Melanchthon: De Laude Vitae Scholasticae Oratio

Duae res sunt, quibus nihil melius ac divinius habet humana natura, videlicet veritas et iustitia. Harum inquisitio et explicatio commendata est scholis.

There are two things, of which human nature has nothing better and more divine, namely truth and justice. The investigation and exposition of these has been commended to the schools.

Nec vero obscurum est, veritatis et iustitiae cognitionem maxime necessariam esse ad bene vivendum et utilitates ad vitam maximas affere.

Nor indeed is it obscure that the cognition of truth and justice is most necessary for living well, and that it brings the greatest benefits to life.

Non enim sine doctrina religiones coli, non leges condi aut retineri possunt. Quanto praesidio destituta esset vita, si medicinam nemo disceret aut doceret? Quantis ornamentis carendum esset, si nemo disceret mathemata, si nulla temporum discrimina tenerentur, si res veteres et historiae mandatae litteris ignotae essent?

For religions are not cultivated without doctrine, nor can laws be founded or retained. How utterly deprived of protection life would be, if no one learned or taught medicine! With what great adornments would it be bereft, if no one learned the mathemata, if no temporal distinction were observed, if ancient affairs and histories committed to letters were unknown?

Horum commodorum magnitudo vobis quidem, qui in his studiis versamini, nota est. Quare facile iudicabitis partem reipublicae necessariam esse scholas et quidem praecipuas utilitates inde ad communem vitam pervenire. Quis enim non videt religionibus, legibus et litteris, in vita magis opus esse, quam fabris aut cerdonibus?

The greatness of these advantages is indeed known to you who are occupied in these studies. Therefore you will easily judge that schools are a necessary part of the republic, and indeed that the chief benefits proceeding from them reach into the common life. For who does not see that religion, laws, and letters are needed in life more than smiths or peddlers?

Sed illud disputant quidam, ecclesias, aulam, forum, sedes esse veritatis et iustitiae, magis quam scholas. Vocant scholasticam vitam umbratilem, quod ibi in otio ingenia exerceantur, illic aiunt, veritatem et iustitiam in acie versari. Moderati animi est et bene instituti, reverenter sentire de ecclesiis, de aulis et foro.

But some dispute that churches, the court, the forum are the seats of truth and justice more than schools. They call the scholastic life shadowy (umbratilem), because there minds are exercised in leisure; there, they say, truth and justice move in the battle‑line. It is of a moderate mind and well‑instructed to feel reverently about churches, about courts and the forum.

Ac debent quidem in illis locis regnare veritas et iustitia. Sed constat ex scholis in illa loca haec ornamenta afferri.

And indeed truth and justice ought to reign in those places. But it is clear that from the schools these ornaments are brought to those places.

Qualis enim esset doctrina in templis, si in scholis res non essent agitatae et illustratae? Qualis esset aulicorum consiliorum et fori barbaries, si non extaret quaedam erudita iuris doctrina?

For what sort of doctrine would there be in temples, if matters were not discussed and elucidated in the schools? What barbarism would possess palace councils and the forum, if a certain learned doctrine of law did not exist?

Deinde hoc interest, de omnibus magnis rebus scholae consuluntur, scholae pronuntiant, non episcopi, aut aulici, aut causidici. postremo in scholis est simplex studium rerum inquirendarum et patefaciendarum.

Then it makes a difference: concerning all great matters the schools are consulted, the schools pronounce, not the bishops, nor the court officials, nor the advocates. Finally, in the schools is the simple study of things to be inquired into and to be laid open.

In ecclesiis multa in popularibus contionibus dicuntur improprie, multa etiam quia populus non potest assequi, praetereuntur. Iam in aulis et foro horribile est dictu, quantum sit sophistices. Itaque saepe mihi venit in mentem veteris fabulae de Astrea, quam ferunt pulsam civitatibus, postea in rure diu solitam agricolis contionari.

In churches many things are said improperly in popular assemblies; many things also are passed over because the people cannot follow them. Now in courts and the forum it is dreadful to say how great the sophistry is. Therefore the old fable of Astraea often comes into my mind, which they say, driven from the cities, afterward long accustomed to address assemblies of farmers in the countryside.

Ita mihi videtur propemodum pulsa ex aulis, ex foro, ex templis et aliis hominum coetibus Astrea, hoc est, veritatis et iustitiae doctrina, adhuc haerere in scholis.

Thus it seems to me that Astrea, nearly driven out from the halls, from the forum, from the temples and other assemblies of men, that is, the doctrine of verity and justice, still abides in the schools.

Quare cum minus sit sophistices in scholis, quam alibi, cum bonis unum hoc sit studium eruendae veritatis, summa laus esse debebit vitae scholasticae, quae quidem imago quaedam est illius beatissimi status, in quo aurea illa aetate vivebant homines, si qua fuit, aut certe victuri erant, si fuisset illa aurea aetas, si natura hominum fuisset immunis a peccati labe et a morte. Quid enim tunc fuisset vita hominum, nisi iucundissima quaedam schola, in qua seniores et praestantiores de rebus divinis, de natura rerum, de immortalitate humanorum animorum, de coelestibus motibus, de omnibus vitae officiis docuissent reliquos? In hac philosophia et huiusmodi disputationibus tempus omne consumpsissent seniores et iuniores.

Wherefore, since there is less sophistry in schools than elsewhere, and since with the good this one study of extracting truth is pursued, the highest praise ought to belong to the scholastic life, which indeed is a certain image of that most blessed state in which, in that golden age, men lived, if there was such, or certainly would have lived, had that golden age existed, had the nature of men been immune from the stain of sin and from death. For what then would the life of men have been, except a most pleasant sort of school, in which the elders and the more excellent had taught the rest about divine things, about the nature of things, about the immortality of human souls, about the celestial motions, about all the offices of life? In this philosophy and in such disputations the old and the young would have spent all their time.

Nec aliam vitam fuisse Adae et similium principum virorum iudico. Huius beatissimi status imago est vita scholastica.

Nor do I judge that Adam and like princely men had any other life. The scholastic life is an image of that most blessed state.

Dixi brevissime de necessitate et de utilitatibus, addam etiam de sanctitate huius vitae. Nullum Deo gratius est officium, quam veritatis et iustitiae studium et propagatio. Nam haec sunt praecipua Dei dona, in quibus Dei praesentia maxime cerni potest.

I have spoken very briefly about the necessity and the utilities, and I will add also about the sanctity of this life. No duty is more pleasing to God than the study and propagation of truth and justice. For these are the principal gifts of God, in which the presence of God can be most clearly perceived.

Haec Deus praecipue conservari postulat, imo ad hunc finem praecipue conditi sunt homines, ut alii alios doceant de Deo et aliis rebus bonis. Ad hanc utilitatem addita est divinitus humano generi sermonis communicatio. Quare non dubium est, quin hoc vitae genus, quod in docendo et discendo versatur, Deo gratissimum sit, et hoc nomine antecellant scholae templis et aulis, quia maius est studium veritatis in scholis.

These things God especially wills to be preserved; indeed men were appointed chiefly for this end, that they should teach one another about God and other good matters. To this usefulness there was added, by divine gift, the communication of speech to the human race. Wherefore there is no doubt that this kind of life, which is occupied in teaching and learning, is most pleasing to God, and for this reason schools surpass temples and courts, because the study of truth is greater in schools.

Quare si quis sanctum vitae institutum quaerit, non abdat se in solitudines, non putet aliud esse sacratius vitae genus, sed in his discentium conventibus maneat, hic conetur bene mereri de genere humano, doceat alios, et sciat hoc officium prodesse ad conservationem et propagationem optimarum rerum, erudiat ambigentes conscientias, respondeat de iure, deque omnibus vitae officiis, inquirat rerum naturam, morborum remedia, causas mutationum in natura, motus et effectus coelestes, praeparet iuventutem ad maiores artes, enarret historias, mandet litteris res gestas, illustret artes.

Therefore, if anyone seeks a holy institute of life, let him not withdraw himself into solitudes, nor think another kind of life more sacred, but remain in these assemblies of learners; let him strive to deserve well of the human race, teach others, and know that this office benefits the conservation and propagation of the best things; let him instruct wavering consciences, answer concerning law, and about all the duties of life inquire into the nature of things, remedies of diseases, causes of changes in nature, celestial motions and effects, prepare youth for the higher arts, expound histories, commit deeds to writing, and enlighten the arts.

Haec quisque qui facit, Deo gratissimum cultum praestat, et de genere humano praeclare meretur; conservat enim doctrinam utilissimam vitae, format mores, iudicia hominum, retinet pacem, mitigat multa mala publica. Tale vitae genus non solum praestat monastico, sed vere divinum est.

Whoever practices each of these things offers a worship most pleasing to God, and earns distinction for the human race; for he preserves a doctrine most useful for life, shapes mores, men's judgments, maintains peace, and mitigates many public evils. Such a way of life not only excels the monastic, but is truly divine.

Cicero reprehendit Platonem, quod dixerit, philosophos, tametsi abstineant a reipublicae administratione, tamen iustos esse, propter hanc ipsam magnarum rerum inquisitionem.

Cicero reproves Plato for having said that philosophers, although they abstain from the administration of the republic, are nevertheless just, because of this very inquiry into great affairs.

Sed Plato rectissime sensit. Est enim iustitia, suum quemque officium facere et fructum eius officii conferre ad communem salutem generis humani. Id maxime facit philosophus, qui religiones, rerum naturam, causas omnium honestorum officiorum, leges explicat, et has res divinas ceteris impertit, artes illustrat, aut docet; denique qui veritatis et iustitiae doctrinam conferre ad aliorum utilitatem studet.

But Plato perceived this most rightly. For justice is that each performs his own duty and contributes the fruit of that duty to the common welfare of the human race. This the philosopher does especially, who explains religions, the nature of things, the causes of all honorable duties, and laws, and imparts these divine matters to others, clarifies or teaches the arts; in short, he who endeavors to bring the doctrine of truth and justice for the benefit of others.

Nec putemus melius mereri de genere humano vel causidicos aliquos, qui in foro controversias, aut exponunt, aut dirimunt, vel aediles qui pontes aliquos faciunt, vel mercatores qui iusto pretio res utiles important. Recte igitur Plato dixit, iustos esse philosophos, qui doctrinam utilem vitae tradunt.

Nor should we think that we deserve better services from the human race, or from certain advocates who in the forum either expound or settle controversies, or from aediles who construct certain bridges, or from merchants who import useful goods at a fair price. Therefore Plato rightly said that philosophers are just, those who hand down a doctrine useful for life.

Non gessit magistratus Isocrates, sed consiliis suis gubernavit imperatorem laudatissimum Timotheum, et formavit ingenia multorum, qui postea in republica principes extiterunt. Nec melius de republica meritus est Aeschines causidicus, quam Aristoteles, qui etsi nec magistratus gessit, nec causas egit, tamen Alexandrum et multos alios principes finxit ad iustitiam et beneficentiam. Deinde hodie etiam bene meretur de republica reliquit monumenta utilia ad religiones et leges interpretandas, parit medicos, et iudicia multorum format, qui in foro et negotiis versantur.

Isocrates did not hold magistracy, but by his counsels he steered the most‑lauded emperor Timotheus, and formed the minds of many who afterwards became leaders in the republic. Nor has Aeschines the advocate deserved more for the republic than Aristotle, who, although he neither held magistracy nor pleaded causes, nevertheless fashioned Alexander and many other princes toward justice and beneficence. Moreover even today he well serves the republic: he left useful monuments for interpreting religions and laws, begets physicians, and shapes the judgments of many who are engaged in the forum and in business.

Aso iurisconsultus gubernavit magnam Italiae partem. Nec tamen minus de republica meretur Bartolus, qui in schola tantum vixit. Philippus medicus Alexandri exercitum secutus est, ac regem ipsum ingenti periculo liberavit.

Aso, a jurist, governed a great part of Italy. Nor is Bartolus less deserving of the republic, who lived only in the school. Philip, a physician, followed Alexander’s army and freed the king himself from great peril.

Neque tamen minus de republica meretur Galenus, qui nullum exercitum secutus est, sed in schola assedit, et scripsit doctrinae suae monumenta.

Nor, however, is Galenus less deserving of the republic, who followed no army but sat in the school and wrote monuments of his doctrine.

Cum igitur non aliud vitae genus utilius sit generi humano, aut magis necessarium, aut sanctius, quam vita scholastica, satis intelligi potest, hunc esse praestantissimum vitae gradum. Hac vera laude moveri bona ingenia decet, ut magis ament vitam scholasticam, et adhibeant studium et diligentiam dignam tanta professione, et ornent eam optimis moribus.

When therefore no other kind of life is more utile to the human genus, or more necessary, or more holy than the scholastic life, it may be sufficiently understood that this is the most excellent degree of life. By this true praise it behooves good minds to be moved, that they may the more love the scholastic life, and apply study and diligence worthy of so great a profession, and adorn it with the best morals.

Quid est enim turpius, quam quod multi in scholis ita degunt, primum, ut non intelligant suum officium; deinde, ut hoc otium litterarium collocent in turpissimas voluptates, et sumant sibi licentiam omnium scelerum, quasi scholae non veritatis et iustitiae, sed petulantiae officinae essent.

For what is more shameful than that many in the schools live thus: first, that they do not understand their duty; then, that they place this literary otium in the most shameful pleasures, and assume for themselves a license for every crime, as if the schools were not workshops of truth and justice, but of petulance.

Quo animo homines pii veniunt in templa ad facienda sacra, eodem animo vos quoque in scholas accedere oportuit; hic enim res divinae tractantur. Et magna cura adhibenda est, ut nostra sacra recte faciamus, ne nostra inscitia aut aliqua alia culpa artes corrumpantur. Non minus piaculum est, corrumpere artes, quam ceremonias in templis contumelia afficere.

With the same spirit in which pious men come into temples to perform sacred rites, with that same spirit you too ought to enter the schools; for here divine matters are handled. And great care must be applied, that we rightly perform our sacra, lest by our ignorance or by some other fault the arts be corrupted. It is no less a crime to corrupt the arts than to outrage the ceremonies in the temples.

Ideo scholis nomen inditum est ab otio, ut respublica testetur se liberare nos a sordidis operis, ut dediti esse rebus divinis possimus. Addidit etiam praemia, sicut militibus. Etsi autem utilitates sunt exiguae, etsi indocti non solum contemnunt, sed etiam crudeliter oderunt litteras, tanquam vincula cupiditatum suarum, tamen Deus non patitur omnino deesse praemia docentibus litteras et discentibus.

Therefore the name "schools" was bestowed from otium (leisure), so that the respublica might testify that it frees us from sordid work, that we may be devoted to divine things. It also added praemia, as to soldiers. Yet although the utilitates are meager, and though the indocti not only despise but even cruelly hate litterae, as if they were the vincula of their cupidities, nevertheless God does not permit praemia to be wholly lacking to those teaching letters and to those learning.

Et quo melius quaeque respublica constituta est, eo est erga studiosos liberalior.

And the better each republic is constituted, the more liberal it is toward the studious.

Interim nos decet philosophico animo fortunae iniquitatem ferre et intelligere causas, quare optimae quaeque res maxime sunt spretae vulgo. Deinde incommodis etiam opponamus commoda, videlicet, dignitatem professionis et sanctitatem, postremo etiam iucunditatem. Itaque de hac etiam pauca adiiciam, videlicet, nullum vitae genus iucundius esse, quam vitam scholasticam.

Meanwhile we ought, with a philosophic mind, to endure the iniquity of fortune and to discern the causes why the very best things are most commonly despised. Then against the inconveniences let us set the conveniences as well, namely the dignity of the profession and its sanctity, and lastly its pleasantness. Therefore of this also I will add a few words, namely that no kind of life is more pleasant than the scholastic life.

Omnes sanae mentes incredibilem voluptatem percipiunt ex veritatls agnitione; nam ad hanc aspiciendam maxime conditi sunt homines. Hanc voluptatem in scholis multae causae augent.

All sound minds perceive an incredible pleasure from the recognition of truth; for men are above all constituted to behold this. Many causes in schools augment this pleasure.

Primum enim magna ibi artium varietas est: omnium disciplinarum professores esse solent, qui consuli possunt in qualibet arte; est et frequentia discentium, in qua magna dissimilitudo est ingeniorum et iudiciorum. Quare nostras cogitationes cum multis conferre possumus, audire quid alii iudicent, imitari meliora exempla. Hinc enim est illa apud Hesiodum laudata contentio, de qua dicit, vicinum a vicino ad divitias properante, invitari.

First, for there is there a great variety of the arts: professors of all disciplines are wont to be present, who can be consulted in any art; there is also a frequent attendance of learners, in which there is a great dissimilitude of ingenia and judgments. Therefore we can compare our cogitations with many, hear what others judge, and imitate better exempla. From this comes that contention praised by Hesiod, of which he says that a neighbor hurrying from neighbor to riches is incited.

Ideoque apud Euripidem vere dictum est, communicatione opinionum in magna frequentia repertas esse artes. Et Cicero ait, magnam vim in discendo habere studium conferendi, quod syzÊtÊsin vocat ipse. Et Salomon ait: ferrum ferro acuitur, ita vir excitatur a viro.

And therefore it has truly been said by Euripides that the arts are found in great abundance through the communication of opinions. And Cicero says that the zeal of conferring has great power in learning, which he himself calls syzÊtÊsin. And Solomon said: iron sharpens iron; so one man sharpens (or rouses) another man.

Significat enim tum admoneri ingenia collatione consiliorum atque opinionum, tum exemplis excitari. propter has tantas utilitates libenter in hac frequentia versari studiosos convenit. postremo natura fit, ut similes delectentur similium consuetudine, maximeque hi, qui similibus artibus dediti sunt.

For it means both that minds are admonished by the collation of counsels and opinions, and that they are roused by examples. propter has tantas utilitates it is fitting that students gladly occupy themselves in this frequent assemblage. Finally by nature it comes to pass that like persons are delighted by the companionship of like persons, and especially those who are devoted to similar arts.

Ipsa etiam celebritas delectat animos, iuvat videre bene compositos choros docentium et discentium.

Even the very celebrity delights the minds; it pleases to see well-composed choruses of teachers and learners.

Nullum acroama dulcius est, quam audire de optimis rebus, deque omni varietate naturae, de republica, de religionibus, quid alii peritiores sentiant. Vetus est dictum: extra universitatem non est vita, quo significabant iucundissimam esse vitam in scholis. Id dictum opinor ortum esse ab eruditis et prudentibus, qui intelligebant, et quantam haec consuetudo, et communicatio sermonis vim habeat, et quantam pariat voluptatem.

No lecture is sweeter than to hear of the best things, and of every variety of nature, of the republic, of religions, and what others more expert think. There is an old saying: extra universitatem non est vita — by which they signified that life in the schools is most delightful. That saying, I think, arose from the learned and the prudent, who understood both how great force this custom and the communication of discourse possess, and how much pleasure they produce.

Delectat bonos et virtus illorum, qui liberaliter impertiunt doctrinam aliis, qui ex animo consulere posteritati conantur.

It delights the good, and their virtue, who liberally impart doctrine to others, who from the heart endeavour to provide for posterity.

Etsi autem in tanta infirmitate humani generis nullus est ordo, nullum vitae genus prorsus sine vitio, tamen in scholis minus aliquanto est fuci, odiorum et aliarum malarum artium, quam in aliis multis vitae generibus.

Although in so great an infirmity of the human race there is no order, no kind of life entirely without vice, nevertheless in schools there is somewhat less fucus (deceit), fewer hatreds and other evil arts than in many other kinds of life.

Primum enim doctrina liberalis flectit mediocria ingenia ad virtutem. Nec fere quisquam adeo est ferrea natura, ut litteris et mediocri disciplina non aliquanto fiat mitior. Est autem multo iucundior consuetudo cum eruditis, qui causas omnium honestorum officiorum intelligunt, quam cum indoctis, quorum iudicia multis in rebus dissident a nostris.

For first, liberal doctrine bends middling minds toward virtue. Nor is almost anyone of so iron a nature that by letters and moderate discipline he does not become somewhat gentler. Moreover, companionship with the erudite, who understand the causes of all honorable duties, is far more pleasant than with the unlearned, whose judgments in many matters dissent from our own.

Deinde illud affirmare ausim, eum qui in studiis assuefit ad amandam et inquirendam veritatem, amare candorem ac simplicitatem etiam in moribus et in vita. Sed doctrina sophistica depravat voluntates, transfertur enim calumniandi studium ad mores. ut autem quisquis est studiosissimus, ita maxime incensus est amore veritatis et sophisticem odit acerrime.

Then I would venture to affirm this: he who accustoms himself in studiis to love and to inquire after verity, loves candor and simplicity also in morals and in life. But sophistic doctrine corrupts the wills; for the zeal of calumniating is transferred to manners. Yet just as whoever is most studious is likewise most inflamed with the love of truth, so he most fiercely hates the sophist.

Dulcissimus autem convictus est cum eruditis et candidis, qui prospiciunt quid deceat, et certa quadam ratione moderantur omnes actiones et animi impetus, quasi freno regunt. Itaque nec dulciores, nec firmiores sunt amicitiae, quam philosophicae, hoc est, eruditorum amicitiae et societate studiorum contractae. Iam e regione confer ad haec scholastica sodalitia, consuetudines cum illitteratis, in quibus etiam si qui boni viri sunt, tamen minus suavitatis habent congressus cum illis, quia de doctrina nobiscum colloqui non possunt.

Moreover the sweetest companionship is with the erudite and the candid, who foresee what is seemly, and by a certain sure reason restrain all actions and the impulses of the mind, as if governing them with a bridle. Therefore friendships are neither sweeter nor firmer than philosophical ones, that is, friendships of the learned, contracted in the fellowship of studies. Now moreover compare to these scholastic sodalities the habits with the illiterate, among whom, even if there are some good men, yet meetings with them have less suavity, because they cannot converse with us about doctrine.

Ne Laelii quidem et Scipionis amicitia tantum suavitatis habuisset, si fuissent amousoi.

Not even the friendship of Laelius and Scipio would have possessed so much sweetness, had they been amousoi (amorous lovers).

Sed angustia temporis non sinit nos omnia vitae scholasticae commoda colligere et illustrare. Haec autem recensui, primum, ut adolescentes intelligant et ament vitae genus in quo versantur; deinde cogitent, quanta vicissim requiratur ab ipsis diligentia, quanta in omni officio moderatio, ut hoc vitae genus ornent.

But the narrowness of time does not allow us to gather up and set forth all the comforts of scholastic life. These things, however, I have reviewed, first, so that young men may understand and love the sort of life in which they are engaged; next, that they may consider how great a diligence is in turn required of them, how much moderation in every duty, so that this sort of life may be adorned.

Litterati in summo fastigio rerum humanarum collocati sunt. Quare ut muneri omnium difficillimo satisfacere possimus, adhibenda est acerrima contentio animorum in docendo. Est et sanctissimum vitae genus et Deo gratissimum, conservare et propagare doctrinam vitae utilem.

The literati are placed at the highest summit of human affairs. Therefore, that we may satisfy the most difficult of all duties, the keenest contention of minds must be applied in teaching. It is both the most holy kind of life and most pleasing to God to conserve and to propagate the doctrine useful for life.

Sciamus igitur Deo poenas daturos illos, qui moribus suis dedecorant scholas, qui non conferunt aliquid operae ad doctrinae conservationem.

Let us therefore know that those who, by their morals, disgrace the schools, and who do not contribute any labor to the conservation of doctrine, will render penalties to God.