Walter of Châtillon: CARMINA

I
In domino confido. Quomodo dicitis animae meae: "Transmigra in montem sicut passer", quoniam ecce peccatores intenderunt arcum? In consilium iustorum et congregatione dicturus, cum verbis elegantibus non floream, quibus erubescenti imperitiae meae verecundiam valeam redimere (non enim labra prolui decretorum fonte nectareo nec Iustiniani thoris accubitans legum pabulo sum defectus) de proprii viribus ingenii diffidens in domino confido.

1
In the Lord I trust. How do you say to my soul, "Transmigrate to the mountain like a sparrow," since behold sinners have bent the bow? In the counsel of the righteous and in the congregation I would speak, yet I do not flourish in elegant words, by which I might redeem the modesty of my blushing ignorance (for I have not bathed my lips in the nectared fountain of decrees, nor, reclining on Justinian's couch, fed on the pabulum of laws to be lacking) — distrustful of the strength of my own wit, in the Lord I trust.

Et licebit confidentia sine meritis presumptionis vocabulum sortiatur, excusat tamen presumptuosae temeritatis audaciam necessitatis articulus incumbentis. Cui enim a magistris suis aliquid consideratione Karitatis iniungitur, ei profecto illud exequendi necessitas imponitur. Set cum sacrorum constituta canonum et scientiae legalis altitudo mons arduus et inascensibilis michi videatur, quomodo dicitis animae meae: "Transmigra in montem sicut passer"? Praeterea si praetextatum montem ascendere voluero, cum scriptum sit: "Bestia, quae tetigerit montem, lapidabitur", verendum michi est ne lapidibus obruar, iaculis et arcu detractorum confodiar, quoniam ecce peccatores intenderunt arcum, paraverunt sagittas detractionis in pharetra cordis dicentes: "Quomodo hic scit leges, cum non didicerit?" Ut igitur arcum huiusmodi evitare possumus, aut nulla aut pauca de legibus attingamus, circa divina diffusius moraturi.

And it may be allowed that confidence without merits be called by the name of presumption; yet it excuses the audacity of presumptuous rashness by the article of an incumbent necessity. For if by his masters anything is enjoined on a man out of consideration of Charity, then certainly the necessity of executing that thing is imposed upon him. But since the lofty mountain of the sacredly constituted canons and of legal science appears to me a steep and unclimbable mount, how do you say to my soul, "Cross over to the mountain like a sparrow"? Moreover, if I should wish to ascend the praetexted mountain, since it is written, "Every beast that shall touch the mountain shall be stoned," I must fear lest I be overwhelmed with stones, pierced by the javelins and arrow of detractors; for behold, sinners have bent their bow, they have prepared the arrows of detraction in the quiver of the heart, saying, "How does this man know the laws, since he has not learned them?" Therefore, that we may avoid such a bow, let us touch either none or few of the laws, intending to speak more diffusely concerning divine matters.

Homo quidam paterfamilias testamentum fecit, in quo pluribus heredis institutis pretiosae cuiusdam domus usufructum tribus eorum titulo legati reliquit. Huius thematis compendiosa superficies quanto breviorem concipit in narratione tractatum, tanto faciliorem deo propitiante pariet intellectum.

A certain paterfamilias made a testament, in which, several heirs being instituted, he left the usufructum of a certain precious house to three of them under the title of legatum. The compendious superficies of this thematis—by how much the briefer it conceives the tractatum in narratione—by so much, with Deo propitiante, will it make intellectum the easier to frame.

II
Ut membra conveniant invicem capite,
gaudete in Domino, diem festum agite!
Hilares et sobrii, cum Propheta dicite:
"Laetare Jerusalem!" et conventum facite.

2
That the membra be joined to the head,
rejoice in the Lord, keep the feast day!
Hilar and sober, with the Prophet say:
"Laetare Jerusalem!" and make a conventus.

III
Ante legum dominos et magistros artium
usurpasse videor doctoris officium,
ut sermonis epulo relevem jejunium,
cum fortassis unus sim minus sapientium.
Sed quod minus habeo, supple, Dator omnium,
Tu qui nobis factus es, Domine, refugium.

III
Before the lords of laws and the masters of the arts
I seem to have taken on the duty of a teacher,
to ease the fast with a banquet of words,
since perhaps I am one of the less wise.
But what I lack, supply, Giver of all,
Thou who hast been made to us, O Lord, a refuge.

IV
Domus quam praediximus, domus est Scientiae,
quam reliquit dominus hominis industriae
ut fructus percipiat illius prudentiae,
de qua scribit lectio libri Sapientiae.

IV
The house we foretold is a house of Science,
which the master of human industry has left
that he might receive the fruits of that prudence,
of which the reading of the book of Wisdom writes.

V
Ordines scolarium discordes et varii
tres sunt sapientiae facti fructuarii,
Quorum duo quia sunt segnes operarii,
Non reddentur singulis singuli denarii.

5
The orders of the scholars, discordant and various,
are three made fruit-bearers of Wisdom,
of whom two, because they are sluggish workers,
will not render to each a single denarius.

Pars Prima

Part One

VI
Primus ordo continet scolares grammaticos,
logicos et rethores atque mathematicos,
quos uno vocabulo, secundum Italicos,
Garamantes dicimus sive Garamanticos.

6
The first order contains the schoolmen: grammarians,
logicians and rhetors and mathematicians,
whom by one name, according to the Italians,
we call Garamantes or Garamanticos.

VII
Inter artes igitur, quae dicuntur trivium,
fundatrix gramatica vendicat principium.
Sub hac corus militat metrice scribentium;
inter quos sunt quatuor, rithmice dictantium,
qui super hoc retinent sibi privilegium:
Stephanus flos scilicet Aurelianensium
et Petrus qui dicitur de castro Blesensium.

VII
Among the arts therefore, which are called the trivium,
Grammar the foundress lays claim to primacy.
Under her banner the chorus of those writing in metre militates;
among whom there are four, rhythmically dictating,
who on this account retain the privilege for themselves:
Stephanus, the flower, namely, of the Aurelianensium,
and Petrus, who is called of the castro of the Blesensium.

VIII
Istis non inmerito Berterus adicitur,
set nec inter alios quartus praetermittitur
ille quem Castellio latere non patitur
in cujus opusculis Alexander legitur.

8
To these, not undeservedly Berterus is added,
but nor among the others is that fourth passed over—
he whom Castellio will not allow to lie hidden,
in whose little works Alexander is read.

IX
Post illam, quae prior est, ceteris in trivio,
subinfertur logica grandi supercilio,
discolor sententiis et accincta gladio,
per quam falsus resecat logicorum ratio.

9
After that one, which is first among the others in the trivium,
logic is introduced under a lofty eyebrow,
variegated in opinions and girded with a sword,
by which it severs the false reasonings of logicians.

X
Hanc doctorum variat multiplex opinio
set cunctos praeradiat nova constitutio,
in qua rebus derogat Bailardi sanctio,
attributo vocibus rerum privilegio.

X
This manifold opinion of the doctors varies,
but a new constitution erases all,
in which Bailardus’s sanction detracts from matters,
by attributing to the voices of things a privilege.

XI
Tertia subsequitur specie rethoricae,
domum Sapienciae poliens mirifice,
apprehendit siquidem iunctura gramaticae,
quam postquam purgaverit sub censura logicae,
depingit coloribus et verborum murice.

XI
A third follows in the guise of rhetoric,
marvelously polishing the house of Sapience,
for it seizes the junction of grammar,
which, after it has cleansed it beneath the censure of logic,
it depicts with colours and the murex-purple of words.

XII
Sequitur quadruvium, id est mathematica,
eadem quae dicitur a quibusdam phisica;
quae singula trutinans lance philosophica
de naturis disputat et de rerum fabrica.

12
Follows the quadrivium, that is, mathematica,
the same which by some is called physica;
which, weighing each thing on the philosophical scale,
disputes of natures and of the fabric of things.

XIII
Hic igitur artium faelix septenarius
factus est Scientiae quasi fructuarius,
set labor nec utilis nec est necessarius,
immo voluntarius sive voluptarius.

XIII
Here therefore the fortunate septenary of the arts
was made to Science as it were fruit-bearing,
but labor is neither useful nor necessary,
nay rather voluntary or voluptuary.

XIV
Quid tibi gramatica,          studioso, parta labore,
quid confert logica,          quae certat laudis amore?
Quid tibi rethorica           vernante superba lepore?
Quem fructum referunt          versus nugaeque canorae?

14
What profit is grammatica,          to you, studious, won by labour,
what avails logica,          which contends for the love of laudation?
What use is rethorica          with vernal, proud charm?
What fruit do          verses and melodious nugae yield?

Talia non sapiunt veri sapientis in ore!

Such things do not become the mouth of a true sapient (wise man)!

XV
Esto secundus Athlas, dicas, quo sidere
frugis defectum patiatur ager, quis frugifer annus,
unde nives producunt hiemps, quae veris in ortu
temperies impregnet humum, cur ardeat aestas,
cur legat autumpnus pregnantis ebrius uvas;
circulus an possit quadrari, an musica formet
coelestes modulos; dicas, quis sidera septem
impetus oblique rapiat contraria mundo;
quot distent a se gradibus; quae stella nocivum
impediat saevire senem, quo sidere fiat
obice propitius, Martem quis temperet ignis.
Parva loquor tantum claudas sub pectore coelum;
finge, quod haec scieris, set et his maiora: quid ad rem?
Tam cito discieris haec omnia, quod nichil ad rem.

XV
Be second Atlas, you might say, to tell by which star
the field may suffer a failure of fruit, which year bears fruit,
whence snows bring forth winter, what warmth at spring’s rising
impregnates the earth, why summer burns, why autumn gathers
the grapes drunken with pregnancy;
whether a circle can be squared, or whether music may form
the heavenly measures; you might say which of the seven stars
snatches oblique impulses contrary to the world;
how many steps they are distant from one another; which star
prevents a noxious old man from raging, by which star he may become
more propitious to an obstacle, which fire tempers Mars.
I speak only small things — do you enclose the heavens under your breast?
Suppose you knew these things, and yet greater than these: what to the purpose?
So quickly are all these things learned by you, that they are nothing to the purpose.

Pars Secunda

Part Two

XVI
Transeamus igitur ad imperatorias
sanctiones principum quae fraudes et alias
in domo Scientiae prohibent injurias.
Hos labores dixeris, si recte diffinias,
Vel impensas utiles vel non necessarias.

16
Let us therefore pass on to the imperatorial sanctions of princes which forbid frauds and other injuries in the house of Science.
You will call these labors, if you define rightly,
either useful expenditures or not-necessary ones.

XVII
Bonum tamen arbitror scire juris apicem,
Set si juxta domini voluntatem judicem,
Nichil michi proderit scire totum codicem,
dum nil boni praeferam ante tantum judicem.

17
Yet I deem it good to know the apicem of law,
But if I am to judge according to the dominus’ will,
It will avail me nothing to know the whole codex,
while I set no good before that sole judic.

XVIII
Si dampnum persequitur datum lex Aquilia;
Si quartam de singulis resecat Falcidia,
quod reportat commodum talis observantia,
per quam non interius resecantur vitia?

18
If the Aquilian law pursues the damage done;
If the Falcidian cuts off a fourth from each,
what advantage does such observance bring,
by which vices are not inwardly cut away?

XIX
O quam felix studium, quam felices operae
si possemus legibus in aeternum vivere!
Set cum regum videas corpora putrescere,
qui juris aenigmata studuerunt solvere,
cur noctis vigilias consumis hoc opere?
Si super his liceat breviter concludere,
vanum est scolaribus ante lucem surgere!

XIX
O how fortunate the study, how fortunate the labors
if we could live in the laws for ever!
But when you see the bodies of kings rot away,
who strove to solve the enigmas of law,
why do you consume the watches of the night with this work?
If upon these things it is permitted to conclude briefly,
it is vain for scholars to rise before the light!

XX
Verum si lex Moysi, quae divina dicitur,
nil perfectum attulit, a minori sequitur,
quod nulla perfectio legis intellegitur,
quam Romanos principes promulgasse legitur.

XX
But if the law of Moses, which is called divine,
brought forth nothing perfect, it follows from the lesser,
that no perfection of law is understood
than that which the Roman princes are said to have promulgated.

XXI
Set nulla facultas est, quae cor magis alliget,
quam ista, dum pelagus paupertatis mitiget.
Seminat gramatica, semper tamen indiget,
lex autem et phisica manipulos colliget.

XXI
But there is no faculty that binds the heart more,
than that one, while it soothes the wide sea of poverty.
Grammar may sow, yet it is always in need,
but law and physica will gather the sheaves.

XXII
Set licet haerentes extirpet phisica morbos
Et nitidam reddat potio sumpta cutem,

XXII
But although physic may extirpate clinging maladies,
and a potion, taken, may restore the skin to a glossy hue,

Si dimargariton diuturnet munera vitae,
nec sinat in fatum pliris abire dies,

If the dimargariton lengthens the gifts of life,
and does not permit the days to pass away into a greater fate,

si pretiosa tuus consumat edulia venter
et gula Campanum sorbeat omne merum:

if your costly belly devours delicacies
and your gluttony, Campanian-like, should drink up every pure wine:

quid prodest status exterior, si sordeat intus
languidus et vili febre saepultus homo?

what avails an exterior state, if within he be foul
languid and, by a vile fever, a man buried?

XXIII
Si videas, legista, tuos vernare Penates,
purpura si latus et digitos involat Achates,
clara licet proles, licet uxor in aure susurret:
naturam expelles furca, tamen usque recurret.

23
If you should see, legist, your Penates wither away,
if purple stain your side and Achates snatch away your fingers,
though bright offspring, though a wife whisper in your ear:
you may drive out nature with a pitchfork, yet she will return again and again.

XXIV
Nec illud silentio preterendum, quod in legalis scientiae doctoribus acri reprehensione et mordaci satirica invenio dignum. Tot enim et tantae in dictis eorum et scriptis contrarietates inveniuntur et ipsorum sententiae in tot figuras se protrahunt, ut deeis precise vidantur iste versiculus [dictus esse]: "Quo teneam nodo mutantem Prothea vultus?". In aliis facultatibus tolerabilior est error magistrorum. Quod enim dampno humano generi progeneratur, si universalia res esse dicantur?

24
Nor should that be passed over in silence, which I find worthy of sharp reprehension and mordant satiric in the doctors of legal science. For so many and so great contradictions are found in their sayings and writings, and their very opinions are extended into so many figures, that this little verse seems to be said precisely of them: "Quo teneam nodo mutantem Prothea vultus?" (How shall I hold by a knot the changing face of Proteus?). In other faculties the error of the masters is more tolerable. For what harm is engendered to the human race, if universals are said to be real things?

Si 'homo' et 'non homo' significet, id est si Socratem esse asinum vel Socratem constet esse Chimeram, nullum inde preiudicium humanis rebus progeneratur. Set si errore iuris in eodem negatio enucleationem asscripserit B et penitus contrarium senserit M, non video quomodo id possit recipi salvo iure iuris. Ut igitur eos eorum baculo feriamus, si vera regula est iuris, quod dicit: "Quotiens duo contraria in testamento reperiuntur, neutris fides est adhibenda.

If 'homo' and 'non homo' signify — that is, if it is certain that Socrates is an ass or that Socrates is a Chimera — no prejudice to human affairs is produced thereby. But if, through an error of law, B in the same instrument has ascribed a written negation and M has altogether held the contrary, I do not see how that can be received with the right of the law preserved. Therefore let us smite them with their staff, if it is a true rule of law, which says: "Whenever two contraries are found in a testament, faith is to be given to neither."

. . et hoc dixi salva tamen auctoritate illius peritissimi viri beati Turanorum episcopi equivoci, quem, dum adviveret, in omnibus proposuimus imitari.

. . and this I said, saving nevertheless the authority of that most expert man, the blessed bishop of the Turanorum, Equivocus, whom, while he lived, we proposed to imitate in all things.

Pars Tertia

Part Three

XXV
Transferamur igitur ad ordinem tertium,
id est ad theologos, quorum felix studium,
qui divinis mancipant artibus ingenium.
Hi sunt imbris coelici dulce stillicidium,
praeconantur etenim illius praeconium,
cujus laus perficitur ex ore infantium.

25
So let us be transferred therefore to the third order,
that is, to the theologians, whose happy study,
who bind the mind to the divine arts.
These are the sweet drip of the heavenly rain,
for they proclaim indeed the proclamation of that one,
whose praise is fulfilled from the mouth of infants.

XXVI
Haec est sapientia, de qua prius dixeram,
duas habens species: spiritum et litteram.
Littera mortificat, set secundum alteram
invenitur karitas, quae non agit perperam.

26
This is the wisdom of which I spoke before,
having two kinds: spirit and letter.
The letter mortifies, but according to the other
is found charity (karitas), which does not act wrongly.

XXVII
Satis quidem rudis est et satis inconditus
intellectus litterae si non sit expositus.
Set si vellis litteram surgere medullitus,
balsamum reperies et mel sancti spiritus.

XXVII
Indeed the intellect of the letter is sufficiently raw and quite incondite
if it be not expounded. Yet if you will that the letter rise up from the marrow,
you will find the balsam and the honey of the Holy Spirit.

XXVIII
Juxta ripam fluminis denegantis poculum
si tulisse legimus Israel incredulum,
set amaritudine fluminis per baculum
dulcoravit Moyses et potavit poculum.

XXVIII
By the bank of the river that denied the cup
—if we read that unbelieving Israel took it—
yet with the river’s bitterness by his staff
Moyses sweetened it and made the cup drinkable.

XXIX
Haec sunt verba, litterae; set haec expositio:
Amara vel aspera fuit legis lectio,
set minas, quas intulit illa superstitio,
suae Christus expulit crucis beneficio,
dum mortales oculos caligantes vitio
levit agnus proprii sanguinis collirio.

XXIX
These are the words, the letters; but this is the exposition:
Bitter or harsh was the reading of the law,
but the threats which that superstition brought,
Christ expelled by the benefit of the cross,
while the mortal eyes, dimming by vice,
the Lamb lifts with the collyrium of his own blood.

XXX
Panis, quo se voluit Helias reficere,
sub favilla legitur coctus a muliere.
Quod si vis cum Jonatha mel de quercu surgere,
panis de quo loquimur conditus sub cinere;
spiritalis sensus est sub favilla litterae.

XXX
The bread with which Helias wished to refresh himself
is read as baked beneath the embers by a woman.
But if you wish, with Jonatha, that honey rise from the oak,
the bread of which we speak is laid up under ash;
the spiritual sense of the letter lies beneath the embers.

XXXI
Isto pane pascitur fidelis Ecclesia,
hunc panem conficiunt sacerdotis labia,
dum se transustantiat terrena sustantia,
in illam, quae peperit mater viri nescia.
Hic est cibus animae, dulcis Eucharistia,
Quem in crucis clibano vera coxit hostia.

XXXI
By this bread the faithful Ecclesia is fed,
this bread the priests' lips fashion,
while the earthly substance transustantiates itself,
into that one whom the mother bore, ignorant of man.
This is the food of the soul, the sweet Eucharist,
which the true victim cooked in the oven of the cross.

XXXII
Joseph ut se liberet ab amplexu faeminae,
evasisse legitur, relicto velamine,
quia salvo penitus et illeso numine
passa est humanitas assumpta de Virgine.

XXXII
That Joseph, to free himself from the woman's embrace,
is said to have slipped away, the veil left behind,
because the humanity assumed from the Virgin endured, the numen being wholly safe and uninjured.

XXXIII
Non enim divinitas incomprehensibilis,
qui cum Patre Filius manet invisibilis,
crucifigi patuit, set caro passibilis,
in qua facta factus est et excelsus humilis.

XXXIII
For not the incomprehensible divinity,
who with the Father remains the invisible Son,
was revealed to be crucified, but the flesh passible,
in which he was made, and the exalted became humble.

XXXIV
Set inter miracula testamenti veteris
istud est mirabile mirandum prae ceteris:
quod, ut servum redimat a dolore carceris,
se ipsum incarcerat Fabricator aetheris.

XXXIV
But among the miracles of the Old Testament
this is a wonder wondrous above the rest:
that, to redeem a servant from the pain of prison,
the Fabricator of the ether incarcerates himself.

XXXV
Unde non inmerito in primitiva fide quaesitum est, quare paternae perditionis dampnum deus per procuratorem angelorum seu hominem purum resarcire noluerit, "Set semetipsum exinanivit formam servi accipiens". Cuius nodosae questionis solutionem breviter iterare non arbitramur incongruum impetrata tamen a vobis venia, ne Minervam docere videamur.

XXXV
Wherefore, not undeservedly, in primitive faith it was asked why God would not wish to make good the loss of paternal perdition through a procurator of angels or a pure man — but “he emptied himself, taking the form of a servant.” We do not deem it incongruous to rehearse briefly the solution to this knotty question, provided we have obtained your leave, lest we seem to be teaching Minerva.

XXXVI-1
Dum medium silentium          tenent legis apices
Et litterae dominium          regnaret apud simplices,
Extendit pater brachium,          in quo, si recte judices,
Regnum et sacerdotium          reliquit Judae judices.
De tenebris historiae processit sol justitiae.

XXXVI-1
While the medium silence          holds the apices of the law
And the dominion of the letter          reigned among the simple,
The father stretched forth his arm,          in which, if you judge rightly,
He left the kingdom and the priesthood          to the judges of Judah.
Out of the darkness of history advanced the sun of justice.

XXXVI-2
Modo fortassis alio           mundus mundari potuit
Quam, passo dei filio,          set nullus ita congruit;
nam mortis exterminio          mederi vita debuit.
Et curari contrario           contrarium oportuit.
De tenebris historiae processit sol justitiae.

XXXVI-2
Perhaps at another time          the world could have been purified
Than, the Son of God having suffered,          set none so fits;
for by the extermination of death          life ought to have healed.
And to be cured by the contrary          the opposite ought to have been applied.
Out of the darkness of history  the sun of justice has arisen.

XXXVI-3
Si purus homo fieret          redemptor et non alius,
redemptus homo crederet          deo quiddam potentius,
eique genu flecteret           et in cunctis obnoxius
culturae jus impenderet:          quo nichil est absurdius.
De tenebris historiae processit sol justitiae.

XXXVI-3
If a pure man were made          redeemer and not another,
the redeemed man would believe          something more potent than God,
and before him would bend the knee          and in all things be subject
would pay the right of worship:          than which nothing is more absurd.
From the darkness of history       the sun of righteousness arose.

XXXVI-4
Ergo nostrae compaginis          naturam venit sumere
Deus in alvo virginis          ut artifex in opere,
ut per naturam hominis          haberet morti cedere
et per virtutem, numinis,          posset a morte surgere.
De tenebris historiae processit sol justitiae.

XXXVI-4
Therefore God came to take the nature of our frame          in the womb of a virgin
as an artisan in a work,          that through the nature of a man          he might be subject to death
and by the virtue of the divinity          be able to rise from death.
From the darkness of history the sun of righteousness advanced.

XXXVI-5
Subtili diligentia,           mirabili commercio,
ex duplici substantia          facta fuit haec unio,
et quicquid Sapientia          possedit ab initio,
collatum est ex gratia          totum Mariae filio.
De tenebris historiae processit sol justitiae.

XXXVI-5
With subtle diligence,           wondrous commerce,
from a double substance          was this union made,
and whatever Wisdom          possessed from the beginning,
was conferred by grace          entirely on Mary’s Son.
From the darkness of history processed the sun of justice.

XXXVI-6
Haec est fides catholica,          quam haeresis non lacerat,
haec est quam vox prophetica rotam in rota dixerat,
prioris analetica.           Dum resolvit et reserat,
quod sub lege Mosaica          vetustas occultaverat.
De tenebris historiae processit sol justitiae.

36-6
This is the catholic faith,          which heresy does not lacerate,
this is that which the prophetic voice had called a wheel within a wheel,
the analeptic of the former.           As it resolves and unbars,
that which under the Mosaic law          antiquity had hidden.
From the darkness of history proceeded the sun of justice.

XXXVI-7
Qui se peccatis obligat,          per hanc fidem absolvitur,
Si post lapsum se corrigat,          nam qui vere conteritur,
Poenam peccati mitigat          et judex mitis redditur,
Nam, ut idem bis exigat,          bona fides non patitur.
De tenebris historiae processit sol justitiae.

XXXVI-7
He who binds himself by sins,          is absolved through this faith,
If after a lapse he corrects himself,          for he who is truly contrite,
Mitigates the penalty of sin          and is made a gentle judge,
For, that the same may demand twice,          good faith does not permit.
From the darkness of history  the sun of righteousness has arisen.

XXXVI-8
A judice se liberant           et a contractu debiti,
Qui luxum carnis macerant et          mundo non sunt dediti,
Et sic, qui consenuerant          in peccatis decrepiti,
Dum ita se regenerant          sunt quasi modo geniti.
De tenebris historiae processit sol justitiae.

XXXVI-8
They free themselves from the judge          and from the contract of debt,
Those who mortify the luxury of the flesh          and are not devoted to the world,
And thus those who had grown old          decrepit in sins,
While thus they are regenerated          are as if just born.
From the darkness of history     the sun of justice has risen.

XXIV

Ut enim aliquid novi dicamus, quatuor possunt dici hominis generationes. Prima est, cum quis naturalis interventu copulae generatur. Secunda, cum per aqua baptismatis regeneratur.

24

To say something new, four generations of a man can be named. The first is when one is generated by the natural intervention of copulation. The second, when one is regenerated through the water of baptism.

Tertia, cum pars lapsum resurgit per penitentiam. Quarta, cum in generali resurrectione duplicem accipiet stolam. Prima generativa hominis contrahit culpam, secunda confert innocentiam, tertia reparat veniam, quarta ducit ad patriam.

Third, when a part having fallen rises again through penitence. Fourth, when at the general resurrection he will receive a double stole. The first, generative of man, contracts guilt; the second bestows innocence; the third restores pardon; the fourth leads to the fatherland.

Prima est laboris, secunda salutis, tertia resurrectionis, quarta regnantis. Prima laboris [quia] avis nascitur ad volatum, homo ad laborem. Secunda salutis, quia, cum crediderit et baptizatus fuerit, salvus erit.

The first is of labor, the second of salvation, the third of resurrection, the fourth of reigning. The first of labor, because as a bird is born to flight, so man to toil. The second of salvation, because when he has believed and been baptized, he will be saved.

Tertia revertentis iuxta vocem Prephetae in persona domini dicentis: "Revertimini ad me in toto corde vestro, in ieiunio et fletu et planctu". Quarta regnantis iuxta vocem quam audituri sunt beati: "Venite benedicti patris mei, percipite regnum". Prima vero incarcerat spiritum. Secunda spoliat Aegyptum. Tertia repromittit.

The third of the returning, according to the voice of the Prophet in the person of the Lord saying: "Return to me with all your heart, in fasting and in weeping and in plaint." The fourth of the reigning, according to the voice which the blessed shall hear: "Come, ye blessed of my Father, receive the kingdom." The first indeed imprisons the spirit. The second despoils Egypt. The third promises again.

Quarta solvit. Set ne fastidiosae prolixitatis abscinthio divini mellitus sapor eloquii evanescat in amorum, apocopandus est sermo. Ad metam igitur orationis stadio prefixam emerito tendamus equo illud attentius obsecrantes, ut ille vetus testatur Yesus, de quo nullus fidelium sub querela inofficiosi testamenti conqueri potest, qui nos omnes proprii sanguinis incausto scripsit heredes Eternae Civitatis, hereditatem de qua per inoboedientiam primi hominis eiecti in hanc vallem miseriae discendimus, nobis ad ipsum eiecti in hanc vallem miseriae descendimus, nobis ad ipsum ab hostibus iam per penitentiam reversis largiri dignetur.

The fourth redeems. But lest, by the excision of tiresome prolixity, the honeyed savor of divine speech vanish into love, the discourse must be apocopated. Therefore let us strive toward that thing set before the goal of speech in the stadium of prayer with due merit, more attentively beseeching, as the ancient Yesus testifies — concerning whom no faithful person can complain under accusation of an unprofitable testament — who by the imprint of his own blood wrote us all heirs of the Eternal City, an inheritance from which, by the disobedience of the first man, we were cast out and descended into this valley of misery; may he vouchsafe to grant it to us, we who were cast into this same valley of misery and who, by penance, have now returned to him from our enemies.