De Imitatione Christi: Liber Primus 1-11 On the Imitation of Christ: Book 1-11

THOMAS À KEMPIS: DE IMITATIONE CHRISTI LIBER PRIMUS THOMAS À KEMPIS: DAS ERSTE BUCH ÜBER DIE NACHAHME CHRISTI THOMAS KEMPIS: THE IMITATION OF CHRIST BOOK FIRST

Liber Primus Admonitiones ad Vitam spiritualem utiles. Das erste Buch mit Ermahnungen, die für das geistliche Leben nützlich sind. Book First Warnings for Useful Spiritual Life

Cap. Chapter IV I. De imitatione Christi et contemptu mundi omniumque eius vanitatum. I. Über die Nachfolge Christi und die Verachtung der Welt und all ihrer Eitelkeiten. I. On the imitation of Christ and the contempt of the world and of all his vanities.

1\\. 1\\. Qui sequitur me non ambulat in tenebris dicit Dominus. Wer mir nachfolgt, wandelt nicht im Dunkeln, spricht der Herr. He that followeth me walketh not in darkness, saith the Lord. Hæc sunt verba Christi, quibus admonemur quatenus vitam eius et mores imitemur, si volumus veraciter illuminari, et ab omni cæcitate cordis liberari. Dies sind die Worte Christi, durch die wir daran erinnert werden, wie weit wir sein Leben und seine Sitten nachahmen müssen, wenn wir wirklich erleuchtet und von aller Blindheit des Herzens befreit werden wollen. These are the words of Christ, by which we are reminded that we may imitate his life and manners, if we wish to be truly enlightened and to be freed from all blindness of heart. Summum igitur studium nostrum, sit in vita Jesu meditari. Our greatest endeavor, therefore, is to meditate on the life of Jesus.

2\\. Doctrina Ejus omnes doctrinas Sanctorum præcellit, et qui spiritum haberet absconditum ibi manna inveniret. His doctrine surpasses all the teachings of the saints, and he who possessed the spirit might find the manna hidden there. Sed contingit quod multi ex frequenti auditu Evangelii parvum desiderium sentiunt, quia spiritum Chrisi non habent. But it happens that many feel a small desire from the frequent hearing of the Gospel, because they do not have the spirit of Christ. Qui autem vult plene et sapide verba Christi intelligere, oportet ut totam vitam suam illi studeat conformare. But he who wishes to understand the words of Christ fully and wisely, must be zealous to conform his whole life to him.

3\\. Quid prodest tibi alta de Trinitate disputare, si careas humilitate unde displiceas Trinitati? What does it profit you to discuss high things about the Trinity, if you lack the humility whence you disapprove of the Trinity? Vere alta verba non faciunt sanctum et justum, sed virtuosa vita efficit Deo carum. Truly lofty words do not make them holy and just, but virtuous life makes them dear to God. Opto magis sentire compunctionem quam scire definitionem. I hope to feel compunction rather than to know the definition. Si scires totam Bibliam, et omnium philosophorum dicta quid totum prodesset, sine charitate et gratia? Wenn du die ganze Bibel und die Aussprüche aller Philosophen kennen würdest, was wäre das alles ohne Barmherzigkeit und Gnade? If you were to know the whole Bible and the sayings of all other philosophers, what would it do without charity and grace? Vanitas vanitatum et omnia vanitas præter amare Deum et illi soli servire. Eitelkeit aller Eitelkeiten und aller Eitelkeit, außer Gott zu lieben und ihm allein zu dienen. Vanity of vanities and all is vanity except to love God and serve him alone. Ista est summa sapientia per contemptum mundi tendere ad regna cælestia. Dies ist die höchste Weisheit, um durch Verachtung der Welt zu den Königreichen des Himmels zu streben. This is the greatest wisdom to tend to the heavenly kingdoms through contempt of the world.

4\\. Vanitas igitur est divitias perituras quærere, et in illis sperare. Darum ist es eitel, vergängliche Reichtümer zu suchen und auf sie zu hoffen. It is vanity, therefore, to seek for the perishing riches, and to hope in them. Vanitas quoque est honores ambire, et in altum se extollere. It is also vanity to seek honors, and to exalt oneself on high. Vanitas est carnis desideria sequi, et illud desiderare unde postmodum graviter oportet puniri. Es ist eitel, den Begierden des Fleisches zu folgen und sie zu begehren, wofür wir später streng bestraft werden müssen. It is vanity to follow the desires of the flesh, and to desire that from which it must afterwards be severely punished. Vanitas est longam vitam optare, et de bona vita modicum curare. Es ist Eitelkeit, sich ein langes Leben zu wünschen und sich wenig um das gute Leben zu kümmern. It is vanity to choose a long life and to care a little about the good life. Vanitas est præsentem vitam solum attendere, et quæ futura sunt non prævidere. It is vanity only to attend to the present life, and not to foresee the future. Vanitas est diligere quod cum omni celeritate transit, et illuc non festinare ubi sempiternum manet gaudium. It is vanity to love what passes with all speed, and not to hurry thither where everlasting joy awaits.

5\\. 5\\. Stude ergo cor tuum ab amore visibilium abstrahere, et ad invisiblia te transferre. Try to draw your heart away from the love of the things that are visible and transfer yourself to the invisible things. Nam sequentes suam sensualitatem maculant conscientiam, et perdunt Dei gratiam. For those who follow their sensuality defile the conscience and lose the grace of God.

Cap. Chapter IV 2. 2. De humili scire sui ipsius. To know about low self.

1\\. Omnis homo naturaliter scire desiderat. Every man naturally desires to know. Sed scientia sine timore Dei quid importat? But what does knowledge without fear of God imply? Melior est profecto Rusticus humilis, qui Deo servit, quam superbus Philosophus, qui se neglecto cursum cæli considerat. Better is the humble peasant, who serves God, than the proud philosopher, who had confidently ignored the course of heaven. Qui bene se ipsum cognoscit sibi ipsi vilescit, nec laudibus delectatur humanis. He who knows himself well deserves to himself, and takes no pleasure in human praises. Si scirem omnia quæ in mundo sunt, et non essem in charitate, quid me juvaret coram Deo, qui me judicaturus est ex facto? If I knew all the things that are in the world, and I was not in charity, why do I favor myself before God, who will judge me in fact?

2\\. 2\\. Quiesce a nimio discendi desiderio, quia ibi magna incitatur distractio et deceptio. Stay away from the excessive desire to learn, because there is a great distraction and deception. Scientes volunt libenter docti videri et sapientes dici. Those who know them want to be seen willingly learned and called wise. Multa sunt quæ scire animæ parum vel nihil prodest. Es gibt viele Dinge, die der Seele wenig oder nichts zu wissen nützen. There are many things which help the soul to know little or nothing. Et valde insipiens est, qui aliquibus magis intendit, quam his quæ saluti suæ deserviunt. Und sehr töricht ist der, der auf manche mehr bedacht ist als auf die, die seinem eigenen Heil dienen. And he is a very unwise man, who pays more attention to some things than to those things which serve his own safety. Multa verba non satiant animam, sed bona vita refrigerat mentem, et pura conscientia magnam ad Deum præstat confidentiam. Viele Worte befriedigen die Seele nicht, aber ein gutes Leben kühlt den Geist, und ein reines Gewissen gibt großes Vertrauen zu Gott. Many words do not satisfy the soul, but a good life refreshes the mind, and a pure conscience gives great confidence to God.

3\\. Quanto plus et melius scis, tanto gravius judicaberis inde nisi sancte vixeris. Je mehr und besser du es weißt, desto strenger wirst du danach gerichtet, es sei denn, du lebst heilig. The more you know and the better, the more severely you will be judged unless you live a holy life. Noli ergo extolli de ulla arte vel scientia, sed potius time de data tibi notitia. Prahlen Sie daher nicht mit irgendwelchen Fähigkeiten oder Kenntnissen, sondern haben Sie Angst vor den Informationen, die Ihnen gegeben werden. Don't be puffed up with any skill or skill, but rather take time out of the information you've been given. Si tibi videtur quod multa scias et satis bene intelligas, scito tamen quia sunt multo plura quæ nesci. Wenn es Ihnen scheint, dass Sie viele Dinge wissen und gut genug verstehen, wissen Sie, dass es viele Dinge gibt, die Sie nicht wissen. If it seems to you that you know and understand many things well enough, yet know that there are much more that you do not know. Noli sapere altum, sed ignorantiam tuam magis fatere. Seien Sie nicht weise, sondern geben Sie Ihre Unwissenheit zu. Do not be wise on high, but rather confess your ignorance. Quid te vis alicui præferre, cum plures doctiores te inveniantur, et magis in lege periti. Warum willst du dich jemand anderem vorziehen, wenn es doch viel Gelehrtere und Erfahrenere im Gesetz gibt als du? What would you prefer to do to someone, since you are found to be more educated and more experienced in law. Si vis aliquid utiliter scire, et discere, ama nesciri, et pro nihilo reputari. Wenn Sie etwas Nützliches wissen und lernen wollen, lieben Sie es, nicht bekannt zu sein und als nichts angesehen zu werden. If you wish to know something usefully and to learn, love that it is not known and regarded as nothing.

4\\. 4\\. Hæc est altissima et utilissima lectio, sui ipius vera cognitio, et despectio. Dies ist die tiefgründigste und nützlichste Lektion, eine wahrere Selbsterkenntnis und Verachtung. This is the deepest and most useful lesson, true knowledge of self and contempt. De se ipso nihil tenere, et de aliis semper bene et alte sentire magna sapientia est, et perfectio. Nichts von sich selbst zu halten und sich für andere immer gut und tief zu fühlen, ist große Weisheit und Vollkommenheit. To hold nothing of one's self, and to think well and deeply respecting others is always great wisdom and perfection. Si videres aliquem aperte peccare, vel aliqua gravia perpetrare, non deberes te meliorem exstimare, quia nescis quamdiu possis in bono stare. Wenn Sie jemanden sehen sollten, der offen sündigt oder etwas Ernstes begeht, sollten Sie sich nicht für besser halten, weil Sie nicht wissen, wie lange Sie im Guten stehen können. If you were to see someone committing serious offenses, you would not consider yourself better, because you do not know how long you can stand in good. Omnes fragiles sumus, sed tu neminem fragiliorem te ipso tenebis. Wir sind alle zerbrechlich, aber du wirst niemanden zerbrechlicher halten als dich selbst. We're all frail, but you'll have no one more fragile than yourself.

Cap. 3. De doctrina veritatis. Von der Wahrheitslehre. On the doctrine of truth.

1\\. Felix quem Veritas per se ipsam docet, non per figuras et voces transeuntes, sed sicuti se habet. Glücklich ist, wen die Wahrheit von selbst lehrt, nicht durch vorbeiziehende Gestalten und Stimmen, sondern wie sie ist. Felix, whom the Truth teaches by itself, not passing through figures and voices, but just as it is. Nostra opinion, et noster sensus sæpe nos fallit, et modicum videt. Unsere Meinung und unser Verstand täuschen uns oft und sehen wenig. Our opinion and our senses often deceive us and see little. Quid prodest magna cavillatio de occultis, et obscuris rebus de quibus nec argueur in judicio, quia ignoravimus? Was nützt großer Sarkasmus über verborgene und obskure Dinge, über die weder die Argumente im Urteil, noch weil wir keine Ahnung hatten? What good does a great sophistry about the secrets and the obscure things about which we will not be accused in the judgment, because we have not been ignorant? Grandis insipientia quod neglectis utilibus, et necessariis, ultro intendimus curiosis, et damnosis. Es ist eine große Torheit, dass wir, indem wir das Nützliche und Notwendige vernachlässigen, unsere Aufmerksamkeit auf das Kuriose und Schädliche richten. It is a great folly that we, without neglecting the useful and necessary things, are unsolicited in the inquisitive and hurtful. Oculos habentes, non videmus. Da wir Augen haben, sehen wir nicht.

2\\. Et quid nobis de generibus et speciebus, cui æternum Verbum loquitur a multis opinionibus expeditur. Und was ist mit den Arten und Arten, zu denen das ewige Wort spricht, wird durch viele Meinungen erklärt. And what to us about the genera and species to which the eternal Word speaks from many opinions? Ex uno Verbo omnia, et unum loquuntur omnia et hoc est Principium quod et loquitur nobis. Alle Dinge kommen aus einem Wort, und alle Dinge sprechen eine Sache, und dies ist das Prinzip, das auch zu uns spricht. All speak from one Word, and all speak as one, and this is the principle which also speaks to us. Nemo sine illo intelligit, aut recte judicat. Niemand versteht oder urteilt richtig ohne sie. No one without him understands, or judges rightly. Cuit omnia unam sunt, et qui omnia ad unum trahit, et omnia in uno videt, potest stabilis esse, et in Deo pacificus permanere. Wem alle Dinge eins sind, und wer alle Dinge zu einem zieht und alle Dinge in einem sieht, der kann stabil sein und in Gott friedlich bleiben. He traces all things into one, and he who draws all things to one, and sees all things in one, can be stable and remain peaceful in God. O veritas Deus, fac me unum tecum in charitate perpetua. O wahrer Gott, mache mich eins mit dir in ewiger Liebe. O truth God, make me one with you in everlasting charity. Tædet mihi sæpe multa legere, t audire: in te toum est, quod volo et desidero. I am often weary of reading and listening to many things. Taceant omnes doctores, sileant universæ creaturæ in conspectu tuo, tu mihi loquere solus. Lass alle Lehrer schweigen, lass alle Kreaturen schweigen vor dir, du allein sprichst zu mir. Let all the teachers be silent, let all the creatures be silent in your sight, speak to me alone.

3\\. Quanto magis aliquis unitus, et interius implicatus fuerit, tanto plura et altiora sine labore intelligit quia desuper lumen intelligentiæ accipit. Je mehr ein Mensch innerlich geeint und beteiligt ist, desto mehr versteht er mühelos, weil er das Licht der Intelligenz von oben empfängt. The more a person is united and involved inwardly, the more he understands without effort, because he receives the light of intelligence from above. Purus simplex et stabilis in multis operibus non dissipatur, quia omnia ad Dei honorem operatur, et in se otiose ab omni propria exquisitione esse nititur. Der reine, einfache und beständige Mensch zerstreut sich nicht in viele Werke, weil er alles zur Ehre Gottes arbeitet und bestrebt ist, in sich selbst frei von aller Selbstsucht zu sein. The pure, simple and stable man is not dissipated in many works, because he works all things for the honor of God, and endeavors to be in himself free from all self-seeking. Quis te magis impedit, et molestat quam tua immortificata cordis affectio? Wer hindert und beunruhigt dich mehr als deine ungestüme Herzensliebe? Who hinders and troubles you more than your unmortified affection of heart? Bonus et devotus homo, opera sua intus prius disponit, quæ foris agere debet, nec illa trahunt ad desideria vitiosæ inclinationis, sed ipse inflectat ea ad arbitrium rectæ intentionis rationis. Ein guter und frommer Mensch ordnet seine Werke zuerst nach innen, worauf er verzichten muss, und sie werden nicht von den Begierden einer bösen Neigung angezogen, sondern er selbst beugt sie dem Urteil der rechten Absicht der Vernunft. A good and devout man arranges his works within first, which he must do without, and they are not drawn to the desires of a vicious inclination, but he himself bends them to the judgment of the right intention of reason. Quis habet fortius certamen, quam qui nititur vincere se ipsum? Wer hat einen stärkeren Kampf als der, der danach strebt, sich selbst zu überwinden? Who has a stronger struggle than he who strives to overcome himself? Et hoc deberet esse negotium nostrum, vincere scilicet se ipsum, et quotidie se fortiorem ipso fieri, atque in melius proficere. Und das sollte unser Geschäft sein, nämlich sich selbst zu überwinden und jeden Tag aus sich heraus stärker zu werden und zum Besseren voranzukommen.

4\\. Omnis perfectio in hac vita quamdam imperfectionem sibi habet annexam. Jede Vollkommenheit in diesem Leben ist mit irgendeiner Unvollkommenheit verbunden. Et omnis speculatio nostra quadam caligine non caret. Und alle unsere Spekulationen sind nicht ohne eine gewisse Dunkelheit. And all our speculation is not without a certain darkness. Humilis tui cognitio certior via est ad Deum, quam profundæ scientiæ inquisitio. Dein bescheidenes Wissen ist ein sicherer Weg zu Gott als die Suche nach tiefem Wissen. Non est culpanda scientia, aut quælibet rei notitia quæ bona est, in se confiderata, eet a Deo ordinata, sed præferenda est, semper bona conscientia, et vita, quia student magis plures scire quam bene vivere, ideo sæpe errant, et nullum vel modicum fructum ferunt. Knowledge is not to be blamed, or any knowledge of a thing which is good, trusted in itself, or ordained by God, but is to be preferred, always a good conscience, and life, because many seek to know more than to live well, therefore they often err, and none or a little they bear fruit

5\\. O, si tantam adhiberent diligentiam ad extirpanda vitia, et virtutes inferendas, sicuti movendi quæstiones, non fierent tanta mala et scandala in populo nec tanta dissolutio in cænobiis. Oh, if they used such diligence to root out vices, and to inculcate virtues, as in matters of movement, there would not be so many evils and scandals among the people, nor so much disintegration among the cenobies. Certe adveniente e judicii, non quæretur a nobis quid legimus, sed quid fecimus; nec quam bene diximus, sed quam religiose visimus. Dic mihi, ubi sunt modo illi omnes Domini, et Magistri quos bene nosti dum adhuc bene viverent, et in studiis florerent? Jam eorum præbendas alii possident, et nescio utrum de eis recogitent. Others already possess their allowances, and I do not know whether they will reconsider them. In vita sua aliquid videbantur et modo de illis tacetur.

6\\. O quam cito transit gloria mundi. Utinam vita eorum scientiæ concordasset eorum, tunc bene legissent et studuissent. If their life had agreed with their knowledge, then they would have read and studied well. Quam multi pereunt per vanam scientiam in hoc sæculo, qui parum curant de Dei fervitio. How many are lost in the vain knowledge of this world, who care little about the service of God. Et quia magis diligunt magni esse quam humiles, ideo evanuerunt in cognitationibus suis. And because they love the great rather than the humble, they have become futile in their investigations. Vere magnus est qui in si parvus est et pro nihilo omne culmen honoris ducit. He is truly great who, if he is small, leads the whole summit of honor to nothing. Vere prudens est qui omnia terrena arbitratur uti stercora ut Christum lucrifaciat. He is truly prudent, who thinks that all earthly things are used as dung to gain Christ. Et vere bene doctus est qui Dei voluntatem facit et suam voluntatem relinquit. And he is truly well educated who does the will of God and abandons his will.

Cap. 4. De prudentia in agendis. Of prudence in things to be done

1\\. Non est credendum omni verbo nec instinctui sed caute et longanimiter, res est fecundum Deum ponderanda. It is not to be believed by every word, nor by instinct, but by caution and long-suffering, that it is a fruitful thing to consider God. Proh dolor sæpe malum facilius quam bonum de alio creditur et dicitur ita infirmi sumus. Unfortunately, the evil is often easier to believe than the good in another, and we are so weak. Sed perfecti viri non facile credunt omni enarrant, quia sciunt humanam fragilitatem imo infirmitatem ad malum proclivem et in verbis fatis labilem. But mature men do not readily believe them, they relate to all, because they know that human frailty is indeed a weakness, prone to evil and likely to fall into the words of fate.

2\\. Magna sapientia est non esse præcipitem in agendis, nec pertinaciter in sensibus stare. It is a great wisdom not to be reckless in acting, nor to stand stubbornly in the senses. Ad hanc etiam non pertinet quibuslibet hominum verbis credere nec audita vel credita mox ad aliorum aures effundere. To this also it belongs not to believe any words of men, nor, when heard or believed, immediately pour out the ears of others.

3\\. Cum sapiente et sententioso viro consilium habe, et quære potius a melioribus instrui, quam tuas adinventiones sequi. Take counsel with a wise and wise man, and seek to receive instruction from better men, rather than follow your own devices. Bona vita facit hominem sapientem secundum Deum, et expertum in multis. A good life makes a man wise according to God and experienced in many things. Quanto quis in se humilior fuerit, et Deo subjectior, tanto in omnibus erit sapientior et pacatior. The more a man will be lower in himself, and more subject to God, the wiser and more tranquil in all will he be.

Cap. Chapter IV 5. De lectione scripturarum. On the reading of the Scriptures

1\\. Veritas est in Scripturis sanctis quærenda, non eloquenda. The truth is to be sought in the holy scriptures, not to be eloquent. Omnis Scriptura sacra eo spiritu debet legi, quo facta est. All sacred Scripture should be read in the spirit by which it was made. Quærere debemus potius utilitatem in Scripturis, quam subtilitatem sermonis. We ought rather to seek the benefit of the Scriptures, than the accuracy of the speech. Ita libenter devotos et simplices libros legere debemus, sicut altos et profundos. We ought so gladly to read devout and simple books, as deep and deep. Non te defendat auctoritas Scribentis utrum parvæ vel magnæ litteraturæ fuerit, sed amor puræ veritatis te trahat ad legendum. The authority of the writer does not protect you, whether it be small or great writing, but the love of pure truth draws you to reading. Non quæras quis hoc dixerit, sed quid dicatur attende. Ask not who said this, but pay attention to what is said.

2\\. 2\\. Homines transeunt, sed veritas Domini manet in æternum. Men pass away, but the truth of the Lord remains forever. Sine personarum acceptione variis modis nobis loquitur Deus. Without respect for persons, God speaks to us in various ways. Curiositas nostra sæpe nos impedit in lectione Scripturarum, cum volumus intelligere et discutere ubi simpliciter est transeundum. Our curiosity often hinders us in reading the Scriptures when we want to understand and discuss where we simply must pass. Si vis profectum haurire lege humiliter, simpliciter, et fideliter nec unquam velis habere nomen scientiæ. If you wish to advance in the law humbly, simply and faithfully, you would not ever have a name for knowledge. Interroga libenter, et audi tacens Sanctorum verba, nec displiceant tibi parabolæ Seniorum sine cause enim non proferuntur. Ask willingly, and listen in silence to the words of the saints;

Cap. 6. 6. De inordinatis affectibus. Of inordinate affections.

1\\. 1\\. Quandocumque homo inordinate aliquid appetit statim in se inquietus sit. Whenever a man desires something inordinately, he is immediately restless in himself. Superbus et avarus nunquam quiescunt. The proud and the greedy never rest. Pauper et humilis spiritu in multitudine pacis conversatur. The poor and lowly spirit dwell in the multitude of peace. Homo qui necdum in se perfecte mortuus est, cito tentatur et vincitur in parvis et vilibus rebus. The man who has not yet died perfectly in himself is quickly tempted and overcome by small and mean things. Infirmus in spiritu, et quodammodo adhuc carnalis ad sensibilia inclinatus, difficulter potest se a terrenis desideriis ex toto extrahere. He is weak in spirit, and in a manner still inclined to the senses of the flesh, and can with difficulty draw himself entirely from earthly desires. Et ideo sæpe habet tristitiam cum se subtrahit. And so he often withdraws sadness when he withdraws himself. Leviter etiam dedignatur, si quis ei resistit. He is also slightly disdained if any one resists him.

2\\. 2\\. Si autem profecutus fuerit quod concupiscitur, statim ex reatu conscientiæ gravatur, quia secutus est passionem suam, quæ nihil juvat ad pacem, quam quæsivit. But if he does what is desired, he is immediately weighed down by the guilt of conscience, because he has followed his passion, which does not favor the peace which he has sought. Resistendo igitur passionibus invenitur vera pax cordis non autem serviendo eis. By resisting the passions, then, we find true peace of the heart, not by serving them. Non est ergo pax in corde hominis carnalis, non in homine in exterioribus dedito, sed in fervido spirituali. There is therefore no peace in the heart of a carnal man, not in a man devoted to external things, but in spiritual fervor.

Cap. 7. 7. De vana spe et elatione fugienda. To shun vain hope and pride.

1\\. Vanus est qui spem suam ponit in hominibus aut in creaturis. It is vain to place his hope in humans or in creatures. Non pudeat te aliis servire amore Domini nostri Jesu Christi, et pauperem in hoc sæculo videri. Let not you be ashamed to serve others for the love of our Lord Jesus Christ, and to appear poor in this world. Non stes super teipsum, sed in Deo spem tuam constitue. Stand not over yourself, but place your hope in God. Fac quod in te est, et Deus aderit bonæ voluntati tuæ. Do what is in you, and God will be present for your good will. Non confidas in tua scientia, vel cujuscumque astutia viventi, sed magis in Dei gratia, qui humiles adjuvat, et de se præsumentes humiliat. Do not trust in your knowledge or craftiness of any living thing, but rather in the grace of God, who helps the lowly and humbles those who rely on him.

2\\. Non glorieris in divitiis si adsint, nec in amicis quia potentes sunt, sed in Deo qui omnia præstat, et se ipsum super omnia dare desiderat. Do not boast in riches if they are present, nor in friends because they are powerful, but in God who excels all things, and desires to give himself above all things. Non te extollas de magnitudine vel pulchritudine corporis, quæ modica etiam infirmitate corrumpitur et foedatur. Do not exalt yourself in the greatness or beauty of your body, which is corrupted and defiled by even a small infirmity. Non placeas tibi ipsi, de humilitate aut ingenio ne displiceas Deo, cujus est totum quidquid boni naturaliter habemus. Don't be pleased with yourself, do not disapprove of God's humility or character, of which all we naturally have is whatever good we have.

3\\. Non te reputes aliis meliorem, ne forte coram Deo deterior habearis qui scit quid est in homine. You should not consider yourself better than others, lest perhaps you should be held in the presence of God who knows what is worse in man. Non superbias de operibus bonis, quia aliter sunt judicia Dei quam hominum, cui sæpe displicet, quod hominibus placet. Do not take pride in good works, because the judgments of God are different from those of men, to whom it is often displeased that which is pleasing to men. Si aliquid boni habueris, crede de aliis meliora, ut humilitatem conserves. If you have something good, believe in better things than others, so that you may preserve humility. Non nocet ut te hominibus supponas, nocet autem plurimum, si vel uni te præponas. It doesn't hurt to rank yourself to men, but it hurts the most if you rank yourself for one person. Jugis pax cum humili, in corde autem superbi zelus et indignatio frequens. Incessant peace with the humble, but in the heart of the proud is frequent envying and indignation.

Cap. 8. De cavenda nimia familiaritate. To avoid excessive intimacy.

1\\. Non omni homini reveles cor tuum, sed cum sapiente, et timente Deum age causam tuam? Do you not discover your heart to every man, but plead your case with the wise and the fearing God? Cum juvenibus et extraneis rarus esto, cum divitibus noli blandiri, et coram magnatis non libenter appareas. Be rare among young men and strangers, do not flatter the rich, and do not willingly appear before the great ones. Cum humilibus et simplicibus, cum devotis et morigeratis sociare, et quæ ædificationis sunt pertracta. To unite with the lowly and the simple, with the devout and well-behaved, and to handle the things that are edifying. Non sis familiaris alicui mulieri, sed in communi omnes bonas mulieres Deo commenda. Be not intimate with any woman, but in general entrust to God all good women. Soli Deo et Angelis ejus opta familiaris esse, et hominum notitiam devita. Desire to be intimate with God and his angels alone, and avoid the knowledge of men.

2\\. Charitas est habenda ad omnes, sed familiaritas non expedit. Charity is to be held to all, but familiarity is not expedient. Quandoque accidit ut persona ignota ex bona fama lucescit, tum præsentia oculos intuentium offuscat. Sometimes it happens that an unknown person shines out of a good reputation, and then the presence of the beholder obscures the eyes. Putamus aliis placere ex convictione nostra, et incipimus magis displicere morum improbitate in nobis considerata. We think that we should please others by our conviction, and we are beginning to disapprove of the disapproval of the behavior we consider in ourselves.

Cap. 9. De obedientia et subjectione. Of obedience and subjection

1\\. Valde magnum est in obedientia stare, sub Prælato se vivere, et sui juris non esse. It is very important to stand in obedience, to live under a prelate, and not to be independent. Multo tutius est stare in subjectione, quam in prælatura. It is much safer to stand in subjection than in prelature. Multi sunt sub obedientia magis ex necessitate, quam ex charitate, et illi poenam habent, et leviter murmurant, nec libertatem mentis acquirent, nisi ex toto corde propter Deum se subjiciant. Many are under obedience more out of necessity than out of charity, and they have punishment, and murmur slightly, nor do they acquire the freedom of their minds, unless they submit themselves with their whole heart for God's sake. Curre hic vel ibi non invenies requiem, nisi in humili subjectione sub Prælati regimine. Run here or there you will not find rest, except in humble submission under the guidance of a prelate. Imaginatio locorum, et mutatio multos fefellit. The imagination of the place and the change deceived many.

2\\. Verum est quod unusquisque libenter agit pro sensu suo et inclinatur ad eos magis qui secum sentiunt. It is true that each one acts willingly according to his own senses, and is more inclined to those who feel with him. Sed si Christus est inter nos, tunc necesse est, ut relinquamus etiam nostrum sentire propter bonum pacis. But if Christ is among us, then it is necessary that we should leave our thoughts even for the good of peace. Quis est ita sapiens, qui omnia plene scire possit? Who is so wise that he can fully know all things? Ergo noli nimis in sensu tuo confidere, sed velis etiam aliorum sensum audire. Therefore don't put your trust in your mind too much, but you would like to hear the minds of others. Si bonum est tuum sentire, et hoc ipsum propter Deum dimittis, et alium sequeris, magis inde proficies. If you feel it is your good, and you release this very thing for God's sake, and if you follow another, you will gain more from it.

3\\. Audivi enim sæpe, securius esse audire, et accipere consilium quam dare. For I have often heard that it is safer to hear and receive counsel than to give. Potest enim contingere ut bonum fit uniuscujusque sentire, sed nolle aliis acquiescere, cum id ratio aut causa postulat, signum est superbiæ aut pertinaciæ. For it may happen that it becomes a good feeling for every man, but not wanting to obey others, when reason or reason demands it is a sign of pride or stubbornness.

Cap. 10. De superfluitate verborum.

1\\. Caveas tumultum hominum, quantum potes. Beware of the tumult of men as far as you can. Multum nam impedit tractatus fæcularium gestorum, etiamsi simplici intentione proferantur. Cito enim inquinamur vanitate et captivamur. For we are quickly defiled by vanity, and are captivated. Vellem me pluries tacuisse, et inter homines non fuisse. I'd been silent many times, and had not been among men. Sed quare tam frequenter loquimur, et invicem fabulamur, cum tamen sine læsione conscientiæ raro ad silentium redimus? Ideo tam frequenter loquimur, quia per multas locutiones ad invicem consolari quærimus, et cor diversis cogitationibus fatigatum optamus relevare, et multum libenter, de his quæ diligimus, seu cupimus, vel quæ nobis sentimus contraria, libet loqui et cogitare.

2\\. Sed proh dolor sæpe inaniter, et frustra. Nam hæc exterior consolatio interioris et divinæ consolationis non modicum detrimentum est. Ideo vigilandum est et orandum ne tempus otiose transeat. Si loqui licet et expedit, quæ ædificabilia sunt loquere. Malus usus et negligentia profectus nostri multum facit ad incustodiam oris nostri. Juvat tamen non parum ad profectum spiritualem devota spiritualium rerum collatio, maxime ubi pares animo et spiritu in Deo sibi sociantur.

Cap. 11. De pace quærenda, et zelo proficiendi.

1\\. Multam possumus pacem habere, si volumus nos cum aliorum dictis et factis quæ ad nostram curam non spectant non occupare. Quomodo potest ille in pace die permanere, qui alienis curis se intermiscet, qui occasiones forinsecus quærit, qui parum vel raro se intrinsecur colligit? Beati simplices, quoniam multam pacem habebunt.

2\\. Quare quidam Sanctorum tam perfecti et contemplativi fuerunt? quia mortificari omnino ab omnibus terrenis desideriis studuerunt, et ideo totis medullis cordis Deo inhærere, atque sibi libere vacare potuerunt. Nos nimium propriis occupamur passionibus, et de transitoriis nimis sollicitamur. Raro nam vitium unum perfecte vincimus, et ad quotidianum profectum non attendimus, ideo frigidi et tepidi remanemus. For we rarely overcome one vice perfectly, and do not pay attention to daily progress, therefore we remain cold and lukewarm.

3\\. Si essemus nobismetipsis perfecte intenti, et exterius minime implicati, tunc possemus etiam divina sapere, et de cælesti contemplatione aliquid experiri. If we were perfectly attentive to ourselves, and not entangled outwardly, then we might also be wise to divine things, and experience something of heavenly contemplation. Totum et maximum impedimentum est, quia non sumus a passionibus, et concupiscentiis liberi, nec perfectam viam Sanctorum conamur ingredi. Quando etiam modicum adversitatis occurit, nimis cito dijicimur, et ad humanas consolationes convertimur. When even a little adversity occurs, we are dejected too quickly, and turn to human consolations.

4\\. Si niteremur sicut viri fortes stare in proelio, profecto auxilium Dominii super nos videremus de cælo. Ipse nam certantes, et de sua gratia sperantes paratus est adjuvare, qui nobis certandi occasiones procurat, ut vincamus. Si tantum in istis exterioribus observantiis profectum religionis ponimus, cito finem habebit devotio nostra. Sed ad radicem securim ponamus, ut purgati a passionibus pacificam mentem possideamus.

5\\. Si omni anno unum vitium extirparemus, cito viri perfecti efficeremur. Sed modo contrario sæpe sentimus ut meliores, et puriores in initio conversionis nos fuisse inveniamus quam post multos annos prosessionis. Fervor et profectus noster quotidie deberet crescere, sed nunc pro magno videtur si quis primi fervoris partem possit retinere. Si modicam violentiam faceremus in principio, tunc omnia possemus facere cum levitate et gaudio.

6\\. Grave est assueta dimittere, et gravius est contra propriam voluntatem ire. Sed si non vincis parva et levia, quando superabis difficiliora? Resiste in principio inclinatini tuæ, et malum defere consuetudinem, ne forte paulatim ad majorem te ducat difficultatem. O si adverteres quantum tibi pacem et aliis lætitiam faceres, temetipsum bene habendo, puto quod sollicitior esses ad spiritualem profectum. Oh, wenn Sie wüssten, wie viel Frieden Sie sich selbst und anderen Glück bringen würden, wenn Sie gut auf sich selbst aufpassen, dann wären Sie, glaube ich, um spirituellen Fortschritt besorgter.