Prologus
The Burden of the Court
The author reflects on the tension between his desire to leave the court and the duty to endure his current state through study and reflection.
I would have left the court and its circle of fools behind, had your authority not held me back right at the threshold as I was leaving. When I laid bare the anxieties of my heart to you and complained about the waste of my time and life, you instructed me to endure everything with a strong spirit until God revealed something else and reformed my state for the better. You urged me to compensate for the loss of time and resources just as laborers do, who push away or lighten the weariness of their work with songs and the sweetness of voices. The journey seems easier and shorter to travelers if they are refreshed by the sense of a pleasant story or by the melodies of a sweet-sounding voice. In the same way, you order me to persist in my reading or some other duty, and if nothing else is granted, to complain about myself and the various turns of fortune—at least to myself and the Muses. It’s a great step forward for anyone aspiring to philosophy to lament their own lack of virtue. Regarding this, the comic poet suggests how I should answer you: we all give sound advice to the sick when we are well, but if you were in my place, you’d feel differently. Thus, thus, from the captives whose harps are hung upon the willows, the words of songs are sought which cannot be sung at all, or are not accustomed to be sung, in a foreign land. Although virtue may be unaware of the injuries of captivity or cannot be deprived of its own office, it’s quite a task for one to suffice in carrying out both philosophical and courtly duties, since these things are usually in great opposition to one another.
A Plea for Wisdom and Time
The author expresses his inadequacy and lack of time for writing, grounding his complaints in a spirit of humility and compunction.
You're asking for something nearly impossible, especially since I'm a man under authority, forced to do many things out of necessity, and I barely have time for the few things I need to do by my own will and judgment. My days and nights are spent on necessary tasks and the business of others, so I don't even have time to look after my own affairs—and you're urging me to write? I'm unskilled in knowledge and speech; how can I give to others what I haven't received myself? If a rough plowman were to ask for a ship, Melicerta would surely cry out that the world has lost its mind. If you really want me to write, then give me—or rather, ask from Him who is the Lord of all knowledge—the wisdom I need to write. Give me free time and remove the burdens of domestic necessity; for if Virgil were a boy and lacked a decent place to stay, even the hydra's heads would fall from its hair. Furthermore, I fear that while I'm devotedly preparing to serve, I'll only invite the tongues of critics who find it easy to tear apart the faults of others but very difficult to imitate their virtues, and in doing so, I'll only lose my own dignity. As for your wish that I complain about fortune to myself and the Muses if I have no other choice—well, given my distress, that's easy enough to do, since (as Gregory Nazianzen testifies) nothing seems sweeter to people than to talk about or meddle in the affairs of others. But it seems alien to a composed mind; a wise person should steady their mind so that, having set aside all complaints, they can hold up the shield of reason against every blow of fortune, like a rotating fortress. For anyone who struggles against the nature of their own situation—unless they're perhaps groaning in weakness over the corruption of sin—hasn't yet entered the path of the philosopher. I can certainly complain about myself, for because of my own sins, I've been cast into such misery that I seem ready for the lash, my mouth is pierced with sorrows at night, and those who devour me find no rest.
A Sincere Offering
Despite his misgivings, the author commits to writing for his patron, offering his work as a humble gift of devotion rather than intellectual pride.
Since my pain is always before my eyes, do you really think it can be soothed by the sweetness of a reed pen or a shrill pipe? Still, I’ll do what you urge, with the Lord as my guide. Amidst the various riches and delights of the nations in which you abound, I’ll dedicate to your name whatever small offerings my hungry heart and dry tongue can provide. I don't presume to offer anything based on the subtlety of my arguments or the elegance of my words, but I will compete with any orator in the sincerity of my devotion. I’m certain that you’ll accept it more readily than the gold of the wise or the silver of the eloquent, as a disciple of the One who valued the widow’s two mites above the pompous offerings of the rich. Simplicity, too, will be worthy of favor, and a faithful reader will attend not to the meaning the words signify at first glance, but to the spirit from which—or toward which—they are written. For in this way, serious matters are mingled with trifles and false things with true, so that everything may be intentionally directed toward the worship of the highest Truth. And don't be troubled if some of the things written here are found to be different elsewhere, since even historical accounts are often found to contradict one another in their details, yet they all serve the same fruit of utility and honesty. For I don't take upon myself the risk of establishing what is true; rather, I have proposed to share without envy what I have read in various authors for the benefit of those who read. For even the Apostle doesn't say, 'Whatever is written is true,' but rather, 'Whatever is written is written for our instruction.' Although the entirety of what he speaks about may be restricted to those things written in the Law and the Prophets, of whose truth no one doubts unless they are not in agreement with the Catholic faith.
The Academic Approach
The author outlines his methodology, adopting the investigative spirit of the Academics to avoid error and focus on the correction of vices.
Some things, however, which I did not find in the books of authors, I have gathered from daily use and the experience of life, as if from a kind of history of morals. If any points seem to approach the exercise of a more serious philosophy, they are proposed in the manner of the Academics—with a mind to investigate rather than with the stubbornness to contend—so that in the examination of truth, each person's judgment remains free, and the authority of those writing is considered useless where a stronger argument contradicts it. My intention, however, is to focus primarily on things that don't lead to ruinous error, and not to rise with rash presumption to define matters where one cannot err without danger. Let no one, however, take anything said here as a personal insult, since this isn't a disparagement of people, but only an attack on vices that ought to be avoided. In this, I believe I am performing a service to both the bad and the good: to the former, by approving what they do well, and to the latter, by noting their vices so that they may improve and be approved. But enough of this for now. A brief discourse will reveal why it is pleasing to imitate the Academics above others.
Read the original Latin
EaRESSUS aula curialium declinassem consortia nugatorum, nisi me in ipso limine abeuntem tuae praeceptionis detinuisset auctoritas. Cum enim tibi cordis mei angustias denudarem et de temporis ac uitae iactura conquererer, omnia me, quoad Deus aliud reuelaret statumque meum reformaret in meiius, forti animo perferre praecepisti, suadens ut more laborantium, qui cantilenis et uocum dulcedine laboris tedia propulsant aut minuunt, rerum temporisque dispendia compensarem. Nam et itinerantibus uia facilior uidetur et breuior, si iocundae narrationis sensibus aut uocis dulcissonae modulis recreetur. Sic et me lectionis aut alterius officii studio iubes insistere et, si aliud non conceditur, de me ipso et uariis fortunae formis conqueri saltem michi et Musis. Grandis enim profectus est ad philosophiam adspiranti uirtutis in se deplorare defectum. Ad haec quid tibi respondeam comicus suggerit, quia omnes, cum ualemus, recta consilia aegrotis damus; tu autem, si hic sis, aliter sentias. Sic sic a captiuatis, quorum organa in salicibus suspensa sunt, quaeruntur uerba cantionum quae cantari omnino nequeunt aut non solent in terra aliena. Licet enim uirtus iniurias captiuitatis ignoret aut suo priuari non possit officio, ranis est admodum qui philosophicis et curialibus officiis sufficiat morem gerere, cum haec sibi plerumque constet plurimum aduersari.
Vnde rem fere impossibilem uideris imperare, praesertim cum ego homo sub potestate constitutus et inuitus faciam plurima necessitate obsequendi, et in his, quae propriae uoluntatis et sapientiae instinctu gerenda sunt, michi uix tempus indulgeatur ad pauca. Dies et nox necessariis et alienis occupationibus transiguntur ut nec rei familiari curam impendere liceat; et tu hortaris ut scribam? Homo quidem imperitus sum scientia et sermone; et imum quod non accepi aliis erogabo Nauem si poscat sibi peronatus arator Luciferi rudis, exclamat Melicerta perisse frontem de rebus. J5 Si itaque uis ut scribam, da uel potius ab eo qui scientiarum Dominus est scientiam impetra unde scribam; da tempus expeditum et necessitatum domesticarum exclude molestias; nam, si Virgilio puer et tolerabile desit hospitium, caderent omnes a crinibus ydri. Praeterea uereor ne, dum ad obsequium deuotus accingor, dispendium pudoris faciens aemulorum prouocem linguas, qui mala aliena facillime carpunt et bona difficillime imitantur. Quod autem, si aliud non licet, uis ut de fortunae calculo michi et Musis querar, suadente quidem mentis angustia facillimum est, cum (teste Gregorio Nazanzeno) nichil suauius uideatur hominibus quam aliena loqui uel aliena curare; sed a compositae mentis arbitrio uidetur alienum, decet enim sapientem mentem componere ut ad omnem fortunae impetum querelis exclusis scutum rationis quasi uolubile praetorium philosophantis opponat. Qui enim cum status sui qualitate rixatur, nisi forte de peccati corruptione languidus ingemiscat, nondum philosophantis ingressus est uiam. De me quidem merito queri possum qui exigentibus culpis meis in id miseriae proiectus sum ut in flagella paratus uidear et os meum nocte doloribus perforetur et qui me comedunt non quiescant.
Cum ergo dolor meus in conspectu meo sit semper, putasne possit calami uel stridentis fistulae suauitate mulceri? Faciam tamen utcumque auctore Domino quod hortaris, et inter uarias opes et delicias nationum, quibus affluis, ieiuni pectoris et aridae linguae qualiacumque munuscula tuo nomini consecrabo. Non enim de subtilitate sententiarum aut uerborum uenustate praesumo, sed de sinceritate deuotionis a uitae cum quouis oratore contendam; certus quod eam prae auro sapientum et eloquentium argento acceptabis discipulus illius qui duo minuta uiduae pomposis oblationibus diuitum praetulit. Erit etiam fauore digna simplicitas, et non quem sensum prima facie uerba significent sed ex quo sensu uel ad quem sensum fiant fidelis lector attendes. Sic enim nugis seria immiscentur et falsa ueris ut ad summae ueritatis cultum omnia ex proposito referantur. Nec moueat, si qua eorum, quae hic scribuntur, aliter inueniantur alibi, cum et historiae in diuersis gestorum casibus sibi inuicem reperiantur contrariae, sed ad unum iitilitatis et honestatis proficiunt fructum. Nam periculum ueri statuendi michi non facio; sed quae apud diuersos auctores legi ad utiKtatem legentium sine inuidia communicare proposui. Nam et Apostolus non: Quaecumque scripta sunt uera sunt, ait, sed: Quaecumque scripta sunt ad nostram doctrinam scripta sunt; licet uniuersitas eorum de quibus loquitur ad illa sola possit artari quae in lege scripta sunt et prophetis, de quorum ueritate nemo ambigit nisi qui fidei catholicae non concordat.
Quaedam uero, quae in libris auctorum non repperi, ex usu cotidiano et rerum experientia quasi de quadam morum historia exeerpsi. Si qua uero ad grauioris philosophiae exercitationem uidentur accedere, Achademicorum more inuestigandi animo quam peruicacia contendendi sic constet esse proposita ut in examinationem ueri suum cuique iudicium liberum reseruetur et inutilis scribentium censeatur auctoritas ubi sententia potior refragatur. Propositum est tamen in his praecipue uersari unde pemiciem error non contrahit, et ad illorum diflSnitionem praesumptione temeraria non assurgere in quibus sine periculo non erratur. Nemo autem in iniuriam suam reputet quippiam dici, cum nulla sit derogatio personarum sed fugiendorum sola concussio uitiorum. In quo quidem me praestitum ire obsequium tam malis quam bonis arbitror, dum in his approbatur quod faciunt, et hii notatis uitiis possint proficere ut probentur. Sed haec hactenus. Cur autem Achademicos prae ceteris placeat imitari, sermo succinctus aperiet.
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