Martin of Braga: De correctione rusticorum

[1] Epistolam tuae sanctae caritatis accepi, in qua scribis ad me ut pro castigatione rusticorum, qui adhuc pristina paganorum superstitione detenti cultum venerationis plus daemoniis quam deo persolvunt, aliqua de origine idolorum et sceleribus ipsorum vel pauca de multis ad te scripta dirigerem. Sed quia oportet ab initio mundi vel modicam illis rationis notitiam quasi pro gustu porrigere, necesse me fuit ingentem praeteritorum temporum gestorumque silvam breviato tenuis compendii sermone contingere et cibum rusticis rustico sermone condire. Ita ergo, opitulante tibi deo, erit tuae praedicationis exordium:

[1] I have received the epistle of your holy charity, in which you write to me that, for the correction of the rustics, who are still detained by the pristine superstition of the pagans and pay the cult of veneration more to demons than to God, I should direct to you some things written about the origin of idols and their crimes, or a few out of many. But since it is fitting, from the beginning of the world, to proffer to them even a modest knowledge of reason, as by way of a taste, it has been necessary for me to touch the vast forest of past times and deeds with the abridged speech of a slight compendium, and to season food for rustics with rustic speech. Thus therefore, with God helping you, this will be the exordium of your preaching:

[2] Desideramus, filii karissimi, adnuntiare vobis in nomine domini quae aut minime audistis aut audita fortasse oblivioni dedistis. Petimus ergo caritatem vestram ut, quae pro salute vestra dicuntur, adtentius audiatis. Longus quidem per divinas scripturas ordo dirigitur, sed ut vel aliquantulum in memoriam teneatis, pauca vobis de pluribus commendamus.

[2] We desire, dearest sons, to announce to you in the name of the Lord things which either you have scarcely heard, or, though heard, perhaps you have given over to oblivion. We ask therefore your charity that you may listen more attentively to the things that are said for your salvation. A long order indeed is directed through the divine scriptures, but so that you may keep at least a little in memory, we commend to you a few things out of many.

[3] Cum fecisset in principio deus caelum et terram, in illa caelesti habitatione fecit spiritales creaturas, id est angelos, qui in conspectu ipsius adstantes laudarent illum. Ex quibus unus, qui primus omnium archangelus fuerat factus, videns se in tanta gloria praefulgentem, non dedit honorem deo creatori suo, sed similem se illi dixit; et pro hac superbia cum aliis plurimis angelis qui illi consenserunt de illa caelesti sede in aere isto qui est sub caelo deiectus est; et ille, qui fuerat prius archangelus, perdita luce gloriae suae, factus est tenebrosus et horribilis diabolus. Similiter et illi alii angeli qui consentientes illi fuerant cum ipso de caelo proiecti sunt et, perdito splendore suo, facti sunt daemones.

[3] When in the beginning God had made heaven and earth, in that celestial
habitation he made spiritual creatures, that is, angels, who, standing in his sight,
might praise him. Of whom one, who had been made the first archangel of all,
seeing himself shining forth in so great a glory, did not give honor
to God his Creator, but said himself to be like unto him; and for this pride, with many other
angels who consented to him, from that heavenly seat into this air
which is under heaven he was cast down; and he, who had been before an archangel,
the light of his glory lost, was made a tenebrous and horrible devil. Likewise also those other angels who had been consenting to him, with him from
heaven were cast down, and, their splendor lost, were made demons.

Reliqui autem angeli qui subditi fuerunt deo in suae claritatis gloria in conspectu domini perseverant; et ipsi dicuntur angeli sancti. Nam illi qui cum principe suo Satan pro superbia sua iactati sunt angeli refugae et daemonia appellantur.

The rest
however, the angels who were subject to God, persevere in the glory of their own brightness in the sight of
the Lord; and they themselves are called holy angels. For those who with their prince
Satan, on account of their pride, were hurled down, are called runaway angels and daemons.

[4] Post istam ruinam angelicam placuit deo de limo terrae hominem plasmare, quem posuit in paradiso; et dixit ei ut, si praeceptum domini servasset, in loco illo caelesti sine morte succederet, unde angeli illi refugae ceciderunt, si autem praeterisset dei praeceptum, morte moreretur. Videns ergo diabolus quia propterea factus fuerat homo, ut in loco ipsius, unde ipse cecidit, in regno dei succederet, invidia ductus suasit homini ut mandata dei transcenderet. Pro qua offensa iactatus est homo de paradiso in exilio mundi istius, ubi multos labores et dolores pateretur.

[4] After that angelic ruin it pleased God to fashion man from the slime of the earth, whom he placed in Paradise; and he said to him that, if he had kept the precept of the Lord, he would succeed without death into that celestial place whence those renegade angels fell; but if he had overstepped the precept of God, he would die. Therefore the devil, seeing that for this reason man had been made—that in his place, whence he himself fell, he might succeed in the kingdom of God—led by envy persuaded the man to transcend the mandates of God. For which offense man was cast from Paradise into the exile of this world, where he would suffer many labors and pains.

[5] Fuit autem primus homo dictus Adam, et mulier eius quam de ipsius carne deus creavit dicta est Eva. Ex istis duobus hominibus omne genus hominum propagatum est. Qui, obliti creatorem suum deum multa scelera facientes, inritaverunt deum ad iracundiam.

[5] Now the first man was called Adam, and his woman, whom God created from his own flesh, was called Eve. From these two human beings the whole race of humankind was propagated. Who, forgetting their creator God, committing many crimes, provoked God to wrath.

Pro qua re inmisit deus diluvium et perdidit omnes, excepto uno iusto, nomine Noe, quem cum suis filiis pro reparando humano genere reservavit. A primo ergo homine Adam usque ad diluvium transierunt anni duo milia ducenti quadraginta duo.

For which cause God sent in a deluge and destroyed
all, except one just man, by name Noah, whom, with his sons, he reserved for the repairing
of the human race. From the first man Adam up to the deluge there passed
2,242 years.

[6] Post diluvium iterum recuperatum est genus humanum per tres filios Noe, reservatos cum uxoribus suis. Et cum coepisset multitudo subcrescens mundum implere, obliviscentes iterum homines creatorem mundi deum, coeperunt, dimisso creatore, colere creaturas. Alii adorabant solem, alii lunam vel stellas, alii ignem, alii aquam profundam vel fontes aquarum, credentes haec omnia non a deo esse facta ad usum hominum, sed ipsa ex se orta deos esse.

[6] After the deluge the human race was recovered again through the three sons of Noah, preserved with their wives. And when the burgeoning multitude had begun to fill the world, men again, forgetting the god the creator of the world, began, with the creator dismissed, to worship the creatures. Some adored the sun, others the moon or the stars, others fire, others the deep water or the fountains of waters, believing that all these things were not made by god for the use of men, but that they themselves, sprung from themselves, were gods.

[7] Tunc diabolus vel ministri ipsius, daemones, qui de caelo deiecti sunt, videntes ignaros homines dimisso Deo creatore suo, per creaturas errare, coeperunt se illis in diversas formas ostendere et loqui cum eis et expetere ab eis, ut in excelsis montibus et in silvis frondosis sacrificia sibi offerrent et ipsos colerent pro deo, imponentes sibi vocabula sceleratorum hominum, qui in omnibus criminibus et sceleribus suam egerant vitam, ut alius Iovem se esse diceret, qui fuerat magus et in tantis adulteriis incestus ut sororem suam haberet uxorem, quae dicta est Iuno, Minervam et Venerem filias suas corruperit, neptes quoque et omnem parentelam suam turpiter incestaverit. Alius autem daemon Martem se nominavit, qui fuit litigiorum et discordiae commissor. Alius deinde daemon Mercurium se appellare voluit, qui fuit omnis furti et fraudis dolosus inventor; cui homines cupidi quasi deo lucri, in quadriviis transeuntes, iactatis lapidibus acervos petrarum pro sacrificio reddunt.

[7] Then the devil, or his ministers, the daemons, who have been cast down from heaven, seeing men ignorant, with God their creator dismissed, to wander through the creatures, began to show themselves to them in diverse forms and to speak with them and to demand of them that on lofty mountains and in leafy forests they should offer sacrifices to them and worship them as god, imposing upon themselves the names of wicked men, who had passed their life in all crimes and wickednesses, so that one said that he was Jove, who had been a magus and so incestuous in adulteries as to have his sister as wife, who has been called Juno, and he corrupted his daughters Minerva and Venus, and his granddaughters also and all his kin he foully defiled by incest. Another daemon, moreover, named himself Mars, who was an instigator of lawsuits and discord. Another then daemon wished to call himself Mercury, who was the wily inventor of every theft and fraud; to whom greedy men, as to a god of gain, when passing at cross-roads, by throwing stones, render heaps of rocks as a sacrifice.

Alius quoque daemon Saturni sibi nomen adscripsit, qui, in omni crudelitate vivens, etiam nascentes suos filios devorabat. Alius etiam daemon Venerem se esse confinxit, quae fuit mulier meretrix. Non solum cum innumerabilibus adulteris, sed etiam cum patre suo Iove et cum fratre suo Marte meretricata est.

Another demon also assigned to himself the name of Saturn, who, living in all cruelty, even devoured his own sons as they were being born. Another demon likewise pretended that he was Venus, who was a prostitute. Not only with innumerable adulterers, but even with her father Jove and with her brother Mars she prostituted herself.

[8] Ecce quales fuerunt illo tempore isti perditi homines, quos ignorantes rustici per adinventiones suas pessime honorabant, quorum vocabula ideo sibi daemones adposuerunt, ut ipsos quasi deos colerent et sacrificia illis offerrent et ipsorum facta imitarentur, quorum nomina invocabant. Suaserunt etiam illis daemones ut templa illis facerent et imagines vel statuas sceleratorum hominum ibi ponerent et aras illis constituerent, in quibus non solum animalium sed etiam hominum sanguinem illis funderent. Praeter haec autem multi daemones ex illis qui de caelo expulsi sunt aut in mare aut in fluminibus aut in fontibus aut in silvis praesident, quos similiter homines ignorantes deum quasi deos colunt et sacrificant illis.

[8] Behold what sort those ruined men were at that time, whom ignorant rustics by their own inventions were honoring most wickedly, whose names therefore the demons affixed to themselves, so that they might worship them as if gods and offer sacrifices to them, and imitate their deeds, whose names they invoked. The demons also persuaded them to make temples for them and to place there images or statues of criminal men, and to set up altars for them, on which they would pour out for them the blood not only of animals but also of humans. Besides these things, moreover, many demons from those who were expelled from heaven preside either in the sea or in rivers or in fountains or in forests, whom likewise men ignorant of God worship as if gods and sacrifice to them.

Et in mare quidem Neptunum appellant, in fluminibus Lamias, in fontibus Nymphas, in silvis Dianas, quae omnia maligni daemones et spiritus nequam sunt, qui homines infideles, qui signaculo crucis nesciunt se munire, nocent et vexant. Non tamen sine permissione dei nocent, quia deum habent iratum et non ex toto corde in fide Christi credunt, sed sunt dubii in tantum ut nomina ipsa daemoniorum in singulos dies nominent, et appellent diem Martis et Mercurii et Iovis et Veneris et Saturni, qui nullum diem fecerunt, sed fuerunt homines pessimi et scelerati in gente Graecorum.

And in the sea indeed they call Neptune, in rivers the Lamiae, in springs the Nymphs, in woods the Dianas, all of which are malign demons and nefarious spirits, who harm and vex infidel humans who do not know to fortify themselves with the sign of the cross. Not, however, without the permission of God do they harm, because they have God angered and do not from their whole heart believe in the faith of Christ, but are doubtful to such a degree that they name the very names of the demons on individual days, and they call the day of Mars and of Mercury and of Jove and of Venus and of Saturn, who made no day, but were the worst and most criminal men among the race of the Greeks.

[9] Deus autem omnipotens, quando caelum et terram fecit, ipse tunc creavit lucem, quae per distinctionem operum dei septies revoluta est. Nam primo deus lucem fecit, quae appellata est dies; secundo firmamentum caeli factum est; tertio terra a mare divisa est; quarto sol et luna et stellae factae sunt; quinto quadrupedia et volatilia et natatilia; sexto homo plasmatus est; septimo autem die, completo omni mundo et ornamento ipsius, requiem deus appellavit. Una ergo lux, quae prima in operibus dei facta est, per distinctionem operum dei septies revoluta, septimana est appellata.

[9] But the omnipotent God, when he made heaven and earth, then he himself
created the light, which, by the distinction of the works of God, was revolved seven times. For first God made the light, which was called day; second, the firmament
of heaven was made; third, the land was divided from the sea; fourth, the sun and the moon and
the stars were made; fifth, quadrupeds and winged creatures and swimming creatures; sixth,
man was fashioned; but on the seventh day, with the whole world and its adornment
completed, God called it rest. Therefore the one light, which was first among the works of God,
having been revolved seven times by the distinction of the works of God, was called the week.

Qualis ergo amentia est ut homo baptizatus in fide Christi diem dominicum, in quo Christus resurrexit, non colat et dicat se diem Iovis colere et Mercurii et Veneris et Saturni, qui nullum diem habent, sed fuerunt adulteri et magi et iniqui et male mortui in provincia sua! Sed, sicut diximus, sub specie nominum istorum ab hominibus stultis veneratio et honor daemonibus exhibetur.

What sort of madness, then, is it that a man baptized in the faith of Christ does not honor the Lord’s day, on which Christ rose again, and says that he honors the day of Jove and of Mercury and of Venus and of Saturn—who have no day, but were adulterers and magi and iniquitous, and met an evil death in their own province! But, as we have said, under the semblance of these names, by foolish men, veneration and honor are rendered to demons.

[10] Similiter et ille error ignorantibus et rusticis subrepit, ut Kalendas Ianuarias putent anni esse initium, quod omnino falsissimum est. Nam, sicut scriptura sancta dicit, VIII Kal. Aprilis in ipso aequinoctio initium primi anni est factum.

[10] Similarly that error likewise creeps in upon the ignorant and the rustic, so that they think the Kalends of January to be the beginning of the year, which is altogether most false. For, as Sacred Scripture says, on the 8th day before the Kalends of April, at the very equinox, the beginning of the first year was made.

Nam sic legitur: et divisit deus inter lucem et tenebras. Omnis autem recta divisio aequalitatem habet, sicut et in VIII Kal. Aprilis tantum spatium horarum dies habet quantum et nox. Et ideo falsum est ut Ianuariae Kalendae initium anni sint.

For thus it is read: and God divided between the light and the darkness. Moreover, every right division has equality, just as on the 8 Kalends of April the day has as much span of hours as the night. And therefore it is false that the January Kalends are the beginning of the year.

[11] Iam quid de illo stultissimo errore cum dolore dicendum est, quia dies tinearum et murium observant et, si dici fas est, homo Christianus pro deo mures et tineas veneratur? Quibus si per tutelam cupelli aut arculae non subducatur aut panis aut pannus, nullo modo pro feriis sibi exhibitis, quod invenerint, parcent. Sine causa autem sibi miser homo istas praefigurationes ipse facit, ut, quasi sicut in introitu anni satur est et laetus ex omnibus, ita illi et in toto anno contingat.

[11] Now what is to be said, with sorrow, about that most foolish error, that they observe a day of moths and mice and—if it is lawful to say it—a Christian man venerates mice and moths in place of God? If, under the protection of a little cask or a small chest, either bread or cloth is not withdrawn, by no means, in return for the holidays rendered to them, will they spare what they find. Without cause, moreover, the wretched man himself makes these prefigurations for himself, so that, as if at the entry of the year he is sated and joyful in all things, so it may befall him also in the whole year.

Observationes istae omnes paganorum sunt per adinventiones daemonum exquisitae. Sed vae illi homini qui deum non habuerit propitium et ab ipso saturitatem panis et securitatem vitae non habuerit datam! Ecce istas superstitiones vanas aut occulte aut palam facitis, et numquam cessatis ab istis sacrificiis daemonum.

All these observations are of the pagans, elaborated through the inventions of daemons. But woe to that man who shall not have God propitious and shall not have had given by him the satiety of bread and the security of life! Behold, you do these vain superstitions either secretly or openly, and you never cease from these sacrifices of daemons.

Et quare vobis non praestant ut semper saturi sitis et securi et laeti? Quare, quando deus iratus fuerit, non vos defendunt sacrificia vana de locusta, de mure, et de multis aliis tribulationibus, quas vobis deus iratus immittit?

And why do they not grant you to be always sated and secure and glad? Why, when God is angered, do the vain sacrifices from the locust, from the mouse, and from many other tribulations, which an angered God sends upon you, not defend you?

[12] Non intellegitis aperte quia mentiuntur vobis daemones in istis observationibus vestris quas vane tenetis, et in auguriis quae adtenditis frequentius vos inludunt? Nam sicut dicit sapientissimus Salomon:divinationes et auguria vana sunt; et quantum timuerit homo in illis, tantum magis fallitur cor eius. Ne dederis in illis cor tuum, quoniam multos scandalizaverunt. Ecce hoc scriptura sancta dicit, et certissime sic est, quia tamdiu infelices homines per avium voces daemonia suadunt, donec per res frivolas et vanas et fidem Christi perdant, et ipsi in interitum mortis suae de improviso incurrant.

[12] Do you not plainly understand that the demons lie to you in these observations of yours which you vainly hold, and that in the auguries to which you attend they more frequently mock you? For as the most wise Solomon says:divinations and auguries are vain; and in proportion as a man has feared in them, by so much the more his heart is deceived. Do not give your heart into them, for they have scandalized many. Behold, holy Scripture says this, and most certainly it is so, because for so long the demons, by the voices of birds, persuade unhappy men, until, through frivolous and vain things, they lose the faith of Christ, and they themselves unawares run into the ruin of their own death.

Non iussit deus hominem futura cognoscere, sed ut, semper in timore illius vivens, ab ipso gubernationem et auxilium vitae suae expeteret. Solius dei est antequam aliquid fiat scire, homines autem vanos daemones diversis argumentis inludunt, donec illos in offensam dei perducant et animas illorum secum pertrahant in infernum, sicut ab initio fecerunt per invidiam suam, ne homo regnum caelorum intraret, de quo illi deiecti sunt.

God did not command the human to know future things, but that, always living in
fear of him, he should seek from him the governance and aid of his life. It is God’s alone to know before anything comes to be, but demons, by various arguments, delude vain men,
until they lead them into offense against God and
drag their souls with themselves into hell, just as from the beginning they did through
their envy, lest man should enter the kingdom of heaven, from which they were cast down.

[13] Pro qua etiam causa, dum vidisset deus miseros homines ita a diabolo et angelis eius malis inludi ut, obliviscentes creatorem suum, pro deo daemones adorarent, misit filium suum, id est sapientiam et verbum suum, ut illos ad cultum veri dei de diaboli errore reduceret. Et quia non poterat divinitas filii dei ab hominibus videri, accepit carnem humanam ex utero Mariae virginis, non ex coniugio viri, sed ex spiritu sancto conceptam. Natus ergo in humanam carnem filius dei, intus latens invisibilis deus, foris autem visibilis homo, praedicavit hominibus: docuit illos, relictis idolis et malis operibus, de potestate diaboli exire et ad cultum creatoris sui reverti.

[13] For which cause also, when God had seen wretched humans thus being made sport of by the devil and his evil angels, so that, forgetting their Creator, they worshiped demons in place of God, he sent his Son—that is, his Wisdom and his Word—that he might lead them back from the devil’s error to the worship of the true God. And because the divinity of the Son of God could not be seen by human beings, he took on human flesh from the womb of the Virgin Mary, conceived not from the conjugal union of a man but by the Holy Spirit. Therefore, the Son of God, born into human flesh—within, the invisible God lying hidden; but without, a visible man—preached to human beings: he taught them, with idols and evil works left behind, to go out from the power of the devil and to return to the worship of their Creator.

Postquam docuit, voluit pro humano genere mori. Passus est mortem voluntarie, non invitus; crucifixus est a Iudaeis sub iudice Pilato Pontio, qui de Ponto provincia natus illo tempore provinciae Syriae praesidebat; depositus de cruce, positus est in sepulchro; tertia die resurrexit vivus a mortuis, et diebus quadraginta cum duodecim discipulis suis conversatus est, et, ut veram carnem suam resurrexisse monstraret, manducavit post resurrectionem ante discipulos suos. Transactis autem quadraginta diebus, praecepit discipulis suis ut adnuntiarent omnibus gentibus resurrectionem filii dei, et baptizarent eos in nomine patris et filii et spiritus sancti in remissionem peccatorum, et docerent illos qui baptizati fuissent recedere a malis operibus, id est ab idolis, ab homicidiis, a furtis, a periurio, a fornicatione, et quod sibi nollent fieri aliis non facerent.

After he taught, he willed to die for the human race. He suffered death voluntarily, not unwillingly; he was crucified by the Jews under the judge Pontius Pilate, who, born from the province of Pontus, at that time presided over the province of Syria; taken down from the cross, he was placed in a sepulchre; on the third day he rose alive from the dead, and for forty days he conversed with his twelve disciples, and, in order to show that his true flesh had risen, he ate after the resurrection before his disciples. But when forty days had elapsed, he commanded his disciples to announce to all the nations the resurrection of the Son of God, and to baptize them in the name of the Father and of the Son and of the Holy Spirit for remission of sins, and to teach those who had been baptized to withdraw from evil works, that is, from idols, from murders, from thefts, from perjury, from fornication, and that what they would not wish to be done to themselves they should not do to others.

Et postquam haec praecepit, videntibus ipsis discipulis, ascendit in caelum, et ibi sedet ad dexteram patris, et inde in fine istius mundi venturus est cum ipsa carne quam secum levavit in caelis.

And after
he had commanded these things, with the disciples themselves seeing, he ascended into heaven, and there
he sits at the right hand of the Father, and from there at the end of this world he will come with
the very flesh which he lifted with himself into the heavens.

[14] Cum autem finis mundi istius venerit, omnes gentes et omnis homo qui ex illis primis hominibus, id est ex Adam et Eva, ducit originem omnes resurgent et boni et mali; et omnes ante iudicium Christi venturi sunt, et tunc qui fuerunt in vita sua fideles et boni separantur a malis et intrant in regno dei cum angelis sanctis, et erunt animae illorum cum carne sua in requiem aeternam, numquam amplius morituri, ubi iam nullus illis erit aut labor aut dolor, non tristitia, non famis aut sitis, non calor aut frigus, non tenebrae aut nox, sed, semper laeti, saturi, in luce, in gloria, similes erunt angelis dei, quia iam in illo loco meruerunt intrare unde diabolus cum sibi consentientibus angelis cecidit. Ibi ergo omnes qui fideles deo fuerunt permanent in aeternum. Nam illi qui increduli fuerunt aut non fuerunt baptizati aut certe, si baptizati fuerint, post baptismum suum iterum ad idola et homicidia vel adulteria vel ad periuria et ad alia mala reversi sunt et sine poenitentia sunt defuncti, omnes qui tales fuerint inventi damnantur cum diabolo et cum omnibus daemoniis quos coluerunt et quorum opera fecerunt, et in aeterno igne cum carne sua in inferno mittuntur, ubi ignis ille inextinguibilis in perpetuum vivit, et caro illa iam de resurrectione recepta in aeternum cruciatur gemens.

[14] But when the end of this world shall have come, all nations and every human being
who from those first humans, that is from Adam and Eve, derives origin— all
will rise again, both good and evil; and all will come before the judgment of Christ,
and then those who in their life were faithful and good are separated from the evil and enter
into the kingdom of God with the holy angels, and the souls of them with their flesh
into eternal rest, never again to die, where now there will be for them neither toil nor pain,
nor sadness, nor hunger or thirst, nor heat or
cold, nor darkness or night, but, always joyful, sated, in light, in glory,
they will be similar to the angels of God, because already in that place they have merited to enter whence
the devil fell with the angels consenting to him. There therefore all who were faithful
to God remain forever. For those who were unbelieving or were not
baptized, or certainly, if they were baptized, after their baptism
again returned to idols and homicides or adulteries or to perjuries and to other evils,
and died without penitence, all who shall have been found such
are condemned with the devil and with all the demons whom they worshiped and
whose works they did, and are sent into the eternal fire with their flesh in hell,
where that inextinguishable fire lives perpetually, and that flesh, now received back
from the resurrection, is tortured forever, groaning.

Desiderat iterum mori, ut non sentiat poenas, sed non permittitur mori, ut aeternos perferat cruciatus. Ecce hoc loquitur lex, hoc loquuntur prophetae, haec evangelium Christi, haec apostolus, haec omnis scriptura sancta testatur; quae vobis modo vel pauca ex multis simpliciter diximus. Vestrum est dehinc, filii karissimi, ea quae per nos dicta sunt recordare, et aut bene agendo futuram in regno dei requiem sperare, aut (quod absit!) male agendo futurum in inferno ignem perpetuum expectare.

He desires to die again,
so that he may not feel the penalties, but it is not permitted to die, that he may endure eternal torments. Behold, this the law says, this the prophets say, this the gospel of Christ says,
this the apostle says, this all holy scripture bears witness; of which to you just now we have simply said a few out of many. It is yours from here on, most beloved sons,
to recall the things which have been said through us, and either, by doing well, to hope for the future rest in the kingdom
of god, or (which may it be far off!) by doing ill to await in hell the future perpetual fire
forever.

Nam et vita aeterna et mors aeterna in arbitrio hominis posita est. Quod sibi elegerit unusquisque, hoc habebit.

For both eternal life and eternal death are set in the arbitration of man. What each person has chosen for himself, this he shall have.

[15] Vos ergo, fideles, qui in nomine patris et filii et spiritus sancti ad Christi baptismum accessistis, considerate quale in ipso baptismo pactum cum deo fecistis. Nam cum singuli nomen vestrum dedistis ad fontes, verbi gratia, aut Petrus aut Iohannes aut quodlibet nomen, sic a sacerdote interrogati fuistis: "Quomodo diceris?" Respondisti aut tu, si iam poteras respondere, aut certe qui pro te fidem fecit, qui te de fonte suscepit, et dixit, verbi gratia: "Iohannes dicitur." Et interrogavit sacerdos: "Iohannes, abrenuntias diabolo et angelis eius, culturis et idolis eius, furtis et fraudibus eius, fornicationibus et ebrietatibus eius, et omnibus operibus eius malis?" Et respondisti: "Abrenuntio." Post istam abrenuntiationem diaboli iterum interrogatus es a sacerdote: "Credis in deum patrem omnipotentem?" Respondisti: "Credo." "Et in Iesum Christum, filium eius unicum, deum et dominum nostrum, qui natus est de spiritu sancto ex Maria virgine, passus sub Pontio Pilato, crucifixus et sepultus, descendit ad inferna, tertia die resurrexit vivus a mortuis, ascendit in caelos, sedet ad dexteram patris, inde venturus iudicare vivos et mortuos? Credis?" Et respondisti: "Credo." Et iterum interrogatus es: "Credis in spiritum sanctum, sanctam ecclesiam catholicam, remissionem omnium peccatorum, carnis resurrectionem, et vitam aeternam?" Et respondisti: "Credo." Ecce ergo considerate quale pactum cum deo fecistis in baptismo.

[15] You therefore, faithful ones, who have come to Christ’s baptism in the name of the Father and of the Son and of the Holy Spirit, consider what sort of pact you have made with God in the very baptism itself. For when each of you gave your name at the fonts, for example, either Peter or John or whatever name, thus you were asked by the priest: "How are you called?" You answered either yourself, if you were already able to answer, or certainly the one who made faith on your behalf, who received you from the font, and said, for example: "He is called John." And the priest asked: "John, do you renounce the devil and his angels, his cults and idols, his thefts and frauds, his fornications and drunkennesses, and all his evil works?" And you answered: "I renounce." After that renunciation of the devil you were again asked by the priest: "Do you believe in God the Father almighty?" You answered: "I believe." "And in Jesus Christ, his only Son, our God and Lord, who was born of the Holy Spirit from Mary the Virgin, suffered under Pontius Pilate, was crucified and buried, descended to the infernal regions, on the third day rose alive from the dead, ascended into the heavens, sits at the right hand of the Father, from there to come to judge the living and the dead? Do you believe?" And you answered: "I believe." And again you were asked: "Do you believe in the Holy Spirit, the holy catholic Church, the remission of all sins, the resurrection of the flesh, and life eternal?" And you answered: "I believe." Behold therefore, consider what sort of pact you have made with God in baptism.

Promisistis vos abrenuntiare diabolo et angelis eius et omnibus operibus eius malis, et confessi estis credere vos in patrem et filium et spiritum sanctum et sperare vos in fine saeculi carnis resurrectionem et vitam aeternam.

You have promised to renounce the devil and his angels and all his evil works, and you have confessed that you believe in the Father and the Son and the Holy Spirit, and that you hope at the end of the age for the resurrection of the flesh and eternal life.

[16] Ecce qualis cautio et confessio vestra apud deum tenetur! Et quomodo aliqui ex vobis, qui abrenuntiaverunt diabolo et angelis eius et culturis eius et operibus eius malis, modo iterum ad culturas diaboli revertuntur? Nam ad petras et ad arbores et ad fontes et per trivia cereolos incendere, quid est aliud nisi cultura diaboli?

[16] Behold what kind of bond and confession of yours is held before God! And how is it that some of you, who have renounced the devil and his angels and his cults and his evil works, now again return to the cults of the devil? For to light little candles at rocks and at trees and at springs and at the crossroads, what is it other than the cult of the devil?

Divinationes et auguria et dies idolorum observare, quid est aliud nisi cultura diaboli? Vulcanalia et Kalendas observare, mensas ornare, et lauros ponere, et pedem observare, et fundere in foco super truncum frugem et vinum, et panem in fontem mittere, quid est aliud nisi cultura diaboli? Mulieres in tela sua Minervam nominare et Veneris diem in nuptias observare et quo die in via exeatur adtendere, quid est aliud nisi cultura diaboli?

Divinations and auguries and the days of idols
to observe—what is anything else except the worship of the devil? The Vulcanalia and the Calends
to observe, to adorn tables, and to set up laurels, and to observe the foot, and to pour
into the hearth upon a log grain and wine, and to cast bread into a spring—what
is anything else except the worship of the devil? For women upon their loom to name Minerva,
and to observe the day of Venus for weddings, and to attend to on what day one goes out on the road—
what is anything else except the worship of the devil?

Incantare herbas ad maleficia et invocare nomina daemonum incantando, quid est aliud nisi cultura diaboli? Et alia multa quae longum est dicere. Ecce ista omnia post abrenuntiationem diaboli, post baptismum facitis et, ad culturam daemonum et ad mala idolorum opera redeuntes, fidem vestram transistis et pactum quod fecistis cum deo disrupistis.

To enchant herbs for malefices and to invoke
the names of daemons by incantation—what is it other than the culture of the devil? And many other things
which it is long to tell. Behold, you do all these things after the abrenunciation of the devil,
after baptism, and, returning to the culture of daemons and to the evil works of idols,
you have transgressed your faith and have broken the pact which you made with God.

Dimisistis signum crucis, quod in baptismum accepistis, et alia diaboli signa per avicellos et sternutos et per alia multa adtenditis. Quare mihi aut cuilibet recto Christiano non nocet augurium? Quia, ubi signum crucis praecesserit, nihil est signum diaboli.

You have dismissed the sign of the cross, which you received in baptism, and you attend to other signs of the devil through little birds and sneezes and through many other things. Why does augury not harm me or any upright Christian? Because, where the sign of the cross has preceded, the sign of the devil is nothing.

Quare vobis nocet? Quia signum crucis contemnitis, et illud timetis quod vobis ipsi in signum configitis. Similiter dimisistis incantationem sanctam, id est symbolum quod in baptismum accepistis, quod est Credo in deum patrem omnipotentem, et orationem dominicam, id est Pater noster qui es in caelis, et tenetis diabolicas incantationes et carmina.

Why does it harm you? Because you contemn the sign
of the cross, and you fear that which you yourselves fasten upon you as a sign. Likewise you have dismissed the holy incantation, that is, the Symbol which you received in baptism,
which is I believe in God the Father almighty, and the Dominical prayer, that is, Our Father who art in heaven, and you hold diabolical incantations and chants.

Quicumque ergo, contempto signo crucis Christi, alia signa aspicit, signum crucis, quod in baptismum accepit, perdidit. Similiter et qui alias incantationes tenet a magis et maleficis adinventas, incantationem sancti symboli et orationis dominicae, quae in fide Christi accepit, amisit et fidem Christi inculcavit, quia non potest et deus simul et diabolus coli.

Whoever therefore, with the sign of the cross of Christ despised,
looks to other signs, has lost the sign of the cross which he received in baptism. Likewise, he who holds other incantations devised by magi and malefic sorcerers,
has lost the incantation of the holy Symbol and of the Lord’s Prayer, which he received in the faith of Christ,
and has trampled upon the faith of Christ, because both God and the devil cannot be worshiped at the same time.

[17] Si ergo agnovistis, dilectissimi filii, omnia ista quae diximus, si quis se cognoscit post acceptum baptismum haec fecisse et fidem Christi rupisse, non desperet de se nec dicat in corde suo: "Quia tanta mala feci post baptismum, fortasse non mihi indulget deus peccata mea." Noli dubitare de misericordia dei. Tantum tu fac in corde tuo pactum cum deo, ut iam amplius culturas daemonum non colas, nec praeter deum caeli aliquid adores, neque homicidium facias, neque adulterium aut fornicationem, non furtum facias, non periures. Et cum hoc deo ex toto corde tuo promiseris et ulterius peccata ista non feceris, fiducialiter veniam de deo spera, quia sic dicit deus per propheticam scripturam:In quacumque die iniustus oblitus fuerit iniquitates suas et fecerit iustitias, et ego obliviscar omnes iniquitates eius. Paenitentiam ergo peccatoris deus expectat.

[17] Therefore, if you have acknowledged, most beloved sons, all those things which we have said, if anyone recognizes himself, after having received baptism, to have done these things and to have broken the faith of Christ, let him not despair of himself nor say in his heart: "Because I have done such great evils after baptism, perhaps god does not grant indulgence for my sins." Do not doubt the mercy of god. Only do you make in your heart a pact with god, that now you no longer cultivate the cults of demons, nor adore anything besides the god of heaven, nor commit homicide, nor adultery or fornication, do not steal, do not perjure yourself. And when you have promised this to god from your whole heart and henceforth have not done these sins, confidently hope for pardon from god, because thus god says through the prophetic scripture:On whatever day the unjust man shall have forgotten his iniquities and shall have done justices, I too will forget all his iniquities. Therefore god awaits the penance of the sinner.

Paenitentia autem ista vera est, ut iam amplius homo non faciat mala quae fecit, sed de praeteritis peccatis indulgentiam petat, et de futuro caveat ne ad ipsa iterum revolvatur, sed magis econtrario bona opera exerceat, ut esurienti pauperi elemosynam porrigat, hospitem lassum reficiat, et quicquid sibi ab alio vult fieri, hoc alteri faciat, et quod sibi non vult fieri, hoc alteri non faciat, quia in hoc verbo mandata dei complentur.

Repentance, however,
is true in this wise: that a man no longer do the evils which he has done, but ask indulgence for past
sins, and beware for the future lest he be rolled back to the same again,
but rather, on the contrary, exercise good works: that he extend alms to the hungry poor man,
refresh the weary guest, and whatever he wishes to be done to himself by another,
this he do to another, and what he does not wish to be done to himself, this he not do to another,
because in this word the mandates of God are fulfilled.

[18] Rogamus ergo vos, fratres et filii karissimi, ut ista praecepta, quae vobis deus per nos humillimos et exiguos dare dignatur, in memoria teneatis et cogitetis quomodo salvetis animas vestras, ut non solum de praesenti ista vita et de transitoria mundi istius utilitate tractetis, sed illud magis recordetis quod in symbolo vos credere promisistis, id est carnis resurrectionem et vitam aeternam. Si ergo credidistis et creditis quia carnis resurrectio erit et vita aeterna in regno caelorum inter angelos dei, sicut vobis supra iam diximus, inde quam maxime cogitate, et non semper de istius mundi miseria. Praeparate viam vestram in operibus bonis.

[18] We therefore ask you, brothers and most dear sons, that these precepts, which God deigns to give to you through us the most humble and small, you hold in memory and consider how you may save your souls, that you not treat only of this present life and of the transitory utility of this world, but rather remember that which in the Symbol (Creed) you promised to believe, that is, the resurrection of the flesh and life eternal. If therefore you have believed and do believe that there will be a resurrection of the flesh and life eternal in the kingdom of the heavens among the angels of God, as we already said to you above, think of that most of all, and not always of the misery of this world. Prepare your way in good works.

Frequentate ad deprecandum deum in ecclesia vel per loca sanctorum. Diem dominicum, qui propterea dominicus dicitur, quia filius dei, dominus noster Iesus Christus, in ipso resurrexit a mortuis, nolite contemnere, sed cum reverentia colite. Opus servile, id est agrum, pratum, vineam, vel si qua gravia sunt, non faciatis in die dominico, praeter tantum quod ad necessitatem reficiendi corpusculi pro exquoquendo pertinet cibo et necessitate longinqui itineris.

Frequent the church and the places of the saints to implore God. The Lord’s day,
which for that reason is called “of the Lord,” because the Son of God, our Lord Jesus
Christ, on it rose from the dead, do not despise, but keep with reverence.
Do not do servile work—that is, work in the field, the meadow, the vineyard, or whatever heavy tasks there are—
on the Lord’s day, except only what pertains to the necessity of refreshing the body
in cooking food, and the necessity of a long journey.

Et in locis proximis licet viam die dominico facere, non tamen pro occasionibus malis, sed magis pro bonis, id est aut ad loca sancta ambulare, aut fratrem vel amicum visitare, vel infirmum consolare, aut tribulanti consilium vel adiutorium pro bona causa portare. Sic ergo decet Christianum hominem diem dominicum venerare. Nam satis iniquum et turpe est ut illi qui pagani sunt et ignorant fidem Christianum, idola daemonum colentes, diem Iovis aut cuiuslibet daemonis colant et ab opere se abstineant, cum certe nullum diem daemonia nec creassent nec habeant.

And in the proximate places it is permitted to make a journey on the Lord’s Day, yet not for evil occasions, but rather for good ones, that is, either to walk to holy places, or to visit a brother
or a friend, or to console the infirm, or to bring counsel or aid to one in tribulation for a good cause. Thus, therefore, it befits a Christian man to venerate the Lord’s Day. For it is sufficiently iniquitous and base that those who are pagans
and ignorant of the Christian faith, worshiping the idols of demons, should observe the day of Jove or of any demon and abstain from work, since surely the demons neither created nor possess any day.

Et nos, qui verum deum adoramus et credimus filium dei resurrexisse a mortuis, diem resurrectionis eius, id est dominicum, minime veneramus! Nolite ergo iniuriam facere resurrectioni dominicae, sed honorate et cum reverentia colite propter spem nostram quam habemus in illam. Nam sicut ille dominus noster Iesus Christus, filius dei, qui est caput nostrum, tertia die resurrexit a mortuis, ita et nos, qui sumus membra ipsius, resurrecturos nos in carne nostra in fine saeculi speramus, ut unusquisque sive requiem aeternam sive poenam aeternam, sicut in corpore suo in saeculo isto egit, ita recipiat.

And we, who adore the true God and believe the Son of God to have risen from the dead, the day of his resurrection, that is, the Lord’s Day, do we not at all venerate! Therefore do not do injury to the Lord’s resurrection, but honor it and with reverence cultivate it on account of our hope which we have in it. For just as that our Lord Jesus Christ, the Son of God, who is our head, on the third day rose from the dead, so also we, who are his members, hope that we shall rise in our flesh at the end of the age, that each one, whether eternal rest or eternal punishment, just as he acted in his body in this age, so may receive.

[19] Ecce nos sub testimonio dei et sanctorum angelorum qui nos audiunt, modo loquentes, absolvimus caritati vestrae debitum nostrum, et pecuniam domini, sicut praeceptum habemus, feneravimus vobis. Vestrum est amodo cogitare et procurare quomodo unusquisque, quantum accepit, veniente domino cum usuris in die iudicii repraesentet. Oramus autem ipsius domini clementiam, ut vos ab omni malo custodiat et dignos sanctorum angelorum suorum socios in regno suo perficiat, praestante ipso qui vivit et regnat in saecula saeculorum.

[19] Behold, under the testimony of God and of the holy angels who hear us, as we now speak, we absolve to your charity our debt, and the Lord’s money, as we have the precept, we have lent to you at interest. From now it is yours to consider and to take care how each, in proportion to what he has received, when the Lord comes, may present it back with interest on the day of judgment. We pray, moreover, the clemency of the same Lord, that he may guard you from every evil and may perfect you as worthy associates of his holy angels in his kingdom, he himself granting it, who lives and reigns unto the ages of ages.

Amen.