The Aphorisms of the Last Precepts
First of all, this shall the ingenious mind think with himself: Christ has given himself for us and is made ours, and so is it necessary that you be given unto all men, not to think yourself to be your own man, but to be for others. For truly we are not born unto ourselves, but that we should be all things unto all men.
Wherefore from his tender age he shall muse upon these things alone: upon justice, faith, and constancy, by the which he may do good unto the Christian public weal, and unto his native country, and particularly also unto all men. For those are sick and feeble minds, that only do regard this thing, how they may have or come by a quiet living, and are not so like God as those are, that even with their own peril do study how to do good unto all men.
And here, notwithstanding this, must he warily take heed lest the purpose that is taken or intended to the glory of God, of our native country, and the profit of all men, be not defiled or corrupted by the devil or the love of ourselves, and finally that we take not the thing unto ourselves the which we will appear to have done for the cause of other men. For why? We may see many which in the first beginning go happily in the right course, and within a little after, through vain glory (which is the pestilence of all godly intents), they are driven out of the right path.
In the prosperity and adversity of other men, he shall even like behave himself as though they had fortuned unto his own person. If good fortune shall come unto another, he shall think that it has fortuned unto himself, as well as if it had come adversity. For why, he shall count no public weal like unto one house and family; yea, one body in the which the members are so glad together and do sorrow, and the one helps the other, that whatsoever shall fortune to one shall be thought to happen to all.
After this sort, he shall be glad with the joyful and shall weep with those that do weep; for why? He shall think the chances of every man to be his own. Add unto this that according unto the saying of Seneca, the thing may happen unto every man that does fortune unto any one. And we do not teach that these affects, joy and sorrow, must be so used as the common custom is. For we will not that we shall make mirth and joy in prosperity and despair in adversity. But forasmuch as we are never without these and other affects, so if likewise we must temper them, that in no case we admit any inconvenience, or do the thing that is not comely. Wherefore we share as much of the prosperity as others... that is to say, we shall take all things with moderation.
From these conventicles or companies whereas men meet many together, or commonly such as are the marriages of kindreds, sodalities that are yearly kept, and holidays, I make no great restraint because Christ in times past has been present at the kindly part of marriages. I most allow, that if the thing must needs be done, be done in some place or openly rather than in corner houses, because the multitude of witnesses does more vehemently restrain than their own proper mind. For he shall want all grace, that is not ashamed openly or commonly to do the thing that is dishonest or uncomely.
From the common conventicles or meetings together of men, he shall always seek to bring away some goodness, lest like as Socrates was accustomed to complain, return home always worse. He shall mark if any man behave himself abroad with honest shamefastness, and shall follow it. And of the contrary without shame, he shall refuse it or despise it.
But forasmuch as those that are full ripe of age constantly do this, mine advice is that they meet together in public conventicles as seldom as may be. But if of necessity sometimes madness must be had in company, soon after let us come home again to ourselves; a sound reason may be pretended why we have forsaken ourselves, unto the which those must be agreeable that do know that we are given always unto virtuous or good studies.
In things that are painful, our bridles must be loosed for us to run. For in this case it is accounted a noble thing to be first and last. In this should we stretch our sinews forth: the evil to be considered, to be handled, to be amoved or put away, and counsel to be given.
And it is used even amongst the infidels, that our parents next unto the immortal God are most to be set by. Wherefore we must give place unto them everywhere. And if at any time they behave not themselves after the mind of Christ, the which is also ours, we may not out of season strive against them; but whatsoever ought to be said or done, that must be proposed or purposed with all meekness; the which thing if they will not receive, they are rather to be forsaken than to be handled contumeliously.
The natural philosophers do testify that ire or anger comes of a hot cause; wherefore this young age is most prone; we must diligently beware of it that we do not say anything by the compulsion thereof, whatsoever comes into the mind. When this affection is hot in you, it ought to be suspected.
Slander, if we cannot utterly, because of the bitterness of it, digest it down, it must be referred unto some judge or magistrate. For why? To render again one check for another, or to send over again the slander or contumely unto him that gave it, it is no other than to be like unto him or such one as he is whom you do disallow.
Games with their equals we do permit to have... of learning and profitable for the exercise of the body. The games of learning may contend with... as Arithmetic does reach, or visiting of places, the which thing the draughts and pauses of the chess and their stations also and dealings in watch do declare. For that game above all other does teach, that nothing ought to be done rashly or unadvisedly. And yet in the meantime the measure be mean kept in it. For I have seen men, which, setting their serious business apart, have given themselves to that only. We permit only these things to be done in by-times, or in the times of leisure from other things. And the games of dice and cards (as men call them) we count and send them back again unto the crows, as the proverb says.
The body shall be exercised with running, leaping, quoiting, with the exercise of weapons, with wrestling (the which is seldom to be used, because oftentimes it even turns to earnest), and with some pastimes as are almost generally in all nations, specially such as have been used most amongst our forefathers the Switzers, being very profitable for diverse chances. I see that swimming is profitable to very few, albeit sometime it is a pleasure to swim in the water or river like unto a fish, and it has served sometimes for chances not without profit. He came swimming out of the Capitol house that should declare unto Camillus the miserable state of Avarous Rome. Cloelia swimming with her own proper members returned again unto hers.
Let all the conversation and talk also be such that may delight those with whom we do live.
And if you must needs chide another man, do it with so good a heart and so gently, and let it be done so prettily and so advisedly, that we may put away the vice and win the man, and join him with more hearty or entire love unto us.
The study of truth must be so constant and alone that always we must perpend and consider so, both our own talk and the tale or communication of others, that no craft or feigning be mixed in it. And a good mind ought to be with nothing more displeased with himself than if he perceive any lie come from him, though it be against his will. I will not say here how much he ought to be ashamed if he make them himself or tell them when they are made of others. For every man is commanded to speak the truth with his neighbour. Christ is the Truth. Wherefore it becomes a Christian man to follow and keep most diligently the truth that is in mind or in mouth in all his ways. Nothing can be assuredly promised to him that wants this true virtue, who is the father of the lie. Wherefore if that be vain, lying, and inconstant, all is a most certain token that the heart is worse a great deal. Add unto this that a lie may be for a time hidden, but not for ever. Wherefore it shall be a very foolish thing to nourish or comfort the domestical naughty act in hope that it shall be hidden or not known.
Look what I have said of the study of the truth, the same must be observed in all doings: that we do nothing feignedly, that our brow or eyes dissemble no other thing than the heart presently means, the which is the fountain of all doings.
The going also that is made or forged does give a sufficient argument what the man is, the which does go otherwise than his nature requires: that is to say, full of vanity and a harlot in mind.
But what needs many words? To this purpose all study must be hasted, that the young man may with all pureness suck into him Christ, who (when he has drunken or tasted of him) he shall be a rule unto him. He shall never fall from well-doing; he shall never be proud or extolled; he shall increase daily, but he shall appear to himself always to decrease. He shall go forward, but he shall account himself to be least of all men. He shall do good towards all men, but he shall upbraid nothing. For so truly Christ has done. Wherefore he shall be absolute that shall purpose only to follow Christ.
These are the things (most elegant Gerold) which we have thought to be profitable or to conduce to bring up ingenious young men, howbeit they be so confusedly taught that of it there lacks no declaration. For why? The thing is manifestly open unto the eyes of all men. But for your part remember these things often with yourself, and look what you see here written with a rude style, express it in your manners. And so it shall come to pass that the things that are poured out here almost without any order, you yourself by your acts shall bring them into a very goodly order. And you shall be of this form of teaching a breathing and lively example. And to speak more constantly, it can not otherwise be but after you shall be more absolute than we are able to express with words, if constantly you employ all your endeavour. The which thing shall be above measure profitable for the expelling of Idleness. Whereby some without all shame, of a mischievous received custom, are grown to such sloth, even in the very first entrance of their life, that they appear to covet to be no thing more than drones, and the puddles of all vices. But you truly (as he says) must use discreetly your age. For time of age glides away with a swift foot. And not so good follows as the first was. It is the part of a Christian man, not to speak lordly of opinions, but always to do things that are hard and great with God. Proceed therefore (you gentle young man) to increase with the true ornaments of nobility, your kindred or stock, your goodly form and your patrimony or inheritance, the which all has fortuned honourably unto you (I have not said well) I should have said to think only these to be the ornaments, and to know the other things to be the gifts of fortune. The most greatest and mighty Lord being your guide. Who preserve you in prosperous estate. So be it.
Finis.
