Martin of Braga: Pro Repellenda Iactantia

[1] Multa sunt vitiorum genera, quibus humana fragilitas infestatur, et quorum vulneribus paene omnes homines sauciantur, quae etiam sicut ab omnibus aguntur, ita cognoscuntur ab omnibus. Nam, ut dicam pauca de multis, alius, qui iracundia vincitur, caedibus, homicidiis, clamori, ac seditioni deservit. Alius, qui avaritia impellitur, inhumanitatem, rapacitatem, falsa testimonia, violentias, periuria, furta, mendacium, et fraudationes exercet.

[1] There are many kinds of vices with which human frailty is beset, and whose wounds almost all men are pierced by, which, just as they are practiced by all, so are they known by all. For, to cite a few of many, one man, who is overcome by wrath, ministers to slaughters, homicides, clamor, and sedition. Another, who is driven by avarice, practices inhumanity, rapacity, false testimony, violences, perjuries, thefts, mendacity, and frauds.

Alius, qui libidine sordidatur, turpiloquiis, ludibriis, scurrilitatibus, adulteriis, et fornicationi succumbit. Alius qui gulae ventrisque ingluvie superatur, comessationibus, crapulae, ebrietati deservit. Et ut non multa prosequar, quae commemorare perlongum est, cum singulos homines constet ab his singulis impugnari, unus inter haec omnia morbus est, qui condicioni suae, non singillatim quosdam, sed congregatim cunctos addicit.

Another, who is stained by lust, succumbs to bad speech, mockeries, buffooneries, adulteries, and fornication. Another, overcome by gluttony and the belly’s voracity, serves feasting, binges, and drunkenness. And lest I pursue many things at length, which would be too long to recount, while it is clear that individual men are assaulted by these particular vices, there is one disease among all these which, according to its nature, not singly afflicts certain persons but collectively enslaves all.

Et cum cetera vitia particulatim sibi vindicent quos vicerint, hoc unum non nisi omnibus dominari contentum est. Id autem est inane laudis studium, quod Graeci cenodoxiam, Latini vanam gloriam vel iactantiam vocant. Quod quale sit malum et quomodo universos vulneret dicam.

And whereas the other vices claim for themselves individually those whom they have conquered, this one alone is content to rule over everyone. And this is the inane zeal of praise, which the Greeks call cenodoxiam, the Latins vanam gloriam or iactantiam. I will say what sort of evil it is and how it wounds all.

[2] Cum in omnibus huius vitae studiis, aliqua plus, aliqua minus humano generi placeant, nihil magis delectabilius ab omni homine quam studium humanae laudis adpetitur. Et alia quidem quamvis ardentissima cupiditatis ambitione sint adquisita, tamen postquam haberi coeperint, ipso quotidiano sui usu, quamvis magna sint, continuo fastidiuntur. At vero inane hoc vanae gloriae desiderium tantum magis quaeritur quantum amplius et inventum est, ita ut nihil ex omni opere suo plus homo cupiat quam laudari.

[2] Since in all the pursuits of this life some please the human race more, some less, nothing is sought by any man more delightfully than the pursuit of human praise. And other things, although won by the most ardent ambition of desire, yet after they begin to be had, by their very daily use, however great they are, are soon loathed. But this vain desire of empty glory is pursued all the more the more it is sought and found, so that of all his works a man desires nothing more than to be praised.

Nec aliud aliquid gratius sibi existimet reddi quam si quis illum, quasi gloriosum, fuerit admiratus. Hoc ergo reges, hoc iudices, hoc urbani, hoc rustici, hoc viri, hoc feminae, pueri, adolescentes, iuvenes, et senes hoc ambiunt. Omnes laudari volunt, quamvis false laudentur.

Nor does anyone think that anything is returned to him more pleasing than if someone has admired him, as it were glorious. Therefore kings desire this, judges, townsfolk, rustics, men, women, boys, adolescents, youths, and old men seek this. All wish to be praised, although they are praised falsely.

Nam pueri adolescentum sibi ingenium vindicant. Adolescentes iuvenum in se fortitudinem mentiuntur. Iuvenes senum sibi prudentiam adscribi desiderant.

For boys claim an adolescent's ingenuity for themselves. Adolescents falsely say that the fortitude of young men is in them. Young men desire that the prudence of old men be ascribed to them.

Senes, quia ulterius ire non possunt, redeuntes retro, gloriam sibi exigunt de transactis. Feminae, quamvis sexu non possunt, animo se tamen virilitatis extollunt. Rustici urbanos videri se gestiunt.

Old men, because they cannot go further, returning backward, demand glory for what is past. Women, although by sex they cannot, in spirit nevertheless exalt themselves with virility. Rustics are eager to be seen as urbane.

Iudices hoc sibi quaerunt deferri quod regibus. Reges hoc se somniant posse quod Deus. Atque ita dum singuli se plus volunt videri quam sunt, gloriam laudis quae soli Deo veraciter debetur hostiliter depraedantur.

Judges seek to have bestowed upon themselves what is for kings. Kings dream that they can possess what belongs to God. And so, while individuals wish to be seen as more than they are, they hostilely plunder the glory of praise which truly is owed to God alone.

Et quod ad summum nefas pertinet, hinc illud sacrilegium exoritur blasphemorum, ut quia totum quod laudis est homo diripit, nihil aliud Deo nisi sola vituperatio relinquatur. Excessit mensuras suas genus humanum, dum neminem invenias qui non ita mirari velit ut Deus. Quis ergo modus potest esse talibus, a quibus et caelum est pigneratum, ad cuius altitudinem nisi quis fuerit humilis non attingit?

And as to the utmost nefas pertains, hence arises that sacrilegium of blasphemies: that because man rends away all that is laudable, nothing else is left to Deus except mere vituperation. Humankind has exceeded its mensuras, for you will find no one who does not wish to be admired as Deus. What, then, measure can there be for such men, by whom even the caelum has been pigneratum, to whose altitudinem no one attains unless he be humilis?

[3] His autem, a quibus id quod supernum est usurpatur, ut mihi videtur, nihil aliud remanet quam infernum. Non enim habent quo ascendant, quia semper ascendendo hoc illis tantum superest quod descendant. Omnes enim ad gloriam, nec tamen una via, concurrunt.

[3] To these, however, from whom that which is supernal is usurped, there remains, as it seems to me, nothing else but the infernal. For they have no means by which to ascend, since in continually ascending there remains for them only what they shall descend. For all hasten to glory, yet not by one single road.

Alii enim de acceptis honoribus laudari cupiunt, alii de reiectis. Quidam vero clavis, quidam panno vilissimo gloriantur. Alius quia deliciose vivit placere vult, alius quia parce.

For others desire to be praised for honors accepted, for others for those rejected. Some indeed glory in a clavis (key), some in the vilest cloth. One, because he lives deliciously, wishes to please; another, because sparingly.

Postremo alter vitiis, alter virtutibus. Omnes ubique famam suam propagare contendunt, et ideo difficillima est huius iactantiae curatio, quia non vitiis tantum, sed etiam virtutibus, se immiscet. Nec enim permittit hominem qualis sit a semetipso cognosci, quia dum laudibus alienis adgaudet, gaudium eius exultatio sequitur, exultationem vero tumor et nimia aetimatio sui.

Lastly one because of vices, another because of virtues. All everywhere strive to spread abroad their fame, and therefore the cure of this vaunting is most difficult, because it mingles itself not only with vices but also with virtues. For it does not allow a man to be known by himself what sort he is; for while he rejoices in alien praises, his joy is followed by exultation, and exultation by swelling and an excessive estimation of himself.

Plus siquidem in se aestimat quam quod videt. Atque ita fit ut non tantum aliena adulatione simus miseri, sed et nostra, nam dum nullus de se sibi hoc quod verum est confitetur, gloriam suam ex aliena opinione suspendit, et cum dicitur beatus, magnificus, potens, non quia ita est de se, sed quia ita dicitur, credit. Hoc est enim mortiferum illud vitium, de quo Dominus in Evangelio ita loquitur ad Iudaeos: Quomodo, inquit, vos potestis credere, qui gloriam ab invicem accipitis, et gloriam quae a solo Deo est non quaeritis? Ostendit enim Dominus quia quisquis ab hominibus gloriam quaerit a Deo non habet quod expectet.

For he esteems himself more in himself than what he sees. And thus it happens that we are wretched not only from the adulatory praise of others, but also from our own; for while no one will confess to himself that which is true, he hangs his glory upon the opinion of others, and when he is called blessed, magnificent, powerful, not because he is such in himself, but because he is so called, he believes it. For this is that deadly vice about which the Lord speaks to the Jews in the Gospel: How, he says, can you believe who receive glory from one another, and do not seek the glory which is from God alone? For the Lord shows that whoever seeks glory from men has not that which he hopes for.

Unde etiam et illud de hypocritis elemosinam facientibus dicit: Ideo haec faciunt, ut glorificentur ab hominibus. Amen dico vobis quia receperunt mercedem suam, id est, laudem humanam solummodo in praesenti. Paulus quoque Apostolus nos monet: Nolite, inquit, fieri inanis gloriae cupidi, inanem appellans gloriam, quam fenerat mendice mendicus, inanem dicens et vacuam, qua si quid boni agitur, dum sibi homo tribuit, omnium laborum fructus evacuat.

Whence also he says of hypocrites making alms: They do this therefore that they may be glorified by men. Amen I say to you, they have received their reward, that is, human praise only in the present. Paul also the Apostle warns us: Do not, he says, become desirous of empty glory, calling glory empty, which the mendicant lends as usury to the beggar, calling it empty and void; by which, if any good is done, while a man attributes it to himself, he frustrates the fruit of all labours.

[4] Nec solum merita virtutum excludit, sed etiam reus efficitur aeterni supplicii, quia opus bonum, quod obtentu iubentis Dei debuit exerceri, adquirendae laudis gratia exercetur. Tolle favores, tolle admirationes humanas, paucos invenies qui aliquid boni aut amore Dei aut, si hic non fuerit, vel timore perficiant, unde non levior nos culpa commaculat, quia homines Deo et gloriam humanam gloriae caelesti praeponimus. Acutus nimis hic elationis est morbus, ex utraque parte pestiferat, ac incautos exulcerat.

[4] Nor does it only exclude the merits of virtues, but one is made guilty of eternal punishment, because a good work, which by the pretext of the commanding God ought to be exercised, is performed for the sake of acquiring praise. Remove favors, remove human admirations, and you will find few who accomplish any good either from the love of God or, if that be lacking, at least from fear; whence our fault is not the less grievous, because we set men and human glory before the glory of heaven. This disease of elation is too sharp, pestilential on both sides, and it corrodes the unwary.

Nam alii sibi quia boni sunt, alii quia mali sunt, gloriantur. Sed de bonis elatis dicitur: Quoniam Deus dissipavit ossa hominum sibi placentium. De malis vero inflatis dicitur: Quoniam laudatur peccator in desideriis animae suae, et qui iniqua gerit benedicetur. Et illud apostolicum: Quorum deus venter et gloria in confusionem.

For some boast of themselves because they are good, others because they are evil. But of the good is said: For God has scattered the bones of those who please themselves. Of the wicked, puffed up, is said: For the sinner is praised in the desires of his soul, and he who does iniquity is blessed. And that apostolic saying: Whose god is their belly and whose glory is in their shame.

[5] Ubique ergo hoc iactantiae vitium subrepit et suas in utroque partes exercet, sed si illos qui in bonis operibus viventes humanam gloriam aucupantur auctoritas divina condemnat, eo quod se in illis magis voluerunt laudari quam Deum, quid de illis fiet qui et male vivunt, sed tamen laudari volunt? Ipsi considerent. Nullus igitur vanae gloriae finis est; nec solum ea quae gesta sunt sequitur, sed etiam ea quae gerenda sunt antecedit.

[5] Everywhere therefore this vice of vaunting creeps in and exerts its force in both directions; but if divine authority condemns those who, living in good works, seek human glory, because they wished to be praised in those things more than God, what will become of those who both live wickedly and yet desire to be praised? Let them consider. There is therefore no end to vain glory; it not only follows the things which have been done, but even precedes the things which are to be done.

Nam si quid boni operis ab aliquo destinatum est quod agatur, continuo haec alludit, et quantum ex eo admirabilis fiat ceteris iam depingit. Si aliquid recti quosdam docere voluerit, priusquam ab aliis eruditus aut eloquentissimus appelletur, iam hoc praemissae suspicionis delectatione aures eius pruriuntur audire. Si comptius aliquando dictantur litterae ad amicum, priusquam transmittantur aut in manes eius cui sunt scriptae perveniant, quantum in eis apud illum doctissimus videatur quantumque illi admirationis per quaedam dictatus sui loca nascatur, sagaci quodam commendationis suae cogitamine praedivinat.

For if any good work is ordained by someone to be done, immediately this vainglory alludes to it, and how wondrous it will become she paints already to others. If one wishes to teach some of the righteous anything, before he is styled by others learned or most eloquent, already his ears itch to hear with the delight of that presupposed suspicion. If letters are at any time more neatly penned to a friend, before they are sent or reach the shades (manes) of him to whom they are written, how learned he seems in them and how much admiration is engendered in him by certain passages of his composition, he foreknows by a certain keen cogitation of his own commendation.

Si alicui in loco necessitatis beneficium prompte praestetur, antequam accipiat qui petebat, quantum ex eo benignus omnibus aut largientissimus videatur, hic qui daturus est iam metitur. Miles denique ipse sumptis armis pergit ad praelium, dum adhuc cui cedat victoria nesciatur, praesumpta sibi fortitudinis arrogantia, ita typhosus quasi iam victor ingreditur.

If to anyone, in a place of necessity, a benefit is promptly granted, before the one who asked receives it—how from that he seems benevolent to all or most munificent—he who is about to give is already measured. Finally the soldier himself, arms taken up, advances to the fight, while victory is yet unknown to whom it will yield, with a presumption of strength assumed for himself, thus puffed up and swaggering he enters as if already victor.

[6] Praeludit ergo elatio in quibusdam, et velut dux quaedam suadet omnibus, hortatur omnes. Nec solum magnis dat animum, sed et parvis. Nam in quovis operis conatu vel ponderis, quamvis invalidum mox laudaveris, plus valebit.

[6] Therefore elation plays beforehand in some, and, as a certain leader, urges everyone, encourages all. It gives spirit not only to the great but also to the small. For in any undertaking’s exertion or weight, even if you soon praise something weak, it will be the more potent.

Si parum ponderis portantem quasi admiratus fueris, maiori succumbit. Si pigro dixeris quia velox est, continuo evolabit. Postremo et cui vires vana gloria dare non potuit vel impetum commodavit.

If you admired one carrying little weight, he yields to a greater. If you call him sluggish because he is swift, straightaway he will fly off. Lastly, and to him to whom vain glory could not give strength, he at least supplied an impulse.

Ita ergo quaedam praecedit, quaedam sequitur, ut nisi quis illam in omni opere suo circumspecte praevideat, nihil Deo ex omni opere eius, nihil proximo, nihil denique eidem ipsi proficiat, sed velut infelix mancipium sub avara domina, quantumvis laboraverit, tamen semper est nudum.

Thus therefore some things precede, some follow, so that unless one foresees that in every work of his with circumspection, nothing of his whole work will profit God, nothing his neighbor, nothing, in short, himself either; but like an unhappy mancipium (bondslave) under an avaricious mistress, however much he has labored, he is nevertheless always naked.

[7] Sed dicit mihi aliquis: Ergo nihil caritati, nihil misericordiae, nihil postremo quod gessimus cuicumque deputabitur bonitati? Audacter dicam: Nihil, quia soli inanitati suae vana gloria vindicat quidquid non bonitatis, sed eius imperio est perfectum. Multa sunt quae de hac contagione dicantur, sed quia iam multiformis subtilitas eius potest sapienti viro etiam his paucis indiciis perlucere, nunc ad reliqua transeam, et quid aliud peius ex hoc malo generetur expediam.

[7] But someone says to me: Then nothing to charity, nothing to mercy, nothing, finally, of what we have done will be reckoned to goodness for anyone? Boldly I say: Nothing, for vain glory vindicates unto its lone emptiness whatever is not of goodness, but is perfected under its imperium. Many things are spoken concerning this contagion, yet since its manifold subtilty can already shine forth to a wise man even by these few indications, I will now pass to the remaining matters, and expound what else, worse, is engendered from this evil.