Piccolomini: Oratio Contra Turcos

Pontifex sequenti die secretum consistorium advocat cardinalesque hoc modo alloquitur: `Sextus agitur annus, viri fratres, postquam beati Petri cathedram ascendimus. Quis vestrum interea defensionem fidei non multis magnisque precibus nobis commendavit? Quis non dixit bellum contra Turcum gerendum esse et omnes Ecclesiae thesauros effundendos?

The Pontiff, on the following day, summons a secret consistory and addresses the cardinals thus: 'It is the sixth year, men, brothers, since we ascended the chair of Blessed Peter. Who of you, meanwhile, has not commended to us the defense of the faith with many and great prayers? Who did not say that war must be waged against the Turk and that all the treasures of the Church must be poured forth?'

Vestro consilio suasuque Mantuam ivimus, christianos ut ibi reges in belli societatem accersiremus. Non successit ex sententia, non audiverunt christiani vocem pastoris. Reuersi domum perturbata omnia reperimus.

At your counsel and urging we went to Mantua, to summon the Christians there to join the kings in a league of war. It did not succeed according to plan; the Christians did not heed the voice of the shepherd. Returning home, we found everything in disorder.

Vidimus per id tempus vos ferme omnes trepidare metu nec quisquam vestrum consilia nostra probabat. Ruturam ecclesiam arbitramini nec poteratis de nobis non dura loqui qui re Turcorum obmissa bellum gallicum suscepissemus Ferdinandique magis causam quam Christi defenderemus. ....

We saw at that time that almost all of you trembled with fear, nor did any of you approve our counsels. You judged the Church to be about to fall apart, and you could not speak of us without harshness, since we had, the matter of the Turks having been neglected, taken up the Gallic war, and were said to defend more the cause of Ferdinand than of Christ. ....

Sed quid ageremus? Occupati bello domestico foris pugnare non poteramus ...

But what were we to do? Occupied by a domestic war we could not fight abroad ...

Quorsum haec, quaeritis, tam longa narratio? Nempe ut intelligatis beneficia magni dei, quibus et Romanam Ecclesiam et vos nosque cumulavit, ut cogitetis una nobiscum vicem rependere atque habere gratias largitori. Peracta sunt duo gravissima bella, Siculum ac Picense, et quamvis reliquiae in Regno nonnullae remanserint, satis est quod nostris cogitationibus impedimento esse non possunt; ipse per se Ferdinandus minuta haec quae restant evellere offendicula sufficit.

Wherefore, you ask, this so long a narration? Namely, that you may understand the benefits of the great God, by which he has heaped upon both the Roman Church and upon you and us, that you may consider to repay in turn together with us and to hold gratitude to the largitor. Two very grave wars have been completed, the Sicilian and the Pisan, and although some remnants have remained in the Kingdom, it suffices that they cannot be an impediment to our designs; Ferdinandus himself alone is sufficient to root up these small remaining hindrances.

Nobis iam liberum est adversus Turcas arma capessere. Non possumus amplius nec volumus differre. Nunc desiderium nostrum implere licet, nunc pro fide pugnare fas est, quod semper optavimus.

It is now lawful for us to take up arms against the Turks. We can no longer, nor do we wish to, defer. Now it is permitted to fulfill our desire; now it is right to fight for the faith, which we have always longed for.

Novit deus cogitationes nostras hisque viam iam tandem expeditam reddidit. Rogastis nos saepius ut hoc ipsum ageremus; nunc vos rogabimus. Cavete ne, quod in nobis reprehendistis, increpare possimus in vobis.

God knows our thoughts and has at last rendered the way for these things clear. You have often asked us to do this very thing; now we shall ask you. Beware lest, concerning what you have reproved in us, we be able to reproach you.

Nunc vestra fides, vestra religio, vestra devotio in lucem veniet. Si vera erit, non ficta caritas vestra, nos sequemini. Exemplum dabimus vobis ut, quemadmodum nos ipsi facturi sumus, ita et vos faciatis.

Now your faith, your religion, your devotion will come into the light. If it is true, not feigned, your charity, follow us. We will give you an example so that, just as we ourselves shall do, so you also may do.

Nos autem magistrum et dominum nostrum Iesum Christum, pium et sanctum pastorem, imitabimur qui pro suis ovibus animam ponere non dubitavit. Ponemus et nos vitam nostram pro grege nostro, quando aliter christianae religioni, ne Turcorum viribus conculcetur, subvenire non possumus. Armabimus classem quantam pro facultatibus Ecclesiae instruere poterimus.

We, however, will imitate our master and lord Jesus Christ, a pious and holy pastor, who did not hesitate to lay down his life for his sheep. We will likewise lay down our life for our flock, when otherwise we cannot succor the Christian religion so that it be not trampled under the forces of the Turks. We will arm a fleet as great as we shall be able to equip according to the resources of the Church.

Ascendemus navem, quamvis senes morbisque conquassati. Dabimus vela ventis atque in Graeciam et Asiam navigabimus. Et: 'Quid ages', dicet quispiam 'in bello, senex?

We will board the ship, although old men, battered by illnesses. We will set our sails to the winds and we will sail to Greece and Asia. And: 'What will you do', someone will say, 'in war, old man?'

sacerdos, mille morbis oppressus, et in proelium ibis? Quid togata valebit in pugna cohors? Quid sacer ordo cardinalium praestabit in castris?

priest, oppressed by a thousand diseases, and will you go into battle? What will a toga-clad cohort avail in battle? What will the sacred order of the cardinals accomplish in the camps?

Vix tympana tubasque ferent, ne dicam bombardas hostium. In delitiis egere iuventam, et tu senium macerabis armis? Inconsulte agis.

Scarcely will drums and trumpets bear you, far less the enemy’s bombards. They spent their youth in delights, and will you emaciate your old age with arms? You act unwisely.

Melius domi cum cardinalibus atque omni curia remanebis. Classem vero argento paratam fortique et assueto malis milite instructam mittes in hostem aut Hungaris aurum suggeres qui copias quam validissimas in Turcos agant.' Pulchre dictum et utile, si assit aurum. Sed unde id corrademus?

It is better that you remain at home with the cardinals and the whole curia. But you will send a fleet fitted out with silver and manned by a brave, hardship‑seasoned soldiery against the enemy, or you will proffer gold to the Hungarians to drive forth forces as strong as possible against the Turks. Well spoken and useful, if the gold be at hand. But whence shall we procure it?

Aerarium nostrum diutino bello exhaustum est nec proventus Ecclesiae ii sunt qui tantae rei sufficiant, quamvis divino munere aluminis vena reperta est quae magis ac magis divinae pietati nos obligat et ad tuendam religionem invitat. ...

Our treasury has been exhausted by the long-continued war, nor are the revenues of the Church such as to suffice for so great a matter; although by a divine gift a vein of alum has been discovered, which more and more obliges us to divine piety and invites us to the safeguarding of religion. ...

Audimus insusurrationes vestras: 'Si adeo difficile bellum censes, qua spe pergis non apparatis viribus quae sufficiant?' Istuc venimus. Bellum necessarium cum Turcis imminet. Nisi sumimus arma atque occurrimus hosti, actum de religione censemus.

We hear your insusurrations: 'If you deem the war so difficult, in what hope do you proceed unless you prepare forces sufficient in strength?' To that point we come. A necessary war with the Turks threatens. Unless we take up arms and encounter the enemy, we shall reckon religion to be at an end.

Tales inter Turcos erimus, qualem inter christianos Iudeorum despectam cernimus gentem. Nisi bellum sumimus, infames sumus. At bellum sine pecunia geri non potest.

We shall be such among the Turks as the people of the Jews are seen despised among the Christians. Unless we take up arms, we are infamous. But war cannot be waged without money.

Quaerere occurrit hoc loco: ubi pecuniam perquiremus? 'A fidelibus christianis', respondebitis. Urgemus amplius: `Quo pacto?' Quonam modo?

The question presents itself here: where shall we obtain money? 'From the faithful Christians,' you will answer. Let us press further: `By what pact?' By what manner?

Omnes tentatae viae sunt, nulla voto respondit. Indiximus Mantuae conventum: quis inde fructus emersit? Misimus in provincias legatos: spreti atque irrisi fuere.

All the ways were tried, none answered the vow. We proclaimed a convent at Mantua: what fruit emerged from it? We sent legates into the provinces: they were spurned and derided.

Imposuimus clero decimas: appellatum est pernicioso exemplo ad futurum concilium. Iussimus indulgentias praedicari: aucupium id esse ad extorquendas pecunias dixere et inventum curialis avaritiae. Omnia quaecunque agimus in partem deteriorem populus accipit.

We laid tithes upon the clergy: it was called a pernicious example for future council. We ordered indulgences to be preached: they said that this was a snare for extorting money and an invention of curial avarice. Whatever we do the people take as tending to the worse.

Ea conditio nostra est quae mensariorum perdita fide: nihil creditur nobis; despectui sacerdotium est et infame nomen cleri. aiunt nos in delitiis agere, cumulare pecunias, ambitioni servire, mulabus insedere pinguioribus ac nobilioribus equis, extendere fimbrias paludamentorum, et inflatis buccis sub rubente pilleo et ampliori cucullo per Urbem vadere, canes ad venandum alere, histrionibus et parasitis multa largiri, in defensionem fidei nihil. Nec omnino mentiuntur: sunt plerique inter cardinales et reliquos curiales qui haec agunt et, si verum fateri volumus, nimius est curiae nostrae vel luxus vel fastus.

This is our condition: like the mensarii whose trust is lost, nothing is believed of us; the priesthood is held in contempt and the name of the clergy infamous. They say we live in delights, amass monies, serve ambition, sit upon mules and upon horses fatter and more noble, lengthen the fringes of our paludaments, and with swollen cheeks beneath a red cap and a larger cloak go through the City, keep dogs for hunting, lavish much on actors and parasites, and nothing for the defense of the faith. Nor do they altogether lie: there are many among the cardinals and the other curiales who do these things, and, if we wish to speak the truth, the luxury and pride of our curia is excessive.

Hinc odiosi populo sumus adeo, ut nec vera dicentes audiamur.

Hence we are so odious to the people that, even speaking true things, we are not heard.

Quid agendum in tanta contumacia censetis? An non quaerenda via est qua perditam fidem recuperemus? Utique dicitis: `Et quae via huc nos ducet?' Nulla certe nostris temporibus usitata.

What do you deem ought to be done in so great a contumacy? Or is not a way to be sought by which we may recover the lost faith? Certainly you say: `And what way will lead us to this?' None, certainly, customary in our times.

Ad insueta iam pridem itinera transeundum. Quaerendum est quibus artibus maiores nostri hoc nobis imperium Ecclesiae latissimum pepererunt atque illis utendum; principatus enim facile his modis retinetur, quibus ab initio partus est. Abstinentia, castitas, innocentia, zelus fidei.

We must now pass into paths long unfamiliar. It must be sought by what arts our forebears won for us this very wide imperium of the Church, and those must be employed; for principatus is easily retained by the very methods by which it was first acquired. Abstinence, chastity, innocence, zeal of faith.

religionis fervor, contemptus mortis martyriique cupido romanam ecclesiam toti orbi prefecerunt, primi Petrus et Paulus inclyto martyrio dicauerunt. Secuti deinde pontifices alter post alterum longa serie ad gentilium tribunalia rapti, dum falsos deos accusant Christumque verum et singularem deum manifesta voce fatentur, exquisitis suppliciis mortem obiere eoque pacto novellae plantationi consuluerunt. Credidere discipuli magistros vera locutos, qui suam doctrinam morte firmassent nec ullis potuerint ab ea tormentis avelli, veri et probati pastores qui pro gregibus suis animam posuerunt magistrum et dominum imitati Iesum, aeternum et optimum pastorem, qui pro suis ovibus in ara crucis occisus humanum genus pio Patri reconciliavit.

The fervor of religion, the contempt of death, and the desire for martyrdom set the Roman Church before the whole world; first Peter and Paul were consecrated by illustrious martyrdom. The pontiffs then followed one after another, seized and led to the tribunals of the Gentiles, while they accused the false gods and with manifest voice confessed Christ the true and only God; having endured exquisite tortures they met death and thereby promoted the new planting. The disciples believed that their teachers had spoken the truth, who had confirmed their doctrine by death and could not be torn away from it by any torments — true and tried shepherds who for their flocks laid down their lives, having imitated their master and lord Jesus, the eternal and best Shepherd, who, slain on the altar of the cross for his sheep, reconciled humankind to the pious Father.

Conversis deinde ad Christum Romanis, apertis ecclesiis et evangelio passim disseminato, cessavere martyria et sancti confessores introiere, qui doctrinae lumine sanctiorisque vitae fulgore non minus christianis plebibus profuerunt quam martyres, vitiis hominum frena ponentes quae solent in pace latius evagari. Ab his et ab illis ecclesia nostra magna effecta est. Servari non potest, nisi predecessores nostros imitemur qui regnum ecclesiae condidere.

Then, with the Romans turned to Christ, the churches opened and the gospel disseminated everywhere, the martyrdoms ceased and holy confessors came in, who by the light of doctrine and the splendor of a more holy life were no less of benefit to the Christian plebeians than the martyrs, putting bridles on the vices of men which in peace are wont to range more widely. From these and from those our church became great. It cannot be preserved unless we imitate our predecessors who founded the kingdom of the church.

Nec satis est confessores esse, praedicare populis, fulminare vitia, virtutes in caelum tollere: ad priores illos accedendum est, qui pro testamento domini sua corpora tradiderunt.

It is not enough to be confessors, to preach to the peoples, to thunder against vices, to exalt virtues to heaven: one must go to those earlier ones, who, for the testament of the Lord, delivered up their bodies.

Nihil est quod pro salute gregis nobis commissi perpeti non debeamus, etiam si anima ponenda sit.

There is nothing that we ought not to endure for the salvation of the flock committed to us, even if a soul must be laid down.

Turci modo istam, modo illam christianorum provinciam vastant. Bosna hoc anno capta est et rex gentis obtruncatus. Trepidant Hungari, trepidant vicini omnes.

The Turks now ravage this, now that province of the Christians. Bosnia was taken this year and the king of the people was slain. The Hungarians tremble, all the neighbors tremble.

Quid agemus? Armatas illi copias mittemus obviam? Non es aurum unde parentur.

What shall we do? Shall we send armed troops to meet them? There is no gold from which they can be provided.

Quid ergo? Reges hortabimur illi occurrant qtque hostes e nostris finibus propulsent? At hoc frustra temptatum est.

What then? Shall we exhort kings to go forth to meet them and to drive the enemies from our borders? But this has been tried in vain.

Non belle dicitur: ite! Fortasse melius audient: venite! Hoc temptare libet.

That is not well said: “Go!” Perhaps they will hear better: “Come!” I should like to try this.

Stat sententia in bellum contra Turcas pergere christianosque principes, ut nos sequantur, facto simul et verbis invitare. Fortasse cum viderint magistrum et patrem suum, Romanum pontificem, Jesu Christi vicarium, sentem et aegrotum in bella vadentem, pudebit eos manere domi; arma capient defensionemque sacrae religionis fortibus animis amplectentur. Haec nisi via christianos in bellum excitat, nescimus aliam; hanc ingredi placet.

The opinion stands to proceed to war against the Turks and to summon Christian princes to follow us, inviting them by deeds as well as by words. Perhaps when they see their magistrate and father, the Roman pontiff, the vicar of Jesus Christ, an old and sick man going to wars, they will be ashamed to remain at home; they will take up arms and, with brave hearts, embrace the defence of the sacred religion. If this way does not rouse Christians to war, we know no other; it pleases us to enter upon this.

Scimus rem senio nostro pergravem esse nosque ad certam quodammodo mortem profecturos. Neque hanc recusamus. Cuncta deo committimus.

We know the matter to be grievously weighty for our old age, and that we shall in a certain manner set forth to a certain death. Nor do we refuse this. We commit all things to God.

Fiat voluntas eius. Moriendum nobis aliquando est, neque interest quo in loco, dum bene moriamur. Beati qui moriuntur in obsequio domini.

Let his will be done. We must die at some time, and it does not matter in what place, provided that we die well. Blessed are those who die in the obedience of the Lord.

Mors bona malam vitam redimit. Nobiscum bene actum putabimus, si deo placuerit in eius servitio nostros finiri dies. Vos qui tantopere nos adhortati estis in Turcos movere bellum, domi in otio remanere non decet: oportet membra suo coaptari capiti et illud sequi quocunque ierit.

Death redeems a bad life. We shall deem ourselves to have acted well if it pleases God that our days be ended in his service. You who have so greatly exhorted us to move war against the Turks, it is not fitting to remain at home in leisure: the members must be fitted to their head and follow it whithersoever it goes.

Quod agimus necessitatis est: promissa est profectio nostra Philippo Burgundie duci; votum is voverat profecturum se contra Turcos in bellum, si aut imperator aut rex Franciae aut alius princeps, quem se sequi non dedeceret, idem agere proponeret. Intelligebamus qanti momenti esse profectio Philippi quem magna pars Occidentis sequitur. Cupiebamus hunc iter incipere atque, ut aiunt, glaciem perfringere primum, haud dubitantes quin eum maxima nobilium ac procerum multitudo sectaretur.

What we do is by necessity: our departure was promised to Philip, Duke of Burgundy; he had vowed that he would set out against the Turks in war, if either the emperor or the king of France or some other prince, whom it would not be unbecoming for him to follow, proposed the same. We understood how great a consequence the departure of Philip was, whom a large part of the West follows. We wished him to begin this journey and, as they say, to break the ice first, without doubting that the greatest multitude of nobles and magnates would follow him.

......

Adsit tantum divinus favor; ad victoriam cetera succurrrunt. Nec nos pugnaturi pergimus corpore debiles et sacerdotio fungentes, cuius non est proprium versare ferrum. Moysen illum sanctum patrem imitabimur qui pugnante adversus Amalechitas Israhele orabat in monte.

Let only divine favor be present; the rest assist to victory. Nor do we, about to fight, proceed weak in body and performing the sacerdotal office, for it is not proper to that office to wield the sword. We will imitate that holy father Moses, who, while Israel was fighting against the Amalekites, prayed on the mountain.

Stabimus in alta puppe aut in aliquo montis supercilio habentesque ante oculos divinam eucharistiam, id est dominum nostrum Iesum Christum, ab eo salutem et victoriam pugnantibus nostris militibus implorabimus. Cor contritum et humiliatum non despiciet dominus. Eritis et vos nobiscum exceptis senibus quibus, ut remaneant, ignoscimus; orabitisque pariter et operibus bonis christiano populo divinitatem reddetis propitiam.

We will stand on the high pup or on some brow of the mountain, having before our eyes the divine Eucharist, that is our Lord Jesus Christ; from him we will implore health and victory for our fighting soldiers. A contrite and humbled heart the Lord will not despise. You shall be with us also, excepting the old men whom, so that they may remain, we forgive; and you will both pray and, by good works, render the divinity propitious to the Christian people.

Cogitatis dum ista dicimus: 'Quod erit interea romanae regimen Ecclesiae? Recusabunt ultramontani ultra mare te sequi nec in absentia tua satis tutum erit Ecclesiae patrimonium.' Istuc pergimus; omnia provisa sunt. Audite.

While you ponder these things we say: 'What meanwhile will be the governance of the Roman Church? Will the ultramontanes across the sea refuse to follow you, nor in your absence will the patrimony of the Church be sufficiently safe?' To that matter we proceed; all has been provided. Hear.

Romanam curiam et omnia eius officia et duos pariter legatos ex ordine vestro apud urbem relinquemus: alter spiritualibus negotiis praeerit, temporalibus alter.

We will leave the Roman Curia and all its offices and two legates equally of your order at the city: one will preside over spiritual affairs, the other over temporal ones.

Hoc pacto, quantum humana possumus ratione prospicere, in tuto dimittemus omnia. Sed nihil est in quo magis speremus quam in adiutorio Altissimi; nisi enim dominus custodierit civitatem, frustra vigilat qui custodit eam. Pro deo nostro propriam sedem et romanam Ecclesiam relinquimus et hanc canitiem atque hoc debile corpus suae pietati devovemus.

In this pact, as far as human reason can foresee, we shall dismiss all things in safety. But there is nothing in which we place greater hope than in the aid of the Highest; for unless the Lord guard the city, he who guards it watches in vain. For our God we relinquish our own seat and the Roman Church, and we devote this hoary head and this frail body to his piety.

Non erit immemor nostri. Si non dabit reditum, dabit in cealum aditum, et primam sedem sponsamque suam conservabit indemnem.

He will not be forgetful of us. If he does not grant a return, he will grant access to heaven, and will preserve his first see and his bride intact.

Audistis propositi nostri seriem. Vos nunc vicissim animi vestri sententias promitte'.

You have heard the series of our proposal. You now, in your turn, pledge the sentiments of your minds.

Inter loquendum saepe lacrymatus est pontifex, neque fletum continere cardinales, neque fletum continere cardinales potuerunt, quibus erat mens sanior.

While speaking the pontiff often wept, nor could the cardinals restrain their tears, for their minds were saner.

Prior in collegio qui responsurus esset cardinalis ostiensis fuit, rhotomagensis ecclesiae pontifex, homo gallicus et a re proposito longe alienus, delitiarum sectator et otii;

The first in the college who was to answer was the cardinal of Ostia, pontiff of the church of Rothomagense, a Gallic man and far alien to the matter proposed, a pursuer of delights and of leisure;

qui iussus sententiam dicere minime adversari ausus est: naturam hominis rei pervicit honestas. 'Ego', inquit, ' et consilium tuum, pontifex, laudo et animum admiror. Te sequar quocunque iusseris; etsi nihil mihi navigatione difficilius est, onus quodcunque imposueris feram'. Cardinalis portuensis, natione Hispanus atque grandaevus, cadentibus ubertim lacrymis nec singultus retinere valens 'Hominem te', inquit, 'hactenus existimavi, pontifex: nunc angelum iudico.

who, having been ordered to give his opinion, scarcely dared to oppose: the honesty of the matter overcame the nature of man. "I," he said, "both praise your counsel, pontiff, and admire your spirit. I will follow you wherever you command; and although nothing is more difficult to me than navigation, I will bear whatever burden you impose." The Cardinal of Porto, by nation a Spaniard and very aged, with tears falling abundantly and unable to restrain his sobs, "I thought you a man hitherto, pontiff," he said, "now I judge you an angel."

Vicisti opinionem meam. Deus adsit tuis coeptis; ego lateri tuo semper comes adero sive aqua sive terra sit iter habendum, nec te per flammas euntem deseram quando recta in caelum vadis.' Similia fere locuti sequentes ad Spoletanum usque pontificis propositum summis in caelum laudibus extulere. (...)

You have overcome my opinion. May God attend your undertakings; I will always be a companion at your side, whether the journey must be by water or by land, nor will I abandon you going through flames when you go straight to heaven.' Having said much the same, the followers, even following him as far as Spoletum, exalted the pontiff's proposal with the highest praises to the heavens. (...)

Verum neque imperator neque rex Franciae neque princeps alius eo superior in Turcos poferre arma apposuit animum: solutum se voto Philippus existimabat, cuius non esset impleta conditio.

But neither the emperor nor the king of France nor any other prince superior to him set his mind to bear arms against the Turks: Philip thought himself released from the vow, the condition of which had not been fulfilled.