Sextum capitulum, de expositione hujus : Accipiet exemplar a sacerdotibus Leviticae tribus, et caetera.

The King's Copy of the Law

The king must receive and keep the Law, relying on wise counselors to guide him in governance.

What follows: he will receive a copy of the Law from the priests of the Levitical tribe, and he will keep it with him and read it all the days of his life.^✦ Because it sometimes happens that a ruler is unlettered—whether from the recklessness of youth, or from neglect by his parents, or from sheer ignorance, or from lack of experience in weighing matters, or from the overwhelming press of urgent necessity—the Law steps in to show that he should rely especially on the counsel of the wise and the learned. For a person is not called wholly devoid of sacred reading if, even when he himself does not read, he faithfully listens to what is read by others and turns it over in his mind. Let Nathan the prophet, therefore, and Zadok the priest, and the sons of the prophets assist him, so that they do not allow him to stray from the Law of the Lord in the judgment of cases.^✦ This is how I understand, for the present, the copy received from the three Levitical priests: it is to be taken as a model of governance.

The Counsel of the Aged and Wise

Drawing on classical and scriptural examples, the text urges rulers to submit to mature counsel and defend the Church's liberty.

Let such men, then, teach the ruler not to take his soul in vain—that is, not to substitute willfulness for reason, or whatever custom he may happen to follow; not, having set aside the counsel of venerable maturity, to yield to the less prudent; let him defend the liberty of the Church, so that Sarah, who has always been free, is not reduced to the condition of Hagar, burdened with exactions, forced labor, and oppressive levies.^✦ Panetius, in his book of Tusculan Disputations, asserts: neither a general in war nor a ruler at home can safely manage great affairs if he acts on the impulse of his heart, unless he maps out all his undertakings beforehand with the caution of mature deliberation. Hence the senate—named from 'senectus,' old age—was what the ancients called those who guided the leaders with their counsel. In his letter to Trajan, Plutarch, who was that emperor's tutor, asserts that they held the place of the heart, and that among the Greeks such honor was shown them that the leaders never went anywhere or did anything of note unless the senate had dictated or approved it. And so, from the founding of the City, their names were written in letters of gold.

True Old Age Is Wisdom

Genuine old age is honored not by years but by a life of wisdom and virtue, for no one is pure before God.

Old age is venerable — but not because it lasts long or is measured by the number of years. The glory of old men is gray hair — but only when their minds are truly gray with wisdom, since an unspotted life is what makes old age worthy of the name.^✦ For what assembly of elders is more noble than this — men who, having retired from common duties, pass over to the direction of counsel and governance, and who, in a withered body, frequently exert the strength of their minds, all the more fit for affairs of wisdom as they are less powerful in worldly pursuits? Nor should anyone be summoned here to give counsel merely because he has not committed sin, but rather one whom sin does not help — who has hated sin, who rejoices in virtue, and who desires with the deepest longing to see that virtue take root in himself and in others. For who can boast of having purity of soul in the presence of Him before whom not even the stars are clean — but who has even found depravity among His angels?^✦^✦

The Corruption of Counsel by Greed

The text warns that justice and money cannot coexist, and that corrupt counselors shut Christ out of the courtroom.

But this is something the ruler must be especially careful about: that his counselors aren't unjust, that they don't love bribes, and that those who are always hungry for the punishment of greed don't covet what belongs to others even more eagerly. For it's impossible to pursue both justice and money. For anyone will cling to one of these and despise the other, or will hate one and love the other. Here's something worth noting: Moses assigned to the tribe of Levi — from which princes take their portion — their share from the common stock, because counselors and any court officials ought to live on the public fund and take nothing from what belongs to the poor. For where venality is on display, who would believe that truth, justice, or piety dwells there? If petitions are to be offered, if a case is to be examined, if a sentence is to be handed down for execution, if a bond is to be drawn up — money interposes itself in all of these roles. Truth is blind, piety is crippled, justice couldn't get through the door but was made lame as it collapsed in the street. Christ is here, knocking at the door — but the door is shut. He is driven away, so that perhaps He may flee back into Egypt once more.^✦ What do you say about all this, Levitical tribe?

Speak Truth to the Prince

Levitical priests must not suppress truth before the king, following John the Baptist's example in rebuking Herod.

If the prince sins against your mouth, why do you hold back? Why don't you bring forth the evidence of truth? For a morsel of bread, I beg you, don't take anything away from the truth, even if you must — and bring it before Herod: 'It is not lawful for you to have your brother's wife.'^✦ Don't set your heart on being among those who recline at table with Herod, but choose the chains, if you must, and suffer for the truth in prison with John.^✦ For even if you don't see the head of John brought forth on a platter at Herod's banquet, you do sometimes see the widow's cow and the poor man's pig set before the tables of certain nobles.^✦ The poor person will die in the prince's prison, and you — sipping a bloody morsel from the poor person's very substance — you curry favor with the prince?

The Wickedness of the Courts

Even under a Catholic prince, the courts are plagued by corruption, delay, and cruelty toward the poor.

But even if you've escaped the danger of the prince, because you've found a Catholic prince. Go on to the rest and see — almost, so to speak, what it is to look upon wickedness itself.¹ The poor man's case is pleaded, but if he hasn't won over certain courtiers with gifts, he falls into the hands of torturers.² They twist the meaning of words; they set snares with their traps, plans are drawn up for every single proceeding, times are fixed for deliberation, every fine point is weighed on the scale.³ What should I say if the poor man's case is clear-cut?⁴ He is tormented by long waiting, at least so that what cannot be denied may be postponed in the meantime. If I may speak of what the poets tell: even Charon, the grim ferryman of the underworld, who spares no one ever, seems gentler than these men.⁵

The Price of Silence

Corrupt officials sell silence and truth for money, and even Orpheus cannot soften hearts hardened by greed.

A person on a stipend or a third-share can usually be content, but these people call their own coins and pounds their revenues. And what's even more astonishing: they sell things that don't exist in nature, since among them silence is openly for sale — so that when the truth of a matter is being sought, a harmful tongue is bound with silver or gold ropes to keep it quiet. And in this setup, one person's favor is won, and if anything is thrown out from that person's mouth, others are stirred up to anger or envy, if a similar claim is denied.⁶ A gift, however — as I see it — doesn't automatically carry the mark of deserved reproach, because generosity's devotion offered it, not the shamelessness of the person begging off. Even so, there are conditions: the prince must not forbid it, charity must be the motive for receiving it and not greed, and he must not accept gifts from wicked men in order to justify them for their gifts' sake.⁷ For in forbidden cases, accepting a benefit amounts to selling your freedom — and it's a deep disgrace to be slaves to the very people who ought to command others, and to train a prince. Lions and tigers — nay, even stones — Orpheus is said to have softened with his sweet speech, but among these people nothing takes hold unless leaden hearts are softened on the anvil by a golden or silver hammer of vanity or greed.⁸

The Piety of Corrupt Judges

With biting irony, the text describes corrupt judges who claim piety while filling their purses, and warns them of eternal fire.

Even if the Muses themselves escort you, Homer, you'll be turned away—Homer—if you bring nothing with you. In this area, however, I consider them most devout — because they gladly listen to grievances, they take up and champion the causes of the lowly, and they stand up for the afflicted to the point of making their purses abhorrent.⁹ For whichever way a verdict may go, this is always the outcome: purses are filled, even though greed can never be satisfied.¹⁰ But let them hear Isidore speaking like this: 'Let judges listen, and those who preside over peoples, because for the temporal troubles they bring upon the common people, they will be burned in eternal fire.'¹¹

The Demands of Office

Both rulers and their ministers must honor justice for its own sake, for only the one who lacks justice will sell it.

I'm not saying these things — God knows it — because I believe the king's neglect leads to such behavior, but because in every matter it's always good to apply the care that's owed to yourself and your people. I know, for instance, that in your courts you wouldn't tolerate people in office who wouldn't shake free of every gift, who would twist justice through fear or greed or hatred or favoritism, and that as the people's judge is, so are his ministers, and as the ruler of a city is, so are its inhabitants.¹²¹³ In my own time I haven't seen or heard of anything more wretched in any court, nor have I read of any, than judges who are ignorant of the law and empty of good will, who chase after gifts and rewards — people with so little industry or strength in their service to greed, boasting, the flesh, and bloodshed — whose disgraceful acts spill over onto princes who either look the other way or actively support them in such things.¹⁴ To both groups, in fact, the demands of office impose this necessity: that justice be honored in every matter, and that nothing of what must be done be carried out for a price. For what is unjust isn't permitted to be done even for some temporary advantage, nor is it ever right to do so. But what is just doesn't need the intervention of a reward, since it ought to be done for its own sake, and it would be wrong to make venal what one owes as a duty. Yet there's one thing found in no other transaction: only the one who lacks justice will sell it.

The Terrible Court of Divine Judgment

Both king and Levitical tribe will be judged by the same standard they applied, in a court from which there is no appeal.

And so both the king and the Levitical tribe must be all the more careful than anxious, since they are held to the scrutiny of the One whose wisdom can't be outmaneuvered, whose justice can't be twisted, and whose strength can't be overcome — so that by whatever standard they have judged in that general chapter and universal court, by that same standard they in turn will be judged.¹⁵¹⁶ A terrible court session, I tell you — one that will happen only once, and nothing will be left to correct.¹⁷

Read the original Latin

Sequitur : Accipiet exemplar a sacerdotibus Leviticae tribus, et habebit secum legetque illud omnibus diebus vitae suae. Quoniam aliquando principem, vel propter adolescentioris aetatis lasciviam, vel propter parentum incuriam, vel propter invincibilem ignorantiam, vel propter collationum inexperientiam, vel propter occupationem necessitatis subortae nimiam, illiteratum esse contingit, ideo lex occurrit ostendens quoniam sapientum et litteratorum maxime consiliis debet uti, quoniam omnino expers sacrae lectionis non dicitur, qui et si ipse non legit, tamen quae leguntur ab aliis audit fideliter et revolvit. Assistant igitur ei Nathan propheta et Sadoch sacerdos, et filii prophetarum, qui eundem exorbitare non sinant a lege Domini in decisione causarum. Hoc ego ad praesens intelligo exemplar a tribus Leviticae sacerdotibus esse assumendum. Doceant ergo taies principem ne in vano animam suam accipiat, ne pro ratione voluntatem vel quamcunque consuetudinem habeat, ne postposito venerandae maturitatis consilio, minus prudentibus acquiesçât, libertatem ecclesiasticam tueatur, ne Sara, quae semper libéra fuit, velut Agar, exactionibus, angariis atque perangariis ancilletur. Panetius, in libro Tuscularum, asserit : Neque ducem bello, neque principem domi posse salubriter magnas res gerere, si eat post impetum cordis sui, si non omnia ejus negotia depingit ante rei eventum maturioris cautela consilii. Unde et senatum, a senectute dictus, eos antiquitus appellabant qui principes in consiliis dirigebant, quos in epistola ad Trajanum Plutarchus, ejusdem imperatoris magister, obtinere asserit cordis locum, quibus apud Graecos tantus est honor exhibitus ut nusquam procédèrent, nihil notabile duces eorum facerent, nisi quod dictasset vel approbasset senatus. Unde et ab initio Urbis Conditae ipsorum nomina iitteris aureis scribebantur.

Sed senectus est venerabilis, non diuturna neque annorum numero subputata. Gloria enim senum canities, sed hoc quando sunt cani sensus hominis, cum vita immaculata aetas est senectutis. Quid enim hujusmodi cœtu senum nobilius, qui, emeriti a vulgaribus officiis, ad consilii et officii regimen transeunt et fréquenter in marcido corpore exerunt vires mentis, eo sapientiae magis apti negotiis quo minus potentes sunt in saecularibus exercitiis ? Nec pro dandis consiliis hic vocetur qui peccatum non fecerit, sed quem peccare non juvat, qui peccatum oderit, virtute gaudeat, et eam sibi et aliis inseri summo desiderio concupiscat. Quis enim glorietur se habere animi puritatem in présenta dumtaxat Illius coram quo nec astra munda sunt, sed etiam in ejus angelis repperit pravitatem ?

Sed hoc est summopere cavendum principi, ne ejus consiliarii sint iniqui, ne munera diligant, et avaritiae pœna semper famelici quae aliorum sunt immoderatius concupiscant. Impossibile est enim sequi justitiam et pecuniam. Aut enim quilibet uni horum adhaerebit et alterum contempnet, aut alterum odio habebit et alterum diliget. Illud autem notabile quod tribui Levi, a qua sumunt exemplar principes, sortem de communi divisit Moyses, quia sic de publico debent vivere regio quod nihil de proprio pauperum accipiant consiliarii vel quilibet curiales. Nam ubi videre contingit venalitatem, quis ibi credat incolere veritatem, justitiam, pietatem ? Si preces porrigendae sunt, si causa examinanda, si executioni mandanda sententia, si conficienda cautio, nummus interponit in omnibus partes suas ; veritas caeca est, pietas manca, justifia non potuit ingredi, sed clauda effecta est dum corruitin platea. Christus adest, puisât ad ostium : clausa est janua ; fugatur, ut fortassis iterum fugiat in Egyptum. Quid inter haec dicis, tribus Levitica !

Si delinquat princeps, ori tuo quid parcis ? Cur non veritatis exprimis documenta ? Pro bucella panis, obsecro, ne déroges veritati, si necesse et profer Herodi : Non licet tibi habere uxorem fratris tui. Ne aemuleris esse de simul discumbentibus cum Herode, sed praeelige vincula, si necesse est, et pro veritate pati in carcere cum Johanne. Nam etsi in Herodis convivio non videas in disco prolatum caput Johannis, vides tamen aliquando in quorumdam nobilium mensis vaccam viduae et porcum pauperis. Morietur pauper in carcere principis, et tu de substantia pauperis bolum sorbens sanguineum principi blandieris ?

Sed esto principis periculum evasisti, quia principem catholicum invenisti. Perge ad caetera et vide, fere ut ita dixerim, quae a nephas est et videre. Causa pauperis actitatur ; si non sibi quosdam conciliaverit muneribus curiales, incidit in tortores. Distorquent verborum sententias, intorquent etiam silleris tendiculas, ad prolationes singulas ineuntur consilia, deliberationi praescribuntur tempora, ponuntur singuli apices in statera. Quid dicam si justifia pauperis in evidenti est ? Longa expectatione torquetur, saltem ut intérim differatur quod negari non potest. Si aliquid de poetarum fabulis loquor etiam Car on, immitis inferni portitor, qui nemini parcit unquam, istis videtur esse clementior :

stipe siquidem vel triente solet esse contentus, isti vero marchas et libras suos nominant esse proventus. Et, quod est amplius admirandum, ea quae non sunt in rerum natura vendunt, dum apud eos vénale constat esse silentium, ut cum de veritate rei requiritur, dampnifica lingua, ut sileat, funibus argenteis vel aureis alligatur, et in quo unius acquiritur gratia, si quid in illius ore jactetur, aliorum excitatur iracundia vel invidia, si simile denegetur. Munus tamen, ut puto, debitae reprehensioriis usquequaque non habet notam quod devotio liberalitatis obtulit, non improbitas deprecantis extorsit, ita tamen si princeps non prohibet, si caritas ad accipiendum et non cupiditas movet, si iniqui munera ut eum justificet pro muneribus non acceptet. Nam in casibus prohibitis beneficium accipere est libertatem vendere, et satis probrosum est servos esse eos qui debent aliis imperare, principem informare. Leones et tigrides, imo et saxa, dulciloquio quodam Orpheus legitur emollisse, sed apud istos nihil efficitur nisi plumbea corda vel aureo vel argenteo malleo vanitatis vel cupiditatis emolliantur in cude.

Ipse licet venias Musis comitatus, Homère, Si nichil attuleris, ibis, Homère, foras.

In hoc tamen eos piissimos esse pronuntio quod libenter querelas audiunt, fovent et causas humiliorum, et eo usque patrocinantur afflictis quousque fecerunt loculos aborriri. Nam quocumque sententia procedat hoc agitur ufcjsemper loculi impleantur, etsi avaritia nequeat satiari. Sed audiant Ysidorum sic dicentem : Audiant judices, et qui praesunt populis, quia pro temporalibus molestiis quas plebibus ingerunt aeterno incendio cremabuntur.

Non haec protuli, Deus novit, quia incuria domini regis fieri ista credam, sed quoniam in omnibus ad sui et suorum diligentiam bonum est semper debitam adhibere cautelam. Scio enim quod scienterin Vestris non sustineretis officiis permanere qui manus non excuterent ab omni munere, qui judicium praeverterent timoré vel cupiditate, vel odio vel amore, et secundum judicem populi sic et ministri ejus, et qualis est rector civitatis taies et inhabitantes in ea. Meo tamen tempore nihil in curiis vidi vel audivi miserabilius, neque legi, quam judices, scientiae legis ignaros et bonae voluntatis inanes, qui sequuntur Va munera et retributiones, id tantillum quod habent industriae sive virium in obsequio avaritiae, jactantiae carnis et sanguinis exercentes, quorum flagitia redundant in principes hujusmodi praescientes, vel eos in talibus sustinentes. Utrisque siquidem ex officii necessitate ingeritur ut justitiae in omnibus parcatur, et nihil eorum quae facienda sunt ad pretium peragatur. Nam quod injustum est, etiam pro temporali nec licet fieri nec oportet. Quod vero justum est, mercedis interventu non indiget, cum per se fieri debeat et iniquum sit vénale fieri quod quis debet. Sed, quod in nullis aliis contractibus invenitur, solus ille vendit justitiam qui non habet.

Quare î utrosque, regem et tribum leviticam, tanto circumspectores esse oportet magis quam sollicitos quo Illius examini reservantur cujus prudentia non circumvenitur, justitia non pervertitur, fortitudo non vincitur, ut in quo judicio judicaverint in illo generali capitulo et universali auditorio consimiliter judicentur. Terribile dico capitulum, quod semel erit, et nihil supererit corrigendum.

Scripture echoes

↩Deut.17.18-Deut.17.19 — And when he sits on the throne of his kingdom, he shall write for himself on a scroll a copy of this law, from the one kept before the Levitical priests. Deut.17.19 — And it shall be with him, and he shall read in it all the days of his life, so that he may learn to fear the LORD his God, to keep all the words of this law and these statutes by doing them.
↩1Kgs.1.32-1Kgs.1.34;2Sam.15.24-2Sam.15.29 — Then King David said, 'Call Zadok the priest, Nathan the prophet, and Benaiah son of Jehoiada.' And they came before the king. 1Kgs.1.33 — Then the king said to them, "Take with you the servants of your lord, and have my son Solomon ride on my own mule, and bring him down to Gihon. 1Kgs.1.34 — And let Zadok the priest and Nathan the prophet anoint him there as king over Israel; and you shall blow the trumpet and say, 'Long live King Solomon!' 2Sam.15.24 — And behold, Zadok was there also, with all the Levites carrying the ark of the covenant of God. They set down the ark of God, and Abiathar went up until all the people had finished passing out of the city. 2Sam.15.25 — And the king said to Zadok, "Take the ark of God back into the city. If I find favor in the eyes of the LORD, He will bring me back and show me both it and His dwelling place. 2Sam.15.26 — But if he says, 'I have no delight in you,' here I am — let him do to me what is good in his eyes. 2Sam.15.27 — The king said to Zadok the priest, 'Do you understand? Return to the city in peace, with your two sons, Ahimaaz your son and Jonathan son of Abiathar.' 2Sam.15.28 — Watch, I am waiting in the desert plains until word comes from you to inform me. 2Sam.15.29 — Then Zadok and Abiathar brought back the ark of God to Jerusalem, and they remained there.
↩Ps.24.4 — The one with clean hands and a pure heart, who has not lifted up his soul to what is false, and has not sworn deceitfully.
↩Prov.20.29 — The glory of young men is their strength, and the splendor of old men is gray hair.
↩Job.15.15 — Behold, He puts no trust even in His holy ones, and the heavens are not pure in His sight.
↩Job.4.18 — Behold, he puts no trust in his servants, and in his angels he finds fault.
↩Matt.2.13-Matt.2.15 — Now after they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, "Rise, take the child and his mother, and flee into Egypt, and remain there until I tell you; for Herod is about to seek the child to destroy him." Matt.2.14 — So when Joseph got up, he took the child and his mother by night and withdrew to Egypt, Matt.2.15 — And he remained there until the death of Herod, in order that what was spoken by the Lord through the prophet might be fulfilled, saying, 'Out of Egypt I called my son.'
↩Mark.6.18 — For John had been saying to Herod, "It is not lawful for you to have your brother's wife."
↩Mark.6.19-Mark.6.20 — And Herodias held a grudge against him and wanted to kill him, but she could not. Mark.6.20 — For Herod feared John, knowing that he was a righteous and holy man, and he kept him safe. And when he heard him, he was greatly perplexed, and yet he listened to him gladly.
↩Mark.6.22-Mark.6.23 — And when the daughter of Herodias herself came in and danced, she pleased Herod and those reclining at table with him. And the king said to the girl, \"Ask me for whatever you wish, and I will give it to you.\ Mark.6.23 — And he swore to her, "Whatever you ask of me, I will give you, up to half of my kingdom."

Notes

1 ↩The phrase quae a nephas est et videre is compressed and difficult. Nephas (an abomination, wickedness) is a rare word; the clause seems to mean 'what it is to see wickedness springing from wickedness' or 'to behold wickedness bare.' Rendered here as 'to look upon wickedness itself,' but the syntax is uncertain.
2 ↩Actitatur is a rare verb, likely meaning 'is conducted/is pleaded' (deponent or passive). The semicolon in the source marks a new sentence; the conditional si clause that follows governs the outcome.
3 ↩Silleris and tendicula are both rare words, likely referring to snares or traps of some kind. The image is of legal proceedings manipulated through bribery and procedural cunning. The final clause ponuntur singuli apices in statera suggests that even the smallest details are 'weighed' — i.e., calibrated for advantage.
4 ↩Justifia appears to be a variant or misspelling of iustitia (justice). In evidenti est ('is in evidence / is clear') is a legal idiom. The deliberative subjunctive dicam ('should I say') is preserved.
5 ↩The name Charon appears truncated in the source as 'Car on' (likely a manuscript issue). The comparative clementior ('more merciful/gentler') is rendered as 'seems gentler' to capture videtur esse. The colon in the source introduces the comparison.
6 ↩The Latin plays on 'silentium' as a commodity — silence is literally 'for sale' (vénale). The image of binding the tongue with precious ropes is a vivid metaphor for bribery suppressing truth.
7 ↩The Latin 'debitae reprehensioriis' is ambiguous: it can mean 'owed to reproaches' or 'deserving of reproach.' The translation follows the more natural reading that a gift need not inherently deserve censure.
8 ↩The Orpheus myth is invoked as a benchmark of persuasive power: even Orpheus could move wild beasts and rocks, but the people described here are harder to reach than stone — only the heaviest hammers (vanity, greed) can make an impression.
9 ↩aborriri: form uncertain, possibly abhorreri; rendered as 'making their purses abhorred/abhorrent' — i.e., they make their purses objects of disgust (by emptying them in advocacy), or they make others' purses abhorrent. The precise sense is unclear.
10 ↩ufcjsemper (token 6) is a corrupted reading in the source; the normalized text retains it unemended. The translation assumes the intended sense is 'always' (ut semper or semper), which fits the context and the gloss provided.
11 ↩The quotation attributed to Isidore of Seville (Ysidorum) has not been verified against known works of Isidore. It may be a paraphrase, misattribution, or loose allusion rather than a direct citation.
12 ↩scienterin: uncertain form, possibly a corruption; rendered as 'in your courts' with the sense of learned or knowledgeable persons present.
13 ↩taies: uncertain form, possibly corrupt; rendered as correlative to the preceding 'qualis' structure.
14 ↩Va: uncertain form, possibly corrupt or abbreviated; rendered contextually as part of the sequence 'gifts and rewards'.
15 ↩The 'general chapter and universal auditorium' (generali capitulo et universali auditorio) evokes the Last Judgment as a cosmic tribunal; the image draws on both ecclesiastical council language and judicial eschatology.
16 ↩circumspectores rendered 'circumspect' rather than 'cautious' or 'careful' to preserve the sense of watchful prudence before God's scrutiny.
17 ↩capitulum here carries a double sense: a formal chapter of proceedings and a judicial session. The eschatological finality ('once, and nothing left to correct') underscores the irrevocability of divine judgment.

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