title: Epistola

source_edition: Migne, Patrologia Latina, vol. 162, coll. 1587A–1592C

source_text:
## Epistola

[1587A]Venerabili abbati H. de Sancto Laurentio Anselmus humilis filius Laudunensis Ecclesiae salutem.

Videndum est, Domine, ne illa quaestio, quae apud vos sic agitur, non in sententia, sed in pugnis verborum sit. Rectos sensus discutere virorum est, in verbis litigare puerorum est, qui non nisi tenuiter intelligunt quae dicunt, vel audiunt; quos arguit Apostolus: *Nolite parvuli effici sensibus [n: (I Cor. XIV, 20)]*. Praecipit autem: *Malitia parvuli estote [n: (ibid.)]*. Haec non attendentes, quidam maxime inflati nomine scientiae, sensus Patrum ignorantes, languent, ut ait Apostolus, circa quaestiones et pugnas verborum. Sententiae quidem omnium catholicorum diversae, sed non adversae, in unam concurrunt convenientiam, in verbis vero sonant quaedam quasi contrarietates [1587B] et pugnae, in quibus scandalizantur pusilli, exercentur strenui, contendunt superbi, excluduntur probati, qui aliis languentibus expedite dissonantia consonare ostendunt.

In hoc genere pugnantium verborum, haec in Scripturis proponuntur: *Non vult Dominus malum.* Item *vult omnia quae fiunt,* inter quae etiam sunt mala, nec aliquid fit eo invito, nolente et coacto. Non vult quidem malum, id est non amat, non gratum habet, non approbat, sed odit, prohibet et damnat.

Porro constat Deum fecisse rationabilem creaturam liberae voluntatis, ut possit mereri: ipsa autem libera voluntas per se non potest, vel ad majus dirigi, vel in bonum, in quo facta est, persistere; per se vero potest, si sibi ipsi relinquatur, corruere. [1587C] Praesto est igitur ei divina gratia, parata adjuvare; sed non cogere, quod esset libertatem, quam dederat, tollere. Si ergo libera voluntas praemonita audit, et consentit, a gratia dirigitur; si renuit, relinquitur, et sibi relicta corruit. Quis autem neget Deum velle et sibi consentientem dirigere, et renuntiantem relinquere? Cum enim *universae viae Domini misericordia et veritas [n: (Psal. XXIV, 11)]*, sicut vult, quod est misericordiae, nihilominus vult, quod est justitiae. Vult ergo per misericordiam consentientem adjuvare, vult etiam per justitiam renuentem relinquere. Quod relinquere, dicitur in Scripturis in reprobum sensum tradere, indurare praecipitare, non enim Deus auctor, et incentor est [1587D] mali, sed dum juste, ut diximus, relinquit, rationalis creatura in reprobum sensum traditur, induratur, praecipitatur: Nemo ergo neget misericordem et justum Deum, et velle misereri, et velle indurare, ut ait Apostolus: *Cui vult miseretur; et quem vul [1588A] indurat [n: (Rom. IX, 18)]*: et Augustinus super illum versiculum: *Tradidit illos Deus in passionem ignominiae [n: (Rom. I, 26)]*: Manifestum est Deum operari in animis hominum, inclinando voluntates eorum quocunque voluerit, sive ad bonum pro sua misericordia, sive ad malum judicio suo, aliquando aperto, aliquando occulto, semper autem justo. Plena est divina pagina hujusmodi locutionibus, quas nullus subitaneus debet sinistre accipere, sed cum diligentia prudenter intendere.

Avaritia proprie vocatur, *idolorum servitus;* avarus enim pecuniae tribuit quod Deo debetur et convenit, quod fit tribus modis: desiderat quippe avarus ut pecuniam habeat, et ut habitam augeat, et ne amittat. Sic cultor Dei desiderat ut charitatem, [1588B] quae Deus est, habeat, et tam in se quam in proximis augeat, et ne eam amittat; et idcirco spiritualiter vitium illud cultus idolorum dicitur, quia praedicto modo quod Deo debetur, pecuniae exhibet, quam sic colendo Deum suum facit. Illud enim quod prae caeteris unusquisque diligit, ubi cor et desiderium suum apponit, summum bonum sibi constituit, et tanquam Deum colit.

Amor terrenorum est venenum, amor superiorum est oleum: ad terrena ex se inclinatur anima, et descendit; ad superiora non per se, sed per Deum erigitur et ascendit: quando autem oleo superiori perfunditur, a terrenis avulsa, appetit et diligit aeterna. Inter sterilitatem veneni, et pinguedinem olei, est quoddam [1588C] medium, et quidam gradus, scilicet ut anima velit nolle inferiora, et velit velle superiora: et in his duobus est gratia cum libero arbitrio, et sunt illi duo gradus pares, et in merito aequales, tamen distincti et ordinati. Amor superiorum ex Deo est tantum, amor inferiorum ex homine.

Si Deus hominem a fovea peccati eripit, et extrahit, mirabilis misericordia est; si autem deserit eum, summa aequitas est et justitia; prius enim foveam praemonstrat et periculum docet, et ne accedat prohibet. Homo autem haec omnia contemnens sponte cadit, ei ideo Deus juste ibi cum deserit. Deum peccator flagellatur, Deus eum visitat, ut eripiatur, quod est ex misericordia. Si autem prosperatur, amplius sordescit, et illaqueatur, quod est justitia.

[1588D]Si homini peccatum aliquod incipit displicere, et vult deserere illud, si propter Deum hoc facit, bonum est, et ex dono gratiae procedit, si aliter fit, bonum non est, sicut aliquando refraenatur luxuria, ne expendatur pecunia, et aliquod simile, hoc non [1589A] propter Deum, nec ex dono gratiae. Similiter si aliquis sua dat, si jejunat, si orat, etc. Propter Deum bonum est, et gratiae donum; si aliter non est bonum. Illud autem pro quo facit, diligit, et secundum illam dilectionem bonum seu malum debet dici.

Homo in sensualitate similis est brutis animalibus, quae propter sensualitatem, cui obediunt et consentiunt, non damnantur, homo autem inde damnatur, ideo quia rationem habet; et tamen similis fit jumentis insipientibus. Sic et malus angelus propter excellentiam naturae gravius et irrecuperabiliter est damnatus, homo quia infirmior fuit, est reparatus.

Humana anima similitudinem Trinitatis servans, triplici consistit natura, habet enim esse, vivere, corpus regere; habet etiam rationem, concupiscentiam, [1589B] iram. Haec est Trinitas naturalis. Super rationem enim fides fundatur, quae est lumen ejus; et sicut ratio naturaliter praecedit (prius enim discernimus quam concupiscamus), sic fides, quae est prima lux animae, praecedit alias virtutes. Super cupiditatem est spes, quae est lumen ejus: super iram charitas, regens et illuminans eam. Sicut ira naturaliter ardet, sic charitas spiritualiter fervet. His tribus coherent, intelligentia, voluntas, memoria, et tria prius posita, esse, vivere, corpus regere. Tria sunt quae spiritalem Trinitatem subvertunt et expellunt; concupiscentia carnis, concupiscentia oculorum, superbia vitae. Haec tria opposita sunt fidei, spei et charitati; et dum homo istis consentit, a virtutibus cadit, et opponuntur singula singulis. [1589C] Sed tria sunt quae revocant, et redire faciunt ad memoriam spiritalem Trinitatem, scilicet timor mortis, timor judicii, spes aeternorum. Tria sunt quae consummant [ *f. confirmant* ], scilicet justitia, pax, gaudium in Spiritu sancto.

Amor Dei lux est cordium, medicina vulnerum, solvit vincula peccatorum; hic operatur in angelis, operatur in hominibus; non enim amor iste otiosus est; hic est quasi lucerna in media domo, ad cujus radios singula discernuntur quae sunt in domo, scilicet lapides, ligna, etc. Sic *spiritualis judicat omnia.* Operatur iste amor in hominibus diversis, et pluribus modis. In his qui adhuc in saeculo sunt, facit ut vestiant nudos, pascant egentes, visitent infirmos: illi qui sunt in claustro hoc non operantur, habent [1589D] enim manus confixas, et pedes constrictos sub obedientiae jugo; in quibus amor Dei operatur jejunium, orationem, voluntariam subjectionem, virtutum sollicitudinem, et promotionem. In angelis operatur ut Deo cohaereant indesinenter, in eo delectentur, eum diligant. Hoc idem in justis operabitur post hanc vitam, charitas enim non excidit. Est autem tanquam scala, duo habens latera, dilectionem Dei et proximi; et gradus medios, quibus ad summum ascenditur, donec addatur cumulus et perfectio, quod erit in futuro. Gradus enumerat Apostolus dicens: *Charitas benigna est,* etc., et sunt, ut credo, quindecim gradus illi. Qui scalam conscendit uno pede innititur terrae, alterum in alto ponit. Per terram [1590A] significantur terrena subsidia quae etiam ascendentibus sunt necessaria ad usum et sustentationem, non ad delectationem. Alter pes virtutum est promotio, tendens ad summum. Charitas etiam civitas est in quadro posita; diligit enim Deum, diligit se, diligitamicum, diligit inimicum. Habet etiam quatuor primas virtutes sibi adjunctas, et cohaerentes, quae sunt quadrum civitatis, humilitas, prudentia, fortitudo, temperantia. Humilitas fecunda mater est virtutum et nutrix. Haec duplex est, prima ut homo se abjiciat, et quod ex se est contemnat, aliis subjaceat. Haec est principium et mater virtutum. Postquam etiam promotus est, et opulentiam virtutum habet, necessaria est humilitas, ne de habitis superbiat, sed humilietur ne cadat: hoc ostenditur in canticograduum. [1590B] Fortitudo similiter duplex, per eam in praesenti vitiis resistimus: in futuro, Deo fortiter cohaerebimus; secundum hunc effectum durabit, secundum alium excidet. Hoc de aliis duobus dici potest.

Corona clericorum, quae rotunda est, perfectionem designat: in rotundo nec principium, nec finis, quia aeterna quae sunt sua haereditas, principio carent et fine: portionem non habent in terra, sicut Levi, sed de fratribus decimas accipiunt, quae iterum ad perfectionem respiciunt. Dum autem in terra quaerunt habere portionem, agunt contra suam professionem, et perdunt haereditatem, et neque in sorte fratrum, neque in sorte Levi perseverant, cum inter Deum et homines medii esse deberent.

Clerici electi sunt ad praedicandum, et ad docendos [1590C] subditos, monachi vero ad orandum; quia clerici propter distractiones officii et negotiorum jugiter, orationi vacare non poterant. Tamen causa necessitatis, ex praecepto episcopi, saepe monachi assumunt officium praedicandi, et docendi.

Virtutes vocantur arma lucis; arma, quia praecidunt contraria; lucis, quia pulsis tenebris faciunt lumen menti. Continentia praecedit luxuriam, humilitas superbiam, sic et in caeteris. Clavis virtutum pelluntur clavi vitiorum; clavis justitiae configitur justus cruci poenitentiae. Clavi justitiae sunt peccatorum recordationes, et singulae cordis contritiones. Primus et maximus clavus, qui parat viam aliis, est timor Domini: hoc praecedente, et viam praeparante, alii possunt infigi, et nunquam aliter.

[1590D]De tribus reddituri sumus rationem, de eo quod homines sumus, rationales scilicet, ne in vanum acceperimus animam nostram. De eo quod Christiani sumus, ne nomen Domini in vanum assumpserimus: de eo quod in aliquam partem sortis sanctorum vocati sumus, qua dicimur clerici vel monachi, scilicet ne in vacuum gratiam Dei recipiamus.

## Epistola (cont.)

Illi qui divinam paginam legunt, intelligunt, et tamen secundum eam non vivunt, sciunt domum Dei aedificare, et alios de ea docere, sed ipsi nolunt intrare. Dum vero studio, et magna aviditate illam scientiam in memoriam recondunt, quasi manna colligunt, sed computrescit, quia tenerum et infirmum habent stomachum, nec diffunditur per membra [1591A] animae succus illius cibi, neque potest digeri. Manna computrescebat quasi ex quadam infidelitate eorum qui reservabant ultra quam esset necessarium: similiter et isti congregant supra quam necesse sit eis, qui nolunt spiritualiter vivere, et informari; neque in vitam, et in mores diffundunt, sed ad gloriam et lucrum congregant; et quamvis computrescat, tamen non sentiunt putredinem, et aculeos vermium, quia occupati sunt circa vana et inutilia, quae sunt flores saeculi detinentes animos eorum. Sed istis transeuntibus, sentient punctiones et aculeos vermium de praedicta corruptione procedentium.

Ebrietas tota imbecillis primum abolet memoriam, dissipat sensum, negligit mentem, confundit intellectum, [1591B] concitat libidinem, involvit linguam, implicat sermonem, corrumpit sanguinem, obtundit visum, perturbat venas, infirmat nervos, obturat aures, turbat viscera, subvertit sensum, humectat cerebrum, debilitat membra, frangit somnum, impedit menstruis. Ebrietas autem mater flagitiorum est, culparum materia, radix criminum, origo vitiorum, turbo captus, subversio sensus, tempestas linguae, procella corporis, naufragium castitatis, ignominiosus languor, male suadibilis, turpitudo morum, dedecus vitae, honestatis infamia, animae corruptela. Vinum quippe non refutatur usu, sed damnatur excessu.

Sobrietas tota formosa est, utilis tota, primum [1591C] salvat memoriam; acuit sensum, sincerat mentem, dirigit vultum, integrat pudorem, mitigat vitium, curat faciem, limat aures, exonerat cerebrum, expedit linguam, explicat sermonem, confirmat sanguinem, curat venas, stringit nervos, contemnit libidinem, fruitur somno, recreat corpus, propagat senectutem, sine his omnis homo contemptibilis fit.

Stadium centum viginti quinque passus habet, stadia octo faciunt milliarium unum; ex uno milliario [1592A] et altero medio efficitur leuga una; tres milliarii duas leugas faciunt.

AUGUSTINUS. « Isaias propheta apertius Mariam sanctam designat dicens: *Exiet Virga de radice Jesse, et flos de radice ejus ascendet [n: (Isa. II, 1)]*. Quod haec virga nuces produxit, imago Dominici corporis fuit; nux enim trinam habet in suo corpore substantiae unionem, corium, testam et nucleum. In corio, caro; in testa, ossa; in nucleo, interior anima comparatur. In corio nucis carnem significat Salvatoris, quae habuit in se asperitatem, vel amaritudinem passionis. In nucleo interiori declarat dulcedinem divinitatis, quae tribuit pastum, et luminis subministrat officium. In testa lignum inserens crucis qui non discrevit, id quod [1592B] foris et intus, sed quae terrena, et coelestia fuerant Mediatoris, ligni interpositione sociavit, dicente Apostolo: *Quoniam ipse per sanguinem crucis suae pacificavit quae in coelis sunt, et quae in terris (Colos. I, 20*. »

*Jugum enim meum suave est, et onus meum leve [n: (Matth. XI, 20)]*. Est onus quod portantem portat, et levigat, id est onus leve Evangelium, et jugum Christi suave conversis ad Christum. Qui prius non poterat portare praecepta legis, postea levia habet praecepta Evangelii per cooperantem gratiam. Qui primum non poterat implere non occides, postea leve habet pro fratribus animam ponere; et sic de reliquis. Sic cum jumento imponitur onus grave, et refugit quasi importabile, adducitur quadriga volubilis, id est [1592C] Evangelium discurrens per totum mundum, et onus quod quasi grave refugiebat primum, postea sine labore trahit duplicatum. Sic avicula quae implumis, et sine alis seipsam non potest portare, pondere plumarum et alarum addito, avolat sine labore. Sic et panis durus, qui per se non potest transire, adjectione lactis, vel alterius liquoris, colabilis sit, in gutture.

english:
## Epistle

[1587A]To the venerable abbot H. of Saint Lawrence, Anselm, humble son of the Church of Laon, greeting.

We must see to it, my lord, that the question which is being handled among you in this way does not lie in a strife of words rather than in the meaning. To examine right meanings is the part of men; to wrangle over words is the part of boys, who understand only thinly what they say or hear. These the Apostle rebukes: *Do not become children in understanding [n: (I Cor. XIV, 20)]*. But he commands: *In malice be children [n: (ibid.)]*. Not attending to these things, certain men, greatly puffed up with the name of knowledge, ignorant of the meaning of the Fathers, languish — as the Apostle says — about questions and strifes of words. The opinions indeed of all catholic men are diverse, but not opposed, and run together into one agreement; yet in the words there sound certain seeming contrarieties [1587B] and conflicts, at which the little are scandalized, by which the vigorous are exercised, over which the proud contend, and from which the approved are set apart — those who, while others languish, readily show the dissonant to be in concord.

In this class of conflicting words, these are set forth in the Scriptures: *The Lord does not will evil.* Likewise, *he wills all things that come to pass,* among which are also evils, nor does anything come to pass with him unwilling, refusing, and constrained. He does not indeed will evil — that is, he does not love it, does not hold it pleasing, does not approve it, but hates, forbids, and condemns it.

Further, it is agreed that God made the rational creature of free will, that it might be able to merit; but that free will cannot of itself either be directed to what is greater or persist in the good in which it was made, though of itself it can fall, if it be left to itself. [1587C] Divine grace, therefore, is at hand for it, ready to help, but not to compel — which would be to take away the freedom it had given. If, then, the free will, being forewarned, hears and consents, it is directed by grace; if it refuses, it is left, and being left to itself it falls. And who would deny that God wills both to direct the one who consents to him and to leave the one who renounces him? For since *all the ways of the Lord are mercy and truth [n: (Psal. XXIV, 11)]*, just as he wills what belongs to mercy, so no less does he will what belongs to justice. He wills therefore, through mercy, to help the one who consents; he wills also, through justice, to leave the one who refuses. This leaving is spoken of in the Scriptures as handing over to a reprobate mind, as hardening, as casting down; for God is not the author and kindler of [1587D] evil, but while he justly, as we have said, leaves a man, the rational creature is handed over to a reprobate mind, is hardened, is cast down. Let no one, therefore, deny that God, being merciful and just, both wills to have mercy and wills to harden, as the Apostle says: *On whom he wills he has mercy; and whom he wills [sic: vul] [1588A] he hardens [n: (Rom. IX, 18)]*; and Augustine on that verse: *God handed them over to a passion of ignominy [n: (Rom. I, 26)]*: It is manifest that God works in the minds of men, inclining their wills whithersoever he has willed, whether to good by his mercy, or to evil by his judgment — sometimes open, sometimes hidden, but always just. The divine page is full of expressions of this kind, which no hasty man ought to take amiss, but should attend to prudently and with diligence.

Avarice is properly called *the service of idols;* for the avaricious man attributes to money what is owed and belongs to God. This happens in three ways: for the avaricious man desires to have money, and to increase it when he has it, and not to lose it. So the worshiper of God desires to have charity, [1588B] which is God, and to increase it both in himself and in his neighbors, and not to lose it. And therefore that vice is spiritually called the worship of idols, because in the aforesaid manner it renders to money what is owed to God, and by so worshiping it makes it its god. For that which each man loves above the rest, where he sets his heart and his desire, he establishes as his highest good, and worships as God.

The love of earthly things is poison; the love of higher things is oil. To earthly things the soul is inclined of itself, and descends; to higher things it is raised up and ascends not of itself, but through God. But when it is poured over with the higher oil, torn away from earthly things, it seeks and loves the eternal. Between the barrenness of the poison and the richness of the oil there is a certain [1588C] middle, and a certain degree: namely, that the soul should will to be unwilling toward lower things, and will to be willing toward higher; and in these two there is grace together with free choice, and those two degrees are equal, and equal in merit, yet distinct and ordered. The love of higher things is from God alone; the love of lower things is from man.

If God snatches a man out of the pit of sin and draws him forth, it is a wondrous mercy; but if he forsakes him, it is the highest equity and justice. For first he shows the pit beforehand and teaches the danger, and forbids him to approach. But the man, despising all these things, falls of his own accord; to him therefore God justly there when forsakes. God the sinner is scourged, God visits him, that he may be snatched away — which comes of mercy. But if he prospers, he grows the more filthy and is ensnared — which is justice.

[1588D]If some sin begins to displease a man, and he wills to abandon it, if he does this for God's sake, it is good, and proceeds from the gift of grace; if it comes about otherwise, it is not good — as when lust is sometimes reined in lest money be spent, or something similar: this is not [1589A] for God's sake, nor from the gift of grace. Likewise if someone gives away his goods, if he fasts, if he prays, and so on: for God's sake it is good, and a gift of grace; if otherwise, it is not good. Now that for the sake of which he acts, he loves; and according to that love it ought to be called good or evil.

Man in his sensuality is like the brute animals, which are not condemned on account of the sensuality they obey and consent to; but man is condemned for it, because he has reason — and yet he is made like the senseless beasts of burden. So too the evil angel, on account of the excellence of his nature, was more gravely and irrecoverably condemned; man, because he was weaker, has been restored.

The human soul, preserving the likeness of the Trinity, consists of a threefold nature: for it has being, living, and the governing of the body; it has also reason, concupiscence, [1589B] and anger. This is the natural Trinity. For upon reason faith is founded, which is its light; and just as reason naturally goes first (for we discern before we desire), so faith, which is the first light of the soul, goes before the other virtues. Above cupidity is hope, which is its light; above anger, charity, ruling and illumining it. As anger naturally burns, so charity spiritually glows. To these three there cohere understanding, will, and memory, and the three set down before — being, living, and the governing of the body. There are three things which overturn and drive out the spiritual Trinity: the concupiscence of the flesh, the concupiscence of the eyes, the pride of life. These three are opposed to faith, hope, and charity; and while a man consents to them, he falls from the virtues, and they are set one against one. [1589C] But there are three which call back, and make a man return to the remembrance of the spiritual Trinity: namely, the fear of death, the fear of judgment, and the hope of eternal things. There are three which consummate [ *f. confirmant* ]: namely, justice, peace, and joy in the Holy Spirit.

The love of God is the light of hearts, the medicine of wounds; it looses the chains of sins; it works in angels, it works in men — for that love is not idle. It is like a lamp in the middle of the house, by whose rays each single thing in the house is discerned: stones, timbers, and the rest. So *the spiritual man judges all things.* This love works in men in diverse and in many ways. In those who are still in the world, it makes them clothe the naked, feed the needy, visit the sick. Those who are in the cloister do not do these works, for they have [1589D] their hands fastened and their feet bound under the yoke of obedience; in them the love of God works fasting, prayer, voluntary subjection, solicitude for the virtues, and advancement in them. In the angels it works that they cleave to God unceasingly, delight in him, and love him. This same thing it will work in the just after this life, for charity does not fall away. And it is like a ladder having two sides, the love of God and of neighbor, and middle rungs by which one ascends to the top, until the crowning fullness and perfection be added, which will be in the life to come. The Apostle enumerates the rungs, saying: *Charity is kind,* and so forth; and there are, as I believe, fifteen of those rungs. He who climbs the ladder leans with one foot upon the earth, and sets the other on high. By the earth [1590A] are signified the earthly supports which are necessary even to those ascending, for use and sustenance, not for delight. The other foot is the advancement of the virtues, reaching toward the top. Charity is also a city set foursquare; for it loves God, loves itself, loves the friend [sic: *diligitamicum*], loves the enemy. It has also the four cardinal virtues joined and cohering to it, which are the square of the city: humility, prudence, fortitude, temperance. Humility is the fruitful mother and nurse of the virtues. It is twofold: the first, that a man cast himself down, and despise what is of himself, and lie beneath others. This is the beginning and mother of the virtues. And after he has been advanced also, and has an abundance of virtues, humility is necessary, lest he grow proud over what he has, but be humbled lest he fall — as is shown in the [sic: *canticograduum.*] [1590B] Fortitude likewise is twofold: by it we resist the vices in the present; in the life to come we shall cleave to God bravely. According to this latter effect it will endure; according to the other it will fall away. The same can be said of the other two.

The crown of clerics, which is round, designates perfection: in what is round there is neither beginning nor end, because the eternal things which are their inheritance lack beginning and end. They have no portion in the land, like Levi, but receive tithes from their brothers, which again look toward perfection. But while they seek to have a portion in the land, they act against their profession, and lose their inheritance, and persevere neither in the lot of their brothers nor in the lot of Levi, though they ought to be mediators between God and men.

Clerics are chosen for preaching and for teaching [1590C] those under them, but monks for praying; because clerics, on account of the distractions of their office and of business, could not continually be free for prayer. Nevertheless, by reason of necessity, at the bishop's command, monks often take up the office of preaching and teaching.

The virtues are called the arms of light: arms, because they cut down their contraries; of light, because, the darkness being driven out, they make light for the mind. Continence goes before lust, humility before pride, and so with the rest. By the nails of the virtues the nails of the vices are driven out; by the nails of justice the just man is fastened to the cross of penitence. The nails of justice are the recollections of sins and the several contritions of the heart. The first and greatest nail, which prepares the way for the others, is the fear of the Lord: when this goes first and prepares the way, the others can be driven in — and never otherwise.

[1590D]For three things we are to render an account: for this, that we are men, that is, rational, lest we have received our soul in vain; for this, that we are Christians, lest we have taken up the name of the Lord in vain; for this, that we have been called into some part of the lot of the saints, whereby we are called clerics or monks, that is, lest we receive the grace of God in vain.

## Epistle (cont.)

Those who read the divine page and understand it, and yet do not live according to it, know how to build the house of God and to teach others about it, but they themselves are unwilling to enter. And while with zeal and great eagerness they store up that knowledge in memory, they gather it as it were manna — but it rots, because they have a tender and weak stomach, and the juice of that food is not diffused through the members [1591A] of the soul, nor can it be digested. The manna used to rot as it were from a certain faithlessness of those who kept back more than was necessary; and likewise these men, who are unwilling to live spiritually and to be formed, gather up more than is needful for them; nor do they diffuse it into their life and their conduct, but gather it for glory and for gain. And although it rots, still they do not feel the putrefaction and the stings of the worms, because they are occupied about vain and useless things, which are the flowers of the world holding their minds fast. But when these have passed away, they will feel the prickings and the stings of the worms proceeding from the aforesaid corruption.

Drunkenness, wholly feeble, first destroys the memory, scatters the senses, neglects the mind, confounds the understanding, [1591B] stirs up lust, entangles the tongue, tangles speech, corrupts the blood, dulls the sight, disturbs the veins, weakens the sinews, stops up the ears, troubles the inward parts, overturns the sense, makes the brain sodden, enfeebles the limbs, breaks sleep, hinders with the monthly courses. Drunkenness, moreover, is the mother of outrages, the matter of faults, the root of crimes, the origin of vices, a whirlwind captured, the overthrow of sense, the storm of the tongue, the tempest of the body, the shipwreck of chastity, an ignominious sickness, easily persuaded to evil, the foulness of conduct, the disgrace of life, the infamy of honor, the corrupting of the soul. Wine indeed is not rejected in its use, but condemned in excess.

Sobriety is wholly comely, wholly useful; it first [1591C] preserves the memory, sharpens the senses, keeps the mind pure, steadies the countenance, keeps modesty whole, mitigates vice, tends the face, polishes the ears, unburdens the brain, frees the tongue, unfolds speech, strengthens the blood, tends the veins, braces the sinews, despises lust, enjoys sleep, restores the body, prolongs old age. Without these every man becomes contemptible.

A stade has one hundred and twenty-five paces; eight stades make one mile; from one mile [1592A] and another half is made one league; three miles make two leagues.

AUGUSTINE. « The prophet Isaiah more openly designates holy Mary, saying: *There shall come forth a Rod from the root of Jesse, and a flower shall rise up from his root [n: (Isa. II, 1)]*. That this rod brought forth nuts was an image of the Lord's body; for the nut has in its body a threefold union of substance: the husk, the shell, and the kernel. In the husk, the flesh; in the shell, the bones; in the kernel, the inner soul is compared. In the husk of the nut it signifies the flesh of the Savior, which had in itself the harshness, or the bitterness, of the passion. In the inner kernel it declares the sweetness of the divinity, which bestows nourishment and supplies the service of light. In the shell, inserting the wood of the cross, which did not divide what was [1592B] without and within, but joined by the interposition of the wood those things of the Mediator which were earthly and heavenly — as the Apostle says: *For he by the blood of his cross made peace for the things that are in heaven and the things that are on earth (Colos. I, 20*. »

*For my yoke is sweet and my burden light [n: (Matth. XI, 20)]*. There is a burden which carries and lightens the one who bears it — that is, the light burden of the Gospel, and the yoke of Christ, sweet to those converted to Christ. He who before could not bear the precepts of the law, afterwards finds the precepts of the Gospel light, through cooperating grace. He who at first could not fulfill *thou shalt not kill,* afterwards finds it light to lay down his life for his brothers; and so with the rest. So, when a heavy burden is laid upon a beast of burden, and it shies away as though the load were unbearable, a rolling four-wheeled cart is brought up — that is, [1592C] the Gospel running through the whole world — and the burden which at first it shied from as heavy, it afterwards draws doubled without labor. So the little bird which, unfledged and without wings, cannot carry itself, once the weight of feathers and wings is added, flies away without labor. So too hard bread, which of itself cannot pass down, by the addition of milk or of some other liquid may be able to be strained down in the throat.