Penitenziale di Tallaght - I Libri Penitenziali

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Penitenziali gaelici
Tallaght, prima dell'800 d.C.
Il lungo ed articolato Penitenziale c.d. di Gwynn o Penitenziale Antico Irlandese è un testo in lingua gaelica proveniente, insieme ad altre opere, dal grande monastero di Tallaght (GWYNN E . J. – PURSON W. J., The monastery of Tallaght, Dublin 1911), un tempo importante centro culturale e di studio, oggi un sobborgo industriale a sud-ovest di Dublino.
L’opera, per quanto i manoscritti che ce la tramandandano siano pochi (e, necessariamente irlandesi) ebbe grande diffusione in Irlanda dal momento che una famosa omelia medievale - di un autore anonimo - sui sette peccati capitali si basa proprio sulla tassonomia ratione materiæ di questo Penitenziale che la tradizione attribuisce a Mael Ruain (†792).
In realtà il Penitenziale, per quanto tratti temi comuni agli Insegnamenti di Mael Ruain ed alla Regola dei Céli Dé (GWYNN E.J., The Rule of Tallaght, Dublin 1927, xvi-xx), sembra essere – per sua stessa definizione – un’opera di tipo collegiale: nel proemio, infatti, si fa riferimento non alla singola partenità del fondatore della comunità monastica di Tallaght, ma ad un consesso di padri costituenti che avrebbero dato vita al Penitenziale traendone il relative testo dale Scritture.
In realtà si tratta di un documento composito - fortemente influenzato dal movimento riformatore dei Céli Dé o Culdei (REEVES W., The Culdees of the British Islands, Dublin 1864) - derivato da altri penitenziali quali quello attribuito a Teodoro di Canterbury († 690) e quello di Cummean - probabilmente Cuimine Fota, abate di Clonfert († 662) - le cui posizioni teologali sono spesso citate nel Penitenziale che, pur trattando materiale religioso, in più di un’occasione prevede la possibilità di sostituire sanzioni secolari, ritenute più dure, ad ammende e compensi per pene ecclesiastiche.
Per la sua redazione, è probabile che venne utilizzarto come archetipo, il Penitenziale Bigoziano in ragione della suddivisione cassianea della sua struttura.   
[CAP. i]
Conaemdetar sruithe Erenn a riaglaib na screptrea pennatoir dilgind frepthaem cech pecthae o biuc commór. Air rosuidigthe na hocht n-airig sualach cona fodlaib fri hícc 7 slanugud na n-ocht n-airech ndualchae co neoch gainedar uaidib.
[CAP. i]
The venerable of Ireland have drawn up from the rules of the Scriptures a penitential for the annulling and remedying of every sin, both small and great. For the eight chief virtues, with their subdivisions, have been appointed to cure and heal the eight chief vices, with whatsoever springs therefrom.

Mesrugad co n-ainmneit fri craos 7 mesci. Congbaideta co ngenus fri sártoil 7 adaltras. Easlabrai cainduthracht cride fri format 7 meisci. Cennsa co n-ailgeni fri ferc 7 debthaige. Failte spirdalta fri dogailse ndomanda. Uaman bais 7 airchrm fri indocbail n-uaibrigh. Fir-umoldoit co n-uaman in Coimded fri diumus 7 uaill.
Moderation with abstinence, against gluttony and drunkenness. Continence with chastity, against lust and adultery. Generosity with charity, against avarice, and benevolence of heart against envy and hatred. Meekness with gentleness, against anger and strife. Spiritual joy, against worldly sorrow. Fear of death and perishing, against vain glory. True humility with the fear of the Lord, against haughtiness and pride.

It e dano nomina na n-erech ndualachae indso triasmbi bas cuirp 7 anma cech duine .i. croes 7 etrad 7 rl.
Now these are the names of the chief vices whereof comes for every man the death of body and soul: Gluttony, Lust, etc.

It e indso anmann na fodladh genither o chres .i. failte nemmeasraigthe, ilar comlabrai, ba5s cedluda, daoscaire imraiti, inglaine menman, derchainedh, deogh cen commits, meisci cen frithgabail.
These are the names of the subdivisions that spring from Gluttony: immoderate joy, excess of talking, wanton folly, lewdness of thought, impurity of mind, despair, drinking without stint, unbridled drunkenness.

It e immorro fodlai genethar ó ainmnit .i. fáilte spiraltaide, sochraide cuirp, glaine anmæ, tó co toiscide, cetfaide ecnai. immed n-indtliuchta, saigid for runa Dé.
But these are the subdivisions that spring from abstinence spiritual joy, decency of body, purity of soul, silence with, comprehension of wisdom, abundance of intelligence, application to the mysteries of God.

It e andso freptha in craóis .i. aine mesraigthe, congain cride, uaite séire, mence cestaigthe, frithaire, fled do bochtaib, didnad cech goirt, timargna fri oentratha, cummessair saingnústae, ainmne fri cech ret cor imraiter.
These following are the remedies of Gluttony: moderate fasting, remorse of heart, rare meals, frequent self-questioning, watching, feasting the poor, solacing all the hungry, confinement at certain hours with a specified allowance, abstinence in to everything until it be considered.

[CAP. ii] INcipit de luxoria
§ 1 a. Luxoria, tra hissed ainm inna dualcha tanaisi marbas anmain duini .i. arindí furumai sár for cach toil etir toil de 7 toil duini acht anas dir di fadesne no arndi forumai s'r for-sin duini fadesin connach facaib in-neuch cith sui cid espoc cith ecna úaré nad imradi ecna na crabad na suith inté bis fu cumachta 7 foa reir
De Luxuria
CAP. ii I a. Luxuria, that is the name of the second vice that kills the soul of man; either because it does violence to every will, both the will of God and the will of man, except that which is accordant with itself, or because it does violence to the man himself, and leaves no [will] in any one, whether man learning or bishop or sage, because the man who is constantly under its power and dominion has no thought of learning piety or wisdom.

b. Ni imnradi dano anech na anmain na nem na talmain na piana inna fochraici ar samailtir fria teinith aicned na ndualchasa úaré los-[Ió]-cas cach sualaich bhis i nduiniu amail teinith cona airigetar nach sét occal
b. Also, he takes no thought of honour nor of his soul nor heaven nor earth nor penalties nor rewards: for the nature this vice is likened to fire, because it burns up every virtue that is in man, like fire, so that men perceive no trace thereof in him.

c. IS si tra cland gainethar on dualaich so ID EST dronua mbriathar fursi dochraiti daille menman anbsithe aicnith comlabrai borba cutim hi crinder hilar comairli tarngere cen fotla cetlud fri sochaithi deitheden di duiniu fall for día
c. Now this is the offspring that is born of this vice, wit, filthiness of words, scurrility, shame, blindness of mind, fickleness of nature, rude discourse, relapse into ruin, multi-plicity of counsels, promising without performance, promiscuous concupiscence, care for man, neglect of God.

d. IS sí dano sualaich soerbad do dibuth inna ndualcha-sa ID EST congbaidet hi genas con-neuch genedir uad .i. forus comairle comlabrai cobsaid fosta fri anfontaila tairngire fir fír do chomalath himradu dé feli aicnith nertath irsi miscais in chenntuir serc ind altair
d. This again is the virtue that has been appointed to quench this vice, to wit, perseverance in chastity, with what springs therefrom, namely, steadfastness of counsel, quiet discourse, endurance against …, faithful promises, keeping of troth, meditation on God, generosity of nature, confirming of faith, hatred of this world, love of the world to come.

e. ITe inso tra freptai ind etraid colnaidi id est damad crois Praind mesraigti. mesrugad digi imgabail mesca. miscais célithe brisiuth aicnith. Fatigus i n-uathad Roithinche hi sochaidi. Lenamain do sruithib imgabail ocbada aircenn muid di lebuir no do legund no errnaigti. miscais dáiescuire co mbriathraib anglannaib. menmae sochraigti co nglaine com-labra serc fochraici ara n-asnam piana do imchaisiu ara n-imgabail.
e. These are the remedies against fleshly lust, namely, subduing of gluttony, moderate meals, moderation in drink, avoidance of drunkenness, hatred of conviviality, mastering of nature, heedfulness in solitude, cheerfulness in company, attendance on elders, avoidance of young folk, a fixed measure of labour or reading or prayer, hatred of the rabble with unclean words, a stable mind with purity of conversation, desire rewards, so as to win them, contemplation of penalties so as to avoid them.

§ 2 Nech immaruimdethar o banscáil fu grand epscoip digrathaigther 7 peindith di bliadain deac for dobrit no .viii. mbliadna for usciu bargin
§ 2 Anyone holding the rank of a bishop, who in respect of a woman, is degraded and does penance years on water diet, or seven years on bread and water.

§ 3 Mad sacart no deochain asrocoile a bith-manchai teora bliadnai col-leith for usciu 7 bargin troscad cacha sechtmaine díib acht etir da notlaic 7 etir da caisc 7 cenciges 7 bíth tuaslucud doib hi sollamnaib na na bliadna 7 i ndomnaigib 7 isin .l. aidchi etir caisc 7 cenccidis .i. brothchan di as maith no cethramthu sella indraicc mani bé ass 7 is licet doaib sercla tírmai di cach toruth ind cach amsir 7 is liceth doaib dano imthormach mbeorgine asin troscad aidchi domnaig 7 ceth-ramtha menadcha 7 medc-usci arna bé croth di otnu no blathaig cach dia cingit di as maith mad lobar aicnith inna doinachta 7 foillech di menadaich fa bargen Manib lobar immurgu is bargen 7 usce no amasc no mede-usce no amasc no mede-usce asrubartmar diambé fo laim. Ní bé for cluim na colcaich na deg-dergad fri ligi ní talla a leni de acht mad fria huaim nó a nighi nó eascaith.
§ 3 If he be a priest, or a deacon who has taken perpetual celibacy, he spends three and a half and water, with a fast in every week of the time, the two Christmases and between the two Easters and at Pentecost, and such persons have relaxation on the high festivals of the year, and on Sundays and on the fifty nights between Easter and Pentecost: that is to say, they get porridge made with good milk, or a fair quarter of a selann if there be no milk, and they are allowed dry relishes of all sorts of fruit at all seasons, and they are also allowed an extra portion of bread in the Saturday night's fast, and a quarter ration of gruel and whey-water (on which there is no cream of curds or buttermilk) every day: a jug of good milk, if the nature of a man's constitution be sickly, and a scrape of gruel on bread. If, however, he be not sickly, the allowance is bread and water or … or the whey water we have mentioned if it be within reach. He may not lie on feathers nor on a cushion, nor on a good bed. He may not take off his shirt except it be to stitch or wash or cleanse it.

§ 4 Tormach saethair hi trib corgusaib na bliadna amail conidistar a nert. Erlata 7 umaldoit doib sechnon techt du u secarfic ciunn teora mbliadna col-leith dona superioribus ciunn bliadna col-leith dona fogradaib olcena arna herbalat na hanmanna cen corp críst tria aimseraib fota inna haithrigi tiagait do pax maith brathre inda degaid sin 7 canait salmu ind urd brathre olcheana
§ 4 Additional labour is laid on penitents in the three Lents of the year, as their strength can bear it. Obedience and humility are required of them, besides going to Communion at the end of three and a half years for the higher orders, at the end of a year and a half for the lower orders generally, that their souls may not perish for want of Christ's body by reason of the long period of penitence; and thereafter they receive the salutation of good brethren, and they sing the Psalms in their place among the rest of the brethren.

§ 5 Diegair doaib dano congain cridi 7 cói a pecad 7 tothlugud inna braithre in guidi dé Iéo conderaigter doib a pectai tria pennait 7 aithrigi
§ 5 There is required of them also remorse and lamentation for their sins, and that they should desire their brethren to pray God for them that their sins may be remitted by means of penance and penitence.

§ 6 Mad fear graid bas isliu oldas sacart no deochuin immeroemathar ann ó truth pennith teora bliadna acht aimarcar mesar a bargine 7 medc-usci condiróira fri figill 7 lebuir .i. prim-bochtan di as maith dó cinmitha medgc usci corob lor leis
§ 6 If it be a man of a lower rank than a priest or deacon who transgresses in this point through lust, he does penance three years, but the measure of his bread and whey-water is increased, that it may suffice him for vigils and labour: that is, he gets a prime bocktan of good milk, besides whey-water, as much as he needs.

§ 7 Air conammas pit ind aisi graid mani denat lebuir .i. bargein 7 sæ ungai bec fuirre do menadaich 7 losai luibgoirt cingit di as maith mad lobar 7 bochtan fothnu
§ 7 For the rations of those in orders who are doing have been appointed, if they do not do labour, as follows: are to get six ounces' weight of bread, with a little gruel on it, and kitchen herbs, and a few dry eggs, a jug of if a man is sickly, and a bochtcmn of buttermilk or curds.

§ 8 Mad sacart no dechain cen erchoiliud pennind manaich cen gra issi pennes. Masrochoilet doer-manchi iar n-imamus pendit bliadain col-leith inn-aithrigi for usciu 7 bargin
§ 8 If it be a priest or deacon not having taken the a dóer-manach, the penance of a monk not in orders he performs. If they take such a vow after committing transgression, they do penance for a year and a half on bread and water, in penitence.

§ 9 Mad app craibdech is tualaing tiindibi cach pennid dib amail bís nert 7 etla 7 erlatu indíí torgaba in chinaith.
§9 If it be a pious abbot [who is over them] each penances admits of curtailment, according to the strength self-abnegation and obedience of him who commits the sin.

§ 10 Asbert tra arre aili dinab ecnaib fri huaiti æsa graid consacratar inna huli grada-sa frisna timtherechta cetna iar pennind 7 aithrigi 7 tiagait fo laim nespscuip .i. epscuip tuath 7 asrochoilet a mbith-manchai fu mam apad chraibdich
§ 10 One of the wise said, on account of the fewness of persons in orders: All these orders are reconsecrated after doing penance, with the same functions ; and they go under the hand of a bishop (meaning a bishop of the laity), and they vow perpetual monkhood under the yoke of a pious abbot.

§ 11 Maccleirech adella banscail fu oen bliadain pennite for usciu 7 bargin ma dufusme clann is a cethoir IS samlaid dano pennit mac-cailligi cuilles ac-caillecht.
§ 11 Clericus qui feminam semel adierit, annum poeniteat in pane et aqua: si genuerit prolem, quattuor annos. Similis est poenitentia sanctimonialis quar virginitatem suam polluerit.

§ 12 Sacart dibir póic do banscal 7 dugní a ocmaid co teisim sil comperta .xl. aidche dúir-pennid. Ma tuisim sil comperta tria imradud sechtmoin dur-pennite Madthodiusca cona laim is fiche aidchi
§ 12 Sacerdos qui feminam osculatur et eam tangendo coinquinatur, quadraginta noctes durae poenitentiae solvat. Si per cogitationem coinquinatur, septem dies durae poeni-tentiae. Si manu excitat, viginti noctes.

§ 13 Nech toesma sil compertæ tri oirndnecht no nimbrathe dugress .x. laa for usciu 7 bargin

§ 13 Qui per … cogitationum incessanter coinquinatur, decem dies poeniteat in pane et aqua.

§ 14 Nech doessim sil comperta in ecliss a cuntuli indi pennit tri laa imaithe4 fodeisin dodiusca .xx. aidchi
§ 14 Qui in ecclesia dormiens coinquinatur, tres dies poeniteat: si excitat ipse, viginti noctes.

§ 15 Nech adcobra etrad o duthracht cridi 7 menman 7 ní chumic bliadain pennite iste dicit christus qui uidirit mulierem ad concupiscentiam eam in cordi suo
§ 15 Qui cordis ac mentis affectu fornicare concupiscit, et non potest, annum poeniteat. De illo dicit Christus: Qui viderit mulierem ad concupiscendum eamrn jam moechatus est eam in corde suo.

§ 16 Neuch douisim sil cornpertæ tria dronbe mbriathar no tria faicsin feli banscail no tria ocmith a cuirp cin duthracht pecaith troscad ind
§ 16 Qui per turpiloquium vel mulieris partes aspiciendo vel corpus ejus tangendo coinquinatus fuerit, sine proposito peccandi, jejunium agat.

§ 17 Nech atchi aislingi colnidi co forbæ toili 7 accobar troscud ind ma imrathtær ria cotlud Mani imrater da pater deac hi crosfigill 7 da lectin dec
§ 17 Qui somnium carnale viderit cum expletione voluntatis ac libidinis, si ante somnum talia cogitabat, jejunium agat. Si non cogitabat, duodecim Pater canat in cruce, et duodecim genuflectiones faciat.

§ 18 Nech duessim a sil cen orchlisin slechtit pater ter hi crosfigill
§ 18 Qui sine… coinquinatus fuerit, genuflectionem faciat, et Pater ter canat in cruce.

§ 19 Nech guides banscal 7 nisneta .l. aidche pennite nó bliadain.
§ 19 Qui mulierem sollicitat, et non impetrat, quinquaginta noctes vel annum poeniteat.

§ 20 Nech caras banrad menci fri banscalæ da laa deac pennite.
§ 20 Qui colloquium frequens cum mulieribus amat, dies poeniteat.

§ 21 Nech dogni etrad contra a mathair no a ingin no a fier asber teotir .xiiii. anni is samlaid dano in brathir contra araile. Math la cumoine fota it .iiii. bliadna pennite 7 bith-ailithre teora bliadna col-leith isna coibdilcha olchene
§ 21 Qui cum matre aut filia aut sorore fornicaverit, decem annos poeniteat, dicit Theodorus: similiter si frater fratre. Secundum Cumineum Longum autem, quattuor poenitentiae cum peregrinatione perenni. Tres annos propter ceteros consanguineos.

§ 22 Nech dogni etrath o belaib .iiii. anni in cet-fecht ma gnathach acnapthe .uii. annis
§ 22 Fornicans labiis quattuor annos primo poeniteat: consuetudo et usus, septem annos.

§ 23 Nech touisim a sil hi gin a banscal penneth dib línaib .u. annos ma gnathach .uii. annos
§ 23 Si quis in os etc., ambo quinque annos poeniteant: si fit consuetudo, septem an nos.

§ 24 Nech dogni etrad fri cethri .ii. anni pendid
§ 24 Qui cum pecoribus fornicaverit, duo annos poeniteat.

§ 25 Fir dogniat ferchol itir sliastaib no toin .ii. anni pendite IS amlaid dano cid mna no ingena dognet immenetur. ¶ daingin sin a pennadoir
§ 25 Viri qui inter femora aut in terga inter se fornicant, duo annos poeniteant. Similiter etiam si mulieres aut puellae eadem faciunt inter se. (Durum hoc, o Poenitentiale!)

§ 26 Nech dogni etrad fris fudein o lamaib no o sliastaib .uii. man dur-pendite itosud cenmitha na tri cethorchota aidchi ar ciund
§ 26 Qui manibus aut femoribus actum libidinis ipse secum commiserit, imprimis septem dies durae poenitentiae agat, atque insuper ter quadraginta noctes sequentes poeniteat.

§ 27 Maith tria chath n-imrati bith elnithi nech arachin tria comrac laime no sliaste fri bullu 7 nu ba ar duthracht immurmusa sechtmain pendite nama 7 dub-throscuth inna medon nó arra troiscthe Maith o duthracht etraid is bliadain pendite nó arre.
§ 27 Si quis impugnatione cogitationis pollutus fuerit invitus membra sua manu aut femore tangendo, idque sine proposito peccandi acciderit, septem dies tantum poeniteat et jejunium atrum vel arreum jejunii in medio observet. Si autem cum proposito libidinoso, annum poeniteat vel arreum solvat.

§28 De chuilchi innam-mac mbecc immenetur. maicc sacarfic doberat poca do mnaib nó ingenaib tria sempli ainit troscuth tareisi
Maith accobuir etraith it cethri troiscthe
Mad poc tolchar co lan-chartius feli cin comtinol it .uii. troiscthe
§ 28 De lascivia parvorum puerorum inter se. Acolyti qui osculantur mulieres aut puellas propter suam simplicitatem jejunium postea agant:
si autem cum affectu libidinoso, quattuor jejunia.
Si osculum illecebrosum dederint cum plena membrorum conexione sine coitione, septem jejunia.

§ 29 Mad iar fichit bliadnae dorogbad inna targabala so is cethorcho aidci for usciu 7 bargin no etarscartar ond lucc inid-targabat co ropendat
§ 29 Si post vicesimum annum ea facinora commissa fuerint, quadraginta noctes cum pane et aqua poeniteant, vel ab illo loco quo commissa sunt separentur dum poenituerint.

§ 30 Maic bic insamlatar etrad immanetur resíu tosni a aicneth .xx. pendite
§ 30 Parvi pueri fornicationem inter se imitantes, priusquam natura impellit, viginti [dies] poeniteant.

§ 31 Mac sacarfic dogni etrad fri ceithre pendite
§ 31 Acolytus qui cum pecoribus fornicat, centum poeniteat.

§ 32 Mac dogni etrad co lamaib 7 tobeir a coibsin ria techt do sacarfic .xx. la pendite
Ma atheirr ind cét n-aidche pennid
Ma dugnet bes de etarscartar on eclais inidtargabat 7 pendit bliadain for uisci 7 bairgin
§ 32 Puer semet ipsum manibus coinquinans et confessus antequam communicet, vigintidies poeniteat.
Si iteraverit, centum noctes poeniteat.
Si fit consuetudo, separentur ab illa ecclesia in qua peccaverunt et annum cum pane et aqua poeniteant.

§ 33 Maic ind ais asrubartmar dogniat etrad itir sliastaib cét n-aithche in cet-feacht leith-bliadain in fecht tanisi bliadain in tres fecht
§ 33 Pueri qui supradictam aetatem attigerint, si inter femora fornicaverint, primo centum noctes poeniteant, altera vice dimidium annum, tertia vice annum integrum.

§ 34 Maicc .x. bliadnae forbrister o faindecht indii ass tressi .uii.mon pendite ind ma chonet .xx. aithche pendite.

§ 34 Puer decem annorum qui validioris facinore oppressus fuerit, septem dies poeniteat. Si consentit, viginti noctes poeniteat.

§ 35 Math elnithe is cét n-aithche
Math forcenda a thoil ainnas nacnapthe as bliadain
§ 35 … si pollutus fuerit, centum noctes.
Si libidinem expleverit ut moris est, annum integrum.

[De Gula]
Cap. i § 2. Nech doestar carnea nech3 no aslau fuil cethri no a fuail teora bliadnai col-leth
[De Gula]
Cap. i §2 Anyone who eats the flesh of a horse, or drinks the blood or urine of an animal,does penance for three years and a half.

§ 3 Nech ithes feoil ettil coin no biasta no hithes morchiund no lúis a lind imbé in morchend lúis fuidel sinain nd fiaich no enche chailech cerc lús fuidel laich laichisi ndt mna torche nó praindes leo ind oen-tich cen etarscarad suidi na ligi pendid cethorchait n-aidci for usciu 7 bargin
§ 3 Anyone who eats flesh which dogs or beasts have been eating, or who eats carrion, or who drinks the liquid in which the carrion is, or who drinks the leavings of fox or raven or magpie (?) or cock or hen, or who drinks the leavings of a layman or laywoman or of a pregnant woman, or who eats a meal in the same house with them, without separation of seat or couch, does penance for forty nights on bread and water.

§ 4 Nech aslu lind imbi luch marb pendid .uii. laithi ind
Nech aslu fuilred cait pendid .u. laae
Nech aslu fuidel lochad no duduoeaster pennid laa co n-aidchi. Asbeir teotir ce cotri lkm aescomuni fri biad no ce vel o chotri cú na cat na' luch no míl ninglana hibes fuil ni aurchoet don biud sein
§ 4 Anyone who drinks liquid in which there is a dead mouse does seven days' penance therefor.
Anyone who drinks the leavings ofa cat does five days'penance.
Anyone who drinks or eats the leavings of a mouse does penance for a day and a night. Theodore says that although food be touched by the hand of one polluted or by dog, cat, mouse, or unclean animal that drinks blood, that does the food no harm.

§ 5 Nech cuilles aini ascongarar ind eclais pendid diabul na aine dara hesi
§ 5 Anyone who breaks a fast that is proclaimed in church keeps a double fast thereafter as penance.

§ 6 Nech bas lobar is licet dó praind hi cach trad lai 7 aidche
§ 6 Anyone who is sick is allowed to eat meals at any hour of the day or night.

§ 7 Nech aslu coirm combi mesc tar aurgaire críst 7 apstal. Mad as graid cethracha láa. Mad æs lanamnasa dligthig secht láa. Mad nech comecnigedar a cheli ar doenchairi combi mesc compennid fris inti arali mesca
§ 7 Anyone who drinks beer till he is tipsy in spite of the prohibition of Christ and the Apostles, if he be in orders, does forty days' penance. If he be in lawful wedlock, seven days. If anyone out of hospitality constrains his fellow to get tipsy, he who causes his tipsiness does the like penance. through enmity that he does it, he who causes the tipsiness penance as if he were a homicide. If his tipsiness does hinder him [from his duties] except that he is unable to the Psalms, or say Mass, or such-like, he keeps a fast therefor.

§ 8 Nech imbe tria mescai troscad ind cenmibí fiach a mescai. Mad cent ina brathri immabera dichmairc tri troiscti no coicthigis dur-pendait
§ 8 Anyone who commits a theft of meat or drink from brother while tipsy keeps a fast therefor, as well as the punishment for tipsiness. If he commit the theft without the brethren's [knowledge], it is three fasts or a fortnight's strict penance.

§ 9 Nech gatas biad .xl. laa in cetnme fecht .xl. ali dano in fecht tanaisi bliadain in tres fecht ailithri fo marm apad echtraind in cethramad fecht. Mad maic .x. bliadnae .uii. laa pennid. Mad iar .xx. bliadnae is .xx. pendite
§ 9 Anyone who steals food gets forty days the first and forty more the second time, a year the third time, utnder the yoke of a strange abbot the fourth time. If it of ten years old, they get seven days: if over twenty twenty days' penance.

§ 10 Nech praindes co fúiri galar ndó no conadgeib inggi a sechi troscuth no da laa for usciu 7 bargin. Mad sceith it .uii. Iáa

§ 10 Anyone who eats till he makes himself ill, or skin gets tight, keeps a fast or two days on bread and water. he vomits, it is seven days.

§ 11 Nech tuarai col-lamaib escomnaib teit cet mbeimend for a laim. Mad fuba ni di dath ind lenna di nach rdt escomun pennid in coicc .xl. laa
INti nodib cen fiss 7 rinnatha7 iarum pendid .u. laa.

§ 11 Anyone who [touches] food with unclean hands, hundred lashes are laid on his hand. If the colour of the be at all troubled with some unclean thing, the cook does days' penance. The man who drinks it unwittingly, and afterwards learns what he has done, does five days' penance.

§ 12 Nech dobeir dialailiu ni hi raba luch marb no ness marb tri troiscti forsintí dobeir inti rodínadar iaram troscuth so fair. Mad in-nach biud tirmaidiu ailiu. il-lichtin no i n-as tiug aní bís imbi focertar immach arberar bith olchenae

§ 12 Anyone who gives another anything in which there has been a dead mouse or dead weasel, three fasts are laid on him who gives it, and he who thereafter learns what has been done, a fast on him. If it is in any other dry food, in porridge or in thickened milk, the part round it is thrown away, the rest is consumed.

§ 13 Nech asrochoili troscuth no tredan no cethrachat n-aidche nó bliadain 7 bristi fadesin cen comeicniugud o nach aili diabul peindid fair

§ 13 Anyone who resolves to keep a fast [for one day] or three days or forty nights or a year, and breaks it of himself without being compelled by anyone else, does double penance.

§ 14 Nech asrochoiliud nadnísa feoil no saill no imb no nibalz coirm no ass. Dlegar dau tri mirend no tri lomand di cach ae ar chaisc 7 notlaicc fri galar 7 anches dia tichtu no fri huais ngortae no nóina for tuatha condinappail cach toruth bis leu cenmotha ani asrochoili nech do gabail de. no frisreire n-anamcharat lasna bíi naill do thorud arabera bith intí asrochoili inn anminitar dia. combí ar dia in tuaslucad intan dognither. ocus combi fochraicec nambi de

§ 14 Anyone who takes a vow that he will not eat flesh or bacon or butter, or will not drink beer or milk, is bound to take three morsels or three sips of each of them at Easter and Christmas against the occurrence of disease and suffering; or against distress through famine or scarcity falling upon the people, so that all the victuals they have perish, except the particular thing which he has vowed [not] to partake of; or in case of a repast provided by a confessor, who has no other sort of victuals which the man may eat who has taken that vow of abstinence for God's sake: so that it is for God's sake that the relaxation is granted, when it so happens, and so that he gets a reward for what he does.

§ 15 Nech praindes 7 ibes choirm conidscei mad fir-manach tricha laa pendite
Mad galar fodera nó ma iar nn-aine móir ma ar foilti inn-ocht sollamnaib inna bliadna mad sére anchorath mad feilib noemb mani lusar forcrith forsin mesair conmidetar an anmcharat ni herchoit insin huile

§ 15 Anyone who eats food and drinks beer until he vomits, if he be a regular monk, does thirty days' penance.
If this is caused by disease, or if it happens after a long fast, or in rejoicings at the eight festivals of the year, or if it be a confessor's repast, or if it be on holy feast days, if they do not drink beyond the measure which the confessor prescribes, in all such cases there is no harm.

§ 16 Nech aines i ndomnuch tri faill no chaillti pendith uii. main for uisci 7 bargin.

§ 16 Anyone who fasts on a Sunday through carelessness or austerity does a week's penance on bread and water.

§ 17 Nech aslu fuidel con fir deircc di duinib no diberg-gaich no nech marbus a mathair no athair no a brathair ttete hi coibligi coa mathair a fiaer a ingin epscob sacart bith re cach iar tairmtecht a graid cen aithrigi pendid bliadain for uisci 7 bairgin

§ 17 Anyone who drinks the leavings of a dog, or of one red with [the blood of] men, or a robber, or one that slays his mother or father or brother, or who lies with his mother or sister or daughter, or a contumacious bishop or priest after he has violated his orders without repenting, doesa year's penanceon bread and water.

§ 18 Nech bas lobar is licet dó praind in cach trath lai 7 aidchi

§ 18 Anyone that is sickly is allowed a meal at any hour of day or night.

§ 19 Nech praindes ría cách araber bith biad bes ailgini oldás bíad na mbrathre manip galar lobrai naicnith imimetholnga no mani rocathe acht insein do gress troscut ind da laa for usci 7 bairgin

§ 19 Anyone who eats before the rest, or eats food that is daintier than the brethren's food, unless it be disease or natural infirmity that causes him to do so, or unless he is [un]able to eat anything else, habitually, must keep a fast or two days on bread and water therefor.

§20 Nech donic talmaidi nem galair troscud dáu an chet-aidchi mad ó demun beith is hetrumaidi mad o dia atcether a deithbire.

§ 20 Anyone who is suddenly seized by an attack of disease, a fast for him the first night: if it comes of a demon, he is the lighter thereby; if of God, let the cause of it be seen.

§ 21 Nech atlu fuil cait tri throisci ind. Nech ithes a mila gauin a choirp cit aidche for uisci 7 bargin

§ 21 Anyone who drinks the blood of a cat, three fasts therefor. Anyone who eats his vermin or the scab of his body, a hundred nights on bread and water.

§ 36 Nech bís hi lanamnas dligith itte a besa inso .i. denma in trib corgusaib na bliadna 7 aine 7 cetain 7 domnuch 7 eter di notlaicc 7 itir di chaisc mani theis di sacarbaic ar notlaicc 7 caiscc 7 cengciges. Dlegar doib dano denma i n-aimsir galair mista donaib banscalaib 7 ind aimsir comperta 7 trichae aidchi iar mbreith ingine .xx. aidchi iar mbreith maic.
Dlegair doib dano beith cen saill cen carna i trib corgusaib na bliadna
Banscala intan bís a ngalar mistae foraib ni tiagat do sacarbaic
Nech coricc fríu isind aimsir sin pendid fichet n-aidchi. Æs lanamnnais dligthig .xl. aidchi dogres hi ngenas cen saill cen chárna re techt do sacarfic cenmotá cengciges it .x. láa són namma. Bíid dano hi genas eter da notlaic 7 eter da caiscc cenmothá lúan min-cascc

§ 36 Anyone that lives in lawful wedlock, these are his rules of conduct: chastity during the three Lents of the year, and on Fridays, Wednesdays and Sundays, and between the two Christmases and between the two Easters, if he does not go to the Sacrament on Christmas Day and Easter Day and Whitsun Day. Also they are bound to observe chastity at the time of their wives' monthly sickness, and at the time of pregnancy, and for thirty nights after the birth of a daughter, twenty nights after the birth of a son. They are also bound to go without bacon or flesh-meat during the three Lents of the year
Women do not go to the Sacrament when their monthly sickness is upon them. Anyone who has intercourse with at such times does penance for twenty nights.
Persons living in lawful wedlock spend forty nights continuously in continence, without eating bacon or flesh-before going to the Sacrament, except at Pentecost: then only ten days. They live in continence also between Christmases and between the two Easters, as well as the Monday after the lesser Easter.

INcipit de avaritia
Cap. iii § 1a. Auaritia dano issed nomen inna tresi dualcha marbus anmain duini .i. sant-chailti ar is iside samailter fri hifernn ara met 7 ara fairsingi 7 nadchon tasici ass ani fochertar ind immata samlaid gen na sainti ce nodailtis ind huili feba in betha nicon rulinpiti 7 nícon taisbed ní for culu ass ar is tene do loscutti is muir do badud is talam do slucud is leo du airchelath is best du biathad is claideb du fuidbiu du lemim is carcar du imchomet is slabrad do chuimriuch is cuithchi airricc archindsa bais coirp 7 anma

Incipit de avaritia
Cap. iii 1 a. Avaritia is the name of the third vice that kills the soul of man, that is, avarice: for it may be compared to Hell as to its extent and capacity, and because it gives up nothing that is cast into it: so likewise the maw of avarice, though the world's whole wealth were poured into it, could not be filled, and would give nothing back again. For it is a fire to burn and a sea to drown, an earth to devour, a lion to ravish, a beast to feed, a sword to spoil, a serpent to spring, a dungeon to keep, a chain to fetter, a pitfall to compass the destruction of body and soul.

b. Air ise meccon aranfasat inna huli dubalcha istant conith fobithin is moam bertir anmain in cheneli doine dochum n-iphirnn.
ISs aire marbaid in mac a athair 7 a mathair is aire tiagat in doini derc-martrae 7 glas-martrae 7 bán-martrai etir gauin 7 loscath 7 badud is fuabíth tiagait dochum n-iphirnn cona pianaib 7 doergat flaith nime cona fochraiccib

b. For on this root of avarice grow all the vices, and on its account are most souls of the human race brought to Hell.
For its sake the son kills his father and mother: for its sake men suffer red martyrdom and white martyrdom and green martyrdom, even slaying and burning and drowning. For its sake men go to Hell with its pains, and desert the kingdom of Heaven with its rewards.

c. … id est accobor cen mesrugud. rochall co nderchoiniud inratha cen cumsanad. airchelad cen trocaire. gáu cen imchomus. Éthech cen erchuiliud. Fáitbe cach maith. Airer cech uilc. daille menman díultad aicnid Forbrisiud cach thruad. Aslach cach threiun. Sant im talman. Brecc iman anmain

c. [This is the offspring and issue that is born of this vice,] even desire without measure, corruption with despair, raidings without rest, robbing without mercy, falsehood without control, perjury without restraint, derision of every good thing, pleasure in every evil thing, blindness of mind, denying of nature, oppression of the wretched, solicitation of the strong, covetous-ness of earth, deceit concerning the soul.

d. IS si tra suálach roerbrad do chathugud frisin dubaich se id est Eslabrai co ndeire con-neuch genethar huadi .i. trocaire co ndilgadchai dirgi co firindi. Tidnacol co n-algine . cen hauil cen grain cen indíri Aircisecht co ndigairsi. Cenn mrath cen togais. Cen tóchailche. Cain-duthracht cen eslabrai cen gái cen ethech cen éccmailti

d. Now this is the virtue that has been appointed to combat this vice, namely liberality with charity, and what springs therefrom, that is to say, mercy with forgiveness, rectitude with truthfulness, bounty with gentleness, without pride, without dread, without malice; compassion with eagerness, without treachery, without guile, without graspingness; benevolence with liber-ality, without falsehood, without perjury, without insolence.

e. IT e inso dano freptai inna santi id est frestal nuigen críst Fled do bochtaib Trebad im tairic menme im nochtae. Toeb fri bennachtain Remdecsin pene. Frescisiu fochraici Indnide mbrithę ar gnuis in duilemuin hi laithiu bratha

e. These again are the remedies against avarice, to wit, service of Christ's babes, feasts for the poor, labouring for one's food, a mind set on poverty, trust in a blessing, prevision of punishment, hope of reward, expectation of judgment in presence of the Creator on the Day of Judgment.

§ 2 Nech dorona bęs di gait 7 taidiu tre saind 7 forgabál asber teothir .uii. mbliadna penne ind Maith la cumene fota is bliadain an cet-fecht a díi an fecht tanaisi. Maith maicc dognet is .xl. aithche no .xx. aithche penne amail bís a n-aes is amlaid bith a pennit. Mascomra inna erci rosuidigestar dia hi recht 7 riaguil his laugudi a pennit iarum

§ 2 Anyone who makes a habit of thieving and stealing and robbing through covetousness, Theodore says, seven years' penance therefor. According to Cummine Fota it is a year the first time, two the second time. If boys do such things, it is forty nights (or twenty nights) of penance, or else their penance is according to their age. If the culprit can pay the erics which God has appointed in law and rule, his penance is consequently less.

§ 3 Mad rogata nech cairich ceotheora cairich tarnessi. Math agh coice oigi Mad ech da ech dara esi. Mad muc di muic dara hesi. Mad roastar cach mil díb i mbethu lasin merlech adrén diabul .i. mil im-muin alaili. Diabul dano im marb-indili .i. set im-muin alaili

§ 3 If anyone steals a sheep, he must restore four sheep in its place; if a cow, five cows; if a horse, two horses in its place; if a pig, two pigs in its place. If each of these animals be found in the thief's possession alive, he pays double, that is, a beast in addition to the other. He pays double also for inanimate chattels, that is, the price together with the original price.

§ 4 Mani be maschomra ind fognam dar essi. Madidipre do dia co pennind du reir anmcharat 7 mani thechta ní aschomra meren do duiniu acht pennind namma co n-airdiu cain-comraic

§ 4 If there is nothing that he can pay for it, he gives service in place of it. If he offers it to God and does penance as his confessor prescribes, and does not possess anything that he can pay [as fine], he pays nothing to man, save only penance with a token of good will.

§ 5 Asper pól apstal inte robúi oc gat 7 taidiu anad de 7 sæthrageth ho lamaib cor-roib les ní dorata chomraicc ind almsain do bochtaib 7 adilcnechaib. Ar amail ardibda uisci tenith is amlaid ardibada ind almsain inna pecthu. asber críst nech lasmí mór imbeith indelb a leth do fogail do bochtaib 7 adilcnechaib

§ 5 The apostle Paul says: Let him who has lived by robbery and theft cease therefrom, and let him labour with his hands, so that he may have what he can give … in alms to the poor and needy. For as water quenches fire, so almsgiving quenches sins. Christ says: Anyone who has much wealth or substance should distribute half of it to the poor and needy.

§ 6 Mad intii adcobra rosA clethe foirbthetad fodali huli do bochtaib 7 adilcnechaib 7 tet i n-ailithri no bith innmnochta ind eclais oentath co te dochum nime

§ 6 As for him who desires to reach the pitch of perfectness, he distributes all he has to the poor and needy and goes on a pilgrimage or lives in destitution in a communal church till he goes to Heaven.

§ 7 Nech doricc altoir scrin gatas sosceli .uii. mbliadnai pennite. Mad cloc bachall menistir it cethrochæ bliadnai for usciu 7 bargin

§7 Anyone who plunders an altar or shrine, or steals a Gospel-book, seven years' penance. If it be a bell, or crozier or service-set, it is forty years on bread and water.

§ 8 Nech fochlaid daurtach .iiii. bliadna praindtech it a cethair for usciu 7 bargin.

§ 8 Anyone who breaks into an oratory, four years' penance therefor. If a refectory, four years on bread and water.

§ 9 Nech dia tabar lóg ar bas duine ar gu-arcall gu-acru gu-brith pennid teora bliadnai col-leith

§ 9 Anyone who takes a reward to kill a man or to false witness or to bring a false suit or to give false judgment, does three and a half years' penance.

§ 10 Nech fedligethar hi saint co forcenn ha sæguil dodchoid dia ailithri nd fothrodail set .uii. cumala di raith a anma do bochtaib 7 adilcnechaib. Cleirech caillech bís ind eclais oentath lasambí ní for a leortu sechib ret taibreth di bochtaib 7 adilcnib dond eclais imbíi
Mani denai escomnaigther oen eclais imbíi. Ma dogne aithrigi pennid sechtair airet rombói for a chubus cen forngaire senora air is ansu do eclais oentath imbí lóg ndirnai di sain-chrund dichmairc oldas bith tene dia loscud ar met imefolngai di fodurd 7 formut 7 aninni indi lasambi amail dondrim c6in casian

§ 10 Anyone who persists in avarice to the end of must go on a pilgrimage or must distribute the value of cumals to the poor and needy for his soul's good.
A cleric (or nun) who lives in a communal church somewhat more than suffices him, whatever it be, let him to the poor and needy of the church where he lives. If he not, let him be excommunicated from the church where If he repents, he is to do penance apart, for as long as has been on his conscience, without express command elders: for it is worse for a communal church in which there is the worth of a dirna of private property or stolen goods than if a fire were burning it, by reason of the quantity of murmuring and envy and ill-feeling that is caused by the man that owns it, as John Cassian accounts it.

§ 11 Nech nad éren a ndlegar dau peindid gaiti fair ind amail bith gait nogatad in dlegair dó

§ 11 Anyone who does not pay what he owes does penance therefor as for theft, as if what he owes were a theft he had committed.

§ 12 Nech dothoing ethech ind eclais fo cethar-lebrai soscelai .x. bliadna cethora bliadnai deac la colum cilli a .uii. nd a iiii. la cumaine

§ 12 Anyone who takes a false oath in church on a book of the four Gospels, does ten years' penance [fourteen years accord-ing to Colum Cille, seven (or four) according to Cummine].

§ 13 Nech tober a cheli ind eithech penneth .uii. mbliadnai inté tothoing ethech tria ainfis bliadain pennid

§ 13 Anyone who leads his fellow into perjury, let him do seven years' penance. He who commits perjury in ignorance, a year's penance.

§ 14 Ma rufestar bas n-ethech acht dagni ar baig chomi-techt bliadain penuite. Mad ar luad .uii. bliadna pennite. Mad ar eicin tobertar fair bliadain pennite. Mad fo laim epscoip sacairt deochain ac altoir coisecartha .iii. bliadnai pennite

§ 14 If he knows that it is perjury, but commits it under promise or to shield another, a year's penance. If for a bribe, seven years' penance. If under compulsion laid upon him, a year's penance. If under the hand of a bishop or priest or deacon, or at an altar or consecrated [cross], three years' penance.

§ 15 Asber cumaine fotai secip fethal foa tosar a ndub-ethech dligid .uii. bliadna penna ind forsinní nothoing mani be día bais noes cuindi. Mad maic beca ar omun no chometecht bliadain dur-pennite forsinní nothoing for uisci 7 bargin no arra. Mat mna baitha ingena teora bliadna narra.

§ 15 Cummine Fota says: Whatever be the emblem on which a downright perjury is sworn, the man who swears it is bound to seven years' penance, unless it be through his folly or imbecility. If little boys [commit perjury] through fear or to shield another, a year of strict penance on bread and water, or its equivalent, is laid upon him who takes the oath. If it be-light women or girls, three years or the equivalent.

§ 16 Nech forgella gau-forgoll no giu breithemnas fora chomnesnam danguid col-log nech forgella foir inna gnuis pennith fon cinaid tofoing fora celi

§ 16 Anyone who gives false testimony or false witness or false judgment against his neighbour, must ask his pardon in his presence, and pay a price for anything he may testify against him, or else do penance acccording to the sin he swears against his fellow.

§ 17 Mad tría anfis asbertar in gó ni tárci ni di ulc ondíi frisa n-eperar dugniter aithrigi leir disuidiu troscud taue lasodain da salm deac no cét mbeimend co n-abuind fora lama indi asbeir an gói tria anfis. Mad ar oenlus asbera nech in goi cen erchod biid tre láa i taui acht cert n-ernaigti no legind .uii. cét beimend plága fora lama 7 leth-troscud nd tri coicait salm

§ 17 If the falsehood is uttered in ignorance, and does no harm to the person about whom it is uttered, full penitence required thereupon, and a silent fast is kept as well, or twelve psalms, or a hundred blows with a thong on the hand of who utters the falsehood in ignorance.

§ 18 Nech asber immarbæ mbreithre triambi les di gu-slon-duth fri naimti du immurchur chora eter debtachu dui neuch beres duine ap-bas ni mor pendid acht rob dia durontar

§ 18 Anyone who utters a falsehood in words whereof good results, by giving a false description to a man's enemies, or by carrying pacific messages between disputants, or by anything that rescues a man from death, there is no heavy penance, provided it is done for God's sake.

§ 19 Nech rofindadar ní do gói no dichmairc fadesin taibred hi cobsin di anmcharait for leth du senoir remebe dó. Mani be sidi taibreth hi du dia a cobsin fadesin fíad andernad a n-olc combi isidi bas anmcharath dó 7 dugne figill 7 aine 7 ernaigti du día col-leir

§ 19 Anyone whois himsel fconsciou sof anyfalse ho odun la wf ul gainsl et hi mconfessp rivatelyto aconfe ssororto elder who may be set over him. If there be none such, let him make his own confession to God, in whose presence the evil was done, so that He shall be his confessor; and let him perform a vigil and a fast and prayers to God diligently.

§ 20 Nech cheiles a choibsena ara anmcharait condid nach aile rodafindadar diabul pennid fair. Manip eside etir a indarbæ a hoentu na braithri.

§ 20 Anyone who hides from his confessor the sins he should confess until someone else discovers them, double penance upon him. If no one does so, he is to be expelled from the community of the brethren.

§ 21 Nech concheil airi ndualcha fora cheili penneth for usciu 7 bargin airet ronchelt ar is cumma a chin la dia indí dogni a n-olc 7 conithcheil fair mani fuacra 7 mana coirigther
Math becc an pecad conceltar and pennith dib línaib in pecad sin amail bís a phennith

§ 21 Anyone who conceals a capital sin for his fellow's sake, let him do penance on bread and water for as long a time as he hid it; for the guilt is the same in God's eyes, whether a man does the evil or conceals it for his sake who does it, if he do not pro-claim and correct it. If the sin that is concealed be trivial, both do penance for that sin, according to the penance assigned to it.

§ 22 Da chomgraid 7 di chompersain immeresnad cen fiadnae connebir nechtar de ní do gói pennit dib linaib co cend bliadna nó conidatma nechdar de 7 da láa cacha .uii. maine díb for usciu 7 bargin dedan cach mis 7 guidithitir día leó col-ler cor-ruccu bretha fira forru áinit am bliadna inna n-imresain tiagait du churp críst bas breithem dóib i mbrath 7 lectir fu mes nde. Ma beith ara tabre nechtar de a chobsena fira hiligthir a pennind fora met torraraic fora chomnesam di sæthur 7 dutluchadar dilguth o suidu col-olchenæ

§ 22 When two persons of equal rank and equal standing have a dispute without witnesses, and one of them asserts a falsehood, both do penance for the space of a year, or until one of them admits the lie, and they are put on bread and water for two days in every week, and keep a two days' fast every month, and they pray to God diligently that He may pass just judgments upon them, and they fast a whole year in their dispute, and receive the body of Christ who shall be their judge at the Doom, and it is left to God's award. If it comes to pass that one of them makes full confession, his penance is increased the amount of labour he has brought upon his neighbour, earnestly begs forgiveness of him and of the brethren.

§ 23 Nech immer esna nach ret co tairptiuch 7 asber ni-con dergenus inso ani aill no nech tomainnethar ní nad accai no findadar acht ar neurt imresain 7 mani ebre mambée no math cet pennid tri troiscthiu ind

§ 23 Anyone who disputes violently about anything, says: “I did not do this or that”: or anyone something which he does not see, or know, except of contention, and does not say “unless perchance” or under “correction”: does penance therefor with three fasts.

Cap. iv § 1a. INvidia format issed ainm na cethramta dualcha marbus anmain duine ar isí dualaich insin triasa romarb caín abial mac n-adaim is treithe rommarbsat ind iudei críst is tree as moam marbus cach duine a chele isin bith. Samlitir dano a aicneth ind formait consindiri fri aicneth teneth ar is besad in tineth is cuma loisces a mbis issa 7 huasa 7 inna erchomair immatha samlaith a format is cummæ frisoirc dundí bes isliu 7 bes huaisliu 7 bas cutruma combí náma da cach duiniu etir maith 7 saich etir cían ucus ocus

De Invidia
Cap. iv § 1a Invidia, envy: this is the name of the fourth vice that kills the soul of man, for this is the vice which caused Cain to kill Abel son of Adam, and the Jews to kill Christ. By it chiefly is each man led to kill his fellow in this world. Now the nature of envy, with malice, is likened to the nature of fire. For it is the way of fire that it burns indifferently what is below and above and near it; so also envy assails indifferently him that is lower and him that is higher, and him that is equal, so that it is an enemy to every man whether good or bad, near or far.

b. Nach oen imbí aicneth ind formaitt 7 inna hiniri ní bi atreb do día inna cridiu nícon bía dano atreb dosum la día for nim

b. Anyone in whom is the nature of envy and malice, there is no dwelling for God in his heart, and so there will be no dwelling for him with God in Heaven.

c. ISí tra clann 7 genelach genethar on dualaich-se .i. miscuis comnesaim fodort im cach maith altugad cach uilc taithbech cach carat brón fri naimtiu failti fri dímes.

c. This is the offspring and issue that is born of this vice, namely, hate of one's neighbour, murmuring at every good thing, thanksgiving for every evil thing, backbiting of friends, chagrin at their winning honour, exultation at their loss of esteem.

d. IS sí dano subalaich foerbath do chathugud frisin dualaich-se .i. cáin-duthracht cridi cen inndiri co neuch gainetar huadi do sualchib .i. serc bratharda fortacht cech comnesam Deg-teist di cách. Miscais ecnaich. Innarbæ fodoirt. Morath cach maith Tansem cach uilc briathar algen menzma aircisechtach di cach duine acht ní bas dír pecath

d. This is the virtue that has been appointed to combat this vice, namely kindliness of heart without malice, with all kinds of virtue that spring therefrom, such as brotherly love, helpfulness to our neighbour, speaking well of everyone, hatred of reviling, rejection of murmuring, magnifying of everything good, rebuking of everything evil, kindly words, a mind compassionate to all men, save for aught that involves sin.

§ 2 Nech bas formtech banir bas frithoircnech dia braithrib digded co n-athrigi dilacht donhí día ndarnai frithorchain hi format 7 iniri 7 pennind for usciu 7 bargin fot rea rombói ina cridi in miscais
Maruthboi olc do format errenad in met dochoid trid hi mudu ma beith hi folud mani be dígteth tria chaithrigi

§ 2 Anyone who is envious, or malicious, or offensive to his brethren, let him ask pardon penitently and earnestlyof him whom he has offended in envy and malice, and let him do penance on bread and water for as long a time as there had been hatred in his heart.
If evil has resulted from his envy, let him pay as much as was lost by his fault, if it was in the form of property: if not, let him ask pardon tearfully and penitently.

§ 3 Nech eacnaigter a máthair no athair brathair a flaith nd airchindeck a sendir remibi do i n-æs forcetul taibreth hi coibsin 7 penneth .uii. laa for usciu 7 bargin nú arra dodlegi. Mad nech aile ecnaigedar tri laa col-leith. Mad bés dó du gres co ni cuimnigethar a chosc de a indarba asan eclais do lucc phendi conranal don dualaich sin. Manip ar fodord format ratir acht is ar airchisecht cuirp 7 anma indii immarathter and ni pennither fri nach duine acht is ar fochraic adrimtar mani té nach les aili fou di lebuir 7 ernaigti

§ 3 Anyone who reviles his mother or father or sister brother or his prince or prior or an elder who is above him age or instruction, let him make confession and do penance days on bread and water, or the equivalent which cancels If he reviles anyone else, three days and a half. If it becomes a fixed habit with him, so that he does not remember to restrain himself, he is to be expelled from the church to a place penance until he can give up that vice. If the words are spoken not in carping nor in envy, out of compassion for the body and soul of him for whom are intended, no penance is imposed in respect of any man, is reckoned as meritorious, if no other profit results, … in labour and prayer.

§ 4 Nech dogní taithbech formait nech lasmbí bind pennith cethri laa for usciu 7 bargin 7 denad aithrigi dondíi dia ndiusci debuith Math dondí remibi dó dognether dodiuscuth inna debta pennithter .uii. laa disuidiu acht asberat alaili ni thoth diuscuth epert na firindi
Math fo riaguil sosceli dognether .i. a rad etruib dib línaib hi tosuch mani aithir arsodain congairi nach n-uili3 lat manip ferr disuidiu rátir fiach popul uli

§4 Anyone who is guilty of envious fault-finding, or anyone who loves to hear it, let him do penance for four days on bread and water, and let him make amends to him against whom he makes mischief.
If it is against one who is set over him that the mischief-making is directed, seven days' penance is imposed thereupon. But some say that telling the truth is not mischief-making, if it be done according to the Gospel rule, that is: Speak your mind first between you twain: if he does not amend, then call in someone else to support you; if this does not mend matters, let the thing be spoken before all the people.

§ 5 Nech diuscaii debuith dia brathair tria labrai no mescai biid laa i troscuth taue. Math tria scelugud toaithib canith da salm deac cét mbemen fora lama. Ata dano cetharda arnid cóir taithbec ind uilc bís isin duiniu nán eroim a ícc tria guidí accus algini rodbu ar nach comet nach ali isin ulc sein rodbu ar chairiguth ind uilc fadesin rodbu ar demniguth in maith rodbu ar airchisecht indí dogní a n-olc.
His taithbingith immargu nachiddeni ar oen in cethardi-se pennid coethri laa canith tri choecait salm ind nocht

§ 5 Anyone who makes mischief against his brother through [love of] talk or drunkenness, let him spend a day in a silent fast. If it be through gossiping that he finds fault, he recites twelve psalms, or receives a hundred blows on his hands.
There are, however, four cases in which it is right to find fault with the evil that is in a man who will not accept his cure by means of entreaty and kindness: either to prevent someone else from abetting him in this evil; or to correct the evil itself; or to confirm the good; or out of compassion for him who does the evil. But anyone who does not do it for one of these four reasons is a fault-finder, and does penance four days, or recites the hundred and fifty psalms naked.

§ 6 Nech ingaib a cheli tria format 7 iniri danguideth tria ailgini 7 canad .xxx. salm pennid laa co n-aidci for usciu 7 bargin

§ 6 Anyone who rails at his fellow through envy and malice, let him ask his pardon with gentleness and recite thirty psalms or do penance for a day and a night on bread and water.

§ 7 Nech fodordai cen deithfiri 7 aridaile for nach n-aili 7 lasma bind coitsecht fris 7 nachidergail pennit huile tri laa for usciu 7 bargin 7 inti dogni iterscartar a gnim ucus bith for leth-bargin for leth-praind inna braithri di bargin mamma 7  becc n-usci leis corob hícta on fodord huare du cach ráth a aithisc fri seanoir 7 di cach brat 7 bíad

§ 7 Anyone who murmurs without just cause and one who prompts another to do so, and one who likes to listen to murmuring, and does not examine into it, all such persons do three days' penance on bread and water, and he who actually commits the offence is separated, and his work [is rejected], and he is put on a half ration of bread, or half the brethren's allowance only, and a little water therewith, until he be cured of murmuring; since everyone is allowed to make a request to his in regard to anything he may need, whether clothing or food.

§ 8 his aire is beithi menmae frisin fodor immum tuarai issed chetaráili diabul for adam 7 eua hi tosuch dommuin conid disuidiu dufuetar an obul dichmair cond ari rogabad al-lam a pardus dochum gortæ 7 bochtæ ítath 7 bais 7 hifirn asa cind

§ 8 Care must be taken to check murmuring about food this reason, because it was this sin that the Devil first prompted in Adam and Eve in the beginning of the world, whereby ate the forbidden apple, and on this account they were out of Paradise to hunger and poverty and thirst and death Hell thenceforth.

§ 9 IS sed dano arráli for tuaith nde isin dithrub cona tanic acht dias diib tír tairgeri .i. esu 7 caleb du ir-robatar secht cet milli fer n-armach cenmorobai mna 7 maccu comdar a n-ói 7 a n-iarmói tothanatar iar tain

§ 9 It was this moreover that he prompted in the Lord's people in the desert so that only two of them reached the land of promise, Joshua and Caleb, out of 700,000 armed men besides women and children, so that it was their grandchildren and great-grandchildren who reached it afterwards.

§ 10 IS sed dano ceta arráli for iudas scarioth condid disuidiu rocrochad críst hiar tain ar nach dú ir-rabai fodurd 7 format 7 ecndach 7 miscuis comnesaim 7 taithbech ndebtha 7 failti do cach ulc 7 bron di cach maith nicon rusechmallad cen digu uil di nim 7 talam

§ 10 It was this moreover that he first prompted in Judas Iscariot, whereby Christ was afterwards crucified: for in whatever place there has been murmuring and envy and reviling and hate of one's neighbour and mischief-making and exultation in everything evil and chagrin at everything good, that place has never been left without the utmost evils from Heaven and earth.

§ 11 IS airi tra is imgabtha ar format ria cach ret uare dogní namndini itir an mac 7 ind athair 7 itir ind ingin 7 a mathair itir ind rig 7 a rignai itir an da brathair itir' commarba cechtar de arali Dogni dano namdini itir an manach 7 a apaid itir an descipul 7 an maigistir. Dogni dano namait di cach oen adchi 7 nad acai ar format fris an maith bis and conéráli debuid forsna hanchraidi immenetar

§ 11 Therefore is envy to be shunned beyond everything, because it creates enmity between son and father, and between daughter and mother, and between king and queen, and between two brothers so that each of them slays the other. It causes enmity also between monk and abbot, between disciple and master. It makes an enemy also of everyone a man sees and does not see, out of envy for the good that is in him, so that it causes strife [even] among anchorites one with another.

Cap. v § 1a. IRa ferc ised ainm inna coicti dualchai marbus anmain duini amal tregtas foebar corpn duini is amlaid tregtas rind na ferca ind anmain co n-imolngai bás dosuidiu.

De Ira
Cap. v § 1 a. Ira, anger, this is the name of the fifth vice that kills the soul of man. As the edge of aweapon pierces a man'sbody, so the sharp point of anger pierces the soul and causes its death.

b. ISsi genadar on dubalaich-se ina ferca .i. diuniorcain cen doenchairi crád cech comnesaim cen airchisecht. borrfad menman cen tairniud nuall mbriathar cen traothad debtaidi cen erdibud cosaiti cen connarcli athaisi cen imrádud ecnadacach cen imchommus

b. This is the [offspring and issue] that is born of this vice of anger, to wit, man-slaying without humanity, persecution of one's neighbours without mercy, conceit of mind without abase-ment, haughty speech without subordination, contentiousness without appeasement, bickerings without lenience, reproaches without reflection, contumely without restraint.

c. IS sí dano sualaich roherbath du chathugud frisan dubalaich-si .i. cennsa co n-algini co neoch genithar úadi .i. slhne chridi imgabail debtha. Briathar algen timmarcain borrfaid sochaiscci aicnith taua fri labrai ainmni fri fochaidi miscuis écnaich dilachtai cen athcomsan cáin-duthracht cen togais cuimliuch cen iniri.

c. Now the virtue that has been appointed to combat vice is meekness with gentleness and all that springs to wit, soundness of heart, shunning of contention, repression of conceit, docility of nature, silence amid patience amid sufferings, hatred of reviling, chiding, benevolence without guile, munificence(?) without chiding, benevolence without guile, munificence, without malice.

d. IS si inso frebaid na ferca co nech genithar úade.

d. This is the remedy against anger, … with all that springs from it.

§ 2 Nech marbus a mac no a ingin peinnid bliadain ar .xx. it
Nech marbus a mathair athair pennded .xiiii. anni
Nech marbus a brathair no a fięr a fier a mathar a athar a brathair a mathar pendid .x. bliadna 7 lentar sin com-morfeiser etir maithre 7 aithri co hua 7 iarmu 7 indau 7 maccu anua co ingin ar meraib hissin fingail sin ainmnichthir .uii. bliadna penne cacha duinoircni olchena .uii. bliadna cenmotha oes graid .i. ępscop sacart ar is la ríg forbi tuatha 7 la epscop commus a peindi-side .i. rodbu bith-ailithri rodbu bith-pendainn mascomnra séutu is laugu de a pennaind.

§2 Anyone who kills his son or daughter does penance twenty-one years.
Anyone who kills his mother or father does penance fourteen years.
Anyone who kills his brother or sister or the sister of his mother or father, or the brother of his father or mother, does penance ten years: and this rule is followed to seven degrees both of the mother's and father's kin-to the grandson and great-grandson and great-great-grandson, and the sons of the great-great-grandson, as far as the finger-nails… Seven years of penance are assigned for all other homicides; excepting persons in orders, such as a bishop or a priest, for the power to fix their penance rests with the king who is over the laity, and with the bishop, whether it be exile for life, or penance for life. If the offender can pay fines, his penance is less in proportion.

§ 3 Nech marbus duine i ndigail a athar a mdithar a brathar a sethar .iiii. anni cethracha aidchi pennna ind

§ 3 Anyone who kills a man in revenge for his father or mother or brother orsisterdoes four years' or forty nights' penance therefor.

§ 4 Nech marbus duine hi cath ind imairic oc gobail a cuachiunn bliadain col-leith cethracha aidchi acht ni te for ind guin ó rumaid riam.

§4 Anyone who kills a man in battle or in a brawl or …, a year and a half or forty nights, provided he does not pursue the slaughter after the fight is won.

§ 5 Nech nothoirc fadesin tria dasacht ernaigti aire 7 almsana hara hanmain mad craibdech riam. Mad ar derchainiuth ronoirnecht fadesin ar nach tucait ali is lecti immessair ndé ar ni lamther ernaigti airi .i. oifrend acht mad nach n-ernaigti aile 7 almsan do thruadaib 7 do bochtaib

§ 5 Anyone who kills himself while insane, prayers are said for him, and alms are given for his soul, if he was previously pious. If he has killed himself in despair or for any other cause, he must be left to the judgment of God, for men dare not offer prayers for him-that is, a Mass: unless it be some other prayer, and almsgiving to the poor and miserable.

§ 6 Banscal togluasti lind comperta o rufothaichedar i mbru teora bliadna .i. colleth. Ma rofeolaigther isecht mbliadnai. Math do thuidicht anim ind .xiiii. bliadna pendite

§ 6 A woman who causes miscarriage of that which she has conceived after it has become established in the womb, three years and a half of penance. If the flesh has formed, it is seven years. If the soul has entered it, fourteen years' penance. If the woman die of the miscarriage, that is, the death of body and soul, fourteen cumals [are offered] to God as the price of her soul, or fourteen years' penance.

§ 7 Nech tober ępthai dogni arracht tober tonnuath conidapail nech de .uii. anni pendite amail cach dunorcuin. Manib marb nech de tri bliadna pendite

§ 7 Anyone who gives drugs or makes a bogey or gives poisonous drink so that someone dies of it, seven years' penance, as for a homicide. If no one dies of it, three years' penance.

§ 8 Nech chuilles a cheli tria debaid fochraic lega fair 7 a obair do denam condip slan 7 leith-bliadain penne 7 luad inanmni amail nonmestar liaeg firían mani be lúag leis bliadain pende tara

§ 8 Anyone who hurts his fellow in a quarrel so as to leave a blemish on him, has to pay the leech's fee, and to do his until he is well, and does half a year's penance and pays price for the blemish, according to what the leech judges If he has not the price to pay, he does a further year's penance.

§ 9 Nech adchomga a cheli ocus ni par oenlus .xl. pende .Ix. pendi. Mad cleirech asidchomga is tri .xl. aidche bliadain pende

§ 9 Anyone who strikes his fellow, but not deliberately, or sixty [days'] penance. If it be a cleric who thus strikes another, it is thrice forty nights or a year of penance.

§ 10 Nech marbus a brathair cen imradud cen debaid cen ir acht donecmaing tria bet bliadain penne insein.
Math tria feirg cen imrathuth teora bliadna penne

§ 10 Anyone who kills his brother without premeditation, without quarrel, without wrath, yet it happens by his deed, is a year of penance.
If he does it in anger, without premedi-tation, three years' penance.

§ 11 Nech marbus a cheli tria feirc 7 iar n-erchoiliud aetla imnochtai i mbith-ailithri issi a pendaind mana chomarlecet ancarait craibdig

§ 11 Anyone who kills his fellow in anger and with and intent, after taking a vow of renunciation, penance for him is a life of exile in destitution, unless anchorites grant him remission.

§ 12 Nech crades a cheli im ní bas dether indethber ic a guitheth corup slan o menmain ar is amlaid rocluinetar dia an ernaigthi acht rop slan menma an coibnesaim. Mani eroema saidi a dígdi n-uad pendeth fadesin fo met in craid craides a cheli amail nonmestar senoir
INte nad eroema a digdi penneth sidi for usciu 7 bargin conith-arroema 7 cene bes misscais inna cridiu

§ 12 Anyone who vexes his fellow about any matter, reasonable or unreasonable, the remedy is to beg his pardon that he may be healed in spirit: for God hearkens to prayer this condition, that our neighbour's spirit be healed.
If he not accept his excuses, let [the offender] himself do penance proportion to the vexation he causes to his fellow, or according as an elder adjudges: and let him who will not accept his excuses do penance on bread and water until he does accept them, long as there is hatred in his heart.

§ 13 Nech mallachas a cheli danguideth 7 bith .uii. man dur-penne
Nech isbera briathra acharba fria chele 7 ní bí ochriu collec tanguideth 7 troscuth. Má roiderctar3 a brathair riam nod ma imbántar ma rangba crith acht rutuaisi 7 ni fritorga bith laithe for usciu 7 bargin dogni

§ 13 Anyone who curses his neighbour, let him beg pardon, and let him undergo a week's strict penance.
Anyone who speaks bitter words to his fellow (while is not from his heart), let him ask his pardon and keep a If his brother turns red or pale before him, or if he is taken a trembling, yet keeps silence and does not contradict him, penance is a day on bread and water.

§ 14 Nech cetabi o menmain namma acht cumscugud cain-denad a menma frís
Nech nad tabair hi coibsin dondi conidróscaich ni bi i n-oentu na mbrathri ina ecalse arna ti teidm nde insamalter fri teneth hi crund aicneth na ferca inchlith

§ 14 Anyone who feels in his mind no more than a stirring of anger, let his mind make peace with [his brother].
Anyone who does not make confession to him who has stirred his anger cannot remain in the community of brethren of the church, lest a plague come thereof. The nature of concealed anger is likened to fire in the wood.

§ 15 Nech nad roich inní frisa mbi ferc inna cridiu denad aithrigi du día col-leir

§ 15 Anyone who cannot attain to forgiving his brother his heart for that which caused his anger, let him repent earnestly before God.

§ 16 Nech connocaib a guth frisiní bís huad hi cein fri fer mbodar pennithir ma co feirc im chumgabal ind occus peindidir fon cinith 7 fon targabal mad galar todiuscai ha nuall ni secmaldtai fochetoir

§ 16 If anyone raises his voice in speaking to someone at a distance or to a deaf man, there is [no] penance. If the raising of his voice is attended with anger, whether at a distance or near by, penance is done according to the sin and the transgression. If it be illness that provokes any outcry, it is not to be passed over for the moment.

§ 17 Cetmunter no caillech aithirgi dogní gol for laiech laithes pennait .l. n-aidche. Mad for lceiriuch tuathe .xx. pende.
Mad for ępscop rig anmcarait aircindech ardcathrach .xu. pendi

§ 17 A married woman or a penitent nun who makes lamentation over a layman or laywoman, fifty nights' penance. If it be over a married woman or a penitent nun who dies in childbed, or a member of the household, forty nights' penance. If over a cleric of the laity, twenty nights' penance. If over a bishop or king or confessor or ruler of a chief town, fifteen nights' penance.

§ 18 Math mac-cleiriuch dia tecmnath-sa asrubartmar is diabul penne dó fri cetmuindtir

§ 18 If it be a novice who happens to commit one of the offences here mentioned, he has double penance, compared with a married woman.

Cap. vi § 1a Tristitia issed ainm ana sesidi dualca marbus duini atat didu da gne forsin ndubalaich-so .i. doguilsi domanda co nderchoeiniud occus amiris. Doguilsi deoda co nderc 7 cáin-iris indala hai imfolngai bithoilti i mbeith-betha for nim
Araile imfolngai bith-bron i mbith-pianaib infernó.

De Tristitia
Cap. vi, § 1a. Tristitia, that is the name of the sixth vice that kills [the soul of] man. Now there are two forms of this vice, namely, worldly sadness with despair and lack of faith; godly sadness with love of God and serene faith.
One of them causes eternal joy in the eternal life in Heaven: the other causes eternal grief in the eternal pains of Hell.

b. Hisi didu in doguilsi imfolngai failti inna hanma for nim indíi bís tria chai pectha co n-iris dilguda 7 indíi bís trea airchisecht caich thriuin 7 cach thruaig 7 cach comnesaim bís hi robur phectha 7 dualcha 7 cotuit in-ndaescairi 7 hi trogai cen iris cen athrigi ar antíi connessai a pectha choibnesaim bid failid sidi la día for nim
IS de asber críst beati qui lugent nunc quoniam ipsi consulabuntur.

b. The sadness which causes the soul's joy in Heaven is that which comes of lamenting over sins, with faith in forgiveness, and that which comes of pitying every strong man and every miserable man and every neighbour of ours who is in the power of sin and vice and falls into vileness and misery, without faith, without penitence. For he who disdains his own sins and his neighbour's sins shall be joyful with God in Heaven. It is him that Christ says: Beati qui lugent nunc, quoniam izsi consolabuntur.

c. IN doguilse domanda immurgu atat tri gne for suidiu .i. doguilsi 7 brón scartha frisna cairde collnaidi ar gnais a ndoenachta 7 ara seirc 7 a n-inmaine fobithin etarscartha fria col 7 a pectha 7 a tola colnaidi. ISsed dano a ngne tanaisi inna dogailsi domanda .i. brón 7 derchainiud adcobra duini cen a orba acht tol dé namma.
ISsed dano a tris gne inna dogailsi domanda derchainiud di cach feb fogaib duine ar oman a foxail airi 7 a erchrai 7 ar homan scartha fria cith iarmaul con.naconbi cen bron 7 dogulsi cene bas mbeu 7 co tete iarum ar chenn mbith-bron dochum pene suthaine cen na forcenn

c. But of worldly sadness there are three forms. The first is sadness and grief at parting with carnal friends for loss of their human affection, and for love and attachment to them; or, because of parting with one's guilt and sins and fleshly lusts.
Again, the second form of worldly sadness is the despair that arise from every desire that a man desires, cannot satisfy it, save only the will of God. The third worldly sadness again is the grief and despair which every good thing a man gets, through fear of its away from him, and of its perishing, and through fear with it, even in the future, so that he is never free and sadness while he lives, and he goes thereafter to find grief, to everlasting torment without end.

d. IS si tra cland genedar 7 genelach on .i. serbai co n-iniri anserci co n-ecmailti cruini co foichlidi rolabra iar tói forluamuin espai cen taiscithe anbsaidi aicnith utmaildi choirp foindletha menman fri cach dæescuir imthinscetul cach uilc tophlíun 7 laxa fri cach maith derchaineth co terc-menmain hi timnæb de failti co sonarti i gnimaib diabuil.

d. Now this is the offspring and issue that is born of worldly sadness; bitterness with malice, lovelessness with insolence, miserliness with gaingetting, much talking after silence, idle volatility without thrift, unsteadiness of nature, restlessness of body, wandering of mind towards everything base, readiness to engage in everything evil, sluggishness and slackness towards everything good, despair along with inatten-tion to the commands of God, joy and vigour in doing the works of the Devil.

e. Hit é tra frepthai inna dubalaich-se .i. failti spiradaltai co roithinci chridi 7 menman fri dogulsi ndomanda grescha ernaigti co n-aini 7 frithairi fri tophliun 7 chotaltaigi eslabrai co lethat menman im dia frith serc-menmain
Mad airchiund dia laubuir 7 ernaigti fri forluamain n-espai hires co ngnim failti co n-ailgine fri derchainiud 7 hiniri menman

e. These now are the remedies of this vice: spiritual joy, with cheerfulness of heart and mind, against worldly sadness; fervency of prayer, with fasting and watching, against sluggishness and torpor; liberality with openness of mind toward God against inattention; a fixed measure of labour and prayer against idle volatility; faith with works, joy with gentleness, against despair and malice of mind.

§ 2 Nech didu connach tibi diabul tria bron 7 dogailsi .i. dith charath coibdelach reta aili conna leci dó denam acht derchainiud
Bith tredenus hi tosug cen dig cen biad
Ma atherr ind iarmibi sin is cethracha aidci for usci 7 bargin

§ 2 Anyone therefore whom the Devil has mocked by means of grief and sorrows, such as the loss of friends or relatives or of anything else, so that it allows him to do nothing good, but [only] to despair, let him first keep a three days' fast without food or drink; if he relapses into the same state afterwards, it is forty nights on bread and water.

§ 3 Mad da mbeth i mbron 7 i ndoguilsi conna bí a chum-scuduth pennit inmanach im-maigin aili for uisciu 7 bairgin corup failith o corp 7 anmain 7 ni taiet arithisi i nd-oentu na mbraithri

§ 3. If he should be in grief and sadness so that he cannot be roused, the monk does penance in another place on bread and water, and returns no more into the community of the brethren, until he be joyful in body and soul.

Cap. vii a Vana gloria .i. indocbail huaibrech issed ainim an sechtmaidi dualcha marbus anmain duine acht nach maith dogni duine asa chorp isin domun adbaill tria indocbail nuaebrech manip satech bether fria Air ciped dognem ar thucait nú molta ho duinib is indocbail huaebrech n-anmnigter ar fochraic dę namma ar molad o duinib amail asbeir críst fadesin
Amen dico uobis percipierunt mercedem suaam.

De Vana Gloria
Cap. vii § 1a Vana Gloria, that is, vain glory, is the name of the seventh vice that kills the soul of man ......... but any good thing that a man does with his body in the world is lost through vain glory, unless men are on their guard against it.
For whatever we do for the sake of pomp or praise is called vain glory, and the only reward we gain from praise we have from men, as Christ himself says: vobis perceperunt mercedem suam.

b. Hisi cland 7 genelach tra genethar on dubalaich-se .i. anerlatu co tairisim huall co mor-menmain airrecht debtha eccosc sechta cosnam eiris cen dliged moidem degnimraith cumtach labartha saeibath ecoisc soerath coirp doerath anma.

b. This is the offspring and issue that is born of this vice: disobedience with contumacy, pride with arrogance, readiness for strife, a guise of simulation, upholding of heresy unlawfully, boasting of exploits, pompousness of speech, disguising of appearance, ennobling of the body, debasing of the soul.

c. Hite dano frepthai roherptha dia hícc .i. erlatu cen tairisem himaldoit co fethemlai imgabail debtha rede cen sechtai foglaim la sruithib cobsaidi aicnith menmai hisil IMchaisiu dé eccoscc

c. These again are the remedies that have been appointed to cure it: obedience without contumacy, humility with quietness, shunning of strife, smoothness without simulation, learning from the venerable, steadfastness of nature, a lowly mind, respect for God …

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