most excellent thing, if charity be better?

[95,742] Nam alio quodam in loco, ubi charitatis paeana Paulus decantat, scientiam inter praecipua charismata ponit, puta prophetiam, fidem, miraculorum gestionem, linguarum dotem atque id genus alia.

[95,742] For in a certain other place, where Paul chants the paean of charity, he places knowledge among the principal charismata, to wit, prophecy, faith, the performance of miracles, the endowment of tongues, and other things of that kind.

[95,743] Num facturus, si scientiam tanquam pestiferam fugiendam iudicasset?

[95,743] Would he have done so, if he had judged knowledge to be shunned as pestiferous?

[95,744] Atqui cur igitur inflare dixit scientiam, inquies.

[95,744] But yet, why then did he say that knowledge inflates, you will say.

[95,745] Cur ipse fuit scientissimus, num continuo inflatissimus?

[95,745] Why was he himself most knowledgeable, was he immediately most inflated?

[95,746] Periculum ostendere uoluit, quo cautiores redderet, non ut deterreret.

[95,746] He wished to show the peril, so as to render them more cautious, not to deter them.

[95,747] Tutior est charitas, necessaria quidem scientia, sed periculi non nihil habens, ut quae possit esse perniciosa, ita si charitati repugnet.

[95,747] Charity is safer; knowledge indeed is necessary, but it has no small danger, inasmuch as it can be pernicious, namely if it stands in opposition to charity.

[95,748] Aequius erat indoctiorem scienti concedere et parere, at nunc ultro imperito concedit doctior.

[95,748] It would have been more equitable for the less-learned to concede to and obey the knower; but now, unasked, the more learned concedes to the inexpert.

[95,749] Quid tu cum tua charitate tibi places? quid scientiam calumniaris?

[95,749] Why do you please yourself with your charity? why do you calumniate science?

[95,750] Huius charitas laudatur, qui te scientia praecedit, non tua.

[95,750] The charity of this man is praised, who precedes you in science, not yours.

[95,751] Nam quantum quidem in te fuit, tua ignorantia iam charitatem extinxerat, qui credebas esse aliquid, quod nihil erat, nisi huius scientia tuae stultitiae ultro concessisset; toleraris, non praeferris.

[95,751] For inasmuch as it lay in you, your ignorance had already extinguished charity, you who were believing there to be something which was nothing, unless this one’s knowledge had of its own accord yielded to your foolishness; you are tolerated, not preferred.

[95,752] Nunc uter uestrum est inflatior, tu qui imperitus doctiori recusas obtemperare, an hic qui tam indulgenter indoctiori concedit doctior?

[95,752] Now which of you is more inflated: you who, inexpert, refuse to obey the more learned, or he who, more learned, so indulgently concedes to the more unlearned?

[95,753] An uero semper imperitis concedendum?

[95,753] Or indeed is it always to be conceded to the inexpert?

[95,754] Minime, sed in his duntaxat, in quibus neque nisi uiolata charitate obsisti potest et indulgentia ea nihil incommodi uidetur allatura.

[95,754] By no means; but only in those cases in which one cannot resist except with charity violated, and in which that indulgence seems likely to bring no inconvenience.

[95,755] Non igitur deterritos a scientia Paulus uoluit, ad quam nos suo prouocauit exemplo, uerum ne imprudentes in periculum incideremus, scopulos et cautes prudens nauigator ostendit.

[95,755] Therefore Paul did not wish us to be deterred from science, to which he provoked us by his own example; rather, lest we, imprudent, fall into danger, a prudent navigator points out the rocks and shoals.

[95,756] Cur nos simplicem et castam scripturam ad nostra uitia trahimus? cur nobis ignorantia placemus? cur literis et idoneos et deditos ab optimis studiis deterremus?

[95,756] Why do we draw the simple and chaste Scripture to our own vices? why do we please ourselves with ignorance? why do we, by letters, deter both the apt and the devoted from the best studies?

cur non potius, si quem uelis et remis, ut inquit Plautus, ad literas properantem uiderimus, huiusmodi oratione praemonemus : "I, bone, quo uirtus tua te uocat, i pede fausto".

why do we not rather, if we should see someone, with sails and oars, as Plautus says, hastening to letters, admonish him with an oration of this sort : "Go, good man, whither your virtue calls you, go with a favorable step".

[95,757] Ad humanas disciplinas plenis uelis raperis, sed caute nauiges facito.

[95,757] You are being borne toward the human disciplines with full sails, but make sure you navigate cautiously.

[95,758] Scopulos habet istud mare, aurum et smaragdos habet istud nemus, sed per deum immortalem, caue tibi a ueneni radicibus.

[95,758] That sea has rocks, that grove has gold and emeralds, but by the immortal God, beware of the roots of poison.

[96,759] Disces egregias artes at ita demum utiles, si parem probitatem adiunxeris, citra eam parum utiles aut etiam pestilentes.

[96,759] You will learn excellent arts, but only then useful, if you shall have adjoined equal probity; without it, of little use or even pestilent.

[96,760] Caue sic illis studeas, ut recti tibi cura recedat, stude non minus melior esse quam doctior, bona est scientia, charitas melior.

[96,760] Beware that you study them in such a way that your care for rectitude recedes; strive to be no less better than more learned, science is good, charity better.

[96,761] Vtramque alteri si comirem adiunxeris, rem absolutam conficies.

[96,761] If you join each as a companion to the other, you will complete a thing absolute.

[96,762] MEDICVS: Haec cum Battus dixisset, Medicus iamdudum subridens (est enim uir in primis festiuus multique ioci): Quis, inquit, Batte, credidisset unquam te hominem tam poeticum tantum tenere theologiae.

[96,762] MEDICVS: When Battus had said these things, the Physician, smiling for some time now (for he is a man especially festive and of many jests), said: Who, Batte, would ever have believed you, a man so poetic, to hold so much of theology?

[96,763] Ita me Musae tuae bene ament, ut mihi Pauli mentem appositissime uideris explicuisse nec te prorsus fugere uideo uerba theologica; praeterea, quantum audiui, equidem te pulchre concionari posse crediderim, quod si resciscant nostri Iacobitae, uereor, ne certatim te rapiant et cucullum iniiciant.

[96,763] So may your Muses love me well, you seem to me to have most appositely explicated Paul’s mind, nor do I at all see theological words to escape you; moreover, so far as I have heard, I for my part would believe that you can preach handsomely; and if our Jacobites should get wind of this, I fear lest they, vying with one another, seize you and clap a cowl on you.

[96,764] BATTVS : Et arridens Battus.

[96,764] BATTUS : And Battus, smiling.

[96,765] Istud, inquit, Musarum hostibus eueniat, uerum ne tu impune Battum lacessiueris.

[96,765] “Let that befall the enemies of the Muses,” he says, “but do not think you will have provoked Battus with impunity.”

[96,766] Quid te uno impudentius, qui in me homine poetico theologiae scientiam admireris, cum te medico nihil sit theologicum magis; ego si theologus essem, nihil a poetae partibus praeuaricarer.

[96,766] What is more impudent than you, who admire in me, a poetic man, the science of theology, whereas in your case, as a physician, nothing is more theological; I, if I were a theologian, would in nothing prevaricate from the poet’s side.

[96,767] Antiquitus enim theologi habebantur iidem, qui poetae et ingenue fateor eloquentium theologorum scriptis me non minus quam Ciceronianis delectari.

[96,767] For in ancient times the same men were held as theologians who were poets, and I ingenuously confess that I am delighted by the writings of eloquent theologians no less than by Ciceronian writings.

[96,768] Recentiorum uero tento quidem persaepe ac mihi impero, sed uomitus oboritur legenti, adeo me tum barbaries orationis tum uerum perturbatio offendit.

[96,768] As for the more recent ones, indeed I very often attempt them and put restraint upon myself; but vomiting arises as I read, so much do both the barbarism of the oration and, truly, the perturbation of the truth offend me.

[96,769] Tu uero partes egrederis tuas et theologis adeo iniuriam facis.

[96,769] You indeed go beyond your part, and you do the theologians such injury.

[96,770] Nam cum illis animorum uobis corporum cura sit tradita, tu tanum hominem tibi uindicas.

[96,770] For whereas to them the care of souls, to you the care of bodies has been entrusted, you arrogate to yourself the whole man.

[96,771] Sed pergam, si sinis theologari, uel apud te medicorum omnium doctissimum theologum, efficiam, ut me neges ullos praeter theologorum libros euoluisse.

[96,771] But I will proceed, if you allow me to theologize, or even with you, the most learned theologian of all physicians, I will effect that you deny that I have unrolled any books except those of the theologians.

[96,772] MEDICVS.

[96,772] PHYSICIAN.

[96,773] Age, respondit Medicus, percupio, sed te iam in uiam unde depuli, restituam.

[96,773] Come then, responded the Physician, I am exceedingly eager, but I will now restore you to the road from which I have driven you.

[96,774] Hoc erat tuae disputationis extremum, ut charitatem cum eruditione copulandam esse diceres.

[96,774] This was the conclusion of your disputation, that charity must be coupled with erudition.

[96,775] Ipse quidem in ea prope sum opinione, quam diuum Augustinum in suis dialogis notasse uideo, ut credam uix a uirtute diuelli posse sciendam, uerum ut scis meae professionis esse inter omnia mortalium genera uersari, in quosdam religiosos nonnunquam incido, qui sibi hoc constanter habent persuasum non cohaerere cum pietate Christiana literaturam quam illi uocant secularem.

[96,775] I myself indeed am almost of that opinion which I see the divine Augustine to have noted in his Dialogues, namely, that science—knowledge—can scarcely be torn away from virtue; but, as you know, it belongs to my profession to converse among all the kinds of mortals, and I sometimes fall in with certain religious men who have this firmly persuaded in themselves: that the literature which they call secular does not cohere with Christian piety.

[96,776] BATTVS: Nec aberrant isti, inquit Battus, in ipsis enim male cohaeret, quibus utraque deest, at cohaesit in Hieronymo, Cypriano, Augustino aliisque mille, quorum pietatem quis audeat cum istorum ignauia comparare?

[96,776] BATTVS: Nor do these err, says Battus, for in them indeed it coheres badly, in whom both are lacking; but it cohered in Jerome, Cyprian, Augustine, and a thousand others—whose piety who would dare to compare with the sloth of those men?

[97,777] MEDICVS.

[97,777] PHYSICIAN.

[97,778] Age, inquit Medicus, scio tibi quidem cucullatos istos omnes inuisos haberi; uerum ego ut religionem fatali quodam amore (sum enim benigno Ioue natus et item Venere) tum admiror, tum ueneror, ita non omnibus uitiis libero.

[97,778] Come now, says the Physician, I know that to you indeed all those hooded men are hateful; but I, just as I both admire and venerate religion with a certain fateful love (for I was born under benign Jove and likewise under Venus), so I do not acquit it of all vices.

[97,779] Video enim nonnullos ad Epicuream illam rationem proxime accedere, qui incredibili laborum fuga, ignauiam quandam et umbratilem uitam amplectuntur.

[97,779] For I see some come very near to that Epicurean rationale, who, with an incredible flight from labors, embrace a certain sloth and a shadowy life.

[97,780] Tutos se credunt, si tanquam cochleae intra testam perpetuo delitescant commodis corporum uel minutis morosius etiam consulentes.

[97,780] They believe themselves safe, if, like snails, they perpetually hide within the shell, consulting for the commodities of the body, or even for the minutest ones, with overly morose fastidiousness.

[97,781] Abunde se religiosos arbitrantur, si literarum politiorum nihil prorsus attigerint, suis bene consultum putant, si ea quae in scholis didicerunt, obliuiscantur.

[97,781] They deem themselves abundantly religious, if they have touched absolutely nothing of more polished letters, they think it well provided for their own concerns, if they forget those things which they learned in the schools.

[97,782] Iam uero ciuibus suadere non desinunt, ne liberos suos ad externas scholas, quas uniuersitates uocant, ire sinant.

[97,782] Now indeed they do not cease to advise the citizens not to allow their children to go to external schools, which they call universities.

[97,783] Perisse propemodum illos, qui sese illuc tanquam ad manes demiserint, aut non redire aut redire deteriores.

[97,783] That well-nigh those have perished who have lowered themselves thither as if to the shades, either not to return, or to return worse.

[97,784] Simplicitatem nescio quam illis praedicant, literas a uirtute auocare animos nec bonam parare mentem, sed eripere magis.

[97,784] They proclaim to them some I‑know‑not‑what simplicity, that letters call away minds from virtue and do not prepare a good mind, but rather snatch it away.

[97,785] Stultum, inquiunt, est disertam habere linguam, mores incompositos, dialecticis captiunculis morti neminem imposuisse, rhetoricen et poesin ne nominare quidem audent; insanire geometras aiunt, qui cum scite agros metiantur, animi sui modum ignorent, astrologos delirare dicunt, quod ea, quae supra se sunt, curiosi scrutentur, physicos impietatis accusant, quod diuina rimantes opera ipsum rerum opificem negligunt.

[97,785] Foolish, they say, it is to have an eloquent tongue and disordered morals, that by dialectical catch-questions no one has outwitted Death, they do not even dare to name rhetoric and poesy; they say the geometers are insane, who, while they neatly measure fields, are ignorant of the measure of their own mind, they say the astrologers rave, because they inquisitively scrutinize the things that are above themselves, they accuse the physicists of impiety, because, ransacking the divine works, they neglect the very artificer of things.

[97,786] Ne sacris quidem theologiae professoribus parcunt, hos insimulant, quod cum magna autoritate uirtutem doceant, ipsi non perinde uiuant.

[97,786] Not even the sacred professors of theology do they spare, they accuse these, because, although they teach virtue with great authority, they themselves do not live in like manner.

[97,787] Ita isti Cynici nostri uniuersum genus hominum contemnunt, censent omnes.

[97,787] Thus these our Cynics contemn the universal race of humans; they censure all.

[97,788] Moriendum, inquiunt, est omnibus.

[97,788] All must die, they say.

[97,789] Quid tum si sis Solomone doctior? quid conferunt nexus dialectici? quid oratoriae complexiones?

[97,789] What then if you are more learned than Solomon? what do dialectical nexuses confer? what do oratorical complexions confer?

moriendum est.

One must die.

[97,790] BATTVS.

[97,790] BATTUS.

[97,791] Per anserem, homines pistrino digni, subiecit Battus.

[97,791] “By the goose, men fit for the mill,” added Battus.

[97,792] Quis istud ignorat omnibus esse moriendum? nihil ne interim agendum?

[97,792] Who does not know that all must die? Is nothing to be done in the meantime?

[97,793] Malim ego doctior mori, quam natus sum.

[97,793] I would rather die more learned than I was born.

[97,794] Isti perinde disputant ac si qui doctus sit eum continuo malum esse sit necesse.

[97,794] Those men dispute just as if, should anyone be learned, it were necessary that he be immediately evil.

[97,795] Num qui lingua erit incomposita, mores protinus compositos habebit?

[97,795] Will someone whose tongue is uncomposed straightway have composed morals?

[97,796] Num qui dialecticen contempsit, statim mortis laqueos effugit?

[97,796] Does anyone who has contemned dialectic straightway escape the snares of death?

[98,797] Num qui poetas non attigit, protinus erit Hippolytus?

[98,797] Will someone who has not touched the poets immediately be Hippolytus?

[98,798] Num protinus sibi notus est, cui ignota est geometria?

[98,798] Is he immediately known to himself, to whom geometry is unknown?

[98,799] Quid prodest non fuisse philosophatum in astris, si interim philosopheris in patinis ?

[98,799] What good is it not to have philosophized among the stars, if meanwhile you philosophize on platters ?

[98,800] An pulchrius esse ducis scrutari sapores ganearum, quam arcanas rerum causas?

[98,800] Or is it more seemly for a leader to scrutinize the flavors of cook-shops than the arcane causes of things?

[98,801] Et ne singula persequar, num qui erit indoctissimus, continuo religiosissimus habebitur?

[98,801] And, not to pursue particulars, surely one who is most unlearned will not immediately be held most religious?

[98,802] Eruditio nos in coelum non leuat, an eo leuabit inscitia? an rusticitas?

[98,802] Does erudition not lift us to heaven, or will nescience lift us there? or rusticity?

[98,803] Non praestat bonam mentem literarum peritia, num igitur imperitia praestabit?

[98,803] The expertise of letters does not furnish a good mind; will inexperience, then, furnish it?

[98,804] Non praestant bonam mentem literae.

[98,804] Letters do not bestow a good mind.

[98,805] Vt donemus istud, at nec malam praestant.

[98,805] Let us grant that; but neither do they provide a bad one.

[98,806] Nonne recepta est calceolaria, sutrina, textrina, fabrica, sartoria, fullonia?

[98,806] Are not the shoemakers’ trade, the cobblers’, the textile workshop, the workshop, the sartorial (tailor’s) trade, the fullery, recognized?

[98,807] Nonne etiam in honore est culinaria?

[98,807] Is not even the culinary art in honor?

[98,808] Quid horum bonam mentem praestat mortalibus?

[98,808] Which of these bestows a sound mind upon mortals?

[98,809] Laudamus doctum pictorem, laudamus fabrum scientem, textorem callidum laudamus, laudamus etiam, si sit uir improbus.

[98,809] We praise the learned painter, we praise the skillful craftsman, we praise the clever weaver, we praise him also, even if he be a wicked man.

[98,810] Nec artem ideo malam dicimus, si forte sit malus, qui in ea uersatur.

[98,810] Nor do we therefore call the art evil, if perchance he is evil who is engaged in it.

[98,811] Et literaturam damnamus, quae ut bonam mentem non praestet, ad eam tamen non mediocriter conducit.

[98,811] And we condemn literature, which, though it does not furnish a good mind, nevertheless contributes not inconsiderably toward it.

[98,812] Quod si quem literis abutentem uiderimus, non ut eruditionem relinquat, admonendus est, sed ne in usus peruersos torqueat.

[98,812] But if we should see someone abusing letters, he must be admonished, not that he abandon erudition, but that he not twist it into perverse uses.

[98,813] Quanto rectius admonet ille philosophus absque Christo sapiens : Sic uiue, tanquam cras moriturus, sic stude, quasi semper uicturus.

[98,813] How much more rightly does that philosopher, wise apart from Christ, admonish : So live, as though about to die tomorrow; so study, as if about to live forever.

[98,814] Occupabit mors, sed malo occupet studentem quam cessantem.

[98,814] Death will overtake, but I would rather it overtake one studying than one idling.

[98,815] Hoc tamen aduersariis concessero, ut pusillo aut uehementer tardo ingenio natos liceat a difficilibus disciplinis dehortari, ne si asinus ad lyram ducatur, et discens et docens simul operam luserit, eos autem, quorum ingenia magni aliquid polliceri uidentur, a pulcherrimis conatibus retrahere, quid aliud est, quam (quod Paulus fieri uetat) "spiritum extinguere"?

[98,815] This, however, I will concede to the adversaries: that it be permitted to dissuade those born with a puny or exceedingly tardy wit from difficult disciplines, lest, if an ass be led to the lyre, both the learner and the teacher together waste their effort; but to draw back those whose talents seem to promise something great from the most beautiful undertakings—what else is it, than (what Paul forbids to be done) "to extinguish the spirit"?

[98,816] Quod idem si in summis illis (quos iam saepe nominaui), doctoribus factum esset, singulari profecto et praesidio et solatio iam orbata esset ecclesia; quanquam interim patronus barbarorum doctius ac modestius pro illis respondes, quam ipsi soleant loqui.

[98,816] If the same thing had been done to those supreme men (whom I have already often named), the doctors, the church would indeed already have been bereft of singular protection and solace; although meanwhile, as the patron of the barbarians, you answer on their behalf more learnedly and more modestly than they are wont to speak.

[98,817] Nam hoc ferme genus hominum ne nouerunt quidem cuiusmodi sint disciplinae, in quas debacchantur.

[98,817] For this sort of men, for the most part, do not even know what kind of disciplines they are raving against.

[98,818] Poeticen existimant artem esse meretriciam, rhetoricen nihil aliud esse putant quam assentatoriam, geographiam, astrologiam curiosas et improbatas artes esse credunt qualis necyomantia.

[98,818] They deem poetics to be a meretricious art, they suppose rhetoric to be nothing other than assentatory, they believe geography and astrology to be curious and disapproved arts, such as necromancy.

[98,819] MEDICVS: Tum Medicus: Probabiliter tu quidem, Batte, id est plane rhetorice; uerum ut interim tibi pro istis imperitiae admiratoribus respondeam, qui in summam inuidiam nos inducunt huiusmodi seditiosis concionibus imperitam multitudinem concitantes, Quid igitur, inquiunt, tandem futurum est?

[98,819] PHYSICIAN: Then the Physician: You speak plausibly indeed, Batto, that is, plainly rhetorically; but, that I may meanwhile answer you on behalf of those admirers of ignorance, who bring us into the utmost odium, stirring up the unlearned multitude by seditious harangues of this sort, “What then,” they say, “at length will come to pass?”

[99,820] Num soli literati coelo potientur?

[99,820] Will the learned alone possess heaven?

[99,821] Ita ne uos soli, qui uentosa doctrina turgetis, Gigantum exemplo coelum occupabitis, detrusis superis, exclusis inferis?

[99,821] So then will you alone, who are turgid with windy doctrine, after the example of the Giants, occupy heaven, the supernal gods thrust down, the infernal ones excluded?

[99,822] Quid fiet imperitae multitudini? quid simplicibus fratribus, qui apostolorum uestigiis ingressi non didicerunt Aristotelicos laqueos, non spinas Chrysippeas, non salem Atticum, non Plautinam eloquentiam.

[99,822] What will be done for the untutored multitude? what for the simple brothers, who, having entered in the footsteps of the apostles, have not learned the Aristotelian snares, nor the Chrysippean thorns, nor Attic salt, nor Plautine eloquence.

[99,823] Nonne haec est illa simplicitas, quam deus unice sibi delegisse uidetur, qui asino uectus Hierosolymam ingredi uoluit, cuius et illa exhortatio est: "Discite a me, quia mitis sum et humilis corde".

[99,823] Is not this that simplicity, which God seems to have uniquely chosen for himself, who, borne on an ass, willed to enter Jerusalem, and whose is also that exhortation: "Learn from me, for I am mild and humble in heart".

[99,824] Non dixit discite compositam orationem, metiri coelum, nectere syllogismum, sed humilitatem discite.

[99,824] He did not say learn a composed oration, to measure heaven, to weave a syllogism, but learn humility.

[99,825] Multa nobis praeterea de agno et columba, quorum appellatione rudis animi tractabilem simplicitatem significatam uolunt, uerum ego iamdudum memorem moneo, qui haec cotidie audias ab istis deblaterari apud indoctam plebeculam.

[99,825] Many things moreover are set forth to us about the lamb and the dove, by whose appellation they want the tractable simplicity of a rude mind to be signified; but I, for a long time now, warn the mindful one—you who hear these things daily—about their being blathered by those people among the unlearned plebeian rabble.

[99,826] BATTVS.

[99,826] BATTUS.

[99,827] Papae, tu me mediam in theologiam uocas, Battus inquit, Medicus poetam; sed quod asinum isti se imitari dicunt, iam hoc primum mihi satis quadrare uidetur, nisi quod iidem ignauia et tarditate asinum facile repraesentant, caeterum et leonis et tigridis et scorpii non exiguam partem isti asino admiscuisse uidentur, tanquam Chimaera ex uariis monstrorum figuris compositi.

[99,827] Good heavens, you call me into the very midst of theology, says Battus, a physician into a poet; but as to the fact that those fellows say they imitate an ass, this at least seems to me, first, to fit well enough, except that these same men by sloth and slowness easily represent the ass; moreover, they seem to have admixed into that ass no small part of the lion and the tiger and the scorpion, as though a Chimaera composed from various figures of monsters.

[99,828] Quod si uacaret in praesentia istius asini, istius columbae, istius agni mysteria persequi, facile appareret isti hominum generi in hoc ordine nullum esse locum.

[99,828] But if there were leisure at present to pursue the mysteries of that ass, that dove, that lamb, it would easily appear that for that race of men there is no place in this order.

[99,829] Hoc ad refellendum satis arbitror, istas mysticas appellationes non ad scientiam, sed ad mores esse referendas, hoc est (ut magis theologice dicam) non ad intellectum, sed ad affectum.

[99,829] For refuting this I deem it sufficient, that those mystical appellations are to be referred not to science, but to morals, that is (to speak more theologically) not to the intellect, but to the affect.

[99,830] Quid enim potest esse eiusmodi mente magis (ut ita dicam) asininum, quae istorum hominum importunas nugas possit et dissimulare et perpeti?

[99,830] For what, indeed, can be more (so to speak) asinine in a mind of such a kind than to be able both to dissimulate and to endure the importunate trifles of those men?

[99,831] Quid aeque columbinum, quid agninum magis?

[99,831] What is equally dove-like, what more lamb-like?

[99,832] Istis uero quid cum asino praeter stoliditatem commune est, qui neque duci a sanioribus patiuntur et omne laborum genus tanquam pestem fugitant?

[99,832] But indeed, what have those men in common with the ass, besides stolidity, who neither allow themselves to be led by saner people and shun every kind of labor as if it were a plague?

[99,833] Quid simile habent ad columbam, qui tanta amaritudine fraternae inuident uirtuti?

[99,833] What similarity have they to the dove, who with so great bitterness envy fraternal virtue?

[99,834] Quid illis cum agno, qui nihil habent, quod aliis possit esse usui?

[99,834] What have they to do with the lamb, who have nothing that could be of use to others?

[99,835] Hieronymus, qui tantum laborum in adaugenda religione Christiana exhausit, asinus fuit.

[99,835] Hieronymus, who exhausted so many labors in augmenting the Christian religion, was an ass.

[99,836] Augustinus, qui perpetuam operam Christianis praestitit, asinus fuit, hos asinos imitemur.

[99,836] Augustine, who rendered perpetual service to Christians, was an ass, let us imitate these asses.

[99,837] Cur homines ignaui et numero tantum nati suae inertiae his commentationibus blandiuntur?

[99,837] Why do idle men, born only for the number, flatter their own inertia with these commentations?

[100,838] Appellant se simplices fratres, cum possint cum quouis ueteratore certare, si quid agatur, quod ad uentris et gloriae negocium pertineat.

[100,838] They call themselves simple brethren, though they are able to contend with any trickster, if anything is being transacted that pertains to the business of the belly and of glory.

[100,839] Non recuso meum nomen, quo minus inter mendacissimos scribatur, nisi quod dico fatebuntur omnes, quibus cum istis simplicibus fuerit propior conflictatio.

[100,839] I do not object to my name being written among the most mendacious, except that what I say all will confess, who have had a closer conflict with those “simple” men.

[100,840] Verum ut dolorem quoque illorum placemus, qui sese ob imperitiam extrudi putant, recipimus, adiungimus, amplectimur, at ita, si aures mihi paulisper commodarint, dum paucis rem absoluo.

[100,840] But, that we may also placate the pain of those who think themselves thrust out on account of inexperience, we receive, we adjoin, we embrace; but on this condition, if they will lend me their ears for a little while, while I bring the matter to a close in a few words.

[100,841] Haud temere multis autoribus uideo placuisse nobilem illam Hesiodi sententiam tria hominum genera constituentis.

[100,841] I see that that noble sentiment of Hesiod, constituting three genera of men, has not without good reason pleased many authors.

[100,842] Primum quidem eorum, qui quid rectum sit ipsi per se intelligunt idemque sequuntur.

[100,842] First, indeed, there are those who, by themselves, understand what is right and follow the same.

[100,843] Alterum eorum, qui per se quidem parum sapiunt, at sapientum monitis obsequuntur.

[100,843] The second [class is] of those who, by themselves indeed, are little wise, but follow the monitions of the wise.

[100,844] Tertium ad nihil utile appellat, uidelicet horum, qui neque ipsi sapiunt neque credunt recta monenti.

[100,844] He calls the third “useful for nothing,” namely, of these, those who neither are wise themselves nor believe one admonishing rightly.

[100,845] Primi boni sunt iidemque docti.

[100,845] The first are good, and the same are learned.

[100,846] Alteri boni quidem illi, uerum indocti.

[100,846] The second ones are indeed good, but unlearned.

[100,847] Postremi neutra re neque doctrina neque probitate praediti.

[100,847] The last are endowed with neither thing, neither with doctrine nor with probity.

[100,848] Primum hoc genus, ut multo praestantissimum, ita praecipue expetendum.

[100,848] This first kind, as by far the most preeminent, so is especially to be sought.

[100,849] Secundum ferendum quidem, atita solum, si doctioribus acquiescat; quod si intractabiles (ut fere solent) esse pergunt, iam tertii generis esse incipient.

[100,849] The second is indeed to be borne, but only thus, if it acquiesces to the more learned; but if they persist in being intractable (as they generally are wont), they will already begin to be of the third kind.

[100,850] Doctrinam itaque edico necessariam, sed quo mittis indoctos?

[100,850] Therefore I declare teaching necessary, but whither do you send the unlearned?

[100,851] In malam crucem, (ut comici dicunt), si doceri recusent.

[100,851] To the gallows, (as the comic poets say), if they refuse to be taught.

[100,852] Si dociles sint, admitto, uerum penes aliquos eruditio perseueret necesse est.

[100,852] If they are docile, I admit it; but it is necessary that erudition persevere with some.

[100,853] Quod si omnes erimus illiterati, quis castigabit errores imperitorum?

[100,853] But if we all shall be illiterate, who will castigate the errors of the unskilled?

[100,854] Sunt in pictorum officinis, qui artis ignari tantum quod iussi sunt, faciunt, terunt, miscent, purgant.

[100,854] In the workshops of painters there are those who, ignorant of the art, do only what they are ordered: they do, they grind, they mix, they cleanse.

[100,855] Est quidem nonnulla ex parte utilis horum opera, at ira demum, si monstrator adsit, alioquin ociosa.

[100,855] There is indeed in some part a usefulness in the work of these men, but only then, if a demonstrator be present; otherwise it is idle.

[100,856] Nec audiendos puto, qui dicunt non passim esse discendas literas, neque enim opus esse tanta turba eruditorum.

[100,856] Nor do I think those should be listened to who say that letters are not to be learned everywhere; for indeed there is no need of so great a crowd of the erudite.

[100,857] A paucis plurimos duci posse.

[100,857] That the very many can be led by a few.

[100,858] Cur enim, quod in paucis pulchrum est, nonmulto erit in multis praestantius?

[100,858] For why will what is beautiful in a few not be much more preeminent in many?

[100,859] Cur quisquam uetat ad id quod omnes praestantissimum fatentur eniti?

[100,859] Why does anyone forbid to strive toward that which all acknowledge to be most preeminent?

[100,860] Sapiens imperator tametsi gregariorum militum utitur opera et ignauos strenuis misceri patitur ac ne lixas quidem et calones eiicit, multo tamen malit omnes Scaeuolas, omnes Sicinios, omnes Decios, si dentur.

[100,860] A wise emperor, although he makes use of the service of rank‑and‑file soldiers and allows the slothful to be mingled with the strenuous, and does not even drive out the sutlers and camp‑servants, yet would much rather that all be Scaevolae, all Sicinii, all Decii, if they be granted.

[100,861] Intolerabile uero nephas, si gregarius miles egregii commilitonis fortiter factis inuidens, dicat: Quid? si omnes insignes erimus, quo mittimus gregarios?

[100,861] A truly intolerable abomination, if a rank-and-file soldier, envying the brave deeds of an egregious (that is, outstanding) fellow-soldier, should say: What? if we all are distinguished, where are we to send the rankers?

[101,862] Si omnes literati, quo illiteratos eiicimus? quasi uero illiteratis usquam sit opus.

[101,862] If all are literate, where do we eject the illiterate? as if indeed there were anywhere a need of the illiterate.

[101,863] Si quibus aut non licet aut non contigit eruditio, quiescant potius ac desinant alios pulchrius aliquid conantes impedire; illum sinito praecurrere, tu ducem sequere, eodem tamen peruenturus.

[101,863] If there are any to whom erudition is either not permitted or has not befallen, let them rather keep quiet and cease to impede others attempting something fairer; allow that one to run ahead, you follow the leader, yet you will arrive at the same place.

[101,864] Vulgi quidem imperitia non laudatur, sed si tractabilis sit, non contemnitur.

[101,864] The inexperience of the vulgus indeed is not praised, but if it is tractable, it is not contemned.

[101,865] Quod autem fertur, id placet, collatum quidem deteriori, placiturum tamen amplius, si ipsum in melius quippiam commutetur.

[101,865] But what is being brought forward pleases, indeed, when compared to something inferior; yet it will please more, if it itself be changed into something better.

[101,866] Si rudes simus et doctis auscultemus, bene quidem est, at meliores erimus, si ipsi etiam docere indoctos potuerimus.

[101,866] If we be raw and hearken to the learned, it is well indeed, but we shall be better, if we ourselves also shall have been able to teach the unlearned.

[101,867] Quare rem paucis sic habeant, qui et indoctus et indocilis est, si quidem ignauia sit in causa, aut in eo uitae genere uersetur, quod eruditum hominem postulat, iam hoc ipso malus est, quod ignarus.

[101,867] Wherefore let them have the matter thus in few: he who is both unlearned and indocile, if indeed sloth is the cause, or is engaged in that kind of life which demands an erudite man, is already by this very fact bad, because he is ignorant.

[101,868] Tu in publico ludo bonas literas profiteris et harum inscitiam praedicas?

[101,868] Do you in a public school profess the good letters, and preach ignorance of them?

[101,869] Tu libros audes scribere, in quibus nos a literis dehorteris?

[101,869] Do you dare to write books, in which you dissuade us from letters?

[101,870] Tu populo praefectus es et quod doceas, non uis discere?

[101,870] You are prefect for the people, and what you teach, you are unwilling to learn?

[101,871] Quod si priuatus sit et eruditio non neglecta quidem, uerum non contigit, is sibi uni satisfaciat, sibi uni natus, sibi uni uiuat, non fastidiendus a doctioribus modo suam agnoscat imperitiam.

[101,871] But if he be a private man and erudition not indeed neglected, yet has not fallen to his lot, let him satisfy himself alone, born for himself alone, let him live for himself alone, not to be disdained by the more learned, provided only that he recognize his own ignorance.

[101,872] Qui uero probitati eruditionem adiunxit, is tanto erit praestantior, utilior, ornatior, quanto id fecerit cumulatius.

[101,872] He who indeed has adjoined erudition to probity will be so much the more preeminent, more useful, more adorned, the more abundantly he has done this.

[101,873] Nunc nulli magis exercent tyrannidem, quam isti apostolicae simplicitatis histriones.

[101,873] Now none exercise tyranny more than those histrions of apostolic simplicity.

[101,874] Abbates indocti non patiuntur, ut monachorum quisquam attingat bonas literas, quo magis illis quicquid collubitum fuerit, imperent; malunt enim in beluas quam in homines habere imperium.

[101,874] Unlearned abbots do not allow that any of the monks should touch good letters, so that they may all the more command them to do whatever they please; for they prefer to have dominion over beasts rather than over men.

[101,875] Ptochotyranni cupiunt populum esse stultissimum, quo facilius imponant et quiduis persuadeant quoque magis superstitione territent.

[101,875] Ptochotyrants desire that the people be most foolish, so that they may the more easily impose upon them and persuade them of anything whatsoever, and all the more terrify them with superstition.

[101,876] Nam eruditio fere liberat hominem superstitione.

[101,876] For erudition generally liberates a human from superstition.

[101,877] MEDICUS: Tum Medicus: Vera sunt fere quae narras, sed quandoquidem simplicium istorum causam semel suscepi, non patiar me praeuaricatorem uideri; nam tu, Batte, quae pro te faciunt, diligenter exponis, at quae laedunt, dissimulas.

[101,877] PHYSICIAN: Then the Physician: What you relate is for the most part true, but since I have once undertaken the cause of those simple folk, I will not suffer myself to seem a prevaricator; for you, Batte, diligently set forth the points that make for you, but those that harm, you dissimulate.

[101,878] Ad partitionem tuam redeo.

[101,878] I return to your partition.

[101,879] Quid si literatus sis et idem malus, quonam in genere te ponemus?

[101,879] What if you should be literate and likewise wicked, into what genus shall we place you?

[101,880] BATTVS : Imo si neque doctus sim, inquit Battus, et malus, quo in genere numerabor?

[101,880] BATTVS : Nay rather, if I be not learned, says Battus, and bad, in what genus shall I be numbered?

[101,881] Sed istuc ibam.

[101,881] But I was coming to that.

[101,882] Age et quartum istud tribus Hesiodi generibus addamus, si placet; fieri enim potest, ut recta quis intelligat, nolit tamen intellecta sequi, ut optima sciat, pessima faciat.

[101,882] Come, and let us add that fourth to the three genera of Hesiod, if it please; for it can happen that someone understands the right things, yet is unwilling to follow what he has understood, that he knows the best things, and does the worst.

[101,883] Sed mane, iam quid paraueris colligere, uideo, non est bona igitur eruditio, quae malis contingat.

[101,883] But wait, I now see what you have prepared to infer, therefore erudition is not good, which befalls the wicked.

[102,884] Probe consequeretur, si malos facit, mala est; aliud est eruditio, aliud uirtus; ut qui bonus est, non continuo doctus est, ita qui doctus, non continuo bonus.

[102,884] It would follow rightly: if it makes bad men, it is bad; erudition is one thing, virtue another; just as he who is good is not immediately learned, so he who is learned is not immediately good.

[102,885] Sed latius explicandae rei gratia quatuor hominum genera statuamus.

[102,885] But for the sake of a fuller explication of the matter, let us establish four genera of men.

[102,886] Loquor enim iam tibi, Medice, tanquam imperitorum patrono, tu causam tuorum clientum ita ut coepisti tuere.

[102,886] For I now speak to you, Medice, as to the patron of the inexpert; do you defend the cause of your clients just as you have begun.

[102,887] Statuamus, inquam, utrinque binos, hinc duos, alterum doctum et malum, alterum indoctum et item malum, uter alteri praeferendus uidetur?

[102,887] Let us set, I say, two on either side, here two, the one learned and bad, the other unlearned and likewise bad; which is to be preferred over the other?

[102,888] MEDICVS : Ac Medicus : Nempe is prior multo erit nequior, inquit.

[102,888] PHYSICIAN : And the Physician : Surely that prior will be much more wicked, he says.

[102,889] Atqui istuc ipsum sat est signi non bonam esse literaturam, quae reddat nequiorem.

[102,889] And yet that very thing is enough of a sign that literature is not good, which renders one more wicked.

[102,890] Tuo te iugulo gladio.

[102,890] I cut your throat with your own sword.

[102,891] BATTVS: Equidem, uter altero sit nequior, inquit Battus, uix ausim definire.

[102,891] BATTVS: For my part, said Battus, I would hardly dare to define which of the two is more wicked.

[102,892] Certe uterque accusandus mihi uidetur: alter, quod optimis rebus abutatur, alter multo fortassis amplius, quod ne scire quidem curauerit.

[102,892] Certainly each seems to me to be accused: the one, because he abuses the best things; the other, perhaps much more, because he has not even cared to know.

[102,893] Priorem tangit prophetae criminatio : "Sapientes sunt, ut faciant malum, bene autem facere nesciunt".

[102,893] The prophet’s crimination touches the former : "They are wise to do evil, but they do not know how to do good".

[102,894] Alterum aeque Dauidica illa: "Noluit intelligere, ut bene ageret".

[102,894] The other equally is that Davidic one: "He was unwilling to understand, so as to act well".

[102,895] Nam ex illiterata malicia nihil potest expectari commodi; literata malicia etsi sibi perniciosa est, aliis tamen aliquid commodi afferre potest.

[102,895] For from illiterate malice nothing of advantage can be expected; literate malice, although pernicious to itself, nevertheless can bring some advantage to others.

[102,896] Imperitiae si mala mens accesserit, peccatur confidentius, pudetur minus.

[102,896] If a bad mind is added to inexperience, one sins more confidently, and is ashamed less.

[102,897] Imperitus quicquid magnopere cupit, id recte fieri putat.

[102,897] The inexpert person thinks that whatever he greatly desires is being done rightly.

[102,898] At eruditio tametsi prauas cupiditates omnino non prohibet, temperet tamen necesse est.

[102,898] But erudition, although it does not altogether prohibit perverse cupidities, nevertheless must temper them.

[102,899] Fieri enim non potest, ut qui honesti et inhonesti discrimen scite intelligit, non aliquando et turpitudinem exhorrescat et uirtutis speciem admiretur.

[102,899] For it cannot come to pass that one who skillfully understands the distinction between the honest and the dishonest does not sometimes both shudder at turpitude and admire the appearance of virtue.

[102,900] Praeterea qui doctus est uel simulat honestatem, quod est uirtuti proximum, indoctus e uitiis suis etiam laudem sibi pollicetur.

[102,900] Moreover, he who is learned either practices or at least simulates honorableness, which is proximate to virtue; the unlearned even promises himself praise from his vices.

[102,901] Ille morbum suum probe intelligit, quo sanabilior est, hic pene desperandus est, quod sibi sanus uideatur.

[102,901] That man understands his own disease properly, whereby he is the more curable; this man is almost to be despaired of, because he seems healthy to himself.

[102,902] Illi ad uirtutem arma sunt instructa, hic nihil ad uirtutem habet adiumenti, uerum hoc ad nostram disputationem nihil interest.

[102,902] For that man, arms are readied for virtue; this one has no assistance toward virtue; but this is of no concern to our disputation.

[102,903] Donemus minus esse perniciosam rusticam maliciam docta malicia, num igitur malae literae?

[102,903] Let us grant that rustic malice is less pernicious than learned malice; are letters, then, bad?

[102,904] Imo uel hoc uno argumento sunt optimae, ut telum, quo me iugulare parabas, in te retorqueam.

[102,904] Nay rather, even by this one argument they are most excellent, so that I may hurl back upon you the weapon with which you were preparing to jugulate me.

[102,905] Primum enim non adferunt maliciam literae, uerum additae tanquam fax praelata reddunt conspectiorem.

[102,905] First, indeed, letters do not bring malice; rather, when added, like a torch borne before, they render it more conspicuous.

[102,906] Vt exempli causa duos uideo adulteros, alterum coelibem, coniugatum alterum, cum non dispar sit admissum, non par tamen culpa erit, nempe in coniugato turpior.

[102,906] For example, I see two adulterers, one celibate, the other married; since the misdeed is not disparate, yet the culpability will not be equal, namely, in the married man it is more disgraceful.

[102,907] Cur ita, an quia malum est coniugium?

[102,907] Why so, or because marriage is an evil?

[102,908] Minime quidem, uerum quo res sanctior est coniugium, eo grauior est noxia illud adulterio temerare.

[102,908] By no means indeed; rather, the holier the thing is—marriage—the graver is the offense to profane it by adultery.

[103,909] Qui rem sacram inuncarit, grauioris piaculi tenetur quam furti nempe sacrilegii; ergo ne prophanum sacro anteponendum?

[103,909] Whoever shall have defiled a sacred thing is held to a heavier piacular guilt than that of theft—namely, of sacrilege; therefore, is the profane to be set before the sacred?

[103,910] In sacerdote grauioris est culpae stuprum quam in laico; ergo ne malum sacerdotium?

[103,910] In a priest, sexual misconduct is a graver fault than in a layman; therefore is the priesthood evil?

[103,911] Quid ni? fecit nequiorem, imo nisi melius esset sacerdotium, non faceret hoc pacto nequiorem.

[103,911] Why not? He has made it worse; indeed, unless the priesthood were better, he would not make it worse in this fashion.

[103,912] Quo nanque res quaeque erit sanctior, eo abutens erit turpior.

[103,912] For the more sacred each thing will be, the more turpid will be the one abusing it.

[103,913] Sed iam alteros duos componamus.

[103,913] But now let us put together the other two.

[103,914] Pone duos utrosque probos et alterum rudem alterum literatum, uter utri anteponendus?

[103,914] Set two, both of probity, and one rude, the other literate— which should be preferred to which?

[103,915] Tergiuersantur, haesitant; modo, inquiunt, inueniatur doctus et idem probus.

[103,915] They tergiversate, they hesitate; “only,” they say, “let there be found a learned man and the same also a man of probity.”

[103,916] Fateor quidem huius generis summam esse inopiam, nam indoctorum et improborum magna ubique est copia.

[103,916] I confess indeed that of this genus there is extreme scarcity, for of the unlearned and of men of improbity there is great abundance everywhere.

[103,917] Verum quid haesitant, ubi nihil haesitauit Hieronymus, qui libere et plenis (ut aiunt) buccis sanctae rusticitati sanctam eruditionem anteposuit.

[103,917] But why do they hesitate, where Jerome hesitated at nothing, who freely and with full (as they say) cheeks preferred sacred erudition to sacred rusticity.

[103,918] Daniel", inquit, "in fine sacratissimae uisionis ait iustos fulgere quasi stellas et intelligentes id est doctos quasi firmamentum.

[103,918] "Daniel," he says, "at the end of the most sacred vision says that the just shine as the stars and the intelligent, that is, the learned, as the firmament.

[103,919] Vides quantum inter se distant iusta rusticitas et docta iusticia? alii stellis, alii coelo comparantur".

[103,919] Do you see how far apart from each other righteous rusticity and learned justice stand? some are compared to the stars, others to the heaven".

[103,920] Idem paulo ante: "Sancta rusticitas solum sibi prodest et quantum aedificat ex uitae merito ecclesiam, tantum nocet, si destruentibus non resistat".

[103,920] The same a little earlier: "Holy rusticity profits only itself; and by as much as it edifies the church by the merit of life, by so much it harms, if it does not resist those who are tearing it down".

[103,921] Vere profecto Hieronymus haec ut omnia; nam quo quodque bonum latius patet, eo praestantius sit necesse est.

[103,921] Truly indeed Jerome is right in these matters as in all; for the more widely each good extends, the more preeminent it must be.

[103,922] Qui uiuit integre, magnam quidem ille rem agit, at sibi uni confert aut certe paucis, quibuscum uictitat.

[103,922] He who lives with integrity indeed does a great thing, but he confers it upon himself alone, or at least upon a few with whom he lives.

[103,923] Quod si huius integritati doctrina accesserit, quanto iam pulchrius ac latius quasi face adhibita uirtus pollebit?

[103,923] But if to this integrity doctrine shall have been added, how much more beautiful and broader will virtue be potent, as if with a torch applied?

[103,924] Si uero eiusmodi erit, qui possit pulcherrimas animi cogitationes mandare literis, hoc est si praeterquam quod doctus etiam disertus fuerit, huius demum hominis utilitas latissime manet necesse est, nempe non ad conuictores modo, non tantum ad aequales, non tantum ad finitimos, uerumetiam ad peregrinos, ad posteros, ad ultimos orbis incolas.

[103,924] If indeed he be of such a sort as to be able to consign to letters the most beautiful cogitations of the mind—that is, if, besides being learned, he will also have been eloquent—the utility of this man must remain most widely, namely not only to table‑companions, not only to equals, not only to neighbors, but also to foreigners, to posterity, to the farthest inhabitants of the orb.

[103,925] Indocta probitas nisi scriptis posteritati commendetur, cum suo autore demoritur.

[103,925] Unlearned probity, unless it be commended to posterity by writings, perishes together with its author.

[103,926] Doctae eruditioni non terrae, non maria, non seculorum longa series obstat, quo minus ad uniuersos mortales peruolet.

[103,926] For learned erudition, not the lands, not the seas, not the long series of ages stands in the way, so as to prevent it from flying across to all mortals.

[103,927] Nolo hic inuidiosam suscitare comparationem, plus ne contulerit nostrae religioni martyrum sanguis an eruditorum hominum stilus.

[103,927] I do not wish here to rouse an invidious comparison, whether the blood of the martyrs or the stylus of erudite men has contributed more to our religion.

[103,928] Non eleuo martyrum gloriam, quam ne copiosissima quidem oratione quisquam assequi queat; at quantum ad nostrum attinet commodum, nonnullis etiam haereticis plus prope debemus, quam quibusdam martyribus.

[103,928] I do not make light of the glory of the martyrs, which not even by the most copious oration could anyone attain; but as far as our own advantage is concerned, we nearly owe more to some heretics than to certain martyrs.

[104,929] Et martyrum quidem summa fuit copia, doctores perpauci.

[104,929] And of martyrs indeed there was the greatest abundance, but doctors were very few.

[104,930] Martyres moriendo Christianorum numerum imminuerunt, docti persuadendo adauxerunt.

[104,930] The martyrs, by dying, diminished the number of Christians; the learned, by persuading, augmented it.

[104,931] In summa:frustra illi pro Christi doctrina sanguinem fortiter fudissent, ni hi ab haereticis eam suis literis uindicassent.

[104,931] In sum:in vain would those men have bravely poured out blood for the doctrine of Christ, unless these men had vindicated it from heretics by their own letters.

[104,932] Quare non tam ingrata erit Christiana religio, ut bonas literas quas in rebus afflictis tam salutares experta est, nunc in pace rebusque florentibus in exilium extrudat, per quas et pacem et felicitatem sit assequuta.

[104,932] Wherefore the Christian religion will not be so ungrateful as to thrust into exile the good letters which, in afflicted circumstances, it experienced as so salutary, now in peace and flourishing affairs, through which it has attained both peace and felicity.

[104,933] Quo magis nonnullos demirari compellor, qui prudentes etiam eruditionem se fugere fateantur.

[104,933] For which reason I am all the more compelled to marvel at some, who, though prudent, even confess that they flee erudition.

[104,934] Nam quod ab ethnicorum inuentis abstinere se dicunt, id quidem plusquam insanum esse iam demonstrauimus.

[104,934] For as to the fact that they say they abstain from the inventions of the heathen, that indeed we have already demonstrated to be more than insane.

[104,935] An uero est aliquid, quod aiunt, insolentiam sese uelle effugere?

[104,935] Or indeed is it, as they say, that they themselves wish to escape insolence?

[104,936] At uide, ne ista sit non tam infirmi animi trepidatio, quam inertiae fucus culpam fingere, ubi culpa non est.

[104,936] But see to it, lest this be not so much the trepidation of a weak mind, as the cosmetic of inertia, to feign a fault where there is no fault.

[104,937] Istos ego ita demum simpliciter errasse intelligam, si moniti ac correpti corrigantur; alioqui quaenam erit ista religio minimi mali metu in maximam incidere perniciem?

[104,937] I for my part will only then understand those men to have erred simply, if, when admonished and corrected, they are corrected; otherwise, what sort of religion is this, by fear of the least evil to fall into the greatest perdition?

[104,938] Ita inepti dum muliebriter trepidantes curiositatis uitium student defugere, in diuersum, sed multo perniciosius decidunt.

[104,938] Thus the inept, while in womanish trepidation they strive to shun the vice of curiosity, fall into the opposite, but much more pernicious.

[104,939] Frustra uitium uitaueris illud, si te alio prauum detorseris", ait Horatius.

[104,939] "In vain you will have avoided that vice, if you have distorted yourself crookedly toward another," says Horace.

[104,940] Male Scyllam effugeris, si in Charybdim incidas, male procellam declinaueris, si ad littoris scopulos nauem fregeris.

[104,940] Badly will you have escaped Scylla, if you fall into Charybdis, badly will you have avoided the tempest, if you wreck the ship upon the rocks of the shore.

[104,941] Hi sunt quorum puerilem, ne dicam peruersam trepidationem sanctissimus ille et regum et prophetarum Dauid notauit : "Illic", inquiens, "trepidauerunt timore, ubi non erat timor".

[104,941] These are those whose puerile, not to say perverse, trepidation that most holy David, both of kings and of prophets, noted : "There," he says, "they trembled with fear, where there was no fear".

[104,942] Nam qui superstitiose uentum obseruat, is nunquam se mari credet et qui nubes anxie consyderat, is metet nunquam.

[104,942] For he who superstitiously observes the wind, he will never entrust himself to the sea, and he who anxiously considers the clouds, he will never reap.

[104,943] Quid autem perniciosius quam illic metum fingere, ubi honestissimi sint capiendi labores, hic ubi summum et certum est periculum supinum stertere?

[104,943] But what is more pernicious than to feign fear there, where the undertaking of labors is most honorable, and here, where the peril is highest and sure, to snore supine?

[104,944] Illi inepta sedulitate nostris ex oculis curiositatis festucam uolunt educere, ipsi in suis ignauiae trabem non sentientes.

[104,944] They, with inept sedulity, want to draw out from our eyes the speck of curiosity, themselves not perceiving in their own the beam of sloth.

[104,945] Nos criminantur, quod plusquam sat est scientes semper plura discere cupiamus, ipsi nec illa scire curant, sine quibus nec homines sumus nec uiuimus.

[104,945] They incriminate us, because, knowing more than is enough, we are always eager to learn more; they themselves do not care to know those things, without which we are neither human nor do we live.

[104,946] Iam fac nos modum oblitos, utrum honestius est in rebus honestis ultra limites esse, an citra?

[104,946] Now grant that we have forgotten measure: which is more honorable in honorable matters, to be beyond the limits, or short of them?

[105,947] Vtrum praestabilius excedere, an deficere?

[105,947] Which is preferable: to exceed, or to be deficient?

[105,948] Verentur necubi in libris ethnicis aliquid forte minus seuerum tetricis auribus insonet, nec uerentur terrificam illam domini uocem: "Serue nequam, quare non dedisti ad mensam pecuniam meam et ego utique ueniens cum usura exegissem illam".

[105,948] They fear lest anywhere in the ethnic (pagan) books something perhaps less severe should sound to grim ears, nor do they fear that terrifying voice of the Lord: "Wicked servant, why did you not give my money to the table, and I indeed, on coming, would surely have exacted it with usury".

[105,949] Adeo nihil aeque auersatur deus ut ignauiam.

[105,949] To such a degree, God is averse to nothing so much as to sloth.

[105,950] Filium perditum, qui uniuersam substantiam in scorta lenonesque et popinas dissipauerat, in gratiam laetus recipit, seruum, qui talentum integrum etiam restituit tam immaniter obiurgat.

[105,950] The lost son, who had dissipated his entire substance on prostitutes and pimps and taverns, he gladly receives back into favor; the servant, who even restored the whole talent, he so monstrously rebukes.

[105,951] Semina quaedam bonarum artium indidit nobis parens deus intellectum, ingenium, memoriam caeterasque animi dotes, quae talenta sunt ad usuram credita; quae si exercitatione ac studio quasi duplicauerimus, ut impigros seruos dominus reuersus laudabit, peculium esse sinet; sin acceptum talentum in terram defoderimus, quo tandem animo domini redeuntis oculos, ora, uocem feremus, ubi caeteris pro accepta sorte lucrum annumerantibus nos inutile talentum referemus ignaui?

[105,951] Our parent God has implanted in us certain seeds of the good arts—intellect, ingenuity, memory, and the other endowments of the mind—which are talents entrusted on interest; which, if by exercise and study we have, as it were, doubled, the master on his return will praise as diligent servants, and will allow it to be a peculium; but if we have buried the received talent in the earth, with what spirit shall we bear the eyes, the face, the voice of the returning master, when the rest, reckoning up profit according to the lot received, we slothful will bring back a useless talent?

[105,952] Hic erit cur trepidare merito potuissent isti meticulosi homines non illic, ubi commodi plurimum, periculi perparum.

[105,952] Here will be the reason why those timorous men could have rightly trepidated, not there, where there is the very most of advantage, very little of danger.

[105,953] CONFVTAT AVTORITATES AVTORITATIBVS.

[105,953] HE CONFUTES AUTHORITIES WITH AUTHORITIES.

[105,954] Hic cum Battus collectis oculis aliquandiu intersiluisset, Deum immortalem, inquit, quantum disputationis campum aperiri uideo, sed sit modus.

[105,954] Here, when Battus, with collected eyes, had for some time fallen silent, “By the immortal God,” he says, “how great a field of disputation I see being opened; but let there be a measure.”

[105,955] Dextrum igitur cornu (ut arbitror) uel profligauimus uel certe inclinauimus, urgent tamen hostes et sinistram alam infensis animis admouent, sacrarum literarum armis nos eminus cominusque territant.

[105,955] Therefore the right wing (as I judge) we have either routed or at least forced to incline; yet the foes press and bring up the left wing with hostile spirits, and with the arms of the sacred letters they keep terrifying us both from afar and at close quarters.

[105,956] Primum igitur erit hostibus sua tela eripere, deinde suomet ipsos, (ut inquit Comicus), gladio iugulare.

[105,956] First, therefore, it will be to snatch from the enemies their weapons, then to jugulate them themselves with their very own sword, (as the Comic says).

[105,957] Rationibus cedere coacti ad ecclesiasticas literas confugiunt et nobis occinunt, quod ipsi non intelligunt.

[105,957] Forced to yield to reasons, they flee for refuge to ecclesiastical letters and intone to us what they themselves do not understand.

[105,958] Hic mihi Cato nescio quis, reducto mento, labiis porrectis, oculis stupidis, supercilio adducto, dextera prolata, laeua cingulo iniecta: Facessant, inquit, humanae cauillationes, audiamus quid diuina scriptura iubeat.

[105,958] Here some Cato, I know not who, with chin drawn back, lips thrust out, eyes stupid, brow drawn together, right hand extended, left cast upon his belt: “Away with human cavillations,” he says, “let us hear what the divine scripture enjoins.”

[105,959] Paulum audiamus : "Non altum", inquit, "sapientes, sed humilibus consentientes".

[105,959] Let us hear Paul : "Not wise in lofty things," he says, "but consenting with the humble".

[105,960] Idem "sapere" iubet "ad sobrietatem".

[105,960] The same commands "to be wise" "unto sobriety".

[105,961] Iterum alibi: "Noli altum sapere, sed time".

[105,961] Again elsewhere: "Do not be high‑minded, but fear".

[105,962] Rursum alibi: "Qui se existimat aliquid scire, nondum scit, quemadmodum oporteat eum scire" et "qui sibi uidetur sapiens, stultus fiat ut sit sapiens".

[105,962] Again elsewhere: "He who considers himself to know something does not yet know how he ought to know," and "he who seems wise to himself, let him become a fool so that he may be wise."

[106,963] Ad eundem modum Esaias: "Perdam", inquit, "sapientiam sapientium et prudentiam prudentiam reprobabo".

[106,963] In the same manner Isaiah: "I will destroy," he says, "the wisdom of the wise, and prudence—prudence I will reprobate."

[106,964] Item diuus Iacobus : "Non est enim ista sapientia desursum descendens, sed terrena, animalis, diabolica.

[106,964] Likewise Saint James : "For this wisdom is not descending from above, but terrestrial, animal, diabolical.

[106,965] Quae autem desursum est sapientia, primum quidem pudica est, deinde pacifica, modesta, suadibilis, bonis consentiens, plena misericordia et fructibus bonis, non iudicans, sine simulatione".

[106,965] But the wisdom which is from above is first indeed chaste, then pacific, modest, persuadable, consenting to good things, full of mercy and good fruits, not judging, without hypocrisy".

[106,966] Huiusmodi aliquot sententiolas homines ineptissimi in nos iaciunt, quas omnes recensere tum odiosum sit, tum ad nihil utile, praesertim quod et eodem spectent et eadem ratione dissolui possint, uniuersa ista quidem et iure et recto scripta.

[106,966] Men most inept hurl at us several little maxims of this sort, all of which to rehearse would be both odious and useful for nothing, especially since they both aim at the same thing and can be dissolved by the same reasoning, all those writings indeed being composed both in law and in rectitude.

[106,967] Verum nos alio torquemus deprauamusque, quae recte dicta sunt, siquidem ad nostram tegendam ignauiam deflectimus, cum tam euidens sit, ut (quod inquiunt) sentiri possit manibus his sententiis non uituperari eruditionem, sed admoneri nos, ne mundi successibus sublatis animis parum meminerimus Christianae modestiae.

[106,967] But we twist and deprave to another purpose the things that have been rightly said, inasmuch as we turn them aside to cover our sloth, although it is so evident that (as they say) it can be felt with the hands that by these sentences erudition is not vituperated, but we are admonished, lest, with our spirits lifted up by the successes of the world, we remember too little Christian modesty.

[106,968] Opes addunt cristas, hic metuendum, quod monet Paulus, imo ad eos haec pertinent, qui profecerunt in uirtutibus.

[106,968] Wealth adds crests; here lies what is to be feared, as Paul admonishes—nay, these things pertain to those who have progressed in virtues.

[106,969] Neque tamen inficiabor haec ad eruditos quoque pertinere, uerum non omnes, sed eos duntaxat, qui aut efferunt sese, quod paulo sint eruditiores, aut eis in studiis uel immodici uol intempestiui inueniantur, aut suae sententiae tenaciores audeant ab ecclesiasticis opinionibus desciscere, aut certe alioqui bonis literis abutantur.

[106,969] Nor yet will I deny that these matters pertain also to the erudite, but not to all—only to those who either exalt themselves because they are a little more erudite, or are found in those studies either immoderate or intempestive, or, being over-tenacious of their own opinion, dare to defect from ecclesiastical opinions, or at any rate otherwise abuse good letters.

[106,970] Inuisa est superis impia, superba, impudica literatura.

[106,970] Hateful to those above is impious, proud, impudent literature.

[106,971] Scimus istud, adde et mortalibus odiosa, merito in hanc fulminat scriptura.

[106,971] We know that; add that it is hateful to mortals as well—deservedly does Scripture fulminate against this.

[106,972] Horreant et corrigantur, qui noxiam agnoscunt, gaudeant immunes.

[106,972] Let those who recognize the noxiousness shudder and be corrected; let the immune rejoice.

[106,973] Quid haec ad imperitos, qui prope nihil didicere? scilicet hoc credo triumphant, quod egregie cauerint, ne quicquam horum in se dici possit.

[106,973] What are these things to the unlearned, who have learned almost nothing? Of course, in this, I believe, they triumph: that they have taken outstanding care, lest anything of these things can be said about themselves.

[106,974] Neque enim reprehendi potest, quod male rem administret, cui nihil unquam rei fuit.

[106,974] Nor indeed can he be censured for administering an affair ill, who has never had any business at all.

[106,975] Ridicule profecto perinde quasi istae sententiae peritos literarum magis quam imperitos feriant.

[106,975] Ridiculously indeed, just as if those opinions would strike the skilled in letters rather than the unskilled.

[106,976] Ita ne in solos eruditos cadit "altum sapere", at non multo maxime in stolidissimum quemque?

[106,976] So then does "to be high-minded" fall upon the erudite alone, and not far more upon each and every most stolid person?

[106,977] Quid tandem est "altum sapere" alte doctum esse, an potius sibi placere?

[106,977] What, then, is "to be high‑minded": to be highly learned, or rather to be pleased with oneself?

[106,978] Eis ista canantur non qui bene docti sunt, sed iis potius, qui cum nihil didicerint, doctioribus imperare contendunt.

[106,978] Let these things be chanted not to those who are well taught, but rather to those who, although they have learned nothing, strive to command the more learned.

[107,979] Non studiosis, sed diuitibus inquit Paulus, "non altum sapere".

[107,979] Not to the studious, but to the rich, says Paul, "be not high‑minded."

[107,980] Eruditis ista non apte canuntur, stolidis ista cantentur, qui alienam eruditionem fastidiunt, suam rusticitatem mirantur.

[107,980] These things are not aptly sung to the erudite; let these things be sung to the stolid, who disdain another’s erudition and marvel at their own rusticity.

[107,981] Et quae tandem est illa scientia animalis, diabolica?

[107,981] And what, pray, is that animal science, diabolical?

[107,982] Vtique quae zelum amarum habet, quae contentiones et simultates parit, quae aduersus ueritatem dimicat, hoc apostoli sentiebat animus, hoc ipsa sermonis series ostendit.

[107,982] Assuredly, that which has bitter zeal, which begets contentions and enmities, which fights against the truth—this the mind of the apostle was perceiving; this the very series of the sermon shows.

[107,983] Quid simplicem scripturam torquemus? quid inuitam et reluctantem trahimus?

[107,983] Why do we twist the simple Scripture? Why do we drag it unwilling and reluctant?

[107,984] Non hic de literis liberalibus, sed de theologicis quaestiunculis agitur, quas nihil ad rem pertinentes nonnunquam inter se pertinacissimis contentionibus agitant, quo stulto popello sublimiter eruditi uideantur, cum eruditio Christiana nesciat supercilium.

[107,984] Here it is not a question of the liberal letters, but of little theological questionlets, which, pertaining nothing to the matter, they sometimes agitate among themselves with the most pertinacious contentions, in order that to a foolish little populace they may appear sublimely erudite, whereas Christian erudition knows not superciliousness.

[107,985] Quid autem istis contentiosius, qui coelum terrae misceant citius quam usquam cedant? protinus haereticum uociferantes, siquis ab illis dissentiat.

[107,985] But what is more contentious than these people, who would sooner mix heaven with earth than yield anywhere? Straightaway vociferating “heretic,” if anyone dissents from them.

[107,986] Atque haec quidem e scripturis, quas appellant canonicas, depromere solent.

[107,986] And indeed they are accustomed to draw these things forth from the scriptures, which they call canonical.

[107,987] Nunc pauca proferam, quae de caeteris scriptoribus arma soleant mutuari; at ne iuxta Graecorum prouerbium harenas metiamur plurimos repetendo, unius Gratiani meminisse sat fuerit, qui praeter caeteros nos terrere poterat, si non autoritate, certe uoluminis immanitate.

[107,987] Now I will bring forward a few things which they are wont to borrow as arms from the other writers; but lest, according to the proverb of the Greeks, we measure sands by repeating very many, it will be enough to remember one Gratian, who beyond the rest could terrify us, if not by authority, certainly by the immensity of his volume.

[107,988] Nuper igitur cum e schola Parisiorum in patriam reuersus essem, incidit mihi cum quodam concertatio homine capitaliter nostris studiis infenso, alioquin humano, comi nec ineleganti, bello, lepido, festiuo et quod his uirtutibus conuenit, amatore strenuo, potore inuicto, commessatore assiduo, aleatore fortissimo multisque id genus uirtutibus exornato.

[107,988] Recently therefore, when I had returned to my fatherland from the school of the Parisians, there befell me a contest with a certain man—one capital-ly hostile to our studies, otherwise humane, affable and not inelegant, fair, lepid, festive, and, as befits these virtues, a strenuous lover, an invincible drinker, an assiduous banqueter, a most mighty gambler, and adorned with many virtues of that sort.

[107,989] Accreuerat mihi cum hoc Sardanapalo iam inde a puero coniunctior familiaritas, cui quidem adhuc tribuo, ut nomini parcam congerronis uetusti.

[107,989] A more conjoined familiarity had increased for me with this Sardanapalus from boyhood onward; to whom indeed I still grant this much, that I spare the name of the old comrade.

[107,990] Consueuit mihi comicorum militum more sua iactare facinora, quot eadem in urbe haberet amicas, quoties et quibus artibus ad alienas uxores penetrasset, quot riuales superasset, quoties una nocte marem praestare potuisset, quae barathra bibendo quanta cum gloria uicisset.

[107,990] He was accustomed, in the manner of comic soldiers, to vaunt his deeds: how many girlfriends he had in the same city, how often and by what arts he had penetrated to others’ wives, how many rivals he had overcome, how many times in a single night he had been able to make good the male, what abysses by drinking he had conquered, and with how great glory.

[107,991] Haec erant hominis studia, in his operam, curam, uoluptatem, ocium et negocium, in his felicitatem reponebat.

[107,991] These were the man’s pursuits; in these he was placing his effort, care, voluptuousness, leisure and business; in these he was setting his felicity.

[107,992] Huiusmodi nugis cum iam biduum mihi aures calfecisset, incidit inter prandendum, ut nescio quid amoenius e poetarum fabulis proferrem.

[107,992] When with trifles of this kind he had already for two days warmed my ears, it befell during lunch that I should proffer I-know-not-what more agreeable from the poets’ fables.

[107,993] Ibi homo sui repente oblitus, nouam quandam religionem coepit assumere, execrari uero me, quod ethnicos illos et impudicos autores legerem, iam et serio hortari ut resipiscerem, ut illis relictis ecclesiasticos euoluerem.

[107,993] There the man, suddenly forgetful of himself, began to assume a certain new religion, and indeed to execrate me, because I was reading those ethnic (i.e., pagan) and impudent authors, and now to exhort in earnest that I come to my senses, that, those left aside, I should unroll the ecclesiastical authors.

[107,994] Miratus sum subitam hominis metamorphosim ex Epicureo mihi factum Zenonem.

[107,994] I marveled at the man’s sudden metamorphosis, from an Epicurean into a Zeno, as far as I was concerned.

[107,995] Rogabam quid ita censeret et nunquid ipse eosdem legisset; abominatus est perquam religiose.

[107,995] I asked why he opined thus and whether perchance he himself had read those same ones; he abominated it most religiously.

[108,996] Nunquam, inquit, in uita nec attigi istos, nec attigero, sic mihi superi sint propicii.

[108,996] Never, he says, in life have I touched those, nor will I touch them, so may the gods above be propitious to me.

[108,997] Istud, inquam, uel citra iusiurandum facile tibi creditur.

[108,997] That, I say, is easily believed of you even without an oath.

[108,998] Sed quid tu illos tantopere fugis?

[108,998] But why do you flee them so greatly?

[108,999] Nam si pudici sunt, non habent cur uitentur; sin impudici, quid ita fugitas eos, qui eadem scribunt, quae tu facis?

[108,999] For if they are modest, they have no reason to be avoided; but if they are impudent, why do you thus flee those who write the same things that you do?

[108,1000] Cur non amplecteris potius tuarum uirtutum praecones? ibi tuarum morum imaginera expressam agnosces.

[108,1000] Why do you not rather embrace the heralds of your virtues? there you will recognize an image of your morals expressed.

[108,1001] Eho Sardanapale, non te pudet tandem cum istis factis mihi frontem istam ostendere?

[108,1001] Hey, Sardanapalus, are you not ashamed at last, with those deeds, to show me that brow?

[108,1002] An me uero tuam iubes religionem imitari, qui grauius flagitium putas ethnicum librum attingere, quam uxorem non tuam permolere?

[108,1002] Or do you really bid me to imitate your religion, you who think it a graver flagitious offense to touch an ethnic (pagan) book than to grind a wife not your own?

[108,1003] Potare, amare, constuprare uirgines tu ludum et pueriles nugas iudicas, legere poetam pro capitali flagitio ducis.

[108,1003] To drink, to love, to violate virgins you judge as play and puerile trifles, but to read a poet you deem a capital crime.

[108,1004] Tibi licebit ethnica flagitia designare, mihi non licebit ethnicas literas perdiscere?

[108,1004] Will it be permitted to you to designate ethnic disgraces, and will it not be permitted to me to learn ethnic letters thoroughly?

[108,1005] Dissimulauit homo bilem, dicens huiusmodi cauillatiunculis lautum prandium non esse corrumpendum; post spacium pomeridianum duxit me tanquam officiosus in bibliothecam publicam; ubi cum me uideret homo Ciceronianis quibusdam dialogis, qui mihi forte in manus inciderant, attentius incumbere, tandem irritatior Gratianum, quem unum legerat, mihi obiicit: Iam, inquit, te confutabo planissime.

[108,1005] The man dissembled his bile, saying that such little cavillations were not to be allowed to spoil a sumptuous luncheon; after the afternoon interval he led me, as though obliging, into the public library; where, when he saw me bending more attentively over certain Ciceronian dialogues, which had by chance fallen into my hands, at length, more irritated, he hurls at me Gratian—whom alone he had read—and says: Now I will confute you most plainly.

[108,1006] Commonstrat distinctionem tricesimamoctauam, in qua de liberalibus disciplinis nescio quae quaestio tractatur, at ita tractatur, ut pariter omnia in dubium uocentur.

[108,1006] He points out the thirty-eighth distinction, in which I-know-not-what question concerning the liberal disciplines is treated, but it is treated in such a way that equally everything is called into doubt.

[108,1007] Quod quam sit absurdum, quis non uideat?

[108,1007] How absurd that is, who does not see?

[108,1008] Iubeo pronunciet, uix legebat, tantum aberat, ut recte intelligeret.

[108,1008] I bid him pronounce; he was scarcely reading, so far was he from understanding rightly.

[108,1009] Episcopus gentilium libros non legat, haereticorum autem" perlegat "pro necessitate ac tempore".

[108,1009] Let a bishop not read the books of the gentiles, but of heretics" let him read through "according to necessity and time".

[108,1010] Rogabam hominem, quid sibi uellet "pro necessitate ac tempore".

[108,1010] I was asking the man what he meant by "according to necessity and time".

[108,1011] Ait si forte contra haereticum aut disputandum esset aut scribendum.

[108,1011] He says that, if by chance there should be either disputing against a heretic or writing.

[108,1012] Et quid, inquam, si idem contra ethnicum usu ueniat?

[108,1012] And what, I say, if the same should come up against a pagan?

[108,1013] Quid si nec theologorum libros intelligere queas?

[108,1013] What if you should be unable to understand the books of the theologians?

[108,1014] Non iam uides oriri necessitatem?

[108,1014] Do you not now see the necessity arising?

[108,1015] Non placebat ratio, iussi pergeret legere.

[108,1015] The reasoning did not please; I ordered him to continue reading.

[108,1016] Nonne uidetur in uanitate sensus et obscuritate mentis ingredi, qui diebus ac noctibus in dialectica arte torquetur, qui physicus perscrutator oculos trans coelum leuat et caetera quae sequuntur.

[108,1016] Does he not seem to enter into the vanity of sense and the obscurity of mind, who day and night is wracked in the dialectic art, who, a physicist and scrutinizer, lifts his eyes beyond the heaven, and the rest that follow.

[108,1017] Item illud: "Sicera inebriantur, qui abutuntur scientia seculari et dialecticorum tendiculis".

[108,1017] Likewise this: "They are drunk with strong drink, who abuse secular science and the snares of the dialecticians."

[108,1018] Hic ego: Et non uides, inquam, abutuntur dictum, non autem habent, ut intelligas sapientiae secularis plane usum quendam esse neque uetitum, neque ociosum.

[108,1018] Here I: And do you not see, I say, that ‘they abuse’ was said, not however ‘they have,’ so that you may understand that secular wisdom plainly has a certain use, neither forbidden nor otiose.

[108,1019] Post multa congesta ita suo more doctissime colligit Gratianus, ex quibus omnibus concluditur, "quod non est ab ecclesiasticis secularium literarum quaerenda peritia".

[108,1019] After many things piled up, thus in his own manner Gratian most learnedly gathers, from all of which it is concluded, "that expertise in secular letters is not to be sought by ecclesiastics".

[108,1020] Iam perinde ac si debellatum esset, ira coepit ineptus se ad triumphum praeparare, uix exoraui ut paucis me auscultaret.

[108,1020] Now, just as if the war had been fought to the finish, in anger the inept began to prepare himself for a triumph; I scarcely prevailed upon him to listen to me for a few words.

[109,1021] Et non intelligis, inquam, hanc ipsam collectionem contra te uehementer facere.

[109,1021] And you do not understand, I say, that this very collection works vehemently against you.

[109,1022] Primum non mirandum fuisset, si homo secularium literarum ignarus eas condemnasset, praesertim in hac parte, ubi uestigandi gratia data opera aduersus illas pugnat.

[109,1022] First, it would not have been surprising, if a man ignorant of secular letters had condemned them, especially in this part, where, for the sake of tracing them out, he fights against them by design.

[109,1023] Nec tamen ausus est concludere interdictam esse ecclesiasticis ethnicam literaturam, uerum non esse quaerendam; frustra enim ibi quaeras, ubi minime sit, sed extra iocum, quaerendam id est exigendam.

[109,1023] Nor, however, did he dare to conclude that ethnic literature was interdicted to ecclesiastics, but rather that it was not to be sought; for in vain would you seek there where it is least to be found, but, joking aside, to be sought, that is, to be required.

[109,1024] Non hoc igitur in quaestionem uocatur, sit ne ecclesiasticis concessa eruditio secularis, sed an sit exigenda, non an habere, sed an carere liceat.

[109,1024] Not this, therefore, is called into question—whether secular erudition is conceded to ecclesiastics—but whether it is to be exacted; not whether it is permitted to have it, but whether it is permitted to lack it.

[109,1025] Adiecit "ecclesiasticis", ne quid dubites hanc a scholasticis prorsus exigendam.

[109,1025] He added “for ecclesiastics,” lest you in any way doubt that this is to be absolutely demanded by the scholastics.

[109,1026] Vobis ignoscitur si careatis, nos si careamus, damnamur.

[109,1026] You are forgiven if you lack it; we, if we lack it, are condemned.

[109,1027] Vides igitur, quod tua ista conclusiuncula pro nobis faciat, sed mane paulisper etiam nunc accusationem audiuimus, defensionem audiamus, nondum satis pernosti Gratianicam eloquentiam, de unaquaque re non in utramuis, sed in utranque partem disputat, et quidem pari copia parique facundia, quod idem olim Gorgiam et Carneadem fecisse legimus.

[109,1027] You see, therefore, that that little conclusiuncle of yours works on our behalf; but wait a little while, even now we have heard the accusation, let us hear the defense, you have not yet sufficiently thoroughly-known Gratianic eloquence, on each and every matter it disputes not on either side, but on both sides, and indeed with equal copiousness and equal facundity, which same we read that Gorgias and Carneades formerly did.

[109,1028] Nunc huius palinodiam audi.

[109,1028] Now hear his palinode.

[109,1029] Iussi paginam euolui, consequuntur enim illa, sed econtra legitur, quod "Moses et Daniel omni scientia Aegyptiorum et Chaldaeorum eruditi fuerunt" et post pauca turbat acumen legentium et deficere cogit, qui eos a legendis secularibus libris omnibus modis existimat prohibendos, in quibus si qua inuenta sunt utilia, quasi sua sumere licet, "alioqui Moses et Daniel sapientia Aegyptiorum et Chaldaeorum non paterentur erudiri" et alia quae sequuntur.

[109,1029] I ordered the page to be unrolled, for those things follow; but on the contrary it is read that “Moses and Daniel were instructed in all the knowledge of the Egyptians and the Chaldaeans,” and after a few (lines) he throws the acumen of readers into confusion and compels it to fail, he who thinks that they must by every means be prohibited from reading secular books, in which, if any useful things have been found, it is permitted to take them as if their own, “otherwise Moses and Daniel would not have allowed themselves to be instructed by the wisdom of the Egyptians and the Chaldaeans,” and other things that follow.

[109,1030] Rursum paulo inferius ex Ambrosio : "Si quis artem nouerit grammaticam uel dialecticam, ut recte loquendi rationem habeat et inter falsa et uera diiudicet, non improbamus".

[109,1030] Again a little lower, from Ambrose: "If anyone should know the grammatical or dialectical art, so that he may have the method of speaking correctly and may judge between false and true, we do not disapprove."

[109,1031] Mox ex eodem : "Qui de uino et mensa regis nolunt comedere, ne polluantur, utique si scientiam Babyloniorum scirent esse peccatum, nunquam acquiescerent discere, quod non licebat.

[109,1031] Presently from the same : "Those who are unwilling to partake of the wine and of the king’s table, lest they be polluted, assuredly, if they knew the science of the Babylonians to be sin, would never acquiesce to learn what was not licit.

[110,1032] Et iterum aliquanto inferius ex synodo Eugenii pontificis : "De quibusdam locis ad nos refertur neque magistros, neque curam inueniri pro studio literarum, idcirco ab uniuersis episcopis subiectis plebibus et aliis locis, in quibus necessitas occurreret, omnino cura et diligentia habeatur, ut magistri et doctores constituantur, qui studia literarum liberaliumque artium doginata doceant, quia in his diuina maxime manifestantur atque declarantur mandata".

[110,1032] And again somewhat lower down from the synod of Pope Eugenius: "Concerning certain places it is reported to us that neither teachers nor care are found for the study of letters; therefore by all bishops, among the subject peoples and in other places where necessity should occur, let care and diligence altogether be exercised, that masters and doctors be appointed, who may teach the studies of letters and the dogmata of the liberal arts, because in these the divine mandates are most manifest and are declared."

[110,1033] Haec ubi ostendissem, rogabam, nunquid poeniteret Gratianum obiecisse rhetorculo.

[110,1033] When I had shown these things, I was asking whether he regretted having objected Gratian to the little rhetorician.

[110,1034] Nunquam inquit, ista antehac animaduerti.

[110,1034] Never, he says, did I notice those things before.

[110,1035] Nec miror, inquam, si non capis uenatu, quae minime uenaris; quae pro te faciunt, ea demum excerpis; quae pro tua causa facere uidentur, legis nec perlegis nec intelligis ea, quae legis; quod non ira tibi eueniret, nisi tam in fugiendis literis ethnicorum esses religiosus.

[110,1035] Nor do I marvel, I say, if you do not take by the hunt those things which you least hunt; the things which make for you, those at length you excerpt; the things which seem to act on behalf of your cause, you read, yet you neither read through nor understand the things that you read; which would not befall you, unless you were so religious in shunning the letters of the Gentiles.

[110,1036] Audisti modo a sanctissimo concilio cautum esse, ut omnibus in locis comparentur, qui liberales disciplinas doceant et quidem assidue.

[110,1036] You have just heard that it has been decreed by the most holy council, that in all places there be established those who teach the liberal disciplines, and indeed assiduously.

[110,1037] Nulla autem ex liberalibus disciplinis Christiana est, quia neque de Christo agunt, neque a Christianis inuentae, ad Christum autem omnes referuntur.

[110,1037] Yet none of the liberal disciplines is Christian, because they neither deal with Christ nor were they invented by Christians; however, all are referred to Christ.

[110,1038] Nec est, quod tergiuerseris, nullam artem excepit, non rhetoricen, non poesim, omnes in genere edicti forma complectitur, nisi cauillaberis poesim liberalem non esse, ut quae in ludis triuialibus inter eas non numeretur.

[110,1038] Nor is there any ground for you to prevaricate: it has excepted no art, not rhetoric, not poesy; by the form of the edict it comprehends all in general, unless you will cavil that poesy is not liberal, as being not numbered among them in the trivial schools.

[110,1039] Ego uero contempta ista praescriptione non liberalern modo, uerumetiam liberalissimam iudico, quippe quae liberis olim non inter caeteras, sed ante caeteras tradi consueuit.

[110,1039] I indeed, that prescription contemned, judge it not only liberal, but even most liberal, since to children once it was accustomed to be taught not among the others, but before the others.

[110,1040] Obmutuit meus iureperitus, iubeo reliquos suos autores ostendat, recusat.

[110,1040] My jurisconsult fell silent, I order that he show his remaining authorities, he refuses.

[110,1041] Ipse a decretis ad decretales epistolas duco, titulum de magistris ostendo, ubi diligenter cauetur de parandis linguarum doctoribus, cum isti Christianum non putent, nisi sit elinguis.

[110,1041] I myself pass from the Decrees to the Decretal Epistles, I point out the title On Masters, where it is carefully provided for the procuring of teachers of languages, while these men do not think one a Christian unless he is tongueless.

[110,1042] Hinc itur ad Antonini Summam, ad Pisanam, ad Astesanam, ad Angelicam caeterosque non autores modo, sed congestores; omnes fere eandem cantilenam canant et coccyx coccyci succinit.

[110,1042] From here they go to the Summa of Antoninus, to the Pisan, to the Astesan, to the Angelic, and to the rest, not only authors but congestors (compilers); almost all sing the same little chant, and the cuckoo echoes the cuckoo.

[111,1043] Est enim huic scriptorum generi moris nihil suum ponere, sed diuersorum dicta hinc atque hinc decerpta congerere, non modo diuersa, uerumetiam aliquoties inter se pugnantia; sat habent coaceruasse caeterum iudicii onus lectori relinquentes.

[111,1043] For it is the custom of this genus of writers to set down nothing of their own, but to heap together the dicta of various men culled from here and there, not only diverse, but even several times repugnant to one another; they think it enough to have heaped up, leaving, moreover, the burden of judgment to the reader.

[111,1044] Cui ubi iam longa lectione cerebrum uertigine rotari et caligare acies coeperit, non multo certior surgit quam Demipho ille Terentianus, qui ex tribus aduocatis consultis, cum unus suasisset alter negasset, tertius deliberandum censuisset, "fecistis" inquit, "probe: incertior sum nunc multo quam dudum".

[111,1044] When, after a long reading, his brain begins to reel with vertigo and his eyesight to grow dim, he rises not much more certain than that Demipho of Terence, who, after consulting three advocates—when one had recommended, another had denied, and a third had judged that it should be deliberated—“you have done,” he says, “well: I am now much more uncertain than just now.”

[111,1045] Horum igitur odiosas disputationes, cum iam complures legissemus, huc euadebant omnes ethnicarum literarum usum nemini uitio uerti, imo laudi potius ducendum, uerum abusum perniciosum esse eoque uetitum, id quod nemo puerorum nesciebat.

[111,1045] Therefore these men’s odious disputations, when we had already read several, all came out to this: that the use of ethnic letters should be imputed as a vice to no one—nay rather should be accounted unto laud—but that abuse is pernicious and therefore forbidden, a thing which none of the boys was unaware of.

[111,1046] Iam mitis erat, sed libebat hominem paulisper eludere, rogabam nuncubi in suo Gratiano legisset, licere uiris ecclesiasticis amare, potare, scortari, moechari.

[111,1046] He was now mild, but it pleased me to tease the man for a little while; I asked whether anywhere in his Gratian he had read that it is permitted for ecclesiastical men to love, to drink, to whore, to commit adultery.

[111,1047] Negabat, at ista iam uulgo faciunt et dormiunt decreta, nobis qui oratores et historicos ethnicos legimus, obiiciuntur.

[111,1047] He denied it; but these things are now done commonly, and the decrees slumber, yet against us who read ethnic (pagan) orators and historians they are objected.

[111,1048] Sed obsecro te, quandoquidem tibi morem gessi, mihi iam mutuam operam redde et meos theologos paulisper consulamus.

[111,1048] But I beseech you, since I have complied with you, now render to me a mutual service in return, and let us for a little while consult my theologians.

[111,1049] Hieronymum aperio, locum forte obuium ostendo, ubi de muliere captiua disputat, quam eruditionem prophanam uir doctissimus et apte et festiue interpretatur.

[111,1049] I open Jerome; I point out a chance, readily-met passage, where he discusses the captive woman, which the most learned man interprets as profane erudition both aptly and wittily.

[111,1050] "Quid ergo", inquiens, "mirum si et ego sapientiam secularem propter eloquii uenustatem et membrorum pulchritudinem de ancilla atque captiua Israelitidem facere cupio et si quid in ea mortuum idololatriae, uoluptatis, erroris, libidinum uel praecido uel rado et mixtus purissimo corde uernaculos ex ea genero domino sabaoth?

[111,1050] "What then," he says, "is it a wonder if I too desire to make secular wisdom, on account of the grace of its eloquence and the beauty of its members, into an Israelitess out of a handmaid and captive, and if whatever in her is dead matter of idololatry, voluptuousness, error, lusts, I either cut off or shave away, and, being mingled with a most pure heart, I beget homeborn offspring from her for the Lord Sabaoth?

[111,1051] Labor meus in familiam Christi proicit, stuprum in alienam, numerum auget conseruorum".

[111,1051] My labor casts into the household of Christ, defilement into another’s, it augments the number of co-servants".

[111,1052] Neque orationis metaphoram, ne uocabula quidem, intelligebat; ancillam ministram domesticam putabat, uernaculos, quo sane uocabulo Hieronymus elegantissime usus est, quid sibi uellet, nihil potuit suspicari.

[111,1052] He understood neither the metaphor of the oration, nor even the vocables; he supposed “ancilla” to be a domestic serving-woman, and as for “vernaculos”—a word which Jerome employed most elegantly—he could suspect nothing of what it meant.

[111,1053] Hic iam, inquam, ulciscuntur contumeliam in se admissam literae seculares, erat autem locus in ea epistola in primis nobili, quam ad Magnum oratorem inscripsit, an scripserit, nescio, in qua uir sanctissimus, sicubi alias sententiam inuidiae placandae gratia uafre dissimulauit, hic certe non perplexe proloquitur.

[111,1053] Here now, I say, secular letters avenge the contumely admitted against themselves; moreover, there was a passage in that epistle most notable above all, which he inscribed to Magnus the orator—whether he wrote it, I do not know—in which the most holy man, if elsewhere he has craftily dissimulated his opinion for the sake of placating envy, here certainly does not speak perplexly.

[111,1054] Repetamus, inquam, a capite (non enim perlonga est epistola).

[111,1054] Let us return, I say, to the head—from the beginning (for the epistle is not very long).

[111,1055] Quod autem quaeris in calce epistolae tuae, cur in opusculis nostris secularium literarum interdum ponamus exempla et candorem ecclesiae ethnicorum sordibus polluamus, breuiter responsum habeto : nunquam hoc quaereres, nisi te totum Tullius possideret, si scripturas sanctas legeres, si interpretes earum omisso Vulcatio euolueres.

[111,1055] But as to what you ask at the heel of your epistle—why in our opuscules we sometimes insert examples from secular letters and pollute the candor of the Church with the filth of the Gentiles—briefly have this answer: you would never be asking this, unless Tullius possessed you wholly, if you were reading the Holy Scriptures, if you were turning over their interpreters, Vulcatius being set aside.

[112,1056] Quis enim nesciat et in Mose et in prophetarum uoluminibus quaedam assumpta de gentilium libris et Solomonem philosophis Tyri et proposuisse nonnulla, et aliqua respondisse.

[112,1056] For who does not know that both in Moses and in the volumes of the prophets certain things have been assumed from the books of the gentiles, and that Solomon both proposed some matters to the philosophers of Tyre and responded to some?

[112,1057] Vnde in exordio Prouerbiorum commonet, ut intelligamus sermones prudentiae uersutiasque uerborum, parabolas et obscurum sermonem, dicta sapientium et aenigmata, quae proprie dialecticorum et pbilosophorum sunt".

[112,1057] Whence in the exordium of Proverbs he admonishes, that we may understand discourses of prudence and the sleights of words, parables and obscure discourse, the sayings of the wise and enigmas, which are properly of the dialecticians and philosophers".

[112,1058] Pauloque inferius Paulum collaudans, "Ac ne parum hoc esset", inquit, "ductor Christiani exercitus et orator inuictus, pro Christo causam agens, inscriptionem fortuitam arte torquet in argumentum fidei.

[112,1058] And a little lower, commending Paul, he says, "And lest this be too little, the leader of the Christian army and an invincible orator, pleading the cause on behalf of Christ, turns a chance inscription by art into an argument of faith."

[112,1059] Didicerat enim a uero Dauid de manibus hostium extorquere gladium et Goliae superbissimum caput proprio mucrone truncare.

[112,1059] For he had learned from the true David to wrench the sword from the hands of the enemies and to truncate Goliath’s most proud head with his own blade.

[112,1060] Legerat in Deuteronomio domini uoce praeceptum mulieris captiuae radendum caput supercilia omnes pilos et ungues corporis amputandos et sic eam habendam coniugio".

[112,1060] He had read in Deuteronomy the precept by the voice of the Lord: that, for a captive woman, the head, the eyebrows, all the hairs should be shaved, and the nails of the body amputated (cut off), and thus she should be held in conjugal union."

[112,1061] Deinde post ea uerba, quae paulo superius recitauimus, "Osee", inquit, "accepit uxorem fornicariam Gomer filiam Debelaim id est dulcedinum et nascitur ei de meretrice filius Israel qui uocatur semen dei.

[112,1061] Then after those words which a little above we recited, “Osee,” he says, “took a fornicary wife, Gomer, daughter of Debelaim, that is, of sweet-things; and there is born to him from the prostitute a son Israel, who is called the seed of God.”

[112,1062] Esaias nouacula acuta barbam et crura radit peccantium.

[112,1062] Isaiah, with a sharp razor, shaves the beard and the legs of sinners.

[112,1063] Et Ezechiel in typo fornicantis Hierusalem tondet caesariem suam et quicquid in ea absque sensu et uita est, auferatur".

[112,1063] And Ezekiel, in the type of fornicating Jerusalem, shears his hair, and whatever in it is without sense and life, let it be taken away".

[112,1064] Horum, me legente, cum ille nihil intelligeret, rogabat, quorsum ista omnia spectarent.

[112,1064] Of these, as I was reading, since he understood nothing, he kept asking to what end all these things were directed.

[112,1065] Eo, inquam, ut nullas ethnicas literas fugiamus, sed repurgatas ad Christianorum eruditionem transferamus, quod si tu fecisses, non hic marmoreus astares.

[112,1065] To this end, I say, that we should not flee any ethnic (pagan) letters, but transfer them, purged, to the erudition of Christians; and if you had done this, you would not be standing here marble-like.

[112,1066] Quod autem repurgatas dixi, non ad scientiam, sed ad opinionem referri uolo.

[112,1066] But as to my having said “purged,” I wish it to be referred not to science, but to opinion.

[112,1067] Non enim ethnicorum philosophorum errores legere perniciosum est, sed eos ecclesiasticis disputationibus immiscere, non confutandi, sed approbandi gratia, id uero nequaquam licuerit.

[112,1067] For it is not pernicious to read the errors of the pagan philosophers, but to intermingle them with ecclesiastical disputations, not for the sake of confuting but of approving—this indeed has by no means been permitted.

[112,1068] Deinde illustrium scriptorum catalogum texit tum Graecorum, tum Latinorum, et Graecorum quidem hoc elogio claudit: "Qui omnes in tantum philosophorum doctrinis atque sententiis suos refarciunt libros, ut nescias quid in illis primum admirari debeas: eruditionem seculi, an scientiam scripturarum".

[112,1068] Then he weaves a catalog of illustrious writers, both Greek and Latin, and indeed he closes the Greek [section] with this eulogy: "All of whom to such a degree cram their books with the doctrines and opinions of the philosophers that you do not know what you ought first to admire in them: the erudition of the age, or the science of the Scriptures".

[113,1069] Latinorum ita concludit : "De caeteris uel uiuentibus, uel mortuis taceo, quorum in scriptis et uires manifestae sunt et uoluntas".

[113,1069] He concludes thus concerning the Latins : "Of the rest, whether living, or dead, I am silent, in whose writings both the powers are manifest and the will".

[113,1070] Mox callidam imperitorum calumniam excludens, addit: "Nec statim praua opinions fallaris, contra gentiles hoc esse licitum, in aliis disputationibus dissimulandum, quia omnes pene omnium libri exceptis iis, qui cum Epicuro literas non didicerunt, eruditionis doctrinaeque plenissimi sunt".

[113,1070] Soon, excluding the crafty calumny of the unskilled, he adds: "Nor be straightway deceived by a wicked opinion, that against the Gentiles this is licit, but in other disputations to be dissimulated, since almost all the books of almost all men, except those who, together with Epicurus, did not learn letters, are most full of erudition and doctrine."

[113,1071] Mordax quidem illud quo epistolam claudit, sed plane barbarorum stultitia dignissimum: "Cui quaeso", inquit, "ut suadeas ne uescentium dentibus edentulus inuideat et oculos caprearum talpa contemnat".

[113,1071] Mordacious indeed is that with which he closes the epistle, but plainly most worthy of the folly of barbarians: "To whom, I pray," he says, "would you persuade that the toothless not envy the teeth of those who eat, and that the mole not despise the eyes of roe-deer?"

[113,1072] Ostendi et eam praefationem quam Exodo praeposuit, in qua adeo non dissimulat, ut etiam nominatim praedicet artes liberales.

[113,1072] I showed also that preface which he prefixed to Exodus, in which he so little dissimulates that he even by name proclaims the liberal arts.

[113,1073] Taceo", inquiens, "de grammaticis, rhetoribus, philosophis, geometris, dialecticis, musicis, astrologis, medicis quorum scientia mortalibus ---".

[113,1073] "I am silent," saying, "about the grammarians, rhetors, philosophers, geometers, dialecticians, musicians, astrologers, physicians, whose science for mortals ---".

[113,1074] Quid hic expectas dicturum Hieronymum?

[113,1074] What do you expect Jerome to say here?

[113,1075] Pestifera est? "uel utilissima est", inquit.

[113,1075] Is it pestiferous? "Or even most useful," he says.

[113,1076] Rogabam ecquid haec placerent; cum tantum ac talem habeamus autorem, exoriere tu nobis et nescio quod glossema e tuis barbaris autoribus contra liberalem eruditionem obiicies.

[113,1076] I was asking whether these things were pleasing; since we have so great and such an author, arise for us, and you will object I-know-not-what gloss from your barbarous authors against liberal erudition.

[113,1077] Astrologiam uestra decreta damnant, at Hieronymus approbat disciplinam et prope curiosam et ad pauca utilem.

[113,1077] Your decrees condemn astrology, but Jerome approves the discipline as almost curious and useful for a few things.

[113,1078] Quid igitur de rhetorica, de poetica sensisse credis?

[113,1078] What then do you believe he thought about rhetoric, about poetics?

[113,1079] Commonstraui homini eiusdem de uiris illustribus opus, ubi in permultis scriptoribus miratur eloquentiam, praedicat poetarum philosophorumque cognitionem, effert literaturam secularem.

[113,1079] I pointed out to that same man the work On Illustrious Men, where in very many writers he marvels at eloquence, proclaims the cognition (knowledge) of poets and philosophers, exalts secular literature.

[113,1080] Quae si pestifera esset, non tam diligenter eam in autoribus ecclesiasticis uir piissimus commemoraret.

[113,1080] Which, if it were pestiferous, a most pious man would not so diligently commemorate it among ecclesiastical authors.

[113,1081] In eiusdem opusculi praefatione tantum abest, ut improbet, ut etiam aduersus ethnicos et haereticos magnifice iactare sit ausus Christianorum in ethnicis literis praestantiam.

[113,1081] In the preface of the same little work, so far is it from being the case that he disapproves, that he even dared, against pagans and heretics, magnificently to vaunt the preeminence of Christians in Gentile letters.

[113,1082] Discant ergo", inquit, "Celsus, Porphyrius, Iulianus, rabidi aduersum Christum canes, discant sectatores eorum, qui putant ecclesiam nullos philosophos et eloquentes, nullos habuisse doctores, quantique et quales uiri eam fundauerint, instruxerint, adornauerint, et desinant fidem nostram rusticae tantum simplicitatis arguere suamque imperitiam potius recognoscant".

[113,1082] “Let them learn, then,” he says, “Celsus, Porphyry, Julian—rabid dogs against Christ—let their sectators learn, who think that the Church had no philosophers and eloquents, no doctors, how great and of what sort men founded her, instructed her, adorned her; and let them cease to accuse our faith of rustic simplicity only, and rather recognize their own ignorance.”

[113,1083] Non pudet, inquam, te Christianum obiicere Christiano et quidem laico, quod Hieronymus non dubitauit apud hostes gloriari uir ecclesiasticus, iam sanctitatis opinione celebris, postremo monachus et eremi cultor, praesertim ea tempestate cum Christiana adhuc religio cum ethnicis conflictaretur.

[113,1083] Are you not ashamed, I say, as a Christian, to throw in the teeth of a Christian—and indeed a layman—what Jerome did not hesitate to glory in among the enemies—an ecclesiastic, already celebrated by the opinion of sanctity, and, finally, a monk and a cultivator of the desert—especially at that time when the Christian religion was still contending with the ethnics.

[114,1084] Si mala est eruditio secularis, nihil Hieronymo stultius, qui hoc apud aduersarios iactat, quod illi pro summo crimine poterant retorquere; uerum de compotore meo iam nimium.

[114,1084] If secular erudition is evil, nothing is more foolish for Jerome, who vaunts this before adversaries, which they could have retorted as a supreme crime; but about my drinking-companion, already too much.

[114,1085] Ad caetera properabimus, si prius alterum testem citauerimus, nam nunc decreui contentus esse duobus, grauissimis tamen.

[114,1085] We shall hasten to the rest, if first we summon another witness; for now I have decided to be content with two, yet most weighty.

[114,1086] Aurelius Augustinus uir sanctimonia iuxta ac eruditione singularis, tum arctae adeo, ne dicam meticulosae conscientiae, ut saepenumero mihi (bona uenia tanti uiri dixerim) abs re trepidare uideatur, id quod tum ex eius uita, tum ex confessionum retractationumque libris coniicere procliue est.

[114,1086] Aurelius Augustine, a man singular in sanctimony as well as erudition, and of a conscience so strict— not to say over-fearful— that very often to me (with the good leave of so great a man let me say it) he seems to tremble out of place; which it is easy to conjecture both from his life and from the books of the Confessions and the Retractions.

[114,1087] Is, inquam, talis uir utique literaturam secularem, ut uocant, dissuasisset, si aut noxiam aut ociosam aut suspectam habuisset.

[114,1087] He, I say, such a man, would assuredly have dissuaded secular literature, as they call it, if he had held it as either noxious, or otiose, or suspect.

[114,1088] Hic in iis libris, quos de doctrina Christiana inscribit, proponit "duo genera doctrinarum : Quae in gentibus etiam", inquit, "moribus exercentur", id est ethnicorum, uel ut isti dicunt, secularium, "unum earum, quas instituerunt homines, alterum earum, quas animaduerterunt aut iam peractas, aut diuinitus institutas".

[114,1088] Here in those books which he entitles On Christian Doctrine, he proposes "two kinds of doctrines : Which among the nations also," he says, "are exercised in customs," that is, of the heathen, or as those people say, of the secular ones, "one of those which men have instituted, the other of those which they have observed as either already accomplished, or divinely instituted".

[114,1089] Illud", inquit, "quod est sequundum constitutiones partim superstitiosum est, partim superstitiosum non est".

[114,1089] "That," he says, "which is according to the constitutions is partly superstitious, partly not superstitious."

[114,1090] Sed ne omnem disputationem, quae uerbosissima est, repetam, uerbis illius omissis, rei summam paucis amplectar.

[114,1090] But lest I repeat the whole disputation, which is most verbose, omitting his words, I will embrace the sum of the matter in a few.

[114,1091] Sub hoc ultimo genere, quod superstitiosum appellat, maleficia, incantationes, excantationes, sortilegia, aruspicia, auspicia, auguria, necyomantiam, pyromantiam, alphitomantiam, hydromantiam, geomantiam, chiromantiam et id genus alia comprehendit; haec quia phytonum sunt et maleficorum nec sine commercio scelestorum spirituum exercentur, iure Christiano fugienda censuit.

[114,1091] Under this last class, which he calls superstitious, he includes malefices, incantations, excantations, sortileges, haruspicy, auspices, augury, necromancy, pyromancy, alphitomancy, hydromancy, geomancy, chiromancy, and other things of that kind; these, because they are of python-spirits and of sorcerers and are not practiced without commerce with wicked spirits, he judged by Christian law to be things to be shunned.

[114,1092] Illas quoque obseruationes, quod plurimum habeant et anxietatis et uanitatis, huic generi annumerat: qualia sunt uisorum et insomniorum interpretatio, extorum inspectio, uolatus auium cantusque, monstrorum, tonitruum, fulgurum, syderum, sortium, sternutamentorum, mustelarum, murium occurrentium aut stridentium aut aliquid arrodentium, aurium tinnientium, oculorum salientium, foliorum crepitantium, nominum et imaginum et his similium nugarum obseruatio.

[114,1092] He also numbers with this class those observations, because they have very much both of anxiety and of vanity: such as the interpretation of things seen and of dreams, the inspection of entrails, the flight of birds and their song, the observation of prodigies, thunders, lightnings, stars, lots, sternutations (sneezings), weasels, mice that meet one or squeak or gnaw something, ears ringing (tinnitus), eyes twitching, the crepitation (crackling) of leaves, the observation of names and images and of trifles like to these.

[114,1093] Sub altero genere, id est ab hominibus quidem instituto, minime tamen superstitioso, haec fere collocat: characteres, uocabula rerum, consuetudinem loquendi, leges, plebiscita et si qua id genus sunt alia; haec enim non modo non reprehendit, uerumetiam Christiani hominis interesse putat, ut haec quam maxime scire curet.

[114,1093] Under the second kind, that is, instituted indeed by men, yet by no means superstitious, he for the most part places these: characters, the names of things, the custom of speaking, laws, plebiscites, and if there are other things of that sort; for these he not only does not reprehend, but even thinks it is the concern of a Christian man, that he take care to know these as much as possible.

[115,1094] In primo genere id est annotatis omnes fere liberales disciplinas collocat logicen, rhetoricen, physicen, arithmeticen, geometriam, astronomiam, musicam, historias denique et antiquitatis cognitionem.

[115,1094] In the first kind, that is, in the annotations, he places almost all the liberal disciplines: logic, rhetoric, physics, arithmetic, geometry, astronomy, music, and finally histories and the knowledge of antiquity.

[115,1095] At ne de singulis quidem pigebit diui Aurelii sententiam pronunciare, modo ne uos audire pigeat.

[115,1095] But not even about the individual points will it be irksome to pronounce the judgment of the deified Aurelius, provided only that you are not reluctant to hear.

[115,1096] De grammatica quidem dilucidius est, quam ut in eo debeat disputari, porro quod ad dialecticen attinet, libro de doctrina Christiana secundo, capite (si bene commemini) uigesimo de dialecticis rationibus, de ueritate, de falsitate connexionum, de consequenti et inconsequenti, de repugnanti, de definiendo, de partiendo uerbose et curiosiuscule suo more dispute, petitis etiam e diuo Paulo connexionum formis, sic enim appellat, ut nos si dialecticen ignoremus, docere uoluisse uideatur.

[115,1096] As for grammar, it is too clear to warrant discussion here; furthermore, as concerns dialectic, in the second book of On Christian Doctrine, in the chapter (if I remember well) twenty, he discourses, in his own manner verbosely and a bit over-curiously, about dialectical reasons, about truth, about the falsity of connexions, about the consequent and the inconsequent, about the repugnant, about defining, about dividing—also borrowing from Saint Paul the forms of connexions (for so he calls them)—so that he seems to have wished to teach us, if we are ignorant of dialectic.

[115,1097] Hanc disciplinam in ipso disputationis capite bis uerbis commendat, nam puto, me ea, ut nuper relecta, posse reddere: "Sed disciplina", inquit, "disputationis ad omnia genera quaestionum, quae in literis sanctis sunt penetranda et dissoluenda plurimum ualet, tantum cauenda est ibi libido rixandi".

[115,1097] He commends this discipline, in the very chapter on disputation, twice in words; for I think that I, them as recently reread, can render them thus: "But the discipline," he says, "of disputation avails very much for all kinds of questions which in the holy Scriptures are to be penetrated and dissolved; only the lust of wrangling is to be guarded against there."

[115,1098] Pauloque inferius : "Sunt etiam connexiones ratiocinationis", inquit, "falsas habentes sententias, quae consequuntur errorem illius cum quo agitur, quae tamen ad hoc inferuntur a docto et bono homine, ut his erubescens ille, cuius errorem consequuntur, eundem relinquat errorem, quia si in eodem manere uoluerit, necesse est, ut etiam illa quae damnat, tenere cogatur".

[115,1098] And a little lower: "There are also connections of ratiocination," he says, "having false propositions, which follow upon the error of the one with whom the matter is being conducted, which nevertheless are introduced for this purpose by a learned and good man: that, blushing at these, he whose error they follow may relinquish that same error; because if he should wish to remain in the same, it is necessary that he be compelled to hold even those things which he condemns."

[115,1099] Haec de dialecticis.

[115,1099] So much for the dialecticians.

[115,1100] Pro poetis et rhetoribus, quae multa dixit, hic consulto praetereo, suis ea locis redditurus.

[115,1100] As for the poets and rhetoricians, the many things which he said I here deliberately pass over, intending to render them in their proper places.

[115,1101] Caeteras autem artes, minutiores quidem illas, attamen acutas ut Quintus Fabius oratori, ita Aurelius theologo putat non mediocriter conducere; et quidem de musica haec fere sunt, quae tenemus : "Et numerum", inquit, "et musicam plerisque in locis in scripturis honorabiliter posita inuenimus.

[115,1101] But the other arts—indeed those more minute, yet acute—Quintus Fabius thinks conduce not moderately to the orator, and in like manner Aurelius to the theologian; and indeed concerning music these are roughly the things that we hold : "Both number", he says, "and music we find honorably positioned in many places in the Scriptures."

[115,1102] Non enim audiendi sunt errores gentilium superstitionum, qui nouem Musas Iouis et Memoriae filias esse dixerunt".

[115,1102] For the errors of gentile superstitions are not to be listened to, which said that the nine Muses are the daughters of Jupiter and Memory".

[115,1103] Deinde autore Varrone unde ea sit fabula nata, aperit subiiciens : "Sed siue se ita habeat, quod Varro retulit, siue non ita, nos tamen propter superstitionem prophanorum non debemus musicam fugere, si quid inde utile ad intelligendas scripturas rapere potuerimus".

[115,1103] Then, with Varro as author, he opens up whence that fable arose, subjoining: "But whether it is so, as Varro related, or not so, nevertheless we ought not to flee music on account of the superstition of the profane, if we can snatch anything useful thence for understanding the scriptures"

[116,1104] De arithmetica hoc est disputationis initium: "Et numerorum etiam", inquit, "imperitia multa facit non intelligi translate ac mystice posita in scripturis".

[116,1104] On arithmetic, this is the beginning of the disputation: "And even the lack of skill in numbers," he says, "makes many things not be understood, placed in the Scriptures in a figurative and mystical way."

[116,1105] Omnes harum disputationum ambages quaeque de geometria et astronomia in eundem fere modum disputat, parui refert meminisse.

[116,1105] All the windings of these disputations, and whatever he disputes concerning geometry and astronomy in nearly the same mode, it matters little to remember.

[116,1106] Porro physicen in primis ad sacrarum literarum cognitionem necessariam arbitratur, quod passim scateat uocabulis tum animantium, tum herbarum, tum lapidum, quorum omnium ni monstratrice physica uim naturamque teneas, temerarius uideberis, si ea coneris interpretari.

[116,1106] Moreover, he deems physics in the first place necessary for the cognition of the sacred letters, because they everywhere teem with the vocabulary both of animals, and of herbs, and of stones; and unless, with physics as guide, you grasp the force and the nature of them all, you will seem rash if you attempt to interpret them.

[116,1107] Et huius quidem loci hoc est caput.

[116,1107] And this indeed is the head of this place.

[116,1108] Rerum autem ignorantia facit obscuras figuratas locutiones, cum ignoramus uel animantium uel lapidum uel herbarum naturas aliarumue rerum, quae plerunque in scripturis similitudinis alicuius gratia ponuntur.

[116,1108] But ignorance of things makes figurative locutions obscure, when we do not know the natures either of animals or of stones or of herbs, or of other things, which very often are set in the Scriptures for the sake of some similitude.

[116,1109] Caetera idem et apte et erudite prosequitur.

[116,1109] The rest he likewise proceeds with, both aptly and eruditely.

[116,1110] Porro de philosophis, quid tandem, penes quos beatae uitae professio potissimum est, mirum ni istos legendos negabit; qui cum se ueri magistros ut omnium rerum peritos profiteri sint ausi, omnium errorum autores extiterunt, e quorum disciplinis nulla fere non haeresis nata est nobis, quorum contortis enthymematibus, quasi quibusdam arietibus Christianae fidei moenia toties sunt pulsata, audite et quid de his dicat uir aequissimus.

[116,1110] Moreover, concerning the philosophers—what then? in whose hands the profession of the blessed life is chiefly placed—it would be a marvel if he were to deny these to be read; who, since they dared to profess themselves masters of truth, as experts in all things, have turned out to be authors of all errors; from whose disciplines almost no heresy has not been born for us; by whose twisted enthymemes, as by certain battering-rams, the walls of the Christian faith have so often been beaten—hear also what a most equitable man says about these.

[116,1111] Philosophi autem", inquit, "qui uocantur, si qua forte uera et fidei nostrae accommodata dixerunt, et maxime Platonici, non solum formidanda non sunt, sed ab eis tanquam iniustis possessoribus ad usum nostrum uindicanda".

[116,1111] "The philosophers, however", he says, "who are called, if by chance they have said anything true and accommodated to our faith, and especially the Platonists, are not only not to be dreaded, but are to be claimed from them, as from unjust possessors, for our use".

[116,1112] Et quod sequitur, non iniucundum de Aegyptia suppellectile, utinam uobis uerba ipsa possem annumerare, sed tamen bona cum fide appendam.

[116,1112] And as to what follows, the not-unpleasing matter of the Egyptian furnishings, would that I could annumerate the very words to you, yet I will nonetheless weigh them out with good faith.

[116,1113] Legimus, inquit, in Exodo, Hebraeos, cum duce Mose ab Aegyptia seruitute furtim fugam molirentur, plurimam omnis generis supellectilem, immensam uim signorum, uestium, uasorum a suo quaeque uicino commodato cepisse; itaque spoliatis Aegyptiis demigrasse clanculum, quam fugam, quod furtum, quia deo autore patratum nouimus, aliquid portendere creditur, scilicet iam tum diuina prouidentia quorundam trepidationi consulebat, qui fortasse Aegyptum spoliare, hoc est ethnicorum sapientiam usurpare timuissent, nisi huius rei tantum imperatorem, tantum ducem, tantum exemplum habuissent.

[116,1113] We read, he says, in Exodus, that the Hebrews, when under the leadership of Moses they were contriving a flight in stealth from Egyptian servitude, took by loan from each his neighbor a very great quantity of household stuff of every kind, an immense mass of ornaments, garments, and vessels; and so, the Egyptians having been despoiled, they departed quietly, which flight, which theft, since we know it was carried out with God as its author, is believed to portend something—namely, that already then Divine Providence was taking thought for the trepidation of certain people, who perhaps would have feared to despoil Egypt, that is, to usurp the wisdom of the Gentiles, unless in this matter they had had so great a commander, so great a leader, so great an exemplar.

[117,1114] Migrat ex Aegypto, qui relictis superstitionibus prophanis ad Christianam religionem sese conuertit.

[117,1114] He migrates out of Egypt, who, having left behind profane superstitions, converts himself to the Christian religion.

[117,1115] Aegyptias opes tollit, qui literas ethnicorum ad nostrae fidei decus et usum transfert.

[117,1115] He carries off Egyptian riches, who transfers the letters of the gentiles to the adornment and use of our faith.

[117,1116] Si ridebunt barbari interpretem, iure id facerent, nisi diui Augustini non meum interpretamentum protulissem.

[117,1116] If the barbarians will laugh at the interpreter, they would do it rightly, unless I had brought forward not my own interpretation but that of divine Augustine.

[117,1117] Vt enim, inquit, olim Hebraei ea, quae sibi usui fore iudicassent, rapuerunt, relictis iis, quae aut molesta aut inutilia aut prophana existimassent, ita nos oportet sua quidem ethnicis uitia relinquere, superstitiones, libidines, cupiditates, haec inquam, apud dominos relinquenda.

[117,1117] For, he says, just as once the Hebrews seized those things which they had judged would be for their use, leaving behind those which they had considered either troublesome or useless or profane, so we ought to leave to the pagans their own vices—superstitions, lusts, cupidities—these things, I say, are to be left with their owners.

[117,1118] At si quod sapientiae aurum, si quod eloquentiae argentum, si qua bonarum literarum supellex penes illos erit, eam omnem conuasare et in nostros usus accommodare debemus, nihil furti calumniam ueriti, quin potius pulcherrimi etiam facinoris et laudem et praemium sperare ausi.

[117,1118] But if there be any gold of sapience, if any silver of eloquence, if any furnishing of good letters in their possession, we ought to gather up all of it and accommodate it to our uses, fearing no calumny of theft, but rather, daring to hope for both the praise and the reward even of a most beautiful deed.

[117,1119] Hic rursus ne nodum in scirpo quaerentes cauillari inciperemus, quae sint ethnicis pro perniciosis relinquenda, quae pro utilibus transferenda, Augustinus de sua partitione nihil excipit praeter ea, quae superstitiosa nominat.

[117,1119] Here again, lest we begin to cavil, seeking a knot in a bulrush, over what among the ethnics ought to be left as pernicious and what to be transferred as useful, Augustine, in his partition, excepts nothing besides those things which he names superstitious.

[117,1120] Caeterum a sua illa diuisione non recedens et hoc suo more auro atque argento eas disciplinas sibi uideri signatas scripsit, quae essent ab ingeniis humanis animaduersae, sicut dialecticen, rhetoricen, physicen, historiam et id genus plura, quod haec homines "non ipsi quidem produxissent, sed tanquam aurum et argentum de quibusdam quasi metallis diuinae prouidentiae, quae ubique infusa est, eruissent".

[117,1120] Moreover, not departing from that division of his, he also wrote that, in this his manner, those disciplines seemed to him to be stamped as gold and silver, which had been observed by human wits, such as dialectic, rhetoric, physics, history, and many more of that kind, because men "had not indeed produced these themselves, but, as though gold and silver, had dug them out from certain, as it were, mines of divine providence, which is infused everywhere."

[117,1121] Vestes autem Aegyptiorum interpretatur disciplinas a mortalibus quidem institutas, sed uestium in morem accommodatas humanae societati, puta leges loquendi, plebiscita, decreta pontificum, quae quidem omnia quoniam plurimum habent usus, ab ethnicis quoquo pacto rapienda censet.

[117,1121] But the garments of the Egyptians he interprets as disciplines indeed instituted by mortals, but accommodated, after the manner of garments, to human society—namely, the laws of speaking, plebiscites, decrees of the pontiffs—which all, since they have very great use, he judges ought to be seized from the pagans by whatever means.

[118,1122] Postremo festiuo exemplo rem et confirmat et locupletat.

[118,1122] Finally, by a festive example he both confirms and enriches the matter.

[118,1123] "Quod", inquiens, "fecerunt multi boni nostri fideles.

[118,1123] "Which," he says, "many good among our faithful have done.

[118,1124] Nonne aspicimus quanto argento et ueste suffarcinatus exierit de Aegypto Cyprianus, doctor suauissimus et martyr beatissimus? quanto Lactantius? quanta Victorinus?

[118,1124] Do we not behold with how much silver and vesture Cyprian, a most sweet doctor and most blessed martyr, went forth from Egypt? How much Lactantius? How much Victorinus?

[118,1125] Optatus?

[118,1126] Hilarius? ut de uiuis taceam, quanto innumerabiles Graeci?

[118,1126] Hilary? to say nothing of the living, how much the innumerable Greeks?

[118,1127] Quod prior ipse fidelissimus dei famulus Moses fecerat, de quo scriptum est, quod eruditus fuerat in omni sapienta Aegyptiorum.

[118,1127] Which the most faithful servant of God, Moses, himself had previously done, about whom it is written that he had been erudite in all the wisdom of the Egyptians.

[118,1128] Quibus omnibus uiris superstitiosa gentium consuetudo et maxime illis temporibus, cum Christi recutiens iugum persequebatur Christianos, disciplinas quas utiles habebat, nunquam commodaret, si eas in usum colendi unius dei, quo uanus idolorum cultus excinderetur, conuersum iri suspicaretur".

[118,1128] To all these men the superstitious custom of the nations—and especially in those times, when, shaking off the yoke of Christ, it was persecuting Christians—would never have lent the disciplines which it held as useful, if it suspected that they would be converted to the use of worshiping the one God, whereby the vain cult of idols might be excised".

[118,1129] Haec quidem e pluribus pauca, ut potui breuissime, perstrinxisse satis putaui.

[118,1129] These indeed, a few out of many, as briefly as I could, I judged it sufficient to have merely touched upon.

[118,1130] Caeterum sexcentos citare testes possem, ni et uestris parcerem auribus et horum duorum ea esset autoritas, ut tam sacris tam eruditis uiris nolle accedere summa sit impietas.

[118,1130] Moreover, I could cite six hundred witnesses, were I not also sparing your ears, and since the authority of these two is such that to be unwilling to accede to such sacred and such erudite men is the utmost impiety.

[118,1131] Sed ita ab ethnicis abstinent barbari, ut ne sacros quidem attingant, aut si tangunt, contaminent.

[118,1131] But the barbarians so abstain from the ethnics (heathens), that they do not even touch the sacred, or, if they touch them, they contaminate them.

[118,1132] Imo, quod indignius est, iam Hieronymum non in theologorum numero, sed oratorum ponunt atque e suo sacrosancto senatu depulsum grammaticis annumerant, ipsi nescio quorum confusissimis collectaneis ac summulis insenescunt, nihil eruditum existimantes, nisi quod idem sit barbarum.

[118,1132] Nay, what is more unworthy, now they place Jerome not in the number of the theologians, but of the orators, and, expelled from their sacrosanct senate, they reckon him among the grammarians; while they themselves grow old in the most confused collectanea and little summaries of I know not whom, considering nothing learned unless it be at the same time barbarous.

[118,1133] Et cum tantos duces utcunque sequamur, ueniant et apostolicum nobis illud cantitent: "non altum sapientis scientia inflat".

[118,1133] And although we follow such great leaders however we can, let them come and chant for us that apostolic saying: "not the high thing of the wise; knowledge inflates."

[118,1134] Si theologi uideri cupiunt, quin illud potius proferunt: "Estote prudentes sicut serpentes et simplices sicut columbae" non sicut asini, tardi, inertes, ignaui.

[118,1134] If they desire to appear theologians, why do they not rather bring forward this: "Be prudent as serpents and simple as doves," not like asses—tardy, inert, craven.

[118,1135] Cur non illud: "Malicia paruuli estote, sensibus autem perfecti".

[118,1135] Why not that: "Be infants in malice, but in senses be perfect."

[118,1136] Cur non illud: "Sapientia uincit maliciam et sapientiam stulti despiciunt".

[118,1136] Why not that: "Wisdom conquers malice, and fools despise wisdom".

[118,1137] Cur non illud Dauidicum afferunt: "Bonitatem et disciplinam et scientiam doce me domine".

[118,1137] Why do they not bring forward that Davidic saying: "Teach me goodness and discipline and knowledge, O Lord".

[118,1138] Cur non illud ecclesiastici sapientis : "Sapientiam omnium antiquorum exquiret sapiens et in prophetis uacabit.

[118,1138] Why not that of the wise man of Ecclesiasticus : "The wise man will seek out the wisdom of all the ancients and will be at leisure among the prophets.

[118,1139] Narrationem uirorum nominatorum conseruabit et in uersutias parabolarum introibit.

[118,1139] He will preserve the narration of men of renown, and he will enter into the subtleties of parables.

[118,1140] Occulta prouerbiorum exquiret et in absconditis parabolarum conuersabitur.

[118,1140] He will seek out the occult things of proverbs, and will be conversant in the hidden things of parables.

[119,1141] In medio magnatum ministrabit et in conspectu praesidis apparebit.

[119,1141] He will minister in the midst of magnates and will appear in the sight of the governor.

[119,1142] In terram alienigenarum pertransibit, bona et mala in omnibus tentabit".

[119,1142] He will pass through into the land of aliens, he will test good and evil in all things".

[119,1143] In eo libro qui dubio autore Sapientiae inscribitur, quanta laus eruditionis, ut quod grauissime a Platone scriptum est, sapientiam incredibili esse specie, quae si oculis uideri queat, admirabiles sui sit excitatura amores, hic quisquis fuit scriptor non infacundus sapientiae quasi quandam effigiem expressisse uideatur, quo nos ad illius amorem accenderet.

[119,1143] In that book which, with its author doubtful, is entitled Wisdom, what great praise of erudition—so that what has been most weightily written by Plato, that sapience is of incredible aspect, which, if it could be seen by the eyes, would arouse admirable loves for herself—here, whoever the writer was, not ineloquent, seems to have expressed a kind of effigy of wisdom, in order to inflame us toward love of her.

[119,1144] At negauerit quispiam hic secularem laudari sapientiam, uerum aliam quandam coelestem ac diuinam, imo certe eam, quae sit nostri temporis philosophiae pars difficillima, quae omnium rerum tum diuinarum, tum humanarum cognitionem copularit.

[119,1144] But someone may deny here that secular wisdom is being lauded, but rather a certain other heavenly and divine wisdom, nay indeed surely that which is the most difficult part of the philosophy of our time, which has coupled the cognition of all things, both divine and human.

[119,1145] Mentior nisi id ipsa uerba sonant: "Deus", inquit, "dedit mihi horum quae sunt scientiam, ut sciam dispositionem orbis terrarum et uirtutem elementorum, initium et consummationem et medietatem temporum et eorum mutationes, diuisiones, temporum, anni cursus, et stellarum dispositiones, naturas animalium et iras bestiarum, uim uentorum et cogitationes hominum, differentias uirgultorum et uirtutes radicum et quaecunque sunt absconsa et improuisa didici".

[119,1145] I lie unless the very words sound this: "God," he says, "gave me the science of these things that are, that I might know the disposition of the orb of the lands and the virtue of the elements, the beginning and the consummation and the median of times and their changes, the divisions of times, the course of the year, and the dispositions of the stars, the natures of animals and the rages of beasts, the force of the winds and the cogitations of men, the differences of shrubs and the virtues of roots, and whatever things are hidden and unforeseen I have learned".

[119,1146] His sane uerbis describi mihi uidetur non perturbata quaedam et ieiuna eruditio, sed polita et copiosa et quae praeter omnium disciplinarum scientiam plurima sit antiquitate condita.

[119,1146] By these words indeed it seems to me there is described not some perturbed and jejune erudition, but a polished and copious one, and one which, beyond the science of all disciplines, is established by the greatest antiquity.

[119,1147] Capite insequenti multo significantius exprimit uirtutem cum eruditione liberali coniunctam uocari sapientiam.

[119,1147] In the following chapter he expresses much more significantly that virtue conjoined with liberal erudition is called wisdom.

[119,1148] Et iusticiam", inquit, "qui plus diligit, labores huius magnas habent uirtutes; sobrietatem enim et sapientiam docet et iusticiam et uirtutem, quibus utilius nihil est in uita hominibus.

[119,1148] And "justice," he says, "whoever loves it more, its labors have great virtues; for it teaches sobriety and wisdom and justice and virtue, than which nothing is more useful in life for human beings.

[119,1149] Et si multitudinem scientiae desiderat quis, scit praeterita et de futuris aestimat, scit uersutias sermonum et dissolutiones argumentorum, signa et monstra scit, antequam fiant, et euentus temporum et seculorum".

[119,1149] And if anyone desires a multitude of knowledge, he knows things past and estimates about things future, he knows the subtleties of discourses and the solutions of arguments, he knows signs and portents before they happen, and the events of times and of ages".

[119,1150] Sed hac in re tam clara pro ipsa quidem nimio plus satis, pro istorum pertinacia parum; quanquam quid frustra rem infinitam persequar, cum ex uno quoque autore permulta loca depromi possint?

[119,1150] But in this matter so clear, for the thing itself indeed far more than enough, for their pertinacity too little; although why should I vainly pursue an infinite matter, since from each and every author very many passages can be drawn out?

[119,1151] Nec inficias iuero tamen eosdem ipsos nonnullis in locis perinde disserere ac si a seculari doctrina nos conentur dehortari et ira rhetorica contentione incadescant contra curiosam, superbam, uentosam, obstinatam eruditionem, ut non in abutentium uitium, sed in rem ipsam inuehi uideantur.

[119,1151] Nor indeed, however, do I deny that these very same men in some places discourse just as if they were trying to dissuade us from secular doctrine, and in wrath grow incandescent with rhetorical contention against curious, proud, windy, obstinate erudition, so that they seem to be inveighing not against the vice of those abusing it, but against the thing itself.

[120,1152] At non uenir in mentem istis ea ipsa, quae contra doctrinam disputata uidentur, non a doctissimis modo uiris, uerumetiam doctissime disputata esse.

[120,1152] But it does not occur to those people that those very things which seem to have been disputed against doctrine have been disputed not only by most learned men, but even most learnedly.

[120,1153] Quonam igitur ore a literis secularibus dehortentur, cum ipsi in ea dehortatione secularem literaturam exhibeant, ut interim nobis ius fiat hoc uerbo utendi: sed uitiis nostris libenter blandimur.

[120,1153] With what mouth, then, do they dissuade from secular letters, when they themselves in that dissuasion exhibit secular literature, so that for the moment a right is made for us of using this word: but we gladly flatter our vices.

[120,1154] Dic mihi tu, marmorea statua et "fruges consumere nate" ita ne credis summis illis uiris et in omni literarum genere consummatissimis cordi fuisse, ut tuam illam supinam oscitationem atque ignauiam praedicarent?

[120,1154] Tell me, you marble statue and “born to consume the fruits,” do you really believe it lay close to the heart of those greatest men, most consummate in every kind of letters, to proclaim your supine yawning and sloth?

[120,1155] Dictum est recte, nempe ad deterrendos curiosos ab nimio, ab inani studio, ab intempestiuo; dictum est ad compescendam arrogantiam, dictum est fortassis ad consolandam simplicitatem columbinam, non ad fouendam stoliditatem asininam.

[120,1155] It was said rightly, indeed to deter the curious from the excessive, from the vain study, from the untimely; it was said to restrain arrogance, it was said perhaps to console dove-like simplicity, not to foster asinine stolidity.

[120,1156] Quid tu gestis? quid triumphas inepte? quid alio torques ac dicitur?

[120,1156] Why do you exult? why do you triumph ineptly? why do you twist it to something other than what is said?

[120,1157] Audisti notari peritiam impiam? quid tu tibi plaudis, quasi pietas sit imperitia?

[120,1157] Have you heard impious expertise censured? why do you applaud yourself, as if piety were inexpertness?

[120,1158] Si deus reprobat ac perdit prudentiam huius seculi, stulticiam seculi amabit scilicet?

[120,1158] If God reprobates and destroys the prudence of this age, will he, forsooth, love the stupidity of the age?

[120,1159] Nihil profecto minus, imo peius oderit.

[120,1159] Certainly not at all; nay rather, he will hate it worse.

[120,1160] Damnatur is, qui doctus ignarum fastidit, tu tibi places, quod doctos ignarus contemnas ac iudices.

[120,1160] He is condemned who, learned, scorns the ignorant; you are pleased with yourself, because, ignorant, you contemn and judge the learned.

[120,1161] Ille reprobus habetur, quod uirtutis negligentior abutatur scientia, te iisdem uitiis ornatum et fortasse pluribus una absoluet inscitia?

[120,1161] That man is held reprobate, because, more negligent of virtue, he abuses science; will ignorance alone acquit you, adorned with the same vices and perhaps with more?

[120,1162] Hic accusatur, quod omissis Euangeliis, plurimus sit in euoluendo Aristotele, tu culpa uacas, qui ne Euangelia quidem intelligis, imo adeo nec legis?

[120,1162] Here he is accused, because, with the Gospels set aside, he is most given to perusing Aristotle; you are free of blame, you who do not even understand the Gospels, nay indeed do not even read them?

[120,1163] Ille sciens uoluntatem domini plagis uapulabit multis, tu neque faciens, neque scire curans num paucis uapulabis?

[120,1163] He, knowing the will of the lord, will be beaten with many stripes, you, neither doing nor caring to know—will you be beaten with few?

[120,1164] Ille sedulitate quadam modum officii egressus castigatur, tu tua non contentus inertia et aliorum industriam impediens, laudaberis?

[120,1164] He, having by a certain sedulity exceeded the measure of duty, is castigated; you, not content with your own inertia and impeding the industry of others, will you be praised?

[120,1165] Sed ut aliquando meae loquacitatis modum faciam et stomachum efferuescentem cohibeam, nunquam ista nobis obiicerent imperiti, si relicta oscitatione sua, sacris literis legendis inuigilarent.

[120,1165] But that I may at length set a measure to my loquacity and restrain my effervescing choler, the unskilled would never object these things to us, if, their own oscitation laid aside, they would keep vigil in the reading of the sacred letters.

[120,1166] Hic cum Battus breui interiecto silentio nos familiarius esset intuitus, Bone deus, inquit, iam prope exciderat apud quos dicerem, ita nescio quo furore correptus in praesentes hostes mihi uisus sum debacchari.

[120,1166] Here, when Battus, after a brief interposed silence, had regarded us more familiarly, “Good God,” he said, “it had now almost slipped my mind before whom I was speaking, so, seized by I know not what frenzy, I seemed to myself to be raging against the enemies present.”

[120,1167] Equidem tam disertarum aurium patientiam admiror, quae me puerili more tot uerba fundentem tam diu ferre queant.

[120,1167] Indeed I admire the patience of such eloquent ears, which can for so long bear me, pouring forth so many words in a puerile manner.

[120,1168] ERASMVS : At ego iamdudum, inquam, admiror mecum, quanquam orationem currentem interpellare nolui, qui tot uersus e tot ecclesiasticis autoribus tam apte, tam ad uerbum reddere ualueris, quod quidem a summo theologo tam scite fieri posse uix crediderim.

[120,1168] ERASMUS : But I for a long time now, I say, have been admiring to myself, although I did not wish to interrupt the oration as it was running, that you have been able to render so many verses from so many ecclesiastical authors so aptly, so verbatim, which indeed I would scarcely have believed could be done so skillfully by even a supreme theologian.

[120,1169] Desino enim iam mirari, quod Medicus dudum te hominem Musis penitus deuotum theologorum libros euoluisse tantum memoria complecti potuisse mirandum uidetur.

[120,1169] For I now cease to marvel at that which has long seemed marvelous to the Physician: that you, a man thoroughly devoted to the Muses, have perused the books of the theologians and have been able to comprehend so much by memory.

[121,1170] GVILHELMVS: Et nos, inquit Guilhelmus, nescio quo tua disputatio impetu abripuerat suo; itaque propera, quaeso, ac periculum facito, utrum nos prius dicendo, an nos te audiendo superemus.

[121,1170] GUILHELMUS: And we too, says Guilhelmus, had been swept away by I know not what impulse of your disputation; therefore hasten, I beg, and make a trial, whether we surpass you first by speaking, or we by hearing you.

[121,1171] BATTVS: Tum Battus mihi arridens: Non frustra, inquit, tuum calamum metui; iam enim mihi subolet, quid animo destines.

[121,1171] BATTVS: Then Battus, smiling at me: Not in vain, he said, did I fear your pen; for already I scent what you intend in your mind.

[121,1172] Nugas nostras uis prodere et de uerisimili laboras; uereris enim ne ubi hunc nostrum sermonem literis mandaris (sentio enim te id uelle) existat aliquis, qui te dialogum Platonico aut Ciceroniano more finxisse putans neque decorum, neque probabile satis obseruasse calumnietur, qui me et adolescentiorem et poetam tantum ecclesiasticarum literarum memoriter reddentem feceris.

[121,1172] You wish to publish our trifles and you are laboring over verisimilitude; for you fear lest, when you commit this our conversation to letters (for I perceive you wish that), there may arise someone who, thinking that you have fashioned the dialogue in the Platonic or Ciceronian manner, will calumniate you for not having sufficiently observed decorum or probability, seeing that you have made me both younger and a poet merely reciting ecclesiastical literature by rote.

[121,1173] Sed nihil est quod mireris, si homo non prodigiosa quidem, sed tamen haud maligna praeditus memoria, quae legi tanto intentius, quanto irritatior, quae decerpsi quae toties contra barbaros deprompsi, pauca potuerim memoria complecti.

[121,1173] But there is nothing for you to wonder at, if a man endowed with a memory not indeed prodigious, yet by no means paltry, could embrace in memory only a few of the things which I read all the more intently the more I was provoked, which I excerpted, which I so often brought forth against the barbarians.

[121,1174] Age iam ad certamen, ad quod me prouocauit Guilhelmus, accingamur.

[121,1174] Come now, let us gird ourselves for the contest to which William has challenged me.

[121,1175] Quoniam aduersarios inquit, primum rationibus deinde testibus reuicimus, unicum illis profugium superest exempla quorundam probatioris uitae, quos aut citra eruditionem doctos habitos aut uirtutis studio literas contempsisse obiiciunt, a quo illos praesidio si eiecerimus, reliquum est, ut aut in deditionem ueniant aut certe fuga turpissima uictos se profiteantur.

[121,1175] Since, he says, we have refuted the adversaries, first by reasons, then by witnesses, a single refuge remains to them: the examples of certain men of more approved life, whom they allege either to have been held learned without erudition, or to have contemned letters out of zeal for virtue; if we eject them from that protection, it remains that either they come into surrender, or at any rate by most disgraceful flight profess themselves conquered.

[121,1176] Age, accingamur certaminis huius reliquias profligare.

[121,1176] Come, let us gird ourselves to rout the relics of this contest.

[121,1177] Videtis, inquiunt, fidem Christianam non a physicis, non a dialecticis, non a poetis, non a rhetoricis autoribus ortam, sed a rusticis hominibus, indoctis, rudibus, denique piscatoribus, non e Platonica Academia, non e porticibus Stoicorum, non e scholis Peripateticorum apostolos uocatos nouimus, sed a naui et rete, neque Christus ludos rhetorices aut dialectices aperuit, sed tantum uiuendi praecepta tradidit.

[121,1177] “You see,” they say, “that the Christian faith arose not from physicists, not from dialecticians, not from poets, not from rhetorical authors, but from rustic men, unlearned, raw—finally, from fishermen; we know the apostles were called not from the Platonic Academy, not from the porticoes of the Stoics, not from the schools of the Peripatetics, but from a ship and a net; nor did Christ open schools of rhetoric or of dialectic, but only handed down precepts for living.”

[121,1178] O sacrilegam impudentiam, audent rusticos dicere apostolos, quo suam rusticitatem tueantur, digni uero, quos ut pie sibi deditos ament apostoli.

[121,1178] O sacrilegious impudence, they dare to call the apostles rustics, in order that they may protect their own rusticity; worthy indeed—whom the apostles love as piously devoted to themselves.

[121,1179] Adeo nihil istorum refert, unde inertiae suae patrocinium sint nacti uel cum sacri ordinis iniuria.

[121,1179] So none of these things matters, whence they have obtained a patronage for their inertia, even with injury to the sacred order.

[121,1180] Dic mihi os pestilens et ferro inurendum, rusticos ais fuisse apostolos?

[121,1180] Tell me, you pestilential mouth, to be seared with iron, do you say the apostles were rustics?

[121,1181] Aio, inquit, alioqui in quo tandem ludo didicerunt, qui repente sunt a piscatione ad apostolatum missi?

[121,1181] “I say,” says he, “otherwise, in what school, pray, did they learn, who were suddenly sent from fishing to the apostolate?”

[121,1182] Num a gubernaculo scalmi protinus ad gubernacula mundi euecti sunt?

[121,1182] Were they straightway lifted from the helm of the oar to the helms of the world?

[121,1183] Quorsum igitur pertinuit non Platonem aut Chrysippum aut alium philosophum aliquem, sed ipsum philosophiae parentem tantum temporis sectari praeceptorem, audire disputantem? uidere monstra gerentem, conuiuere assidue, assidue colloqui?

[121,1183] To what end, then, did it pertain not to follow Plato or Chrysippus or some other philosopher, but to attend for so much time upon the very parent of philosophy as preceptor, to hear him disputing? to see him performing wonders, to live together assiduously, to converse assiduously?

[122,1184] "Eam philosophiae uim esse" scripsit Seneca, "ut non sibi studentes modo uerumetiam conuersantes iuuet.

[122,1184] "Such is the force of philosophy" wrote Seneca, "that it benefits not only those studying it but even those conversant with it.

[122,1185] "Vt qui", inquit, "in solem uenit, licet non in hoc uenerit, colorabitur.

[122,1185] "As one who," he says, "comes into the sun, although he did not come for this, will be colored."

[122,1186] Qui in unguentaria taberna resederunt et paulo diutius sunt commorati, odorem loci secum ferunt".

[122,1186] Those who have sat down in a perfumery and have lingered a little longer, carry the odor of the place with them".

[122,1187] At apostoli cum ipso scientiae fonte tam diu commorati, tam familiariter, tam auide uersati, inscii aeque ac rustici permansere, neque tam sedula tanti praeceptoris opera quicquam confectum est?

[122,1187] But did the apostles, having tarried so long with the very fount of science, having engaged so familiarly, so avidly, remain as unknowing as rustics, and was nothing effected by the so sedulous work of so great a preceptor?

[122,1188] Lusit operam, qui bouem duxit ad ceroma.

[122,1188] He wasted his effort, who led an ox to the ceroma.

[122,1189] Vt resurrexerat, quadraginta dies in terris moratus, subinde discipulis suis apparuit, monuit, docuit, parum erat hoc quoque.

[122,1189] When he had resurrected, having remained on earth for forty days, he appeared repeatedly to his disciples, admonished, taught, this too was too little.

[122,1190] Ipse in coelum relatus paracletum dimittit, qui nihil illos iam nescire pateretur.

[122,1190] He himself, borne back into heaven, sends the Paraclete, who would now allow them to be ignorant of nothing.

[122,1191] Et audent post haec omnia homunciones rusticitatem obiicere apostolis, obiicere quod piscando quaestum fecerint?

[122,1191] And do the little men dare, after all these things, to object rusticity to the apostles, to object that by fishing they made a profit?

[122,1192] Cur non eadem opera hamiotas illos et conchitas ac fures maritimos appellant?

[122,1192] Why do they not at the same time call them hook-fishers and conch-gatherers and maritime thieves?

[122,1193] Quandoquidem apostolis conuiciari liber, rusticus est Paulus?

[122,1193] Since indeed it is free to rail at the apostles, is Paul rustic?

[122,1194] Vnus est, inquiunt, qui liberalem literaturam apostolatui intulerit, at hic unus inter caeteros praeminet, qua re nisi doctrina? nam pietate pares arbitror fuisse.

[122,1194] There is one, they say, who has brought liberal literature into the apostolate, and this one stands out among the rest—by what, if not by doctrine? for in piety I judge them to have been equal.

[122,1195] Vnus hic "uas electionis" est appellatus, cur ita praeter caeteros?

[122,1195] This one has been called a "vessel of election," why thus beyond the others?

[122,1196] Nempe quod hic in primis, ut homo tum doctus, tum disertus uisus est idoneus, qui contra literatas Athenarum scholas ferret arma, qui philosophorum supercilium ferret, qui Rhomanam eloquentiam sub Christi ditionem redigeret.

[122,1196] Namely that this man especially, as one both learned and eloquent, was seen as fit to bear arms against the lettered schools of Athens, to endure the superciliousness of the philosophers, to bring Roman eloquence under the dominion of Christ.

[122,1197] Rusticus est Ioannes?

[122,1197] Is John a rustic?

[122,1198] Et unde illa uox sublimis : "In principio erat uerbum et uerbum erat apud deum et deus erat uerbum".

[122,1198] And whence that sublime voice : "In the beginning was the word and the word was with god and god was the word".

[122,1199] An rusticus est Petrus?

[122,1199] Or is Peter a rustic?

[122,1200] Illius certe epistolae etsi "imperitae sermone, non tamen scientia".

[122,1200] His letters certainly, though "unskilled in speech, yet not in knowledge".

[122,1201] Iacobus rusticus fuit?

[122,1201] Was James a rustic?

[122,1202] Falso igitur huic illa tribuitur epistola, quae uidetur non modo sapientis, uerumetiam diserti.

[122,1202] Therefore that letter is falsely attributed to this man, which seems to be not only of a sapient man, but also of an eloquent one.

[123,1203] Sed fingamus rusticos fuisse apostolos.

[123,1203] But let us suppose the apostles were rustics.

[123,1204] Ita ne nihil in apostolorum moribus imitatione dignum isti uidere potuerunt, praeter unam rusticitatem?

[123,1204] So then, could those people see nothing in the morals of the apostles worthy of imitation, except the one rusticity?

[123,1205] Non enim me iam contineo, quin id quod sentio, proferam; ira risus mihi ingens oboritur, quoties horum qui nobis apostolicam impolitiem obiiciunt, perditissima uita in mentem uenit.

[123,1205] For I no longer restrain myself, but I will bring forth what I feel; an immense angry laughter arises in me, whenever the most depraved life of those who object to us an apostolic unpolishedness comes to mind.

[123,1206] Quis enim ferat Aesopum sibi de frugalitate praecipientem?

[123,1206] For who would bear Aesop giving him precepts on frugality?

[123,1207] Sardanapalum de seueritate disputantem?

[123,1207] Sardanapalus disputing about severity?

[123,1208] Quod si stomachus paulo mordacius erumpet, existimate me non in homines, sed in rem maledicere, quanquam autore Plauto, quod "dignis male dicitur, bene dicitur".

[123,1208] But if the stomach bursts out somewhat more mordaciously, reckon me to be speaking ill not against men, but against the matter; although, with Plautus as author, that "what is said ill of the deserving is said well."

[123,1209] Qui nobis apostolorum rusticitatem obgannire non desinunt, si uirtutes tenerent apostolicas, ferri utcunque poterant, at nunc pudet me quorundam corruptissimam uitam cogitatione contueri.

[123,1209] Those who do not cease to snarl at us about the rusticity of the apostles, if they held apostolic virtues, could somehow be borne; but now I am ashamed to behold, even in contemplation, the most corrupt life of certain men.

[123,1210] Qui cum ecclesiasticis sacris sint initiati, ecclesiasticis stipibus alantur, adde senes, cani, rugosi, quidam etiam cucullati, cum Sardanapalo ipso certamen sumpsisse uidentur.

[123,1210] They who, though they have been initiated into ecclesiastical sacred rites and are nourished by ecclesiastical stipends—add that they are old men, gray, wrinkled, some even cowled—seem to have entered into a contest with Sardanapalus himself.

[123,1211] Me hominem adolescentem, prophanum ciuilibus addictum negociis et literas ipsas prophanas profitentem in ius uocant, nephandi criminis reum agunt, quod antiquos philosophos, quod priscas historias, quod poetarum et oratorum scripta libenter lectitem.

[123,1211] They call me into court—me, a young man, profane, addicted to civil business, and professing the very profane letters—and they arraign me as defendant on a nefarious charge, because I gladly read the ancient philosophers, the ancient histories, the writings of poets and orators.

[123,1212] Ipsi cum iussi sint in lege domini, in sanctis literis die noctuque uersari, ab omni se prorsus studio cohibent, religioso quodam metu, opinor, adducti ne si libros tractare coeperint, in ethnicum aliquem autorem imprudentes incidant.

[123,1212] They themselves, though they have been ordered in the law of the Lord to be engaged in the holy letters day and night, altogether restrain themselves from every study, induced, I suppose, by a certain religious fear, lest, if they should begin to handle books, they might unwittingly fall upon some pagan author.

[123,1213] At ita demum apostolos se imitari credunt, si usqueadeo sint literarum ignari, ut ne ipsas quidem preces, quas cotidie remurmurant, intelligere possint.

[123,1213] But only then do they believe themselves to imitate the apostles, if they are to such a degree ignorant of letters that they cannot even understand the prayers themselves, which they re‑murmur every day.

[123,1214] Dic mihi stultissime imitator, sic nobis apostolos refers?

[123,1214] Tell me, most foolish imitator, do you thus represent the apostles to us?

[123,1215] Ais rusticos et imperitos fuisse apostolos?

[123,1215] Do you say the apostles were rustic and inexpert?

[123,1216] Esto sane, donemus istud tibi, habes quod glorieris; uicisti rusticitate piscatores, non inuidemus tibi gloriam istam cum agricolis communem, uerum ubi simplicitas apostolica? ubi mores?

[123,1216] So be it; let us grant that to you—you have something wherein to glory; you have vanquished the fishermen in rusticity; we do not envy you that glory, common with the agriculturists; but where is apostolic simplicity? where are the morals?

[123,1217] Num quando uenatos legisti apostolos? num isto ornatu usos accepisti? num pellacarum gregem domi aluerunt apostoli?

[123,1217] Have you ever read that the apostles went a-hunting? have you received that they used this adornment? did the apostles nourish at home a flock of courtesans?

num tantum opum in unum barathrum demergebant apostoli?

were the apostles submerging so much wealth into a single abyss?

[123,1218] Tu si superis placet, apostolos imitandi studio sumptibus ecclesiasticis aedes regales in coelum erigis.

[123,1218] You, if it please the supernal powers, out of zeal for imitating the apostles, at ecclesiastic expenditures, raise royal edifices into heaven.

[124,1219] Nitet amplissima in domo supellex Attalica, ministris militaribus omnia perstrepunt, coenae Persico instruuntur apparatu, uideas illic agi Sybaritica conuiuia, et quidem assidue, uincitur audacia perdendae rei Cleopatra, uincitur Aesopus cum filio haudquaquam degenere.

[124,1219] In the most ample house the Attalic furnishings glitter, everything resounds with military attendants, dinners are set up with Persian apparatus, you might see Sybaritic banquets carried on there, and indeed continually; Cleopatra is outdone in the audacity of squandering wealth, Aesopus is outdone along with his son by no means degenerate.

[124,1220] Fastidiuntur illic acipenseres, non sapiunt murenae, nauseam mouent attagines.

[124,1220] There, acipensers are disdained, muraenas have no savor, and attagins stir nausea.

[124,1221] Noctes diesque estur, bibitur, luditur, saltatur, subatur et cum uino immodico balbutire coeperint, uidentur (opinor), sibi incultum sermonem apostolorum imitari.

[124,1221] Nights and days there is eating, drinking, playing, dancing, copulating; and when, with immoderate wine, they have begun to stammer, they seem (I suppose) to themselves to imitate the uncultivated speech of the apostles.

[124,1222] Cum his factis, quorum uel Neronem pudeat, audent nobis apostolos imitandos proponere.

[124,1222] With these deeds, of which even Nero would be ashamed, they dare to propose to us the apostles to be imitated.

[124,1223] Nuper cum in Flandria legationem uestro nomine obirem, incidi in huiusmodi portenti conuiuium, ibi inter pocula, ut fit, cum hospitalitatem nobis suam iactitaret, ut festiuiore fabulatione conuiuium exhilararem, Tantali et Lycaonis et his similes nonnullas fabellas commemoraui, rogabat me, ubinam illa legerentur; aio in poetis, orauit protinus, ne illos ethnicos ad suam mensam nominarem, ne foedis nominibus sanctum conuiuium prophanaretur.

[124,1223] Recently, when in Flanders I was discharging a legation in your name, I fell upon a banquet of such a portent; there, among the cups, as happens, while he was vaunting to us his hospitality, that I might cheer the banquet with more festive storytelling, I recalled some little fables of Tantalus and Lycaon and some like these, he asked me where those were read; I say, in the poets, straightway he begged that I not name those ethnics (pagans) at his table, lest by foul names the holy banquet be profaned.

[124,1224] Gessi morem conuiuatori meo.

[124,1224] I complied with my host.

[124,1225] Aderat theologus quidam, homo adolescens, sed plane doctus, nec ita ut hodie theologorum est uulgus, quorum plerique praeter sophismata nihil didicerunt, uerum ita ut non minus rhetor esset, quam theologus.

[124,1225] There was present a certain theologian, a young man, but plainly learned, and not such as is today the common run of theologians, most of whom have learned nothing besides sophisms, but such that he was no less a rhetorician than a theologian.

[124,1226] Cum hoc mihi (assidebat enim proxime) de scriptorum ecclesiasticorum eloquentia sermo incidit, dicebamus Aurelium Augustinum acute quidem, sed subobscure ac perplexe et suo quodam more dicere, et huic tamen esse suam gratiam ob schemata, quae frequenter affectaret.

[124,1226] With this man (for he was sitting very near) the talk fell upon the eloquence of ecclesiastical writers; we were saying that Aurelius Augustine speaks indeed acutely, but somewhat obscurely and perplexedly, and in a certain manner of his own; and that this nevertheless has its own grace on account of the schemata which he frequently affected.

[124,1227] Hieronymi uehementem esse dictionem, uariam, uafram, acrem, locupletem.

[124,1227] that Jerome’s diction is vehement, various, crafty, acute, copious.

[124,1228] Lactantium Firmianum Ciceroniana facilitate fluere nec a declamatoria illa palaestra, in qua fuerat multos annos uersatus, abhorrere.

[124,1228] that Lactantius Firmianus flows with Ciceronian facility and does not abhor that declamatory palestra, in which he had been versed for many years.

[125,1229] Ambrosii stilum plus obscuritatis, minus habere acuminis, delectare tamen allusionum aculeis.

[125,1229] Ambrose’s style has more obscurity, has less acumen, yet it delights with the barbs of allusions.

[125,1230] Bernardi orationem facetam nec incultam, ecclesiasticam tamen, Hilarii uero parum copiosam, uerum cultiorem, praeterea floridam.

[125,1230] Bernard’s oration witty and not uncultivated, yet ecclesiastical; Hilary’s, however, not very copious, but more cultivated, moreover florid.

[125,1231] Bedae aequalem ac somniculosam, doctam tamen, ut eo sane seculo.

[125,1231] Bede’s [style is] even and somnolent, yet learned, as indeed for that age.

[125,1232] Gregorii modulatam ac numerosam magis quam succulentam, quod identidem eadem repetere cogitur, ut expleat sermonis periodum.

[125,1232] Gregory’s is modulated and numerous rather than succulent, since he is compelled again and again to repeat the same things, in order to fill out the period of the discourse.

[125,1233] Recentiores theologos ne loqui quidem adeoque non illustrare ueritatem orationis adminiculis, ut quae per se praeclara sunt, infantia sua dehonestent.

[125,1233] The more recent theologians do not even speak, and thus do not illustrate truth by the supports of oration, to such a degree that things which are illustrious in themselves they dishonor by their own infancy.

[125,1234] Haec et alia quaedam cum nugaremur, risit nos homo seuerus ille et curiosos appellauit, qui res ociosas et ad nihil utiles curaremus.

[125,1234] As we were trifling about these and certain other things, that severe man laughed at us and called us curious, for attending to otiose matters and of no use to anything.

[125,1235] Intellecta hominis improbitate putaui malo nodo malum esse quaerendum cuneum, ac de industria quidem eum sermonem inieci, in quo illum sciebam ut plurimum ualere de uinorum generibus, de arte coquinaria, de uenaticis epulis.

[125,1235] With the man’s improbity understood, I thought that for a bad knot a bad wedge was to be sought, and indeed I deliberately threw in that topic of conversation in which I knew him, for the most part, to excel: about the kinds of wines, about the culinary art, about venatic (hunting) banquets.

[125,1236] Ibi ille tanquam in re magna erectus, magno silentio, magna autoritate diu disputauit acute, copiose, polite.

[125,1236] Thereupon he, as though elevated in a great affair, in great silence and with great authority, disputed for a long time, acutely, copiously, and in a polished manner.

[125,1237] Platonem ipsum dixisses; sexcenta uinorum genera memoriter reddebat.

[125,1237] You would have said Plato himself; he recited from memory six hundred kinds of wine.

[125,1238] Praeterea precia, qualitates, differentias, patrias, naturas seque ista non e physicorum literis, sed sapiente illo suo palato didicisse gloriabatur.

[125,1238] Moreover, he boasted that he had learned the prices, the qualities, the differences, the homelands, the natures—not from the writings of the physicists, but by that wise palate of his.

[125,1239] Plinium (illum enim citabam) delirare dicebat, qui tanta in re alienis potius literis, quam suopalato fidem habuisset.

[125,1239] He said that Pliny (for him indeed I was citing) was raving, for in so great a matter he had put faith rather in others’ letters than in his own palate.

[125,1240] Iam uero de epulis coquendis, condiendis, si disputantem audisses, quem tu non ibi coquum, quem non Catium, quem non Philoxenum, quem non Apitium, quem non Platynam contemneres ; hae nimirum sunt artes tetricae et graui sacerdote dignae, has didicerunt ipsi, nobisque tradiderunt apostoli, non syllogismorum laqueos nectere, non Ciceronem non Vergilium euoluere, non aliorum ingenia dictionemue taxare.

[125,1240] And indeed, about banquets to be cooked and seasoned, if you had heard him discoursing, whom there would you not despise as a cook, whom not Catius, whom not Philoxenus, whom not Apicius, whom not Platina? ; these forsooth are the grim arts and worthy of a grave priest, these they themselves learned, and to us the apostles handed down—not to weave the nooses of syllogisms, not to unroll Cicero, not Vergil, not to tax the genius or the diction of others.

[126,1241] Haec non in poetarum fabulas, sed in sacris literis discuntur scilicet.

[126,1241] These things are learned, to wit, not in the fables of the poets, but in the sacred letters.

[126,1242] Ferendum hoc quoque, si non inter epulas senes sola libidine fortes antiqua sua facinora iactarent inuicem et, quod facere per aetatem nequeunt, fecisse se turpiter gloriarentur.

[126,1242] This too would be bearable, were it not that, among the banquets, old men, strong only in libido, vaunt to one another their ancient crimes, and boast that they have shamefully done what, by reason of age, they are unable to do.

[126,1243] Hi sunt quorum aures poetarum fabulas religiose refugiunt, qui nos ad apostolicos mores prouocant; horum perditam rusticitatem et simplicitatem fraudulentam diuus Hieronymus quodam in loco scite notat.

[126,1243] These are they whose ears religiously flee from the fables of the poets, who provoke us to apostolic mores; the ruined rusticity of these and their fraudulent simplicity the divine Jerome cleverly notes in a certain place.

[126,1244] "Venerationi", inquit, "semper mihi fuit, non uerbosa rusticitas, sed sancta simplicitas.

[126,1244] "To veneration," he says, "there has always been for me, not verbose rusticity, but holy simplicity."

[126,1245] Qui in sermone se imitari dicit apostolos, prius imitetur uirtutes in uita.

[126,1245] He who in discourse says that he imitates the apostles, let him first imitate the virtues in life.

[126,1246] Illorum in loquendo simplicitatem excusabit sanctimoniae magnitudo et syllogismos Aristotelis contortaque Chrysippi acumina resurgens mortuus confutabit.

[126,1246] The greatness of sanctity will excuse their simplicity in speaking, and a dead man rising again will confute the syllogisms of Aristotle and the contorted acumen of Chrysippus.

[126,1247] Caeterum ridiculum, si quis e nobis manens inter Croesi opes et Sardanapali delicias de sola rusticitate se iactet, quasi omnes latrones et diuersorum criminum rei diserti sint, et cruentos gladios philosophorum uoluminibus et non arborum truncis occulant".

[126,1247] But it is ridiculous, if anyone of us, remaining amid the opulence of Croesus and the delights of Sardanapalus, should vaunt himself on rusticity alone, as though all robbers and defendants of diverse crimes were eloquent, and hid their bloody swords in the volumes of philosophers and not in the trunks of trees".

[126,1248] Haec per digressum tangere uolui, quo intelligatur, qui apostolorum imperitiam nobis ingerunt, eos non id apostolos aemulandi studio facere, sed ut sunt superbi, suae rusticitatis patrocinium ab apostolis petere.

[126,1248] I wished to touch these things by way of digression, so that it may be understood that those who thrust the inexperience of the apostles upon us do not do it from a zeal of emulating the apostles, but, as they are proud, they seek the patronage of their own rusticity from the apostles.

[126,1249] Alioquin, si id recte fit quod multorum fit exemplo, quot et quantos habemus quos imitemur?

[126,1249] Otherwise, if that is rightly done which is done by the example of many, how many and how great have we whom we should imitate?

[126,1250] A Mose repetamus; quid eo imperatore sanctius ? et hic omnem disciplinam Aegyptiorum a puero doctus legitur; non huic fraudi fuit secularis, ut uocant, eruditio, quo minus e mortalium genere unus in domini familiaritatem ascisci meruerit.

[126,1250] Let us go back to Moses; what was more holy than that commander ? and this man is read to have been taught all the discipline of the Egyptians from boyhood; secular, as they call it, erudition was not a detriment to him, so as to hinder that he merited to be admitted, a single man from the race of mortals, into the familiarity of the Lord.

[126,1251] Daniele quid castius? et hic Chaldaeis disciplinis non recusauit institui.

[126,1251] What is more chaste than Daniel? and he too did not refuse to be instructed in Chaldaean disciplines.

[126,1252] Docto patre doctiorem Solomonem accepimus.

[126,1252] From a learned father we have received Solomon as more learned.

[126,1253] Et Iob et omnes prope prophetas non illiteratos fuisse cum Hieronymi Augustinique testimonio constat, tum ipsa scriptorum monumenta declarant.

[126,1253] Both Job and nearly all the prophets are shown not to have been illiterate by the testimony of Jerome and Augustine, and the monuments of the writings themselves declare it.

[126,1254] At ne cauillentur, id cum lege Mosaica desiisse fas esse, Paulum apostolum eis proponam, Pauli discipulum Dionysium, quorum uterque quanta doctrina, quantaque fuerit eloquentia, ipsi sibi sunt testes.

[126,1254] But lest they cavil that this, along with the Mosaic law, was right to have ceased, I will set before them Paul the apostle, and Dionysius, a disciple of Paul—each of whom is himself a witness to how great was his learning and how great his eloquence.

[127,1255] Quadratus apostolorum auditor eruditionem in primis admirandam illis praeceptoribus non dedidicit.

[127,1255] Quadratus, a hearer of the apostles, did not unlearn the erudition, especially admirable in those preceptors.

[127,1256] Qui cum esset Atheniensis autistes ecclesiae, Adriano imperatori librum porrexisse traditur tantae eruditionis, ut acerrimam in Christianos persecutionem suo ingenio sedauerit.

[127,1256] Who, when he was an Athenian prelate of the Church, is handed down to have presented to Hadrian the emperor a book of such erudition that by his own ingenuity he calmed the fiercest persecution against the Christians.

[127,1257] Fecit idem huius aequalis Aristides philosophus grauissimus et idem summus orator.

[127,1257] The same did Aristides, the peer of this man, a most grave philosopher and likewise a most eminent orator.

[127,1258] Iustinus etiam habitu philosophus in disciplinas liberalibus artifex praecipuus, ad Christi tutandam religionem, non modo eruditissimum uertit ingenium, uerumetiam animam impendit.

[127,1258] Justin also, in habit a philosopher, a preeminent artificer in the liberal disciplines, for the safeguarding of Christ's religion, not only turned his most erudite genius to it, but even expended his life.

[127,1259] Clemens praeceptor Origenis, Alexandrinae ecclesiae presbyter, uir omnium longe doctissimus, idque indice uiro omnium longe doctissimo Hieronymo, ad sacrae religionis defensionem, quae tum negocium exhibentibus ethnicis in summo discrimine uersabatur, non parum adiumenti contulit tum eloquentia, tum libris eruditionis plenis.

[127,1259] Clement, the preceptor of Origen, presbyter of the Alexandrian church, a man by far the most learned of all—and this with Jerome, a man by far the most learned of all, as witness—contributed no small aid to the defense of the sacred religion, which at that time, with the pagans giving trouble, was in the utmost crisis, both by his eloquence and by books full of erudition.

[127,1260] Sed plane harenas metiar, si hic tendam omnem eruditorum catalogum reuoluere.

[127,1260] But I would plainly be measuring sands, if I should here attempt to unroll the entire catalog of the erudite.

[127,1261] Bis mille recensere possem, quorum insignis eruditio nisi fidei laboranti succurrisset, neque tam amplam, neque ita confirmatam, fortasse et nullam haberemus, et postea trepidant isti discere disciplinas humanas, quasi desint quorum exemplo id faciant.

[127,1261] I could enumerate two thousand, whose distinguished erudition, unless it had succored the faith as it labored, we would have neither so ample nor so confirmed—perhaps we would have none at all—and afterwards these people quail to learn the human disciplines, as though there were lacking those by whose example they might do it.

[127,1262] Deflectant paulisper obtutum ab exemplis domesticis, euoluant ueterum Chronica, euoluant eos, qui de scriptoribus scripserunt illustribus; inuenient Origenem, Gregorium Nazanzenum, Didymum, Ioannem Chrysostomum et, ut ad Latinos ueniam, Lactantium, Hilarium, Seuerum, ad summam, omnes prope ad unum qui in defensanda fide ac tractandis mysteriis scripturarum operam nauarunt, scholasticis fuisse disciplinas instructissimos; quorum omnium ethnicam eruditionem, imo et Christianam effert ac miratur Hieronymus, ne nos contemnamus : at nos, qua sumus religione, nihil quantumuis politum eruditione mouere potest, nisi sit idem pium.

[127,1262] Let them turn their gaze aside for a little while from domestic examples, let them unroll the Chronicles of the ancients, let them unroll those who wrote about illustrious writers; they will find Origen, Gregory Nazianzen, Didymus, John Chrysostom, and—to come to the Latins—Lactantius, Hilary, Severus; in sum, almost all to a man who applied their efforts to defending the faith and handling the mysteries of the Scriptures, to have been most thoroughly equipped in scholastic disciplines; the pagan learning of all of whom, nay even their Christian learning, Jerome extols and admires, so that we should not despise it : but we, such as our religion is, nothing, however polished by erudition, can be moved by, unless it be pious as well.

[128,1263] At Origenes haereseos notam non effugit.

[128,1263] But Origen did not escape the note of heresy.

[128,1264] Habent quod causificentur.

[128,1264] They have something to allege in excuse.

[128,1265] Age, ne huius quidem generis deerunt exempla.

[128,1265] Come, not even of this very kind will examples be lacking.

[128,1266] Hilarius in diuorum numerum relatus est, hunc nobis proponamus.

[128,1266] Hilary has been enrolled into the number of the saints, let us set him before us.

[128,1267] Cyprianus etiam martyrio nec minus literatura seculari clarus, hunc sequamur.

[128,1267] Cyprianus too, illustrious for martyrdom and no less for secular literature, let us follow him.

[128,1268] Ambrosio quid sanctius? hunc aemulemur.

[128,1268] What is holier than Ambrose? Let us emulate this man.

[128,1269] Hieronymo uel Augustino quid uel magis pium uel literatius? horum similes esse curemus.

[128,1269] What is either more pious or more literate than Jerome or Augustine? Let us take care to be similar to these.

[128,1270] Quantum in his omnibus compositionis, linguarum, philosophiae, historiarum, antiquitatis, Latinitatis, Graecanitatis, autorum quanta peritia et haec quidem ethnica adhuc.

[128,1270] How much, in all these, of composition, of languages, of philosophy, of histories, of antiquity, of Latinity, of Graecanity, what great expertise in authors—and these, indeed, still ethnic.

[128,1271] Conferamus, quaeso, cum his uiris uel scholasticos uel theologos nostri temporis.

[128,1271] Let us compare, I pray, with these men either the scholastics or the theologians of our time.

[128,1272] Videbimus utroque genere adeo inferiores, ut umbras dicas non homines; et in tanta grauissimorum hominum multitudine soli apostoli nobis in mentem ueniunt, quos ita demum imitari nos credimus, si indocti simus.

[128,1272] We shall see them in both kinds so inferior, that you would call them shades, not men; and amid so great a multitude of most grave men, only the apostles come to mind to us, whom we believe we imitate only then, if we are unlearned.

[128,1273] A moribus uero apostolicis tam absumus, quam a nobis India.

[128,1273] But from apostolic morals we are as far removed as India is from us.

[128,1274] Quod si nos apostolorum rusticitatem imitandi tantopere studium habet, miror, cur non etiam piscari incipiamus.

[128,1274] But if we have so great a zeal for imitating the apostles’ rusticity, I marvel why we do not also begin to fish.

[128,1275] Sed extra iocum, Ambrosium imitari metus est?

[128,1275] But, jest aside, is there fear in imitating Ambrose?

[128,1276] Hieronymum imitari religio est?

[128,1276] Is it a religious scruple to imitate Jerome?

[128,1277] Isti, inquiunt, nondum Christiani et pueri adhuc, literis illis sunt imbuti.

[128,1277] Those, they say, not yet Christians and still boys, have been imbued with those letters.

[128,1278] At Hieronymus parentibus Christianis natus, a puero Christianus, se tamen inter grammaticos et rhetores educatum fatetur, imo gloriatur.

[128,1278] But Jerome, born of Christian parents, a Christian from boyhood, nevertheless confesses—nay, he even boasts—that he was educated among grammarians and rhetors.

[128,1279] Verum quid istud refert, cum iis quae ante baptismum didicerunt, non modo Christiani, uerum et episcopi et senes sint usi.

[128,1279] But what does that matter, since not only Christians, but even bishops and old men have made use of those things which they learned before baptism.

[128,1280] Cur omnes libros suos ethnicis literis resperserunt? cur ut recte factum defendunt?

[128,1280] Why have they sprinkled all their books with pagan literature? why do they defend it as rightly done?

[128,1281] Si taciti fecissent, ignoscendum potius quam imitandum uideri potuisset, nunc et recte et optimi cuiusque exemplo fecisse se testantur.

[128,1281] If they had done it tacitly, it might have seemed rather to be pardoned than imitated; now they testify that they have done both rightly and by the example of every most excellent man.

[128,1282] Augustinus ipse iam non ethnicus, de singulis artibus liberalibus singula uolumina scripsit.

[128,1282] Augustine himself, now no longer a pagan, wrote individual volumes on each of the liberal arts.

[128,1283] At scripsit, inquiunt, catechumenus non Christianus.

[128,1283] But, they say, he wrote as a catechumen, not as a Christian.

[128,1284] Commode uero admones.

[128,1284] Indeed, you admonish aptly.

[128,1285] Tum igitur ne cogitandum quidem de studiis ethnicis erat, cum nouus tyro ad Christianam religionem exercebatur.

[128,1285] Then, therefore, there was not even to be so much as a thought about ethnic (pagan) studies, when a new tyro was being trained for the Christian religion.

[128,1286] Sed esto sane, peccauerit, errauerit, ignorauerit, cur iam sanior et senior hunc errorem non reprehendit?

[128,1286] But let it be so, indeed—he may have sinned, may have erred, may have been ignorant; why does he now, being saner and senior, not reprehend this error?

[128,1287] Cur autem consulto etiam a se factum fatetur, ut his tanquam uestigiis ad summae ueritatis cognitionem gradatim ascenderet?

[128,1287] But why, moreover, does he confess that it was even done by himself advisedly, so that by these, as it were, footprints he might by degrees ascend to the cognition of the highest truth?

[128,1288] Has enim disciplinas scintillas quasdam ait esse ab immortali illa luce promicantes, quarum indicio ad fontem illum perueniatur.

[128,1288] For he says that these disciplines are certain scintillas flashing forth from that immortal light, by whose indication one may arrive at that fount.

[128,1289] Et quanto religiosius ille quam nos, qui animis rudibus repente ad diuinitatis arcana non ingredimur, sed irrumpimus, non ascendimus, sed inuolamus, et tanquam gigantes extructis in coelum molibus, inuito Ioue, arcem illius occupare conamur; eoque ille quia gradatim ascendit receptus est, nos repellimur, deiicimur, praecipitamur.

[128,1289] And how much more religious was he than we, we who with rude minds do not enter suddenly into the arcana of divinity, but irrupt, we do not ascend, but we fly upon it; and, like giants, with masses piled up into heaven, with Jove unwilling, we endeavor to occupy his citadel; and for that reason he, because he ascended step by step, was received; we are repelled, cast down, hurled headlong.

[129,1290] Beda monachus uir Anglus quidem aut certe Scotus, sed et uitae probatae et doctrinae non contemnendae, adeo scholasticas disciplinas non contempsit, ut de schematis grammaticis et carminibus condendis scribere non piguerit.

[129,1290] Bede the monk, a man indeed English or at any rate certainly a Scot, and of approved life and of learning not to be contemned, so little did he despise the scholastic disciplines that it did not irk him to write about grammatical schemata and about composing poems.

[129,1291] Post hos quidem nitor politiesque theologiae sensim in deterius degenerauit et non parum rubiginis coepit contrahere.

[129,1291] After these indeed, the splendor and polish of theology gradually degenerated into the worse, and began to contract no small amount of rust.

[129,1292] Non defuerunt aliquot secula docte, uerum ut rariores, ira inferiores.

[129,1292] Several learned ages were not lacking; but, as they were rarer, so they were inferior.

[129,1293] Laboriosorum nunquam non fuit copia.

[129,1293] There was never any lack of the laborious.

[129,1294] Thomas Aquinas scriptor nobilissimus in Aristotelem ethnicum philosophum commentarios aedidit arque adeo in ipsis theologicis quaestionibus, ubi de summo principio, de trinitate disputat, Ciceronis ac poetarum testimonia profert.

[129,1294] Thomas Aquinas, a most noble writer, issued commentaries on Aristotle, the ethnic (pagan) philosopher, and even in the very theological questions, where he disputes about the highest principle and about the Trinity, he adduces the testimonies of Cicero and of the poets.

[129,1295] Scotus tametsi a Musis prorsus alienus fuisse uidetur, scholasticus tamen est ac ne in mediis quidem mysteriis et arcanis theologiae philosophorum suorum obliuisci potest.

[129,1295] Scotus, although he seems to have been altogether alien from the Muses, is nevertheless a scholastic, and not even in the very midst of the mysteries and arcana of theology can he be oblivious of his philosophers.

[129,1296] Et quid attinet uel recentiores uel uiuos commemorare, quorum licet sit inferior multo eruditio, istamen inter ipsos uidetur praestantissimus, qui secularibus doctrines instructissimus fuerit.

[129,1296] And what is the point to commemorate either the more recent or the living, whose erudition, although much inferior, nevertheless among them he seems the most preeminent who has been most thoroughly instructed in secular doctrines.

[129,1297] Haec summa est, multis quidem summis uiris non contigit eruditio secularis, at cui contigit, nemo non est usus, nemo ueritus est Christianorum templum ethnicis opibus exornare.

[129,1297] This is the sum: indeed, to many most eminent men secular erudition did not fall; but to whom it did fall, no one failed to make use of it, no one feared to adorn the temple of the Christians with pagan resources.

[129,1298] Hic cunctante paulisper Batto, consul interloquens : Per deum, inquit, immortalem, quid si et ego e consule philosophus fiam?

[129,1298] Here, as Batto was hesitating for a little while, the consul interposing : “By the immortal God,” he said, “what if I too should become, from consul, a philosopher?”

[129,1299] Et Battus: Vtere, inquit, permisso.

[129,1299] And Battus: Use, he says, the permission.

[129,1300] Subiicit consul: Longis tu quidem ambagibus circumactus mihi uideris, callido opinor consilio, ut apostolicae interim simplicitatis obliuio nobis obreperet.

[129,1300] The consul subjoins: You indeed seem to me to have been driven around by long circumlocutions, by a crafty, I opine, counsel, so that oblivion of apostolic simplicity might meanwhile steal upon us.

[129,1301] Verum quod in hac re praecipuum erat, praeteritum non oportuit.

[129,1301] But what was principal in this matter ought not to have been omitted.

[129,1302] Demus sane complures pios uiros literatura prophana cum laude usos, attamen haud temere, ut reor, apostolos rudes et nullis instructos literis, nostrae religionis et autores et duces et principes nacti sumus, quos tu me uetas imitari.

[129,1302] Let us grant indeed that several pious men have used profane literature laudably; yet not rashly, as I think, we have gotten the apostles—rude and instructed by no letters—as the authors and leaders and princes of our religion, whom you forbid me to imitate.

[129,1303] Ego uero summae laudis et primae iudico primos ac summos aemulari.

[129,1303] I indeed judge it to be of highest praise and of the first rank to emulate the first and the supreme.

[129,1304] Subridens Battus: Quantus, inquit, apostolorum imitator haec mihi obiicit.

[129,1304] Battus, smiling, said: “What a great imitator of the apostles throws these things in my face.”

[129,1305] Egon apostolos imitari te ueto?

[129,1305] Do I veto your imitating the apostles?

[129,1306] Imo iubeo, at ita ut moribus apostolos exprimas, eruditione Hieronymum; nunc apostolicam ruditatem imitantur omnes, uitam nemo.

[129,1306] Nay, I bid it; but so that you express the apostles in morals, Jerome in erudition; now all imitate the apostolic rudeness, no one the life.

[129,1307] Primae laudis ais esse summos aemulari, nihil pugno, sed tu perperam facis, qui e primis et summis uiris id quod est extremum et infimum, tibi proponas.

[129,1307] You say that it is of first praise to emulate the highest; I contend nothing, but you do amiss, in that from the foremost and highest men you set before yourself what is the last and the lowest.

[130,1308] Diligens imitator qui sit, non solum quam accuratissimum sibi deliget exemplar, uerum in eo ipso quod optimum putauerit, excerpit, quaedam praeteribit, quaedam reprehendet.

[130,1308] A diligent imitator is one who not only chooses for himself the most accurate exemplar possible, but even in that very one which he has deemed the best, he will excerpt some things, will pass over some, will reprehend some.

[130,1309] Summa modo conabitur imitari.

[130,1309] He will endeavor to imitate only the highest things.

[130,1310] Primus est Petrus, primus Hieronymus, hic doctorum, ille apostolorum.

[130,1310] Peter is first, Jerome is first—this one of the doctors, that one of the apostles.

[130,1311] In Petro summus erat ardor fidei, in Hieronymo summa doctrina; alterius animum, alterius studia imitare.

[130,1311] In Peter there was the highest ardor of faith, in Jerome the highest doctrine; imitate the spirit of the one, the studies of the other.

[130,1312] At tu mauis apostolorum quam doctorum ordinem tibi proponi; propono et quidem e primo ordine praecipuos, Petrum et Paulum.

[130,1312] But you prefer the order of the apostles rather than of the doctors to be proposed to you; I propose, and indeed from the first order, the preeminent ones, Peter and Paul.

[130,1313] Paulus omnium literarum genere refertissimus erat.

[130,1313] Paul was most replete with every kind of letters.

[130,1314] Petrus autoritate superior a Paulo reprehensus scientiori et credidit et paruit.

[130,1314] Peter, superior in authority, having been rebuked by the more knowledgeable Paul, both believed and obeyed.

[130,1315] Imitamur hos, sed plane praepostere.

[130,1315] We imitate them, but plainly preposterously.

[130,1316] Indocti literatos ultro reprehendimus, quando parum est quod parere recusamus.

[130,1316] Unlearned, we of our own accord reprehend the literate, since it is too little merely that we refuse to obey.

[130,1317] At non temere curatum est, ut Christiana religio a rudibus autoribus initium caperet.

[130,1317] But it was not rashly provided that the Christian religion should take its beginning from rude authors.

[130,1318] Istud quidem recte, ne scilicet tanti facti gloria penes humanam esset industriam, sed omnis diuinae uirtuti tribueretur.

[130,1318] That indeed was right, namely lest the glory of so great a deed should be in the possession of human industry, but that all should be attributed to divine virtue.

[130,1319] Ea res illi quidem tempori erat apta, uerum quid ad nos? hic dies aliam uitam, alios mores postulat.

[130,1319] That matter was apt to that time indeed, but what is it to us? this day postulates another life, other mores.

[130,1320] Non percalluerunt seculares disciplinas apostoli, at nunquid reprehenderunt?

[130,1320] The apostles did not master secular disciplines, but did they at all reprehend them?

[130,1321] Num quando literatos a suo contubernio exclusisse leguntur?

[130,1321] Do we ever read that they excluded literate men from their fellowship?

[130,1322] Rudes erant literarum apostoli, quid istud ad te, qui ipsas profiteris literas.

[130,1322] The apostles were raw in letters; what is that to you, you who profess the very letters.

[130,1323] Neque enim de apostolis, sed de ludimagistris agimus; quanquam quis Christianae pietatis amator ferat ab istis nebulonibus toties insimulari uiros coelestes et nostrae salutis autores?

[130,1323] For we are not dealing with the apostles, but with schoolmasters; although what lover of Christian piety would endure that the celestial men and authors of our salvation be so often accused by those rascals?

[130,1324] Age nunc, si placet, eorum rusticitatem cum nostra eruditione componamus.

[130,1324] Come now, if it pleases, let us compare their rusticity with our erudition.

[130,1325] Nempe illos linguarum species omnes calluisse legimus, nos unica uix balbutimus.

[130,1325] Indeed, we read that those men had mastered all the species of languages; we scarcely stammer in a single one.

[130,1326] Illi tantum ualuerunt dicendo, ut tyrannos, ut populos immanes et barbaros permouerent, nos pecudibus ipsis fere mutiores.

[130,1326] They were so powerful in speaking, that they moved tyrants, that they moved monstrous and barbarous peoples; we are almost more mute than the very cattle.

[130,1327] Illi testamenti utriusque mysteria memoriter tenuere.

[130,1327] They retained by heart the mysteries of both Testaments.

[130,1328] Nos uix prima literarum elementa percepimus et audemus postea homines ipsa ruditate rudiores imperitos fuisse apostolos dicere.

[130,1328] We have scarcely grasped the first elements of letters, and afterwards we dare to say that the apostles were unskilled—men more rude by very rudeness itself.

[130,1329] CONSVL: Tum consul: At tu, inquit, Batte, in ista disputatione uehementi magis quam apta, bis mihi peccare uideris, nam et de prophana literatura instituta erat disputatio, non diuina, quam apostolos accepisse constat, et eam ipsam non humano studio, sed coelesti munere sunt consequuti.

[130,1329] CONSUL: Then the consul: But you, said he, Batte, in that disputation, more vehement than fitting, you seem to me to err twice; for the disputation had been instituted about profane literature, not divine, which it is agreed the apostles received, and that very thing they attained not by human study, but by a celestial gift.

[130,1330] BATTVS: Profecto tu istorum mentem pulchre tenes, istud enim ipsum ineptus aliquis theologus fuerat responsurus.

[130,1330] BATTUS: Assuredly you grasp the mind of those men excellently; for some inept theologian would have been about to give that very reply.

[130,1331] Huc enim confugiunt, quoties eis Hieronymiana facundia, Augustini eruditio et ueterum literae obiiciuntur.

[130,1331] For to this they take refuge, whenever Hieronymian eloquence, the erudition of Augustine, and the letters of the ancients are objected to them.

[130,1332] Istis enim, inquiunt, coelestis spiritus ministrauit.

[130,1332] For to these, they say, a celestial spirit ministered.

[130,1333] Equidem admirari soleo in hominibus, qui sibi perquam acuti uidentur, quippe dialectici, tam hebes ingenium, nisi forte perperam ista faciunt.

[130,1333] Indeed, I am accustomed to marvel at men who seem to themselves exceedingly acute, namely, dialecticians, having so dull a genius, unless perhaps they are doing these things wrongly.

[130,1334] Quid enim ista tandem oratione sibi uolunt?

[130,1334] For what, then, do they mean by that speech?

[130,1335] An nullam nobis expetendam scientiam, nisi quae coelitus infundatur? frustra igitur nocturnis diurnisque studiis maceramur.

[130,1335] Or is no knowledge to be sought by us, except that which is celestially infused? In vain, then, we are worn out by nocturnal and diurnal studies.

[131,1336] Quorsum autem attinent ludi literarii et quidem publici?

[131,1336] To what end, moreover, are the literary schools, and indeed the public ones?

[131,1337] Quorsum tot sumptuosae bibliothecae?

[131,1337] To what end so many sumptuous libraries?

[131,1338] Quid meliores annos atque adeo totos insanis lucubrationibus consumimus? quid frustra pallemus, frustra libris insenescimus?

[131,1338] Why do we consume our better years, and indeed the whole of them, in insane lucubrations? why do we grow pale in vain, in vain senesce over books?

[131,1339] Resipiscamus uel sero et moniti meliora sequamur.

[131,1339] Let us come to our senses, even if late, and, admonished, let us follow better things.

[131,1340] Missos faciamus inutiles labores, compendiariam uiam astutum hoc genus hominum indicat.

[131,1340] Let us dismiss useless labors, an astute kind of men points out the compendiary way.

[131,1341] Nos cutem curemus ac uini somnique benigni (ut ait Flaccus) coelitus expectemus, donec oscitantibus nobis spiritus illabatur aethereus ac deinde perinde ac fonte Aonio poti repente theologi prosiliamus, nisi malumus expectare, dum Pauli more uel in paradisum uel in tertium usque coelum rapiamur audituri, quae nephas sit hominem homini prodere.

[131,1341] Let us tend our skin and await from heaven wine and kindly sleep (as Flaccus says), until, while we are gaping, an ethereal spirit glides down into us and then, just as if, having drunk from the Aonian fountain, we suddenly spring forth as theologians—unless we prefer to wait until, after the manner of Paul, we are caught up either into Paradise or even to the third heaven to hear things which it is an impiety for a man to divulge to a man.

[131,1342] Sed statuamus oportet, utrum semel nobis omnia infundi iubeamus, an quoties usus erit, toties praesto spiritum fieri malimus.

[131,1342] But we must establish whether we bid that all things be infused into us once for all, or whether we prefer that, as often as there will be need, so often the spirit be at hand.

[131,1343] Equidem posterius hoc longe commodius esse censeo; nam si semel infundat, noster erit labor meminisse.

[131,1343] For my part, I deem this latter by far more commodious; for if he should infuse it once, the labor will be ours to remember.

[131,1344] Quare ut memoriam ea sarcina leuemus, satius erit coelesti spiritui omnia permittere, ille modo praesto fiat, uocatus et inuocatus ut res postulabit, quantum satis non amplius suggerat.

[131,1344] Wherefore, that we may lighten memory of that burden, it will be better to entrust everything to the celestial spirit, provided only that he be at hand, called and uncalled as the matter will demand, that he may suggest as much as is sufficient, no more.

[131,1345] Scribendus erit liber, aduolet et nobis securis calamum regat.

[131,1345] A book will have to be written, let him fly to us and, untroubled, guide the pen for us.

[131,1346] Habenda erit oratio, tum uero in columbae figura ad aurem assideat, linguam ipse temperet, nos modo hiscere meminerimus ut cum psalmographo rege canere liceat: "Os meum aperui et attraxi spiritum".

[131,1346] A prayer will have to be offered; then indeed, in the figure of a dove, let him sit by the ear; let him himself temper the tongue; let us only remember to open our mouths, so that it may be permitted to sing with the psalmographer king: "I opened my mouth and drew in the Spirit."

[131,1347] Erunt fortasse, quibus haec acerbius dicta uidebuntur.

[131,1347] There will be, perhaps, those to whom these things will seem to have been said more harshly.

[131,1348] Quid autem acerbum in homines tam arrogantes dici potest, qui contemptis aliorum egregiis laboribus, ipsi cum nihil sciant, coelitus tamen docti uideri uolunt?

[131,1348] But what harsh thing can be said against men so arrogant, who, contemning the distinguished labors of others, they themselves, though they know nothing, nevertheless wish to seem taught from heaven?

[131,1349] Ne ego quidem homo poeticus auderem istos deos lacessere, ni diuus ipse Augustinus in praefatione in libros de Christiana doctrina, istorum amentiam multis salibus prior elusisset.

[131,1349] Not even I, a poetic man, would dare to provoke those gods, if the divine Augustine himself, in the preface to the books On Christian Doctrine, had not beforehand mocked their madness with many sallies.

[131,1350] Quo inquit, error iste demum euasisset, si semel animos hominum occupasset?

[131,1350] To what, he says, would that error at last have escaped, if once it had occupied the minds of men?

[131,1351] Nemo a scientiori se doceri passus fuisset.

[131,1351] No one would have allowed himself to be taught by one more learned.

[131,1352] Nullus ad ecclesiasticam concionem properasset, nec quisquam euangelium pronuncianti praebuisset aurem.

[131,1352] No one would have hastened to the ecclesiastical sermon, nor would anyone have lent an ear to one proclaiming the gospel.

[131,1353] Haec enim ociosa fuerant futura, si coelitus eruditionem expectandam putassent.

[131,1353] For these things would have been idle, if they had thought that erudition was to be expected from heaven.

[131,1354] Addit ibidem, uulgo iactatam fuisse fabulam, de nescio quo, cui citra humanam operam literarum peritia contigerit, quam ille quidem non magnopere confutat, parui tamen ducit, propterea quod etiam si maxime uera fuisset, non cuiuis idem sperandum esset.

[131,1354] He adds in the same place that a tale had been widely bandied about, concerning I-know-not-whom, to whom, without human labor, skill in letters had befallen; which indeed he does not greatly confute, yet he esteems it of little account, for this reason, that even if it had been most true, the same thing would not be to be hoped for by just anyone.

[132,1355] Nec putat illius unius felicitatem nos ab industria debere auocare, nam quod commode possis ab homine doceri, id e coelesti afflatu praestolari hominis est aut stulti aut quod foedius arrogantis.

[132,1355] Nor does he think that the felicity of that one should call us away from industry, for what you can commodiously be taught by a man, to await that from celestial afflatus belongs to a man either foolish or—what is fouler—arrogant.

[132,1356] CONSVL: Tum consul: Libet scholastico more tecum obiectatiunculis argutari.

[132,1356] CONSUL: Then the consul: It pleases me, in scholastic fashion, to cavil with you by little objections.

[132,1357] Quid igitur sibi uult, quod ipse suos discipulos sollicitos esse uetat, quid coram regibus atque praesidibus essent dicturi.

[132,1357] What then does he mean, that he himself forbids his disciples to be solicitous about what they would say before kings and presidents?

[132,1358] Dabitur enim", inquit, "uobis in illa hora, quid loquamini neque enim uos estis qui loquamini, sed spiritus patris uestri, qui loquitur in uobis".

[132,1358] "For it will be given," he says, "to you in that hour what you should speak; for you are not the ones who speak, but the Spirit of your Father, who speaks in you."

[132,1359] Quid, quod Petrus spiritu sancto instructos loqui dei homines, scripsit.

[132,1359] What of the fact that Peter wrote that men of God, instructed by the Holy Spirit, spoke.

[132,1360] Quid illud Iacobi: "Qui indiget sapientia postulet a deo, qui dat omnibus abundanter et non improperat".

[132,1360] What of that of James: "He who is in need of wisdom, let him ask from God, who gives to all abundantly and does not upbraid."

[132,1361] Haec, nisi fallor, longe aliud quam tua oratio sonare uidentur.

[132,1361] These, unless I am deceived, seem to sound far other than your oration.

[132,1362] BATTVS: Recte tu quidem admones et in tempore, uerum ista perfacile dissolui poterunt.

[132,1362] BATTVS: You do indeed admonish rightly and in time, but those things can be very easily dissolved.

[132,1363] Cedo, num tibi Christus istis uerbis quae modo recitasti discipulos deterruisse uidetur, ne apud principes dicturi, quid essent dicturi cogitarent, quod nemo nisi phreneticus non fecit, cum Christus ipse, quatenus homo erat, non sine praemeditatione sit locutus.

[132,1363] Tell me, does it seem to you that Christ, by those words which you have just recited, deterred the disciples, lest, when about to speak before princes, they should think what they were going to say—a thing which everyone, save a phrenetic, has done—since Christ himself, in so far as he was man, did not speak without premeditation.

[132,1364] Non igitur apostolis, quod prudentis hominis proprium uidetur, terrorem incutere sed metum adimere studuit, ne quid homines contempti et imperiti apud principes et doctos et facundos dicere trepidarent, apud quos summi et exercitatissimi oratores solent exalbescere, se enim non deserturum patronos suos, ipsi modo magno animo essent.

[132,1364] Not, then, did he strive to strike terror into the apostles, which seems the proper part of a prudent man, but to take away fear, lest men despised and unskilled should tremble to speak before princes and the learned and eloquent, in whose presence the highest and most thoroughly exercised orators are wont to grow pale; for he would not desert his patrons, provided only that they themselves were of great spirit.

[132,1365] Ergo non industriam et uigilantiam interdicere, sed animum addere uoluit.

[132,1365] Therefore he wished not to interdict industry and vigilance, but to add spirit.

[132,1366] Imo ausim dicere cum reliquos apostolos, tum uero Paulum meditata et fortassis scripta oratione nonnunquam dixisse, id quod ex eius defensionibus, quae sunt in Actibus apostolorum, haud obscure licet coniicere, tum neque Petri, neque Iacobi, neque Ioannis huiusmodi sunt epistolae, ut sine cura scriptae uideri possint.

[132,1366] Nay, I would dare to say that both the other apostles, and indeed Paul, sometimes spoke with a meditated and perhaps written oration—a thing which one may by no means obscurely conjecture from his defenses, which are in the Acts of the Apostles—and moreover, neither Peter’s, nor James’s, nor John’s are epistles of such a kind that they could seem to have been written without care.

[132,1367] Sed hic mihi illud obiicies, quod spiritu sancto instructi locuti sunt dei homines.

[132,1367] But here you will object this to me: that the men of God, instructed by the Holy Spirit, spoke.

[132,1368] Quonam igitur modo tu eos locutos fuisse arbitraris?

[132,1368] In what way, then, do you suppose them to have spoken?

[132,1369] Num uaticinantium Phoebadumue more, ut furore quodam correpti, ipsi quid dixerint non intelligerent?

[132,1369] Surely not in the manner of vaticinators or Phoebads, that, seized by a certain fury, they themselves did not understand what they had said?

[132,1370] Sed haec paulo post commodius excutientur.

[132,1370] But these things will be examined a little later, more conveniently.

[132,1371] Illud autem Iacobi de postulanda a deo sapientia perquam insulse accipiunt.

[132,1371] But they interpret that passage of James, about petitioning wisdom from God, very foolishly.

[132,1372] Postulanda est a deo sapientia, accedo, at quomodo postulanda?

[132,1372] Wisdom is to be asked from God, I accede, but how is it to be asked?

[132,1373] Nempe ut uictus, ut uestitus, ut caetera humano usui necessaria.

[132,1373] Namely, as victuals, as vesture, as the other things necessary for human use.

[133,1374] Iubemur a deo panem cotidianum cotidie petere et datur quidem cotidie, at nunquid oscitantibus?

[133,1374] We are commanded by God to ask for our quotidian bread daily, and it is indeed given daily, but surely not to the drowsy?

[133,1375] Vestitum petimus, praestatur, sed laborantibus.

[133,1375] We seek clothing; it is provided, but to those who labor.

[133,1376] Hac ratione sapientiam quoque postulamus at ita, ut de humana industria nihil diminuamus.

[133,1376] By this reasoning we also petition for wisdom, but in such a way that we diminish nothing of human industry.

[133,1377] An uero, quae corporis sunt, non nisi industria tua tibi obueniunt, quae animi sunt bona gratis accipies?

[133,1377] Or indeed, the things which are of the body come to you only by your industry; will you receive gratis the goods which are of the mind?

[133,1378] Panis nisi sudanti non praestatur, sapientia dormienti infunditur?

[133,1378] Is bread not furnished unless to one sweating, is wisdom infused into one sleeping?

[133,1379] Perditus et homicida sui iudicatur, qui coelestem alimoniam expectans, fame mari maluit, quam pane humano labore quaesito, mortem effugere et religiosus habebitur, qui turpiter nescire praeoptet magis, quam ab homine salutarem doctrinam accipere?

[133,1379] He is judged ruined and a self-homicide, who, expecting celestial nourishment, preferred to die of hunger rather than to escape death by bread obtained through human labor; and will he be held religious, who chooses rather to be shamefully ignorant than to receive salutary doctrine from a man?

[133,1380] At apostolis sine mortali opera sapientia infusa est.

[133,1380] But to the apostles wisdom was infused without mortal labor.

[133,1381] Demus istud, et Hebraeis in eremo ab aethere cibum depluisse legimus.

[133,1381] Let us grant that, and we read that for the Hebrews in the desert food fell down from the ether.

[133,1382] Sed quam impium est uelle manna illud e coelo praestolari, tantundem aut etiam magis impium fuerit, apostolorum more sapientiam e nubibus ociosos expectare, nam uetamur euangelica uoce de crastino uictu uestituue esse solliciti, nusquam sapientiam quaerere prohibemur.

[133,1382] But as impious as it is to wish to await that manna from heaven, just as much—or even more—impious would it be, in the manner of the apostles, for the idle to expect wisdom out of the clouds; for we are forbidden by the evangelical voice to be solicitous about the morrow’s victual and vesture, yet nowhere are we forbidden to seek wisdom.

[133,1383] Nec uitio tamen uertitur quod non modo in crastinum, uerumetiam in multos annos parcimus, quaerimus, serimus, aedificamus, non nostrae modo uitae, uerumetiam posterorum consulentes, et uitio dabitur, si quis idem in quaerenda sapientia fruge longe meliore facit?

[133,1383] Nor is it turned to a fault that we, not only for the morrow, but even for many years, husband, seek, sow, and build, taking thought not only for our own life but also for our posterity; and will it be imputed as a fault, if someone does the same in seeking wisdom, a far better fruit?

[133,1384] Illic sanam interpretationem admittimus non quaerendi panis industriam nobis interdictam esse, sed inanem et anxiam sollicitudinem, hic cur idem non facimus?

[133,1384] There we admit a sound interpretation, not that the industry of seeking bread has been interdicted to us, but the empty and anxious solicitude; why do we not do the same here?

[133,1385] Promissa erat sapientia coelesti oraculo Solomoni, promissum erat patri regnum Israeliticum, neuter tamen ita oraculo confisus est, ut uel hic quicquam humani conatus praeterierit, quo se dignum praestaret, uel ille sapientiam languidiore studio quaesiuerit; intelligebant nimirum, quod grauissime a quodam scriptum est, deos omnia nobis laboribus uendere.

[133,1385] Wisdom had been promised by a celestial oracle to Solomon, the Israelite kingdom had been promised to the father; yet neither so trusted the oracle that either this one passed over anything of human endeavor by which he might show himself worthy, or that one sought wisdom with a more languid zeal; they understood, to be sure, what has been most gravely written by a certain writer: that the gods sell everything to us for our labors.

[133,1386] Dabunt igitur, sed laboranti, addent sapientiam, sed annitenti, praestabunt continentiam, sed conanti, docebunt, sed studiosos, adiutabunt, sed dimicantes.

[133,1386] They will therefore give, but to one laboring, they will add wisdom, but to one striving, they will bestow continence, but to one attempting, they will teach, but the studious, they will aid, but those fighting.

[133,1387] Neminem deserent, ita quidem, nisi ipse sibi defuerit; alioqui cur ipsi scripsere apostoli? cur euangelistae? cur Hieronymus?

[133,1387] They will desert no one—indeed, only if he deserts himself; otherwise, why did the apostles themselves write? why the evangelists? why Jerome?

cur Augustinus? cur caeteri nobis ingenii sui monumenta reliquerunt? praeclara si studio comparanda est sapientia, ociosa si per somnum ociosis expectanda.

why Augustine? why did the rest leave to us the monuments of their genius? if wisdom, illustrious as it is, is to be acquired by study—are we to be idle, as though it were to be awaited through sleep by the idle?

[133,1388] Iam dedimus apostolis infusam sapientiam, mitto enim quod ante resurrectionem et post resurrectionem assiduis praeceptionibus ab optimo doctore Christo sunt formati, mitto quod apud se assidue legerint et inter sese de scripturis contulerint, cur non aequam omnibus partem immisit? cur plus sapuit Paulus quam Petrus? cur facundior est Iacobus Petro?

[133,1388] We have already conceded to the apostles an infused wisdom; I pass over, namely, that before the resurrection and after the resurrection they were formed by assiduous precepts by the best teacher, Christ; I pass over that they read assiduously among themselves and conferred among themselves about the Scriptures. Why did he not impart an equal share to all? Why was Paul wiser than Peter? Why is James more eloquent than Peter?

cur diuinius scripsit Ioannes caeteris euangelistis? cur in caeteris sanctis doctoribus alius est alio eruditior, alius alio facundior?

why did John write more divinely than the other evangelists? why among the other holy doctors is one more erudite than another, another more eloquent than another?

[134,1389] Eodem certe numine instructi scripserunt.

[134,1389] Surely they wrote, instructed by the same numen.

[134,1390] Nimirum in causa est, quod spiritus ille adorandus non parem apud omnes eruditionem offendit.

[134,1390] Doubtless the reason lies in this, that the Spirit to be adored does not encounter equal erudition among all.

[134,1391] Auget enim ille quae nostra peperimus industria, promouet studia nostra, aspirat nostris conatibus.

[134,1391] For he augments the things which we have produced by our industry, promotes our studies, inspires our endeavors.

[134,1392] Quod si fas est hoc loco poetarum fabulas admiscere, Prometheus est nobis imitandus, qui simulachro illi suo luteo uitam ex astris ausus est petere, sed tum demum, ubi quicquid humano artificio praestari potuit, adhibuisset.

[134,1392] But if it is permitted in this place to mix in the fables of the poets, Prometheus is to be imitated by us, who dared to seek life from the stars for that clay simulacrum of his—but then at last, when he had applied whatever could be furnished by human artifice.

[134,1393] Nos rudem massam offerimus et spiritum omnia nobis dormientibus confecturum speramus nec meminimus Paulum ipsum, cui in tertium usque coelum rapi contigit, libros, qui in membranis essent, per literas petisse ac postea cum Petro caeterisque apostolis de fidei doctrina contulisse.

[134,1393] We offer a rough mass and hope that the spirit will accomplish everything for us while we sleep, nor do we remember that Paul himself, to whom it befell to be rapt up as far as the third heaven, asked by letters for the books, which were on parchments, and afterward conferred with Peter and the other apostles about the doctrine of the faith.

[134,1394] Apostolos ipsos non semel inter se de religione noua communicasse, Petrum Pauli uoce castigatum.

[134,1394] The apostles themselves more than once communicated among themselves about the new religion, Peter having been castigated by the voice of Paul.

[134,1395] Vbi tum cessabat spiritus sanctus?

[134,1395] Where then was the Holy Spirit standing idle?

[134,1396] Cur legere Paulum, cur errare Petrum, cur haerere omnes sinebat?

[134,1396] Why was he permitting Paul to read, why Peter to err, why all to hesitate?

[134,1397] Videtis ut operam humanum spiritus huius munus non excluserit, sed adiuuerit.

[134,1397] You see how the gift of this Spirit has not excluded human effort, but has aided it.

[134,1398] Adfuit tamen nonnunquam prodigioso quodam more, sed tum demum cum aut miraculum res postularet aut studium humanum uinceretur, et ex studiosis multos eruditos euasisse adiutore hoc spiritu legimus.

[134,1398] Yet he was sometimes present in a certain prodigious manner, but then at last only when either the matter required a miracle or human diligence was being overcome; and we read that from among the studious many have emerged erudite, with this spirit as helper.

[134,1399] At ex asino theologum repente factum, quis unquam aut audiuit aut legit?

[134,1399] But that from an ass a theologian was suddenly made—who ever either heard or read of it?

[134,1400] Nec quicquam his exemplis moueor, quae uulgo narrant, alii columbam ad aurem dicentis scribentisue conspectam, alii per somnium librum traditum.

[134,1400] Nor am I moved at all by these examples, which they commonly narrate: some say that a dove was seen at the ear of one speaking or writing, others that a book was handed over through a dream.

[134,1401] Sint ista sane uel conciliandae autoritatis gratia a beneuolis conficta, sint uel uera, si quis pugnet, equidem haud pugno.

[134,1401] Let these indeed be either fabricated by benevolent persons for the sake of conciliating authority, or let them be true; if anyone should contend, I for my part do not contend.

[134,1402] Nihilo minus tantum unumquenque eruditione ualuisse uidemus, quantum ingenio polluisset, quantum studio contendisset.

[134,1402] None the less we see each person to have prevailed so much in erudition as he had been powerful in genius, as much as he had striven in study.

[134,1403] Ingenium et indoles multis contigere gratis, sunt enim naturae dotes, uirtus et eruditio nullis.

[134,1403] Ingenuity and inborn disposition have befallen many gratis, for they are endowments of nature; virtue and erudition to none.

[134,1404] CONSVL: Hic consul: E duobus, inquit, scrupulis altero me propemodum liberasti, si hoc unum expedias, quod nemo barbarorum mihi non obiicit, diuum Bernardum praeter sanctitatis laudem uirum ex recentioribus nec indoctum, nec infacundum nescio quonam in loco ipsum fateri se quercubus et fagis usum pro magistris.

[134,1404] CONSUL: Here the consul: ‘Of two scruples,’ he says, ‘you have well-nigh freed me from one, if you will unravel this one point: which every one of the barbarians throws in my teeth, that Saint Bernard—apart from the praise of sanctity, a man among the more recent, neither unlearned nor ineloquent—I know not in what place, confesses that he himself used oaks and beeches as teachers.’

[134,1405] BATTVS.

[134,1405] BATTUS.

[134,1406] Sapientes profecto arbores, inquit Battus, quae talem discipulum nobis reddidere, indignae prorsus, quae in montibus senescerent ac sues alerent, dignae quae in cathedris theologorum potius praesiderent aut certe, ut de nauibus illis Aeneae fabulatur Maro, in Nymphas transformarentur.

[134,1406] “Truly wise trees,” says Battus, “which have rendered back to us such a disciple, altogether unworthy to grow old in the mountains and to feed swine, worthy rather to preside in the chairs of theologians, or at any rate, as Maro fabulizes about those ships of Aeneas, to be transformed into Nymphs.”

[135,1407] Deum immortalem, ut nil pudet homines ipsis quercubus hebetiores, quique iuxta poetarum fabulas ex arborum truncis nati uideri possint.

[135,1407] By the immortal God, how nothing shames men, duller than the oaks themselves, and who, in accordance with the poets’ fables, could seem to have been born from the trunks of trees.

[135,1408] Quid, arbores homines dotent?

[135,1408] What, do trees endow men?

[135,1409] Inter haec cum Battus incandesceret, Guilhelmus meus aderat, Socratica quadam uafricie, festiua tamen magis quam mordaci praeditus.

[135,1409] Meanwhile, while Battus was growing incandescent, my William was present, endowed with a certain Socratic craftiness, yet more festive than mordacious.

[135,1410] Age, inquit, ignosce Batte, fieri potest; qui scis enim an ex illa paradisiaci nemoris arbore fuerint propagatae, quae boni malique scientiam non habuisse modo, uerum et ministrasse legitur.

[135,1410] Come now, says he, pardon, Battus; it can happen; for who knows whether they were propagated from that tree of the paradisiacal grove, which is read not only to have had the knowledge of good and evil, but indeed also to have ministered it.

[135,1411] Aut si id non placet quando species non conuenit, quanquam nec apud nos species nominatur et crebra plantatione degenerare potuerunt, ex illarum certe genere, quae canentem Orpheum admiratae consecutaeque fuisse narrantur, inter quas quercus in primis fuisse compertum est.

[135,1411] Or if that does not please, since the species does not agree—although among us the species is not even named, and by frequent planting they could have degenerated—certainly they are of the kind of those which are said to have admired and followed Orpheus as he was singing, among which it has been ascertained that oaks were in the first rank.

[135,1412] Postremo scis homines olim uulgo in arbores transmutari solere.

[135,1412] Lastly, you know that men once were commonly wont to be transmuted into trees.

[135,1413] Quid si quercus illae et fagi summi olim fuerunt philosophi, quorum longa incommoda miserati dii arbores eos esse iusserunt; sed utcunque res habet, unum hoc uehementer optarim, ut essent Erasmo aliquot ex sapientissimis illis arboribus surculi, quos in nouis pomariis, quae molitur, inserat, "haberet domi", ut Comicus ait, "unde disceret".

[135,1413] What if those oaks and beeches were once the highest philosophers, whom the gods, pitying their long inconveniences, ordered to be trees; but however the matter stands, this one thing I would most vehemently wish: that there might be for Erasmus some scions from those most wise trees, which he might graft into the new orchards he is contriving, "he would have at home," as the Comic says, "whence he might learn".

[135,1414] BATTVS : Ad quae uix arridens Battus, erat enim commotior: Iure, inquit, ridetis in re risu potius quam argumentatione confutanda.

[135,1414] BATTVS : To which, Battus, scarcely smiling—for he was rather more perturbed—said: ‘Rightly,’ he says, ‘you laugh at a matter to be confuted by laughter rather than by argumentation.’

[135,1415] Sed extra iocum, miror Bernardum, si doceri cupiebat, ad arbores potius quam ad homines se contulisse ac non Socratem illum potius Platonicum imitatum.

[135,1415] But outside of jest, I marvel at Bernard, that, if he desired to be taught, he betook himself to trees rather than to men, and did not rather imitate that Platonic Socrates.

[135,1416] Huic enim cum Phaedrus locum in agris perquam amoenum ostendisset, iamque Socratem eius specie uehementer captum sentiret, mirari se dicebat, quod non antea urbe relicta rus concessisset.

[135,1416] For when Phaedrus had shown him a most pleasant place in the fields, and already perceived Socrates to be vehemently captivated by its appearance, he said he marveled that he had not earlier, the city left behind, gone off to the countryside.

[135,1417] Cui quidem ille, scite respondens : "Ignosce", inquit, "mihi, optime Phaedre, nam discendi cupidus sum, agri uero et arbores nihil me docere possunt, sed homines qui in urbe uersantur".

[135,1417] To whom indeed he, replying wittily, said : "Pardon," he says, "me, most excellent Phaedrus, for I am desirous of learning; fields indeed and trees can teach me nothing, but men who are conversant in the city".

[135,1418] Quid igitur Bernardus inter quercus uersari maluit, nisi forte (quando ridere libet) Gallia doctiores habet arbores, quam olim habuit Graecia.

[135,1418] Why, then, did Bernard prefer to be conversant among oaks, unless perhaps (when it pleases to laugh) Gaul has more learned trees than Greece once had.

[135,1419] Figurate dictum est, inquit, orabat sub arborum umbraculis, imo et legebat et lecta animo uoluebat et scribebat et scribenda suo cum animo tractabat: ergo non tam discendi quam docendi cupidus ad quercus confugiebat, secessum uidelicet et silentium scribentibus necessarium captans.

[135,1419] It was said figuratively, he says, he was praying under the umbrage of the trees; nay rather, he both was reading, and he was revolving the things read in his mind, and he was writing, and he was handling with his own mind the things to be written: therefore, desirous not so much of learning as of teaching, he took refuge to the oaks, aiming at, namely, the secession and the silence necessary for those who are writing.

[136,1420] Qua quidem in re non ille superstitiosum agebat hominem, sed poetarum institutum imitabatur, qui carmen scripturi syluas et fontes captare consueuerunt.

[136,1420] In this matter indeed he was not playing the superstitious man, but was imitating the instituted custom of the poets, who, when about to write a poem, have been accustomed to seek out woods and fountains.

[136,1421] Hic si maxime pugnant sacros scriptores, orando eam eruditionem esse consecutos, iam ipsi nobis laqueum quo capiantur, ministrant.

[136,1421] Here, if they contend most strenuously that the sacred writers achieved that erudition by praying, already they themselves supply to us the snare by which they may be captured.

[136,1422] Cum enim diuus Bernardus literis non modo philosophicis, uerumetiam poeticis instructus fuerit utique prophanis, quis iam ausit nos reprehendere, quod id nostra industria conemur assequi, quod coelestis ille spiritus aliquot felicibus impertiuit.

[136,1422] Since St. Bernard was furnished with letters not only philosophical, but even poetic—assuredly profane—who now would dare to reprehend us, that by our industry we endeavor to attain that which that celestial spirit imparted to some fortunate men?

[136,1423] Si ethnicorum eruditio spiritus sancti munus est, igitur bona atque expetenda, malorum enim non est autor deus.

[136,1423] If the erudition of the pagans is a gift of the Holy Spirit, therefore it is good and to be sought after, for God is not the author of evils.

[136,1424] Quod si in his ethnicas fuisse negabis, ego oculos esse tibi negauero, sin diuinam scientiam illis orantibus infusam esse, humanam uero sibi peperisse dixeris, ridebo commentum et te uicissim criminabor, qui contra tantorum exempla uirorum, praeteritis humanis literis, ad diuinam scientiam tam stolide irrumpas.

[136,1424] But if you will deny that among these there were pagans, I in turn will deny that you have eyes; but if you will say that divine science was infused into them as they prayed, whereas human science they begot for themselves, I will laugh at the contrivance and will in turn accuse you, who, against the examples of so great men, with human letters set aside, so foolishly burst into divine science.

[136,1425] CONSVL: Hic cum Battus dicendi finem facturus uideretur : Perge quaeso, consul inquit, me etiam altero leuare scrupulo, nam nodum ipsum modo tua sponte tetigisti, nulli apostolorum spiritus coelestis prophanas literas infudit, de quibus hic erat instituta disputatio, non dialecticen, non rhetoricen, non poesim, infusurus haud dubie, sicubi haec usui futura fuissent.

[136,1425] CONSUL: Here, when Battus seemed about to make an end of speaking : “Proceed, I beg,” says the consul, “to relieve me also of another scruple; for you have just of your own accord touched the very knot: to none of the apostles did the heavenly Spirit infuse profane letters, about which the dispute here had been instituted—neither dialectic, nor rhetoric, nor poesy—he would, without doubt, have infused them, if anywhere these were going to be of use.”

[136,1426] BATTVS: Ad quae conuersus Battus: Nemini infudit, inquit, donemus istud, at cui unquam ademit?

[136,1426] BATTVS: To which Battus, turning, said: Let us grant this—that he infused it to no one; but from whom did he ever take it away?

[136,1427] Petro non inspirauit, cur Paulo non ademit? cur uti non uetuit? uetiturus utique, si perniciosas uideri uoluisset: quanquam quid refert an infuderit ethnicas literas?

[136,1427] He did not inspire Peter; why did he not take them away from Paul? why did he not forbid him to use them? He would assuredly have forbidden, if he had wished them to appear pernicious: although what does it matter whether he infused ethnic (pagan) letters?

id certe infudit, cuius gratia ethnicae literae sunt discendae.

He certainly infused that, for whose sake the ethnic (i.e., pagan) letters are to be learned.

[136,1428] Si datum esset quauis lingua et integre loqui et loquentes intelligere, nihil esset causae, cur grammatici miseros adolescentes excarnificarent, si is esset mortalium animus, qui nulla nube praepeditus facile statimque uerum et uideret et ostenderet, frustra et raciocinatione et dialecticis argutiis exerceremur.

[136,1428] If it were given to speak in any language and correctly, and to understand those speaking, there would be no cause why grammarians should excoriate miserable adolescents; if the mind of mortals were such as, hindered by no cloud, both to see and to show the truth easily and at once, we would be exercised in vain both by ratiocination and by dialectical subtleties.

[136,1429] Si nobis esset in manu, quos uellemus animorum motus et sumere nobis et aliis excitare, sine causa rhetorum praecepta disceremus.

[136,1429] If it were in our power to take on for ourselves and to rouse in others whatever motions of minds we wished, we would learn the precepts of the rhetors to no purpose.

[136,1430] Verum quando haec multo secus habent, nec ille nobis spiritus est expectandus, disciplinis liberalibus opus est, ut uel longis ambagibus eo tandem perueniamus, quo spiritus apostolos compendio perduxit.

[136,1430] But since matters stand much otherwise, and that Spirit is not to be expected for us, there is need of the liberal disciplines, so that even by long circumlocutions we may at length arrive there whither the Spirit led the apostles by a compendious shortcut.

[136,1431] Non desiderauit Petrus nostras literas, Paulum tamen adiuuerunt.

[136,1431] Peter did not need our letters, yet they aided Paul.

[136,1432] Sed in re puerili plus satis est disputatum; nam qui istam diuinam scientiam nobis solent obiicere, adeo tum ab humana, tum a diuina absunt, ut Hippocraticis potius uinculis sint alligandi, quam rationibus coarguendi.

[136,1432] But on a puerile matter more than enough has been disputed; for those who are wont to fling at us that so‑called divine science are so far removed both from the human and from the divine that they should rather be bound with Hippocratic fetters than convicted by reasons.

[137,1433] Ita simplicitatem praedicant, ut docti tamen haberi uelint; ita se nihil didicisse fatentur, ut nihil non sciant tamen.

[137,1433] Thus they proclaim simplicity, yet nevertheless wish to be considered learned; thus they confess that they have learned nothing, yet nevertheless know everything.

[137,1434] Sed hos cum sua dementia relinquamus, quod reliquum est de poetica et eloquentia disputetur.

[137,1434] But let us leave these men to their own dementia, and let what remains concerning poetics and eloquence be discussed.

[137,1435] Hic cum Battus paulisper intersiluisset: Vnam, inquit, aciem, ut arbitror, profligauimus, quam tamen non ita magni negocii fuit uincere, quippe neque satis armatam, neque ita capitaliter infestam; reliquum est, ut confutemus eos, qui negant eloquentiae dare operam Christianum oportere, uerum huic bello non paulo difficiliori imperatorem praeficiendum censeo, cum integrum, tum meliorem.

[137,1435] Here, when Battus had fallen silent for a little while: “One battle-line,” he says, “as I judge, we have prostrated, which, however, was not such a great business to conquer, since it was neither sufficiently armed nor so mortally (capitally) hostile; what remains is that we confute those who deny that a Christian ought to devote his efforts to eloquence; but for this war, by no small measure more difficult, I am of the opinion that a general should be put in charge of it, one both fresh and better.”

[137,1436] Vt enim in causis non optimis optimus patronus, ita in bello durissimo peritissimus dux quaerendus.

[137,1436] For just as in not the best causes the best patron is to be sought, so in the hardest war the most skillful commander is to be sought.

[137,1437] Qui eloquentiae studium damnent, et plurimi sunt et habent fortasse quae dicant, si non uera, at certe uerisimilia.

[137,1437] Those who condemn the study of eloquence are both very many and perhaps have things to say, if not true, yet certainly verisimilar.

[137,1438] Et iam tantum uerborum a me factum uideo, ut mirer aurium uestrarum duriciem, quae me tot horas blaterantem ferre potuerint.

[137,1438] And now I see that so many words have been made by me, that I marvel at the durity of your ears, which have been able to bear me blathering for so many hours.

[137,1439] Quare successorem mihi peto, qui quae restant disertius possit disputare.

[137,1439] Therefore I seek a successor for myself, who can more eloquently dispute what remains.

[137,1440] GVILHELMUS: Tum Guilhelmus pudenti risu: Te ne, inquit, Batte, iniussu senatus ante negocium confectum de tradita prouincia decedere, ac cum iam prope debellatum sit, successorem tibi nullo exemplo petere, penes quem omnis belli profligati sit gloria?

[137,1440] WILLIAM: Then William, with a modest smile: “Do you, Battus, without the Senate’s leave, before the business is finished, seek to depart from the entrusted province, and, when now the war is almost debellated, to ask for a successor for yourself—without any example—upon whom would rest all the glory of the war brought to an end?”

[137,1441] Quod uero de meliore imperatore quaerendo dicis, ambitiosus tu quidem uideri non uis, caeterum eum adhuc te ducem praestitisti, cui prorogandum etiam sit imperium, tantum abest, ut successor ante tempus sit mittendus; quare uolente senatu perge ac strenue, ut coepisti, tuo munere defungere.

[137,1441] But as to what you say about seeking a better imperator, you indeed do not wish to seem ambitious; however, you have thus far proved yourself a leader to whom even the imperium ought to be prorogued, so far is it from the case that a successor should be sent before the time; therefore, with the senate willing, proceed and strenuously, as you have begun, discharge your office.

[137,1442] Tantum autem abest ut tua oratio cuiquam e nobis uisa sit longior, ut mira quadam cum uoluptate omnes habuerit attentissimos.

[137,1442] So far is it from the case that your oration seemed long to any of us, that with a certain marvelous delight it held us all most attentive.

[137,1443] Dum haec inter se cauillantur illi, consulis puerum ab illius uilla recurrentem conspicimus; is cum domi instructa esse omnia, corrumpi prandium, uxorem iamdudum nos operiri renunciasset: Age, inquit consul, eamus omnes; ad prandium philosophicum, non consulare uos uoco; quod reliquum est disputationis, id pomeridiano consessu in hortis meis conficiemus.

[137,1443] While those men were caviling among themselves over these things, we catch sight of the consul’s boy running back from that man’s villa; he, after having reported that at home everything was prepared, that the luncheon was being spoiled, that the wife had for some time now been waiting for us: “Come,” says the consul, “let us all go; I invite you to a philosophical luncheon, not a consular one; what remains of the disputation, that we will complete in an afternoon session in my gardens.”

[137,1444] ERASMUS.

[137,1445] Hic ego: Ita ne mecum agitur, inquam? ni tam esses iurisconsultus, in ius te uocarem, iniuriae tecum agerem, qui tam charos hospites sic abducas, quia luxuriosior sit tibi culina, quasi domi nostrae, si frugaliter, tamen non lautissime sint accipiendi.

[137,1445] Here I: Is it thus that one deals with me, say I? if you were not so much a jurisconsult, I would call you into court, I would bring an action for injury against you, you who thus lead away guests so dear, because your kitchen is more luxurious, as though at our house, even if frugally, yet they were not to be received most splendidly.

[138,1446] CONSUL: Tum consul: Aequus, inquit, esse debes, ego hac pomeridiana disputatione uillulam meam nobilitari cupio; hanc gloriae partem, si mihi non inuides, libenter nobis concede.

[138,1446] CONSUL: Then the consul: "You ought to be equitable," he says, "I desire by this afternoon’s disputation that my little villa be made illustrious; this share of glory, if you do not envy me, grant to us gladly."

[138,1447] Tum uxor id iubet, cuius huiuscemodi in rebus imperium nosti.

[138,1447] Then the wife orders it, whose authority in matters of this kind you know.

[138,1448] ANTIBARBARORUM LIBRI PRIMI AVTORE D- ERASMO ROT- FINIS.

[138,1448] ANTI-BARBARIANS, BOOK 1, BY D. ERASMUS OF ROTTERDAM. END.