Nolite plures magistri fieri fratres mei, scientes quoniam majus judicium sumitis.

Do not be too eager, brethren, to impart instruction to others; be sure that, if we do, we shall be called to account all the more strictly.

Be ye not many masters, my brethren, knowing that you receive the greater judgment.

In multis enim offendimus omnes. Si quis in verbo non offendit, hic perfectus est vir: potest etiam freno circumducere totum corpus.

We are betrayed, all of us, into many faults; and a man who is not betrayed into faults of the tongue must be a man perfect at every point, who knows how to curb his whole body.

For in many things we all offend. If any man offend not in word, the same is a perfect man. He is able also with a bridle to lead about the whole body.

Si autem equis frena in ora mittimus ad consentiendum nobis, et omne corpus illorum circumferimus.

Just so we can make horses obey us, and turn their whole bodies this way and that, by putting a curb in their mouths.

For if we put bits into the mouths of horses, that they may obey us, and we turn about their whole body.

Ecce et naves, cum magnæ sint, et a ventis validis minentur, circumferuntur a modico gubernaculo ubi impetus dirigentis voluerit.

Or look at ships; how huge they are, how boisterous are the winds that drive them along! And yet a tiny rudder will turn them this way and that, as the captain’s purpose will have it.

Behold also ships, whereas they are great, and are driven by strong winds, yet are they turned about with a small helm, whithersoever the force of the governor willeth.

Ita et lingua modicum quidem membrum est, et magna exaltat. Ecce quantus ignis quam magnam silvam incendit!

Just so, the tongue is a tiny part of our body, and yet what power it can boast! How small a spark it takes to set fire to a vast forest!

Even so the tongue is indeed a little member, and boasteth great things. Behold how small a fire kindleth a great wood.

Et lingua ignis est, universitas iniquitatis. Lingua constituitur in membris nostris, quæ maculat totum corpus, et inflammat rotam nativitatis nostræ inflammata a gehenna.

And that is what the tongue is, a fire. Among the organs of our nature, the tongue has its place as the proper element in which all that is harmful lives. It infects the whole body, and sets fire to this mortal sphere of ours, catching fire itself from hell.

And the tongue is a fire, a world of iniquity. The tongue is placed among our members, which defileth the whole body, and inflameth the wheel of our nativity, being set on fire by hell.

Omnis enim natura bestiarum, et volucrum, et serpentium, et ceterorum domantur, et domita sunt a natura humana:

Mankind can tame, and has long since learned to tame, every kind of beast and bird, of creeping things and all else;

For every nature of beasts and of birds, and of serpents, and of the rest, is tamed, and hath been tamed, by the nature of man:

linguam autem nullus hominum domare potest: inquietum malum, plena veneno mortifero.

but no human being has ever found out how to tame the tongue; a pest that is never allayed, all deadly poison.

But the tongue no man can tame, an unquiet evil, full of deadly poison.

In ipsa benedicimus Deum et Patrem: et in ipsa maledicimus homines, qui ad similitudinem Dei facti sunt.

We use it to bless God who is our Father; we use it to curse our fellow men, that were made in God’s image;

By it we bless God and the Father: and by it we curse men, who are made after the likeness of God.

Ex ipso ore procedit benedictio et maledictio. Non oportet, fratres mei, hæc ita fieri.

blessing and cursing come from the same mouth. My brethren, there is no reason in this.

Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.

Numquid fons de eodem foramine emanat dulcem et amaram aquam?

Does the fountain gush out fresh and salt water from the same outlet?

Doth a fountain send forth, out of the same hole, sweet and bitter water?

Numquid potest, fratres mei, ficus uvas facere, aut vitis ficus? Sic neque salsa dulcem potest facere aquam.

What, my brethren, can a fig-tree yield olives, or a vine figs? No more easily will brackish water yield fresh.

Can the fig tree, my brethren, bear grapes; or the vine, figs? So neither can the salt water yield sweet.

Quis sapiens et disciplinatus inter vos? Ostendat ex bona conversatione operationem suam in mansuetudine sapientiæ.

Does any of you lay claim to wisdom or learning? Then let him give proof of his quality by setting a good example, living peaceably as a wise man should.

Who is a wise man, and endued with knowledge among you? Let him shew, by a good conversation, his work in the meekness of wisdom.

Quod si zelum amarum habetis, et contentiones sint in cordibus vestris: nolite gloriari, et mendaces esse adversus veritatem:

As long as you find bitter jealousy and thoughts of rivalry in your hearts, let us have none of this boasting that perverts the truth;

But if you have bitter zeal, and there be contentions in your hearts; glory not, and be not liars against the truth.

non est enim ista sapientia desursum descendens: sed terrena, animalis, diabolica.

such wisdom as yours does not come from above, it belongs to earth and to nature, and is fit only for devils.

For this is not wisdom, descending from above: but earthly, sensual, devilish.

Ubi enim zelus et contentio, ibi inconstantia et omne opus pravum.

Where there is jealousy, where there is rivalry, there you will find disorder and every kind of defect.

For where envying and contention is, there is inconstancy, and every evil work.

Quæ autem desursum est sapientia, primum quidem pudica est, deinde pacifica, modesta, suadibilis, bonus consentiens, plena misericordia et fructibus bonis, non judicans, sine simulatione.

Whereas the wisdom which does come from above is marked chiefly indeed by its purity, but also by its peacefulness; it is courteous and ready to be convinced, always taking the better part; it carries mercy with it, and a harvest of all that is good; it is uncensorious, and without affectation.

But the wisdom, that is from above, first indeed is chaste, then peaceable, modest, easy to be persuaded, consenting to the good, full of mercy and good fruits, without judging, without dissimulation.

Fructus autem justitiæ, in pace seminatur, facientibus pacem.

Peace is the seed-ground of holiness, and those who make peace will win its harvest.

And the fruit of justice is sown in peace, to them that make peace.