THE HANDBOOK of DHOUDA

which she sent to her son William

Dhuoda - Liber manualis quem ad filium suum transmisit Wilhelmum

THE little book before you branches out in three directions. Read it through and, by the end, you will understand what I mean. I would like it to be called three things at once, as befits its contents –

[1] rule,

[2] model, and

[3] handbook.

Praesens iste libellus in tribus uirgulis constat esse erectus: Lege cuncta et in fine plenius nosse ualebis.   Volo enim ut simili modo in tribus lineis secundum auctoritatis seriem utilissimum habeat nomen: Id est

norma,

forma et

manualis.

These terms all mirror each other.

[1] The rule comes from me,

[2] the model is for you

[3] and the handbook is as much from me as for you-composed by me, received by you. […]

Quod utrumque hae partes locutionis in nos specietenus continentur cuncta:

Norma ex me,

forma in te,

manualis tam ex me quam in te, ex me collectus, in te receptus.

In the name of Holy Trinity.

in nomine sanctae trinitatis. 

In the name of Holy Trinity, here begins the handbook of Dhuoda, which she sent to her son William. 

Incipit liber Dhuodane manualis quem ad filium suum transmisit wilhelmum

I am well aware, that most women rejoice that they are with their children in this world, but I, Dhuoda, am far away from you, my son William. For this reason I am anxious and filled with longing to do something for you. So I send you this little work written down in my name, that you may read it for your education, as a kind of mirror.  And I rejoice that, even if I am apart from you in body, the little book before you may remind you, when you read it, of what you should do on my behalf. 

Cernens plurimas cum suis in saeculo gaudere proles, et me dhuodanam, o fili Wilhelme, a te elongatam conspiciens procul, ob id quasi anxia et utilitatis desiderio plena, hoc opusculum ex nomine meo scriptum in tuam specietenus formam legendi dirigo, gaudens quod, si absens sum corpore, iste praesens libellus tibi ad mentem reducat quid erga me, cum legeris, debeas agere.

BOOK FOUR

 1. Special direction on various aspects of moral betterment.

1 admonitio specialis ad diuersas corrigendas mores.

Pr.1.1. Among the human race, to attain perfection requires the application of great and constant effort. We must apply to various evils the remedies that are their antidotes. We not only must overcome the influence of those worldly people who burn in the jaws of envy, but also-as the Apostle says--we must overcome the spirits of wickedness in the high places. (Eph. 6:12) For there are some people who are successful in this world and rich in material things but who still, out of some hidden malice, constantly envy and tear away at others as much as they can, all the while pretending to be of good will.

In specie humanitatis formam magnus est exigendus atque exercendus labor studiosus. Contrariis etenim contraria sunt opponenda medicamina, et non solum contra saeculares, ob inuidiae facibus exardescentes, expugnandum est, uerum etiam, ut ait apostolus, contra spiritualia nequitiae, in coelestibus. Sunt enim quasi florentes in saeculo et in rebus locupletes; attamen ex occulta malitia alios inuidere atque dilaniare, prout ualent, non cessant, et hoc per sinpectas.

Pr.1.2. As the Synonyms say, “hidden evil is decorated with sweet words.” (cf. Isidore, Synonyma 1.7, PL 83, 829) It begins in men's hearts at the instigation of the devil, author of death. We find it written, The tabernacles of robbers abound, and they provoke God boldly (Job 12:6). What is to the advantage of one is to the ruin of another, so the text says also, Anger killeth the young man, and envy slayeth the little one. (Job 5:2) May you never act in this way, my son. No one would be envious if he were not small in spirit in the first place, for he who is small is he who lacks great things. Why is it that a man so yearns for high rank that, driven by the spurs of envy, he loses himself in body and in spirit? But this was what happened in the beginning, as is written, By the envy of the devil, death came into the world. (Wisd. 2:24) The same plague, befalling people each day, still tears many of them to pieces. That twisting, many-shaped serpent-demon (cf. Prudentius, Cathemerinon 9.55) never ceases to penetrate the homes and to overturn the temples of those who try to stand firmly in the faith of Christ. Always he goeth about seeking men and women whom he may devour. (1 Pet. 5.8 v/. used daily at Compline) According to the verses of a certain learned author, his throng never ceases by day or night to take away from the faithful of the holy church of God the sign [of the cross] that that devil knows endures to his destruction. For the poet says:

Scriptum est in sinonima: Occulta malitia blandis sermonibus ornatur, etc.. Et hoc, suadente zabulo, mortis auctore, in corde generatur humano. Scriptum est: Abundant tabernacula praedonum et audacter prouocant deum, etc.. Nam unde unus proficit, inde alius tabescit, unde et subditur. Paruulum occidit inuidia, et adulescentulum interficit iracundia. Absit hoc a te, fili. Nequaquam inuideret, si paruulus non esset. Paruulus est qui magna caret. Quid magnitudinis dignitatum potest carere homo, quam stimulis inuidiae agitatus, seipsum corpore perdat et mente? Hoc fuit in initio, ut scriptum est: Inuidia diaboli mors introiuit in orbem terrarum. Hoc cotidie in nonnullis, pestis praedicta non cessat dilaniare multos. Ille etenim milleformis daemonum tortuosus que serpens, non quiescens perfodi domos et templa subuerti in fide solidantium adstare christi, circuit semper quaerens quos et quas transuoret. Et, secundum cuiusdam carmina doctoris, signum quod ipse nouit, in sua rerum dampna manentem, katerua, a fidelibus sanctae dei ecclesiae die noctu que abstrahi non cessat. Ait enim:

Always grinding his teeth, chained in his dark cavern,
He is out of his mind, driven by savage rage,
He plunges himself and his maddened company in the black waves. (Prudentius, Cathemerinon 6.147-48)

“suetus antro bustualis sub catenis frendere, / mentis inpos, efferatis percitus furoribus ---. / Se que nigris mergit undis et pecus limphaticum. /

Pr.1.3. The meaning of this is clear to men of learning: that devil is everywhere. He is this man and he is those men, if they are more than one-and I warn you, beware, flee, avoid them. Strive to distance yourself from their company. Put them behind your back, I urge you, and be quick to oppose them.

Et est sensus a peritissimis patulus: Manet per cuncta. Hunc et hos, si sunt, admoneo, caue, fuge, deuita, et a consortiis eorum te alienum procul, post dorsa positos, elongare satage eos que resistere ne pigeas, ortor.

Pr.1.4. You already have books--and you will have them--in which to read, ponder, contemplate, study, and understand. And you also have learned men who may teach you, by whose example you may easily discover what is good in both aspects of your duty.  So it is that doves, even while they drink from clear fountains, watch for predatory herons and falcons, so that they are not caught. Flying away with laughter, they escape to where their pleasure takes them. (cf. Job 39:13) You too will do so if you seek out in your reading the words of the orthodox saints and of those Fathers who have gone before us. And you will do so if you observe frequently how the greatest of the magnates and counselors, as I have said above, fulfill the commands of God and of their earthly lords with faithful assent. If you follow their example with unfailing watchfulness, you will be able to escape not only from the unseen snares of evil spirits, but also from those visible enemies who stretch out their claws in this world. You will then be able easily to rise up in spiritual and physical strength and to reach your goal with Christ's help. Read and consider carefully the words of Solomon: Let us now praise men of renown. (Ecclus. 44:1)

Habes et habebis uolumina in quo legendo, uoluendo, ruminando, perscrutando, intelligendo, uel etiam et doctores qui te insinuent, per quorum exempla quid utilitatis in utroque negotii pensum ualeas agere, inuenire possis perfacile. Et uelut columbae, lympham bibentes limpidissimam, conspiciunt erodios atque rapaces accipitres, ne ab eis capiantur, euadunt que congratulantes et transuolantes ubi eis ampla libuerit uoluptas; sic, tu, si dicta sanctorum ortodoxorum praecedentium patrum perquisieris legendo, seu et optimates ducum et consiliarios, ut tibi praedictum est, digne deo et seniorum iussa fideli nisu complentes conspexeris frequens, et eorum exempla inobliuiosus fueris adsecutus, non solum ab inuisibilibus insidiis malignorum spirituum, uerum etiam et a praesentibus mundo uoluentibus tendentibus que dyndras poteris euadere, et in uirtutes tam spiritualiter quam corporaliter, adiuuante christo, facile surgere et transcurrere ualebis. Lege et recole quod scriptum est in salomone: Laudemus uiros gloriosos, etc..

Pr.1.5. Although we are unimportant exiles,  and although we are not among the number of the great--because we carry in us the faults of this world and are always pulled downward rather than lifted toward heaven--nevertheless we are taught according to the admonition of the Old Testament to bear the twelve patriarchs' names written on our foreheads. (cf. Exod. 28:29, 39:14; Apoc. 14:1) In the same way, according to the vision of Ezechiel, holy Scripture commands us to take as our examples those creatures who have six wings and eyes in front and back. (cf. Isa. 6:2-3, Apoc. 4:8)

Item. Quamuis minimi et exules simus, et hic magnatorum computari uel aequari numero pro inmeritis mundo latentem in nobis et ad hymma potius quam ad alta tendentem, tamen, quod scriptum est secundum admonitionem ueteris testamenti, duodecim nomina patriarcharum ante frontem scripta portare deberi praecipitur uel etiam, secundum ezechielis uisionem, animalia senas habentes alas oculos que ante et retro, in exemplum nobis, sacra iubet conspicere scriptura.

Still I offer you this as a guiding principle--that you detest and flee the wicked, the immoral, the sluggish, and the proud and that in all you do you avoid those who are abhorrent in spirit. Why? Because they cast out strings, like mousetraps, in order to deceive. They never cease to prepare a road to scandal and offense, so that they themselves fall down recklessly and make others like them tumble with them. This has happened in the past, and I urge you that you avoid it now and in the future. May God forbid that your fate be linked in any way with theirs.

Tui tamen est a me directa perceptio, ut malos, improbos pigros que atque superbos execrandum et fugiendum et abominabiles in animo per omnia uitandum. Quare? Quia funes, uelut muscipula, ad decipiendum tendunt et iuxta iter scandala atque ofendicula, ut praecipites corruant, et alios sui consimiles praecipitare faciant, parare non cessant. Hoc fuerunt in praeteritis; hoc ortor ut fugias in praesentibus atque futuris, si sunt aut fuerint: Quod permittat deus, ut non tibi sors cum illis iungatur in nullo.

Pr.1.6. Seek out, hold close, and observe faithfully the examples of great men in the past, present, and future--men who are known to be pleasing in their faith to both God and this world, men who have persevered. For that is the meaning of the Scripture that commands us to hold the written names of the twelve patriarchs in our hands and to wear them on our foreheads, and to keep our eyes looking backward and forward;  this Scripture concerns virtue. While the men it describes were in this present world, they were always headed toward heaven, growing and flourishing toward God. Wise in faith and spirit, happy in their path,  they undertook and accomplished worthy ends through thought and deed. Then they left behind for us an example, so that in seeking it, we may do as they did.

Exempla dignitatum maiorum in praeteritis, praesentibus et futuris, qui deo et saeculo per fidem placuere atque perseuerasse probantur, perquire, tene, et fideliter obserua. Nam in hoc quod scriptum est, nomina xii patriarcharum in manibus scriptum tenere et in frontibus debere iubetur portari, occulos que ante et retro semper intentos habere, uirtutes sunt. Quas in praesenti saeculo commorantes, in deum florentes uigentes que et semper ad summum tendentes, prudentiores fide et mente incessanter gesserunt, cursu felici, uerbis et factis opere compleuerunt digno, nobis, ut perquirentes faciamus in exemplum per omnia dimiserunt.

[Pr.] 2. On the same topic.

eiusdem.

Pr.2.1. But you, my son, while you fight in this secular world  among all the earth's confusion, whatever good or bad things should befall you--I urge you to give thanks to God in all of them without ceasing. You should do so, however, always in this spirit: that in good times your mind should never be puffed up after the example of evil men, and that in bad times you never lose yourself or be cast down.

Tu tamen, fili, dum in saeculo militaris inter mundanas actionum turmas, quidquid tibi prospera siue aduersa uenerint, in omnibus ut deo gratias incessanter agas ortor, eo tamen tenore ut ne in prosperis et exemplis prauorum mens eleuet tua, ne in aduersis dispars oberres uel deiciaris unquam.

If ever faults should assail you, which I hope is not the case, set opposites against opposites, as I have said above. The Apostle says: Walk in the spirit, and you shall not fulfill the lusts of the flesh. For the flesh lusteth against the spirit, and the spirit against the flesh. (Gal. 5:16-17) The Fathers of past times successfully fought this desire in themselves in a spirit of gentleness and forgiveness. As is written, while they grew in virtues and wrought justice, they were found worthy to conquer kingdoms through their faith. (cf. Heb. 11:33) Unto old age and grey hairs (Ps. 70:18) they kept the covenant of God (cf. Ps. 77:10) and fulfilled his commandments. So these Fathers were found worthy to be exalted in this world, rejoicing in their sons and in their earthly possessions. Afterward too they had thrones prepared for them in heaven (cf. Ps. 102:19) by that Lord whom they loved in spirit and body, so that they might find rest. You know that this was true for all of them. For there is fulfilled in such men, in the way that they behaved, the poem offered by the Psalmist, They shall go from virtue to virtue: the God of gods shall be seen in Sion. (Ps. 83:8)

Item. Si tibi aliquando uitia surrexerint, quod absit, obpone, ut praedictum est, contrariis contraria. Dicit enim apostolus: Spiritu ambulate et desideria carnis non perficietis. Caro enim concupiscit aduersus spiritum, spiritus autem aduersus carnem. Nam patres, retro saecula, in spiritu mansuetudinis et lenitatis hunc feruorem in se utiliter certando, uitia conculcando, in uirtutibus dignis, ut scriptum est, crescentes, et iustitiam operantes, per fidem uincere meruerunt regna, eo quod usque in senectam et senium custodientes testamentum dei et eius mandata facientes, in iocunditate filiorum cum rebus terrenis temporaliter fruentes exultari meruerunt, et in coelis post modum sedem, ab illo quem mente et corpore dilexerunt, paratam habere ut quiescant, non dubium esse in omnibus cognoscas. Impletur enim in talibus ita agentibus dictum psalmographi carmen: Ambulabunt de uirtute in uirtutem et uidebitur deus deorum in sion.

Pr.2.2. There is strife today among many men. I even fear that it will extend to you and those who fight alongside you, for, as the Apostle says, The days are evil. (Eph. 5:16) Again: For there shall arise false Christs, (Matt. 24:24) and there shall come dangerous times. Men shall be lovers of themselves, covetous, haughty, proud, blasphemers, disobedient to parents . . . lovers of pleasures more than of God. (2 Tim. 3:1-4) And this would be too long to describe in individual instances--alas--because already we see such men rising up in many ranks as if they see themselves on the point of victory.

Luctamen hodie surgit in multis. Timeo enim ne et in te tuis que militantibus eueniat, fili, pro eo quod ait apostolus: Dies mali sunt. Et iterum: Surgent pseudo et instabunt tempora periculosa. Erunt que illis in diebus homines seipsos amantes, cupidi, auari, proterui, inobedientes, saeculo magis quam deo placentes, et quod longum est ennarrari per singula, quod iam, heu, proh dolor! nonnulli in multis adsurgentium cuneis conspiciuntur cernentes per loca si perueneri<n>t.

Pr.2.3. So rouse yourself and pray, as I have said above, and say with the Psalmist: Judge thou, O Lord, them that wrong me: overthrow them that fight against me. Take hold of arms and shield: and rise up to help me, (Ps. 34:1-2) Lord, the strength of my salvation, (Ps. 139:8) deliver me from them that surround me. (Ps. 31:7) Say to my soul, do not fear, I am thy salvation. (cf. Ps. 34:3, Gen. 26:24)  For there was one who asked in this fashion, and the answer came back to him Fear not . . . I am thy protector, and thy reward exceeding great. (Gen. 15:1)  Each man who seeks the author of his salvation with his whole heart should believe that he can attain the salvation not only of his body but of his soul. As you ponder this over and over, make haste now and in the future to be so watchful in the struggle that you are confident of your salvation in both regards through that Lord whom you ought to have clearly in your sight.

Surge et ora ut supra, dic cum psalmista: Iudica, domine, nocentes me; expugna impugnantes me; apprehende arma et scutum, domine, uirtus salutis meae, et exsurge in adiutorium mihi, erue me a circumdantibus me, et dic animae meae: Noli timere, salus tua ego sum. Petenti namque cuidam uiro responsum est illi: Noli timere, ego enim protector tuus et merces tua magna nimis, etc.. Quisquis enim salutis auctorem toto quaesierit corde, non solum corpori, sed animae salutem credat sibi percipere posse. Hoc in te huc illuc que conflectens tempore praesenti atque futuro in studio certaminis peruigil ita satagere festina, ut utrasque ab illo quem puro intuitu cernere debes, indubitanter accipere ualeas fisus.

 [pr.] 3. On the same topic. Useful direction.

item.Vtilis admonitio.

Pr.3.1. If pride  should at some point swell up in you--may this not befall!-keep in mind, lest it ever take charge of your heart, that God resists the proud (James 4:6) and casts them down to the depths. Fear pride and flee it, and apply profound, honest humility in all situations to cure this sickness of plague-ridden mortality. The humble, truthful maker of the human race gives his grace to the humble. For he says, learn of me, because I am meek, and humble of heart. 

Si superbia aliquando surrexerit, quod absit, ne in tuo ullatenus umquam ascendat corde, praepone quia deus superbis resistit et deicit ad imma. Hanc caue et fuge, et contra huius pestiferae mortalitatis morbum magnam adibe certam in omnibus humilitatem. Humilis et uerax almus que generis humani formator humilibus dat gratiam. Ait enim ipse: Discite a me quia mitis sum et humilis corde.

Pr.3.2. O, how dire is this disease, the plague of pride. Because of it Lucifer, the great creature whom a great creator deigned to make, fell down into murky darkness and then further, headlong, into the depths. He rushed down into the craw of death's agonies, and he and all his following were delivered into endless hell.  But O how sublime and how heavenly is humility, for the humble Lord comes down with it from that same place whence the evil one, evilly self-deluded, was cast down through pride. Then the Lord causes those who share his humility to climb up step by step to find peace in heaven.  In that place there is the rest and peace of him who said: on whom shall I rest? on him that is humble and quiet and that trembleth at my word? (Isa. 66:2)

O quam grauis est pestis superbiae langor, qui lucifero magno a magno creatore dignabiliter creato, in huius nebulae caliginis decurrens umbras et ad imma prostratus, ruens mortis poenarum ingluuiem, cum suis omnibus sine fine mancipatur ad tartara! O quam magna est sublimitas, celsitudo humilitatis, quia, unde malus et male a seipso suasus per superbiam eiectus est, inde humilis humiliter descendens, humiles gradatim ad superos ut quiescant ascendere facit! in ipsis est sessio et requies ipsius qui dixit: Super quem requiescam, in super humilem et quietum et trementem uerba mea.

[pr.] 4. On arming yourself with the sevenfold gifts of the Holy Spirit. 

in septemplici dono sancti spiritus militare. Item.

Pr.4.1. If you are humble and peaceful, my son, you will surely be able to receive, at least in part, the seven gifts of the grace of the Holy Spirit from him whom I often mention above. Then the good spirit of the Lord will rest upon you. In being humble and obedient, you will easily be able to exchange the yoke of evil spirits for the yoke of Christ. As he says, For my yoke is sweet and my burden light. (Matt. 11:30)  Indeed, that man who bears the yoke and the burden of Christ is himself borne from the depths to highest heaven. The blessed apostle Peter said, when he ended his happy course in glorious suffering, “God, my master, raised to heaven on a tall cross, has also seen fit to transfer me from earth to heaven.” 

Tu, fili, si humilis fueris et quietus, septimformis gratiae dono, psaltim per particulas, gratiam sancti spiritus ab illo cuius superius mentionem facio frequens, libenter accipi poteris unquam, et requiescet super te spiritus domini bonus. Humiliando et obediendo, ex iugo malignorum spirituum in iugum facile transire poteris christi. Ipse namque ait: Iugum enim meum suaue est et onus meum leue. Iugum quoque et onus christi ex ymma ad coelos facit transuehi supernum. Etenim beatus apostolus petrus, cum in passione gloriosa sua cursum consummasset felicem, ait: “deus et magister meus alta sublimatus in cruce, me autem e terra ad coelos uocare dignatus est”.

Pr.4.2. Therefore, my son, learn in the strength of your youth to carry the yoke and the burden of Christ your king each day, in both spirit and body. Then, freed from the heavy burden of the shackles of sin, you will be secure and peaceful. You will be able to climb up and reach the Lord easily, with a light step, at least at the end of your life. As a certain learned author says in his sermon for the Friday of our Lord's passion,  each of us should choose conversion to God among all the uncertainties of this world, so that he may in the end be set free. The Psalmist says: Lord, have regard to thy covenant, (Ps. 73:20)  and forget not to the end the souls of thy poor. (Ps. 73:119)  Here, I think, “end” means the end of this life. So I urge you constantly, lest you perish, to take careful consideration of that end. And I wish that you may act as you serve on earth among your fellow soldiers so that in the end you may be found worthy to be included as a free soul among the free, with the servants and soldiers of Christ who serve together and not alone, in that kingdom without end.

Tu ergo, fili, in tuae iuuentutis uigore, disce iugum et onus cotidie in mente et corpore regis christi portare. Etenim, ut ex mole grauitudinis peccatorum uinculo ereptus, securus et quietus, psaltim in extremitatem uitae, leniter et leuiter ad eum ascendere et accedere possis. Nam unusquisque nostrum, ut quidam doctor in passionis parasceue ait domini, talem sibi, infra fluctuationes saeculi huius, eligere debet conuersationem, ut in finem liberari possit. Ait enim psalmista: Respice, domine, in testamentum tuum, et animas pauperum tuorum ne obliuiscaris in finem. “Finis” namque hic, ut puto, extremitas intelligitur uitae, in quo, ne pereas, attentius tibi considerandum ortor assidue, et uolo ut talem te inter comilitones temporaliter seruientium satagere studeas, qualiter in finem, cum famulis et militibus christi, non sequestrate sed pluraliter militando, liber cum liberis merearis iungi in regnum sine fine mansurum.

Pr.4.3. If you struggle watchfully in this way, as I have said above, not only will you be found worthy to be endowed with the sevenfold infusion of the gifts of the Holy Spirit's grace, but you will be able in the end, in contemplating good works, to reach the high rank of the eight beatitudes.  I wish that you may always flourish in these virtues and these gifts.

Quod si ita, ut supra, peruigil certaueris, non solum ex donis septiformem gratiae sancti spiritus infusionem mereberis conditus esse, uerum etiam in octo beatitudinibus dignitatem, per contemplationem operis boni, fiducialiter proximare unquam ualebis, in quas uirtutes et dona uolo ut uigeas semper.

It is said about the two kinds of resources for those who struggle in this world, Give a portion to seven, and also to eight. (Eccles. 11:2)  For there are seven gifts of the Holy Spirit, as the prophet Isaias writes, the spirit of wisdom, and of understanding, the spirit of counsel, and of fortitude, the spirit of knowledge, and of godliness . . . and the spirit of the fear of the Lord. (Isa. 11:2-3)  But in another sense there are three kinds of spirits, that is the spirits of angels, of men, and of animals or reptiles.  Still, the gifts of the Holy Spirit are numbered seven for good reason--that there are seven days of the week, seven ages of the world, and seven lamps that light the holy of holies. (Apoc.4:5 and Isidore, Liber numerorum 8, PL 83, 186) 

Dictum que est de utrisque militantium artibus: Da partem septem, necnon et octo. Septem sunt sancti spiritus dona, ut scriptum est in Esaya propheta: Spiritus sapientiae, spiritus intellectus, spiritus consilii, spiritus fortitudinis, spiritus scientiae, spiritus pietatis, spiritus timoris domini. Licet tres sint spiritus, id est angelorum, hominum, animalium que et reptilium, pro certis differentium causis tamen per septem ebdomedarum dies, et septem uoluentium tempora, uel septem lampadarum sacris in sancta lucentium sanctarum, septem dona gratia sancti enumerantur spiritus.

Pr.4.4. If you love God with your whole heart and study carefully the volumes of his scriptures in the Old and New Testaments, and if you do this reading with appropriate concentration, then the spirit of wisdom will come to rest upon you. For all wisdom is from the Lord God, (Ecclus. 1.1)  nor can it be otherwise because it hath been always with him, and is before all time. (Ecclus. 1.1)  If you study such wisdom carefully and accept it firmly, you will be blessed and you will be able to be called wise. The Lord will conduct you in a wondrous path (cf. Wisd. 10:17) as he directs and protects you with his holy right hand, leading you to eternal and bountiful life and enfolding you in his embrace. Then the spirit of wisdom will rest upon you.

Tu, si deum ex toto tuo dilexeris corde, et uolumina librorum in ueteris et noui testamenti scripturarum perscrutaberis seriem, et lecta opere compleueris digno, requiescet super te spiritus sapientiae. Nam omnis sapientia a domino deo est, nec aliter esse potest, quia cum illo fuit semper, et est ante aeuum. Quod si perquisieris et acceptam tenueris, beatus eris et sapiens poteris esse uocatus, atque in uia mirabili perducet te regendo, et dextera sancta protegendo sua, ad sempiternam trahens almificam uitam his amplexibus sensis, requiescet in te spiritus sapientiae.

If you carefully consider the words of our Lord, as Osee says: search out his ways.  And again, then shall you know that I am he. (John 8:28)  If you understand that threats of eternal punishment and hell are reserved to sinners and that worthy deeds are rewarded with the glory of reign among the worthy,  there will rest upon you the spirit of understanding. The Psalmist asked for this spirit when he said, Give me understanding, and I will search thy law; and I will keep it with my whole heart. (Ps. 118:34)  Hide it away in your heart so that you may persevere in it. If you do this, you will have as your companion the spirit of understanding.

Si scrutatus fueris sermones domini, ut scriptum est in Iosue scrutamini uias; et item: Tunc cognoscetis quia ego sum, et intellexeris minas aeterni suplicii et gehennam peccatoribus mancipandam, atque dignis digna facta pro meritis gloriam accipere regni, requiescet super te spiritus intelligentiae. Hunc spiritum postulabat psalmista cum dicebat: Da mihi intellectum, ut scruter legem tuam, et custodiam illam in toto corde meo. In corde etenim acceptam absconde, ita ut perseuerare possis in illa. Quod si feceris, eris consors sancti intelligentiae spiritus.

Pr.4.5. If in good fortune and in bad you walk the straight path--and at the same time with such an attitude that you are not downcast in adversity or lightheaded in prosperity, but seek the Lord's counsel--so that in both aspects of your activity you are found worthy of the Lord's assistance, then the spirit of counsel will rest upon you. If you stand firm against vices, counting them as nothing even as you uproot them, you will have the spirit of fortitude. And if you are humble in heart and chaste in body, you will surely be able to be raised on high, strong enough to serve confidently in the spirit of knowledge. And if you add these virtues to your mind and body, without doubt there will rest on you the spirit of knowledge.

Si in prosperis atque in aduersis recto gradieris tramite, eo tamen tenore ut nec in aduersis deiciaris, nec in prosperis unquam mens eleuetur tua, consilium perquirendo domini, ut tibi in utrumque negotii pensum adiutorium dignetur parare, tunc requiescet super te spiritus consilii. Si contra uitia fortis fueris et ea subplantando pro nichilo computaueris, tunc spiritum habebis fortitudinis. Si humilis fueris corde et castus corpore, pro certo poteris in sublime erigi et in spiritu scientiae fiducialiter militare ualebis. Has uirtutes si corpori et animo adieceris tuo, absque dubio requiescet super te spiritus scientiae.

If you have fraternal compassion for your neighbors, if you offer hospitality, and if you are the steadfast helper of the poor and the afflicted, you will have the spirit of piety. And if your loyalty toward your father and your earthly lord leads you to respect and love them as well as the magnates and all your peers, old and young alike, and if you do not participate in insults to them or shameful contention against them, the spirit of the fear of God will certainly rest upon you.

Si compassionem erga proximos habueris fraternam, et hospitalium sectator, pauperum que et moerentium consolator assiduus fueris, habebis spiritum pietatis. Si timorem et amorem, ex fidelitatis industria, circa genitorem et seniorem tuum, uel circa optimates ducum et cunctos pares tuos, maiorum que siue et iuniorum, tenens, ne in offensa uel in scandalis discordantium utrumque cadas illorum, absque dubio quiescet in te spiritus timoris domini. Item

Pr.4.6. You will find that Holy Spirit discussed in the book of Wisdom where it says, The Spirit of the Lord hath filled the whole world. (Wisd. 1:7)  For, as the Highest sees fit, he surely breatheth . . . where he will. (John 3:8)  The holy apostles were made drunk by the breath of this inspiration (cf. Acts 2:13-15)  when they going forth preached everywhere, (Mark 16:20)  and they fulfilled their preaching by laying on their hands. By “hands” is meant the sacred gift left behind by the Holy Spirit. As the prophet writes, the word of the Lord came by the hand of Aggeus the prophet, (Haggai 1:1)  that is, the word of the Lord was in the hand of him who fulfilled it. About this word and its fulfillment, you may read in the Apocalypse. There it says, Blessed is he who readeth my words. It continues, and keepeth those things which are written in it. (Apoc. 1:3) 

. De eodem namque sancto spiritu in libro sapientiae inuenies scriptum ubi dicit: Spiritus domini repleuit orbem terrarum. Etenim, concedente summo, ubi uult pro certo indubitanter spirat. Hunc spirationis flatum sancti inebriati erant apostoli, quando, deo operante, ubique praedicabant, et praedicando manibus complebant. “Manus”, hoc opus intellige sanctum in dationem sancti spiritus manantem, sicut scriptum in prophetam: Et factum est uerbum domini in manu aggei, hoc est uerbum domini in manu complentis. De quo uerbo et opere factionis in apocalipsi reperies scriptum. Dicit enim: Beatus qui legit uerba mea. Addidit: Et seruat ea quae in ea scripta sunt.

The gift of the Holy Spirit, as the blessed Apostle Paul says, renders great rewards to each one according to his merits. For he says, To one indeed, by the Spirit, is given the word of wisdom: and to another, the word of knowledge, and to another the insight of understanding according to the same Spirit. (1 Cor. 12:8)  But all these things one and the same Spirit worketh, dividing to everyone according as he will, (1 Cor. 12:11)  that is, the same one that is called God. For God is a spirit, as the Evangelist says, God is a spirit, and they that adore him, must adore him in spirit and in truth. (John 4:24) 

Datio sancti spiritus, ut beatus paulus ait apostolus, secundum uniuscuiusque meriti donum praemia compensat tribuens magna. Ait enim: Alii quidem datur per spiritum sermo sapientiae, alii sermo scientiae, alii sensus intelligentiae in eodem spiritu, et cetera quae secuntur. Omnia autem operatur unus atque idem spiritus, diuidens singulis prout uult, ille nimirum qui dictus est deus. Nam deus spiritus est, ut ait euangelista: Spiritus est deus, et eos qui adorant eum in spiritu et ueritate oportet adorare.

Pr.4.7. So, my son, seek these virtues of the Lord in the Holy Spirit, and that great benefactor will grant them to you. For a certain great king and prophet said when he wished to be filled with the same spirit and prayed confidently for it, Create a clean heart in me, O God: and renew a right spirit within my bowels. (Ps. 50:12)  And again, Take not thy holy spirit from me. (Ps. 50:13)  In giving thanks for being filled with the Holy Spirit, he besought with deep feeling that it not be taken away, saying, Strengthen me with a perfect spirit. (Ps. 50:14)  If one as great as he, who lived so long before us, spoke so as he struggled on in the name of the Holy Spirit, what then should we say--we who can be compared on the ground of our merits but to a shadow of his example?

Item. Tu ergo, fili, has uirtutes a domino in spiritu sancto pete, et tribuet eas tibi magnus largitor. Magnus namque rex et eximius propheta, qui ex praescripto spiritu repleri cupiens ita orans fiducialiter aiebat: Cor mundum crea in me, deus, spiritum rectum innoua in uisceribus meis. Et item: Spiritum sanctum tuum ne auferas a me. In acceptione etenim et repletione eiusdem spiritus sancti gratulabundus, ne priuaret, toto afectu postulabat, dicens: Spiritu principali confirma me. Et si ille tam magnus, longe a nobis postpositus, in spiritu militans sancto, ita aiebat, quid nos ex cuius exemplis ne umbrae in meritis aequari uidemur?

Pr.4.8. All the same I pray you, direct you, and ask of you that you too seek this in the Holy Spirit. If you consider well and with all watchfulness keep thy heart (Prov. 4:23) pure, that right Spirit will be renewed in your bowels. If you speak well and keep your mouth free of evil and thy lips from speaking guile, (Ps. 33:14)  the Holy Spirit, the most worthy possession of him who receives it, will not fail you. And if you in turn carry out in worthy action that of which you have thought and spoken, you will surely be strengthened in this perfect spirit.

Tamen oro, admoneo, ortor, ut petas et hoc in spiritu sancto. Si bene cogitaueris et cor tuum mundum omni custodia seruaueris, spiritum rectum totis uisceribus poteris esse innouatus. Si bene locutus fueris et os tuum a malo custodieris aloquio, ut lingua tua non loquatur dolum, spiritus sanctus non auferetur a te, donum capienti dignissimum. Si hoc quod cogitasti et locutus fuisti opere compleueris dignissimo, spiritu principali certissime poteris esse confirmatus.

What further shall I say? I will close my homily appropriately briefly. If you live by thinking well and speaking well and acting well --soberly, and justly, chastely, and godly in the world (Titus 2:12) --and if you walk in the right Spirit and the Holy Spirit and the perfect Spirit, (cf. Ps. 50:12-14)  in the holy and indivisible power of highest deity, so that you take your stand and reside there, you will be able to rest secure always and everywhere. In doing so, as the Spirit supports you with its gifts, you will be able to reach the heavenly kingdom.

Et quid dicam? Iam in breui aptum concludam sermonem. Si bene cogitando, bene loquendo, bene operando, sobrie et iuste, caste que et pie in saeculo uixeris isto, et spiritum rectum, et spiritum sanctum et spiritu principali in unitatem sanctam et indiuiduam summi deitatis potentiam ambulans, stans et residens, securus ubique semper quiescere ualebis. Ita agendo, sancto quooperante donationum spiritu, ad regnum ualebis pertingere supernum; adiuuante ---.

[pr.]  5. More on the same topic. Useful direction on various aspects of moral betterment.

item eiusdem. Admonitio utilis ad diuersos corrigendos mores.

Pr.5.1. From our beginning, in turning the rashness of pride and the puffingup of arrogance into their opposite, gentleness, we have followed a great plan. Now, with the help of the threefold grace of the Holy Spirit,  let us put up a strong seawall against what follows, waves beating all around us, by correcting our moral faults as if returning arrow for arrow.

Iam ex origine, temeritatis superbiae atque tumorem elationis in mansuetudinis pensum uertendo, magnam digessimus ordinem. Nunc, auxiliante gratia sancti spiritus triformem, ad cetera quae secuntur, quasi sagitam contra sagitam, uitia morum emendando, fortem in undis undique obponamus murum.

Pr.5.2. It is written in a passage of a certain book: be strong in war and fight with the ancient serpent. (cf. Apoc. 12:9 & Heb. 11:34)   For the blessed Peter warns us about the struggle with this serpent, urging us to resist it manfully and saying: Watch because your adversary the devil, as a roaring lion, goeth about seeking whom he may devour. Whom resist ye, strong in faith. (1 Pet. 5:8-9)  You must keep watch, my son, and strive manfully in the accomplishment of good works, lest the true and holy redemption of the blood of God's son perish in you. Set virtues against vices, as I have said above, so that you may be found worthy to be protected from the multitude of the workers of iniquity. (Ps. 63:3) 

Scriptum est in cuiusdam libelli particula: “estote fortes in bello et cum antico pugnate serpente”. Beatus namque petrus de hac serpentis pugnatione ut resistamus uiriliter nos admonet dicens: Vigilate quia aduersarius uester diabolus tanquam leo rugiens circuit quaerens quem transuoret: Cui resistite fortes in fide. Vigilandum est tibi, fili, et cum exsecutione operis boni uiriliter certandum, ne pereat in te uera et sancta sanguinis filii dei redemptio. Oppone, ut supra, contra uitia uirtutes, ut a conuentu malignantium et operantium iniquitatem merearis esse protectus.

[pr.]  6. On the same topic. Setting opposites against each other. 

item. Contrariis contraria.

Pr.6.1. If, because of the persuasion of the devil, fornication or some other spur of the flesh should drive your heart to frenzy, set chastity against it, and remember the continence of the blessed patriarch Joseph, and of Daniel, (cf. Gen. 39:7-20, Dan. 13:45-64)  and of those others who faithfully maintained purity in spirit and body in respect to their lords and their neighbors. They were therefore found worthy to be saved and honored, gathered up by the Lord full of praise among the number of his saints. For as the Apostle says, fornicators and adulterers God will judge. (Heb. 13:4)  And the Psalmist says, for behold they who fornicate away from thee shall perish. (cf. Ps. 72:27)  And the Apostle says likewise, Every sin that man doth, is without the body; but he that committeth fornication, sinneth against his own body, (1 Cor. 6:18)  and other comments of this sort.

Si, suadente zabulo, mortis auctore, fornicatio aut aliquis stimulus carnis cor titillauerit tuum, adhibe in contra castitatem, et recole mente integritatem beati patriarchae ioseph, et daniel, uel ceterorum qui pudicitiam mente et corpore erga seniores et proximos fideliter tenentes, meruerunt esse saluati, et praelucide digni, et laudabiliter a domino sunt in numero collecti sanctorum. Nam, ut ait apostolus, fornicatores et adulteros iudicabit deus. Dicit enim psalmista: Perdes omnem qui fornicatur abs te. Item apostolus: Omne peccatum, quodcunque fecerit homo, extra corpus est. Quid autem fornicatur, in corpus suum peccat, et cetera his similia.

Pr.6.2.Therefore my son, flee fornication and keep your mind away from any prostitute. It is written, Go not after thy lusts, but turn away from thy own Will. (Ecclus. 18:30)  Do not give to thy soul to fly away after her evil desires. (Ecclus. 18:31)  Surely, if you attend to one or another of these ills and if you  consent to them, they will make you fall onto the sword and into the hands of your enemies. They will say with the Prophet, Bow down, that we may go over you. (Isa. 51:23)  May this not happen to you. But if those evils come and sting your mind through an angel of Satan sent against you, (cf. 2 Cor. 12:7)  fight them, pray, and say with the Psalmist, Deliver not up to the beasts of the earth my soul, I beseech you, and forget not the soul of thy poor servant; (Ps. 73:19)  give me not the haughtiness of my eyes; (Ecclus. 23:5)  let not the lusts of the flesh take hold of me, and give me not over to a shameless and foolish mind. (Ecclus. 23:10) 

Tu, fili, fuge fornicationem et a muliere meretrice mentem tuam procul pone. Scriptum est: Post concupiscentias tuas non eas, et a uoluntate tua auertere. Non praestes animae tuae concupiscentiis uolitare malis. Certe si eam uel eas audieris et consentiens illis fueris, facient te cadere in gladio et manus inimicorum tuorum, dicent que cum propheta: Incuruare ut transeamus per te. Quod absit a te. Tamen si uenerint et angelo immittente sathanae, mentem colafizauerint tuam, pugna, ora et dic cum psalmista: Ne tradas, domine, animam meam bestiis terrae; animam pauperis tui obsecro ne derelinquas; “extollentiam occulorum” ne dederis mihi; aufer a me libidinis concupiscentiam et animo inreuerenti et infrunito me umquam ne tradas.

The haughtiness of my eyes has, I think, not only an outer, corporeal sense but also an inner sense. For if it did not have inner meaning, this saying would be empty. I have made a covenant with my eyes, that I would not so much as think upon a virgin, (Job 31:1)  and many similar sayings in many places. You will find consolation in such great accounts so that you may, in petitioning God, escape the thrill of such embraces and the temptation of such turmoil. And although it is in the head that the eyes of the flesh are turned to desire, the struggle against such evils is fought within. For it is written of eyes turning in passionate desire that they perform their wrongful outrages carnally. For death is come up through our windows, (Jer. 9:21)  and again, whosoever shall look on a woman to lust after her (Matt. 5:28)  does so carnally.

Extollentiam occulorum hic non solum corporalem, sed etiam interiorem esse puto. Quod si interior necne fuisset, nequaquam diceret quidam: Pepigi foedus cum occulis meis, ut ne cogitarem quidem de uirgine, etc., Atque multa multis in locis. Ex hac occupationum titillatione, fluctuationis temptamenta ut possis, deum rogando, euadere, magnis inuenies testimoniis consolationem. Et licet in testa capitis carnales ad concupiscendum uoluantur occuli, tamen intrinsecus militantur cuncta. Scriptum quippe est de uoluentium libidinis concupiscentiae, qui carnaliter stupra operantur inlicita: Intrauit mors per fenestras, etc.. Item: Qui uiderit mulierem ad eam carnaliter concupiscendam, etc..

Pr.6.3. As for those who adhere to continence and who crush beneath their heels the desire of the flesh, you find it written, The light of the body is thy eye. And if thy eye be single, thy whole body shall be lightsome. (Matt. 6:22)  He who said this, Turn away my eyes that they may not behold vanity, (Ps. 118:37)  and many things like it, wished that chastity be inviolable. For as learned men say, “chastity is the angelic life,” (cf. Alcuin, Liber de virtutibus et vitiis 18, PL 101, 626)  and it makes whoever participates in it a citizen of heaven. “O,” someone says, “how short, short indeed is that moment of fornication by which future life is lost! And how great is the strength and the enduring splendor of chastity, which makes a mortal man like a fellow citizen of the angels.” (Alcuin, Liber de virtutibus et vitiis 18, PL 101, 627)

De continentiam sectantibus et carnalibus concupiscentiae conculcantibus, inuenies scriptum: Lucerna corporis tui est occulus tuus. Et item: Si occulus tuus simplex fuerit, totum corpus tuum lucidum erit. Hanc inuiolabilem castitatis integritatem cupiebat ille qui dicebat: Auerte occulos meos ne uideant uanitatem, et multa his similia. Nam, ut aiunt doctores, castitas angelica est uita et coelis ciuem facit huius negotii adiri consortem. “O, dicit quidam, quam parua est ad modicum concubitus ora, per quem perditur uita futura! et quam magna est uigor splendor que castitatis assidua, qui hominem moribundum angelicis ciuem facit esse consimilem”!

For learned authors do not refuse sacred marriage to the union of the flesh,  but they try to root out from among us libidinous and wrongful fornication. For Enoch was chaste, and so were Noah, Abraham, Isaac, Jacob, Joseph, and Moses, and all the others who struggled to keep their hearts pure in Christ in the union of marriage.  And what more shall I say?

non enim excludunt doctores nuptiarum sacris iungere thorum; sed concupiscentias stupras inlicitas que a nobis stirpare satagunt. Castus etenim fuit enoch, noe, Habraam, Ysach, Iacob, Ioseph, Moyses et ceteri qui in thoro coniugatorum militantes mundum in christo cor studuerunt seruare. Et quid plura?

Pr.6.4. So my son, whether you keep your body in virginity, a resplendent gift, or in the chastity of the union of marriage, you will be free from the origin of this sin. Your mind will be secure . . . like a continual feast, (Prov. 15:15)  and will rest throughout all you do in all of the eight beatitudes. And there will be fulfilled in you in the company of other good men, as it is written, the worthy praise offered for many: take courage , blessed are the clean of heart, for they shall see God. (Matt. 5:8) 

Tu ergo, fili, si in uirginitate, quod est lucidissimum donum, uel etiam in thoro iugali consortii castitatem, corpus seruaueris tuum, mundus eris ab huius peccati originem, et in partes octium beatitudinis mens, ut iuge conuiuium, tua, per omnia secura quiescet. Et impletur in te cum dignis, ut scriptum est, digna pluralis laudatio: Heia, beati mundo corde, quoniam ipsi deum uidebunt.

[pr.]  7. That you be patient in mind and body.

Vt patientiam mentis et corporis teneas.

Pr.7.1. If, because of the plague of rancor, your heart seethes in wrath, control it as best you can. It is written, anger resteth in the bosom of a fool. (Eccles. 7:10)  And so a certain author says in his poem:

Si, accidente pestis rancorem, ira cor turbauerit tuum, in quantum uales mitiga eam. Scriptum est: Ira in sinu requiescet stulti. Et item quidam affatus in carmine ait suo:

The stupid man, he who lacks understanding, cannot speak,
Nor, breaking the tumble of words, can he ever
Keep silence; quick to anger,
Slow to make peace, he turns from bad to worse.  

Stultus carens cor loqui non ualet, / uocum in strepitu rumpens tacere / unquam nec potest; prestus ad iram, / tardus ad pacem, flectitur in peius. /

May such never befall you, noble boy.

Quod absit a te, nobilis puer. /

Pr.7.2. Anger is known to be harmful to the spirit in all good activity. Concerning this damaging wrath, the Psalmist says, as if of himself, my eye is troubled with wrath. (Ps. 30:10)  The Apostle says, For the anger of man worketh not the justice of God. (James 1:20)  If such anger should come upon you, take charge of it lest it be victorious over you and tear your mind to pieces. Although it is only human to be angry, still--so that this evil not become an ingrained habit--trample it into the earth until it is totally destroyed. Lest anger afflict many souls, the Psalmist says warningly, Be ye angry, and sin not. (Ps. 4:5)  Such conquest over anger was the wish of him who spoke to those around him, beseeching them with his admonition to be gentle: If it be possible, as much as is in you, have peace with all men. (Rom. 12:18)  Concerning this peace, another says in his poem:

In omni etenim negocio utilitatis ira nocibilis mentem dinoscitur turbari. De hoc quoque commotionis ira psalmista quasi in sui personam nominis aiebat dicens: Turbatus est prae ira occulus meus. Ira enim uiri, dicit apostolus, iustitiam non operatur dei. Quod si uenerit, occupa eam, ne praeualens mentem dilaniet tuam. Licet humanum sit irasci, tamen, ne in usum ueterescat malum, conculcanda est et ad solum usque perlysa. Et ne animos adfligat pluris, psalmista admonens dicit: Irascimini et nolite peccare. Hanc occupationem captionis iram mitigari cupiebat, qui suos ut mitescerent admonendo ortans dicebat: Si fieri potest quod ex uobis est, cum omnibus hominibus pacem abentes. De qua pace ait quidam in carmine suo:

Peace holds back anger;
Quarreling fears peace.
Secure peace
Rests far and wide;
Friendly concord
Flies toward heaven. 

Pax comprimit iram /

litis metuit pacem /

pax secura /

per ampla quiescit /

 consors amica /

ad alta transcurrit. /

Pr.7.3. If anger climbs into the inner chamber of your spirit, my son, cast it away from you. Give place to wrath, . . . be not overcome by evil, but overcome (Rom. 12:19, 21) anger with peace. Recall the attitude of him who ruled almost six hundred thousand people and who we read was never disrupted by anger. It is written of him: he was a great man, most faithful in all my house, (Num. 12:7. This text refers to Moses)  and a man exceeding meek above all men that dwelt upon earth. (Num. 12:3)  This means that he reached the height of goodness. If by himself he patiently sustained the ways of his own people, who were so many and who so greatly neglected their duty, what should it be for us and for those like us, among our lesser challenges, to act as he?

Tu fili, si in cubiculo mentis ascenderit tuo, proice eam abs te. Da locum irae, et noli uinci a malo, sed uince iram in pace. Recole mentem illum uidelicet qui poene sexcenta milia populatim regebat, qui mentem aliquando suam in iram non legimus esse conturbatam. Nam de eo scriptum est: Erat magnus et fidelis in omni domo sua, atque mitissimus super omnes homines morantium in terra. Et est sensus: Ad summum utilissime usque perductus. Et si ille inter tot et tanto neglegentes, omnium illorum in sua solus patienter sustinuit mores, quid in minimis nos nostris que consimiles?

We find that the same man was so praised in holy Scriptures that he was found worthy to receive whatever he sought of the Lord. And because he performed his earthly struggle with consistent patience and gentleness of mind and body, because he always shone forth brightly in his generosity, mindful of the presence of the omnipotent, he spoke with God as a man with his friend. (cf. Exod. 33:11)  Therefore he was found worthy to receive a great response from that great Lord. It is written of this man, And the Lord was appeased from doing the evil which he had spoken against his people. (Exod. 32:14)  The Lord said further to Moses, I will do according to thy word. (Exod. 8:10) 

Certe ita in sacris scripturis eum inuenimus laudatum, ut quicquid a domino digne petebat, impetrare merebatur. Et quia patiens mitis que mente et corpore inter omnes militabat, semper consortium omnipotentis uigil praelucide fulgebat almificus, loquebatur que cum deo, quasi homo cum amico suo, ita ut ex magno magnum mereretur accipere responsum. Scriptum namque est de eo: Placatus pro ipso est dominus de malignitate quam dixit populo facere suo. Insuper auxit illi: Faciam secundum uerbum tuum, et cetera.

Pr.7.4. What more shall I say of him? He was so calm in his mind that, clear-sighted, he never knew the darkness of confusion, and he kept all his teeth. (cf. Deut. 34:7)  Undiminished in bodily strength and flourishing in charity up until the end of his life, passing his time without burden of grief, he controlled his anger. Always he sought after the conditions of peace. (Luke 14:32)  Following the ways of truth day and night, he finished a life of great worth in peace. O how pleasant and wonderful are those courts where integrity of spirit rests peaceful through all things and leads the body unharmed to its heavenly goal!

Et quid dicam? Tantum fuit mente quietus, ut uisui capax, umbrarum caliginis securus nesciret, dentium que oris immotus permansit, atque omni corpori suo, cum inuiolabilem intrinsecus karitate uigente, usque extremum exitus sui diem, tempus absque ullo taedio doloris reuoluens, iram mitigando, ea quae pacis sunt semper sectatus est. Per semitas namque ueritatis die noctu que pergens, uitam in pace dignissimam finiuit. O quam benigna et admirabilis aula, ubi integritas mentis per cuncta quiescit secura, corpus que suum inlaesum perducit ad summum!

Pr.7.5. I have presented this man as a model so that you may take pleasure in the thought of his gentleness as a sort of lesson for your own mind.

de praescripto transueximus formam, ut tibi, ob exemplum illius, aliquid adtrahi in animum, discendi specietenus, per mansuetudinis pensum uacari delectes. Multi

Many who restrain their own anger, and in their mildness bring about peace among others, are known to please God in their faith and purity of spirit. Great virtue is attributed to those who are patient. Such good effort concerned him who said, The patient man is better than the valiant: and he that ruleth his spirit with great patience in all things is better than he that taketh cities. (Prov. 16:32) 

namque iram refrenantes suam et mitissime inter plures concordiam mittentes, deum, per fidem et mentis puritatem, placuisse probantur. Magna etenim est patientibus uirtus adtributa. Huius negotio utilitatis militabat ille qui dicebat: Melior est patiens uiro forti, et qui suam patientissime in omnibus domat mentem expugnatori praecellit urbium, et cetera.

[pr.]  8. To overcome your faults with ease, read the eight beatitudes aloud, and keep them always in your heart.

ut facile uitia uincas, uiii beatitudines ore lege et corde retine semper.

Pr.8.1. It is I, Dhuoda, who give you direction, my son William. I wish that, as you grow patiently in worthy virtues among those who fight alongside you, you may always be slow to speak, and slow to anger. (James 1:19)  If you grow angry, do so without sin. May it never happen that our merciful God grows angry in turn with you or--and may this also never befall--that you stray in your anger from the true path.

Ego enim ortatrix tua, Dhuoda, fili Wilhelme, uolo ut in uirtutibus dignis crescens patientissime inter omnes milites, semper sis tardus ad loquendum et tardus ad iram. Quod si irasceris, noli in ipsa peccare, ne irascatur tibi mitissimus deus et, quod absit, irascendo, a uia oberres iusta.

Therefore I direct you that, with gentleness, justice, and holiness, you perform your worldly service to him who, admonishing his faithful ones to shine with patience, says, In your patience you shall possess your souls(Luke 21:19).  If you are patient, and if you restrain your thoughts and your tongue, you will be blessed. Your mind will be at peace, fearless everywhere, as if you were at a feast in the midst of many merrymaking companions. For it is written, a secure mind is like a continual feast. (Prov. 15:15) 

Propter quod admoneo ut in mansuetudinis pensum cum iustitia et sanctitate seruias illi qui fideles suos ut patientissime mitescant admonens dicit: In patientia uestra possidebitis animas uestras. Tu si patiens fueris et mentem atque linguam refrenaueris tuam, beatus eris et quasi inter epulas iugis conuiuantium turmis, mens tua absque terrore undique secura quiescet. Scriptum namque est: Secura mens ut iuge conuiuium.

Pr.8.2. When you are well instructed by these and other examples, may you strive to act so peacefully that you may be found worthy to share the lot of blessedness with those of whom it is written, Blessed are the peacemakers: for they shall be called the children of God. (Matt. 5:9)  Surely a man should devote much effort to such a matter, so that--though he is the son of mortality--he may be found worthy to be called as well the son of the living God and to be established as the heir of that Lord's kingdom. If you are gentle and if you plow the furrow of good works, going forth always in honor, you will be found worthy to be joined with those of whom the Lord, granting a great inheritance for their praiseworthy manner, says, Blessed are the meek: for they shall possess the land. (Matt. 5:4) 

His atque aliis testimoniis dignissime imbutus, ita agere pacatus studeas, ut merearis partem cum illis habere beatam de quibus scriptum est: Beati pacifici, quoniam filii dei uocabuntur. Certe multum debet homo talem sectari negotio, ut ex filio mortalitatis filius uiui omnipotentis mereatur apellari dei, et eius regni efficiatur haeres. Si mittis atque exsulcator operis boni fueris, cum honestate semper incedens, mereberis iungi cum illis quos dominus magnam concedens haereditatem laudandis affectibus dicit: Beati mites, quoniam ipsi haereditabunt terram.

Pr.8.3. If you encounter a poor man, offer him as much help as you can, not only in words but also in deeds. I direct you likewise to offer generous hospitality to pilgrims, widows and orphans, children and indigents and to be quick to lift your hand to help those who you see are in need. As Scripture says, we are sojourners, immigrants and strangers, as were all our fathers (1 Par. 29:5; cf. Ps. 38:13) who passed upon the earth. Read Moses' admonition to the sons of Israel that they show brotherly compassion; he exhorted them strongly, saying: remember that you also were strangers and pilgrims in the land of Egypt. (Deut. 10:19)  Another man said of pilgrims and wayfarers, so that he might be their companion in his fraternal compassion and so that he might find others to be his successors in this great effort, my door was open to the traveller. (Job 31:32)  He said about orphans: I was the father of orphans and the judge of widows. (Ps. 67:6; cf. Job 29:16)  And again, and the cause which I knew not, I searched out most diligently. (Job 29:16) 

Si obuius fueris pauperi et inopi, non solum uerbis, sed etiam factis, adiutorium illis, ut uales, inpende. Similiter et peregrinis ospitium ut tribuas libenter admoneo, atque etiam uiduis orphanis que nec non et pupillis minus ue agentibus, siue illos quos in egestate conspexeris esse positos, manum ad opus subleuare frequens. Nam omnes nos, ut ait scriptura, aduenae sumus, incolae et peregrini, sicut patres nostri uoluentium in terra. Lege mosaicae admonitionis israeli filios ad compassionem satiari fraternam, ualde eos ortabatur, dicens: Mementote quoniam et uos ipsi aduenae et peregrini fuistis in terra Aegipti. De peregrinis namque et uiatoribus, quidam, ex compassione fraterna, ut socius adesset et posteros in simili confessione futuris se cum colligeret et in opus sociaret magnum, ita dicebat: Ostium meum uiatori patuit. De orfanis dicit: Pater eram orphanorum iudex que uiduarum. Et iterum: Causam quam nesciebam diligentissime inuestigabam.

You must not fail to have pity for the poor, my son, for God often hears their voices, as the Psalmist says. He says, The Lord hath heard the desire of the poor. (Ps. 9:17)  And again, This poor man cried, and the Lord heard him. (Ps. 33:7)  For the poor man and the man in need cry out the Lord's name and praise him. We know that poverty and want are found not only among the least of men but also frequently, for many reasons, among the great. So it is that a rich man too may be in need. Why? Because his soul is wretchedly needy. And then there is the poor man who gathers riches with great ease. Or the rich man who envies the poor man, or the poor man who wishes to become rich, just as an unlettered man wishing to become learned may desire this completely but never accomplish it. Of such men a certain author says: “The rich and the poor man perish together, and are at once tortured by their need, the rich man because he does not give away what he has, and the poor man because he does not have it. When they sleep, they are oppressed by similar burdens: the former do not have the spirit of humility, nor do they find the blessed rest of the spirit of poverty.” (cf. Gregory, Moralia in Job 15.56, 65, PL 75, 1114)  They are restless and troubled for what is hateful to many. Someone says, my soul hateth . . . a poor man that is proud: a rich man that is a liar. (Ecclus. 25:3-4) 

Non est, fili, in pauperibus praetermittenda miseratio, nam illorum uoces, ut ait psalmista, frequenter audit deus. Dicit etiam: Desiderium pauperum exaudiuit deus. Et iterum: Pauper clamauit et dominus exaudiuit eum. Nam pauper et inobs nomen domini clamant laudant que. Paupertas uel egestas non solum in minimis, uerum etiam pro aliquibus certis ex causis in maioribus pluraliter permixtis computantur. Euentus est diues egestate omnino non carens. Quare? Quia anima illius in egestate uilescit. Et est pauper diuitias condens perfacile manu. Est diues inuidens pauperi, est pauper cupiens effici diues, sicut indoctus litteratus effici malens uult omnino nec ualet. De talibus dicit quidam: Diues et pauper simul peribunt, simul que in egestate torquescunt, diues non largiens, pauper non habens. Cum dormierint, aequali pensu praegrauantur pondere: hii tales non habent spiritum humilitatis, nec in beatitudines spiritu quiescent paupertati. Volitantur enim atque torquentur in eo quod odibile est multis. Ait quidam: Diuitem mendacem et pauperem superbum odit anima mea.

Pr.8.4. Opinions vary about differences between the rich and other rich men, and between the poor and other poor men. It was a rich, distinguished man who said, But I am a beggar and poor. (Ps. 39:18)  And again, humbling himself the more, he said, But I am a worm, and no man: the reproach . . . and the outcast of the people. (Ps. 21:7)

Inter diuites diuitum et pauperes pauperum multae differuntur sententiae inaequalitatum. Diues enim erat et ualde prae ceteris excellentior qui dicebat: Ego autem modicus sum et pauper. Et iterum, plus se humilians aiebat: Sum uermis et non homo, obprobrium et abiectio plebis.

Then again, woe is me, alas, my sojourning is prolonged (Ps. 119:5)  too much. Setting aside his riches with the consolation of the Holy Ghost, (Acts 9:31)  returning to himself, he said, The Lord is my firmament, my refuge, and my deliverer, (Ps. 17:3)  and he is always prompt in being careful for me. (Ps. 39:18)  Therefore I joyfully confess his praise in the words of this poem: I will sing to the Lord, who giveth me good things. (Ps. 12:6)  I will sing to the name of the Lord the most high, (Ps. 7:18)  that his law may be always fruitful in my mouth. (cf. Ps. 33:2) 

Idcirco, heu michi, proh dolor, incolatus meus ualde a me prolongatus est. In consolatione namque sancti spiritus diuitias postponens suas, iterum in se reuersus aiebat: Dominus firmamentum meum, adiutor meus, protector meus, sine tarditate mei habens curam sollicitus est semper. Idcirco in uocum carminis laudem confitebor, et iubilo affectu ei qui bona tribuit michi, cantabo; et ut lex eius semper in ore fecunda sit meo, nomini eius altissimi psallam magno.

Pr.8.5. If so great a man spoke of himself as least among the small, lowliest of all, what of us? He hoped in the Lord, and that bountiful liberator freed him from all dangers. Surely those who have come before us, our forefathers and predecessors who called out to the Lord on account of their many worthy merits and placing their hope in him, were not confounded (Ps. 21:6) or led into disgrace but--as we believe--were filled with spiritual and material riches and in the end were saved. As the same author affirms, the houses of Abraham, Isaac, Israel, Moses, Aaron, and Levi, and others whose names I am not worthy to list or whose shoes to unfasten (cf. Luke 3:16) --men who had hope in the Lord and called out to him with all their heart, whom he brought . . . out of their distresses and led safely to the haven which they wished for (Ps. 106:28-30) --praised his greatness on earth and are blessed in the world to come. Confessing him, they say, Praise ye the God of gods . . . the Lord of lords, (Ps. 135:2-3)  praise him all kings of the earth and all people, (Ps. 135:2-3)  of all nations and languages, (cf. Apoc. 5:9)  for he is great and good: for his mercy endureth for time and eternity. (Ps. 135:1)  Since they and those who have come after them, believing as they did, confess and praise him, I urge you that you too love all the good things mentioned above and that, as an attentive reader and doer of good works, you strive to fulfill these last counsels, too, in the most worthy fashion.

Et si ille tam magnus inter minimos minimum atque omnium uilissimum se affabatur, quid in nos? Sperauit in domino, et a cunctis periculis eripuit eum liberator almificus. Certe priores patrum nostrorum que praecedentium multis ob meritis dignis clamantes ad dominum et in illo sperantes, non sunt confusi, nec in obprobrium perducti, sed rerum diuitiis locupletes tam mente quam corpore, eos per omnia credimus esse saluatos. Nam, sicut asserit, domus abraam, Ysach, israeli, moysi, aaron et leui, et ceteri cuius non sum digna computari, nec illorum solui corrigiis, qui sperantes in domino et in illum toto corde clamantes, de necessitatibus eorum liberans atque in portum uolumptatis eos usque perducens, magnum hic laudantes et in futuro benedicentur, confitentes dicunt que: Confitemini deo deorum, domino dominorum, omnes reges terrae gentium que populi, tribus et linguae, quoniam magnus, quoniam bonus, quoniam in aeternum et in saeculum saeculi misericordia eius. Et si illi illorum que sequaces ita tenentes confitentur et laudant, ortor te ut diligas bona cuncta supra praescripta, atque etiam penultima, subtus sequacem, inobliuiosus lector factor que operis studearis compleri dignissimo.

Pr.8.6. Fear the Lord, and you will meet with such praise as the Psalmist offers. For he says, Blessed is the man that feareth the Lord. (Ps. 111:1)  As for whoever is found worthy to be filled with this fear, His seed shall be mighty upon earth. . . . Glory and wealth shall be in his house through all things, and his justice will gleam forth for ever and ever. (Ps. 111:2-3)  If I were able, I would will it that what was true for them be true for you as well. As it is, I wish and pray that it may come to pass for you, my boy.

Item. Time dominum, et eris cum psalmista laudatus. Ait enim: Beatus uir qui timet dominum. Quisquis hoc timore repleri meruerit, erit semen eius potens in terra. Gloria namque et diuitiae in domo eius per cuncta manebit, et iustitia illius semper in saeculum saeculi fulgebit. Quod in illis, ita in te, si ualerem, uoluissem, uolo que etiam et oro ut tibi eueniat, puer.

Pr.8.7. Love purity, and you will be the companion of him who is bright and gleaming, more splendid than any other. A certain author says, “Love chastity, boy, and you will be pure of sin.” (Versum de castitate, MGH, PAC 4, pt. 2, 573)  And another says: love chastity, young man: shining in it, you will give forth a rich fragrance. Pure of sin, you will cross the high clouds of heaven in your course.  Follow this path, and you will share with the pure of heart that blessedness of the spirit about which you may read above. In Sion you may see (cf. Ps. 83:8) him who said, Blessed are the clean of heart, for they shall see God. (Matt. 5:8)

Ama munditiam, et sociaueris claro fulgenti que praelucido cunctis. Dicit quidam: Ama, puer, castitatem: Mundus eris a peccato. Et item alius eiusdem: Ama, iuuenis, castitatem: flagram nitens magnam tenebis odorem, mundus que a peccato nubila poli uelox per alta transibis cursim. Hanc sectare, ut, cum illis qui mundum habent cor, partem in spiritu beatitudinis, de quo supra, possis habere, illum que uidere in syon qui dixit: Beati mundo corde, quoniam ipsi deum uidebunt.

Pr.8.8. Love the poor, and gather them to you. Do your duty to them at all times in the spirit of mildness and gentleness, lest you forget fraternal compassion for those who are beneath you. Always let your nobility be clothed in a suppliant heart, in the poverty of the spirit. Then you will be able to listen untroubled and to share in the kingdom with those of whom it is written, Blessed are the poor in spirit: for theirs is the kingdom of heaven. (Matt. 5:3) 

Ama etiam et recollige pauperes, atque in spiritu lenitatis et mansuetudinis opus indesinenter perfice tuum, ne obliuiscaris compassionem minoris fraternitate. In paupertate etenim mentis tuam nobilitatem supplici corde latitare semper, et tunc securus audire ualebis, atque cum illis partem in regno habere magnam, de quibus scriptum est: Beati pauperes spiritu, quoniam ipsorum est regnum coelorum.

Pr.8.9. Love justice, so that you may be recognized as just in legal matters. For the Lord is just, and hath loved justice. He loves it always. His countenance beholds righteousness. (Ps. 10:8)  Another man loved it greatly long ago, and he directed that it be loved when he said, Love justice, you that are the judges of the earth. (Wisd. 1:1)  Yet another said, if in very deed you speak justice, judge right things. (Ps. 57:2)  It is written, for with what judgment you judge, you shall be judged. (Matt. 7:2) 

Dilige iustitiam, ut iustus esse uidearis in causis. Nam iustus dominus iustitias dilexit diligit que semper: Aequitatem uidet uultus eius. Valde eam, eo tunc in tempore, diligebat et diligi admonebat ille qui dicebat: Diligite iustitiam, qui iudicatis terram. Et item alius: Si iustitiam loquimini, recta iudicate. Scriptum namque est: In quo enim iudicio iudicaueritis, et cetera.

Therefore, my son William, avoid iniquity, love fairness, follow justice, and fear to hear the saying of the Psalmist: he that loveth iniquity hateth his own soul. (Ps. 10:6)  That Lord who is true and pure has given you a soul that is true, pure, and immortal, though in a fragile body. May it not befall you, then, to prepare evil snares for that soul, for the sake of desire for transient things, by doing or saying or consenting to acts of injustice or pitilessness. For many are tormented for the wrongdoings of others.

Tu ergo, fili Wilhelme, caue et fuge iniquitatem, ama aequitatem, sectare iustitiam, time audire psalmographi dictum: Qui diligit iniquitatem, odit animam suam. Absit a te ut, pro caducis concupiscentiarum rerum, animam quam uerus et mundus et ueram et mundam atque immortalem in tuo misit fragili corpore manentem, tu, ob iniustitiis et inmisericordiis aliquid iniuste componendo, dictando etiam et consentiendo, illa laqueis praepares malis. Pro alienis namque culpis multi torquentur.

Be mindful, if you arrive at this point, of Elias and the rest. For a certain author says, “I sin with all sinners, if I do not correct them when I see them sinning.”  And another says, Lift not up the horn to the sinner. (cf. Ps. 74:5)  Whatever is passed over in lesser persons is demanded of those who are greater.

Memento, si ad hoc perueneris, heli et ceterorum. Dicit enim quidam: “cum omnibus peccantibus pecco, si quos uidero peccantes ipse non corrigam”. Et item alius: Delinquenti non sinui exaltare cornu. Quidquid enim in subditis delinquitur, a maioribus requiritur.

Pr.8.10. Each iniquity or injustice returns to him who committed it. It is so among kings and dukes, and so also among bishops and other prelates who live badly or vainly and who not only perish for their own injustices but also cause others to fall headlong by allowing their wrongdoings. Such is described in these words: “In doing and consenting they accumulated equal punishment.”  If persons who share the same faults do not correct each other, they are punished in the same fashion, tumbling to the depths.

Omnis namque iniquitas atque iniustitia in suum pro certo recurrit auctorem. Sic et in regibus et in ducibus, sic etiam et in episcopis atque in ceteris praelatis qui male et nequiter uiuentes, semetipsos propter iniustitias suas, non solum nequiter perdunt, uerum etiam aliis consentientes in praecipitiis ruere faciunt. Impletur que in talibus: “facientes et consentientes aequaliter cumulantur poenis”, simul que in culpis, si non utrumque emendauerint, similes torquentur uoluentes ad ymma.

A certain man used to pray, “Lord, do not let me, your servant, be separated from you, nor let me share in the sins of others.”  Each man recognizes the magnitude of his own wrongdoing. As the blessed Apostle says, See therefore, brethren, how you walk circumspectly. (Eph. 5:15)  And again, every one of you should know how to possess his vessel, (1 Thess. 4:4)  that is his body. How, or in what way? He adds: in justice and in the sanctity of truth. (Eph. 4:24; cf. 1 Thess. 4:4) 

Orabat quidam: “non me permittas domine, famulum tuum a te separari, nec alienis sinas subdi communicando peccatis”. Abundat enim unicuique hoc quod sibi nequiter egisse cognoscit. Dicit enim beatus apostolus: Videte itaque quomodo caute ambuletis. Et item: Vnusquisque uideat quomodo uas, id est corpus suum, possideat. Et qualiter uel quomodo? Addidit: In iustitia et sanctitate ueritatis.

Pr.8.11. My son, if you love justice and do not allow evil men to do evil deeds, you will be able to say confidently with the Psalmist, I have hated the unjust, and have loved thy law. (Ps.118:112)  May you not share the fate of those about whom the Prophet spoke long ago, saying, Woe to them that make wicked laws(Isa. 10:1)  and who allow deceits and evil plots to be designed to cast down the poor and needy, to kill the upright of heart. (Ps. 36:14)  Such folk lust after wrongful things, and they are rightly pun ished. The Evangelist says of them, as they deserve, And woe to them that are with child, and that give suck. (Matt. 24:19)  The one who is pregnant is he who wrongly covets the things rightly belonging to another. He who gives suck, who does not rear his own, is he who possesses what he seized unjustly.

Tu, fili, si iustitiam dilexeris et peruersos peruersa agere non quiueris, poteris fiducialiter dicere cum psalmista: Iniquos odio habui et legem tuam dilexi. Non sit sors tua cum illis de quibus propheta multo antea praedixit dicens: Vae qui condunt leges iniquas, et, ut decipiant pauperem et inopem atque rectos ut trucident corde, non sinunt machinari dolos et cogitari agere peruersa. Concupiscunt inlicita, et licite torquentur. Merito de talibus dicit euangelista: Vae pregnantibus et nutrientibus. Praegnans est qui aliena licita inlicite concupiscit. Nutrix, qui tollit non sua, et rapta possidet iniuste.

Such men have lived for only a short time and then are delivered up to the long death of hell. As the great prophet says: They spend their days in wealth, and in a moment they go down to hell. (Job 21:13) How heavy and unbearable a transformation! Better for such a man not to have lived than to exist in such misery. What good is there in noble blood, my son, if one's body is corrupted by injustice, so that it grieves forever in its descent to putrefaction? It profits a man nothing, if he gains the world and loses himself, (cf. Mark 8:36)  for the world passeth away, and the concupiscence thereof. (1 John 2:17)  Although a man may gleam with gold, gems, and purple, he goes to the darkness lowly and naked, taking nothing with him unless that he has lived well, piously, chastely, in a worthy fashion. But because we believe such to be true, I urge you that you always love justice and shun vice.

Modicum tempus fuerunt, longaeuo funebri tartari post mancipantur, et, ut ait quidam utilissimus propheta: Ducunt in bono dies suos, et in puncto ad inferna descendunt. Grauis et intolerabilis mutatio! melius fuerat tali non esse quam infeliciter esse. Quae utilitas, fili, in sanguine nobili, si propter iniustitias corpus corrumpatur suum, descendens ad corruptionem ut lugeat semper? Nichil enim illi proficit, si totum lucretur mundum et se perdat. Nam et mundus transit, et concupiscentia eius. Et licet homo auro, gemis que et purpura nitescat, uilis et nudus ibit ad umbras, nichil tollens se cum nisi quod bene, quod pie, quod caste, quod digne uixerit ipse. Et si ita credimus esse uenturum, ortor te ut, procul a uitiis, iustitiam diligas semper.

Pr.8.12. If you do so, you will be able to say with confidence to that good and true judge, Thou art just, O Lord, and thy judgment is right. (Ps. 118:137)  And again, I know, O Lord, that thy judgments are equity, (Ps. 118:75)  all thy ways are truth, (Ps. 118:151)  and therefore I have done judgment and justice. (Ps. 118:121)  In loving your law, I have always clung to hope. (cf. Ps. 118:165, 118:147)  As you thirst after justice with the blessed, your soul shall be as a watered garden, rich in wine and oil. In the enjoyment of beatitude, that soul will thirst no more. (cf. Jer. 31:12)  Then you will easily find a place among them of whom it is said, Blessed are they that hunger and thirst after justice: for they shall have their fill. (Matt. 5:6)  These happy souls shall be satisfied, my son, with that food which does not perish but which endureth unto everlasting life. (John 6:27)  They will eat that most worthy bread of which it is written, Man ate the bread of angels; (Ps. 77:25)  he who is ever filled shall never thirst. (John 6:35)  Find pleasure in working for this bread, in investing yourself in good works. (cf. John 6:27)  As you eat it, you will be blessed in your activity and still more blessed in your rest. As you walk and as you stand still, all will be well with you; happiness will always remain in your house. Around your table, your sons will bless the Lord, praising him, like the offspring of a new plantation of olives. (cf. Ps. 127:3) 

Quod si feceris, a pio iusto que iudice uero, securus dicere ualebis: Iustus es, domine, et rectum iudicium tuum. Item: Omnia enim, ut cognosco, iudicia tua iusta sunt, et omnes uiae tuae ueritas et iudicium, idcirco feci iudicium et iustitiam. Legem diligendo tuam, semper supersperaui. Atque inter beatos, esuriendo iustitiam, anima tua quasi ortus erit irriguus, oleo que et uino fecunda, beatitudine fruendo non esuriet ultra. His sociatis iungi ad eos perfacile possis, de quibus scriptum est: Beati qui esuriunt et sitiunt iustitiam, quoniam ipsi saturabuntur. Saturabuntur, fili, esca qui non perit, sed qui in uitam permanet aeternam. Comedent panem dignissimum, illum uidelicet de quo scriptum est: Panem angelorum manducauit homo; repletus autem non esuriet unquam. Hunc panem, bonis inhaerendo operibus, delectare laborari; manducabis, beatus incedens, beatior quiescens; ambulans et stans, bene tibi erit, et felicitas in domo tua per cuncta manebit, atque in circuitu mensae tuae, ut filii oliuarum plantationis nouellae, pueri tui laudantes benedicent dominum.

Pr.8.13. So be merciful. Reveal your mercy and your gentleness whenever you take part in the resolution of legal matters. For after judgment is given, that excellent mercy always finds its place. (cf. James 2:13)  The bountiful one who directs us says, Be ye therefore merciful, as your Father also is merciful. (Luke 6:36)  For if you love mercy and make it the companion of your mind, you will be made blessed along with those of whom it is written, Blessed are the merciful; for they shall obtain mercy. (Matt. 5:7)  Show mercy as much as you are able even to the least of men, to those subject to you, and to those in need. Then you too may be found worthy to be treated mercifully by our good and merciful God. And be meek. In all your undertakings, hold yourself to the standard of meekness. As a certain poet says:

Esto enim misericors. In iudiciis legalium, si accesseris unquam, adhibe misericordiam et mansuetudinem. Post iudicium namque misericordia praestabilis efficitur in cunctis; superexaltat autem iudicium misericordia. Admonitor almificus dicit: Estote ergo misericordes, quia pater uester misericors est. Quod si amaueris et eam animo sociaueris tuo, accipies beatitudinem cum illis de quibus scriptum est: Beati misericordes, quoniam ipsi misericordiam consequentur. Esto namque et tu in minimis subiectis que tuis, atque in ceteris misericordiam indigentibus, ut ualueris, misericors, ut a misericordissimo atque piissimo deo misericordiam consequi merearis. Esto et mitis. In omni etenim negotio utilitatis, formam mitis semper incedere festina. Ait quidam in carmine:

The meek man wears out his body;
His illustrious hand is the benefactor of souls,
And in his generosity he is beset by the sticky attentions of the court. 

Mitis corpus conteret suum, / manus illustris animis fultor, / condix glutino agitatur aulae. /..

Blessed are the meek. (Matt. 5:4)  Blessed are the gentle, for they shall possess the land (Matt. 5:4) --not only on this earth, but also with a great future inheritance in God's temples.

Beati etenim mites, etc. Beati mansueti: Non solum ista, uerum etiam et futuram in donariis magnam hereditabunt terram.

Pr.8.14. As for all the wealth God grants you, use it to extend a generous hand. May no one attribute greed, which is a serving of idols, (Eph. 5:5)  to you. But if God grants something great or small to you, offer it to another who asks for it, according to his worth. Give so that you may receive. For it is written, Blessed is he that understandeth concerning the needy, and blessed is he who thinks of the poor, (Ps. 40:2)  for he finds praise in his lifetime and his works are thought great. As another author says, he that giveth to the poor, shall not want. (Prov. 28:27)  A just and generous man, although he passes from this world, will live afterward in endless glory and happiness.

Item. In cunctis opibus tibi a deo aplicitis, largam ad porrigendum confer manum. Auaritia namque, quod est ydolorum seruitus, nec nominetur in te. Sed si quid tibi deus dederit, multum atque etiam exiguum, secundum qualitatem habendi, ita porrige petenti. Da ut accipias. Scriptum est enim: Beatus qui intelligit super egenum. Et item: Beatus qui cogitat de paupere: Laudabilis in uita, opera eius tenetur magnifica. Item alius: Qui dat pauperi nunquam egebit. Iustus que dator quamuis saeculo uoluat, tamen in gloria et iocunditate postmodum sine fine manebit.

Pr.8.15. Therefore, my son, honor the Lord before all else, as Solomon says, with thy substance and . . . the first of all thy fruits, (Prov. 3:9)  and give of your other wealth to the poor. Give so that, in the last judgment, you may be found worthy to ask with a calm, clear conscience: “Give, Lord, because I have given. Take pity, because I have taken pity.” For the divine speech of the evangelist tells us, Make unto you friends of mammon, so that when you die they may receive you into everlasting dwellings. (Luke 16: 9) 

Tu ergo, fili, honora in primis dominum, ut ait salomon, de tua substantia et de primitiis tuis, ceterum que rerum opum tuarum da pauperibus. Da ut in illo extremi iudicii finem cum secura sincera que et pura conscientia merearis petere, ita dicendo: “da, domine, quia dedi. Miserere, quia misericordiam feci”. Dicit enim euangelicus sermo diuinus: Facite uobis amicos de mamona, ut, cum ab hac defeceritis uia, in aeterna uos recipiant tabernacula.

Hide your frequent acts of charity in the lap of the poor man, and he will pray for you to the Lord. (cf. Ecclus. 29:15)  You have as your authority him who directs you and others, Give, and it shall be given to you. (Luke 6:38)  Again, give alms; and behold, all things are clean unto you. (Luke 11:41)  For as learned authors say, alms deliver the soul from death, and will not suffer it to go into darkness. (Tob. 4:11)  Why? Because, just as water puts out fire, so acts of charity extinguish sins. (cf. Ecclus. 3:33)  And once they are extinguished, they are lost in darkness. Although the healing powers of charity are many, I wish you to make use of three among them frequently: first, to give to a needy man whatever you have or whatever he secretly asks of you; second, to forgive in Christ those who have done harm to you. For that good Lord and peacemaker said, Forgive, and you shall be forgiven. (Luke 6:37)  And again: as you stand in prayer, be forgiving. (cf. Matt. 5:23)  For he says too: If thou remember go to be reconciled. (cf. Matt. 5:23-24)  Third, frequently correct those who err, with blows as well as words if need be.

Tu ergo in sinu pauperis elemosinam frequens absconde; ipsa enim, fili, pro te orabit ad dominum. Habes auctoritatem qui tibi cum ceteris ut des admonens dicit: Date, et dabitur uobis. Et item: Facite elemosinam, et omnia munda erunt uobis. Nam, ut aiunt doctores, elemosina a morte liberat animam, et non eam sinit in tenebris ingredi. Quare? Quia, sicut aqua extinguit pyras, ita elemosina extinguit peccata. Extincta latens celauit obscuris. Licet multa sint elemosinarum medicamenta, tamen inter plures genera trium tibi obto militari frequenter: Vnum, egenti dare quicquid habueris uel ipse tibi petierit clam; secundum, ut in christo eis dimittas a quibus laesus fueris ipse. Ait enim pius pacificus ille: Dimittite, et dimittetur uobis. Et item: Cum statis ad orationem, dimittite, etc.. Item dicit ipse: Si recordaueris, uade, reconciliari; tertio, ut delinquentes, tam uerbis quam et uerberibus, si necesse fuerit, corrige frequenter.

Pr.8.16. It is written, reprove, entreat, rebuke. (2 Tim. 4:2)  This saying commands that you entreat the good and rebuke the evil. Its author says of the shameful: I shall come to you with a rod. (1 Cor. 4:21)  He says of the worthy: or, I shall come to you in worthy fashion, as he says, in the spirit of meekness. (1 Cor. 4:21)  All along your path, when you catch sight of those who wander, lead them back to the way of truth as best you can. Then, broadly confident yourself, you will be able to practice the three species of almsgiving.

Scriptum est: Argue, obsecra, increpa. Bonos mandat obsecrare, malos iubet increpare. Ait de inprobos: In uirga ueniam ad uos. Dicit de dignis: In spiritu, inquid, mansuetudinis ad uos ueniam digne. Eos namque quos errare conspexeris, in uiam, ut uales, reduc ueritatis, et tunc securus per ampla in tribus elemosinarum generibus militare ualebis.

[pr.] 9. That you help the poor as you are able.

ut pauperibus, cum ualueris, adiuues.

Pr.9.1. Pay heed even to the poor man who annoys you with his petition. It is written, provoke not the poor man crying out. (cf. Ecclus. 4:2)  For he is troubled in his heart and cries out with his mouth; he wishes that what he utterly lacks be given to him. You must imagine, I urge you, that if you were yourself to have fallen into such profound need, you too would wish this to be given to you.

Pauperem inportune petenti, aures illi adcomodare tuas. Scriptum est: Ne exaspereris pauperem in clamore suo. Tribulatur enim corde, et clamat ore; dari sibi uult quod ipse non habet omnino. Considerandum tibi, ortor, quoniam, si tu ipse in hac egestate simili conditione fuisses allisus, quod ille in se, hoc tu tibi dari obtares.

Pr.9.2. Just as appropriate response is required by evil deeds, so too in respect to honorable actions. For it is said of wrongs: do not to another what you do not wish done to you. (cf. Tob. 4:16)  And it is written about response to worthy generosity, All things therefore whatsoever you would that men should do to you, do you also to them. (Matt. 7:12)  It is fitting that he who accepts at no cost another's goods should offer his own for free to the extent that he can. Therefore I direct you to minister with food and drink to the needy and with clothing to the naked. May each man give away with a smile what he knows is his. It is written, Deal thy bread to the hungry, and bring the needy and the harbourless into thy house: when thou shalt see one naked, cover him, and despise not thy own flesh. (Isa. 58:7) 

Hic in iniuriis, sic etiam et in caeteris congruis honoribus exigendum est. Dictum est de iniuriis: Quod tibi non uis, alii ne feceris. Scriptum est de compensanda dignis accipienda retributionem: Omnia quaecunque uultis ut faciant uobis homines bona, et uos illis ita similia facite. Dignum est ut qui gratis accipit aliena, gratis, ut ualet, porrigat sua. Propterea admoneo te ut uictum potum que, etiam et nudis uestimentum, indigentibus ministreris ipse. Ex hoc enim quod unusquisque sibi sentit habere ex hoc hilari tribuat uultu. Scriptum est enim: Frange esurienti panem tuum, et egenos uagos que induc in domum tuam. Cum uideris nudum, operi eum, et carnem tuam ne despexeris.

Pr.9.3. Here, the word “flesh” signifies the state of brotherhood in which all of us take our origin, as the first-made man himself said of her who was like him and joined to him, This is now bone of my bones, flesh of my flesh. (Gen. 2:23)  For “flesh,” caro, takes its name from “to fall,” cadere, in the sense and to the degree that the poor man as well as the rich may fall and rise again, but all are returned to dust in the end.  Hence it is just that those who acquire great things through their merits should offer material sustenance and aid to such lesser persons of whom they are aware. In fraternal compassion--for those who thirst, hunger, and are naked, to orphans and pilgrims, strangers and widows, and to little children and all the needy and oppressed--help them kindly, taking pity upon them whenever you see them. For if you do so, then shall thy light break forth as the morning, (Isa. 58:8)  and brightness shine upon your steps everywhere. Mercy and peace will never desert you, and everywhere, through all time, truth and justice shall go before thy face. (cf. Ps. 88:15) 

Item. Carnem hic fraternam conditionem designat, ex qua nos cum omnibus originem trahimus, ipsi dicente protoplasto sibi simili iuncto: Hoc nunc os ex ossibus meis, et caro de carne mea. Karo namque a cadendo nomen accepit, ea uero tenore rationis mensura, licet cadat, licet resurgat, tam pauper quam diues, omnes per finem, in puluerem reuertentur. Tamen qui pro meritis magnis magna adquirunt, minimos, ut conspexerint, dignum est subleuari et adiuuari in rebus. Fraterna etenim compassione, et in esurientibus, et in sitientibus atque nudis, et in orphanis et in peregrinis, in aduenis, in uiduis seu etiam in pupillis oppressis que et omnibus indigentibus, ut conspexeris, illis miserendo subuenias pie. Quod si feceris, erumpet quasi mane lumen tuum et claritas in tuis per cuncta fulgebit gressibus. Misericordia et pax te non deserent unquam, simul que ueritas et iustitia faciem tuam ubique per saecula praecedent.

Accompanied by these good works, you will then call upon the Lord, and he will hear you: thou shalt cry, and he shall say, Here I am. (Isa. 58:9) 

His ita copulatis, inuocabis dominum et exaudiet te, clamabis et dicet: Ecce adsum

BOOK FIVE

 1. On being tested in various troubles.

De diuersarum tribulationum temperamentis.

5.1.1. Troubles, sorrows, and difficult temptations follow close upon each other, in this life, in many ways. Such is the case for men of the spirit just as for men of the flesh. Men of the flesh feel sorrow about transitory things, and men of the spirit are troubled that they may lose heavenly things. The sorrow of the world, as the Apostle says, worketh death, (2 Cor. 7:10)  but spiritual sorrow leads toward eternal life and joy.

Tribulationes atque tristitias siue angustias temptationum multis in saeculo uoluuntur modis. Agitur enim in carnalibus, agitur etiam et in spiritualibus. Tristantur carnales pro caducis; tristantur spirituales ne amittant coelestia. Tristitia saeculi, ut ait apostolus, mortem operatur; tristitia autem spiritualis uitam atque laetitiam adtrahit sempiternam.

5.1.2. Some varieties of birds express their grief in song, with the pitch of their voices. What does this suggest, but that each of us mortals, following his respective path, should send forth a double lament from the heart? On the one hand each has failed in the good that he ought to do, and on the other hand he has acted perversely in loving that which he ought not. Human grief thus branches out in two directions,  unable to utter a clear song. Therefore we must battle against the sorrow that cripples us, and hold steadfastly to what benefits the soul. Spiritual sorrow is nobler than fleshly; it comes to the human heart for many reasons. Wise men say that thoughtful consideration of such spiritual grief is better than the attempt to forget its presence.

Genera sunt auium quae in modulatione carminis luctum per cantum emittere consuescunt. Quid aliud innuitur, nisi quod unusquisque mortalium currentium uias duplum lamentum de corde emittere debet, unum uidelicet quia bonum quod agere debuit praetermittit, aliud uero <quia> malum quod facere non debet amando, opere patratur peruerso? In his duabus uirgulis luctamen adsurgit humanum, nec ualet cantum ediscere clarum. Tristitia namque quae impeditur resecanda est; illa uero quae ad utilitatem proficit animae adhibenda est et firmiter tenenda. Nobilior tamen est spiritalis quam carnalis, et, licet pro aliquibus certis ex causis tristitia in corde accedat humano, obliuioni censura peritissimi praeponenda esse fatentur.

5.1.3. So, for instance, one such wise author says: as though we are sorrowful, yet always rejoicing, and again, as though we are needy, yet possessing all things. (cf. 2 Cor. 6:10)  When we say “as though,” we mean not in reality; for what is real is not “as though.” A man who has been dreaming says: It was as though I were riding a horse, as though I were running; as though at a banquet I held the drinking-vessels in my hands, along with the tableware and platters of fruit so delicious that they tripled my appetite. Or it was as though I were riding horseback, jostling up and down. But when I was aroused from sleep there was nothing that I could see or hold; empty and weak, out of my mind and shaking, I remained entirely “as though.” O, if it had been true, that which I met with my eyes, felt with my hand, stepped upon with my feet! 

Vnde unus ex eis ait: Quasi tristes, semper autem gaudentes. Et iterum: Quasi nichil habentes, et omnia possidentes. “Quasi” dicimus quod non est uerum; uerum, quod non est “quasi”. Dicit quidam captor sompnii: “quasi equitabam, quasi currebam, quasi epulans pocula, ni prius atque cibus, cuncta manibus tenebam ferculis in pomis, sapor gusti quo triplectabant; huc illuc que me uoluens, equestrium sessor aderam. Expergefactus a somno, nichil cernens ualui amplecti; inanis et fragilis, demens que et palpans, totus cum “quasi” remansi. O si fuisset uerum quod annues oculis, manu palpans, pedem terens”!

And O, our learned author says, if someone like me, now or in the future, should perceive this “as though” as true and be deluded by these images, he might run to the feast. But he would be dying as he ran. Such is the “as though” that is joy in the earthly things that the unwise and the neglectful must leave behind in this world. Nothing remains through their funeral chants but “as though.”  Why? Because their goods pass away and only the damnation of their eternal death remains. For everything that pertains to those whose understanding is only of this world is understood by wise men, is it not, as “as though”? Pay attention to another author who says: I have seen everything under the sun and, lo, vanity, vanity of vanities, all is vanity. (cf. Eccles. 1:2)  There you see how “as though” is bound up with the sleep of vanity. Why? Because as the Psalmist says: All the foolish of the heart were troubled. They . . . have all slumbered that mounted on horseback. (Ps. 75:6-7) When they have been awakened from sleep (cf. Isa. 29:8) they have found nothing in their hands, (Ps. 75:6) and they have followed a path that they cannot retrace.

“o, dicit doctor, si talis uel quisquis futurus “quasi” cerneret uerum, lapsus, per umbras, surgeret ad dapes. Transit moriens, et ecce “quasi” felicitas rerum temporalium, cum ab insipientibus et negligentibus relinquitur, nichil aliud per funebra carminum restat nisi “quasi”. Quare? Quia transit bona ipsorum et restat dampnatio morti perpetualis illorum. Cernentium temporaliter cuncta quid aliud a sapientibus computantur, nisi “quasi”? Audi auctorem qui dicit: Vidi omnia sub sole et ecce uanitas, uanitas uanitatum et omnia uanitas. En habes “quasi” cum somno uanitatis, uinculorum inretitu conexibus. Quare? Quia, ut ait psalmista: Turbati sunt omnes insipientes corde, dormitauerunt qui ascenderunt equos; expergefacti a somno nihil in manibus inuenerunt suis, transierunt inreuocabili gressu.

5.1.4. How heavy and unbroken a sleep will it be for those who have lived evilly and have tumbled toward the depths without benefit of repentance! What is there in them but “as though”? They have passed as ships carrying fruits. (Job 9:26)  They are like the straw that flowers in the morning and is burned at the dusk, already dry, hard and brittle. The Psalmist testifies this when he says, all flesh is straw, and its glory will seem like the flower of the field. (cf. Isa. 40:6, not Psalms)  Although it seems to live long on this earth, it is as fragile as a web. It is short, and once it is cut it is destroyed forever. If this were not so, the blessed job would not have said: Man born of woman, living for a short time, is filled with many miseries. Who cometh forth like a flower, and is destroyed, and fleeth as a shadow, and never continueth in the same state. (Job 14:1-2)  And lest man be unaware of the shortness of his duration, job adds, my skin is withered and drawn together, and my days have passed more swiftly than the web is cut by the weaver, and are consumed without any hope. (Job 7:5-6) 

O somnum durum et inexcitabile his qui nequiter uiuunt et absque poenitentiae fructum ad imma recurrunt! quid in talibus, nisi “quasi”? Transierunt quasi naues poma portantes, et uelut foenum apparens mane cum flore, uespere seccus, durus et arens, traditur igni, psalmista testante qui dicit: Omnis caro foenum et omnis gloria eius quasi flos agri sic apparebit. Et licet multum uiuere uideatur in saeculo, uita tamen eius in similitudinem cuiusdam telae: Breuis et scissa computatur ad forum. Quod si ita non esset, beatus iob nequaquam diceret: Homo natus de muliere, breui uiuens tempore, multis que repletur miseriis. Quasi flos egreditur et conteritur; fugit enim uelut umbra et nunquam in eodem permanet statu. Et ne se ab huiuscemodi breuitatem faceret immunem, addidit dicens: Cutis namque aruit mea et contracta est. Etenim dies mei uelocius transierunt quam a texente tela succiditur, et consumpti sunt absque ullo termino spei.

5.1.5. The happiness of the human condition is as fragile as this, and it is so short even for those who know it longest that--even if it extends a thousand years--its final day is still but a grain of sand. It is written: a thousand years in the sight of men, when they have perished, are as yesterday, which is past. For them their years are nothing in the flux of time, like a watch that passes vainly in the night. (cf. Ps. 89:4-5)  As Scripture says: the life of man upon earth is but a trial. (cf. Job 7:1)  Suddenly the “as though” is clear, and the truth is revealed to all. Then, lo, you have the “as though,” and behold the truth. Why? Hear the Prophet, My harp is turned to mourning, and my organ into the voice of those who weep. (Job 30:31)  My singing, drowned in moaning, is only weeping. To him whose feet before were washed in butter, and for whom the rocks flowed with streams of oil, (cf. Job 29:6)  whose many possessions grew and grew, and for whom thrones were set up in the marketplaces(cf. Job 29:7)  --when all this was overturned--it was all different, taken away. He sat alone on the putrid dung-heap. (cf. Job 2:8)  Worms, his only food, slithered about. What was clear to him as he lost his offspring, his children, but “as though”? What remained for him but pouring out with groans of grief that this was the truth? “As though” remained for him when all his grief was gone. The truth remained when, recovering what was his before, he faced the day happily, healthy and watchful, with the things that belonged to him.

In tantum est felicitas humanae conditionis fragilis et a peritissimis in breui usque perducta, ut etiam mille annorum tempora uoluens, extrema illius dies ad instar telae computatur araneae. Scriptum namque est: Mille anni ante oculos hominum, cum pertransierint, tanquam dies extrema praeteriens. Illis pro nichilo habentur ad fluxu, et uelut custodia quae quasi in nocte frustatim abentur, ita erunt anni eorum. Nam ut ait scriptura: Nichil aliud est uita hominis super terram, nisi temptatio. Subito apparet “quasi” occultus, et in publico restat uerum nudatus. Ecce habes “quasi” et en habes uerum. Quare? Audi prophetam: Cecidit in luctum citara mea, organus que meus in uoce flentium uersus, et cantatio mea in plorationem rugitu emersa consistit. Et cui antea pedes lauabantur butiro et petrae riuos fundebant olei, possessiones que illi multae crescentes, atque in plateis ciuitatum et cathedras ascendendum anteponebant, nunc e contrario uersa uice, illi cuncta mutata atque subtracta, solus in sterquilinio putredinum sedens, uermes ei ad cibum undique fluebant. Quid in uirgis prolis que rerum amissis illi apparuit, nisi “quasi” et quid illi restauit, nisi abundans gemitibus dolorum quod adfuit uerum. Item accidit “quasi”, cum dolor ab eo cuncta recessit.

For that is the truth, as we believe--that he ended his earthly time in peace, wholesome and pure, going happy and cleansed to his forefathers. He himself spoke of the negligent and the evildoers, recognizing the truth and the “as though” while he still lived in the secular world, saying of what befell such men: They spend their days in wealth: for there is the “as though.” In a moment they go down to hell: (Job 21:13)  and there is the truth. There are more texts of this sort.

Adstitit uerum, cum, recuperans pristinis, sanus et uigil dies optime duxit cum suis. Ecce habes uerum, quia tempora finiens cum pace, mundus et purus, laetus que atque purgatus iuit, ut credimus ueraciter, ad patres. Ipse enim de negligentibus et male agentibus, et “quasi” et uerum, dum adhuc uiueret uoluens in saeculo, quid accidendum illis eueniat affatus est, dicens: Ducunt in bono dies: Ecce “quasi”. In punctum ad inferna descendunt: Ecce habent uerum. His plura.

5.1.6. If the learned authors tell us that we must believe such things-and I urge you to do so--then there is no doubt that we must honor, fear, and above all love him who taketh away the spirit of princes, (Ps. 75:13)  so that each of them returns to the earth whence he came and then cannot even recognize his former place. The very earth, when it is returned to mud and dust, produces filthy worms. As this author says, when a man shall die, he shall inherit serpents, (Ecclus. 10:13)  and so forth.

Et si ita nobis tanta et talia ad credendum asserunt doctores, absque dubio illum, te ortor, timendum amandum que et prae omnibus diligendum, qui aufert terribiliter spiritum principum, ut in terram, de qua sumptus est, reuertatur suam, et suum ulterius non ualeat agnoscere locum. Ipsa autem tellus, cum in coenoso pulueri fuerit reuersa, immundos generatur uermiculos, testante auctore dicentis: Homo cum dormierit hereditabit serpentibus, etc..

5.1.7. Another writer says, when a man sleeps in death and is stripped and consumed, I pray you where is he? (Job 14:10)  Where? Without doubt, as learned authors say, he will be wherever he falls, (cf. Eccles. 11:3)  whether it be to the east, to the west, to the north, or to the south. Important meaning lies in these directions. What it is too long to explain through examples is easily expounded by those who are wise. For it is written: If a tree falls in one direction, there shall it be. (Eccles. 11:3)  As anyone can understand, a tree is either good or bad and is known by the fruit it bears. (cf. Matt. 7:17-20)  A beautiful, noble tree grows noble leaves and bears appropriate fruit. And so it is for a great man, great in faith. A learned man is found worthy to be filled with the Holy Spirit and to send forth leaves and fruit. He gives forth a sweet fragrance. His leaves are words, his fruit perception; or his leaves are understanding, his fruit action. The good tree puts forth good things, and the bad is handed over to the fire. It is written, Every tree therefore that doth not yield good fruit, shall be cut down and cast into the fire. (Matt. 3:10) 

Item alius: Homo cum dormiens quieuerit et fuerit denudatus atque consumptus, ubi, quaeso, est? Vbi? Absque dubio, ut aiunt doctores, in qua parte ceciderit, ibi erit; si ad orientem, si ad occidentem, si ad aquilonem, si etiam in meridiem, et cetera. In his quadrantium partibus magnus uoluitur sensus. Quod longum est explanari per singula, sed a peritissimis facile patrantur. Scriptum est in breui: Arbor in qua ceciderit parte, ibi erit, et cetera. Arbor, unusquisque intelligitur homo, et an bonus an malus sit, a fructu perfecto agnoscitur suo. Arbor pulcher nobilis que folia gignit nobilia et fructus afert aptos. Hoc in magno et fidelissimo agitur uiro. Vir namque eruditus spiritu sancto meretur repleri et folia atque fructum pullulare. Dinoscitur fragrari suaue, habet folia in uerbis, fructum in sensu, uel etiam habet folia in intellectu, fructum in operatione. Arbor propagatur bona, mala traditur igni. Scriptum est: Omnis arbor quae non facit fructum bonum excidetur et in igne mittetur.

5.1.8. For that true tree and that true, noble grapevine, our Lord Christ Jesus, (cf. Gregory, Moralia in Job 12.5, PL 75,990)  from whom the chosen trees rise up and send out their fronds, saw fit to choose such worthy branches as might bear beautiful fruit. He said, I am the vine; you the branches. (John 15:5) And again: I have chosen you from all the world, that you should go, and should bring forth fruit; and your fruit should remain. (John 15:16) He that abideth in me, and I in him, the same beareth much fruit. (John 15:5)  I urge that you cling to that tree, my son, so that with the fruit of good works you can hold to him without fail and bear many fruits. Those who see these things and have firm faith in him are like a tree that is bountiful because it is planted near a stream of water. (cf. Ps. 1:3)  Those who stretch their roots deep into the earth are not parched in the heat of summer. (cf. Jer. 17:8)  Their leaves will always be green and fertile, and they will never fail to bear fruit. Why is this, my son? Because, as the Apostle says, rooted and founded in charity(Eph. 3:17)  by the welcoming grace of the Holy Spirit, they never fail to provide fruit for those around them.

Vera arbor uera que et congrua uitis, dominus noster christus, uidelicet iesus, a quo omnes arbores electae adsurgunt et palmites pullulant, uere dignos eligere dignatus est ramos, ut fructus afferant pulchros. Ait enim ipse: Ego sum uitis uera et uos palmites. Et iterum: Ego uos elegi de mundo ut eatis et fructum afferatis, et fructus uester maneat. Qui manet in me et ego in eum, hic fert fructum multum, etc.. Ad talem ergo arborem te ortor inserere, fili, ut semper cum fructu operis boni sine defectione illi adhaerere possis et fructus plurimos afferre ualeas. Videntes enim et in illo fiduciam habentes certam, conparantur ligno almifico, quod transplantatur iuxta decursus aquarum. Qui cum ad humorem alte et profunde fixerint radices, non arescent tempore aestatis. Erunt que folia eorum semper uirida atque fecunda, nec aliquando desinent facere fructum. Quare hoc, fili? Quia, ut ait apostolus, in karitate radicati et fundati adueniente spiritus sancti gratia, nullo unquam tempore desinunt in proximis compensare fructum.

5.1.9. So that you can know what sort of trees most frequently bear worthy fruit, hear again what the Apostle says: the fruit of the Spirit is, charity, joy, peace, patience, benignity, goodness, longanimity. Mildness, faith, modesty, continency, chastity, (Gal. 5:22-23)  sobriety, watchfulness, and shrewdness, and other like things. Since those who do these virtues' works are found worthy to enter the kingdom of God easily, plant their fruits in your mind and body, and bring them forth. Think upon them constantly, my son, so that, with the fruit and the perseverance of good works, you may be found worthy to be protected and comforted by the true tree.

Et ut nosse possis quales esse arbores fructus pluraliter conferant dignos, audi itidem apostolum dicentem: Fructus spiritus est karitas, gaudium, pax, longanimitas, bonitas, benignitas, fides, mansuetudo, patientia, castitas, continentia, modestia, sobrietas, uigilantia atque astutia, et cetera his similia. Quoniam qui talia agunt regnum dei facilius impetrare merentur, hos fructus in mente et corpore tuo edissere atque inserere, fili, et meditare iugiter, ut, cum fructu et perseuerantia operis boni, in die tribulationis et necessitatis, a uera arbore merearis esse protectus atque subleuatus.

2. On making amends, if you go astray.

Item: De reconciliando si aliquid deliqueris.

5.2.1. If you should do something wrong, my son, or when you are sorrowful in spirit, hasten as best you can to improve your own self. Turn back to him who sees all things. Both in public and in your own mind, acknowledge yourself guilty and unworthy until you have made satisfaction. Say: “The sins of my youth and my ignorances do not remember. (Ps. 24:7)  I beg, Lord, that you draw me not away with my iniquities, (Ps. 27:3)  and do not in your anger perpetuate my evildoings even to the end. But come to my assistance with your accustomed forgiveness and generosity, because you are good.”

Quod si infra aliqua inutilitas tibi accesserit, fili, at ubi cognosceris, tristare animo, et festina, ut uales, in omnibus emendari. Reuerte illi qui cuncta conspicit, interius exterius que culpabilem et indignum, donec satisfacias, semper ostende, dic que: Delicta iuuentutis meae et ignorantias meas ne memineris. Obsecro, domine, ne perdas me cum iniquitatibus meis, neque in finem iratus mala reserues mea. Sed secundum priscam clementiam ac bonitatem tuam magnam succure michi, quia pius es.

5.2.2. Remember, my son, the words of the tax collector: “O God, be merciful to me a sinner, (Luke 18:13)  for I am unhappy and unclean, unworthy to raise my wretched eyes to you, who are most pure. Why? Because the weight of my sins oppresses me, and I am not strong enough to raise my eyes, unless you, who alone are without sin, extend your hand to me and lift me up as I lie in the flood of danger. Raise me up, Lord, whom the lapse of sin has marred with stains; bring me light, blind as I am and covered by the shadows of darkness; release me, shackled by the chains of sin--you who have heard the thief's confession and have pardoned the deceits of the tax collector, who have assigned rewards to the just and have offered your pardon even to sinners, saying: I desire not the death of the wicked, but that the wicked turn from his way, and live. (Ezech. 33:11) 

Memorare, fili, uerba publicani dicentis: Deus, propitius esto mihi peccatori, quia non sum dignus, ego infelix atque immundus, ad te mundissimum meos infelices leuare oculos. Quare? Quia comprimunt me pondera peccatorum meorum, nec ualeo intendere sursum, nisi tu, qui solus absque peccato es, mihi porrigas manum et eleues iacentem in periculorum fluxu. Tu me erige, domine, quem lapsus peccati maculose contraxit; illumina caecum quem tenebrae caliginum obscurauerunt; solue compeditum quem uincula adstringunt peccatorum, tu qui exaudisti latronem confitentem et publicani reatum indulsisti, iustis que praemia destinasti, atque peccatoribus ueniam non negasti, dicens: Nolo mortem impii, tantum uolo ut conuertatur et uiuat.

5.2.3. Therefore I desire that I be converted to you, corrected of my faults, and that I adhere to your commandments, most just Father, with all my strength and all my effort.” If you try to set these and other good examples before your heart, sorrow--which is only “as though”--will pass away from you. Then truth  --that is, the joy that comes of the knowledge of future things --will take its place.

Ad te ergo conuerti desidero, et totis deinceps nisibus atque uiribus meis, emendatus a uitiis, tuis cupio inhaerere mandatis, iustissime pater si ista atque alia utilitatis exempla in corde studueris praeponi tuo, transiet a te tristitia, quod est “quasi”, et ueniet uerum, quod est gaudia rerum, praescius futurorum.

5.2.4. Such a joy the eye hath not seen, nor ear heard, neither hath it entered into the heart of man ever! What great things-of what kind--God hath prepared for them that love him(1 Cor. 2:9)  with a whole heart! If you come to such joy, my son, no one will be able to separate you from it, and you will share with many others the possession of that great eternal blessedness of which is written, your joy no man shall take from you. (John 16:22)  So that you may be found worthy to partake of such joy, I urge you constantly, my son, to keep yourself not only from sin of your own doing but also from the sins of others. Say with the Psalmist, From my secret ones cleanse me, O Lord: and from those of others spare thy servant. (Ps. 18:13-14)  What more shall I say?

Et quale gaudium quod oculus non uidit nec auris audiuit, etiam nec in cor hominis unquam ascendit! Quanta et qualia praeparat deus his qui ex toto corde diligunt eum! ad quod gaudium si accesseris, fili, nemo te separare ualebit ex eo, sed eris fruens atque cum plurimis possessor magnitudinem beatitudinis aeternae, de qua scriptum est: Et gaudium uestrum nemo tollet a uobis. Et ut huius gaudii consors effici merearis, fili, non solum a tuis, uerum etiam ut ab alienis abstineas peccatis, assidue ortor, dic cum psalmista: Ab occultis meis munda me, domine, et ab alienis parce seruo tuo. Et quid dicam?

3. On various temptations, if they befall you.

de aduersis tentationibus, si tibi euenerint.

5.3.1. In difficulty, in persecution, in temptation, in hard and trying situations, in danger and in illness, (cf. 2 Cor. 12:10)  and in all the weakness by which the frail body is overwhelmed, show courage and wise preparedness. It is written, With all watchfulness keep they heart. (Prov. 4:23)  Strive with all your might that it remain guarded.

In tribulationibus, in persecutionibus et temptationibus, in necessitatibus et angustiis, in periculis et infirmitatibus, atque in omni fragilitate qua fragilis domatur corpus, animum tuum in cunctis ostende et praepara prudenter. Scriptum est: Omni custodia serua tuum cor. Custoditus autem ut stet, certa ut uales.

4. If there is difficulty.

si tribulatio fuerit.

5.4.1. If difficulty befalls you, my son, as I have said, bear up patiently. It is written, tribulation worketh patience. (Rom. 5:3)  For if you cry out in time of trouble with faith in God, he will hear you. Listen to the Prophet: In my trouble I cried to the Lord. (Ps. 119:1)  Thou calledst upon me in affliction, and I delivered thee: I heard thee. (Ps. 80:8)  In an acceptable time and in the day of salvation I have helped thee. (Isa. 49:8)  Therefore, my son, when you come into difficulty, cry out and you will be found worthy to be heard. And when you have been heard you will be able to praise God confidently, saying, In my trouble I called upon the Lord: and the Lord heard me, and enlarged me. (Ps. 117:5) 

Item. Si tribulatio tibi, ut dixi, euenerit, fili, subporta patienter. Scriptum est: Tribulatio patientiam operatur. Nam si in tribulatione clamaueris fidens in deum, exaudiet te. Audi prophetam: Ad dominum cum tribularer clamaui, etc.. In tribulatione inuocasti me, liberaui et exaudiui te, atque in die accepto et salutis adiuui te. Tu ergo, fili, cum in tribulationem ueneris, clama ut merearis audiri. Exauditus autem ualeas fiducialiter laudare et dicere: In tribulatione inuocaui dominum et exaudiuit me in latitudine.

5. On persecution.

in persecutionibus.

5.5.1. Have no anxiety about persecution, I beg you. It is written, Blessed is the man that endureth temptation; for when he hath been proved, he shall receive the crown of life. (James 1:12)  And then, Blessed are they that suffer persecution for justice's sake. Again, Blessed are ye when they shall revile you, and persecute you, and speak all that is evil against you, untruly, for my sake. (Matt. 5:10-11)  If such befalls you for your sins, bear up patiently and suffer it in Christ.

De persecutionibus nichil hesites, rogo. Scriptum est: Beatus uir qui suffert temptationem, quoniam, cum probatus fuerit, accipiet coronam uitae. Et iterum: Beati qui persecutionem patiuntur propter iustitiam. Addidit: Beati eritis cum maledixerint uobis homines et persecuti uos fuerint dixerint que omne malum aduersum uos mentientes propter me. Si pro peccatis euenerit tuis, subporta patienter et tolerare in christo.

6. In hardship.

in necessitatibus.

5.6.1. If hardship comes to you, have faith and say, “God, deliver me from my necessities.” (Ps. 24:17)  You will one day be able to recover your prior rank, if the good Lord commands it. Remember Job and Tobias.

Si necessitas superuenerit, confide et dic: De necessitatibus meis libera me, deus. Poteris enim aliquando ad pristinum surgere gradum, si iusserit pius. Recordare iob et tobi, etc..

7. In deprivation.

in angustiis.

5.7.1. Any deprivation is suffering. In such distress, in the suffering of deprivation, that man also struggled who said, I am poor, and in labours from my youth: and being exalted have been humbled. (Ps. 87:16)  Why? Because thy terrors have troubled me. (Ps. 87:17)  Friend and neighbour thou hast put far from me, and my acquaintance. (Ps. 87:19)  So that in the day of evils you may not be unmindful of good things, (cf. Ecclus. 11:27)  I urge that you call out to the Lord your protector to help you in soul and body in such difficulties and trials as may befall you. Remember, my son, the troubles of Joseph, David, Daniel and Susannah, Shadrach, Meshach and Abednego, and those others who called out to the Lord in hardship. Not only were they heard, but they were restored to their prior rank with even higher favor.

Angustia est omnis egentia. In hoc quoque conflictu et egestatis compassionibus militabat ille qui dicebat: Egens sum ego; in laboribus a iuuentute mea: Exaltatus autem et humiliatus. Quare? Quia terrores tui circumdederunt me. Elongasti enim a me amicos proximos que et notos. Et ut in diebus malorum ne immemor sis bonorum, ortor ut in die tribulationis et necessitatum, pro recuperatione animae, pariter que et corpori, si euenerint tuo, clames ad dominum protectorem tuum. Memorare, fili, angustiarum ioseph, dauid, danieli atque susannae, sidrach, misach et abdenago, ceteros que qui in angustiis clamauerunt ad dominum, et non solum exauditi, uerum etiam in gradu pristino reuocati, meliorem adepti sunt gratiam.

8. In illness.

in infirmitatibus.

5.8.1. If illness should come to your body, neither yield to it nor allow it to make you sorrowful. The Lord's chastening brings comfort and health to the body and the soul. It is written, My son, reject not the correction of the Lord: and do not faint when thou art chastised by him: for whom the Lord loveth, he chastiseth; (Prov. 3:11-12)  and he scourgeth every son whom he receiveth. (Heb. 12:6)  The Lord stands as close to the one whom he chastises, in whom he is pleased, just as a father to his son. Many people, learned authors say, fall ill for their own good. Why? Because when they are healthy in body they never cease to think about plundering and luxury and other evildoings. So when God visits such men in his goodness, he takes pity on them.

Si infirmitas tuo accesserit corpori, noli deficere nec tristis ex ea incedas. Disciplina enim domini et medelam et salutem in cunctis confert corpori et animae. Scriptum est: Fili, noli deficere a disciplina domini, et ne fatigeris dum ab eo argueris. Quem enim diligit dominus, corripit; flagellat enim omnem filium quem recipit. Flagellatum autem, ut pater in filio, ita placens adhaeret sibi. Multi enim, ut aiunt doctores, suo malo non infirmantur. Quare? Quia dum sani sunt corpore, de rapinis et de luxuriis ceteris que uitiis non desinunt cogitare. Et in talibus miseretur deus cum eos uisitauerit pie.

5.8.2. There are some who grow sorrowful because of their great bodily health. That man struggled against such sadness who said: You have left me, God, you have left me, and you have not wished to come to me in this year.  And there are many others who rejoice in bodily illness. There was he, for instance, who understood illness as a benefit, saying: For when I am weak, then I am strong. (cf. 2 Cor. 12:10)  So that illness of this sort would not ever bring him sorrow, he said in adoration, with great feeling, For I reckon that the sufferings of this time are not worthy to be compared with the glory to come, that shall be revealed in us. (Rom. 8:18)  There are many, too, who have bodily health from God on account of their great merits. Think of the blessed Abraham, Moses, and so forth.

Sunt namque nonnulli qui, cum prolixam acceperint corporis sanitatem, tristantur ex hoc. In hac quoque tristitia militabat ille qui dicebat: “reliquisti me, domine, reliquisti me, et hoc anno uoluisti me uisitare”. Et sunt multi qui aegritudinem acceptam in corpore gaudent. Nam ille utilem eam in se sentiens, qui dicebat: Cum enim infirmor, tunc fortior sum. Et ne in futuris huius modi infirmitas tristaretur, plurali affectu, adorans dicit: Existimo enim quod non sint condignae passiones huius temporis ad futuram gloriam quae reuelabitur in nobis. Et sunt plerique qui ob meritis dignis magnam a deo corporalem accipiunt sanitatem. Recole mente beatos abraham uidelicet et moysen, etc..

5.8.3. Health and illness have various effects in this world, as is often the case in human affairs. In some people either leads to glory, and in others to shame. Pilate and Herod were sickly, (cf. Gregory of Tours, Historia Francorum 1.24, MGH, SSRM 1, 19) and so were other agents of the devil, (cf. Gregory, Moralia in Job 2.19, PL 75, 614) but theirs were not simple illnesses. Rather they deserved not a simple punishment but double suffering, in body and in spirit. Of these and others like them the Prophet says: destroy them with double punishment, (cf. Jer. 17:18)  Lord. On the other hand Lazarus, Peter's mother-in-law, and the servant of the centurion fell ill, (cf. John 11:2, Matt. 8:6)  and so did others, but when they were sick it was not so that they might die but so that the Son of God may be glorified (John 11:4) among all who hear and believe. Of such individuals and others like them you find it written, “You have healed their illness, and their pains have gone away.” (? cf. Psalm 107:20; Hosea 11:3) Why is this? Hear the Prophet, Afflicted in a few things, in many they shall be well rewarded. (Wisd. 3:5)  And all tears shall be wiped away from their eyes: and grief shall be no more, nor mourning . . . nor sorrow shall be any more, for the former things are passed away. (Apoc. 21:4) 

Sanitas et infirmitas secundum morem humanitatis multis in saeculo agitur modis. In aliquibus ad gloriam, in aliquibus accidit ad contumeliam. Infirmatus est pylatus, herodes, ceteri que membra diaboli, sed infirmitas illorum non solum simplum, uerum etiam corpore cum anima duplum meruerunt poenis accipere tormentorum. De talibus namque et eorum similibus ait propheta: Duplici contritione contere eos, domine. Infirmatus est lazarus, socrus petri, puer que centurionis, uel ceteri qui non ad mortem, sed pro gloria corporalem acceperunt aegritudinem, ut audientibus et credentibus filius dei glorificaretur in cunctis. De talibus namque et eorum similibus inuenies scriptum: Infirmitas a uobis extincta est, dolores transierunt. Quare hoc? Audi prophetam: In paucis uexati, in multis bene disponentur. Absterguntur enim lacrimae ab occulis eorum, et non luctus neque clamor nec ullus in eis amplius ueniet dolor, quoniam priora transierunt.

5.8.4. What we have said concerning the double meaning of difficulties, let us say also about the twofold meaning of earthly goods. (cf. Gregory, Moralia in Job pref. 10, PL 75, 527)  Someone says of the high rank of the saints, The just shall shine, and shall run to and from like sparks among the reeds, (Wisd. 3:7)  and for all eternity they shall have two cloaks. (cf. Gregory, Moralia in Job pref. 10, PL 75, 528)  Why? Because the Lord has tested them and found them to be pure as silver and gold. (cf. Ps. 65:10, Ecclus. 2:5)  Therefore they will receive the kingdom of honor and the crown of distinction from the hand of God. Constantly I admonish you, my son, that you seek the glory of this dignity. If God should command that great health be given to you, I beg and urge that you use the health of the body as a foundation for the salvation of the soul. Read Pastoral Care  and you will understand.

Item. Et sicut diximus de duplo malorum, dicamus etiam et de duplo bonorum. De dignitate sanctorum, ait quidam: Fulgebunt iusti et tanquam scintillae in arundineto discurrent, atque binas in perpetuas aeternitates accipient stolas. Quare? Quia examinauit eos ut argentum et probauit ut aurum. Idcirco accipient regnum decoris et coronam speciei de manu dei. Ad quam dignitatis gloriam ut adtendas, fili assidue moneo. Et si tibi deus prolixam iusserit dari sanitatem, rogo et ortor atque utiliter admoneo ut sanitatem corporis ad salutem iugiter perducaris animae. Lege curam pastoralem et inuenies.

9. That you give glory to God in all circumstances.

ut in omnibus deo gloriam des.

5.9.1. Whatever you receive that is worthy, useful, and appropriate for you, my son, attribute it to God, not to yourself as if you judged it to have happened on account of your own great merits. If you have some such benefit, give glory to God. It is written, Not to us, O Lord, not to us; but to thy name give glory. (Ps. 113:1)  For what does man have that he does not receive from outside himself? And if we receive such goods, why should we glory in them? (cf. 1 Cor. 4:7) So I urge that you give highest praise, honor, and glory to him who is truly glorious. And if riches come to you, do not place your heart in them, for someday they pass away.

Quicquid enim utile dignum que et congruum acceperis, fili, deo applica, non tibi, si imputes magnis euenisse pro meritis. Si habueris, da gloriam deo. Scriptum est: Non nobis, domine, non nobis, sed nomini tuo da gloriam. Quid enim habet homo quod non accepit? Si accepimus, quid gloriamur? Propterea ortor te ut illi summam des laudem, honorem et gloriam, qui gloriatur. Si diuitiae affluant, noli tuum in eis supra modum flectere cor. Transeunt enim quandoque.

5.9.2. But if you wish to be truly rich, learn wisdom. Embrace it, resting in it always. It is written, There is a treasure to be desired (Prov. 21:20) in the heart of the wise man. We must embrace that treasure and those riches. Robbers do not carry them away, and thieves do not break through, nor steal. (Matt. 6:20)  Whoever has spent earthly riches well can easily arrive at that true wealth of which I have written here. Abraham was rich, and so were his descendants Joseph, David, and Solomon, and he too who said, “You know, I have not eaten the bread of my desires.”  Rich in years, these men flourished and grew strong far and wide in the poverty of the spirit, just as is written above, Blessed are the poor in spirit. (Matt. 5:3) The end.

Tu ergo, si diues esse cupis, sapientiam disce. Amplectere et quiesce in ea iugiter. Scriptum est: Thesaurus desiderabilis in corde sapientis, et cetera. Talis etenim thesaurus atque diuitiae sunt amplectendae. Quas nec praedones auferunt nec fures effodiunt uel furantur. Quisquis enim has diuitias bene erogauerit, ad illas de quibus supra scriptum est ueras diuitias facile poterit peruenire. Diues fuit abraham proles que sui, diues ioseph, dauid, salomon, uel etiam ille qui dicebat: “panem desideriorum non commedi, tu scis”. Diuites temporum cum flore uigebant, et in paupertate spiritus perampla ubique pollebant, sicut scriptum habes iam supra: Beati pauperes spiritu, et cetera. Expliciunt.

BOOK Six

1. On the same topic, attaining the virtues brought to you by the seven gifts and the eight beatitudes.

<Item, comparatio de septem dona et octo beatitudines uirtutum conferentium tibi. >

[This comparison of gifts and beatitudes is found in Augustine Sermo 347, PL 39, 1524, and De sermone Domini in monte, PL 34, 1234. It was then taken up by an anonymous ninth-century author, whose work survives in Laon MS. 75]

6.1.1. My intent here is to set forth and explain in turn those eight beatitudes linked, respectively, to the seven graces of the Holy Spirit,  which I have written about for you above. In doing so, I have seen fit to address myself to you, who are only a boy, in the childish terms appropriate to my own understanding. I have done so as if you were unable to eat solid food but could take in something only like milk. (cf. Heb. 5:12) Climbing little by little, as if on a stairway, you may then progress easily from lesser to greater things so that you can eat that heavenly food of which the Psalmist says, O taste, and see that the Lord is sweet: blessed is the man that hopeth (Ps. 33:9) and trusteth in him, thinking of him always. Therefore I have not been so bold as to place these beatitudes in order according to the way that they appear in the gospel, my son. I am not capable of that, so I have presented them in a fashion suited to your few years, as I have said. I who am but as a child myself have given you milk rather than solid food, (cf. 1 Cor. 3:2) for you are also a little one in Christ.

has ergo octo beatitudines partium cum septem gratiis sancti spiritus copulatas, et a me tibi conscriptas, ita dirimere atque elucidare uolui, ut secundum paruitatem sensus intelligentiae meae, ad te, puerum, pueriliter malui destinare. Et non ut solido cibo capax, sed in similitudine lactis degustans, per gradus ascendentium paulatim, ex minimis ad maiorum facilius scandere ualeas, cibum que gustare supernum, illum uidelicet cibum de quo dicit psalmista: “gustate et uidete, quoniam suauis est dominus: Beatus uir qui sperat et qui confidit in eo, mentem que suam semper ponens in illo”. Has namque beatitudines, fili, non ita ordinabiliter secundum textum euangelicae dignitatis ausa fui componere, quia nec digna sum, sed, ut dixi, secundum mensuram pubertatis tuae. Tanquam paruula paruulum in christo lac potum dedi, non escam.

6.1.2. You must set forth, then, in the poverty of the spirit, so that you may arrive at him who is rich, from whom all just and holy riches come, without suffering and with a pure, clear conscience. In that way you may enter upon the fullness of the perfection of that man about whom the Prophet says, Behold a man, the Orient is his name. (Zach. 6:12) That author says “the Orient” because he who is glorious in heaven has redeemed us with his precious blood, taking our poverty upon himself to enrich us with his own wealth. (cf. 2 Cor. 8:9) That Lord commands that our name be written in heaven among his saints if we are found fitting and worthy. So the Lord says, Be glad and rejoice, for your reward is very great before God, (Matt. 5:12) and again, but rejoice in this, that your names are written in heaven. (Luke 10:20)

A paupertate spiritus incipiens, ut ad illum qui est diues, a quo omnes sanctae et iustae procedunt diuitiae, sine molestiam laesionis unquam, cum pura sincera que conscientia possis accedere, et in plenitudine perfectionis illius peruenire uiri de quo ait propheta: Ecce uir, oriens nomen eius. Oriens, quia, splendens ex alto, pretioso sanguine nos redemit suo, accipiens paupertatem nostram, ut nos diuitiis ditaret suis, atque nomen nostrum, si abti fuerimus et digni, in coelum iubet transscribi cum sanctis, sicut ipse ait: Gaudete et exultate: Merces enim uestra copiosa est apud deum. Et item: Gaudete, quia nomina uestra scripta sunt in coelo.

2. I direct you to be a perfect man.

ut uir perfectus esse ualeas admoneo.

6.2.1. Blessed is that man who, on account of his worthy merits, wears down his feet in mud and dust as he walks upon the earth.  Already his name is enrolled in the heavenly kingdom.

Beatus ille uir qui, ob meritis dignis, adhuc terram pergradiens, coeno que et limo pedem conterit suo. Et iam nomen suum in regnum habet transcriptum supernum.

6.2.2. If you wish to know what sort of a man that may be, my son, or what sort of virtues he had that he should be so enriched with many earthly honors and the possession and enjoyment of God's kingdom and tabernacle, hear the Prophet asking: “Lord, who shall dwell in thy tabernacle? or who shall rest in thy holy hill? (Ps. 14:1) I wish that you might show me.” We have heard this as a question, but we should know and understand fully what the Lord's answer was.

Item eiusdem. Si nosse uis, fili, qualis sit ille uir, uel quales habeat uirtutes ut talis ditetur, agmen copulans dignitatum, et possessor atque fruitor sit regno tabernaculo dei, audi prophetam, quasi per similitudinem interrogationis ita dicentem: Domine, quis habitabit in tabernaculo tuo, aud quis requiescet in monte sancto tuo? Volo ut ostendas.En interogationem audiuimus.Sed quid ei responderit dominus scire et intelligere debemus.

3. I show you how you can be, with God's help.

<Vt quomodo esse possis iuuante Deo ostendo. >

6.3.1. The Lord says: first, he that walketh without blemish; second, he that worketh justice; third, he that speaketh truth; fourth, he who hath not used deceit in his tongue; fifth, he who hath not done evil to his neighbor; sixth, he that sweareth to his neighbour and deceiveth not; seventh, he that hath not put out his money to usury; eighth, he who hath not taken up a reproach against his neighbors; ninth, he who hath not taken bribes against the innocent; (Ps. 14:2-5) tenth, he who has borne injuries patiently; eleventh, he who is innocent in hands, twelfth, he who is clean of heart (Ps. 23:4) and chaste in body; thirteenth, he that could have transgressed, and hath not transgressed; fourteenth, he that could do evil things, and hath not done them; (Ecclus. 31:10) fifteenth, he who stretched out his hand to whatever poor man he could. (cf. Ecclus. 7:36)

Ait namque: I, qui ingreditur sine macula; ii, qui operatur iustitiam; iii, qui loquitur ueritatem; iiii, qui non agit in lingua sua dolum; u, qui non facit proximo malum; ui, qui non iurat ut eum decipiat; uii, qui pecuniam ad usura non adcommodat; uiii, qui obprobrium non intulit in proximo; uiiii, qui munera super innocentem non accepit; x, qui inlatas iniurias patienter tolerat; xi, qui innocens est manibus; xii, qui mundus est corde et castus corpore; xiii, qui potest transgredi et non fuerit transgressus; xiiii, qui ualet facere malum et non fecerit; xu, qui pauperi in quo ualuerit manum porrexit suam.

6.3.2. Such a man can dwell secure in the lofty tabernacles of God, (cf. Ps. 14:1) and for that reason are his goods established in the Lord; (Ecclus. 31:11) in his sight the malignant is brought to nothing. Persevering in worthy works, he always glorifieth them that fear the Lord. (Ps. 14:4)

Iste in excelsa tabernaculorum dei securus potest habitare, et pro eo quod bona illius stabilita sunt in deo, ad nichilum deductus est in conspectu eius malignus. Iste in operibus perseuerans dignis, timentes deum glorificat semper.

4. On the ways of calculating the number seven.

<De septem compoti partibus. >

6.4.1. For the seven gifts of the Holy Spirit and the eight beatitudes of the Gospels add up to thrice five. The computist says:  seven once is seven, seven twice fourteen. And again: four once is four, four twice is eight. To these add seven, and they come to fifteen. A certain wise man says about these sums, Give a portion to seven and also to eight. (Eccles. 11:12)

Septem namque dona sancti spiritus et octo euangelistarum beatitudines ter quinos gradus computantur ad summum. Dicit namque computator metrarum: Septies as: uii; septies bini, xiiii. Et item: Quater as, quater; quater bini, uiii. His iunge septem, et fiunt xu. De quibus iunctionum particulis ait quidam sapiens ut supra: Da partem uii necnon et uiii.

6.4.2. Again: seven twice is fourteen. Add one, and that makes fifteen. And then you say: seven sevens are forty-nine. Add one, and you get fifty. When you continually add one to a multiple you quickly arrive at a round number. Again you say: seven elevens are seventy-seven, and seven seventies are four hundred ninety. Again you say: three threes are nine. Add one and that makes ten, and in the same way you can reach ten thousand.

Item eiusdem: Septies bini, xiiii. Addit unum et fiunt xu. Item dicis: Septies septem, xluiiii. Addit unum et fiunt l. Semper ad plures unum adiunge, et sic demum ad aequalem et summum sine mora pertingi ualebis. Iterum dicis: Septies undeni, lxxuii; septies lxx, ccc<c>xc. Iterum dicis: Ter terni, uiiii. Addit unum et fiunt d<ecem>; his namque d<ecem> millia.

6.4.3. What the differences are among these various calculations, my son, is too long to explain step by step, but I will set it forth for you briefly so that you are at least familiar with this sort of reasoning. The number that is called seven sevens invites each one of us to fuller satisfaction. Add one and the sum represents the grace of the Holy Spirit correcting us toward the remission of our sins and changing us through our amends. This number confirms the high rejoicing of the fiftieth psalm and of the jubilee year, since the word “jubilee” means remission and absolution. You sing about such rejoicing, I believe, the many times you offer this psalm: Restore unto me the joy of thy salvation, and strengthen me with a perfect spirit. (Ps. 50:14)

Eorum namque subputationem quid inter se differant, fili, longum est enarrari per singula, et ne inmunis ab huiusce modi sensu incedas, in breui explicabo sermone. Quod dicitur septies uii, ad plenitudinem satisfactionum unumquemque prouocat nostrum. Quod addidit unum, gratiam sancti spiritus in remissionem peccatorum nosmetipsos corigendo et per satisfactionem emendando, iubilationem psalmi quinquagesimi, in annum uidelicet iubileum, qui etiam remissus et absolutus intelligitur, confirmat ad summum. Et hoc est quod in praescripto psalmo canis, ut credo, frequenter: Redde mihi laetitiam salutaris tui, et spiritu principali confirma me.

6.4.4. Likewise, you should understand seven elevens as the correction of the body joined to the satisfaction of the mind. Again, know always that seven times seventy means to set aside the injury that you feel that others have done you. For this is what the highest prince of the apostles said: Lord, how often shall my brother offend against me, and I forgive him? till seven times? (Matt. 18:21) And the Lord said to him, I say not to thee, till seven times; but till seventy times seven times. (Matt. 18:22) He who can calculate these things says that seven times seventy amounts to four hundred ninety. It is as if the Lord said: that man is more than someone close to you, or more than just anyone; he is your brother. He may sin against you not only in deeds, but also in words. Still, if it is possible, forgive him for them and for still more. The good Lord says: For if you will forgive men their offenses, your heavenly Father will forgive you also your offenses. (Matt. 6:14)

Quod dicitur septies undeni, ad solam corporis tui emendationem una cum satisfactione animi articulatim intellige dictum. Iterum quod dicit septies lxx, ad dimittendas aliorum iniurias quos in te peccare senseris, agnoscere semper. Et hoc est quod ait summus princeps que apostolorum: Domine, quoties peccauerit in me frater meus, iubes ut dimittam ei: Vsque septies? Dixit ei dominus: Non dico tibi usque septies, sed usque septuagies septies. Septies lxx, dicit articulator, ccccxc sunt. Ac si dixisset: Plus quam proximus uel quisquis, ille est frater. Non solum factis, sed etiam tibi in uerbis sermonum peccare possit; si fieri potest, plus et per amplius ignosce. Et hoc est quod ait ipse pius: Si enim dimiseritis peccata, dimittet et uobis pater uester coelestis uestra, etc..

6.4.5. In these seven gifts of the creator  and eight beatitudes, which together form fifteen steps, I urge you, my son, to climb thoughtfully, little by little. Then at the number one hundred, as you go from left to right, you may easily reach the summit of perfection without having come to harm. For people who are learned in calculation count to ninety-nine on the joints of their left hands, but when one arrives at one hundred, the left hand fails the task. One may happily reach one hundred on the right.  It is written about counting on both hands, His left hand under my head, and his right hand shall embrace me. (Cant. 8:3) What is meant by the left hand, my son, but the present life in which we all toil? And what by the right hand but that holy, worthy, heavenly fatherland? May Christ, who thunders from the highest heaven, see fit to extend your sweet life a long time, so that in the number of your good years you reach the ninety-nine of those who can calculate. May he who gave Ezechias fifteen more years (4 Kings 20:6) see fit to extend your lifetime, and after many years pass, may you reach that happy one hundred. As it shall be the will of God in heaven so be it done. (1 Macc. 3:60) Amen.

In has septemplices formantium dona et in has octo partium beatitudines, per quindecies graduum militando, te, gradatim, ortor, meditanter paulatim ascenderis, fili, ut ad centesimum de laeua in dextram, ad perfectionis acumen faciliter ualeas transcurrere illaesus. Nam articulatores peritissimorum usque xc nouem in sinistram partem computantur nodis; at uero cum ad centesimum summatim peruenerit, statim cessat sinistra et gaudens ad centum erigit dextram. De qua subputatione ambarum inuenies scriptum: Laeua eius sub capite meo et dextera illius amplexabitur me. Quid in sinistra, fili, nisi praesens intelligitur uita, in qua unusquisque elaborando uoluitur nostrum? Et quid in dextera, nisi sancta et digna coelestis ostenditur patria? Altitonans e summo coelorum uertice christus uitam almitatis tuae multis in eius, per xc et ix articulantium partes, bene uiuendo, protelare dignetur temporibus. Ipse uidelicet qui ezechiae ter quinos annos auxit ad uitam, augere dignetur tempora tua, et post multorum annorum curricula cursum, si fieri potest, faciet centesimum consummari felicem. Sicut fuerit uoluntas in coelo, sic fiat. Amen.

6.4.6. By the sustaining grace of Holy Trinity, which endures through time without end, amen. These beatitudes come to a close through the saving grace of the Holy Spirit, concluding thus, rejoice in this, that your names are written in heaven. (Luke 10:20) May the good Lord, glorious king and magnificent conqueror of this world, bring you in gladness, my son, to this joy and this kingdom. Amen.

Adiuuante sanctae trinitatis gratia, qui per infinita tempora uiuit semper in saecula. Amen. Finiunt hae beatitudines, amminiculante gratia spiritus sancti, et concluduntur in hoc quod scriptum est: Gaudete, quoniam nomina uestra scripta sunt in coelis. Ad quod gaudium et regnum te pius dominus gloriosus que rex ac semper magnificus triumfator mundi faciat, fili, peruenire gaudentem. Amen.

Book Eleven

Much of this book is copied verbatim from Alcuin, De psalmorum usu liber, PL 101, 465-68.  

[11.] 1. How to choose from among the Psalms.

qualiter ordinem psalmorum ex parte compones.

11.1.1. I have directed you above to observe the seven hours of the divine office. Now, with the Lord's help, I stand beside you as your instructor in which Psalms you should appropriately recite on various occasions.

De septenis horis ut cantes, tibi supra admonui. Nunc iterum quales, secundum tuae qualitatis mensuram, utiliter debeas canere, adiuuante domino, ordinatrix tibi in cunctis assisto.

11.1.2. The singing of Psalms, when it is done with the heart's concentration, prepares for our omnipotent God a way to enter in, infusing those who intently meditate with the mystery of prophecy or the grace of compunction. Whence it is written, The sacrifice of praise shall glorify me. (Ps. 49:23) Thus the path to Jesus is shown in the sacrifice of divine praise, for when we pour forth compunction in the singing of Psalms we prepare in our hearts the road by which we come to Jesus. Indeed it is a worthy thing for the mind to wash itself clean of all the things of the present as much as possible and to fasten upon divine, heavenly, spiritual things so that those heavenly things may be revealed to it. There is nothing in this mortal life by which we can fasten ourselves to God more closely than by the divine praise of Psalm singing. For no mortal man can explain the power of the Psalms either in words or in his own mind.

Vox enim psalmodiae, cum per intentionem cordis agitur, per hanc omnipotenti deo ad cor iter paratur, ut intenti mente, uel prophetiae misterium, uel compunctionis gratiam, meditantibus infundat. Vnde scriptum est: Sacrificium laudis honorificabit me, etc.. In sacrificio igitur diuinae laudis, fit in ihesu iter ostensionis, quia dum per psalmodiam compunctio effunditur, uia nobis in corde fit per quam ad ihesum ueniamus. Dignum quippe est ut mens a praesentibus uniuersis, in quantum ualet, se mundet, et diuinis, coelestibus atque spiritualibus, se inhaereat, ut coelestia ei reuelentur. Nihil est in hac mortali uita, in qua possimus nos familiarius inhaerere, quam in diuinis psalmodiae laudibus. Nullus itaque mortalium potest, nec uerbis, nec mente, psalmorum explicare uirtutes.

11.1.3. If you concentrate intently upon the Psalms and arrive at a spiritual understanding of them, you will find the incarnation of the Lord's Word, as well as his passion, resurrection, and ascension.

Eiusdem. In psalmis itaque inuenies, si intenta mente perscruteris, et ad spiritualem intellectum peruenis, dominici Verbi incarnationem, passionemque et resurrectionem atque ascensionem.

If you concentrate upon them intently, you will find in the Psalms a prayer so intimate that you could never imagine it on your own.

Eiusdem. In psalmis inuenies tam intimam orationem, si intenta mente perscruteris, sicut non potes per te ipsum ullatenus excogitare.

You will find in the Psalms an intimate confession of your sins and full petition for the Lord's divine mercy.

Item. In psalmis inuenies intimam confessionem peccatorum tuorum, et integram deprecationem diuinae atque dominicae misericordiae.

You will find too in the Psalms the intimate thank-offering for all things that come to you.

Eiusdem. In psalmis quoque inuenies omnium rerum, quae tibi accedunt, intima actionum

And in the Psalms you will confess your weakness and wretchedness and call God's mercy upon you. For you will find all the virtues in the Psalms if God finds you worthy to reveal to you their secrets.

Eiusdem. In psalmis quoque confiteris infirmitatem tuam atque miseriam, et per ipsam misericordiam Dei ad te prouocas. Omnes enim uirtutes in psalmis inuenies, si a Deo merueris ut tibi reuelet secreta psalmorum.

11.1.4. If you wish to do penance and make confession for your sins, and to ask forgiveness for your faults, concentrate as best you can not on saying the words quickly but on considering and pondering them. Recite the seven Psalms of David that begin, two of them, O Lord, in thy indignation, and two more, Lord, hear my voice, Blessed are they, and then Have mercy upon me, O God, and Out of the depths; (Ps. 6:2, 37:1, 129:2, 142:1, 31:1, 50:3, 129:1) and you will swiftly come to God's forgiveness.

Si uis pro peccatis tuis poenitentiam agere et confessionem, et peccatorum tuorum ueniam rogare delictis, quantum uales intende, non celeritate uerborum, sed mente cogitando ac scrutando, decanta septenos dauiticos psalmos quorum initium est, duo : Domine, ne in furore tuo, et duo : Domine exaudi, Beati quorum, necnon et : Miserere mei, Deus, secundum atque : De profundis; et celerrime inuenies clementiam Dei.

11.1.5. If you wish to brighten your mind with spiritual joy and gladness, recite with an eager spirit the Psalms that begin Hear, O Lord, my justice, To thee, Lord, have I lifted up, O God, by thy name, May God have mercy on us, O God, come to my assistance, In thee, Lord, have I hoped, and also Incline . . . O Lord; (Ps. 16:1, 24:1, 53:3, 66:2, 69:2, 30:2, 85:1) then you will be able swiftly and confidently to achieve God's mercy.

Si uis mentem tuam spirituali gaudio ac laetitia inluminare, decanta prom<p>ta mente hos psalmos quorum initium est : Exaudi, Domine, iustitiam meam, Ad te, Domine, leuaui et Deus, in nomine tuo, Deus misereatur nostri, Deus in adiutorium et In te, Domine, speraui, nec non Inclina, Domine ; et tunc misericordiam Dei citius impetrare ualebis fidenter.

11.1.6. If you wish to praise the omnipotent God, and to know even a little bit about him who has deigned to grant the majesty of all his gifts to the human race from the beginning of the world, then recite those Psalms whose title is “Alleluia” and that begin I have cried to [the] Lord, Praise ye the Lord, Praise ye the Lord, and Bless the Lord, O my soul. (Ps. 140:1, 146:1, 148:1, 102:1 or 103:1) You will offer almighty God a sweet gift of grain and honey if you continually praise and magnify him with these Psalms.

Si uis omnipotentem Deum laudare, ipsius maiesta- tem omniumque beneficiorum suorum quibus humano generi ab initio mundi concedere dignatus est, quantulumcumque scire, decanta illos psalmos quorum titulum Alleluia est ; quorum initium est : Confitemini Domino, Laudate Dominum, Laudate Dominum, et Benedic, anima mea, Domino Omne mel et fauum omnipotenti Deo dulce munus offerres, si in his psalmis continue illum laudes ac magnifices.

11.1.7. If you are afflicted by various trials and constrained on all sides by human or spiritual temptations, if you feel abandoned by God-who in this way abandons many of his saints in order to test them-and if in this trouble you seem to face a temptation greater than you can bear, recite within your own spirit those Psalms that begin God, my God, look upon me, Hear, O God, my suppliction, Hear, O God, my prayer when I make supplication to thee, and Save me, O Lord; (Ps. 21:2, 60:2, 63:2, 11:2) and he will come to your aid immediately, so that you can endure the temptation that you suffer.

Item. Si diuersis tribulationibus adflictus, et, uel humanis, uel spiritualibus temptationibus undique adstrictus, et tibi uidetur a Deo derelictum, qui plerumque sanctos suos ad tempus derelinquid probandos, et per id tibi uidetur temptationem maiorem esse quam tolerare possis, intima mente decanta illos psalmos quorum initium est : Deus, Deus meus respice, Exaudi, Deus, deprecationem meam, et Exaudi, Deus, orationem meam cum deprecor, Saluum me fac, Deus b; et g statim te adiuuat, ut temptationem quam patereris tolerare possis.

11.1.8. If your earthly life weighs upon you, if your spirit finds delight in contemplating your heavenly fatherland and looking upon the omnipotent God with burning desire, recite these Psalms with an attentive spirit: As the hart, How lovely . . . Lord, My God to thee at break of day; (Ps. 41:2, 83:2, 62:2) and the merciful God will swiftly console your mind.

Si tibi praesens uita fastidiosa est et animum tuum delectet supernam patriam contemplari, et omnipotentem Deum ardenti desiderio intueri s, hos psalmos intenta mente decanta : Quemadmodum, Quam dilecta, Deus, Deus meus ad te de luce ; et clemens Deus cito mentem tuam consolatur.

11.1.9. If you feel that you have been abandoned by God in your trials, recite these psalms with a contrite heart: How long, O Lord, O God, with our ears, Have mercy on me, O God, Hear, O God, my prayer and despise not, In you, O Lord, have I hoped; (Ps. 12:1, 43:2, 55:2 or 56:2, 54:2, 30:2) and God at once will make you happy in all your hardships.

Si te in tribulationibus a Deo derelictum intelligas, compuncto corde hos psalmos decanta : Vsquequo, Deus, Deus auribus nostris, Miserere michi, Domine , Exaudi, Deus, orationem et ne dispexeris, In te, Domine, speraui; et Deus statim te laetificat in omnibus angustiis tuis.

11.1.10. After you have found rest, in time of prosperity, recite these Psalms in God's praise: I will bless the Lord, Bless the Lord, O my soul, and let all, I will extol thee, O God my king. (Ps. 33:2, 102:1, 144:1) And in any time, either of prosperity or adversity, always sing the hymn of the three boys. (cf. Dan. 3:52-90) No mortal man can explain the power of this hymn, in which every creature is invited to praise the creator.

Post acceptam quietem ac prosperitatis tempora g, hos psalmos in laude decanta : Benedicam Dominum, Benedic, anima mea, Domino et omnia, Exaltabo te, Deus, meus rex. Et in omni prosperitatis siue aduersitatis tempore semper himnum trium puerorum decanta. Nullus itaque mortalium uirtutem huius himni explicari potest, in quo omnis creatura ad laudandum Creatorem inuitatur.

11.1.11. If you wish to occupy yourself within your own spirit in divine praise and in heavenly precepts and commands, recite this Psalm: Blessed are the undefiled in the way. (Ps. 118:1) Even if you are still contemplating and studying the power of this Psalm at the end of your life, you will never--I think--be able to understand it perfectly. There is no verse in it in which the way of the Lord, his law, his mandates or teaching, his words, his sentences or judgments, or his sayings are not mentioned. And therefore you need not waste your effort on other books.

Si uolueris intima mente exercere te in diuinis laudibus ac praeceptis et mandatis coelestibus, hunc psalmum decanta : Beati immaculati in uia. Et licet ad obitum uitae tuae huius psalmi uirtutem contempleris ac scruteris, nunquam perfecte illum, ut puto, intelligere potes. In quo nullus uersus est ubi non sit uel uia Dei, uel lex, uel mandata seu praeceptum Dei, uel uerba, aut iustificationes, uel iudicia, aut sermones Dei descripti. Et ideo non est tibi opus ut per diuersos libros animum diffundas.

11.1.12. In the psalter alone you have the material for reading, studying, and learning up until the end of your life. In it the prophets, the gospels, and all the books of the apostles and other holy men are set forth and written down so that we may understand them in a spiritual sense. There you will find the prophecies of the Lord's first and second coming. You will find the incarnation and the passion, the resurrection and the Lord's ascension, and all the virtue of the divine sayings. If you study it within your own spirit, you will arrive at the marrow of inner understanding through the grace of God. 

In psalterio solo, usque ad obitum uitae, habes matheriam legendi, scrutandi, docendi, in quo inuenies prophetas, euangelia, atque apostolicos et omnes diuinos libros, specialiterque intelligitur ex parte tractos atque discriptos. Et priorem atque secundum aduentum Domini ibi reperies prophetatos. Incarnationem quoque ac passionem, resurrectionemque atque ascensionem dominicam, et omnem uirtutem diuinorum dictorum in psalmis inuenies. Si intima mente perscruteris, et ad medulla intimi intellectus per Dei gratiam peruenies.

Do not think of omitting, when you have completed the seven daily hours, the hymn “We praise you, Lord,” or the creed that is written: “Whoever wishes.” 

Nec hbc praetereundum putes, ut finit expleto cursu septenis orarum diurno, hymnum : Te Deum laudamus, et fidem, ut scriptum est : Quicumque uult, etc.

11.1.13. Because the recitation of the Psalms has such and so many powers, my son William, I urge and direct that you recite them constantly, for yourself, for your father, for all the living, for those persons who have stood lovingly by you, for all the faithful who are dead, and for those whose commemoration is written down here or who you command be added.

Et cum tot et tantas habeant uirtutes, fili Wilhelme, cantica psalmorum, hortor et admoneo ut assidue eos, pro te et genitori tuo, decantes, nec non et pro omnibus uiuis, seu etiam et pro personis qui tibi cari adsistunt, siue et pro omnibus fidelibus defunctis, atque pro illis quos supra commemorationem habes conscriptam additamque, si iubes.

And do not hesitate to recite the Psalms that you choose for the remedy of my soul, so that when my last day and the end of my life come for me, I may be found worthy to be raised up to heaven on the right with those good folk whose actions have been worthy, not on the left with the impious.

Et pro animae remedio mei, psalmos quos elegeris non oberrescas cantare, ut cum michi extrema dies finisque uitae aduenerit, non cum impiis ad sinistram, sed cum piis et digne agentibus ad dexteram merear subleuari axem.

[11.] 2. Return frequently to this little book. Farewell, noble boy, and always be strong in Christ.✝

2. Ad istum tamen semper recurre libellum. Vale et uige, nobilis puer, semper in Christo. +

This little book was begun in the second year after the death of Louis, the late emperor, two days before the Kalends of December, on the feast of St. Andrew,  at the beginning of the holy season of the Lord's Advent. With God's help it was finished four days before the Nones of February, the feast of the Purification of the holy and glorious Mary,  always virgin, under the favorable reign of Christ and in the hope for a God-given king.  

Incoatio huius libelli II⁰ anno obitus Ludouici condam imperatori,II^o kalendas decembri, sancti Andreae missa, incoante sanctum Domini Aduentum. Finitus est autem, auxiliante Deo, IIII⁰ nonas februarii, Purificationis sanctae et gloriosae semperque uirginis Mariae, Christo propitio regnante, et regem quem Deus dederit sperantem.

Reader, if you are found worthy to see Christ in eternal happiness, pray for that Dhuoda who is mentioned above.

Qui legis, ora pro praescripta Duodane, si merearis Christum uidere in aeterna felicitate.

Thanks be to God, the handbook for William ends here in the word of the gospel: It is consummated. (John 19:30)

Finit hic, Deo gratias, liber Manualis Wilhelmi, in eo quod ait Euangelium : Consumatum est.