site: migne

title: De fructibus carnis et spiritus

languages: en la

source_edition: Migne, Patrologia Latina, vol. 176, coll. 997B–1009

source_text:
## CAP. I.

*De tribus virtutibus theologicis, et quatuor cardinalibus ex humilitate nascentibus.* --CAP. II. *De parium inter se et cum imparibus collatione, ut virtutum cum virtutibus, vitiorum cum vitiis, ac virtutum cum vitiis.* CAP. III. *De superbia, et ejus comitibus.* --CAP. IV. *De vana gloria, et ejus comitibus.* --CAP. V. *De invidia, et comitibus ejus.* --CAP. VI. *De ira, et comitatu ejus.* --CAP. VII. *De tristitia, seu acedia, et comitatu ejus.* --CAP. VIII. *De avaritia, et comitatu ejus.* --CAP. IX. *De ingluvie ventris, seu gula, et de comitatu ejus.* --CAP. X. *De luxuria, et comitatu ejus.* --CAP. XI. *De humilitate, et ejus comitibus.* --CAP. XII. *De prudentia, et comitatu ejus.* --CAP. XIII. *De justitia, et comitatu ejus.* --CAP. XIV. *De fortitudine, et comitibus ipsius.* --CAP. XV. *De temperantia, et ejus comitibus.* --CAP. XVI. *De fiac, et ejus comitibus.* CAP. XVII. *De spe, et ejus comitibus.* --CAP. XVIII. *De charitate, et comitatu ejus.* --CAP. XIX. *De dilectione, et ejus ratione duplici.*

## PROLOGUS.

[0997B]

Cum omnis divinae paginae sermo id intendat, ut homini bonum humilitatis persuadeat, et superbiae malum declinandum attentius suadeat, praesertim cum in altero salutis et vitae, in altero ruinae principium sit, necessarium videtur ipsius humilitatis et superbiae fructum et efficaciam quasi formam quamdam visibilem virtutum cultori facie tenus ostendere, quatenus alterutrius speciei, superbiae, vel humilitatis imitator cognoscat ex fructuum qualitate, quid mercedis assequatur ex utriuslibet exsecutione. Duas itaque arbusculas fructu et ascensu dissimiles, et rudi, et novello cuilibet converso, adjunctis vitiorum sive virtutum paucis diffinitiunculis proponimus, ex quarum radice fructuum proventus pateat, [0997C] et quae arbor ex duabus eligenda sit allectus fructu discernat. Et quidem superbia fructus carnis radix est, fructus spiritus humilitas. Quae diversitas inspecta radicum, fructum earum moderabiliter quaerentis appetitum ostendit. Denique vetus Adam se collocat in arce vitiosae arboris. Novus Adam principatum obtinet proventus spiritualis. Si ergo praestantius deteriori, id est bonum malo altrinsecus conjunxeris, quod in his emineat, quod praeponderet valenter intellexeris. Collatis enim qualitatibus contrariorum cito meliorum aestimatio patebit. Perspectis igitur radicibus ramis et fructibus nostris arbitrii tui sit eligere quod volueris.

## CAP. I. *De tribus virtutibus theologicis, et quatuor cardinalibus ex humilitate nascentibus.*

[0997D]

Cunctarum enim, ut praedictum est, virtutum fundamentum est humilitas, *quia omnis qui se humiliat [0998B] exaltabitur [n: (Luc. XIV)]*. Et pauperibus *spiritu regnum coelorum aperitur [n: (Matth. V)]*. Prima autem virtutum humilitati fides accedit, quia *impossibile est sine fide placere Deo; et justus ex fide vivit [n: (Hebr. XI)]*. Sed fide quid proficis, si spe non quaeris quod fide complecteris? *Quod enim nondum videmus speramus et spes non confundit [n: (Rom. V)]*. Quia vero sperando amamus quod jam fide tenemus, spei charitas succedit et sic fides, quae per dilectionem operatur, recte, procedit. Qualiter autem istae tres virtutes, id est spes, fides, charitas distinguendae, tenendaeque sint prudentia docet et informat. Justitia ornat et consummat. Fortitudo retinet et reborat, et ne excurrant in nimia et ne incompetenter intra suos terminos coarctentur, temperantia moderatur et discernit. [0998C] Si ergo has quatuor virtutes addas tribus superioribus, septenarius iste virtutum numerus plenitudinem septiformis gratiae suis exsecutoribus adducit, per quam vitiorum compago dissolvitur, corpus diaboli superatur, et per semitam justitiae fons et origo virtutum omnium aditur.

## CAP. II. *De parium inter se et cum imparibus collatione, ut virtutum cum virtutibus, viliorum cum vitiis ac virtutum cum vitiis.*

Si adjunxeris similia similibus, partium aequalitas utriusque partis excellentiam perhibet. Si vero dissimilia contuleris, magis patet diversitas alterius. Sicque conjunctio parium differentiam arcet partium singularum, et diversa qualitas utriusque crescere [0998D] videtur ex utroque. Confer album nigro, sapientem stulto, superbum humili, malum bono, et ex ipsis contrariis distantibus argumentum propriae naturae [0999A] videtur accedere singulis speciebus. Sic de fructibus praemissarum arborum considera. Quantae enim sit amaritudinis cum germine suo radix superbiae facile pervidetur ex sanctae humilitatis uberi dulcedine. Itaque qui vitiorum furias, virtutum oppositione debellare proposuit, ad rem esse noverit naturas eorum vel qualitates subtili examine considerare, quibus inspectis tota vis eorum considerabitur in triumphis humilitas. Igitur quae ex virtutum principatu altissimum obtinet locum septiformi virtutum theologicarum, et cardinalium corona cingitur. Ex quibus aliae virtutes quasi de fonte quodam derivatae suis exsecutionibus perfectionem quamdam inducunt, et bravium ostendunt, quod pugnantibus quidem promittitur, exhibetur autem vincentibus. [0999B] Cui humilitati summa vitiorum occurrens superbia, in phalange sua mortis ostendit materiam, et sequacibus ruinam certam. Utriusque igitur comitatus, natura vel effectu distantes non pigeat considerare, ut, reprobatis per rationem vitiis, per virtutem possit triumphare.

## CAP. III. *De superbia, et ejus comitibus.*

Superbia est singularis excellentiae, tumentisque animi super omnes coetus quaedam gloriae et supereminentiae appetitio. Cujus comitatus principales isti sunt:

Luxuria, ventris ingluvies, avaritia, tristitia, ira, invidia, vana gloria.

Quae quidem septem vitia principalia (ut aliquid de saeculari scientia loquamur) subalterna genera [0999C] (juxta quemdam modum) dicere possumus, id est ut sint species ad superiora, id est ad superbiam unde procedunt; genera vero ad inferiora, id est ad vitia ex ipsis prodeuntia. Verbi gratia, dicimus superbiae malum quoddam genus substantivum esse; et vitia de superbia manantia, species quasdam substantivas, ut sunt animal et homo, equus, etc. sed juxta aliquid. Sicut dicimus noctem tenebras multiplicare, et silentium malitiam tegere, cum in altero lux, in altero vox intermissa sit, et multa his similia. Neminem autem hic fucus et externus color offendat, quem idcirco posui ut fontem et rivum, id est superbiam cum suis appendicibus eo melius ostendam. Nunc itaque annexis definitiunculis, [0999D] de superbiae malitiae procinctu et comitatu videamus.

## CAP. IV. *De vana gloria, et comitibus ejus.*

Vana gloria est, placendi desiderio mota utriusque hominis incompetens agitatio. In ejus comitatu sunt hypocrisis, inobedientia, jactantia, novitatum praesumptio, arrogantia, loquacitas, pertinacia.

Hypocrisis est virtutum simulatione clausum vitium ex arte palliare.

Inobedientia est, ex duritia mentis obstinatae, ei, cui parere debeas, justa imperanti, nolle obtemperare.

Jactantia est fastu mentis id agente, majora quam sint de te inaniter praedicare et promittere.

[1000A]Novitatum praesumptionis est contra qualitatem sui ordinis, aut virium singulari tumore novi aliquid attentare.

Arrogantia est venditare quae non habes, et gloriari ex eo quod non acceperis placendi hominibus cupiditate.

Loquacitas est per quam levitas interior stulta verborum effusione monstratur.

Pertinacia est ex irrationabili, et inflexibili mentis obstinatione meliori nolle cedere.

## CAP. V. *De invidia, et comitibus ejus.*

Invidia est, quae fervidum in dolore reddit animum ob alterius bonum et honorem, ea videre nolentem. In cujus comitatu sunt odium, afflictio, exsultatio, malitia, detractio, amaritudo, susurratio.

[1000B]Odium est, quod motum irati animi morosius et tenacius spe vindictae mordaciter abscondit, et hominem ipsum, non tantum vitia ejus, malevolentia persequitur.

Afflictio in prosperis est odientis animi cruciatus ex profectu minus sibi placentis descendens.

Exsultatio in adversis est ex casu alterius ob conceptum semel odium immodicae laetitiae ostentatio.

Malitia est alieni damni sine spe boni ex eo obtinendi desiderium.

Detractio est alienae gloriae et famae mordax et invida per verba, aut signa diminutio.

Amaritudo est spiritalis expers gaudii quaedam [1000C] distractae mentis solitudo, et ex alieno bono aegrotatio.

Susurratio est per quam vel odiosae adulationis vel derogationis sibilo quodam alter in odium alterius excitatur.

## CAP. VI. *De ira, et comitatu ejus.*

Ira est strictus concitati animi furor ulciscendi libidine fervens. Ejus comites sunt clamor, blasphemia, contumelia, luctus, temeritas, furor, indignatio.

Clamor est perpetrati facinoris sonora, et inverecunda exprobratio.

Blasphemia est cum quadam probrosa irreligiositate convitiosorum jaculata in alium maledictio; [1000D] aut est divini vel humani nominis diminutio jurando vel exprobrando facta.

Contumelia est cum moeroris livore, et amaritudinis imperio alienae infamiae manifestatio.

Luctus est, qui exacerbato animo, quod minus in superiorem potest ultionis in se fletibus satisfacit.

Temeritas est rationis expers procacis animi indisciplinatus excursus.

Furor est effrenata conceptis intrinsecus adversis animi impatientis, et impotentis rabies.

Indignatio est turbida quaedam ex insolenti malevolentia in inferiorem despectio.

## CAP. VII. *De tristitia seu acedia et comitatu ejus.*

Tristitia est ex frustrato rebus contrariis voto [1001A] turbatae mentis anxietudo, et rei bonae bene gerendae taedium. Ejus comites sunt desperatio, rancor, torpor, timor, acidia, querela, pusillanimitas.

Desperatio est ad vitae statum, vel virtutum reditum, fracta spei gubernatio; vel est spei de salute aut venia obtinenda abjectio.

Rancor est ex atrabili, aut nimia pigritia virium, animi et corporis enervatio et corruptio.

Torpor est languentis animi pigritia, remissa motio, corporis totius hebetudo.

Timor est per quem menti fluctuans angustia ex contrariorum exspectatione generatur.

Acidia est ex nimia confusione animi nata tristitia sive taedium, vel amaritudo animi nimia, [1001B] qua jucunditas spiritalis exstinguitur, et quodam desperationis principio mens in seipsa subvertitur.

Querela est latentem cordis molestiam verbis impatientibus aperire, et se minus posse quam possit ostendere.

Pusillanimitas est ex rerum adversarum taedio iners et inconsiderata fracti animi dejectio.

## CAP. VIII. *De avaritia et comitatu ejus.*

Avaritia est gloriae, divitiarum, seu quarumlibet aliarum rerum insatiabilis et inhonesta cupiditas. Ejus comites sunt philargyria, perjurium, violentia, usura, fraus, rapina et fallacia.

Philargyria est per quam, singulari appetitu pecuniae [1001C] corradendae, continentiae frena laxantur: interpretatur enim *amor argenti.*

Perjurium est fraudulenta commodi consequendi aut damni devitandi gratia, veritatis agnitae abnegatio pejerando facta.

Violentia est per quam malitia seu injuria, commodi gratia, in inferiorem potenter et per vim exercetur.

Usura est pecuniae aut alterius rei mutuo datae cum fenore receptio.

Fraus est per quam familiari rei, inopiae vel malitiae causa, clandestina subreptione consulitur.

Rapina est ex avidae mentis proveniens impetu violenta alienarum rerum direptio.

Fallacia est per quam motibus deceptoriis veritas [1001D] rei palliatur, vel odium alterius, vel proprium commodum intenditur.

## CAP. IX. *De ingluvie ventris seu gula, et comitatu ejus.*

Ventris ingluvies est immoderata qualiumcunque ciborum potuumve hiantis concupiscentiae satisfactio. Ejus comites sunt ebrietas, crapula, mentis hebetatio, languor, delicatio, oblivio.

Ebrietas est per quam menti quaedam sui oblivio generatur ex superfluorum potuum indulgentia.

Crapula est, solius corporis causa, illecebrosus et avidus ciborum appetitus.

Mentis hebetatio est acutae rationis obtusio carnalis intemperantiae crassis sensibus inducta.

[1002A]Languor est voracitatis vitio contracta aegrae mentis desidia.

Delicatio est cibi aut potus lauti, deliciosi, et cari ultra statum et necessitatem appetitio.

Oblivio est per quam animo vitiis ob gulam sepulto, honestatis et salutis negligentia inducitur.

## CAP. X. *De luxuria et comitatu ejus.*

Luxuria est ex immundis descendens desideriis lubrica, et effrenata mentis corporisve prostitutio. Ejus comites sunt voluptas, lascivia, ignavia, petulantia, titubatio, blanditiae, deliciae.

Voluptas est cum quadam lubrica suavitate ad illicita foedae mentis inclinatio.

Lascivia est indecens motus dissoluti corporis in loco verecundo ex intemperantia carnali prodiens.

[1002B]Ignavia est de virtutum laudabili exercitio languida utriusque hominis dejectio.

Petulantia est ex carnalium cogitatuum conceptione totius corporis lascivus in rem amatam impetus.

Titubatio est lubricae carnalitatis instantia fracti animi vitium exterius prodiens, aut ex immodica venere membrorum vacillatio.

Blanditiae sunt cum quadam dulcedine vitioserum delectaminum sensualis extrinsecus facta exhibitio.

Deliciae sunt corporalis illecebrositatis cum quadam superfluitate usurpatio.

## CAP. XI. *De humilitate, et ejus comitibus.*

[1002C]

Cognito jam horrendo procinctu superbiae qui trahit ad sinistram, humilitatis exercitum attende qui ducit ad dexteram. Civibusque cognitis Babyloniae, cives attende Hierosolymae.

Humilitas est ex intuitu propriae conditionis, vel conditoris, voluntaria mentis inclinatio. Ejus autem hi sunt comitatus principales: Prudentia, justitia, fortitudo, temperantia, fides, spes et charitas.

## CAP. XII. *De prudentia, et comitatu ejus.*

Prudentia est in sui custodia boni, malique provida sagaxque dignoscentia. Ejus autem comites sunt timor Domini, alacritas, consilium, memoria, intelligentia, providentia, deliberatio.

Timor Domini est in fide, et bonis moribus divinorum [1002D] praeceptorum vigilans custodia. Initium siquidem sapientiae timor est Domini.

Alacritas est animi ad bonum opus perficiendum laeta et circumspecta promptitudo.

Consilium est examinandarum gubernandarumque causarum subtilis animi prospectus.

Memoria est ad mentis intuitum imaginaria quaedam repraesentatio praeteritorun.

Intelligentia est statum praesentium rationabili vivacitate pensitare et dignoscere.

Providentia est per quam subtilitate sagaci futurorum eventus colligitur.

Deliberatio est ante quodlibet incoeptum plena maturitatis et solertiae consideratio

## CAP. XIII. *De justitia et comitatu ejus.*

[1003A]

Justitia est per quam communitatis gratia tenetur, et sua cuique dignitas non negatur. Cujus comites sunt lex, severitas, aequitas, correctio, jurisjurandi observatio, judicium, veritas.

Lex est per quam facienda jubentur, et non facienda prohibentur.

Severitas est per quam judiciaria vindicta sequendo veri rigorem districtius in peccantem exercetur.

Aequitas est lance justitiae ex aequo librata dignissima meritorum retributio.

Correctio est erroris innati vel consuetudine introducti freno rationis inhibitio.

Jurisjurandi observatio est quae, plebescito civibus [1003B] promulgato, transgressionem ejus temerariam arcet praestito juramento de conservatione illius perpetua.

Judicium est per quod, ex audientia meritorum, dignum redditur vel supplicium vel meritum.

Veritas est per quam probabili ratione dictum aliquod vel factum immutatum profertur.

## CAP. XIV. *De fortitudine et comitibus ipsius*

Fortitudo est immobilis inter adversa animi laborum et periculorum susceptio. Cujus comites sunt magnanimitas, fiducia, tolerantia, requies, stabilitas, constantia, perseverantia.

Magnanimitas est generosa quaedam excellentia animi res difficiles et arduas pulchre et fortiter administrantis.

[1003C]Fiducia est, ex virtutum conscientia, immotam mentem inter adversa sibi constituere, et de bono exitu confidere.

Tolerantia seu patientia est diuturna alienae improbitatis vel molestiae sufferentia.

Requies est per quam menti quaedam securitas ex contemptu perfunctoriae varietatis affertur.

Stabilitas est mentis, fixa nulla locorum vel temporum varietate, per diversa jactatae retentio.

Constantia est sui similis, et statu suo dignus, perpetuus, et immotus vitae tenor.

Perseverantia est quae virtutum quadam perfectione (longanimitate perficiente) confirmat animum, ne ante consecutum finem desistat ab incoepto.

## CAP. XV. *De temperantia, et ejus comitibus.*

[1003D]Temperantia est in illicitos animi impetus rationis firma et discreta dominatio. Ejus comites sunt discretio, morigeratio, taciturnitas, jejunium, sobrietas, afflictio carnis, contemptus saeculi.

Discretio est dijudicandis rerum causis provida humanorum motuum moderatrix ratio.

Morigerationis est, servata propria virtute, se juste pieque moribus secum commorantium contemperare.

Taciturnitas est cum quadam fructuosa animi quiete a verbis etiam utilibus linguae suae coercitio.

Jejunium est interiorum vigilantia discreta parcimoniae custodia.

[1004A]Sobrietas est pura ab illecebris utriusque hominis temperantia, dicta quod ebrietate seorsum ac separata sit.

Afflictio carnis est per quem lascivae mentis seminaria castigatione discreta comprimuntur.

Contemptus saeculi est ex intuitu caducorum ratione inductus amor aeternorum.

## CAP. XVI. *De fide et ejus comitibus.*

Fides est in studio sancto, quae ex praemissorum veritate ad invisibilia futura mentem facit pendere. Est enim argumentum rerum non apparentium. Ejus comites sunt religio, munditia, obedientia, castitas, reverentia, continentia, affectus.

Religio est per quam reverenti famulatu caeremoniae divini cultus exercentur.

[1004B]Munditia est consummata integritas utriusque hominis intuitu divini vel amoris vel timoris.

Obedientia est innixa pio studio propriae voluntatis voluntaria abnegatio.

Castitas est per edomitas vitiorum furias munda et honesta totius corporis habitudo

Reverentia est castus Deo exhibitus ob fidem, quam de eo habemus, cultus.

Continentia est per quam carnalium affectuum impetus consilii moderamine refrenantur.

Affectus est concepto per fidem sancto gaudio pii amoris in proximum effusio.

## CAP. XVII. *De spe et ejus comitibus.*

Spes est animi motus immobiliter ad ea quae certa ratione expetit accipienda suspensus. Cujus [1004C] comites sunt contemplatio supernorum, gaudium, modestia, confessio, patientia, compunctio, longanimitas.

Contemplatio supernorum est per sublevatae mentis jubilum mors carnalium affectuum.

Gaudium est ex contemptu praesentium veniens festinae mentis jucunditas spiritalis.

Modestia est pudici et honesti habitus de laudabili profectu verecundia.

Confessio est per quam animae morbus latens spe consequendae veniae in Dei laudem aperitur.

Patientia est aeternae respectu gloriae voluntaria et insuperabilis contrariorum perpessio.

Compunctio est quoddam animae suspirantis incendium natum vel timore supplicii vel amore [1004D] praemii.

Longanimitas est ad complenda justa desideria infatigabilis laborum sustinentia.

## CAP. XVIII. *De charitate et comitatu ejus.*

Charitas est mentis affectus, et pius amor ad Deum et proximum ferventer et ordinate porrectus. Ejus comites sunt gratia, pax, pietas, mansuetudo, liberalitas, misericordia, indulgentia, compassio, benignitas, concordia.

Gratia est in qua mutuae benevolentiae alterius ad alterum affectuosus cultus ostenditur.

Pax est concordantium in bono animorum ordinata tranquillitas.

[1005A]Pietas est ex benignae mentis dulcedine gratia omnibus auxiliatrix affectio.

Mansuetudo est per quam mansueti vel modesti tranquillitas animi, nullius improbitate limitem suae quietis excedit.

Liberalitas est per quam liber animus in largitione possessorum nulla tenacitate coarctatur.

Misericordia est clemens et aequalis in omnes dignatio, et in afflictos compassibilis animi inclinatio.

Indulgentia est remissio reatus alieni ex sui consideratione descendens.

Compassio est per quam ex proximi dolore condolenti animo quaedam afflictio generatur.

Benignitas est cum quadam splendida morum [1005B] suavitate diligentis animi fervida conspectio.

Concordia est convenientia in recto animorum indirupta quaedam et unita complexio.

## CAP. XIX. *De dilectione, et ejus ratione duplici.*

Quotidianum de dilectione sermonem serimus, si forte scintillet in cordibus nostris, et exardescat ignis flammam faciens, aut totum consumens, aut purgans totum. Ex eo namque totum est quod bonum est, et totum quod malum est, ex eo est. Unus fons dilectionis intus saliens duos rivos infundit. Alter est amor mundi, cupiditas; alter est amor Dei, charitas. Medium quippe est cor hominis, unde fons amoris erumpit. Et cum per appetitum ad exteriora decurrit, cupiditas dicitur, cum vero desiderium suum ad interiora dirigit, charitas nominatur. [1005C] Ergo duo sunt rivi, qui de fonte dilectionis emanant: cupiditas, et charitas. Et omnium malorum radix cupiditas, et omnium bonorum radix charitas. Invenimus autem illud, quod nostra desideria sic multifariam dividit, et cor unum in diversa deducit, aliud non esse praeter amorem. Qui cum sit [1006A] motus cordis secundum naturam singularis et unicus, secundum actionem autem divisus cum se inordinate movet, id est ad ea quae non debet, cupiditas dicitur: cum vero ordinatus est, charitas appellatur. Magnam rem commendare volumus, si tamen valemus quod volumus. Omnipotens Deus qui nullo indiget, quia ipse summum et verum bonum est, qui est, qui nec de alieno accipere potest quo crescat, quoniam ex ipso sunt omnia, nec de suo amittere quo decidat, quoniam in ipso immutabiliter consistunt universa, ipse rationalem spiritum creavit sola charitate, nulla necessitate, ut eum suae beatitudinis participem faceret. Porro ut idem aptus esset tanta beatitudine perfrui, fecit in eo dilectionem. Spirituale palatum quodammodo per hanc [1006B] sensificans ad gustum dulcedinis internae, quatenus per ipsam videlicet dilectionem suae felicitatis jucunditatem saperet, eique infatigabili desiderio inhaereret. Per dilectionem ergo copulavit sibi Deus creaturam rationalem, ut ei semper inhaerendo, ipsum quo beatificanda erat, bonum, et ex ipso quodammodo per affectum sugeret, et de ipso per desiderium biberet, et ipsum per gaudium possideret. Igitur per amorem sociata est Factori suo creatura rationalis solum, qui est dilectionis vinculum, quod ligat utrosque in ipsum, et tanto felicius quanto fortius. Propter quod etiam ut indivisa societas, et concordia perfecta utrobique haberetur, geminatus est nexus in charitate Dei et proximi, ut per charitatem Dei omnes uni cohaererent, per charitatem [1006C] proximi omnes ad invicem unum fierent, ut quod de illo uno, cui omnes inhaerebant, quisque in semetipso non caperet, plenius atque perfectius per charitatem proximi in altero possideret; et bonum omnium fieret totum singulorum. [1009]

english:
## CHAP. I.

*On the three theological virtues, and the four cardinal virtues born from humility.* --CHAP. II. *On the comparison of equals among themselves and with unequals — as of virtues with virtues, of vices with vices, and of virtues with vices.* CHAP. III. *On pride, and its companions.* --CHAP. IV. *On vainglory, and its companions.* --CHAP. V. *On envy, and its companions.* --CHAP. VI. *On anger, and its retinue.* --CHAP. VII. *On sadness, or sloth, and its retinue.* --CHAP. VIII. *On avarice, and its retinue.* --CHAP. IX. *On the gorging of the belly, or gluttony, and its retinue.* --CHAP. X. *On lust, and its retinue.* --CHAP. XI. *On humility, and its companions.* --CHAP. XII. *On prudence, and its retinue.* --CHAP. XIII. *On justice, and its retinue.* --CHAP. XIV. *On fortitude, and its companions.* --CHAP. XV. *On temperance, and its companions.* --CHAP. XVI. *On* [sic: fiac], *and its companions.* CHAP. XVII. *On hope, and its companions.* --CHAP. XVIII. *On charity, and its retinue.* --CHAP. XIX. *On love, and its twofold aspect.*

## PROLOGUE.

[0997B]

Since every word of the divine page has this intent, that it may persuade man to the good of humility and, more earnestly, urge him to shun the evil of pride — especially since in the one lies the beginning of salvation and of life, in the other the beginning of ruin — it seems necessary to display outwardly to the cultivator of the virtues the fruit and efficacy of humility and of pride themselves, as though a certain visible form, so that the imitator of either kind, of pride or of humility, may recognize from the quality of the fruits what reward he attains from the pursuit of the one or the other. And so we set before every convert, both the untrained and the newcomer, two little trees, unlike in fruit and in growth, with a few small definitions of the vices or virtues appended, so that from their root the yield of the fruits may lie open, [0997C] and that the one drawn on by the fruit may discern which tree of the two is to be chosen. And indeed pride is the root of the fruit of the flesh, humility the root of the fruit of the spirit. This diversity, once the roots are inspected, shows to the one who moderately seeks their fruit what he should desire. Finally, the old Adam sets himself upon the summit of the vicious tree. The new Adam obtains the headship of the spiritual yield. If therefore you join the more excellent to the worse — that is, the good to the evil, side by side — you will understand strongly what stands out among these, what outweighs. For when the qualities of contraries are set side by side, the estimation of the better will quickly lie open. Therefore, once the roots, branches, and fruits have been examined, let it be for your judgment to choose what you will.

## CHAP. I. *On the three theological virtues, and the four cardinal virtues born from humility.*

[0997D]

For the foundation of all the virtues, as has been said before, is humility, *because everyone who humbles himself [0998B] shall be exalted [n: (Luc. XIV)]*. And *to the poor in spirit the kingdom of heaven is opened [n: (Matth. V)]*. Now the first of the virtues, faith, draws near to humility, because *it is impossible to please God without faith; and the just man lives by faith [n: (Hebr. XI)]*. But of what profit is faith to you, if by hope you do not seek what by faith you embrace? *For what we do not yet see we hope for, and hope does not confound [n: (Rom. V)]*. And because by hoping we love what we already hold by faith, charity succeeds to hope, and thus faith, which works through love, rightly goes forward. But how these three virtues — that is, hope, faith, charity — are to be distinguished and held, prudence teaches and instructs. Justice adorns and completes. Fortitude retains and strengthens; and lest they run out into excess and lest they be improperly confined within their bounds, temperance moderates and discerns. [0998C] If therefore you add these four virtues to the three above, this sevenfold number of virtues brings to those who carry them out the fullness of sevenfold grace, through which the framework of the vices is dissolved, the body of the devil is overcome, and by the path of justice the fount and origin of all the virtues is approached.

## CHAP. II. *On the comparison of equals among themselves and with unequals — as of virtues with virtues, of baser things with vices, and of virtues with vices.*

If you join like things to like, the equality of the parts sets forth the excellence of each part. But if you set unlike things together, the diversity of the one is the more manifest. And thus the conjunction of equals keeps off the difference of the individual parts, and the diverse quality of each seems to grow [0998D] from both. Compare white with black, the wise man with the fool, the proud with the humble, the evil with the good, and from these very distant contraries the proof of its own nature [0999A] seems to accrue to each kind. So consider the fruits of the aforesaid trees. For of how great a bitterness the root of pride is, together with its shoot, is easily perceived from the abundant sweetness of holy humility. And so, whoever has set out to war down the furies of the vices by the opposition of the virtues, let him know that it belongs to the matter to consider their natures or qualities by a subtle examination; and once these are inspected, in humility's triumphs their whole force will be weighed. Therefore humility, which by the primacy of the virtues holds the highest place, is girded with a sevenfold crown of the theological and cardinal virtues. From these the other virtues, derived as though from a certain fount, bring in by their carrying-out a certain perfection, and display the prize which is promised indeed to those who fight, but bestowed upon those who conquer. [0999B] Against this humility runs pride, the summit of the vices, which in its phalanx displays the matter of death, and for its followers a sure ruin. Therefore let it not weary us to consider the retinue of each, differing in nature or in effect, so that, the vices being reproved through reason, one may be able to triumph through virtue.

## CHAP. III. *On pride, and its companions.*

Pride is a certain craving for glory and preeminence, of singular excellence and of a mind swelling above every company. Its principal retinue are these:

Lust, gluttony of the belly, avarice, sadness, anger, envy, vainglory.

These seven principal vices (to say something drawn from secular learning) we may call subalternate [0999C] genera (in a certain manner), that is, so that they are species in relation to what is above them — that is, to pride, from which they proceed — but genera in relation to what is below them, that is, to the vices issuing from them. For example, we say that the evil of pride is a certain substantive genus; and the vices flowing from pride, certain substantive species, as are animal and man, horse, etc., but only in a certain respect. Just as we say that night multiplies the darkness, and that silence covers malice, when in the one it is the light, in the other the voice, that has been suspended — and many things like these. But let no one here be offended by this paint and outward coloring, which I have set down for this reason: that I may the better display the fount and the stream — that is, pride with its appendages. Now therefore, with the little definitions appended, [0999D] let us look at the array and retinue of the malice of pride.

## CHAP. IV. *On vainglory, and its companions.*

Vainglory is an unfitting agitation of both the inner and the outer man, set in motion by the desire of pleasing. In its retinue are hypocrisy, disobedience, boastfulness, the presumption of novelties, arrogance, loquacity, obstinacy.

Hypocrisy is to cloak by art a vice hidden under the simulation of virtues.

Disobedience is, out of the hardness of an obstinate mind, to refuse to comply with him whom you ought to obey when he commands just things.

Boastfulness is, the arrogance of the mind driving it, vainly to proclaim and promise greater things about yourself than there are.

[1000A]The presumption of novelties is, with singular swelling, to attempt something new against the character of one's own order or of one's powers.

Arrogance is to peddle what you do not have, and to boast of what you have not received, out of the desire of pleasing men.

Loquacity is that by which inward levity is shown through a foolish outpouring of words.

Obstinacy is, out of an irrational and inflexible stubbornness of mind, to refuse to yield to the better.

## CHAP. V. *On envy, and its companions.*

Envy is that which renders the mind burning in grief on account of another's good and honor, unwilling to see these things. In its retinue are hatred, affliction, exultation, malice, detraction, bitterness, whispering.

[1000B]Hatred is that which, more sullenly and tenaciously, in the hope of revenge, bitingly conceals the movement of an angered mind, and pursues with ill-will the man himself, not only his vices.

Affliction amid prosperity is the torment of a hating mind, descending from the advancement of one who pleases it less.

Exultation amid adversity is the display of immoderate gladness, from another's downfall, on account of a hatred once conceived.

Malice is the desire for another's harm without hope of obtaining any good from it.

Detraction is the biting and envious diminishing of another's glory and repute, through words or signs.

Bitterness is a certain solitude of a distracted mind, [1000C] void of spiritual joy, and a sickening at another's good.

Whispering is that by which, by a certain hiss of hateful flattery or of disparagement, one is stirred to the hatred of another.

## CHAP. VI. *On anger, and its retinue.*

Anger is the drawn-tight fury of a roused mind, burning with the lust of avenging. Its companions are clamor, blasphemy, contumely, lamentation, rashness, frenzy, indignation.

Clamor is the loud and shameless upbraiding of a crime committed.

Blasphemy is a cursing hurled at another with a certain shameful irreligion of the abusive; [1000D] or it is the diminishing of a divine or human name, done by swearing or by reproaching.

Contumely is the making public of another's disgrace, with the spite of grief and under the command of bitterness.

Lamentation is that which, the mind embittered, makes satisfaction upon itself with weeping for the vengeance it cannot take upon a superior.

Rashness is the undisciplined sally of an insolent mind, void of reason.

Frenzy is the unbridled madness of an impatient and powerless mind, over the adversities conceived within.

Indignation is a certain turbid contempt toward an inferior, arising from insolent ill-will.

## CHAP. VII. *On sadness, or sloth, and its retinue.*

Sadness is the anxiety of a troubled mind arising from a wish frustrated by adverse things, [1001A] and a weariness at the good performing of a good thing. Its companions are despair, rancor, torpor, fear, sloth, complaint, faintheartedness.

Despair is a broken steering of hope toward the state of life or the return of the virtues; or it is the casting-away of hope of obtaining salvation or pardon.

Rancor is the enervation and corruption of mind and body, arising from black bile or from an excessive slackness of the powers.

Torpor is the sluggishness of a languishing mind, a slackened motion, a dullness of the whole body.

Fear is that by which a wavering anguish is engendered in the mind from the expectation of adverse things.

Sloth is a sadness or weariness born from an excessive confusion of mind, or an excessive bitterness of soul, [1001B] by which spiritual gladness is extinguished, and, by a certain beginning of despair, the mind is overthrown within itself.

Complaint is to open with impatient words a hidden trouble of the heart, and to show oneself able to do less than one can.

Faintheartedness is the inert and unconsidered dejection of a broken mind, arising from weariness at adverse things.

## CHAP. VIII. *On avarice, and its retinue.*

Avarice is the insatiable and dishonorable coveting of glory, of riches, or of any other things whatever. Its companions are philargyria, perjury, violence, usury, fraud, rapine, and deceit.

Philargyria is that by which, through a singular appetite for scraping money [1001C] together, the reins of continence are loosened: for it is interpreted *love of silver.*

Perjury is the denial of an acknowledged truth, made fraudulently by forswearing, for the sake of gaining advantage or of avoiding loss.

Violence is that by which malice or injury, for the sake of advantage, is exercised mightily and by force upon an inferior.

Usury is the receiving-back, with interest, of money or of another thing given on loan.

Fraud is that by which, by a clandestine stealth, provision is made for one's own property, by reason of want or of malice.

Rapine is the violent plundering of another's goods, proceeding from the impulse of a greedy mind.

Deceit is that by which, by deceptive movements, the truth [1001D] of a matter is cloaked, and either the hatred of another or one's own advantage is aimed at.

## CHAP. IX. *On the gorging of the belly, or gluttony, and its retinue.*

Gluttony of the belly is the immoderate satisfaction of a gaping concupiscence for foods or drinks of whatever kind. Its companions are drunkenness, surfeit, dulling of the mind, languor, daintiness, forgetfulness.

Drunkenness is that by which a certain forgetfulness of itself is engendered in the mind from the indulgence of superfluous drinks.

Surfeit is the enticing and greedy appetite for foods, for the sake of the body alone.

The dulling of the mind is the blunting of keen reason, brought on by the gross senses of carnal intemperance.

[1002A]Languor is the idleness of a sick mind, contracted by the vice of voracity.

Daintiness is the desire for lavish, delicious, and costly food or drink beyond one's condition and need.

Forgetfulness is that by which, the soul being buried in vices on account of gluttony, a neglect of honor and of salvation is brought in.

## CHAP. X. *On lust, and its retinue.*

Lust is the slippery and unbridled prostitution of mind or body, descending from unclean desires. Its companions are pleasure, wantonness, slothfulness, petulance, staggering, blandishments, delights.

Pleasure is the inclination of a foul mind toward things unlawful, with a certain slippery sweetness.

Wantonness is the indecent motion of a dissolute body in a shameful part, issuing from carnal intemperance.

[1002B]Slothfulness is the languid dejection of both the inner and outer man from the praiseworthy exercise of the virtues.

Petulance is the wanton onrush of the whole body toward the thing loved, from the conceiving of carnal thoughts.

Staggering is a vice of a broken mind issuing outwardly at the urging of slippery carnality, or a wavering of the limbs from immoderate lust.

Blandishments are the sensual display, made outwardly, of vicious delights with a certain sweetness.

Delights are the usurpation of bodily enticement with a certain superfluity.

## CHAP. XI. *On humility, and its companions.*

[1002C]

Now that the dreadful array of pride, which draws to the left, has been made known, attend to the army of humility, which leads to the right. And now that the citizens of Babylon are known, attend to the citizens of Jerusalem.

Humility is the voluntary inclination of the mind, from the regard of one's own condition, or of the Creator. Its principal retinue are these: prudence, justice, fortitude, temperance, faith, hope, and charity.

## CHAP. XII. *On prudence, and its retinue.*

Prudence is the provident and shrewd discernment of good and of evil, in the keeping of oneself. Its companions are the fear of the Lord, alacrity, counsel, memory, understanding, providence, deliberation.

The fear of the Lord is a vigilant keeping of the divine [1002D] precepts in faith and in good morals. For the beginning of wisdom is the fear of the Lord.

Alacrity is the glad and circumspect readiness of the mind for completing a good work.

Counsel is the subtle foresight of the mind for examining and governing affairs.

Memory is a certain imaginary representation of past things before the gaze of the mind.

Understanding is to weigh and discern the state of present things with reasonable liveliness.

Providence is that by which, with shrewd subtlety, the outcomes of future things are gathered.

Deliberation is, before anything begun, a consideration full of maturity and skill.

## CHAP. XIII. *On justice, and its retinue.*

[1003A]

Justice is that by which the grace of the community is maintained, and to each his own dignity is not denied. Its companions are law, severity, equity, correction, the keeping of an oath, judgment, truth.

Law is that by which the things to be done are commanded, and the things not to be done are forbidden.

Severity is that by which judicial punishment, in following the rigor of the true, is exercised more strictly upon the sinner.

Equity is the most worthy repayment of deserts, weighed out evenly on the balance of justice.

Correction is the restraining, by the bridle of reason, of an error inborn or introduced by habit.

The keeping of an oath is that which, once a decree has been promulgated to the citizens, [1003B] wards off the rash transgression of it by an oath taken concerning its perpetual observance.

Judgment is that by which, from the hearing of deserts, a fitting punishment or reward is rendered.

Truth is that by which, by probable reasoning, something said or done is set forth unchanged.

## CHAP. XIV. *On fortitude, and its companions.*

Fortitude is the unmoved undertaking by the mind, amid adversities, of labors and of dangers. Its companions are magnanimity, confidence, endurance, rest, stability, constancy, perseverance.

Magnanimity is a certain noble excellence of a mind that manages difficult and arduous matters beautifully and bravely.

[1003C]Confidence is, from the awareness of one's virtues, to establish for oneself an unmoved mind amid adversities, and to trust in a good outcome.

Endurance, or patience, is the long-lasting sufferance of another's wickedness or annoyance.

Rest is that by which a certain security is brought to the mind from the contempt of perfunctory changeableness.

Stability is the holding-firm of a mind — fixed by no changeableness of places or times — though it be tossed through diverse things.

Constancy is a course of life like itself, worthy of its state, perpetual, and unmoved.

Perseverance is that which, by a certain perfection of the virtues (longsuffering bringing it to completion), strengthens the mind, lest before the attained end it desist from what was begun.

## CHAP. XV. *On temperance, and its companions.*

[1003D]Temperance is the firm and discreet mastery of reason over the unlawful impulses of the mind. Its companions are discretion, compliance, taciturnity, fasting, sobriety, affliction of the flesh, contempt of the world.

Discretion is the provident reason that moderates human impulses, for judging the causes of things.

Compliance is, one's own virtue being preserved, to attune oneself justly and devoutly to the manners of those dwelling with one.

Taciturnity is the restraining of one's tongue even from useful words, with a certain fruitful quiet of mind.

Fasting is a vigilance of the inner things, a discreet keeping of frugality.

[1004A]Sobriety is the temperance of both the inner and outer man, pure from enticements, so called because it is set apart and separated from drunkenness.

Affliction of the flesh is that by which the seed-beds of a wanton mind are pressed down by discreet chastisement.

Contempt of the world is a love of eternal things, brought in by reason from the regard of things that perish.

## CHAP. XVI. *On faith, and its companions.*

Faith, in holy zeal, is that which, from the truth of things premised, makes the mind hang upon the invisible things to come. For it is the evidence of things that do not appear. Its companions are religion, cleanness, obedience, chastity, reverence, continence, affection.

Religion is that by which, with reverent service, the ceremonies of divine worship are performed.

[1004B]Cleanness is the consummate integrity of both the inner and outer man, in the regard of divine love or fear.

Obedience is the voluntary denial of one's own will, resting upon devout zeal.

Chastity is the clean and honorable condition of the whole body, through the furies of the vices being tamed.

Reverence is a chaste worship rendered to God on account of the faith we have concerning him.

Continence is that by which the impulses of carnal affections are curbed by the governance of counsel.

Affection is the outpouring of devout love toward one's neighbor, a holy joy having been conceived through faith.

## CHAP. XVII. *On hope, and its companions.*

Hope is a motion of the mind, immovably suspended toward the receiving of those things which it seeks with sure reason. Its [1004C] companions are contemplation of things above, joy, modesty, confession, patience, compunction, longsuffering.

Contemplation of things above is, through the jubilation of an uplifted mind, the death of carnal affections.

Joy is the spiritual gladness of a hastening mind, coming from the contempt of present things.

Modesty is the bashfulness, over praiseworthy progress, of a chaste and honorable bearing.

Confession is that by which the hidden disease of the soul is disclosed, unto the praise of God, in the hope of obtaining pardon.

Patience is the voluntary and insuperable endurance of adverse things, in view of eternal glory.

Compunction is a certain burning of a sighing soul, born either from the fear of punishment or from the love [1004D] of reward.

Longsuffering is an untiring sustaining of labors, for the fulfilling of just desires.

## CHAP. XVIII. *On charity, and its retinue.*

Charity is an affection of the mind, and a devout love, extended fervently and in due order toward God and neighbor. Its companions are graciousness, peace, piety, meekness, liberality, mercy, indulgence, compassion, kindness, concord.

Graciousness is that in which the affectionate cultivation of mutual good-will, of the one toward the other, is shown.

Peace is the ordered tranquillity of minds agreeing in the good.

[1005A]Piety is a disposition helpful to all, arising from the sweetness of a kindly mind.

Meekness is that by which the tranquillity of mind of the meek or modest man does not, by anyone's wickedness, overstep the bound of its own quiet.

Liberality is that by which a free mind, in the bestowing of its possessions, is constrained by no niggardliness.

Mercy is a clement and equal regard toward all, and the inclination of a compassionate mind toward the afflicted.

Indulgence is the remission of another's guilt, descending from the consideration of oneself.

Compassion is that by which, from the grief of a neighbor, a certain affliction is engendered in a sympathizing mind.

Kindness is the fervent regard of a loving mind, with a certain splendid sweetness [1005B] of manners.

Concord is a certain unbroken and united embrace of minds, meeting together in what is right.

## CHAP. XIX. *On love, and its twofold aspect.*

We daily sow a discourse on love, in the hope that it may perchance sparkle in our hearts, and the fire blaze up, making a flame — either consuming the whole, or purging the whole. For from it is everything that is good, and everything that is evil is from it. One fount of love, springing up within, pours in two streams. The one is love of the world, cupidity; the other is love of God, charity. For the heart of man is the midpoint, whence the fount of love breaks forth. And when through appetite it runs down to outward things, it is called cupidity; but when it directs its desire to inward things, it is named charity. [1005C] Therefore there are two streams that flow from the fount of love: cupidity and charity. And cupidity is the root of all evils, and charity the root of all goods. But we find that this, which so manifoldly divides our desires and leads the one heart into diverse things, is nothing other than love. And since it is [1006A] a motion of the heart, according to its nature single and one, but according to its action divided — when it moves itself inordinately, that is, toward the things it ought not, it is called cupidity; but when it is ordered, it is called charity. We wish to commend a great matter, if only we are strong enough for what we wish. Almighty God, who needs nothing, because he himself is the highest and true good, who is; who can neither receive from another anything by which he might grow, since from him are all things, nor lose anything of his own by which he might fall away, since in him all things immutably subsist — he created the rational spirit by charity alone, by no necessity, that he might make it a partaker of his blessedness. Furthermore, that the same might be fit to enjoy so great a blessedness, he made love in it — in a certain manner rendering, through this, [1006B] the spiritual palate sensible to the taste of the inward sweetness, so that through this love, namely, it might savor the gladness of its own happiness, and might cleave to him with untiring desire. Through love, therefore, God joined the rational creature to himself, so that, ever cleaving to him, it might, in a certain manner, by affection suck from him the good by which it was to be beatified, and drink of him by desire, and possess him by joy. Therefore by love the rational creature is united to its Maker; and it is the bond of love alone that binds them both unto him, and the more happily the more strongly. For which reason also, that an undivided fellowship and a perfect concord might be had on both sides, the bond was doubled into the charity of God and of neighbor, so that through the charity of God all might cleave to the One, and through the charity [1006C] of neighbor all might become one toward one another; so that what each, of that One to whom all cleaved, could not contain in himself, he might more fully and more perfectly possess in another through the charity of neighbor; and the good of all might become the whole of each. [1009]

license_source: Public Domain Mark 1.0

license_translation: CC BY-NC 4.0

license_apparatus: CC BY-NC 4.0