Martin of Braga: Formula vitae honestae

[1] Non ignoro, clementissime rex, flagrantissimam tui animi sitim sapientiae insatiabiliter poculis inhiare eaque te ardenter, quibus moralis scientiae rivuli manant, fluenta requirere et ob hoc humilitatem meam tuis saepius litteris admoneri ut dignationi tuae crebro aliquid per epistolam scribens aut consultationis aut exhortationis alicuius etsi qualiacumque sint offeram dicta. Sed quamvis hoc a me laudabile tuae pietatis exigat studium, scio tamen tenuitati meae insolentem continuo a cautis impingi proterviam, si regalis reverentiae gravitatem aut assiduis aut vilibus, ut libet, dictis attingam. Et ideo ne aut ego licentia piae invitationis abuterer loquendo aut vestro magis desiderio obsisterem reticendo, libellum hunc nulla sophismatum ostentatione politum sed planitie purae simplicitatis exertum capacibus fidenter auribus obtuli recitandum.

[1] I am not ignorant, most clement king, that the most blazing thirst of your spirit for wisdom eagerly and insatiably gapes at cups, and that you ardently seek the streams by which the rivulets of moral science flow; and therefore you more than once admonish my humility by your letters to offer something to your dignity, by often writing, whether words of consultation or of exhortation, of whatever sort they may be. But although such zeal demands praise from me as a sign of your piety, I know that to my meanness an insolent forwardness would continually be urged on by the reckless if I were to touch the gravity of royal reverence with either assiduous or paltry words, as one pleases. And so, lest I either abuse the licence of your pious invitation by speaking or thwart your desire by remaining silent, I present this little book to be read aloud to capable ears, not polished with any ostentation of sophisms but produced in the plainness of pure simplicity.

Quem non vestrae specialiter institutioni, cui naturalis sapientiae sagacitas praesto est, sed generaliter his conscripsi quos ministeriis tuis adstantes haec convenit legere, intellegere et tenere. Titulus autem libelli est Formula Vitae Honestae, quem idcirco tali volui vocabulo superscribi, quia non illa ardua et perfecta quae a paucis et egregiis deicolis patrantur instituit, sed ea magis commonet quae et sine divinarum scripturarum praeceptis naturali tantum humanae intellegentiae lege etiam a laicis recte honesteque viventibus valeant adimpleri.

Which I have written not specially for your instruction — to whom the sagacity of natural wisdom is present — but generally for those who, standing by your ministrations, it is fitting to read, understand, and hold these things. The title of the little book, however, is Formula Vitae Honestae, which I therefore wished to have inscribed with such a term, because it does not prescribe those arduous and perfect things which are provided for a few and eminent devotees of God, but rather admonishes those matters which, even without the precepts of the divine Scriptures, by the mere law of natural human intelligence can also be fulfilled rightly and honestly by laypeople.

[1a] Quattuor virtutum species multorum sapientum sententiis definitae sunt quibus humanus animus comptus ad honestatem vitae possit accedere: harum prima est prudentia, secunda magnanimitas, tertia continentia, quarta iustitia. Singulae igitur his officiis quae subter adnexa sunt honestum ac bene moratum virum efficiunt.

[1a] Four species of virtues have been defined by the judgments of many wise men, by which the human mind, made comely, may attain to an honest life: the first of these is prudence, the second magnanimity, the third continence, the fourth justice. Each therefore, by the duties annexed below, effects an honest and well-ordered man.

[2] Quisquis ergo prudentiam sequi desideras, tunc per rationem recte vives, si omnia prius aestimes et perpenses et dignitatem rebus non ex opinione multorum sed ex earum natura constituas. Nam scire debes quia sunt quae non videantur bona esse et sunt, et sunt quae videantur et non sunt. Quaecumque autem ex rebus transitoriis possides, non mireris nec magni aestimes quod caducum est nec apud te quae habes tamquam aliena servabis, sed pro te tamquam tua et dispenses et utaris.

[2] Therefore whoever wishes to follow prudence will live rightly through reason, if you first judge and ponder all things and determine the worth of matters not from the opinion of many but from their nature. For you must know that there are things which do not seem to be good yet are, and there are things which seem to be and are not. Whatever you possess from transitory things, do not marvel nor esteem highly what is fleeting, nor keep what you have as if it were another’s; but as for yourself treat and use them as your own.

Si prudentiam amplecteris, ubique idem eris et prout rerum varietas exigit, ita te accomodes tempori nec te in aliquibus mutes sed potius aptes, sicut manus quae eadem est et cum in palmam extenditur et cum in pugnum adstringitur. Prudentis proprium est examinare consilia et non cito facili credulitate ad falsa prolabi. De dubiis non definias sed suspensam tene sententiam.

If you embrace prudence, you will be the same everywhere and, as the variety of things demands, you will so adapt yourself to the time; nor change yourself in some respects, but rather fit yourself, like a hand which is the same when it is stretched into a palm and when it is closed into a fist. It is the property of the prudent to examine counsels and not to fall swiftly by easy credulity into falsehoods. Of doubtful matters do not define, but hold your judgment suspended.

Nihil affirmes, quia non omne quod verisimile est statim et verum est, sicut et saepius quod primum incredibile videtur non continuo falsum est. Crebro siquidem faciem mendacii veritas retinet, crebro mendacium specie veritatis occulitur. Nam sicut aliquotiens tristem frontem amicus et blandam adulator ostendit, sic verisimile coloratur et ut fallat vel subripiat comitur.

Affirm nothing, for not everything that is verisimilar is at once true, just as often what at first seems incredible is not thereby continuously false. For frequently truth wears the face of mendacity, and frequently mendacity is masked by the appearance of verity. For just as sometimes a friend shows a sad brow and a flatterer a smiling one, so the verisimilar is coloured and decked so as to deceive or to purloin.

Si prudens esse cupis, in futura prospectum intende et quae possunt contingere, animo tuo cuncta propone. Nihil tibi subitum sit sed totum ante prospicies. Nam qui prudens est non dicit: "Non putavi hoc fieri," quia non dubitat sed exspectat, nec suspicatur sed cavet.

If you desire to be prudent, fix your prospect upon the future and set before your mind all things that may befall. Let nothing be sudden to you, but foresee everything beforehand. For he who is prudent does not say, "I did not think this would happen," for he does not doubt but expects, nor suspects but takes precautions.

Cuiuscumque facti causam require: cum initia inveneris, exitus cogitabis. Scito in quibusdam perseverare te debere, quia coepisti: quaedam vero nec incipere in quibus perseverare sit noxium. Prudens fallere non vult, falli non potest.

Seek the cause of whatever deed: when you have found the beginnings, you will ponder the outcomes. Know that in some things you ought to persevere, because you have begun; but in certain things it is harmful even to begin, in which to persevere. The prudent man wills not to be deceived, and cannot be deceived.

Opiniones tuae iudicia sint. Cogitationes vagas et velut somnio similes non recipies, quibus si animum tuum oblectaveris, cum omnia disposueris, tristis remanebis. Sed cogitatio tua stabilis et certa sive deliberet sive quaerat sive contempletur non recedat a vero.

Let your opinions be judgments. Do not admit wandering thoughts, like a dream, by which, if you have entertained your mind, after you have arranged all things you will remain sad. But let your thought be stable and certain, whether it deliberates or seeks or contemplates; let it not withdraw from the true.

Sermo quoque tuus non sit inanis, sed aut suadeat aut moneat aut consoletur aut praecipiat. Lauda parce, vitupera parcius. Nam similiter reprehensibilis est nimia laudatio quam immoderata culpatio; illa siquidem adulatione, ista malignitate suspecta est.

Let your speech likewise not be vain, but either persuade or admonish or console or enjoin. Praise sparingly, blame more sparingly. For likewise excessive praise is as reprehensible as immoderate blame; the former, indeed, is suspected of adulation, the latter of malignity.

Testimonium veritati, non amicitiae reddas. Cum consideratione promitte, plenius quam promiseris praesta. Si prudens es, animus tuus tribus temporibus dispensetur: praesentia ordina, futura praevide, praeterita recordare.

Render testimony to truth, not to friendship. When you promise, promise with consideration; give more fully than you have promised. If you are prudent, your mind shall be apportioned to three times: order the present, foresee the future, recall the past.

Nam qui nihil de praeterito cogitat perdit vitam, qui nihil de futuro praemeditatur in omnia incautus incedit. Propone autem animo et mala futura et bona, ut illa sustinere possis, ista moderare. Non semper in actu sis, sed interdum animo tuo requiem dato, sed requies ipsa plena sit sapientiae studiis et cogitationibus bonis.

For he who thinks nothing about the past wastes his life; he who premeditates nothing about the future proceeds incautiously into all things. Set before your mind both future evils and goods, so that you may endure the former and temper the latter. Be not always in action, but sometimes give your mind rest; yet let that rest itself be full of the studies of wisdom and of good cogitations.

Nam prudens numquam otio marcet. Animum aliquando remissum habet, numquam solutum. Accelerat tarda, perplexa expedit, dura mollit, ardua exaequat.

For the prudent never languishes in leisure. He at times keeps his mind relaxed, never unloosed. He quickens the tardy, frees the perplexed, tempers the hard, and equalizes the arduous.

Scit enim quid qua via adgredi debeat et cito singula et districte videt consilia imperitorum. Ex apertis obscura aestimat, ex parvulis magna, ex proximis remota, ex partibus tota. Non te moveat dicentis auctoritas, nec quis, sed quid dicat intendito, nec quam multis sed qualibus placeas cogita.

For he knows by what road one ought to approach, and soon sees each thing narrowly and discriminatingly the counsels of the unskilled. From the open he judges the obscure, from the small he discerns the great, from the near he infers the remote, from the parts the whole. Let not the authority of the speaker move you; attend not to who, but to what he says; nor to how many, but consider of what sort those are whom you please.

Id quaere quod potest inveniri, id disce quod potest sciri, id opta quod optari coram omnibus potest. Nec altiori te rei imponas in qua stanti tibi tremendum, descendenti cadendum sit. Tunc consilia tibi salutaria advoca, cum tibi adludit huius vitae prosperitas.

Seek that which can be found, learn that which can be known, desire that which may be desired before all. Nor set yourself above a matter in which, for one who stands it is dreadful, for one who descends it must fall. Then summon to you salutary counsels, when the prosperity of this life flatters (or deceives) you.

Tunc te velut in lubrico retinebis ac sistes nec tibi dabis impetus liberos, sed circumspicies quo eundum sit vel quousque.

Then you will hold yourself as on slippery ground and stand still, nor will you give yourself free impulses, but you will look around to where one ought to go or how far.

[3] Magnanimitas vero, quae et fortitudo dicitur, si insit animo tuo, cum magna fiducia vives liber, intrepidus, alacer. Magnum humani animi bonum est non tremere, sed constare sibi et finem huius vitae intrepidus exspectare. Si magnanimis fueris, numquam iudicabis tibi contumeliam fieri.

[3] Magnanimity indeed, which is also called fortitude, if it dwell in your mind, you will live with great confidence, free, intrepid, alacer. A great good of the human spirit is not to tremble, but to stand firm in oneself and to await the end of this life intrepidly. If you are magnanimous, you will never judge that an affront has been done to you.

De inimico dices: "Non nocuit mihi sed animum nocendi habuit," et cum illum in potestate tua videris, vindictam putabis vindicare potuisse: scito enim honestum et magnum vindictae esse genus ignoscere. Neminem susurro appetas, neminem suffodias: palam egredere. Non geres conflictum nisi indixeris: nam fraudes et doli imbecillum decent.

You will say of an enemy: "He did me no harm, but he had the will to harm," and when you see him in your power you will think that you could have exacted revenge; know, however, that a noble and great kind of vengeance is to forgive. Seek no one by whisper, dig no one up: go forth openly. Do not carry on a quarrel unless you have proclaimed it; for frauds and deceits befit the weak.

Eris magnanimis, si pericula nec appetas ut temerarius, nec formides ut timidus. Nam timidum non facit animum nisi reprehensibilis vitae conscientia mala.

You will be magnanimous if you neither seek dangers like a temerarious (rash) man, nor fear them like a timorous one. For nothing makes the mind timid except a blameworthy conscience of an evil life.

[4] Continentiam vero si diligis, circumcide superflua et in artum desideria tua constringe. Considera tecum quantum natura poscat, non quantum cupiditas expetat. Si continens fueris, usque eo pervenies ut te ipso contentus sis.

[4] If you love continence, cut away superfluities and bind your desires into a narrow compass. Consider with yourself how much nature demands, not how much cupidity covets. If you are continent, you will come so far as to be content with yourself.

Nam qui sibi ipse satis est cum divitiis natus est. Impone concupiscentiae frenum omniaque blandimenta quae occulta voluptate animum trahunt reice. Ede citra cruditatem, bibe citra ebrietatem.

For he who is enough for himself is born rich. Put a bridle upon concupiscence and reject all the blandishments which, by hidden pleasure, draw the mind. Eat without crudity, drink without drunkenness.

Observa ne in convivio vel in qualibet vitae communitate quos non imitaberis damnare videaris. Nec praesentibus deliciis inhaerebis nec desiderabis absentes. Victus tibi ex facili sit, nec ad voluptatem sed ad cibum accede.

Take heed that in a convivium or in any community of life you do not appear to condemn those whom you do not imitate. Nor cling to the delights present, nor long for the absent. Let your victus be plain to you, and approach food not for pleasure but for sustenance.

Palatum tuum fames excitent, non sapores. Desideria tua parvo redime, quia hoc tantum curare debes, ut desinant. Atque ita quasi ad exemplar divinum compositus a corpore ad spiritum quantum potes abducere.

Let hunger quicken your palate, not flavours. Redeem your desires for little, for this alone you must care, that they cease. And so, as if fashioned to a divine exemplar, withdraw as far as you can from the body unto the spirit.

Si continentiae studes, habita non amoene sed salubriter, nec dominum notum velis esse a domo, sed domum a domino. Non tibi affingas quod non eris, nec quod es maius quam es videri velis. Hoc magis observa, ne paupertas tibi immunda sit nec parsimonia sordida nec simplicitas neglecta nec lenitas languida, et si res tibi exiguae sunt, non sint tamen angustae.

If you strive for continence, dwell not pleasantly but salutarily; do not desire that the master be known from the house, but that the house be known from the master. Do not feign what you are not, nor wish to be seen greater than you are. Observe this more: let poverty be not unclean to you, nor parsimony sordid, nor simplicity neglected, nor lenity languid; and if your goods are meager, let them nevertheless not be narrow.

Nec tua defleas nec aliena mireris. Si continentiam diligis, turpia fugito antequam accidant, nec quemquam alium vereberis plus quam te. Omnia tolerabilia praeter turpitudinem crede. A verbis quoque turpibus abstineto, quia licentia eorum impudentiam nutrit.

Nor bewail your own things nor marvel at another’s. If you cherish continence, flee turpitudes before they befall, and strike no one else more than yourself. Regard all things as tolerable save turpitude. Also refrain from shameful words, for the license of them nourishes impudence.

Sermones utiles magis quam facetos et affabiles ama, rectos potius quam obsecundantes. Miscebis interdum seriis iocos sed temperatos et sine detrimento dignationis ac verecundiae. Nam reprehensibilis risus est, si immodicus, si pueriliter effusus, si muliebriter fractus.

Love conversations useful rather than facetious and affable; prefer upright ones rather than obsequious. At times mingle jests with serious matters, but tempered and without detriment to dignity and reverence. For a laugh is reprehensible if immoderate, if poured forth childishly, or if broken in a womanish (effeminate) fashion.

Odibilem quoque hominem facit risus aut superbus et clarus aut malignus et furtivus aut alienis malis evocatus. Si ergo tempus iocos exigit, in his quoque cum dignitate sapientiae gere, ut te nec gravet quisquam tamquam asperum nec contemnat tamquam vilem. Non erit tibi scurrilitas sed grata urbanitas.

Laughter likewise makes a man odious — either proud and renowned, or malign and furtive, or summoned by another’s faults. Therefore, if the occasion demands jests, bear them too with the dignity of wisdom, so that no one may lay you under censure as if harsh nor despise you as if base. It will not be buffoonery to you but a pleasing urbanity.

Sales tui sine dente sint, ioci sine vilitate, risus sine cachinno, vox sine clamore, incessus sine tumultu. Quies tibi non desidia erit et cum ab aliis luditur tu sancti aliquid honestique tractabis. Si continens es, adulationes evita sitque tibi tam triste laudari a turpibus quam si lauderis ob turpia.

Let your witticisms be without tooth, your jests without vileness, your laughter without cachinnus, your voice without clamour, your gait without tumult. Rest shall not be for you sloth; and when you are mocked by others you will handle something of the holy and of the honorable. If you are continens, avoid flatteries, and let it be to you as sad to be praised by the base as if you were praised for base things.

Laetior esto quotiens displices malis et malorum de te existimationes malas veram tui laudationem adscribe. Difficillimum continentiae opus est adsentationes adulantium repellere, quorum sermones animum quadam voluptate resolvunt. Nullius per adsentationem amicitiam merearis nec hunc promerendi ad te aditum aliis pandas.

Be the more joyful whenever you displease the wicked, and ascribe the true praise of yourself to the bad opinions of the wicked about you. It is the most difficult task of continence to repel the assentations of flatterers, whose speeches loosen the mind with a certain pleasure. Do not deserve any one's friendship through adulation, nor open to others access to you for the sake of procuring that man.

Non eris audax, non adrogans. Submittes te, non proicies, gravitate servata. Admoneberis libenter, reprehenderis patienter.

You shall not be audacious, nor arrogant. You will submit yourself, not thrust yourself forward, with gravity preserved. You will be admonished willingly, you will be reproved patiently.

Si merito te obiurgavit aliquis, scito quia profuit, si immerito, scito quia prodesse voluit. Non acerba, sed blanda verba timebis. Esto vitiorum fugax ipse, aliorum vero neque curiosus scrutator neque acerbus reprehensor, sed sine exprobratione corrector, ita ut admonitionem hilaritate praevenias.

If someone rebuked you deservedly, know that it profited you; if undeservedly, know that he wished to be of use. Fear not harsh, but gentle words. Be yourself swift to flee vices, yet regarding others be neither a curious scrutator nor a harsh reprover, but a corrector without reproach, so that you anticipate admonition with cheerfulness.

Et errori facile veniam dato. Nec extollas quemquam nec deicias. Dicentium esto tacitus auditor, audientium promptus receptor.

And grant easy pardon to error. Neither exalt anyone nor cast down. Be a tacit auditor of those speaking, a prompt receptor of those hearing.

Requirenti facile responde, contendenti facile cede, nec in iurgia dissensionesque descendas. Si continens es, et animi tui et corporis motus observa, ne indecori sint, nec ideo illos contemnas, quia latent. Nam nihil differt, si nemo videat, cum ipse illos videas.

Answer readily to one who asks, yield easily to one who contends, and do not descend into quarrels and dissensions. If you are self‑controlled, observe both the motions of your mind and of your body, that they be not unbecoming, nor therefore despise them because they are hidden. For it makes no difference if no one sees them, when you yourself see them.

Mobilis esto, non levis, constans, non pertinax. Alicuius rei scientiam te habere nec ignotum sit nec molestum. Omnes tibi pares facies: si inferiores superbiendo non contemnas, superiores recte vivendo non timeas.

Be mobile, not light; constant, not pertinacious. Let it be neither unknown nor burdensome that you possess knowledge of some matter. You will make all men your equals: if you do not despise those beneath you by pride, do not fear those above you by living rightly.

In reddenda officiositate neque neglegus neque exactor appareas. Cunctis esto benignus, nemini blandus, paucis familiaris, omnibus aequus. Severior esto iudicio quam sermone, vita quam vultu, ultor clemens, saevitiae detestator, famae bonae neque tuae seminator neque alienae invidus, rumoribus, criminibus, suspicionibus minime credulus, sed potius malignis qui per speciem simplicitatis ad nocendum aliquibus subripiunt oppositissimus, ad iram tardus, ad misericordiam pronus, in adversis firmus, in prosperis cautus et humilis, occultator virtutum sicut alii vitiorum, vanae gloriae contemptor et bonorum quibus praeditus es non acerbus exactor.

In rendering duties be neither negligent nor exacting. Be benign to all, not flattering to anyone, intimate with a few, just to all. Be sterner in judgment than in speech, in life than in countenance; an avenger yet merciful, a hater of cruelty, neither a sower of good repute for yourself nor envious of another’s; be little credulous of rumors, accusations, and suspicions, and rather wholly opposed to malign ones who under the guise of simplicity stealthily seek to harm some. Slow to anger, prone to mercy, firm in adversity, cautious and humble in prosperity; conceal your virtues as others conceal their vices, despise vain glory, and be no harsh exactor of the goods with which you are endowed.

Nullius imprudentiam despicias. Rari sermonis ipse, sed loquacium patiens, severus ac serius, sed hilares non aspernans, sapientiae cupidus et docilis. Quae nosti sine adrogantia postulanti imperties.

Despise no one's imprudence. Be yourself of rare speech, yet patient with the talkative; severe and serious, but not scornful of the cheerful; eager for wisdom and teachable. Grant what you know to the one who asks, without arrogance.

Quae nescis sine occultatione ignorantiae tibi postula impertiri.

Those things which you do not know, demand to be imparted to you without the concealment of ignorance.

[5] Iustitiae post haec virtus est. Quid est autem iustitia nisi naturae tacita conventio in adiutorium multorum inventa? Et quid est iustitia nisi nostra constitutio, sed divina lex, et vinculum societatis humanae?

[5] After these things comes the virtue of Justice. But what is justice except nature’s tacit covenant found as a help to many? And what is justice but our constitution, yet a divine law, and the bond of human society?

In hac non est quod aestimemus quid expediat. Expediet quicquid illa dictaverit. Quisquis ergo hanc sectari desideras, time prius deum et ama deum, ut ameris a deo.

In this there is nothing for us to judge about what is expedient. Whatever that woman shall have dictated will be expedient. Therefore whoever you desire to follow her, fear God first and love God, so that you may be loved by God.

Amabis enim deum, si illum in hoc imitaberis, ut velis omnibus prodesse, nulli nocere et tunc te iustum virum appellabunt omnes, sequentur, venerabuntur et diligent. Iustus enim ut sis, non solum non nocebis, sed etiam nocentes prohibebis. Nam nihil nocere non est iustitia, sed abstinentia alieni est.

For you will love God, if you imitate him in this: that you wish to be of benefit to all, harm no one; and then all will call you a just man, will follow you, will venerate you and will be diligent toward you. For that you may be just, you will not only refrain from harming, but you will also restrain those who harm. For mere not-harming is not justice, but abstinence is of another.

Ab his ergo incipe, ut non auferas. Et ad maiora provehere, ut etiam ab aliis ablata restituas; raptoresque ipsos ne aliis timendi sint, castiga et cohibe. Ex nulla vocis ambiguitate controversiam nectas, sed qualitatem animi speculare.

Therefore begin from these, so that you do not take away. And advance to greater things, that you may even restore what has been robbed from others; chastise and restrain the plunderers themselves so that they are not feared by others. From no ambiguity of voice weave a controversy, but speculate upon the quality of the mind.

Nihil tibi intersit an firmes an iures: de religione et fide scias agi ubicumque de veritate tractatur. Nam etsi iureiurando deus non invocetur ‚ etiam non invocanti testis est ‚ tamen non transies veritatem, ne iustitiae transeas legem. Quod etsi aliquando coarteris uti mendacio, utere non ad falsi sed ad veri custodiam, et si contigerit fidelitatem mendacio redimi, non mentieris, sed potius excusabis, quia ubi honesta causa est iustus secreta non prodet.

It matters nothing to you whether you affirm or swear: know that religion and faith are at stake wherever truth is handled. For although by swearing God is not invoked, and is witness even to one who does not invoke him, yet you must not pass over the truth, lest you transgress the law of justice. But if at times you are constrained to make use of a mendacity, employ it not for the keeping of falsehood but for the preservation of the true, and if it should happen that fidelity is redeemed by a falsehood, you do not lie, but rather excuse yourself; for where the cause is honorable a just man will not betray secrets.

Tacenda enim tacet, loquenda loquitur; atque ita alta illi pax est et secura tranquillitas. Dum alii a malis vincuntur, ab illo mala. Haec ergo si studere curaveris, laetus et intrepidus cursus tui finem exspectans prospicies tristia huius mundi hilaris, tumultuosa quietus, extrema securus.

For what must be kept silent is silent, what must be spoken speaks; and so deep is peace to him and tranquility secure. While others are overcome by evils, evils are absent from him. Therefore if you see to cultivate these things, joyful and intrepid, awaiting the end of your course you will behold the sad things of this world with cheer, quiet amid tumult, secure about the last things.

[6] His ergo institutionibus hae quattuor virtutum species perfectum te facient virum, si mensuram rectitudinis earum aequo vivendi fine servaveris.

[6] Therefore by these institutions these four species of virtues will make you a perfect man, if you keep the measure of their rectitude with an even aim of living.

Nam prudentia si terminos suos excedat, callidus et pavendi acuminis eris, investigator latentium et scrutator qualiumcumque noxarum ostenderis. Notaberis minutus, suspiciosus, attentus, semper aliquid timens, semper aliquid quaerens, semper aliquid convincens, et qui subtilissimas suspiciones tuas ad deprehensionem alicuius impingas admissi. Monstraberis digito astu plenus, versipellis et simplicitatis inimicus, commentatorque culparum, et postremo uno nomine a cunctis malus homo vocaberis.

For if prudence exceeds its boundaries, you will become crafty and sharp in fearing, an investigator of hidden things and an examiner of whatever crimes; you will be marked petty, suspicious, attentive, always fearing something, always seeking something, always convicting something, and one who applies your most subtle suspicions to the detection of someone’s guilt. You will be pointed at with the finger as full of guile, double-faced and an enemy of simplicity, a chronicler of faults, and finally by a single name you will be called an evil man by all.

In has ergo maculas prudentia immensurata perducet. Quicumque in illa mediocri lance persistit, nec obtusum in se habet aliquid nec versutum.

Prudence, when unmeasured, will therefore bring (you) into these stains. Whoever persists on that middle lance is neither blunt in himself nor cunning.

[7] Magnanimitas autem si se extra modum suum extollat, faciet virum minacem, inflatum, turbidum, inquietum, et in quascumque excellentias dictorum atque factorum neglecta honestate festinum, qui momentis omnibus supercilia subrigens ut bestiarius, etiam quieta excitat: alium ferit, alium figit. Sed quamvis audax sit impugnator, tamen multa extra se valentia ferre non poterit, sed aut miserum oppetit finem aut aerumnosam sui memoriam derelinquit. Mensura ergo magnanimitatis est nec timidum esse hominem nec audacem.

[7] But magnanimity, if it uplifts itself beyond its measure, will make a man menacing, inflated, turbid, restless, and will hasten into whatever excellences of words and deeds with honesty neglected, he who at every moment, raising his brow like a bestiarius, even disturbs tranquil things: he strikes one, he transfixes another. Yet although he is a bold assailant, he will not be able to bear many things beyond his strength, but either meets a miserable end or leaves behind a sorrowful memory of himself. The measure, therefore, of magnanimity is to be neither a timid man nor a rash one.

[8] Continentia deinde his terminis te adstringat: cave ne parcus sis, ne suspiciose et timide manum contrahas, ne in minimis quoque speculam ponas. Nam talis et tam circumcisa pudebit integritas. Hac ergo mediocritatis linea continentiam observabis, ut nec voluptati deditus, prodigus aut luxuriosus appareas, nec avara tenacitate sordidus aut obscurus existas.

[8] Let continence then bind you within these termini: beware lest you be sparing, lest you draw back your hand suspiciously and timidly, lest you set a watch even in the smallest things. For such and so curtailed an integrity will be ashamed. Therefore by this line of mediocritas observe continence, so that you appear neither devoted to pleasure, nor prodigal or luxurious, nor sordid or obscure through avaricious tenacity.

[9] Iustitia postremo eo mediocritatis tibi tenore regenda est, ne ductu iugiter leni immotam semper animi rationem neglegentia subsequatur, dum neque de magnis neque de minimis errantium vitiis corrigendi curam geres, sed licentiam peccandi aut adludentibus tibi blande aut inludentibus proterve permittes; neque rursum nimiae rigiditatis asperitate nihil veniae aut benignitati reservans humanae societati dirus appareas. Ita ergo amabilis iustitiae regula tenenda est, ut reverentia disciplinae eius neque nimia neglegentiae communitate despecta vilescat neque severiori atrocitate durata gratiam humanae amabilitatis amittat.

[9] Lastly justice must be governed for you by that tenor of moderation, so that by continually gentle leading negligence does not follow, leaving the reason of the mind always unmoved — so that you do not, about either great or small vices of the erring, neglect the care of correction, but permit a licence of sin either to those who flatter you softly or to those who affront you boldly; nor again, by the harshness of excessive rigidity, reserving nothing of pardon or benignity, appear dreadful to human society. Thus then the lovable rule of justice must be held, that the reverence of its discipline neither be despised through excessive negligence in common esteem, nor, hardened by a sterner atrocity, lose the grace of human amiability.

[10] Si quis ergo vitam suam ad utilitatem non tantum propriam sed et multorum inculpabiliter adscisci desiderat, hanc praedictarum virtutum formulam pro qualitatibus temporum, locorum, personarum, atque causarum eo medietatis tramite teneat, ut velut in quodam meditullio summitatis adsistens quasi per abrupta altrinsecus praecipitia aut ruentem compos ipse devitet insaniam aut deficientem contemnat ignaviam.

[10] If, then, anyone desires that his life be taken on blamelessly for the utility not only of himself but also of many, let him hold this fore-stated formula of virtues as a rule for the qualities of times, places, persons, and causes by that path of mediocrity, so that, as if standing upon some little summit of a height, he may, composed, avoid madness on the one hand and, on the other, despise the failing man’s cowardice as if before abrupt precipices or a collapsing slope.