Beauty of Morality: Volume 2

By Pierre Edens Sully

The author wants to enter the heart of readers more delicately with some poems with the book of Beauty of Morality letting the readers believe that the value of life depends on planned parenthood and other forms of social organization planning for the future in being responsible to bring the children into the world when they could not provide with the full range of material and cultural assets essential to successful competition.

What is the main concern of human life? One of the answers we should have would be that it is happiness. How to gain, how to keep, how to recover the happinessthis is for me the secret motive of all they do, of all they are willing to endure. What is the sincerity in the work? It is not about making of the work a passport of the negligence and of the corruption. It is about not making the work look as ugly as possible.

The author displays the possibility of refuting the core of the truth in the notion of new technology by claiming all the evils attributed to it, shows how the current civilization in America makes the human beings more cultivated and more productive, shows the insatiability of curiosity and desire, which gives the idea of progress a solid foundation in psychological and historical observation, and describes the beauty of landscapes, the marvels, and the greatness of United States that have been pictured with elegance.

• Language: English
• Publisher: Xlibris US
• Release date: Jan 31, 2017
• ISBN: 9781524579654

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Copyright © 2017 by Pierre Edens Sully.

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Rev. date: 01/31/2017

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CONTENTS

BOOK TWO

Preface

Introduction

Chapter One

Chapter Two

Sexual Education

Chapter Three

Happiness

Chapter Four

Work

Chapter CINQ

Diversity

BOOK TWO

PREFACE

In the literary art, the verse keeps its line for representing itself as the essence of the world, the substance of the nature and of the spirit in comparison of man to that object; and if we precisely studied the objectivity, this object would be for us a beyond distant, kindly or terrible and hostile. In the prayer and the cult, the man passes this opposition and rises the conscience of the unity with his essence, to the sentiment of divine grace and to his trust in it. How do we have to understand the verse at first, this is to say that we have to get it and to recognize it as reasonable and imaginary; whence it is the work or the art of the reason or of the imaginationthat expresses itself and its work the most sublime, the most reasonable and imaginary. It is absurd to believe that the poetry or the verse was over; it is not also sily to see in the verse a capricious invention, an illusion or an imagination.

The region of the universe or of the nature is the sanctuary of the truth, the sanctuary, the sanctuary where the imagination or the illusion of sensitive world, of representations and of finished goals. It is quite true that we get used to the distinction that exists between the teaching and the word of God, and the artificial work, and the human invention, in this sense that this last denomination points out what, as phenomenon, has its origin in the conscience, in the influence or in the will of the man, and that opposes to the science concerning God and the divine things.

The arts teach us to admire the wisdom of God in the nature, to praise the tree in its magnificence and the seed, the song of birds, the strength and the economy of animals as the divine works, to call upon the wisdom, the kindness and the justice of God in what concerns the human things. But the essential that its source in the will and the conscience of the man is considered as the work of the man. The harmony of conditions, of circumstances, of events exterior with the ends of the man is endlessly the thing the most elevated, but only because those are the human ends and not the natural ends. If we see the sublime in this one that God is the sovereign of the nature, what is the free will? Does God reign on the spirit, or being the spirit himself is not he the master in the kingdom of the spirit and this one that reigns on or in this kingdom, is not he superior to the matter that reigns on or in the nature? But admiring God in the objects of the nature, tree and animals by opposition to the human.

The sense of right of the poetry is the product of thinking imagination or of the thought that is simply apprehended by the organ of the imagination and that finds its expression in the creation of this one. In a general way, the poetry does not speak only to all kind of culture, but it speaks to the heart and to the soul; it penetrates in the sphere of the subjectivity and thus in the domain of the finished representation. In the conscience that perceives and that reflects on its perceptions, the man does not dispose for the speculative conditions of the Absolute rather than the finished conditions that may only serve him __ whatever in the proper sense or even to the symbolic sense__ for catching and expressing this nature and these infinite conditions. This is for why the spirit is not in self what is finished and exterior; whence what is finished and exterior is not what is in self, but what is for other matter, what is entered in comparison with. The understanding as the sense of right expresses te double aspect that we have noticed: the understanding of a man or of a thing or encore its sense of right constitutes its standard and its objective content; but the intelligence that I seize or that I have something or the sense that this has for me__ that I have the intelligence of something or that this has the sense for me__ concerning the form that it takes on for me, the material that encircles it, if this is or not this one of representation.

Thus, a thing is rendered intelligible by an example pulled from ordinary milieu of condition of life, from a concrete subject that appears as what it is matter of making understand so that the subject chooses becomes by it a poetry, a symbol or a parabola. It is true that the poetis intelligencethat depends on the knowledge of the events and of the objects in the nature doe not rest on a slightest metaphysic, but on a disposition of the mind supposing already the intelligence, drawn from concrete matter of the nature or of the universe.

INTRODUCTION

I introduce you in the sphere of my moral ideas where you see me rushing forwards as far as the eyes can see in a continuation of infinite considerations. And what a more admirable idea than to make the study of the language with this one of the science! Is there a book that contains so many matters in a few of place? All the nations the most precious, the most useful to acquire, are summed up with such an order, with such a clarity, with such a precision, it is impossible to remain strange in it. Who is still able henceforth, for example, needs to learn the nature, this scienceso agreeable and so necessary, with a book that makes the study so easy and so attractive; a book that makes you have an infinite time; a book that guides you through the flowers as through a gallery of paints, that descrbes for you each plant in poetry, that tells you all its names for facilitating you the ways of recognizing it in the middle of the general confusion, that tells you in a language full of charms the life of poet, his habits, his usages, his analogies, that intermixes in its explanations the recitals the most gracious, the anecdotes the most piquant, the verses the most delicious, the reflections the most estimable or valuable; all that are about the greatest advantage of the language whose I correct in passing the light mistake; in a word, a book that chives you from the agreeable to the necessary, from sweet to the severe, that leads you by the superb avenues and by the delicious gardens from the poetry to the castle of philosophy.

It is urgent to moralize our youths who are inside or after the doors of schools. This work specially applies to the authentic teachers who have a great consideration for their scholars not only in words, but also in acts and in truth. This book could be useful not only to those who long for nourishing themselves by the moral principles and by the wisdom, but also to the institutions and associations that tend to join together for the advantages of youths, with a view of social action. Many parents are lamentings on their beds of pain in order to find a painless way. If it imports to avoid these dangers through which the immorality pushes and stands up in front of youths as of giant rocks covered by the dark cloud and ciss-crossed everywhere by the lightning. It also imports to pull out quickly the awful abyss where the youths groan since the antiquity. The youths are confused; it imports to heal them. I repeat with my good faith that I must applaud the noble efforts tempted by the public and religious institutions and associations for establishing a current of a pure air toward the immense cess-pool that certain people boast about making it blow up with a box of chemical matches.

This is to realize the magnific ideal of the society that I describe in my different verses, by comparing the society with the human body that the youths are called to live. You have to remind that many parents have not stopped asking those who complain about the behaviorsof youths if they know the means ameliorating them or asking to the concerned institutions if they procure some remedies against all the hurts, against the illness , against the starvation, against the war, against the incapacity of ones, against the disorders and the vices of others, against the charlatanism, against the intrigue, against the ambition, against the mistake.i answer yes that I possesss these remedies, infallible remedies : justice and morality. The justice and the morality contain in them, as in the same infinite circle whose they are the center, all those that give the good maners, the freedom and the civilization.

Dear readers, let the justice and the morality reign; and they guarantee all the men just, all the men good, all the men happy. There is nothing new under the sun, except the ideas of the justice and of the morality that are always new. I know with which unbelievable relentness that the impostors fight all new things! If the justice is made for frightening or making some people mad, those the corruptores, the murders.

In spite of ourselves we tend to regret those centuries of love and of poetry, where the poets were very welcomed in all over the courtyards, and that, compared to our epoch of posaism, make the effect of a gracious landscape, green desert, whose an irresistible force moves us away more by more. Where are today theses beautiful ladies of manors who made their delices of the poetry and do not know for it any reward, any higher honor? Where is this beautiful Daisy of New-Ypork, of a head so cultivated, finds the poet Pierre Edens Sully numb on a chair, comes up to him and gives him a kiss on the bush. What! Did you kiss him? She answers: This is not the poet that I kissed, this is the poetry. Where are the readers who make themselves the pride of living familiarly with the poet?

Dear admirable readers, this book of poems is a meeting quite unheard and unique under this form of the morality, of a morality that reaches all the hearts and these ones of incredulous; because the morality is a loves discipline, discipline that climbs through God for coming down more ardent on the youths under the form of a poetic genius whose its invention shows its itself by the lyric and dramatic creations, always original and whose the beauty endlessly new throws a victorious challenge to the time that gnaws the life of youths.

My male readers will be the men the most intelligent, the most generous, the most just and the most perceptible on the earth. My female readers will be the women the most charming, the most attractive and the most sensitive. These styles of poems reveal in me, not only a bold of pioneer full of verve and of logic, but also a conscientious writer quite devoted to the public affairs, and above all a writer correct and precise, nervous, eloquent, various, spiritual. It would be to hope that all teachers of all the public and private schools take this book as their vadecum. They would learn better to apply their times in the reading of poetries that they used to doing, and not to take it in vain discussions. After all, the human mind is thus done. It only advances step by step in the narrow path of the truth and does not arrive at a firm and unshakable conviction after having passed by all the degrees of the science. I am happy of living in a time where America offers the inspiration, the imagination and the falicity of writing to the poets. The enthusiasm of public for the poetry ressembles to a fire of forge that only blazes with the help of a great many bellows. The public needs the bellows and the prompters for renwing a little bit their dull mind, and for putting in melting the thin specks that the nature let fall in their souls as by chance. Alas! Does their admiration just start to spring out, they fall again frozen straight away, without being able to come to the one who is only worthy of it, to come to the author of the sublime book that causes the amusement to them. The man draws from the river without inquiring about the spring. The man enjoys the life, the light, the love, all the fortunes of universe, without thinking of God. The man draws from a book, without remembering the author. The writer is here in front of you, visible, palpable, real acting on your eyes and on your ears, and exercises over your minds an absolute empire,__ immediate object ofyour admiration, your enthusiasm, of your transports.

CHAPTER ONE

No 1

Inside my book

I

O readers! I watchfully write my book for you,

And I leave inside

The trace of my thoughts as do the children who chew

A whole apple-side.

II

Whence I leave my both hands stretched out on the pages,

And the head forward.

I have mourned as mourns in the middle of valleys

Some tiring greensward¹.

III

I leave you my face and my look in the bitter

Shadow of this book,

And my soul always ardent and always toper²

When your hands will truck³.

VI

I leave you the fulgent sun of my visage and

Its thousands of the flashes⁴,

And my feeble and soft heart that has so much grand

Boldness for what it wishes.

V

I leave for you my heart and its tale, its sweetness

Of flax, and the first⁶ blush⁷

Of my felicity, and the blue and lightless

Nights that my hairs are flush⁸

VI

Watch! As through you, in robe very miserable,

My destiny came.

The humblest errands on the hot sands do travel

And have feet in flame

VII

And I leave you, with its foliage and its rose,

The garden so vanished

Whose I always speak; and my joy and my purpose

That are never finished.

¹ children is the subject of verb do. ² greensward is the subject of verb mourrns. ³ toper means drunkard. ⁴ will truck means will drag. ⁵ Flashes means rays. What it wishes, it replaces heart. ⁷ first blush means down, daybreak. ⁸ flush used as a qualificative and means full. Vanished is an adjective past participle of garden.

No 2

Meeting of God

I

Man¹ who carried perfume suddenly pushed a loud

Scream, and felt such a softness that his body seemed

Quickly shivered. Whence he is not able to shroud

That joy. That scream scared those who were around and deemed²

II

He was suddenly swamped with an unspeakable

Perfume and with an immense sweetness of heart, and

He appeared that he went to leave this instable

Life. He remained immobile on this divine stand³.

III

He was in such an important situation

That I could not tell what it was, but only him.

Happy he was since he met God in this station⁴;

The joy that he felt was intermittent and prim⁵,

IV

As if God spoke in the heart of this man. Even

The supernatural soul could not keep or set⁶

Longtime the immense splendor that appeared often⁷

To him being not ready for this favor yet.

V

He told his family: "How I busted into tears

When I recognized that I was an enemy

Of God by my arts and I was seized by the fears.

And right now I am friend of the morality."

VI

The little thing seems great for the one who does not

See⁸ the extravagant stuffs. Truly, the Satan

Cannot come after the moral and wise zealot,

But behind those who live in the frill⁹ of the span¹⁰.

VII

Satan only uses contrivances to strive

Rent of godly guys, this is to say: folly and

Vainglory. The one¹¹ who wants to know and to thrive

More, has to do better and must be great and fanned¹²;

VIII

The more you humble yourself and lower yourself

In dignity until your stomach then reaches

The ground, God himself will donate you not the self,

But the wisdom, the morals, and better speeches.

IX

God in his power uses many serious

Men, full of spirituality to relate

To others his messages about virtuous

Look for our society quite immoderate

X

The immorality indeed is not only

In the one who just leads a shamed life, but also

Those¹³ who just wage war against another country

Commit act of immorality apropos¹⁴.

XI

There are godly¹⁵ leaders who boost the war between

Two Nations. What will we tell about well- doing

That comes from the morality? It is so keen

And very great that we might be proudly talking

XII

About it¹⁶ great excellences, admirable and

Infinite. What will we tell about the hard hurt

That comes by the vice? It is a very unbland¹⁷

Hurt that just remains so unspeakable and pert¹⁸.

XIII

What is the use for a man who thus has abstained

And prayed, who gave alm and grieved himself, who above

Has some great familiarity with the gained²⁰

Things of sky, if he does not reach the port of love?

¹man is the subject of verb felt. ²deemed means thought in the improper sense. ³stand means determination. ⁴station means place in the improper sense-. ⁵prim means particular. ⁶set means plant. ⁷that appeared often = that often appeared. ⁸see means Consider. ⁹frill means extravagance in the improper sense. ¹⁰span means time. ¹¹one is the subject of verbs has to and must. ¹²fanned means enthusiastic. ¹³those is the subject of verb commit. ¹⁴apropos means with reference. ¹⁵godly means religions. ¹⁶it replaces morality. ¹⁷unbland means unpleasant. ¹⁸pert used as a qualificative adjective of hurt. ¹⁹abstained means fasted. ²⁰gained means vital, in the improper sense.

No 3

Supreme wisdom

I

Supreme wisdom is temperance and nicety.

Working¹ actively to retain² yourself away

From all the troubles and from all the occasion

Of dispute and of wrong by thinking every day

Of judgments of the public as a suasion³,

Is accepting to follow the morality.

II

The wise advice is to consider the basic

Rule in order to become a citizen and

A handful help for humankinds. Whence I let you

Know that the sum of all science and of all grand

Wisdom is to respect laws of states and the true

Laws of the nature, and to accept the civic.

III

These both norms are much enough for us since the man

Has the morals and admits to act with fairness.

Do not make us busy by learning too much vain

Thing. The use of man is to study, to express

And to adjust things that are useful to maintain;

It arrives⁴ sometimes that we have too much nice plan,

IV

Too much science for helping the others, and few

For helping ourselves. The fair maxims of sitting

Room do not give their fruits to those who just repeat

Them, either to those who happily are hearing

Them, but to those who then put them in the concrete

Practice and help others to practice them as due⁵ .

V

There are some persons who do not know how to swim

And throw themselves in the deep water for helping

Those who drowned, and it happens that they drowned with them.

Be frank, if you do not care about restoring

You particular body, and how will you stem⁶

Or take care this one of your friend? This is not prim⁷.

VI

And if you do not fix very well your proper⁸

Things, how will you make better the things of others?

It is not fair to believe that you normally

Love the others more than you. For the good manners,

A host of a show must be an exemplary

Person, a mirror for the others for ever

VII

Happier is the one who helps others to gain

And to come to be rich, of such manner as he

Does not stop himself growing richer. Whence it seems

To me that the one who wants to change infamy

In the others and to attract them by the gleams

Of the morality and wisdom, is so sane

VIII

Blessed are persons who guide the others in the way

Of the morals, of such manner as they do not

Stop themselves walking in this way. Very happy

Are those who incite⁹ others to run in this swot¹⁰,

Of such manner as they do not stop normally

Themselves running every moment in this nice ray¹¹.

IX

We must fear to be stupidly perverted, thus¹²

Fear to be quite attracted by the path of vice.

The one who gives some good and useful advices

To others really becomes a mouth piece at price

Of morality; and the one who gives some slices

Of bad advices is a mouth of incubus¹³.

¹working is the subject of verb is accepting. ²retain means keep. ³suasion means persuasion, urge. ⁴arrives means happens. ⁵as due = as they are due. ⁶stem means protect. ⁷prim means precise, exact. ⁸proper means own. ⁹incite means urge. ¹⁰swot means hard study or grind. ¹¹ray means trace, line. ¹²thus fear to be quite attracted by the path of vice= we must thus fear to be attracted by the path of vice. ¹³incubus means derision

No 4

Moral caution

I

Morality¹ is the tract that builds our tempers,

Is a dimension to penetrate in the heart

Of society. But the immoralities

Are the tract of the corruption and the vile part

Of what spoils our bodies , our personalities;

And they are only the incurable cancers.

II

Capacity of lasting and morality

Are two anti-poisons. A good action conducts²

Another good after it; it is thus, a vice

Brings another one after it. The mind constructs

Itself in the calm and in the pleasant entice³

Of tranquility and of pure humility.

III

The caution is the sister of the wisdom. And

Purity of heart loves to see society

In a good way. If you love, you will be loved. Then

If you scare, you will be scared. If you serve freely,

You will be served. If you behave quite good, again

You will be appreciated, you will look quite grand.

IV

The others will have a good conduct toward you.

Happy is the one who has the love and does not

Desire to be thus loved. Cautious is the one who

Fears the laws of state and natural laws a lot,

And procures the respect for the others. Glad too

Is the one who has self- esteem and becomes true⁴.

V

An incautious and immoral person cannot

Understand or conquer moral caution because

It is the child of virtue. Enjoyments that are

The most scornful and the most desired find applause

By immoral entertainers, and are so far

Welcomed by the general public as good spot.

VI

The horrible discordance comes by ignorance

And by human malice, because miserable

Guys love acts that must be taken in adversion.

They⁵ take in aversion the thing quite laudable.

O my comrades! I want you to know: diversion

Quite decent and joy quite sane give to soul good sense.

¹morality is the subject of verbs is, is. ²conducts means produces. ³entice means allure, charm. ⁴true means real. ⁵enyoyments is the subject of verbs find and are welcomed.

No 5

Modesty

I

On-earth no people can reach a legitimate

Idea and a whole knowledge of morality

If this is not in the virtue of seemliness

And of honesty; after them, all are flitty¹.

The path of self-pride is this one of worthiness,

Without which man is subject to be profligate².

II

All dense warfare and all hostilities that are

Occurred in the world have not had the other cause

Than to keep the head up. How may we flee those things?

We may try to avoid them in humbling all flaws

Of self-pride that are in us. The human beings

Have to consider the others as them so far.

III

Of course, out of the modesty we cannot be

Wise and moral. We have to remind our innate³

Wrongdoings and our full numerous offenses

That we committed, we need to propitiate

Or humble ourselves. Sad is the one who senses

To be honored by his malice, he stays silly.

IV

A level of morality is to under

The kindness to whom it belongs, and not to then

Appropriate it to ourselves; this is to say,

All kindnesses and all virtues that all the men

Bring in themselves have to render or to display

Them to others with a very modest manner.

V

All the passions⁴ and all the vices⁴ that the man

Finds in himself derive from the society

And continue by the man with his implicit

Envy. Happy is man who ordinarily

Knows himself and estimates himself as licit

In the front of society becomes human.

VI

It seems that the modesty is quite similar

To the lightning, and as the lightning terribly

Hits, breaks, and staggers, and burns all that it attains;

Nothing gets up. Such is the case of modesty;

It⁵ hits, dispels, and burns all the evil domains

That man lodges in himself as particular.

¹flitty means banal and corny. ²profligate means scoundrel ³innate means suitable. ⁴passions and vices are the subject of verbs derive and continue. ⁵It hits, it replaces modesty.

No 6

Self-esteem

I

The youths who

Have no respect show that they have nothing to lose.

For the true

Norms of social principles¹ discipline, peruse²,

Govern and

Direct them and give them the natural freedom.

Very bland³

Are the youths who recognize that, without wisdom

And respect

For the society, they are in a prison.

The correct

Youths reminds good norms where they pass with precision.

Whence the one

Who has morality believes that self- respect

Now will dun⁴

It⁵; the one who never acquired yet the direct

Morals and

Freedom, self-esteem, really can find them. Virtue⁶

Is so grand⁷

And just appears in the heart it⁸ lives as a true

Device-tool.

The moral maxims in the sitting rooms have been

So useful

For all families. All the youths who intervene

Or who fall

In the crimes, they would be able to leave this course,

To leave all

These foul movements if they accept the good discourse

Of ethics.

The youths have to void the bad programs and welcome

The civics.

Out of principles and speeches on the wisdom,

They could not

Be well-balanced. The role of teachers is to learn

Youths a lot

About discipline of life very quiet stern.

¹principles is the subject of verbs discipline, peruse, govern, direct, give. ²peruse means observe. ³bland means gentle, civilized. ⁴dun means insist. ⁵well dun it, it replaces morality. ⁶virtue is the subject of verb is and appears. ⁷grand means extraordinary. ⁸in the heart it leaves, it replaces virtue.

No 7

Temperance

I

Temperance is also one of all virtues. When

Someone wants to raise a drole argument with you,

If you want to win, yield and you will win. You then

Like to have a verbal fight to defeat some due

Guys when you deem¹ to be the next winner, you will

Find that you will be the next loser. Moreover,

I tell you that the important path of the leal²

Triumph is the path of the loss, this is better.

II

The one³ who⁴, with a sure and moderate patience,

Would be able to vanquish the false impressions

And the mental illusions, then acquires the sense

Of the temperance and prudence. All oppressions

That a man makes on another, he mentally

Oppresses himself. Do not scandalize if whence

You are badly cursed⁵ by your friend; have a worthy

And humble conduct face to his belligerence⁶

III

As much as the man is solid for avoiding

The fool paradise and the cost-superfluous

Stuffs, he becomes humble, and a noble being

In the society. If any person thus

Praises you by the precise words, turn bark the praise

To him and you will not be proud. And if someone

Tells some bad stories on you, help him with fair phrase⁷

How the bad words never sound nice; take them⁸ like fun.

IV

Today what is the utility for a man

Of despising himself and of really founding⁹

Some tribulations to his body in a span

With the long fasts and disciplines quite astounding¹⁰,

If he has no love in his heart for the others,

If he has no patience to listen certain beats

In the heart of others? The human characters

Must be appropriate with their acts and their hits.

V

Learn to last all the reproaches and the little

Injustice that the others have caused to you. Try

To immolate¹¹ the self in you with a gentle

Temperance. Whence your approach with another guy

Must be faithful, otherwise there will be burdens¹².

This is a great virtue for someone to vanquish

Oneself; for the one who defeats oneself frightens

All his opponents, and this is the biggest wish.

V

If you desire to be free, force yourself with care

To be obliging and virtuous; and bravely

Fight all illustrations in your head work. Then share

And support with patience all that is normally

Good and all that turns bad. For doing what I told

You, you must remain alert; for it is even

Worthy for a man to attract the young and old

People through him and through society again.

¹deem means think. ²leal means legal. ³the one is the subject of verb acquires. ⁴the one who being a relative pronoun is the subject of verb would be. ⁵cursed means accused. ⁶belligerance means hostility. ⁷prases means words. ⁸take them like fun, them replace bad words. ⁹immolate means exterminate. ¹⁰founding means introducing. ¹¹astounding means appalling. ¹²burdens means troubles.

No 8

Laziness

I

The one who

Remains idle loses all the great benefits

That value¹

Him in United States. He does not make profits,

Is not prim²;

And he has no utility for the others.

As you dim³,

This is an impossible thing in all manners

That you can

Acquire some privilege without the exercise⁴

Of work. Plan

One more time, and try to have certain enterprise⁵

When you are

Able to stay in a safe place; and do not stay

By⁶ bizarre⁷

In a place of peril. The one who every day

Refuses

To work, truly refuses all the liberty

Of uses.

The application of work is useful, handy

To us and

Serves us, but the negligence is always so dire⁸

And unbland.

Surely, a consisting idleness is the fire

For going

In the criminality and into the stain⁹;

The suiting

Application of work is the path of the gain¹⁰.

It often

Happens that the one who does not work constantly

Loses then¹¹

The fruits for the leaves, and the grains for the dingy¹²

Peels. It seems

That it is a sure thing when we know how to hold

Our nice schemes

Of the life. Working is the life and the stronghold

Freedom. Whence

A person who refuses to work does not live

In a sense.

A man who saw how I have no money to give

For a horse,

Told me: I want to borrow you a worth cash

As resource

For five years," my duty is to know how to wash

That money

Very well during this delay so that it is

Gainfully

Fructified. I tell that the important pieces

That God lends

Us are our brains and our vitalities to work.

That depends

To us if we want to work at will what God lets perk¹³

At our view.

If you do not apply yourself to gain today,

In virtue

Of not using quite very well the time, you may

Not then bear¹⁴

A true worth. I can swear that more the men evade

And just spare

The yoke of the vainglories, more they will have made

It quite stun¹⁵.

I want you to know that the duty the noblest

Is this one

Of work. The one who likes to work is the smartest.

¹value means estimate or determine the value of, evaluate. ²prim means precise. ³dim means not to understand, to have no light. ⁴exercise means practice. ⁵enterprise means activity. ⁶by bizarre is an adverb and means ridiculously, bizarrely. ⁷uses means utilities. ⁸dire means terribly. ⁹stain means corruption. ¹⁰gain means profits. ¹¹loses then = then loses. ¹²dingy means, unclean, dirty. ¹³perk means carry in oneself. ¹⁴bear means possess. ¹⁵stun being a qualificative adjective means senseless.

No 9

Superfluity

I

There had been so many hurts and so many crimes

Made by the needy persons who were not pocket

And ready, who¹ put their hearts, their desires, their times

In the superfluous stuffs and vanity yet.

About which

They² desert and lose their social respects and laws

Of the nature, and they³ lose these ones⁴ of their state⁵.

The eagle flies very high, but if it just draws

At weight tied to its wings it could not volitate⁶

High in twitch⁷

The one who⁸, by the weight of lacking of money

Or by the weight of empty pocket, may not fly

Up above, this is to say: he is not really

In a position. The wise person who sticks by

The cautious

Level of morals and of social discernment⁹

To the wings of his heart, would be able neither

To run nor to fly through some vanities so spent¹⁰

And the properties quite ill-acquired, quite slighter,

Quite noxious.

We see all the days certain guys working, getting

Tired and exposing themselves to the corporal

Perils for acquiring the doubtful belonging¹¹.

After they worked very hard like that, in mortal

Time, they die.

They truly left all they had just acquired during

Their whole lives. There is not to trust erroneous

Clans who deceive us, who¹² in them¹³ are believing.

Whence the one¹⁴ who¹⁵ desires and wants to be pompous

And so high¹⁶,

Must procure the costly stuffs in the honesty

And becomes satisfied. He will never disgust

Himself, will never wane. Man must be modestly

Satisfied of having what is useful and just¹⁷

To him, then

In the measure of not being superfluous.

The example of ants shows us not to remain

So apathetic, because the one who works thus¹⁸

Never remain in a state very inhumane;

And even

He has no time to commit the crimes. Do not run

After the superfluous stuffs, if you are not

In a state to procure them, try to be good one.

Because of them many crimes have been caused a lot.

The costly

Stuffs are not the nice way for whoever to find

The favors of the society, but you need

Some other identification quite so kind

To accompany your person such as: good creed.

And justly,

Your whole body has been made for the soul; the same

Body and soul have been made for society.

Respect your body and keep it in the same flame

Of the standards. Do not be surprised , if really

You are then

Exposed to derision by your fellow-creature

For morality. Math who was a pure servant

Wanted to excite Jesus against his meeker

Mother according to flesh. Your nice comportment

Will often

Make friends murmur against you. If you take at least

A burden for honor, you will take gain¹⁹ from it

As you can; also do this for your body. Feast

Is a pleasure of senses being sometimes split

In trouble.

Sometimes we let our miserable bodies look

Like the pigs; for the pigs delight in stretching out,

In eating, drinking in the muds and keeping nook

Of muds for their proud delectations. Without doubt,

Our supple

Bodies become the trail²¹ of dirtiness, because

We fight all the norms that are so appropriate

To moral principles. How can we stop or pause²²

The vice of the flesh. The one who wants to move straight

A quarry

Or a big weight, may activate it by skill more

Than by strength. This is the same if we want to fight

The vices of the flesh and to acquire encore

Morals, we can acquire them only by the right

Lenity²³,

By a more suitable and ethical wisdom

than our presumptuous austerities. All vice

Harasses and darkens the radiant custom

Of standards; morals are similar to the ice,

To a clear

Mirror that darkens not only to the contact

Of dirty things, but also by the acts of men.

It is a normal path that the men by good act

May taste sweetness of morals as much as they²⁴ then

Have a dear

Inclination for the concupiscence of flesh.

Turn you and turn you again as it will please you,

You will arrive to find a path quite very fresh

To attain morality if you shun the few

Immense vice

Of the flesh. Control naturally your fragile

And sensual flesh that is your own enemy,

That wants to degrade you. Do not be inutile;

Be useful for you and for another body.

Be quite nice,

You end by winning and hunting all enemies

And you will attain all good levels of virtue.

The moral²⁵, how important are its theories

In the life, are very authentic and so true.

¹who being a relative pronoun of men is the subject of verb put. ²they desert and lose, they replaces men and is the subject of verbs desert and lose. ³and they lose they replaces men and is the subject of verb lose. ⁴there ones of their state, there ones replaces social respect and laws. ⁵state is written at the singular because of rhyme. ⁶volitate means fly. ⁷twith means movement. ⁸the one who, who being a relative pronoun of one is the subject of verb may. ⁹discerment means judgment. ¹⁰other vanities spent = spent vanities; spent means imptied, won- out. ¹¹belonging is written at the singular because of rhyme. ¹²who in them, who being a relative pronoun of clans is the subject of verb are. ¹³in them, them replaces doubtful belongings. ¹⁴the one who desires, one is the subject of verbs must procure and becomes. ¹⁵who desires and wants, who being a relative pronoun of one is the subject of verb desires and wants. ¹⁶high means extravagant in the improper sense. ¹⁷just means fair. ¹⁸thus being. Preposition means in this way, like that.. ¹⁹gain means profit. ²⁰gain from it, it replaces burden. ²¹trait means way. ²²pause means time-out. ²³lenity means moderation. ²⁴standards means good principles, morals, good manners. ²⁵morals is the subject of verb are.

No 10

Temptation

I

Morality is a precept that we collect

From the laws of the nature because we are born

With it. No one can have it in a complete rest

Against this precept, some guys arise certain scorn,

Much trouble; some others find that it is the best

And agreeable in the social tie or sect.

II

It is viable if we walk with discretion

In the path of the righteousness; and we would

Never have in our long travels either fatigue

Or repugnance. The one who then walks in a rude

And dishonest path could not avoid the intrigue,

The trouble, the lawbreaking and indiscretion.

III

It is very certain that immoralities

Speed up¹, with the substantial and nice temptations

Through those who have the good will. Meanwhile they do not

Go through those who are already bad. The nations

Who walk with discretion and fervor in the trot

Of morality could not breed hostilities.

IV

I tell you with certainty that more the one who

Would flare up the fire of morals would be even

Attacked by diverse vices²; more he takes them thus

In aversion. For the impostors have often

For custom to reach with stuffs so luxurious

The moral persons who are in need; it is true.

V

They are open to welcome temptations. I tell

For all the great temptation and for all the vice

To which you triumph, you will deserve a reward.

By triumphing the vices that attacked you twice

With a strongest force, then you receive an award

Of morality as one of virtues quite well.

¹it is certain that immoralities speed up, with the substantial and nice temptations, through those who have the good will = it is certain that immoralities speed up through those who have the good will with the substantial and nice temptations.

No 11

Conscience

If you want to reach certain clear-conscientious state,

It is necessary that you walk on its trace

As soon as it is possible to you. So great

Is the one who wants to keep himself from the race

Of the vice,

Far from all occasions of doing the evil.

He must exert the generosity toward

His chums. Blessed is the one who is not a devil¹,

Who has in sight the aberration of abhorred

Sacrifice,

Of affliction, of troubles and of pains that are

In certain religions, who for the sake of it

Will not