Quae via fidelissima sit ad sequendum quod
The Narrow Way of Virtue
The author distinguishes between the vain pursuit of pleasure and the true, narrow path of virtue that leads to happiness.
People pursue or promise an Epicurean life. I don't slander the definition that describes happiness as a life that is always joyful and quiet; rather, I believe it has been brought into disrepute by a twisted interpretation and a faulty way of living it out—so much so that, although there are many Epicureans (that is, vain followers of pleasure), few actually claim the name. They are ashamed to admit what they are, and they try to hide their own shame under a different name, since they want to be good more than they actually want to be good. But if a faithful interpreter is given to that definition, and a capable person puts it into practice—someone who puts his hand to his mouth, that is, who does what he says—you will prove that there is nothing more true or right among the Stoics and Peripatetics, and I will introduce you to those people by the pleasant and direct shortcut of the great way, once you have been instructed. However, so you don't think I mean the same way the Epicureans define it, I will try to reveal it to you at the end of this book, as if at the end of the journey. It is, however, a steep and narrow way, yet it is level and straight for those who love God; with Him leading, teaching, and supporting them, no one trips and hurts their foot on a stone. For He Himself is the stone of stumbling and the rock of scandal to those who walk in their own way, but He lifts up and strengthens those He receives, so that, humbled in themselves and glorying in Him, they may boldly and freely proclaim that they can do all things in Him who strengthens them. This way is, in fact, a virtue, set between and bounded by two limits: the knowledge and the practice of the good. For to know the good and not to do it is a cause for condemnation, not a path to happiness.
Returning to the Tree of Life
By reflecting on the fall of man, the author invites the reader to seek the 'tree of knowledge' through grace rather than pride.
“Where,” you ask, “can I enter this path, since I am lost and not on the way?” In such a maze of unknown paths, as a stranger and a pilgrim whose eyes have grown dim from need and are now nearly failing, by what signs will I recognize it so that I may reach the peace and joy you promise? "There is," I say, "a path on high, visible in a clear sky; it's called the Milky Way." Keep your sky clear so it isn't clouded by the anger in the eyes of your soul, and you'll easily recognize this milky path. Return to yourself, look up at the records of the fathers, and there observe carefully where you stepped off the path and where you fell into error. I recall, however, that we first went astray where man was pushed and overturned so that he fell by breaking a commandment, when, at the devil's urging, he reached out a reckless and incautious hand toward the forbidden tree of knowledge. For from that point on, sin, seizing an opportunity through the commandment, seduced me and through it killed me. The commandment itself stirred up every kind of desire in me, because we always strive for what is forbidden; what is not allowed burns more fiercely. Man reached out his hand to the tree of knowledge, filled his throat, and—contrary to the deceitful enemy's promise and in violation of the truthful God's command—was darkened, cast down into hunger, striking a pact with death and making a covenant with the underworld. Yet, through experience, he learned of good and evil and made a place for manifold misery within himself. Therefore, because man was forbidden to climb that tree, he fell away from truth, virtue, and life, and went astray; nor will he return to life unless he returns to the tree of knowledge, and from it borrows truth in understanding, virtue in action, and life in joy. Let him, therefore, exercise the sharpness of his reason so that he may discern between good and evil, and recognize in those very goods or evils what outweighs what; then let him take care with constant diligence not to make his own part worse, but with every effort of mind and body, let him serve what is to be preferred. Let even labor itself become sweet to him, and let him temper all the bitterness of present things—as blessed Gregory says—with the hope of things to come. For the prophet was fed by tears day and night while waiting for his God; and thus, to those who mourn, Truth itself—which neither deceives nor is deceived—has promised true blessedness. Let no one fear to reach out a hand to the tree of knowledge of good and evil following the example of the first prohibition, because the one who teaches man knowledge and, according to the prophetic promise, points out to the ignorant what is good, has invited the exile and the wanderer to it. In the tree of knowledge, therefore, a kind of branch of virtue is born, from which the entire life of the person making progress is consecrated. No one returns to the Father of life—that is, to God—unless they hold out the branch of virtue cut from the tree of knowledge. But who can quickly pluck that branch, when very few even know the tree itself—that is, what ought to be done? Will the branch be easily recognized when the tree itself is hidden by a multitude of foolish and wicked people? Perhaps Virgil sensed this himself; though he was ignorant of the Truth and walked in the darkness of the Gentiles, he didn't believe Aeneas could be admitted to the Elysian fields of the blessed and the sight of his dear father without the guidance of the Sibyl—interpreted as the counsel of Jove or the Wisdom of God—to consecrate that branch to Proserpina, who signifies a life that creeps and rises up from vices. He says, therefore: 'Accept what must be done first.' The golden branch, with its leaves and flexible stem, lies hidden in the dark tree; the Divinity drew it out (though its substance remained uncut) and brought it into the land of our pilgrimage and planted it in the midst of the Church, so that by it we might be enlightened through knowledge, strengthened through virtue, and rejoice in abundant mercy, and that our joy might be full—a joy from God and in God, a joy that no one will take from us. Let the one who sinned against the tree, led astray by desire, approach the tree now, led by grace; for our salvation was procured by that same tree, because death first proceeded from a tree. Let them approach, but with contrary steps; for it is fitting that contrary things be cured by their contraries.
Walking in Obedience and Grace
The author outlines the practical steps of humility and obedience required to walk the path of righteousness.
And because the tempter would not have been able to bring man down unless pride had first entered his mind, let anyone who desires to be exalted on the day of visitation conceive from fear the very thing by which he may be humbled under the mighty hand of God. Let anyone who has presumed to do what is forbidden abstain even from what is permitted, and let him soothe the fire of desire with ordered love. Let him take delight in these things, and let him see even now that the tree is beautiful to look at and sweet to eat, and that in its own time it will provide the fruit of true blessedness and the ever-joyful state of a tranquil life. Furthermore, a joyful fear—one that falls into the reverence of love—does not know how to be idle or to violate the law prescribed for it; rather, it casts out the stings of fear and, out of love, does good, clinging to justice of its own accord. And, as if by the strength of obedience with grace, it struggles in a way to violently acquire the life that, through disobedience and the lightness of free will, once ran headlong into death. Fear produces innocence; the obedience of doing good commands promotes justice; and the just person is led along the straight path to true blessedness. For this is indeed the one whom the Lord has led along straight paths, giving him the knowledge of the saints, honoring him in his labors, and in all things filling him with the blessedness for which he labors faithfully and usefully. Decide, then, that you will hold the highest honors; and, to sum up many things in a few words, decide that you will conduct yourself in all things—not according to the times or perverse customs, but as you yourself are upright—and that you will mock the world that mocks you with its own allurements. For you are greater than the point where you should or could be caught by its snares, even though it has already caught many in this way.
A Final Charge to the King
The author addresses the King directly, urging him to maintain equity amidst political turmoil and inviting the reader to pray for divine guidance.
The illustrious King Henry II of England, greatest of the kings of Britain—if the end of his deeds matches their beginning—is striking like lightning around the Garonne, and (as they say) with you as his author and guide; by surrounding Toulouse with a successful siege, he is not only terrorizing the people of the province as far as the Rhône and the Alps, but, having demolished their fortifications and subdued their people, he has shaken the princes of Spain and Gaul with fear, as if he were present and looming over them all. In such great turmoil, I ask you to guard your innocence and to see, speak, and preach equity; don't let love or hate, fear or hope, turn you from the straight path. For the just will inherit the earth, and, as established by the authority of the Most High, the offspring of the wicked will perish.✦ If you don't have time to read these things I've taken care to write for you with sincere devotion in the midst of such great turmoil, or if they don't please you because they are tasteless to your senses or unrefined in their wording, at least do not let the devotion itself displease you, which has sought to serve your honor. If you approve of my intention, you'll support the work; but if not, let it be condemned as you wish. After all, what is it to others if they judge another man's servant?✦ This book, like anyone else, stands or falls before its own master.✦ I don't fear the judgments of the ignorant multitude, yet I ask that they spare my little works, even if some are courtly, because I have never disparaged their books in any way. If they refuse to hear my pleas, they will be held accountable for their own stubbornness; for, as Martial says, it’s foolish to be clever in someone else’s book. As for what I’ve said about courtly trifles, I haven’t found those things in any of them, but perhaps I have in myself or in people like me; and I am bound by a truly strict law if I’m not allowed to correct and improve myself and my friends. Certainly, anyone who wrinkles their nose at this, furrows their brow, or lets their face flush with shame or turn pale, whose lips twitch or tremble, whose tongue is poisoned, whose knees shake, or whose hands grow restless, will only prove themselves guilty by my trifles. Their purpose has always been to move from trifles to serious goods, and to shape their lives according to what is fitting or beneficial. But whoever sees a just reason for criticism should feel free to use it out of love, and through my correction, gain and possess the reward of life. I know that sin is never absent from much talking; but I urge the reader, out of love for God and in the spirit of prayer, to remember to ask in their own prayers that the Son of the living God and of the undefiled Virgin, who is God and man, may reveal Himself, make clear the path we must walk in His good pleasure, and direct our steps along it.
Read the original Latin
Epicurd appetunt vel pollicentur, Sententiae tamen non struo calumpniam quae beatitudinem esse diffinit laetum semper et quietum tranquillae uitae statum; sed interpretatione sinistra et uitiosa executione arbitror infamatam; adeo quidem ut, cum Epicurei sint plurimi, id est uani sectatores uoluptatis, nomen hoc pauci profiteantur. Erubescunt enim dici quod sunt et propriam turpitudinem occultare nituntur nomine alieno, dum nom tam boni esse cupiunt quam uideri. Si uero diffinitioni fidelis detur interpres et sententiae commodus executor qui manum apponat ori, id est qui faciat quod loquetur, nichil uerius et rectius apud Stoicum et Peripathed ticum esse, conuinces quos ad te iocundo grandis uiae compendio, cum praeceperis, introducam. Ne tamen uUam eo, quo Epicurei diffinitio tendit, uiam putes, eam tibi in calce libri quasi in fine uiae conabor aperire. Est autem ardua et arta, plana tamen et recta diligentibus Deum, quo ducente docente et subuehente non offendit quis ad lapidem pedem suum. Ipse namque lapis offensionis et petra scandali gradientes in se quos accipit erigit et corroborat, ut humiliati in se, in eo gloriantes, audacter et libere praeconentur, quia omnia in eo possumua qui nos confortat. Via siquidem liaec uirtus est, duobus interiecta et artata limitibus, cognitione scilicet et exercitio boni. Nosse namque bonum et non facere meritum dampnationis est, non uia beatitudinis.
Vnde, inquis, hanc uiam ingrediar qui in inuio sum et non a in uia? In tanta uarietate uiarum ignotarum aduena et peregrinus, cuius oculi languerunt prae inopia et fere iam deficiunt, quibus eam discemam indiciis ut ad id tranquillitatis et gaudii perueniam quod promittis? Est (inquam) uia sublimis celo manifesta sereno; lactea nomen habet. Serena tibi celum ne turbetur prae indignatione oculis animae tuae, et facile lacteam hanc agnosces uiam. Redi ad te, patrum suspice monimenta, et ibi intuere diligenter ubi a uia deflexeris gressum et ubi cecideris in errorem. Recolo autem nos aberrasse ibi primum ubi impulsus et euersus est homo ut caderet praeuaricatione mandati, quando ad uetitum scientiae lignum suadente diabolo temerariam et incautam manum extendit. Abinde enim peccatum accepta occasione per mandatum seduxit me, et per illud occidit. Ipsum namque mandatum operatum est in me omnem concupiscentiam, quia semper nitimur in uetitum; quod non licet, acrius urit.
Ad arborem scientiae manum extendit, gulam impleuit, et contra promissum fallacis inimici et secundum interdictum ueracis Dei obtenebratus est homo et in esuriem prostratus, fedus feriens cum morte et pactum faciens cum infemo. Boni tamen et mali sciens factus est per experientiam, et multiplici miseriae locum fecit in se. Ergo a ligno scientiae dum prohibitus illud ascenderet, a ueritate uirtute uita cecidit et deuiauit homo, nec reuertetur ad uitam, nisi ad arborem scientiae redeat, et inde ueritatem in cognitione, uirtutem in opere, uitam in iocunditate mutuetur. Rationis itaque acumen exerceat ut discernat inter bonum et malum et in ipsis bonis aut malis quid cui praeponderet agnoscat; iugi deinde curet sollicitudine ne partem suam faciat deteriorem sed toto conatu mentis et corporis praeeligendis inseruiat. Ipse quoque labor dulcescat sibi et totam amaritudinem rerum praesentium (ut ait beatus Gregorius) spe temperet futurorum. Nam et propheta die noctuque sub expectatione Dei sui cibatur lacrimis; et sic lugentibus Veritas ipsa, quae nec fallit nec fallitur, ueram beatitudinem repromisit. Nec uereatur quis ad arborem scientiae boni et mali manum extendere primae prohibitionis exemplo, quia exulem et erroneum ad illam inuitauit ille qui docet hominem scientiam et iuxta promissionem propheticam ignaro indicat quid sit bonum. In arbore ergo scientiae quasi quidam uirtutis ramus nascitur, ex quo tota uita proficientis hominis consecratur.
Neque enim ad genitorem uitae, Deum scilicet, alter redit, nisi qui uirtutis ramum excisum de ligno scientiae praetendit. Sed quis cito auellet ramum, cum uel ipsam arborem, id est quid fieri oporteat, perpauci nouerint? Numquid ramus facile innotescet, ubi a prae multitudine desipientium et male agentium ipsa arbor occulitur? Hoc ipsum forte sensit et Maro, qui, licet ueritatis esset ignarus et in tenebris gentium ambularet, ad Eliseos campos felicium et cari genitoris conspectum Eneam admittendum esse non credidit, nisi docente Sibilla, quae quasi sioshole consilium louis uel sapientia Dei interpretatur, ramum hunc Proserpinae, quae proserpentem et erigentem se a uitiis uitam innuit, consecraret. Ait ergo: Accipe quae peragenda prius. Latet arbore opaca aureus et foliis et lento uimine ramus, diuinitatis corporaliter, extraxit (inscissa tamen substantia) et produxit in terram peregrinationis nostrae et plantauit in medio Ecclesiae, ut ab eo illustretur per scientiam, roboretur per uirtutem, et exultet in misericordia uberi, et gaudium eius plenum sit, gaudium a Deo et in Deo, gaudium quod nemo tollet ab ipsa. Accedat ergo ad arborem, ducente gratia, qui, abducente concupiscentia, deliquit in arborem; quoniam salus nostra ab eadem procurata est in ligno, quia mors ante processit a ligno. Accedat sed in contrariis passibus; quoniam contrariis expedit curari contraria.
Et, quia non fuerat hominem deiecturus temptator, nisi in mentem eius elatio praecessisset, a timore concipiat unde humilietur sub potenti manu Dei qui exaltari desiderat in die uisitationis. Abstineat a licitis qui praesumpsit illicita, et incendium concupiscentiae ordinata mitiget caritate. Delectetur in his, uideat et nunc quia lignum pulchrum est uisu et ad uescendum suaue et fructum uerae beatitua dinis et semper laetum tranquillae uitae statum dabit in tempore suo. Porro iocundus timor, qui in dilectionis reuerentiam cadit, non nouit otiari aut praescriptam sibi praeuaricari legem, sed timoris foras mittit aculeos et ex amore facit bona, sponte sua adherens iustitiae; et quasi uiribus obedientiae cum gratia quodammodo uiolenter nititur adquirere uitam qui per inobedientiam ex leuitate arbitrii cucurrit in mortem. Timor innocentiam parit, iustitiam benefaciendi mandatorum obedientia promouet, rectoque calle ad ueram beatitudinem iustus perducitur. Nam et is est quem deduxit Dominus per uias rectas, dans ei scientiam sanctorum, honestans eum in laboribus, et in omnibus comb plens ei beatitudinem pro qua fideliter et utiliter laboratur. dide, quin primos honores habeas; et, ut paucis multa complectar, quin tempori sed et peruersis moribus, rectus tamen a ut es ipse, in omnibus morem geras et suis lenociniis irridentem irrideas mundum. Maior enim es quam ut debeas aut possis (licet iam sic ceperit multos) capi tendiculis eius.
Rex illustris Anglorum Henricus secundus, maximus regum Britanniae, si initiis gestorum fuerit exitus concolor, circa Garonnam et (ut dicitur) te auctore te duce fulminat, et Tolosam felici cingens obsidione non modo Prouinciales usque ad Rodanum et Alpes territat, sed, munitionibus dirutis populisque subactis, quasi uniuersis praesens immineat, timore principes Hispanos concussit et Gallos. In tantis rerum tumultibus quaeso custodi innoeentiam et uide et dicta et praedica aequitatem; nec amore nec odio, timore uel spe declines a uia recta. lusti enim hereditabunt terram et, ut auctoritate constat Altissimi, semen impiorum peribit. Si haec, quae tibi sincera deuotione curaui scribere, in tanto tumultu legere non uacat, aut, quia insipida sunt sensibus, uerbis inculta, non placent; uel ipsa deuotio non displiceat quae honori tuo studuit inseruire. Si probaueris intentionem, patrocinaberis operi; sin autem, ut uolueris condempnetur. Quid enim ad alios ut seruum iudicent alienum? Liber enim hic, ut quilibet suo, tibi domino stat aut cadit. Multitudinis imperitae non formido iudieia, meis tamen rogo parcant opusculis, etsi curiales sint quidam, quia libris eorum numquam derogaui in aliquo.
Si preces meas audire noluerint, improbitatis iudicio tenebuntur obnoxii; quia, ut ait Martialis, improbe facit qui in alieno libro ingeniosus est. Quae autem de curialibus nugis dicta sunt, in nullo eorum sed forte in me aut mei similibus deprehendi; et plane nimis arta lege constringor, si meipsum et amicos castigare et emendare non licet. Profecto qui ad haec rugabit nares, frontem contrahet, aut faciem rubore uestiet aut pallore confundet, cuius labia contrahentur aut salient, toxicabitur lingua, genua trement, manus proteruiet, seipsum nugis nostris conuincet obnoxium. In quibus fuit propositi semper a nugis ad bona transire seria et ad id quod decet aut prodest instituere uitam. Qui autem iustum reprehensioni locum uiderit, ea ex caritate licenter utatur et emendatione mea adquirat sibi et possideat praemium uitae. Scio enim quia in multiloquio peccatum non deest; sed inuito et in caritate Dei exhortor lectorem quod memor in orationibus suis impetret ut Filius Dei uiui et Virginis intemeratae Deus homo manifestet seipsum et palam faciat uiam qua nobis incedendum est in beneplacito suo et dirigat in eo gressus nostros.
Scripture echoes
- ↩Ps.36.11 — Let not the foot of the arrogant tread upon me, nor the hand of the wicked drive me away.
- ↩Rom.14.4 — Who are you to pass judgment on another's servant? Before his own master he stands or falls. And he will be made to stand, for the Lord is able to make him stand.
- ↩Rom.14.4 — Who are you to pass judgment on another's servant? Before his own master he stands or falls. And he will be made to stand, for the Lord is able to make him stand.
Policraticus companion
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