Gesta principum Polonorum: The Deeds of the Princes of the Poles

Liber Secundus / Second Book

[110] a imittende Z 1 ‘His helper,’ i.e. the author’s, as at p. 1, n. 5. But in place of Mal.’s reading imitande (pietatis) some authorities (e.g. David, Les sources, p. 41) prefer Z’s reading i(m)mittende (qs. ‘his helper in the spread of religion’), interpreting this as a reference to Bishop Paul’s and Chancellor Michael’s missionary efforts among the Pomeranians. On the bishop of Pozna¥ and the chancellor, see the same note. 2 The word dispensator is commonly applied to officials (villici, etc.) charged with distributing royal bounty, while obsonium in medieval texts describes a (LIBER SECUNDUS) INCIPIT EPISTOLA Domino Paulo, Dei gratia Poloniensi reverende discretionis episcopo, suoque cooperatori1 imitandea religionis Michaeli cancellario , modici dispensator obsonii2 paterne venerationis ac debite servitutis obsequium. Meditanti mihi de plurimis iniecit se vestre recordatio largissime karitatis, vestraque fama longe lateque diffusa vobis collate divinitus sapientie ac humanitus probitatis. Sed quia plerumque capax mentis intentio concipit que tarda loquendi facultas non exprimit, bone voluntatis intencio sufficiat pro loquela. Nam cum facit quis quod potest, tunc iniuste fit querela. Verum tamen ne tantorum virorum gloriam, tamque religiosorum memoriam prelatorum silencio preterire videamur, eorum laudibus insistendo quasi guttam de fonticulo comportare T yberinis gurgitibus innitamur.3 Licet enim quod perfectum est non possit naturaliter4 augmentari, ratio tamen non prohibet [111] (usually small) meal; whence the phrase could be interpreted to refer to the author’s holding of a minor prebend, for which, however, there is no other evidence. More commonly the phrase is seen as an expression of affected humility regarding literary abilities (cf. the parallel subsequentis scriptor opusculi at p. 1). 3 Persius 11:15. 4 This assertion may go back to Aristotle’s perfectum enim naturaliter precedit imperfectum (De Coelo 1 c. 4, n. 9), but more likely to its paraphrase by Boethius (In topica Ciceronis, MPL 64, col. 175). It may imply that a perfect thing can be improved only by grace or caritas, which are supernatural. (SECOND BOOK) BEGINNING OF THE LETTER To lord Paul, by the grace of God Polish bishop of reverend discretion, and his helper1 the chancellor Michael of exemplary piety, this dispenser of modest fare2 offers filial obedience and due submission. As I pondered upon all manner of things there came into my mind the memory of your most open-handed charity and your reputation spread far and wide for wisdom granted by God and uprightness with man. But as generally the intention of the mind is quicker to conceive than speech is to express, let my good will and good intention suffice in place of eloquence. For when someone’s done his best it’s hardly fair to quarrel with it. All the same, lest we seem to be passing over in silence the glory of men so great, or the memory of such devout churchmen, let us press on with their praises, adding, as it were, our drop from the fountain to the Tiber’s flood.3 For though what is perfect cannot be improved in a natural way,4 yet reason does not forbid 112 GESTA PRINCIPUM POLONORUM illud scriptis laudumque preconiis venerari. Nec indecens in picturis aliquando iudicatur si preciosis coloribus pro varietate operis niger color inseratur. In mensa quoque regum sepe quoddam vile presentatur edulium, quo deliciarum propellatur cottidianarum fastidium. Insuper etiam formica, cum sit camelo quantitate corporis animal inequale, opus tamen suum exercet studiose, suis viribus coequale.1 Quarum exemplo rerum inductus , balbutientis more puerilia verba formare conor in laudem virorum per se laudabilium adhibita sine laude,2 vel in preconium Israhelitarum veraciter sine fraude.3 Quorum vita laudabilis, doctrina perspicabilis, mores imitabiles, predicacio salutaris, quorum sapientia, bicipiti philosophie monte4 derivata, condensa silvarum Polonie sic sagaciter illustrat, ne prius triticeum fidei semen in terram humani cordis incultam spargant, donec inde spinas et tribulos5 verbi divini ligonibus radicitus expellant, similes existentes etiam homini patri familias scienti de thesauro proferre nova et vetera,6 vel Samaritano wlnerato plagas alliganti, vinumque desuper et oleum infundenti.7 Qui triticum quoque conservis fideliter distribuunt ad mensuram, et talentum non abscondunt sed dividunt ad usuram.8 Sed cur mutus fari nititur de facundis, vel ingenii puer parvi cur implicat se tam profundis. Parcat tamen ignorantie, Parcat et benivolentie.9 1 A nice poem that may have been known to the author about the ant’s ability to perform heavy duties is preserved in the Codex Salmasianus; see Alexander...