De his qui in re puhlica ohtinent locum cordis
The Senate as the Heart of the State
The senate serves as the vital heart of the body politic, representing the wisdom and counsel of elders.
And the wicked must be kept away from councils of power, from the fear of God, and from wisdom and philosophy. According to Plutarch, the senate holds the place of the heart. The senate, as the ancients preferred, is a title for an office that carries the mark of age; the word 'senate' is derived from 'senectus,' meaning old age. The Athenians called it the Areopagus, because the virtue of the entire people resided in those men. Since they were responsible for so many noble discoveries, no institution was more wholesome or more glorious than the senate. For what is more noble than a gathering of elders who, having retired from common duties, move into the office of counsel and governance, exercising the powers of the mind even as their bodies wither? The less they are able to engage in physical exercise, the more fit they are for the business of wisdom. Their honor was so great among the Greeks that state leaders would never proceed with anything significant without the elders initiating or approving it. Furthermore, from the very founding of the city, their names were inscribed in golden letters, and everyone called them 'conscript fathers' because they surpassed others in wisdom, age, and fatherly affection. The authority for all public matters rested with them.
Wisdom and the Fear of the Lord
True wisdom begins with the fear of the Lord, which serves as the foundation for all virtuous governance.
However, even though the name might seem to come from age, I believe it applies just as much to the body as it does to the mind. For the maturity of the mind is wisdom, in which the distribution of all duties and the craft of the whole of life consists. The art of living rightly is, as the Stoics like to say, the art of arts. Yet, people who speak without much thought hold the opinion that there is no art to the greatest things—even though no one denies there is an art to the smallest. They err in the most important matters, deciding everything more by whim than by truth. Wisdom is, as the ancient philosophers hold, the chief of divine and human things, and the knowledge of what must be done and what must be left undone. To persist in this is to philosophize, for philosophy is the study of wisdom. Therefore, as the ancients liked to say, philosophy knocks at the door of wisdom. When it has been opened, the soul, sweetly illuminated by the light of things, sees the name of philosophy vanish—or, as it seemed to the more perceptive, the appetite of the will is satisfied when the flower of study turns into fruit; for the end of philosophy is wisdom. But I don't know how it is that we are already occupied with the end of something whose beginning we haven't yet recognized, which is considered the most powerful part of all things. Yet, anyone who knows the end can't be ignorant of the beginning, since the root of that beginning runs through the many paths of virtue, all the way to the crown of the end and the fruit of its own vitality, in its own solid way. “Look,” says blessed Job, “the fear of the Lord is wisdom itself, and to turn from evil is understanding.” I don't find any other root of wisdom, since everyone agrees that the fear of the Lord is the beginning of wisdom. Fear, therefore, is the beginning; it's the process within fear, and it's the summit of all virtues—whether you call that charity or wisdom, it isn't entirely foreign to fear. Distinguish the servile from the filial; set the beginning in the former, and the perfection of wisdom in the latter. However much the luxury of words may exalt itself, it's true that wisdom begins in fear, and that the holy fear of the Lord remains forever and ever. The root remains, and growing through the increments of grace, it advances into the branches of virtue; its power reaches all the way to the fruit of perfect charity, which knows no sting of punishment, since there is no fear in charity that holds punishment, and it's a sign of fear that it constantly performs good works and holds fast to justice. Fear, therefore, seems to yield as grace advances toward virtue, because the one who is stirred by filial affection toward reverence and good works no longer fears in a servile way. “I have always feared God,” says blessed Job, “like swelling waves crashing over me, and I could not bear the weight of Him.” He certainly doesn't say he feared God only at times, but always; and you can't doubt that he was perfect, since by the Lord's own testimony, there was no one like him on earth. And it is not believable that he held back from evil out of a fear of punishment, rather than being led by love, since you do not doubt that he was perfected in the perfection of justice. The discussion has already moved on to praising fear, yet it's not yet clear what fear actually is. But I wish that what we talk about so often would actually take root in the heart. For if it touches the mind, the tongue will speak more effectively and more healthily for itself. For words are tossed about in the mouth in vain if the works of virtue are missing; yet the fear of God, as the most blessed Pope Gregory asserts, is to leave nothing undone that ought to be done. That is certainly left undone which is fulfilled neither in work nor in will.
The True Meaning of Old Age
True maturity is defined not by years, but by an unspotted life and a conscience committed to virtue.
Whatever you desire but cannot do, God counts as done, because a full will earns the reward of the entire work. It is certain, however, that anyone who fears God neglects nothing and does what is good. But anyone who diligently investigates all things and, once they know the facts, carries out what needs to be done, is undoubtedly wise and most fit for the councils of princes. Where such gravity of character has become known, anyone who complains about their physical age does so in vain. For this is the elder whom the warnings of wisdom teach us to prefer for councils. For it says: 'Venerable old age is not that which is long-lasting, nor is it measured by the number of years.' The glory of the elderly is gray hair. Gray hair is human understanding, and the age of old age is an unspotted life. Truly, blessed is the person who reaches this age, so that they may rejoice in the testimony of their own conscience regarding the innocence of their life. But perhaps you ask, "Who is this person, that we might praise him?" I certainly don't think we should wait for someone who has never sinned to give advice; rather, we should look for someone who takes no pleasure in sinning, who hates sin, who finds joy in virtue, and who longs for it with great desire—in short, a person of good will. But this shouldn't be taken to the extreme; it's better to judge someone innocent with a more generous interpretation. For who can boast of having a heart that is entirely pure, when even the stars aren't clean in the sight of Him who finds fault even in His angels? Therefore, the wicked must be kept at a distance—the proud, the greedy, and every such plague upon humanity. For nothing is more destructive than a wicked advisor to a wealthy man. "Guard your heart with all vigilance," it says, "for from it flows life."
The Provision of the Inner Circle
The state must provide for its advisors to prevent greed, mirroring the body's natural protection of its vital organs.
Therefore, the governing power must ensure that its advisors are not in need, so that they don't develop an immoderate craving for what belongs to others. This extends even to those who hold the place of the inner circle in the body of the state—those we previously identified as the quaestors, the clerks, and the companions of the private purse. All these things must be provided for to the point of sufficiency, and this must be interpreted according to necessity and custom, while taking the character of the individuals into account. If they are fed too greedily and digest poorly, they create diseases that are either incurable or difficult to treat. It's impossible for anyone to pursue both justice and money; a person will either cling to one and despise the other, or be tormented by lacking the better one. As Wisdom testifies, there is nothing more wicked or unjust for a greedy person than to love money; by doing so, he puts his own soul up for sale and casts away his inner self while still alive. Perhaps this is why Nature, that most diligent parent, has placed the framework of the chest, the solidity of the ribs, and the barrier of the outer skin around the internal organs, so that they might be safer against every external violence, providing them with what is necessary, and never exposing them to the outside without the risk of their own survival. In the same way, the state must preserve this image of the Creator’s design by providing these people with the necessities of life from the public treasury.
Read the original Latin
et quod iniqui arcendi sunt a consiliis potestatwnhy et de timore Dei, et sapientia, et philosophia. Cordis locum, auctore Plutarco, senatus optinet. Senatus uero, sicut maioribus placuit, ofBcii nomen est et habet etatis notam; siquidem senatus dicitur a senectute. Eum uero Athenienses Ariopagum dicebant, eo quod in illis totius populi uirtus consisteret et, cum ab eis praeclara plurima inuenta sint, nichil salubrius, nichil gloriosius institutum est quam senatus. Quid enim nobilius est cetu senum qui emeriti a uulgaribus officiis ad consilii et regiminis officium transeunt et in marcido corpore exerunt mentis uires? Eo sapientiae magis apti negotiis, quo in exercitiis corporis minus possunt. Eorum utique tantus honor extitit apud Grecos ut duces rei publicae nusquam procederent, nichil egregium ageretur quod senes instituti non inducerent aut approbarent, et, quod magis est, ab initio urbis conditae nomina eorum aureis litteris scripta sunt, ipsique patres conscripti ab omnibus appellati qui alios sapientia etate et affectu patemo praecedebant. Penes istos consiliorum erat auctoritas et omnium publice gerendorum.
Ceterum licet ab etate nominis uideatur esse origo, hanc ego arbitror tam corporis esse quam mentis. Etas namque mentis sapientia est in qua omnium officiorum consistit distributio et artificium totius uitae. Ars namque recte uiuendi (ut Stoicis placet) ars artium est. NuUam uero esse artem maximarum rerum, cum in minimis quoque artem esse nullus ignoret, opinio est hominum parum considerate loquentium et in maximis rebus errantium, omnia magis pro libito statuentium quam pro ueritate. Est autem, ut antiquis philosophis placet, sapientia rerum a diuinarum et humanarum princeps et gerendorum omittendonmique scientia. Huic uero insistere philosophari est, eo quod philosophia sit studium sapientiae. Vt ergo antiquis placuit, ad ostium sapientiae philosophia pulsat et, cum ei apertum fuerit, anima rerum luce dulciter illustrata, nomen philosophiae euanescit; aut, sicut perspicacioribus uisum est, uoluntatis appetitus impletur, cum flos studii uergit in fructum; nam philosophiae finis sapientia est. Sed nescio quonam pacto iam uersamur in fine illius cuius initium nondum agnouimus, quod in rebus omnibus potentissima pars esse censetur.
Verumb tamen qui finem nouit, initium ignorare non potest, cum radix initii per multiplices uirtutis tramites usque ad coronam finis fructusque dulcedinem uiuacitatis suae soliditate pertranseat. Ecce, inquit beatus lob, timor Domini ipsa est sapientia et recedere a malo intelligentia. Aliam uero radicem sapientiae nusquam inuenio, cum in eo consentiant omnes quod initium sapientiae timor Domini. Timor ergo initium et in timore processus est et omnium uirtutum culmen, siue illud caritatem siue sapientiam dicas, non usquequaque alienum est a timore. A filiali seruilem diuide; in hoc initium, in illo sapientiae constitue perfectionem. Quocumque modo se luxus uerborum extollat, uerum est quia sapientia initiatur in timore et quod sanctus timor Domini permanet in seculum seculi. Manet itaque radix et incrementis gratiae inualescens in ramos uirtutum proficit, et uis eius ad fructum perfectae caritatis usque pertingit, quae penarum nescit aculeos, cum non sit metus in caritate, qui penam habet, et sit timoris indicium quod bona opera iugiter facit et iustitiae continens eandem apprehendit. Metus ergo uidetur cedere, dum gratia proficit ad uirtutem; quia iam non timet seruiliter qui filiali affectu ad reuerentiam et bona opera incitatur.
Semper, inquit beatus lob, quasi tumentes fluctus super me timui Deum, et pondus eius ferre non potui. Vtique se non quandoque dicit timuisse sed semper, et eum perf eetum esse non dubitas, cui ipsius Domini testimonio uir similis non erat in terra. Nec eum metu penarum caritate deducta credibile est a malis temperasse quem in perfectione iustitiae fuisse non ambigis consummatum. lam in commendatione timoris sermo processit et nondmn innotuit quid sit timor. Sed utinam consistat in corde, cuius appellatio totiens uersatur in ore. Si enim mentem ille tetigerit, Kngua efficacius et sibi salubrius disputabit. Nam in ore frustra uoluuntur uerba, si uirtutis deficiunt opera, Est autem timor Dei, sicut beatissimus papa Gregorius asserit, nichil eorum quae agenda sunt praetermittere. Hoc utique praetermittitur quod nec opere nec uoluntate impletur.
Quicquid enim uis et non potes, factum Deus reputat, eo quod uoluntas plena a totius operis mercedem consequitur. Certum est autem quia qui Deum timet, nichil negligit et bona facit. Qui uero diligenter omnia inuestigat et cognitis rebus quae sunt agenda exequitur, proculdubio sapiens est et aptissimus consiliis principum. Vbi tanta morum grauitas innotuerit, etatem corporis frustra quisque causatur. Hic est enim senex, quem praeeligendum consiliis sapientiae monita docent. Ait enim: Senectus uenerabilis est non diutuma neque numero annorum computata. Gloria senum canities. Cani sunt sensus hominis, et etas senectutis uita immaculata.
Beatus plane qui hanc apprehendit etatem, ut de innocentia uitae conscientiae suae testimonio gaudeat. Sed dicis forte: Quis est hic, et laudabimus eum? Vtique non eum arbitror expectandum dandis consiliis, qui peccatum non fecerit, sed quem peccare non iuuat, qui peccatum oderit uirtute gaudeat et eam magno desiderio concupiscat, hominem scilicet bonae uoluntatis. Sed nec istud ad unguem resecandum est; benigniori potius latione innocens uideatur. Quis enim gloriabitur se usquequaque castum habere cor, cum et astra munda non sint in conspectu illius qui in angelis suis repperit prauitatem? Iniqui ergo arcendi sunt, superbi et auari, et omnis huiusc modi pestis hominum. Nichil enim perniciosius est iniquo diuitis consiliario. Omni, inquit, custodia serua cor tuum, quoniam ex ipso uita procedit.
Est itaque prouidendum potestati ne consiharii eius indigeant, ne aliena immoderatius concupiscant. Quod etiam ad eos usque protenditur, qui in corpore rei publicae interiorum obtinent uicem, quos quaestores et commentarienses et rerum priuatarum comites esse praediximus. Haec enim omnia ad satietatem reficienda sunt, et hanc ex necessitate et usu, habita ratione personarum, oportet interpretari. Si enim reficiantur auidius et minus digerant, generant morbos aut incurabiles aut difiiciles. Impossibile siquidem est quemquam iustitiam et pecuniam sequi; aut enim uni istorum quilibet adherebit et alterum contempnet, aut torquebitur altero melioris expers. Auaro namque teste Sapientia nichil scelestius est et nichil iniquius quam amare pecuniam; hiac enim animam suam uenalem habet et in uita sua proiecit intima sua. Et forte ideo crates pectoris costarumque soliditatem et extremae cutis claustrum natura diligentissima parens circumposuit intestinis, quo aduersus omnem exteriorem uiolentiam fierent tutiora, et eis quod necesse est ministrat, nec umquam sine salutis suae dispendio exterioribus exponuntur. Oportet autem in re publica hanc naturae opificis seruari imaginem et his necessariorum copiam de publico ministrari.
Policraticus companion
Study the argument weekly; pray the tradition daily
Pair the outline with the Chosen Portion app, which serves short daily portions from the same royal devotional tradition — free on iOS.
John of Salisbury argued that rulers must keep the law of God before their eyes daily; Chosen Portion gives modern readers that same daily discipline in five minutes a morning.
- 8 weeks, one book per week, with the 3-4 key chapters flagged in each
- Discussion questions usable for a reading group from week one
- A daily 5-minute companion portion in the app alongside your weekly study