The Creator is to be remembered in the days of our youth: all worldly things are vain: we should fear God and keep his commandments.
In youth is fittest time, and most meritorious to serue God. In age the same is more and more necessarie, but harder then to beginne, and lesse gratful, 8. In this booke the preacher hath shewed, that al worldlie thinges are vanitie, 13. and that true felicitie is only procured by wisdom, which consteth in the feare of God; and obseruation of his commandments.
1Remember thy Creator in the days of thy youth, before the time of affliction come, and the years draw nigh of which thou shalt say: They please me not:Ricordati del tuo Creatore ne' giorni di tua giovinezza, prima che arrivi il tempo di afflizione, e si appressino gli anni, de' quali dirai: Anni noiosi!REMEMBER thy Creator in the dayes of thy youth, before the time of affliction come, & the yeares approch, of which thou maist say: They please me not,Memento Creatoris tui in diebus juventutis tuæ, / antequam veniat tempus afflictionis, / et appropinquent anni de quibus dicas: / Non mihi placent; 2Before the sun, and the light, and the moon, and the stars be darkened, and the clouds return after the rain:Prima che oscuro divenga il sole, e la luce, e la luna, e le stelle, e dietro alla pioggia tornino le nuvole:before the sunne, and light, and moone, and starres be darke, and the cloudes returne after the raine:antequam tenebrescat sol, et lumen, et luna, et stellæ, / et revertantur nubes post pluviam; 3When the keepers of the house shall tremble, and the strong men shall stagger, and the grinders shall be idle in a small number, and they that look through the holes shall be darkened:Allorché tremeranno della casa i custodi, e gli uomini fortissimi vacilleranno, e quelli, che macinavano ridotti a pochi non lavoreranno, e verranno a ottenebrarsi quelli, che veggono pei loro fessi:when the kepers of the house shal be moued, and the strongest men shal stagger, and the grinders shal be idle in a smal number: and they shal waxe darke that looke through the holes:quando commovebuntur custodes domus, / et nutabunt viri fortissimi, / et otiosæ erunt molentes in minuto numero, / et tenebrescent videntes per foramina; 4And they shall shut the doors in the street, when the grinder’s voice shall be low, and they shall rise up at the voice of the bird, and all the daughters of music shall grow deaf.E le porte della piazza si chiudono, e la voce di quello, che macina s'impicciolisce, e al cantar d'un uccello l'uomo si leva; e diventan sorde le figlie dei cantici.and they shal shut the doores in the streate, at the basenes of the grinders voice, and they shal rise vp at the voice of the birde, and al the daughters of song shal be deafe.et claudent ostia in platea, / in humilitate vocis molentis, / et consurgent ad vocem volucris, / et obsurdescent omnes filiæ carminis: 5And they shall fear high things, and they shall be afraid in the way, the almond tree shall flourish, the locust shall be made fat, and the caper tree shall be destroyed: because man shall go into the house of his eternity, and the mourners shall go round about in the street.Egli hanno anche timore de' luoghi elevati, e per le vie sono paurosi; fiorisce il mandorlo, la cavalletta si ingrossa, e il cappero si sperde; perché l'uomo se ne va verso la casa di sua eternità; e lo attornieranno per istrada, que' che lo piangono.The high thinges also shal feare, and they shal be afrayd in the way, the almondtree shal florish, the locust shal be fatted, and the capertree shal be destroyed: because man shal goe into the house of his eternitie, and the mourners shal goe round about in the streate.excelsa quoque timebunt, et formidabunt in via. / Florebit amygdalus, impinguabitur locusta, / et dissipabitur capparis, / quoniam ibit homo in domum æternitatis suæ, / et circuibunt in platea plangentes.
6Before the silver cord be broken, and the golden fillet shrink back, and the pitcher be crushed at the fountain, and the wheel be broken upon the cistern,Prima che la funicella d'argento si rompa, e la benda d'oro si corrughi, e si spezzi sulla fonte la brocca, e la ruota sulla cisterna si stritoli;Before the siluer coard be broken, and the golden headband recurre, and the water pot be broken vpon the fountaine, and the wheele be broken vpon the cesterne,Antequam rumpatur funiculus argenteus, / et recurrat vitta aurea, / et conteratur hydria super fontem, / et confringatur rota super cisternam, 7And the dust return into its earth, from whence it was, and the spirit return to God, who gave it.E torni la polvere nella sua terra, donde ebbe origine, e lo spirito ritorni a Dio, di cui fu dono.and the dust returne into his earth, from whence it was, and the spirite returne to God, who gaue it.et revertatur pulvis in terram suam unde erat, / et spiritus redeat ad Deum, qui dedit illum. 8Vanity of vanities, said Ecclesiastes, and all things are vanity.Vanità delle vanità, disse l'Ecclesiaste, e tutto è vanità.Vanitie of vanities, sayd Ecclesiastes, and al thinges vanitie.Vanitas vanitatum, dixit Ecclesiastes, / et omnia vanitas. 9And whereas Ecclesiastes was very wise, he taught the people, and declared the things that he had done: and seeking out, he set forth many parables.L'Ecclesiaste essendo sapientissimo istruì il popolo, e divulgò quello, che aveva fatto, e con molto studio compose molte parabole.And wheras Ecclesiastes was most wise, he taught the people, and declared the thinges that he had done: and searching forth made manie parables.Cumque esset sapientissimus Ecclesiastes, / docuit populum, et enarravit quæ fecerat; / et investigans composuit parabolas multas. 10He sought profitable words, and wrote words most right, and full of truth.Cercò le utili dottrine, e scrisse documenti rettissimi, e pieni di verità.He sought profitable wordes, and wrote wordes most right, and ful of truth.Quæsivit verba utilia, / et conscripsit sermones rectissimos ac veritate plenos. 11The words of the wise are as goads, and as nails deeply fastened in, which by the counsel of masters are given from one shepherd.Le parole de' saggi son come pungoli, e come chiovi, che penetrano profondamente, e ci sono state date mediante la schiera de' maestri dall'unico pastore.The wordes of wisemen are as prickes, and as nailes deepely stricken in, which by the counself of maisters are geuen of one pastour.Verba sapientium sicut stimuli, / et quasi clavi in altum defixi, / quæ per magistrorum consilium data sunt a pastore uno.
12More than these, my son, require not. Of making many books there is no end: and much study is an affliction of the flesh.Figliuol mio non cercar nulla di più; imperocché i libri si moltiplicano senza fine, e la meditazione continua è travaglio del corpo.More then these my sonne require not. Of making manie bookes there is no end: and often meditation is affliction of the flesh.His amplius, fili mi, ne requiras. / Faciendi plures libros nullus est finis; / frequensque meditatio, carnis afflictio est. 13Let us all hear together the conclusion of the discourse. Fear God, and keep his commandments: for this is all man:Ascoltiamo tutti egualmente la fine d'ogni discorso: Temi Dio, e osserva i suoi comandamenti; perocché' questo è tutto l'uomo:Let vs al heare together the end of speaking. Feare God, and obserue his commandments: for this is euerie man:Finem loquendi pariter omnes audiamus. / Deum time, et mandata ejus observa: / hoc est enim omnis homo, 14And all things that are done, God will bring into judgment for every error, whether it be good or evil.E ogni cosa, che si faccia, la chiamerà Dio in giudizio per qualunque errore commesso, o sia ella buona, ovver sia ella cattiva.and al thinges that are done, God wil bring into iudgement for euerie errour, whether it be good, or euil.et cuncta quæ fiunt adducet Deus in judicium / pro omni errato, sive bonum, sive malum illud sit.
12:1
Haydock
Not. Prevent old age, to procure a stock of virtues. (Haydock)
12:2
Challoner
Before the sun, etc. That is, before old age: the effects of which upon all the senses and faculties are described in the following verses, under a variety of figures. (Challoner)
St. Jerome
All are exhorted to live well, before death come to deprive them of their senses and all helps: and to continue in expectation of judgment, the signs of which are given, as [in] Matthew xxiv. (Worthington) (St. Jerome)
Calmet
Rain. One misery succeeds another, the understanding is darkened, and the senses become dull. (Calmet)
Haydock
The Jews explain ver. 2, 7., of the future distress of their nation under captivity. (St. Jerome) (Haydock)
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Calmet
House. The sides, (St. Jerome) or rather the arms. (Calmet)
Thaumat
Some understand prelates, or angels. (Thaumat.)
Haydock
And the powers that are in heaven shall be moved. (Mark 13:25.) (Haydock)
Calmet
Number. The rest have been lost, and what remain are of little service for chewing meat. (Calmet)
Calmet
Holes. Spectacles, (Geier) as if they had been already in use. (Calmet)
Haydock
Hebrew, "windows." (Haydock)
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Doors. The lips, (Calmet) feet, (Chaldean) nostrils, (Vatable) or the trachea and pulmonary arteries.
Bird. The cock-crowing; or at the least sound their slumbers are broken.
Deaf. Hebrew, "be low." The ears cannot enjoy music, nor can the voice of the old people please, 2 Kings 19:25.
12:5
Way. They shall walk bent down, and afraid of rough ground.
Flourish. Their head shall become white, like the almond-flower, Jeremias 1:11.
Fat. Septuagint, "heavy."
Calmet
Destroyed. The hair shall fall off. (Calmet)
Tirinus
Concupiscence shall be extinct. (Vatable) (Tirinus)
Eternity. The body being consigned to the grave, and the soul to the region of spirits, to have no farther concern with the transactions of the world. (Haydock) (Job 7:9.)
Street. This custom is often mentioned. (Herodotus 2:85.) (Luke 7:32.)
Brun
The women dance, having one (Calmet) or two old people disfigured in the midst of them, to recount the actions of the deceased. (Brun.)
12:6
Cord. The nerves.
St. Jerome
Fillet. Veins, or the spermatic vessels, (Calmet) and the soul. (St. Jerome)
Calmet
Cistern. When the bladder, etc., become disordered, Numbers 24:7. (Calmet)
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Calmet
It. Man is composed of two distinct parts; the destination of which we ought never to forget. Thus the objection of infidels (chap. 3:19.) is refuted. Plato and some of the ancients had the same idea of the soul's spiritual nature; though some took it to be an aerial body. (Calmet)
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Worthington
Ecclesiastes. "The preacher." (Worthington)
Calmet
He returns to his first proposition, and having pushed the objection of free-thinkers as far as possible, shews us what we ought to believe and practise. He establishes the distinction of soul and body, the advantage of instruction, (ver. 11.) without meddling with things too high, (ver. 12.) the obligation of fearing God, (ver. 13.) and future retribution, ver. 14. This is the sum of all sound morality. (Calmet)
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Haydock
Profitable. Hebrew, "pleasing." Utile dulci. (Haydock)
Calmet
Perhaps he condemns his attempt to know all things, Ecclesiastes 1:13. (Calmet)
12:11
Calmet
In. The ground, (Haydock) to keep a tent in its proper place. He seemed before to have placed the wise on the same level with fools, Ecclesiastes 6:8, 11., and 7:1. (Calmet)
Shepherd. God, or Solomon. The Jews explain it of Moses, and his successors, who taught the people.
12:12
Not. I have had experience of all.
End. They can teach nothing farther. (Calmet) Tenet insanabile multos Scribendi cacoethes.-
Juvenal
(Juvenal, Sat. vii.)
St. Jerome
Impious productions abound, while those which promote piety are too scarce. When the same truths are enforced, as those which the Scriptures contain, we cannot be accused of writing many books. (Origen, Philoc. v.) (St. Jerome)
Flesh. It ruins the health.
12:13
Challoner
All man. The whole business and duty of man. (Challoner)
Worthington
This is the sum of all profitable doctrine. (Worthington)
Calmet
He who does not fear God, deserves not the title of man. He is nothing but vanity. (Calmet)
12:14
Challoner
Error. Or hidden and secret things. (Challoner)
Calmet
Hebrew, "with every secret thing," (Protestants; Haydock) "every inadvertency." (Septuagint; Symmachus) (Calmet)
12:2
Before the sun, etc.... That is, before old age: the effects of which upon all the senses and faculties are described in the following verses, under a variety of figures.
12:13
All man.... The whole business and duty of man.
12:14
Error.... Or, hidden and secret thing.
SOLOMON’S CANTICLE OF CANTICLES
This Book is called the Canticle of Canticles, that is to say, the most excellent of all canticles: because it is full of high mysteries, relating to the happy union of Christ and his spouse: which is here begun by love; and is to be eternal in heaven. The spouse of Christ is the church: more especially as to the happiest part of it, viz., perfect souls, every one of which is his beloved, but, above all others, the immaculate and ever blessed virgin mother.
12:1
An admonition to al in general to liue wel in this world, remembring the day of general iudgement before which such signes shal come as are described here, and by our Sauiour Mat. 24. And likewise euerie one is admonished in particular to serue God diligently whiles he hath time, before death come, when al his senses & former helpes shal faile.
12:8
The preachet.
12:13
This is the brife summe of al proficable doctrine: Feare God, & kepe his commandments.
12:14
Hidden, or obscure thing.
12:1
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.20
20. This coming of the Lord, and the end of the world, were known to the Preacher; who says, Rejoice, O young man, in thy youth , and the rest ; Therefore remove anger from thy heart, and put away evil from thy flesh ;… and remember thy Creator … or ever the evil days come
12:2
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.20
20. This coming of the Lord, and the end of the world, were known to the Preacher; who says, Rejoice, O young man, in thy youth , and the rest ; Therefore remove anger from thy heart, and put away evil from thy flesh ;… and remember thy Creator … or ever the evil days come ,.… or ever the sun, and the light, and the moon, and the stars be darkened
12:3
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.20
… who says, Rejoice, O young man, in thy youth , and the rest ; Therefore remove anger from thy heart, and put away evil from thy flesh ;… and remember thy Creator … or ever the evil days come ,.… or ever the sun, and the light, and the moon, and the stars be darkened ,.… and they that look out of the windows be darkened
12:7
St Jerome † AD 420 The Letters of St. Jerome 1.13
13. Meantime an aged woman, supported out of the funds of the church, gave back her spirit to heaven from which it came.
St Jerome † AD 420 The Letters of St. Jerome 39.1
… For yours is the purity of an everlasting virginity. I feel confident that my words are true: conversion can never be too late. The words to the dying robber are a pledge of this: “Verily I say unto thee, today shalt thou be with me in paradise.” When at last her spirit was delivered from the burden of the flesh, and had returned to Him who gave it;
St Jerome † AD 420 The Letters of St. Jerome 126.0
… For fuller information he refers his questioners to his treatise against Rufinus and also to their bishop Augustin who will, he says, explain the matter to them by word of mouth. Although it hardly appears in this letter Jerome is a decided creationist (see his Comm. on
St Augustine of Hippo † AD 430 Letters of St. Augustin 143.8
8. Let me give an example, to which I solicit your earnest attention. In a passage near the end of Ecclesiastes, where the author is speaking of man’s dissolution through death separating the soul from the body, it is written, “Then shall the dust return to the earth as it was, and the spirit shall return unto God who gave it.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 166.26
… Nor is your opinion, which I would willingly make my own, supported by that sentence in Ecclesiastes, “Then shall the dust return to the earth as it was: and the spirit shall return to God who gave it.”
John Cassian † AD 435 The Conferences of John Cassian 8.25
… “Before the dust returns to the earth as it was, and the spirit returns unto God who gave it.”
12:8
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 7.19
… And what does he say after all these things? Vanity of vanities,
St John Chrysostom † AD 407 Homilies on Ephesians 12
… 31 .) But what is vain? Let us hear the Preacher himself, what he saith; “I planted me vineyards, I gat me men singers and women singers, I made me pools of water, I had great possession of herds and flocks, I gathered me also silver and gold, and I saw that these are vanity.” ( Eccles. ii. 4–8 .) And again, “Vanity of vanities, all things are vanity.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 15
… ii. 4, 5 .) There was no one who lived in greater luxury, or higher glory. There was no one so wise or so powerful, no one who saw all things so succeeding to his heart’s desire. What then? He had no enjoyment from all these things. What after all does he say of it himself? “Vanity of vanities, all is vanity.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 15
… i. 2 .) It is not I that say it, but he who had had the experience of all things saith thus: “I builded for me houses, I planted vineyards, I made me pools of water, [I had] men servants and women servants.” ( Eccles. ii. 4, 6, 7 .) And what then after all these things? “Vanity of vanities, all is vanity.” (
12:11
Origen † AD 254 Origen's Commentary on Matthew 2
… For, also, according to the Preacher, all the Scriptures are “words of the wise like goads, and as nails firmly fixed which were given by agreement from one shepherd;”
Origen † AD 254 Origen's Commentary on Matthew 14.4
… And if also you desire the third that unites the two, do not hesitate to say that it is the Holy Spirit, since “the words of the wise,” whether they be of those before the advent, or at the time of the advent, or after it, “are as goads, and as nails firmly fixed, which were given by agreement from one shepherd.”
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 6.17
… If, therefore, I chance to find a beautiful one among them, I cull it: but whatever appears to me to be thorny, I step over, as that which would prick.’ But Theophilus gave this answer without reflecting on the saying of the wise Solomon,
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Origen † AD 254 Origen's Commentary on the Gospel of John 5.1
… I, for my part, am inclined to shrink from toil, and to avoid that danger which threatens from God those who give themselves to writing on divinity; thus I would take shelter in Scripture in refraining from making many books. For Solomon says in Ecclesiastes,
St Basil the Great † AD 379 The Letters 263.4
4. Next comes Apollinarius, who is no less a cause of sorrow to the Churches. With his facility of writing, and a tongue ready to argue on any subject, he has filled the world with his works, in disregard of the advice of him who said, “Beware of making many books.”
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 7.19
… And what does he say after all these things? Vanity of vanities, all is vanity and vexation of spirit, possibly meaning some unreasoning longing of the soul, and distraction of man condemned to this from the original fall: but hear, he says, the conclusion of the whole matter, Fear God.
St John Chrysostom † AD 407 Instructions to Catechumens 2.1
… even as therefore another says, “Fear God, and keep his commandments, because this is the whole man.”
St John Chrysostom † AD 407 Homilies on First Corinthians 29
… and this while the Scripture is ever and anon sounding in our ears, and saying, “In his sight the vile person is contemned, but he honoreth them that fear the Lord: ( Ps. xv. 4 .) the fear of the Lord excelleth every thing ; fear God, and keep His commandments; for this is the whole of man: (
St Augustine of Hippo † AD 430 City of God 20.3
… In fine, this wise man concludes this book of his by saying, “Fear God, and keep His commandments: for this is every man. For God shall bring every work into judgment, with every despised person, whether it be good, or whether it be evil.”
12:14
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.14.6
6. For consider how grave an error it is, to call God’s Word a work. Solomon says in one place in Ecclesiastes, that ‘God shall bring every work into judgment, with every secret thing, whether it be good or whether it be evil
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… and you were loosed from the bonds of your graveclothes. Do not again become dead, nor live with those who dwell in the tombs; nor bind yourself with the bonds of your own sins; for it is uncertain whether you will rise again from the tomb till the last and universal resurrection, which will bring every work into judgment,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.3
… It is on the influences which work upon us that the award of judgment, and corruption, or advance to perfection, do depend, and therefore Ecclesiastes saith: “For God shall bring all His work to judgment.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.11
141. Every work of His God will bring into judgment;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 31
… For there will be an exact searching into the smallest things, both in the way of sins and in the way of good deeds, and we shall be punished for unchaste looks, and for idle words, and for mere reproachful words, and for drunkenness we shall render an account, as even for a cup of cold water we shall receive a reward, and a sigh only. (
12:1
For the time of thy youth, in Hebrew it is the time of thy choices, that is, the most choice and flourishing time, namely the time of youth, in which therefore the best things ought to be chosen by thee. The Hebrews take this whole chapter concerning the Jews and their captivity, both Babylonian and Roman, and adapt all things to them one by one. Hear St. Jerome from verse 9 of the preceding chapter adapting these and all the following things according to the opinion of the Hebrews: "Rejoice in thy youth, O Israel, and do this or that, of which it has already been said, before captivity comes, and thy honour is taken from thee and thy glory, and thy judges and thy holy ones (whom they wish to be understood in the sun, and moon, and stars) are taken away from thee; before Nebuchadnezzar comes, or Titus the son of Vespasian, summoned by the prophets, and their prophecies are fulfilled. In the day when the angels presiding over the temple depart, and the mightiest in thy army are troubled, and the words of the teachers become idle, and the prophets, who were wont to receive the light of their visions from the heavens, are darkened; when the doors of the temple are shut and Jerusalem is humbled, and the Chaldean comes like the song of a bird, thus prophesied in the words of Jeremiah; and the daughters of song in the temple of the singing choirs are silent; at that time, when coming to Jerusalem, the very enemies of God are greatly afraid at the magnitude, and doubtful in the way, Sennacherib will fear destruction. They think this is what is said, and they shall fear from on high, and shall be afraid in the way. In those days the almond shall flourish: that rod and staff which Jeremiah saw at the beginning of his prophecy; and the locust shall be fattened, Nebuchadnezzar with his army; and the caper shall be scattered, the friendship of God with Israel." And with a few things interjected: "Rejoice therefore, Israel, in thy youth, before the silver cord be broken, that is, while your glory is with you; before the golden fillet return, that is, before the ark of the covenant be taken away; before the pitcher be broken at the fountain, and the wheel be turned over the cistern, that is, while within the Holy of Holies the precepts of the law, and the grace of the Holy Spirit, and before thou return to Babylon, whence thou didst go forth in the loins of Abraham, and begin to be broken in Mesopotamia, whence thou didst once depart, and all the grace of prophecy, by which thou wast once inspired, return to thy giver." But these are Jewish things, and alien from the literal and genuine sense. Again the Thaumaturgus and Richard of St. Victor, in the tract On the End of the World, think that by this enigma is described the destruction of the world, and its plagues and signs preceding the final judgment. Hear the Thaumaturgus: "It is therefore worthwhile that, while thou art still young, thou fear God, before thou art cast down into miseries, and that great and terrible day of the Lord comes; when neither the sun, nor the moon, nor other stars shall shine any longer. But the heavenly powers, the guardian angels of the world shall be moved in that tempest and disturbance of the universe. So that then both mighty men and women workers shall rest, and shall flee into the dark recesses of their dwellings with all doors shut; and with lips constrained, so that the voice through the lips, as through mills, is brought forth most thin by all; and all shall rise at the voice of the sparrow, namely Christ the judge, and the song; and all unclean women shall fall to the earth; likewise also cities, and their bloodthirsty magistrates shall await vengeance from on high, urged by that most bitter and bloodiest time, which shall be like the flowering almond. Then punishments shall be present in such frequency as the multitude of locusts flying; and thus sinners shall be cast out from the midst, as the black and most despised caper. And the good man indeed shall depart to his house rejoicing eternally; but the wicked shall fill all things with their mourning, nor shall stored silver or tried gold profit them. For a great fountain shall comprehend all things, so long as the pitcher and the vehicle of the wheel stand at the well, which it shall happen to be broken sometime. When therefore the course of times through the wheel shall cease, and of life marked through water, and the age shall have passed bearing an urn, and men shall have lain upon the earth: then there shall be one salvation, if souls have known their Creator, and have flown back to him." This sense is convenient, but mystical; wherefore preachers can use it as such in Advent, when they speak of the end of the world and the day of judgment. The literal sense therefore is concerning the hardships of old age, agony and death, as St. Jerome, Albinus, Lyran, Hugh, Dionysius, Cajetan, Vallesius, Sacred Philosophy cap. LXVI, and all the others teach, with one exception, Olympiodorus. Indeed the words signify here that young men are to be admonished, that they spend their youth rightly and holily in the fear and worship of God their creator, before old age and death creep upon them. The sense therefore is, as if to say: Young man, who art in the flower and vigor of age, pleasure flatters thee, Venus solicits thee, companions incite thee, the flesh tickles thee, the demon impels thee: wherefore lest thou succumb to these and lose thyself, remember thy Creator, namely that God is thy creator, thou His creature, which owes its whole being, whatsoever it is, to the Creator, and depends entirely upon Him both in being and in being preserved: for as a ray depends upon the continual influx of the sun continually producing it, so also does a creature depend upon the continual influx and continuous as it were production of the Creator, so much so that if God were to withdraw this influx, the creature would immediately fall back into its nothingness, from which it was drawn forth and produced by God through creation, and would relapse, as a ray immediately perishes and vanishes when the sun departs. The preservation of a creature therefore is the continuation of creation, and a continuous as it were creation of it. If therefore, O man, thou art a creature of God, remember that thou art wholly, as much as thou art, God's, not thine own, not thy parents', not another creature's. Render therefore to God what is His, render thyself, that thou mayest acknowledge Him as thy creator, venerate Him, love Him, worship Him, and obey His will and law in all things; for He Himself shall be thy judge, and if thou shalt have served Him, He will confer upon thee heavenly glory; but if thou shalt have preferred a creature to the Creator, He Himself will avenge this injury to Himself upon thee with eternal fires. And so the name of Creator has emphasis; for the title of creation demands and extorts from the creature that he render to God his creator as his complete and absolute master and lord all submission, reverence, love, observance, fear, fidelity, hope, obedience. Wherefore Moses sharply expostulating with Israel: "Thou hast forsaken God who begot thee, and hast forgotten the Lord thy creator. The Lord saw, and was moved to anger," Deuteronomy xxxii, 18. Hence for creator the Septuagint renders κτίσαντός σε, that is, He who created thee; for which the Complutensian editions read κτισαντός σε, that is, the possessor, according to that word of Moses to Israel: "Is not He thy father, that possessed thee, and made thee, and created thee?" Deuteronomy xxxii, 6. For thy creator, in Hebrew it is בוראיך borecha, that is, thy creators in the plural, that is, thy creator: for the Hebrews speak of God in the plural for the sake of reverence and honor, and to intimate the plurality of persons in the same divine nature. The Hebrews in the Midrash, or Gloss, in the name of R. Akiba, by metathesis transposing the letters, read and expound it thus cabbalistically: First, remember בורך borecha, that is, thy grave, namely thy sepulcher, in which thou art to be eaten by worms: while therefore thou nourishest thy flesh luxuriously, remember the grave and the worms that shall gnaw thee. Second, remember בארך beerecha, that is, thy well, whence thou wast hewn, namely that in the foul womb of thy mother thou wast formed from vile and filthy seed: thus shalt thou learn to humble thyself, to despise carnal things, to seek heavenly things, and to pant after God; thus by wisdom, virtue and merits shalt thou prepare for thyself a holy and pleasant old age. For, as St. Ambrose says, book I of the Hexameron: "Old age itself in good morals is sweeter, in counsels more subtle, more powerful for constancy against the second death, stronger for restraining lusts. Infirmity of body is sobriety of mind." IN THE DAYS OF THY YOUTH. - We ought always indeed to remember God the Creator, but especially in youth, both because youth is blind and forgetful of God, being given over to pleasures; and because upon youth depends the rest of life: for such as we are when young, such shall we be also when old; and because many die prematurely in youth, because death flies so swiftly that it often anticipates other ages; into which if the memory of the Creator be deferred, it will be wholly taken away. Wisely Seneca, book On the Brevity of Life, cap. iv: "Art thou not ashamed," he says, "to reserve for the remnants of thy life, and to destine for a sound mind only that time which can be applied to no purpose? How late it is then to begin to live, when one must cease! What so foolish a forgetfulness of mortality, to defer sound counsels to the fiftieth and sixtieth year, and from thence to wish to begin life, to which few have attained?" BEFORE THE TIME OF THY AFFLICTION SHALL COME. - The Syriac version: the day of evils; the Arabic: the day of thy evil; the Zurich Bible: dangerous times; the Septuagint: the day of malice; Thaumaturgus: before thou art cast into miseries; Campensis: before there come days full of evils, namely the time of old age and death, when thou shalt render to God an account of thy youth, and according to thy merits shalt receive either eternal rewards or punishments. For old age is a time of affliction, because it is subject to a thousand diseases, weariness and hardships; whence that saying: "Old age itself is a disease," and one incurable, and as the Theologian says in his poem On Sickness: "It is heavier than Sicilian rocks," nay, than Aetna, says Cicero, in his work On Old Age. Hear Gregory of Nyssa in the funeral oration for the Empress Pulcheria: "But perhaps it troubles thee that Pulcheria did not reach old age. What then, tell me, dost thou see that is beautiful in old age? Is it beautiful to itch and rub the eyes? to have wrinkled cheeks? and to have teeth fall from the mouth, and stammering of the tongue to be produced? to have trembling hands? to be bent toward the earth? to stumble and limp in the feet? to lean upon guides? to lose sense and to rave? to speak with an absurd and inept voice?" And St. Augustine, in the book On Catechizing the Unlearned: "When men, he says, wish old age for themselves, they wish nothing other than a long infirmity." And Pope Innocent III, book I On the Contempt of the World, chapter ix: "If anyone, he says, shall have reached old age, immediately his heart is afflicted, and his head is shaken, his spirit languishes, and his breath becomes foul, his face is wrinkled, and his stature is bent, his eyes grow dim, and his joints waver, his nostrils run and his hair falls out, his touch trembles, and his action perishes, his teeth decay, and his ears grow deaf. An old man is easily provoked, difficult to recall, quick to believe and slow to disbelieve, tenacious and covetous, sad and querulous; swift to speak, and slow to hear; he praises the ancients, despises the moderns; he finds fault with the present, commends the past; he sighs and is anxious, he is sluggish and infirm." Hence old age is called by philosophers the winter of life and the torch of life. For Solon, when asked "what old age was," replied: "It is the winter of life." And Eratosthenes, according to Phavonius, says that the vigorous part of life (youth) is spring; that part which succeeds vigor and bloom (manhood) is summer and autumn; but old age is winter. Thus Maximus, sermon 41, where he also cites Gorgias, who when asked by what means he had attained to a long and vigorous old age, replied: "By never eating or doing anything for pleasure." AND LET THE YEARS DRAW NIGH, OF WHICH THOU SHALT SAY: THEY PLEASE ME NOT. - that is, which displease me, because old age brings dullness, slowness, forgetfulness, negligence, trouble, so that all things which before were a source of pleasure now create disgust and pain, and therefore thou canst truly call an old man sluggish and an older man more sluggish; wherefore then thou wilt not wish, nor wilt thou be able, to undertake the labors of virtue and penance which thou didst neglect in thy youth, nay, on account of inveterate habits of pleasures thou wilt not be able to be torn away from the sins of thy youth, as St. Basil beautifully teaches in homily 4 On Penance. Whence Campensis translates: before there come years in which nothing good will be permitted to be done. Hence an old man is a burden, weariness, disgust to all, and especially to himself, because old men are morose, anxious, difficult, suspicious, irascible. "Old age, says Nonius, is weariness and disgust, so called from old age, because old men are hateful and wearisome to all." Hear Hippocrates and Galen in the Commentary on the Aphorisms, III, 31, enumerating eighteen afflictions of old age, each infesting individual members: "Old men have difficulties in breathing, discharges with cough, dribbling of urine, difficulty in urination, pains in the joints, affections of the kidneys, dizziness, apoplexy, poor condition, itching of the whole body, sleeplessness, discharge from the bowels, moisture of the eyes and nostrils, dimness of vision, cataracts, dullness of hearing." He adds in Commentary II, 39, 40: "Hoarseness, nephritis, gout, diseases of the joints, pains in the hips, and those conditions which belong to a relaxed intestine and a cold spleen, and besides frequent breathlessness, which the Greeks call asthmas, coughs, curvatures of the back, bendings and obliquities, finally whatever other kinds of diseases arise from cold humors." See Stobaeus, page 2, sermon 117, whose title is: A Disparagement of Old Age, where he cites these ten sayings of the philosophers: Antiphanes: "Old age is like a certain altar of evils: for to it all things seem to have fled;" Philomenes: "Whenever you see an old man or an old woman, immediately know that he or she is in poor health;" Euripides: "What else is an old man but a voice and a shadow? We old men are nothing but a crowd, and like a shadow we creep along as mere phantoms of dreams; but the mind is no longer present, and we are thought not to be wise. A long life brings forth infinite ailments;" Herodotus: "I am indeed weak and bent: for old age diminishes us, and stands by us like a shadow;" Menander: "An old man remaining at home is a troublesome creature;" Sophocles: "Nothing evil does not cling to a long old age, a vain mind, useless works, superfluous cares: old age is morose, querulous, and anxious over trifles;" Mimnermus: "Jupiter gave to Tithonus an evil immortal old age, which is more to be feared than sad death;" Democritus: "Old age is an imperfect good: it has everything and lacks everything;" Phavorinus: "Over a long time much labor accumulates;" Juncus: "The old man lies dissolved by summer, abstaining from food and drink, unloved, enjoying nothing with pleasure: yet perceiving troubles excessively. If ever he dares to go forth into the forum, he moves those who see him to laughter, seeing dimly, not hearing those who shout, and while trying to support himself as he walks, stumbling, staggering from side to side: because he is also said to harm and corrupt even the common air of the citadel. Nor is he counted among his fellow citizens if he be in the assembly; nor can he hold office, both because of the impediments already mentioned, and because he is hunchbacked, wrinkled, deformed and infirm. In mind, however, as the proverb has it, he becomes childish again. In military service, what need is there to relate how he is left without any duty and naked? He is constituted neither foot soldier nor horseman, nor rower nor soldier in a ship. For he can scarcely even sit, indeed he cannot even lie down without difficulty, since infirmity is joined to him, and now it leads him within his own doors." Whence he concludes: "Old age is a gathering of evils." To these add the verses of C. Laberius: As ivy creeping destroys the strength of trees: / So old age with the embrace of years destroys me. / Like a sepulcher, I retain nothing but a name. And the Comic poet: To old age, as to a sewer, all evils flow together. / An old man, as soon as he is old, neither feels nor understands. / An old man is also unequal to the lightest matters. / An old man by living sees many things which he does not wish. / An old man is more attentive to a matter than is sufficient. / The old man thinks he sees two suns. / Old age cannot survive without labors. / The final life does not pass away, but collapses. / Old triremes cast ashore occupy the shore.
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The word "and light" has an exegetical sense; for it explains how the sun, moon and stars grow dark, namely because their light is weakened and obscured in an aging and dying man. St. Jerome refers these things to the end of the world and the day of judgment: for then "the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of heaven shall be moved," Matt. xxiv, 29; and "the sun shall be turned into darkness, and the moon into blood: before the great and terrible day of the Lord come," Joel ii, 31. Thus also the Wonderworker, Olympiodorus, Cyril, catechesis 15, and most precisely Richard of St. Victor, in his book On the End of the Age, who aptly applies each of the things said here to the day of judgment; who again with the Wonderworker understands by the obscuration of the stars the plague which, among other signs preceding judgment, was predicted by Christ, Matt. But more correctly the same St. Jerome and others refer these things to the time of old age and death, of which there is here and in what follows a vivid representation and depiction: for in the elderly the eyes grow dim, and sight is weakened, so that to them the light of the sun, equally as that of the moon and stars, appears to grow dark and obscured. It is a hypallage, for the sun in itself is always most bright and never grows dark, but appears dark to the darkened eyes of the aged: because they themselves see it through the internal darkness of their eyes and internal dimness, and therefore judge it to be dark, and because the illumination and use of the sun and all the stars is cut off and lost to them: indeed the elderly, on account of the weakness of their sight, with the optic or visual spirits failing, are no longer able to bear their light. Thus the Hebrews, Lyra, Dionysius, Titelmann and commonly others. Indeed even the Chaldean, who translated thus: "Before the splendor of the glory of thy face be changed, which is likened to the sun; and the light of thine eyes before it be darkened, and the beauty of thy cheeks before it grow dark; and the pupils of thine eyes, which are likened to the stars, before they be extinguished: the eyelids of thine eyes shall drop tears, like clouds after rain." To this pertains the saying of the Arabs, century 2, number 34: "Light thy lamp before the darkness, that is, illuminate thyself with good works before death come upon thee." And number 23: "Born in water before evening, that is, purify thyself by penance before thy departure from life." And century II, number 45: "Consider thy entrance into this world and thy exit from it, because thou, O man, wast made from nothing, and in a moment thou shalt be as if thou hadst not been. Likewise consider who were before thee kings, prefects and nobles; consider how they departed from this world: but thou likewise shalt depart as they did." And number 33: "Remember the time of sickness and old age coming after thee: because wisdom and knowledge is better than a sword, and knowledge more excellent than riches," as if to say, Acquire wisdom for thyself so that through it thou mayest provide for and meet the coming old age, the judgment of death, and eternity. Symbolically, Rabbi Solomon from the Chaldean interprets the sun growing dark as the aged and wrinkled face; the moon as the nostrils, which in old age on account of the defect of bright spirits and the hardness and density of cartilage are smoky and obscure, and scarcely translucent; light as the soul, or mind in its discursive, reasoning, meditating, remembering activity growing weak and dark. Finally the stars as the cheeks dark and blackened, having now lost that vivid and bright bloom of youth. Rabbi Haccados, however, understands by the sun the heart, which like the sun diffuses the rays of its virtue throughout the whole body, but in the elderly grows dark and fails; by light he understands the bright and vital spirits, which in the ventricle of the heart are elaborated from the purest blood, and pervade the whole body; the moon truly as the brain, which by its roundness, whiteness, fragility, and moisture most aptly represents the image of the moon; the stars finally as the senses of the body both internal and external, which also have their own light of knowledge. If all these things grow weak, if they become dull, if they lose their strength, if their vigor fails, if they now provide man either no use or only a slight one, thou mayest rightly say "the sun, light, moon and stars grow dark." Tropologically, in the aged the light of mind and reason grows dark and fails: hence they often become delirious; moreover teachers and monitors fail them, because scarcely anyone dares to teach or admonish an old man. Again, Hugo understands by darkness adversities and calamities, likewise a fall from an honest life into a vicious one. So also St. Bonaventure, and indeed St. Jerome, whom hear: "Lest, when thou hast sinned, the sun of justice set upon thee at midday, and the light of knowledge perish, and the splendor of the moon, that is of the Church, be taken away, and the stars set, of which it is written: Among whom you shine as lights in the world, holding the word of life," Philip. ii, 13; and elsewhere I Cor. xv, 41: "Star differeth from star in glory. Before the clouds return after the rain: lest the prophets, who water the hearts of believers with their discourse and their rains, when they have perceived thee to be unworthy of their rain, return to their seat, that is to him from whom they were sent." For to the sinner blinded Christ— AND THE CLOUDS RETURN AFTER THE RAIN.—The Chaldean: the eyelids of thine eyes shall drop tears, as clouds after rain; Campensis: and darkness cover thine eyes; Lemnius: darkness and mist of the eyes with tearful bleariness. Thaumaturgus and Richard of St. Victor, in the tract On the End of the Age, by the return of clouds understand the inundation of sea and rivers, which shall precede the final judgment and the end of the world. More literally, Francis Valesius in Sacred Philosophy, cap. LXVI, by clouds after rain understands continual catarrhs, generated from the vapors of the stomach, from which the aged suffer from defect of heat: for weak heat is not able to digest food. Wherefore those vapors go into crudities, vapors and fumes, which, raised into the brain by its coldness, according to Galen, are resolved into phlegm and catarrh. Clouds therefore signify vapors, rain catarrhs, for vapors are condensed into catarrhs, and distill continually in the aged, while the young by the force of vigor, with which they abound, dry them up and consume them. Titelmannus adds that by clouds after rain is signified dimness and obscuration of the brain after much watery humor of weeping, spontaneous flux of eyes and nostrils, excretion of phlegms, etc. So also Vatablus by clouds understands dimness of the eyes, which is wont to follow weeping in the aged. Finally, the dying shed tears, and thus involuntary tears of the dying are a sign of impending death, according to Hippocrates. Pineda, lib. VIII On the Affairs of Solomon, cap. III, thinks that Solomon here describes his infirmities in old age, which he had contracted from the most intemperate lust of his youth, and here notes his frequent and most troublesome catarrhs, one succeeding another, like clouds returning after rain, and therefore, with God avenging, he lost the day from grave sadness. But, as I said at the beginning of the book, it is uncertain at what age Solomon wrote this book; especially since in old age he became delirious and luxuriously worshipped idols, whereas here on the contrary he inculcates the fear and worship of the one God as a matter of principle: wherefore he seems to have spoken these things before the fall, which occurred in extreme old age: for if after the fall in extreme old age he had repented, he would surely have given manifest signs of his repentance and sorrow, which however nowhere can be found. Thus many, although others think differently. Symbolically, Isidorus Clarius thus explains clouds after rain, as if to say: Even the serene sky after rains appears cloudy to the aged, whose eyes grow dim. Moringus however by clouds after rains understands various infirmities of old age, succeeding one another. Finally, Lyran understands tribulation after tribulation of old age. Tropologically, St. Jerome understands the defect of doctrine: I recited his words a little before. Again, clouds after rain are threats and punishments, which God sends upon the sinner blind and ungrateful, because he has rejected the rain of heavenly illuminations, graces and benefits, indeed abused them for his pleasures against God and God's honor.
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For "they shall be moved," Pagninus translates "they shall move themselves"; Cajetan and the Zurich Bible, "they shall tremble"; Campensis, "they shall be weakened." The Hebrews, who hold that the destruction of Jerusalem by Titus is described here, understand by guardians the angels, whose voices were heard in the temple a little before the city's destruction, saying: "Let us depart hence," as Josephus testifies, book VII of the Wars, chapter xii. In a similar manner Thaumaturgus, who holds that the destruction of the world and the signs preceding judgment are described here, understands by guardians the angels who preside over the world, concerning whom Christ says: "The powers of heaven shall be moved," Matthew xxiv, 29. But Olympiodorus says: "The guardians of the house, that is, the prelates and eminent saints who guard the Church, when they see so many plagues, and especially the Antichrist, shall tremble, and some shall even fall away from the faith." But all the others hold that the afflictions of old age, which precede death, are described here. You will ask who are the guardians of the house, that is, of the body: for this is the house in which the soul dwells, and which therefore has its own guardians to keep it from being driven out by disease or force. First, Cajetan understands by them memory, vigilance, and providence, for these indeed guard their house, that is, the body, from the injuries of heaven, diseases, and enemies, and in the aged they waver and fail. Second, Olympiodorus understands the eyes and powers of the soul; Morinus, the powers of the body: for all these dwell in the body as in their own house. Third, Hugh understands the nutritive and appetitive powers, likewise the nerves and spirits; R. Haccados, the muscles with the nerves by which the bones are clothed and as it were guarded. Fourth, St. Jerome, Albinus, the Gloss, and St. Bonaventure understand the ribs and bones: for these indeed guard and fortify the tender belly and intestines, and support the whole flesh; whence the Chaldean translates "trembling hips." Fifth, Dionysius properly understands the familiars and household members who guard the old man as he dies. Sixth and more aptly, Lyra, Titelmann, and Valesius, St. Philos. chapter LXVI, understand all the senses: for all of them, but especially the eyes and ears, keep watch as guardians and sentries lest anything harmful enter the body; these likewise are moved in the aged because they become dull, are injured, and fail, so that they scarcely perceive sensible things and feel them, and are afflicted and harmed by pain. Whence the Author of the Greek Catena says: "Then the robust senses of the soul shall fluctuate before the straits of departure." Hear Pliny, book VII, chapter L: "Nature has bestowed nothing better upon men than the brevity of life. The senses become dull, the limbs grow numb, sight, hearing, gait fail beforehand, and even the teeth and instruments of eating." He excepts, however, Xenophilus the musician, whom he asserts to have lived 105 years without any bodily inconvenience; and he adds "that old men scarcely feel pestilence." Moreover, all the senses are most vigorous in the head; in it therefore are the guardians of the house, namely of the body; hence Pineda by the motion of the guardians understands the trembling of the head, from which the aged suffer. But because the chief senses, namely the ears and eyes, are noted in verse 4 by the daughters of song and those who see through the windows, hence seventh, more distinctly, more orderly and fittingly with Clarius, Vatablus, and Emmanuel Sa, by these guardians of the body you should understand the hands and arms: for these are rightly joined with the mighty men, that is, the legs; these likewise guard the body, both because they remove and ward off all harm from it, and because by laboring they procure for it food, clothing, a house, and other things necessary or useful for its safety, preservation, and protection, and because by fighting they defend and protect it from enemies. Moreover, the arms and hands in the aged are moved because they become tremulous, affected with gout, contracted, sluggish, bent, wrinkled, wasted, and stiff. Tropologically, the guardians of the spiritual house, namely of the holy soul, are both the guardian angels, who abandon it after its negligence and contempt of their inspirations, saying: "We would have healed Babylon, but she is not healed: let us forsake her," Jeremiah li, 9; and the spiritual senses of the mind, which in the just man, the lukewarm and the slothful, and more in the sinner, become dull, so that he neither sees, nor hears, nor smells, nor touches, nor tastes the things that are salutary, heavenly, and divine: which is a certain sign and forerunner of impending ruin and death for him. AND THE MIGHTY MEN SHALL BE SHAKEN. - In Hebrew, and the mighty men of strength shall be perverted; the Septuagint, mighty men; Symmachus, the strong men have perished; Aquila, the men of strength shall wander; the Syriac, the lords of strength shall be troubled; the Arabic, the men of power shall return. Olympiodorus, the powerful shall be corrupted in a crooked manner; Cajetan, they shall be bowed down; Pagninus, they shall bow themselves; the Zurich Bible, they shall totter; Campensis, the limbs by which we are now strong shall be deprived of their strength. The Hebrews interpret this of the mightiest of the Jews slain or captured in the destruction of Jerusalem. Others understand demons, who shall tremble on the day of judgment, to be condemned by the judge. Others understand mighty men, wise and clever men, who shall either fall from faith in the persecution of Antichrist, or shall be struck down by terrible signs and plagues which God shall send upon the impious world, that He may destroy and ruin it at the end of the world. But truly these things pertain to the afflictions of old age: whence the Chaldean through the mighty men shaken understands the arms, which tremble in the aged; Cajetan, the bowing down and decrease of the body; Moringus, the defect of strength. The Carthusian properly says that men who in their vigorous age were most robust, in old age totter and are deprived of strength. Most aptly you may understand by mighty men the legs and shins: for these are the strongest members of man, which in the aged totter on account of the weight of the body, as the animal and motive spirits fail and youthful vigor dries up. Hence the legs healed by Peter are called bases, Acts iii, 7. Again the legs are called "pillars," Canticles v, 15. Thus St. Bonaventure, Albinus, Lyra, Hugo, Titelmannus and Valesius, cap. LXVI of St. Philosophy. Aristotle adds in the Physiognomics: Whoever, he says, have legs articulated, sinewy and robust, are strong according to the soul, they are referred to the masculine. Likewise those who have bony and sinewy hips are strong. Those who have large and sinewy feet are strong; those with small and narrow feet are soft: they pertain to women; those whose toes are curved are shameless, they are referred to birds with curved talons; those whose toes are joined together are timid, they are referred to quails. And he adds: The lion, the strongest of animals, has strong and fleshy legs, a youthful gait; but walking slowly and magnificently, it shakes itself on its shoulders. Thus far Aristotle. Tropologically in the just who are sluggish and in sinners the mighty men totter, virtues fail and waver, that is, which are as it were the bones and sinews, that is the strength and fortitude of the soul, and especially patience, magnanimity, constancy; in place of which succeed impatience, pusillanimity and inconstancy and levity of mind, because they rashly leap from good to evil, from virtues to vices. AND THE GRINDING WOMEN SHALL BE IDLE IN SMALL NUMBER. - In Hebrew, and the grinding women shall cease, because they shall be diminished; Symmachus, and the millstones shall cease; St. Jerome in the earlier edition, and those grinding shall cease. Thaumaturgus and others refer this to women workers, namely to grinding women, who according to the custom of Palestine ground grain at the mill sitting down, as if to say: The grinding women shall cease to grind on account of the lack of grain, because there shall be a great dearth of provisions, such as there was in the destruction of Jerusalem by Titus, and there shall be in the destruction of the world on the day of judgment. Mystically Olympiodorus refers this to the Jews, who as if grinding in a mill, bear the heavy yoke both of the law and of servitude; for in the destruction they are reduced to few, and scattered through all nations, everywhere they are treated as slaves or bondsmen. But according to the letter it notes a defect of old age, namely the fewness and dulling of teeth; whence the aged are called toothless: for teeth are as it were grinding teeth, which by chewing grind food: many of these fall out in the aged, are worn away or decay, and therefore they are small in number and few. Hence the Chaldean translates, your teeth shall become duller, and weak for chewing food. For teeth in the aged become loose and dislocated, and become carious and corroded. And so they fall out, or become unfit for chewing. Mystically, St. Jerome through those grinding understands doctors, who by explaining sacred doctrine to the people, as it were open and break down teeth; these shall be diminished, when through the death of those grinding, that is of teachers, "one shall be taken, and one shall be left," Matthew xxiv, 41. The rest who remain shall be wrapped in darkness, and as it were through dark openings shall see the truth. Again through those grinding who chew and ruminate food, you may understand the meditation and rumination of Holy Scripture, sermons and divine things: for these fail and languish in the just man who is sluggish, and more so in the sinner. AND THEY SHALL WAX DARK SEEING THROUGH THE WINDOWS. - In Hebrew בארבות baarubboth, that is in the windows, or openings and lattices; the Syriac version, they shall wax dark, the visions in the windows; the Chaldean, thy eyes shall be darkened, which see through the windows of thy head; the Author of the Greek Catena, the pupils of the eyes shall be darkened; Campensis, when sight shall begin to fail, which now looks out as it were from little caverns; the Zurich Bible, looking through the windows. The Hebrews understand by those seeing the prophets who failed in the destruction of Jerusalem. Thaumaturgus: On the day of judgment, he says, all being struck with fear of the plagues shall flee into the dark recesses of houses, with all windows shut; so that no one, says Richard of St. Victor, shall dare to open the doors of his house and look through them: for men shall wither away for fear and expectation of those things that shall come upon the whole world, Luke xxi, 26; wherefore then the commerce of men shall cease. But I say that those seeing are the eyes, or the pupils of the eyes with their optic nerves: for the eyes see through their windows, that is the concavities of the eyebrows in which they are set; the pupils moreover see through the corneal membrane, which is fenestrated. Now, both eyes and pupils grow dim in the aged. Whence the Chaldean clearly translates, thy eyes shall grow dark, which see through the lattices of thy head. For, as Vallaeus rightly teaches, cap. LXVI, in the aged both from dryness and from the gathering of excretions the humours of the eyes thicken, and the anterior membranes dry up and wrinkle; whence especially with the addition of want, the brightness of the spirits is lost, and in some the optic nerves are even obstructed. Therefore in the aged the eyes wax dark, both because they are suffused with scanty light of spirits; and because the crystalline humour thickens and grows dark, says R. Haccados, and the white itself of the eyes as it were grows black and loses its colour. For, as Galen says, lib. VI On Common Diseases, Comment. IV, 28: The luminous animal spirit proceeds in great abundance from the brain into the eyes; which failing, and the blood growing black from cold, the eyes likewise grow black and wax dark. Wherefore it is rare and wonderful what is said of Moses, dying in the year of his age 120, Deuteronomy xxxiv, 7: "His eye was not dim, neither were his teeth moved." Furthermore the eyes are formed last in the embryo, and first die in man; on the contrary the heart is first living, and last dying: for when a man dies, gradually life and vital spirit returns from the outermost parts to the innermost and to its principle, namely to the heart; and there where it began, it dies and is extinguished. Finally in the eyes shine the heart, soul and life; whence to close the eyes, says Aristotle, is a symbol of the timid; to have the eyes fixed, is a sign of the constant and unafraid; those from whose eyes as it were hang down, are lovers of wine: those in whom they fall heavily, are lovers of sleep. Small eyes indicate the pusillanimous: they are referred to the ape; just as very large eyes indicate the stupid: they are referred to oxen; hollow eyes indicate the wicked: they are referred to the ape; prominent eyes, the foolish: they are referred to asses; eyes somewhat hollow, the magnanimous: they are referred to lions; those moreover more so, the gentle. Thus far Aristotle in the Physiognomy. And Pliny, book XI, chapter xxxvii: "The eyes," he says, "by the use of light distinguish life from death;" and again: "Truly in the eyes the soul dwells. We perceive by the soul: the eyes are as certain vessels, they receive the visible part of it and transmit it: thus great thought blinds, with sight withdrawn inward. Thus in the falling sickness, though open they perceive nothing, the soul being darkened." To these riddles of Solomon concerning the old man and old age are similar the riddles concerning man in Blessed Alcuin, or Albinus Flaccus, in the Dialogue with Pepin, the son of Charlemagne: "What," he says, "is man? A slave of death, a passing traveler, a guest of a place. To what is man similar? To an apple. How is man placed? Like a lamp in the wind. Where is he placed? Within six walls: which are they? Above, below, before, behind, right and left. How many companions has he? Four: which are they? Heat, cold, dryness, moisture. In how many ways is he variable? Six: in which? In hunger and satiety, rest and labor, wakefulness and sleep. What is sleep? An image of death. What is the freedom of man? Innocence. What is the head? The summit of the body. What is the body? The dwelling of the soul: what are hairs? The garments of the head. What is the brain? The keeper of memory. What are the eyes? The guides of the body, vessels of light, indices of the soul. What are the nostrils? The drawing in of odors. What are the ears? The bearers of sounds. What is the forehead? The image of the soul. What is the mouth? The nourisher of the body. What are the teeth? The mills of bites. What are the lips? The doors of the mouth. What is the hand? The workers of the body. What are the fingers? The plectra of strings. What is the lung? The keeper of air. What is the heart? The receptacle of life. What is the liver? The guardian of heat. What is the gall? The stirrer up of anger. What is the spleen? Capable of laughter and joy. What are the legs? The columns of the body. What is the blood? The humor of the veins, the nourishment of life. What are the veins? The fountains of flesh." Tropologically, by the eyes of the body understand the eyes of the mind, which are understanding, vigilance, faith, prudence, foresight of future things, which pertain to salvation, and especially of impending death, judgment, hell, etc., all of which grow dark and are obscured in the sluggish just man, and more so in the sinner.
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The Septuagint, in the weakness of the voice of the grinding; the Syriac, by the depression of the voice of those grinding; the Arabic, in the infirmity of the voice of the grinding. The Hebrews, who refer all these things to the destruction of Jerusalem, explain it concerning the closed doors of the temple. Mystically Olympiodorus expounds it concerning the obstinacy of the Jews, to whom therefore the door of salvation is closed, while they are occupied in the street, that is in the forum of the present life and of the Jewish law. But Thaumaturgus and Richard of St. Victor, who refer these things to the day of judgment, understand it concerning the fear of the ultimate plagues of the world, by which all struck down will close the doors of their houses; or concerning famine, on account of which those grinding will close the doors of the mill, lest neighbors hearing the voice of the grinder hasten to seize the flour. Cardinal Hugo adds, who understands it concerning the closing of the doors of houses, shops and temples on account of fear of Antichrist, so that no one dares to teach publicly, and, as St. Bonaventure says, to profess the faith. But truly the others more fittingly understand these things according to the letter concerning the hardships of old age and death. Whence first, Vatablus through the doors in the street and the humility of the voice of the grinding understands the mouth, nostrils, lips and food which can no longer be ground by the aged, nor the sound of the millstones be heard while it is chewed, and the food is ground by the teeth (whence they are also called molars). Secondly, Olympiodorus through the doors in the street understands the passages of the vital spirits, which are necessary for sensing and moving the body: for these are obstructed in the aged; whence follows a thin voice, weak sensation and movement. Whence the Chaldean translates, and thy feet shall be hindered, lest they go forth. Thirdly, the Hebrews through the humility of the voice understand the belching and murmur of the stomach, whose function is to grind and digest food: for this, when in the aged it is cold and weak, is unable to digest food, but converts it into flatulence and belching. Thus also Clarius through the humility of the voice of the grinding understands the weakness of the digestive faculty for digesting food; and the Chaldean, he says, the appetite for food shall be taken from thee: for weakness is followed by loss of appetite. And Campensis, where the doors of the street through which food goes shall have begun to be closed, where the barking of the stomach shall have perished, and man shall have become so weak that he is aroused by the voice of a bird. Fourthly, St. Jerome: "The doors closed in the streets," he says, "they wish to be understood of the weak steps of an old man, because he always sits and cannot walk; but they interpret the humility of the voice of the grinding concerning the jaws, because he cannot grind food, and scarcely, with breath constricted, is his voice heard thin." The Interlinear Gloss adds: Young men are accustomed to play in the streets; but the aged flee these games, and, with the door closed, sit sadly at home. Fifthly, Vatablus understands it concerning the double opening of the nostrils as if a door, which in the aged is often obstructed by phlegm, with a running nose or catarrh dripping down. Sixthly, Pineda thinks the liver is the street, or forum, in which is the workshop of the whole, from which the whole body receives nourishment; but the closed doors are the veins, which on account of the scarcity of blood in the aged become flaccid, and as if empty and exhausted are folded and compressed. Seventhly, very aptly others refer the doors closed in the street to the passages of vital operations and of the senses in old age and the agony of death closed, namely to the eyes closed, the mouth closed, the nostrils and ears closed. But the street is the whole face open and conspicuous, distinguished by various senses and faculties, as if by doors and workshops. Eighthly, precisely and genuinely the internal doors are the vocal arteries, the external are the lips, which are the doors of the street, that is of the neck and chest, which metaphorically on account of the breadth open and exposed is called a street, just as Plato received his name from the breadth of his shoulders, when he was formerly called Aristocles: for πλατύς in Greek is broad. For doors in Hebrew is דלתים delataim, dual, that is two doors, by which it properly denotes two lips: for these are properly the two doors of the head and chest; through which air, breath and voice enter and exit; it also denotes two arteries, one esophageal, namely the gullet through which food is transmitted into the stomach; the other vocal, through which breath is drawn in: each in old age and death is closed, as if to say, In the aged and dying the lips are constricted and closed, equally as the arteries; are closed, I say, both on account of the defect of heat and spirits, and on account of phlegm and catarrh, which falling into the artery and throat, almost all suffocate in death, while they are unable on account of the defect of strength to spit it out and expel it, and therefore cannot breathe, and thus suffocate. Finally, by the broad way you may very well understand the artery itself, both the vocal and the esophageal, or gullet, because through the esophageal, as it were through a broad way, food from the mouth walks and passes into the stomach; through the vocal, breath from the mouth passes to the lungs, so as to cool the heart: now the gates of the broad way will be the openings, or the extremities of either artery, or its beginning and end in the stomach or lung; in old age and death both these openings are closed: whence it comes about that man can neither breathe, nor eat, nor live. In humility, that is on account of humility, or with humility, that is, with the thinness and slightness of voice, which humility causes, that is, the slightness of the mill, that is, the weakness and contraction of the lung: for the lung is as it were the mill of respiration and voice, but in the aged it produces a weak voice, because weakened, it draws in and inspires little air. Thus Cajetan. Or of the mill, that is, of the jaw: for the mill of air and voice internally is the lung, externally is the jaw or mandible, which is the seat of the teeth: for these in the aged are few and weak, and do not sufficiently repercuss the vocal spirit; but they let it flow out, whence it comes about that the voice does not sound articulate and distinct, but flows out and is heard confusedly. Thus Lyran, Hugh of St. Victor, Dionysius and others. Again, the arteries in the aged often, with phlegm distilling, are closed; whence in them arise hoarseness, frequent panting, asthma and coughs, which accompany the aged even unto death, as Hippocrates and Galen testify: for all these things produce either a hoarse or a slight voice. Valesius adds to the former sense concerning the lips, cap. LXVI of the Sacred Philosophy (who nevertheless understands by the broad way the face expanded and obvious to all), who says that the gates are closed in the aged, while they themselves compress the lips inward in order to speak, and thus stop up the empty spaces of the teeth, so that they repercuss and strike the vocal spirit with the lips as it were with teeth; and thus they produce a voice, but a humble one, that is, soft and thin on account of the softness of the lips. Nor does Titelmannus go far away, who understands by the broad way the space between the lips, namely the gape and opening of the mouth through which both food and air for breathing and speaking enter and exit: for this is indeed narrowed and closed in the aged; hence follows the humility of the voice, for on account of excessive cold thus are the lips of the dying constrained, thus are the precordia hardened from which the voice proceeds, that they can scarcely emit a thin voice through the mouth. The Author of the Greek Catena translates, and the whole way of the present life is cut off; he himself moreover with a hissing voice between the teeth, speaks thinly and obscurely. Mystically, St. Jerome understands these things of the foolish virgins, who, while they delayed to receive oil, found the gates of the nuptial house closed, Matt. cap. xxv, vers. 11. Tropologically, the gates in the broad way, that is, the arteries and lips are closed in the just sluggard and in the sinner, because both are slow and sluggish in prayer, so as to invoke God, praise Him, and give Him thanks, and concerning Him and divine things to converse with others; hence they loathe and flee pious conversations, which is a sign of impending death of the soul; and if sometimes forced by companions to speak of God, they do so so unwillingly, coldly, languidly, insipidly, that they seem as it were to grind. AND THEY SHALL RISE UP AT THE VOICE OF THE BIRD. - The Septuagint, they shall rise up at the voice of the sparrow; the Chaldean, they shall awake from sleep on account of the voice of robbers, who walk in the night. The Hebrews, referring these things to the destruction of Jerusalem, expound, as if to say, The Jews shall rise up, so as to go into Babylonian captivity, aroused by the voice of Jeremiah predicting and threatening the same. Olympiodorus and the Author of the Greek Catena, and St. Cyril, catech. 15, referring to the destruction of the world, expound concerning the resurrection, which shall be made with the Archangel sounding the trumpet: "Rise, ye dead, come to judgment;" and that by the command of the sparrow, that is, the divine Word, which assumed a fleshly body; who on account of his solitary abiding on the cross said of himself: "I am become as a sparrow alone on the housetop," that is, on the cross, Psalm ci, 8. St. Bonaventure expounds concerning those who shall receive the preaching of Antichrist in the night of infidelity; others concerning those who, his voice being heard, shall flee on account of fear. This sense is mystically fitted here. But Salomon speaks literally concerning the sleeplessness and light sleep of the aged, that is to say: The aged, on account of their dried-up brain and the weakness of heat and deficiency of spirits, or on account of the abundance of vapors ascending from the stomach to the brain and agitating it, have light and scanty sleep; whence at the voice of a bird, for example a rooster or a sparrow, they awake and rouse themselves, so that they may satisfy the necessities of nature, especially to relieve the bladder of urine. Thus Hugo, Bonaventura, Dionysius, Titelmannus, Vallesius, Cajetan, Arboreus and others. Hear St. Jerome: "Moreover, that he rises at the voice of a bird shows that, since the blood is now growing cold and the humor dried up, by which materials sleep is nourished, at a light sound he awakens, and in the middle of the night, when the rooster has crowed, he rises hastily, being scarcely able to turn his limbs more often in bed." Tropologically, St. Jerome: Through penance the sinner rises from the sleep of vices, aroused by the voice of a priest or bishop, and especially of Christ, who cries out in the sinner's heart: "Rise, thou that sleepest, and arise from the dead, and Christ shall enlighten thee," Ephesians v, 14. More aptly you may understand this of the just man growing sluggish and the sinner, who is aroused at the voice of a bird, that is of something sensual, light and vain, but is intent upon songs, verses and vain fables, disdaining things true and salutary. AND ALL THE DAUGHTERS OF SONG SHALL BE BROUGHT LOW. - The Syriac: daughters of glory; the Arabic: daughters of the rich; Vatablus: daughters of the voice; Campensis: organs of song; St. Jerome in the earlier edition translated it, shall be silenced, namely so that they cannot sing songs as they were accustomed. In Hebrew it is ישחו iisschu, that is they shall be humbled, depressed, or bent down; the Zurich Bible: shall be suppressed. The Hebrews explain it, that is: The choirs of those singing in the temple shall cease, when the Jews shall have been led into captivity. But St. Bonaventura explains it, that is: In the time of Antichrist truth shall not be heard, or rather being heard shall not be heeded. More fully Olympiodorus concerning the day of judgment thus explains: "Then shall the daughters of song be humbled, that is the rational souls of mortal men, which have been delighted in luxuries and in the voice of the organ and the sweetness of song and musical instruments excessively. Or understand by souls the false doctrines of wicked teachers and the lies of false prophets, which by the sonorous fluency of words, as by a certain sweet song, have occupied the ears and mind of hearers with pernicious pleasure. But also the very souls of the Jews, which are daughters of the song of the prophets, shall be humbled, because they did not hear the prophets singing and calling them to faith in Christ, as Isaiah sang: I will sing to my beloved the song of my beloved; and things of the same kind. All therefore the aforesaid souls of sinners shall wonder and be amazed, when they shall be brought into the way of judgment, and shall see coming from on high in the clouds the Son of Man in the glory of His Father." These things aptly, but mystically; for literally he speaks of the defect of hearing in the aged. You will ask, what are the daughters of song: first, the Wonderworker understands by them singing women, who delight themselves and theirs with soft and sweet song: "All impure women, he says, shall fall to the earth." Second, Cajetan understands by them musical instruments, whose sound becomes inaudible to the aged. Third, Vatablus from Aben-Ezra understands by them the vocal arteries, the throat and lips, by which songs are sung, that is: Song in the aged fails, by which however the young were accustomed to be nourished and delighted. Whence the Chaldean translates, and thy lips shall be restrained from speaking song. Fourth, the daughters of song are the songs themselves, just as the son of man is man, that is: The aged shall not fall, nor shall they hear song as they were accustomed, while they were young. Fifth and genuinely, the daughters of song are the ears: both because the ears were made for this one thing, that they might hear voices and songs, wherefore they seem to be born from them and to be their daughters: for the delightful object, for example song, produces in the ears a sensation, namely a delightful hearing; wherefore it seems to be their parent and mother. Whence Aquila translates, and all things that pertain to singing shall be brought low, that is: All musical harmony and every harmony becomes inaudible to the aged, because their ears scarcely hear it and are no longer delighted by it: for the same thing happens to the ears of the aged as I said concerning the eyes in verse 3: and moreover in the ears, on account of old age, the internal and congenital air, in which sensation or hearing takes place, wastes away, says Vallesius. Hence therefore arises in the aged a disgust for music. Hear St. Jerome: "That the daughters of song are also silenced, or, as it is better in the Hebrew, become deaf, signifies the ears: because the hearing of the aged becomes heavier, and they can distinguish nothing among voices, nor be delighted by songs." Which indeed Berzellai also speaks to David, being unwilling to cross the Jordan, II Kings xix, 31. Truly Plato in the Axiochus: "Into old age, he says, that which is ruinous in nature pours itself forth speedily, so that it cannot be averted by any remedies, etc., and by some it is seen, by others it is heard, often it demands both as a pledge." Tropologically in the just man sluggish and more in the sinner the ears become deaf, so that neither monitors, nor God's inspirations, nor the voices of conscience crying out concerning avoiding sin, concerning penance, concerning the amendment of life are heard, because he is wholly intent upon his concupiscences; wherefore he is deaf to the heavenly voices of angels, while he is entirely attentive to the vain songs of the Sirens, that is of pleasures, by which he is ensnared and maddened.
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For "they shall fear" in Hebrew is יראו (iirau), for which the Septuagint and Symmachus, reading with a different pointing יראו (irau), translate "they shall see." Whence Symmachus, on this also "from on high they shall see, and there shall be terror in the way"; Campensis, "then from heaven they shall fear evil falling upon them." The voice "on high" is taken by some as a nominative plural, as if to say, "The exalted and mighty also fear in old age." Thus Emmanuel Sa. Or "all the exalted and great shall fear the presence of Antichrist, and shall adore him for fear thereof," as St. Bonaventura and Hugh of St. Victor: "The exalted," he says, "members of the body fear, that is, become trembling, so that the old man may rightly say: 'Fear and trembling have come upon me: and darkness hath covered me,' Psalm 54:6." Or, as Lyra and Valesius, as if to say, "The exalted powers of the soul, namely mind and reason, shall fear impending death, on account of fear of the judgment to come, and because they know not what way they have entered, whether they shall go to heaven or to hell." But truly "on high" is in the accusative case; for the Hebrews have "from on high they shall fear." The Hebrews, who think that the destruction of Jerusalem is here foretold, believe that these things pertain to the trembling of the Jews; because fleeing the Chaldeans and Romans they shall betake themselves to the heights of mountains, but even there they shall be afraid, esteeming no place safe from the enemy. St. Jerome adds from the opinion of the Hebrews, that the enemies themselves coming to Jerusalem shall also fear the greatness of God, and in the way shall dread the destruction of Sennacherib. But Thaumaturgus, referring these things to the day of judgment, translates, "likewise also the cities and their bloodthirsty magistrates shall await vengeance from on high, urged by that most bitter and bloody time, which shall be as the almond tree flourishing: for they shall fear the exalted (that is, the exalted greatness of God, His wrath and vengeance. Again, as Richard of St. Victor, they shall fear even in lofty citadels and rocks and inaccessible places, thinking there shall be no security for them there). And they shall be afraid in the way (thus he reads it, but wrongly, since it should be read disjunctively 'in the way,' that is, in a level place), because these shall be passable to Christ the judge. These are opposed, but mystical; for according to the letter he proceeds to describe the afflictions of old age, agony and death. The sense therefore is, says St. Jerome (whom Albinus, the Gloss, Vatable and others follow), as if to say, "Old men shall not be able to enter upon steep places, and with weary knees and trembling step even on level ground wavering, they shall fear stumbling of their feet." Cajetan adds: "Old men," he says, "fear to ascend high places, because they fear lest something falling from on high harm them." Clearly Campensis, "terrors shall seize them wherever they go"; Arias, "and they shall be dismayed in the way"; Zurich, "they fear also a high place and low places in the way, as if to say, 'Not only do they fear high and steep places, but also level and easy ones, as if they were weak and feeble.'" And Titelmann: "Old men," he says, "now dying are said to fear and dread high places and the way, because on account of weakness and failure they become exceedingly timid, and straightway when they hear even a slight rumor, they look upward, as if some evil were threatening them from above, and they greatly dread the terrors which are wont to come from heaven, such as thunders and lightnings. They also have imagination weakened by defect; whence it comes to pass that they frequently from imagination think or fear that evils shall befall them from on high, when there is nothing. And walking also in the way they are always fearful." Again, old men fear high places, that is, arduous, dangerous, difficult things, because cold constrains them and makes them timid and pusillanimous, just as heat makes young men spirited, nay bold and rash. Whence Aquila translates, "they tremble with fear in the way," that is, in a level and easy place. The Septuagint, "fears in the way," thence stupors, which cause them often to stop in the way, so that they cannot proceed from fear and constriction of spirits. In which matter old men are like timid animals, for example geese, which entering through some gate, however large and high, bend their head, lest they strike it against the posts and lintels. Fear does this, and defect of imagination or of the estimative power; for they know not how to compare the length of their neck with the height of the gate, so as to estimate and judge that it far exceeds it, and therefore there is no danger of striking the head: wherefore fear compels them to choose what is safe, namely that they bend their head. In a similar way, cold and fear in the elderly make them timid, and damage their estimative power, so that they do not sufficiently measure, nor estimate and compare their strength with lofty and arduous things, which ought to be undertaken prudently, but judge them weaker and unequal to themselves: in which matter they often err, since they have equal, indeed greater strength. Finally, St. Bonaventure and Hugh think these things pertain to the trembling of the head and all the members in the elderly, with knees now weakened, joints and ligaments of bones loosened. Others, that is to say, the elderly, because they are timid, fear the lofty lightnings of heaven, winds, storms; when thunder is heard they are dismayed. For they fear above all others lest a thunderstone, flying apart from the collision of thunder, strike their head. Mystically, the elderly and the dying, likewise the sluggish and sinners, fear the lofty things, that is, heavenly judgment, or, as it is in Hebrew, from on high, that is, Christ the judge coming to judge from the clouds of heaven, and they are afraid in the way, namely of judgment, that is, when they are seized to the tribunal of the judge, so that they may receive reward according to their works: heavenly, if they be good; infernal, if they be evil. Thus Olympiodorus and Cyril of Jerusalem, catechesis 15. Again they will fear the lofty things, because they will see the sun, moon and stars darkened, the powers of heaven shaken, angels and saints descending with Christ formidable, to judge and condemn the impious. The Chaldean adds that they will fear the lofty things, that is, the deeds already past which they did proudly against God; for God will demand from them a strict account of these: "Even the works," he says, "which were before these, thou shalt fear, whether thou hast remembered them, and a heap of small stones shall seem to thee as a high mountain in the time when thou shalt have walked in life." THE ALMOND TREE SHALL FLOURISH. - Symmachus translates it, the wakeful shall slumber. But he disagrees with the Hebrew, the Septuagint and the others, as St. Jerome testifies. The Hebrew שקד saked signifies both wakefulness and the almond tree, which is the first among trees to awake and to blossom. Whence the Syriac, embracing both meanings, translates it, and wakefulness shall flow forth upon him (for the elderly man labors at night in wakefulness, and is sleepless), and the almond tree shall bud. The Hebrews understand the wakeful rod (in Hebrew שקד saked, that is, the almond rod; for the almond tree is the first of trees to awake from the rigor of winter in spring, and to put forth flowers) which Jeremiah saw, chapter 1, verse 11, threatening the Hebrews with stripes and destruction through the Chaldeans. Thaumaturgus understands grave plagues and punishments to be inflicted upon the impious by God at the end of the world. Richard of St. Victor thinks that by the almond tree flowering it is signified that the almond tree and other trees at the end of the world will cease to flower, nor will ripen into fruit, and therefore there will be great famine: "He does not say," he says, "that it will bear fruit, but that it will flower, so that men under such great want may see what they hope for, and desire it more; and when afterwards they have lost what they hoped for, they may groan more deeply. Therefore it will not bear fruit, so that the hunger of the famished may be sustained." These things are apt, but mystical. But according to the letter, the almond tree, whitening most swiftly and most densely with flowers, represents old age whitening suddenly with many white hairs, says St. Jerome. Whence Campensis translates it, hoariness shall be sprinkled upon the head; for hoariness arises in the elderly from the pituitous moisture of the brain. Hoariness therefore is a sign of old age and impending death. Hence soothsayers, if a boy has dreamed that he is hoary, conjecture that he will soon die, says Pierius, hieroglyphics 31, chapter 25. Thus it happened to Galba, the future emperor, when he was sacrificing, that a hair of a boy, one of the attendants holding a censer, suddenly turned hoary over his whole head; which the soothsayers said portended a change of emperor, and that a young man would be succeeded by an old man, and soon after Nero, who was taken away young at the age of 31, was succeeded by Galba, an old man born 73 years old. Thus Suetonius in Galba, chapter 10. The flower of the almond tree aptly represents hoariness: first, in color, which is white on both sides; second, in swiftness: just as the almond tree is the first to whiten with flowers, so a young man quickly becomes hoary and grows old, according to that saying of the Poet: Creeping upon him unaware, hastened old age, / Untimely white hairs are shed upon his head. Third, just as the flower is proper to the almond tree, so hoariness is proper to man: "Hoariness belongs to man alone and to horses, but to man always from the front part of the head, then afterwards from the back," says Pliny, book 11, chapter 37. Fourth, the almond flower and the violet announce spring; thus gray hair announces old age: "The first flower announcing spring is the white violet," says Pliny, book XXI, chapter xi. Fifth, the almond flower quickly fading and withering admonishes the young man of impending death. Hear Pliny, book XXI, chapter i: "Nature produces flowers and fragrances for a day with great admonition (as is evident) to men, that those which bloom most splendidly wither most quickly." Sixth, Pliny, book XVI, chapter xxv: "The flower of trees," he says, "is the sign of full spring and of the year being reborn; the flower is the joy of trees. Then they show themselves new and different from what they are: then they luxuriate in various colorful paintings even unto rivalry." Thus gray hair, flourishing in prudence and sanctity, makes the old man venerable and mature for heaven, so that he may rise again into a new and glorious man. Seventh, the almond tree producing flowers soon produces fruit from them: thus the old man, producing gray hairs, soon produces death from them. "Gray hairs therefore," says Cardinal Hugo, "are the flowers of death, announcing that as a fruit it is near at hand, because just as flowers end in fruit, so gray hairs end in death:" death therefore is the fruit of gray hairs as of flowers, through which old men become white and as it were candidates of death, and through it of blessed immortality. The Chaldean translator less correctly renders it, the head of thy spine shall sprout forth by reason of leanness like the almond. Whence certain Rabbis, as St. Jerome testifies, interpret the sacred spine of the back, which, he says, as the flesh of the loins decreases, that, or the bone of the femur, increases and in a certain way flourishes. And R. Haccados, the head of bones from flesh, and it shall appear withered; Pagninus calls it the part of the hip which is called ancala. Cajetan also less correctly, reading ינאץ (iianats) with another pointing instead of ינאץ (ianets), that is, it shall flourish, translates it, it shall be rejected; others, it shall be irritated; others, the fruit of the almond shall be harsh, as if to say, old men suffer from nausea and disgust of food, wherefore they reject almonds; because, since they are hard and enclosed in a hard shell, they can scarcely be opened and chewed by toothless old men. Pagninus and certain Rabbis translate it worse, coitus shall be rejected: for they wish the almond, which germinates and flowers first, to be a symbol of generation; and others, vigil shall be rejected, as if to say, the old man is sleepy, and therefore hates vigil, just as he hates the care of life, of which he has grown weary. Tropologically, old men are just sluggish and lazy; likewise sinners, who torpid and as it were enfeebled by idleness sit still, nor dare to undertake anything lofty or heroic, according to that saying: "Lofty things are folly to the fool," because he himself esteems them higher than his strength by reason of his sloth. Hence "the almond shall flourish," that is, old men from time to time conceive desires of great virtues, and offer the flower, that is, the hope, of great progress, but at the slightest temptation as if a wind were blowing, all these things are shaken off; and thus they relapse into their own sluggishness. Allegorically, Salonius: The almond shall flourish, that is, "there shall come forth a rod out of the root of Jesse, and a flower shall rise up out of his root," Isaiah xi, 1, namely Christ shall be born of the Blessed Virgin, who, like the almond having a skin, a shell and a kernel, shall have flesh and soul, and shall flourish, that is, shall shine forth with miracles. St. Bonaventure, however, more aptly understands by the almond the Antichrist, who shall flourish with great signs and false miracles. Whence Dioscorides, book I, chapter xxxix: "If foxes," he says, "shall devour them (almonds) with certain food, they shall die." Thus the Antichrist shall be foxlike and fraudulent with his own, and captured by his frauds shall perish. St. Gregory, however, in the Morals, book XXX, chapter xx or xii: "The almond," he says, "shows its flower before all other trees. And what is designated in the flower of the almond but the beginnings of the holy Church, which in its preachers opened the primitive flowers of virtues, and anticipated as it were following saplings to bring forth the fruits of good works of coming saints? In which soon the fattened locust is found, because the dry sterility of paganism is fattened by the infusion of heavenly grace. The caper is scattered, because when the gentiles called touched grace of faith, Judaea remaining in her sterility lost the order of living well." Rupertus has similar things in chapter ix of the Apocalypse. Anagogically, St. Cyril, catechesis 15, understands by the flowering almond the future resurrection of bodies after the winter of this age, when our bodies like the almond will flower with a heavenly flower: "He saw, he says, this advent of the Lord in Ecclesiastes, and the consummation of the world, saying: Rejoice, young man," etc. And after a few words: "And what will happen when the Lord comes? The almond will flower, and the locust will be fattened, and the caper will be scattered. But as the Interpreters say: The flowering almond signifies the passing of winter, so also our bodies after the winter of this age will flower with a superheavenly flower. And the locust will be enlarged, that is the winged soul, which is now surrounded by body; and the caper will be scattered, that is, the wicked and thorny will be dispersed. Do you see how they foretell the advent of the Lord?" See what I have said concerning the almond rod of Aaron at Numbers xvii, 8, and concerning the watching rod at Jeremiah i, 11. THE LOCUST WILL BE FATTENED. - The Syriac [version], the locust will be multiplied; the Arabic, the locust will be thickened. He appropriately joins the locust to the almond, because natural philosophers report that the locust is more quickly fattened by almond flowers; for thus we experience that the almond nourishes man greatly: the marzipans which are made from almonds are well known, and are among the delicacies of princes. In a similar way he joins the caper to the locust, which is similar to the locust in color, swelling, and taste, and therefore is the same food and fodder for it. The Hebrews understand by the locust Nebuchadnezzar with the Chaldeans, and Titus with the Romans, who like locusts have devoured Jerusalem and Judea, according to that passage of Joel, cap. i, 4: "That which the palmerworm hath left, the locust hath eaten." The Thaumaturgus understands by locusts the frequent and dense plagues which will precede the day of judgment and will devour men and the whole world: "Then, he says, so frequently will punishments be present, as the multitude of locusts flying about." Richard of St. Victor properly understands locusts, which will devour the fields and all growing things. Whence also St. John, Apocalypse cap. ix, 3 and 4, describes at length locusts preceding judgment. See what is said there. But literally all these things pertain to the hardships of old age, yet various [interpreters] understand the locust variously. In Hebrew it is "will be burdened," or "will be a burden" hechagab, that is locust, or cicada, as the Zurich [Bible] translates it. Whence first, the Zurich [Bible] translates, the cicada bears itself; and Clarius, the locust will be burdened; Vatablus, the locust is a burden to him, as if to say, the old man is so weak that he cannot bear even a locust or cicada; secondly, Cajetan translates, the buttocks will be burdened, for these are so heavy in the old that sitting they can scarcely rise. Pagninus however, the back will be burdened. Thirdly, the Rabbis crudely understand by the locust lust and venereal assaults, by which on account of an abundance of humors and flatulence, the old are not rarely agitated: for indigestion and flatulence are stimuli of lust, as St. Jerome testifies. Fourthly, Vallesius, cap. LXVI of Sacred Philosophy, thinks the locust signifies the callous hardness of the skin of the old, which like a locust hardens into a crust on account of dryness: for he himself understands by the locust the marine [creature], which is of the genus of crabs, and is called carabus or ostracoderm, that is a creature with a testaceous crust; fifthly and genuinely, St. Jerome says that by the fattened locust are signified "the legs of the old swollen with phlegm, and burdened with the swellings of gout." Whence the Chaldean [Targum] translates, the ankles of your feet will be swollen. Moringus notes that locusts have thicker thighs, especially in India, where Pliny teaches that they are three feet long, and like saws cut growing things, lib. XI, cap. xxix. St. Bonaventure understands by the locust the swollen inflation of the whole senile body, on account of the weakness of heat, which cannot digest the abundance of phlegms and humors. Properly by the locust swollen and turgid with the foul juice of herbs, so that its whole body appears to be nothing but a belly, you understand the swollen belly of the old from an abundance of undigested food, phlegms and crude humors. Whence follows looseness of the bowels, moisture and discharge: thus Lyra, Dionysius, Titelmann, and Levinus Lemnius, lib. Similitudes and Parables, cap. xlviii, where he treats these enigmatic parables of old age physically and medically. THE LOCUST SHALL BE FATTENED, - that is, the belly, as Alcazar says, Apocalypse ix, page 523; for the locust is voracious and with a fat belly, so that the whole appears to be belly, as if to say: The belly of a youth, which like a locust was insatiable, in old age shall be affected with such satiety that neither almonds nor capers can stir its appetite: for these two things especially provoke appetite. This is what he says: The almond tree shall flourish, as if to say: Even if the almond tree flourishes, and the almond produces soft and most delicious fruits, the locust nevertheless, that is, the belly lying weak and feeble, shall not be stirred at all to eat them, but on account of disgust and nausea, as if already satiated, it shall reject the flower and fruit of the almond. Hence also the caper shall be scattered, that is, cast away, dispersed by it, which otherwise is accustomed to provoke and irritate appetite. Furthermore, the locust at first slender, light, mobile, wandering and leaping represents wandering adolescence, light and agile for pleasures; the same locust, however, full of food, swollen and turgid represents old age swollen with phlegm and cold with indigestion. Hear Rupert, in chapter ix of the Apocalypse: "The almond tree shall flourish, and the locust shall be fattened; which is the same thing, he says, as if he were to say: He who now walks green and upright, and like a locust leaps, shall grow gray, and bent scarcely begins to walk, and having swollen legs, shall not shake himself in leaping as then, light and gesticulating: for the locust is fattened, when after the light youth has passed, the legs swell, as is wont to happen in the aged." Mystically Hugo: "The almond tree shall flourish," that is, he says, "the rational power through faith, which by purifying the soul makes it flourishing." "The locust shall be fattened," that is, the concupiscible power through charity, which is the fatness and fattening of virtues. "The caper shall be scattered," that is, the bitterness of vices in the irascible part through zeal, which scatters all vices, so that mystically here is described the old age and death of vices, and the youth of virtues. Tropologically, Salonius by the fat locust understands an abundance of spiritual goods; Hugo, also of temporal goods, given to the gentiles through Christ; thus also St. Gregory, whose words I have already recited. More aptly you would refer these to the aged, that is, to aged just men and sinners, as if to say: Just as the locust on account of the burden of the belly falls to the earth, so the sluggish, being pushed now by God, or by superiors, or by companions, lift up their souls, and with desire fly to heavenly things, but immediately weighed down by the enticements of the belly, that is, of gluttony and lust, they fall back to the pleasures of the flesh. Anagogically, Cyril, catechesis 15, by the locust understands the soul, which in the resurrection fattened, in Greek παχυνθεῖσα, that is, dilated, from the straits of the body, as if from a prison, shall fly to God. Again, the almond tree dense with flowers is a herald of abundant fruit. Hear Pierius, hieroglyphics 51, chapter xxiii: "The almond tree, clothed in flowers before all other trees, shows not only the hope of its own abundance, but also promises a fertile year of other fruits. Whence Maro, when he saw it first of all to flourish, deterred by no rigour of January, from the multitude of its flowers, repeatedly admonishes us that we can conceive hope of joyful fertility in grains, by these verses: Consider also, when the nut tree in the forests / Shall clothe itself in flower, and bend the fragrant branches; / If the fruits abound, the grains shall follow equally, / And great threshing shall come with great heat." Thus Virgil, Georgics book I. In a similar way, old age pregnant with merits as much as with years, is a herald of the impending great crown and glory in heaven; for the upright aged man has one foot on the ground and in the grave, the other in heaven. The almond tree therefore is a symbol of hope, and of the hoped-for fruit and glory. More aptly Olympiodorus by locusts understands the bodies of the damned, fattened with gluttony and pleasures, which hell shall devour, so much so that it seems to grow fat from them. AND THE CAPER SHALL BE SCATTERED. - Symmachus, the spirit of strength shall be dissolved. But he disagrees with the Hebrew and the Septuagint, says St. Jerome. The Hebrews, according to St. Jerome, interpret it as the scattering of the friendship of God, from which the Jews were delivered to the Chaldeans and Romans; for the Hebrew אביונה abiiona signifies love and friendship, from אבה aba, that is, he willed, he loved; whence אב ab and abba, that is, father. Hence some translate it, the mutual confederation shall be scattered. Thaumaturgus refers this to the day of judgment, that on that day the impious are to be taken away from the midst like black and despicable, and thorny (as Cyril says, catechesis 15) capers. "Thus sinners shall be cast out from the midst, like black and most despicable capers," says Thaumaturgus. St. Bonaventura says, the caper shall be scattered, that is, the carnal and luxurious, through fear of the torments of Antichrist, shall depart from the faith. Richard of St. Victor interprets the scattering of the caper as extreme hunger and want: for the caper is a vile food. Whence the proverb, "capers sustain you who can endure them." But literally these things pertain to the vices of the aged. Caper in Hebrew is אביונה abiiona, that is, love, desire, appetite, avidity, concupiscence, and from this comes caper: for this indeed excites appetite and desire for food, especially if taken with vinegar and honey or oil, as Galen and physicians teach, and daily experience shows. The sense therefore is, as it were, In the aged the appetite for food perishes, as Cajetan and Moringus say; in them likewise perishes the appetite for sexual intercourse and lust: for the caper instigates this (whence some derive caper from καπράω, that is, I incite to lust), says Vallesius: "that the lust of the aged grows cold, and the organs of coitus are scattered," says St. Jerome. Thus also St. Eucherius in the Form., St. Bonaventura, Albinus, Hugh, Lyran and others. Whence also the Chaldean translates, you shall be prohibited from intercourse; Pagninus, concupiscence shall be scattered; the Zurich Bible, appetite shall reject things offered; Vatable, shall be scattered, or that concupiscible power shall be extinguished. Finally, in the aged perishes any appetite whatsoever for anything and for pleasure; for they labor under weariness and disgust of all things, because the concupiscible power is weak in them, as is every other power. Whence Rabbi David: "The soul desiring," he says, "dissolves its covenant with the body." Somewhat differently Marinus in the Lexicon translates and explains: "The will shall be weakened," he says, "(namely of the aged); for in the aged there remains only the concupiscible power, and it torments him, since he cannot accomplish what he desires." Pineda adds that by the scattered caper is understood the flowering and open caper, which is unfit for eating: for when the caper opens, it appears to be scattered and as it were dispersed; fittingly therefore the scattered caper represents advanced age, which is neither in delights nor in value, nor suitable for obtaining delights; and just as it does not stimulate a man to base pleasures, like the tender and still closed caper; when it has not yet unfolded into flower, it produces and represents the contrary of all things. Finally Vallesius, by the caper, which is accustomed to grow in uncultivated places, on walls, and in sepulchres, understands death and funeral rites, as it were, So finally the aged shall come to this, that the caper occupying sepulchres shall be scattered, so that namely the sepulchre shall be opened, into which the aged man now dead shall be laid. But this explanation is incongruous, indeed less true, foreign and remote. For here we are dealing with signs of old age, rather than of death: for the signs of death shall be given in verse 6. Moreover, that the carnal consider senility to be a vice, this is its praise, honor and reward, namely that in it concupiscence is lulled to sleep. Whence Cicero, On Old Age, from Plato, book I of the Republic: "O glorious gift of age!" he says, "If indeed it takes from us that which is also in youth most vicious, namely pleasure." Tropologically, the caper is scattered, when the appetite for heavenly food, namely holy doctrine, the Eucharist and spiritual things in the aged, that is in the sluggish just man and the sinner, languishes, so much so that even if you set before him the most delicate of those dishes, like one nauseated he loathes all things; wherefore he himself causes nausea to God, so that He vomits him out of His mouth, Apocalypse chapter III, verse 16. Anagogically, Olympiodorus: "With the just flourishing (like heavenly almonds)," he says, "but sinners delivered over to eternal punishment, the caper is scattered and vanishes, which since it has a certain bitterness and saltiness, figures anxiety and the solicitude of sin. Sin itself, being a certain privation and not really subsisting, shall be reduced to nothing and shall cease, when men, judgment being completed, shall no longer sin in this world." Hence also the Syriac translates, the caper shall be scattered, and malice shall cease, which the thorns of the caper represent; the Arabic, pride shall be dissolved. For although the caper benefits those suffering from the spleen, or those laboring with the spleen, yet it harms the stomach and other members, as Pliny testifies, book XIII, chapter xxiii, and book XX, chapter xv, speaking of the caper: "The foreign kinds," he says, "are to be avoided; for the Arabian is pestilent, the African hostile to the gums, the Marmarican to the vulva and to all inflations, the Apulian causes vomiting, moves the stomach and the bowels." Dioscorides adds, book II, chapter 169: "Caper from Africa, and especially from Marmarica, causes severe bloating; that from Apulia causes vomiting; and that which is brought from the Libyan and Red seas is remarkably acrid; for it raises pustules in the mouth and eats away the gums to the bone: wherefore it is not unreasonably condemned in foods." Fittingly therefore caper denotes the impious and malefactors, especially the gluttonous and the luxurious; for caper stimulates gluttony and luxury. BECAUSE MAN SHALL GO INTO THE HOUSE OF HIS ETERNITY. - In Hebrew, because man goes to the house of his age; the Chaldean, for man turns to care for the house of his grave; the Syriac, of his labor; the Arabic, man has gone to the dwelling of his age; Campensis, the house of another age; Zurich, the perpetual house. Therefore the house of eternity into which man goes when dying is, first, the very state of death itself, so that thereafter he dwells among the dead, and no longer returns to life and the living in this world for all eternity; second, it is the sepulcher. Thus the Chaldean and St. Jerome. Whence Ulpian calls it perpetual burial, in the Digest concerning violation of sepulchers, Law 3, Not perpetual. The ancient sepulcher inscription is well-known: "He placed this eternal seat for himself." And that epitaph of Petronius for Antigenides: This house is eternal; here I am placed; here I shall be always. And that of Psalm 48, 12: "Their sepulchers are their houses forever." Third, it is the eternal house of the pious in heaven, of the impious in hell according to each one's merit or demerit. For this is what "his" signifies, that is, which each one earned for himself and acquired by his merits. Thus Richard of St. Victor, who also weighs "of eternity," that is, "All things there are immobile, nothing transitory, and whether immobile goods or immobile evils." Therefore, if you are wise, "in all your works remember your last things (especially the most blessed or most wretched eternity: one or the other certainly awaits you, indeed expects you), and you shall not sin forever," Ecclesiastes, chapter 7, verse 40. Mystically, the Hebrews apply this to their captivity, and truly, because this is eternal and shall always endure until the end of the world. Better does the Thaumaturgus refer it to the day of judgment, and assigns the house of eternity to the just and elect, but lamentation and mourning to the impious and reprobate: "And indeed the good man, he says, goes forth into his eternal house; but the wicked shall fill all things with their mourning, and neither stored silver nor proven gold shall profit them." So also Olympiodorus and St. Bonaventure. Having pondered this, Theodore of Studium, about to die, composing his testament in the year of the Lord 826, concluded it thus: "Brethren, farewell; for I enter upon a journey from which there is no return; which all from ancient times have entered, which you also afterward, when this life is ended, shall enter. But I know not, my brethren, whither I go, and what judgment awaits me, or what place shall receive me." Thus Michael of Studium in his Life. Wherefore Gregory of Nazianzus in the Tetrastichs, page 4359, says: Always, he says, do you strive for your salvation. / But especially under the day of your last life, / Old age comes, the herald sings the end: / All prepare: God the judge impends. The same in the Distichs: "Live for eternal ages;" and, as Zeuxis, "paint for eternity." Theodore, pondering the length of eternity, sent word to the ample riches and joys of the earth as if to things fleeting and vain, and embraced the monastic life in the monastery of St. Pachomius. Thus it is in the Life of St. Pachomius. Recently the Most Reverend Lord Godfrey, Bishop of Bamberg (whose spiritual conversation I enjoyed when coming to Rome from Würzburg), had this fixed in his mind: "Daily I stand at the door of eternity," so that I may soon enter into his house. Let each one fix this in his mind and say to himself: Soon must I die to temporal things and temporal pomp; live therefore for eternity and for eternal goods: "Death, says St. Bernard, is at the doors of the old, but in the snares of the young, on account of the various chances of youth:" "for young men, says Macrobius, fall into diseases more easily, suffer more gravely, are cured more sadly." AND THEY SHALL MOURN IN THE STREET. - First, the parents, relatives and friends of the deceased: for these are accustomed to go around and encircle the bier, so that they may bid the deceased a final farewell and pay funeral tears and rites. This circling, says our Lorinus, signifies a mind restless, anxious, agitated by love and grief conflicting with each other, and the body also vexed in various ways even to the movement of the mind and madness on account of the bitterness of sorrow. Again, the circling pertains to the bearers of the bier and the running about of the hired mourners lamenting; for the hired mourners, flute-players and elegiac poets were accustomed to sing elegies and dirges to the flute or trumpet, running about the funeral with clapping of hands, plucking of cheeks and hair, and tearing of the breast and garments. For this was the pomp of the funeral, and the lamentation of the deceased. Second, take this circling properly, because formerly both pagans and Christians were accustomed to circle around tombs; whence St. Jerome in chapter 40 of Ezekiel: "When I was, he says, a boy in Rome, etc., I was accustomed with others of the same age on Sundays to circle around the tombs of the apostles and martyrs." Xiphilinus concerning Severus: "He was honored, he says, by the running about of his sons;" Appian, book 1, in the funeral of Viriathus: "The foot-soldiers and cavalry in squadrons running in a circle, with arms in the barbarian manner praised him." Dio, book 46, in the funeral of Augustus assigns the first place of circling to the priests, the second to the cavalry; and book 59, in the funeral of Drusilla: "Separately, he says, the equestrian order rode about around the tumult of her pyre." Moreover in the funeral of leaders and illustrious men, soldiers and others were accustomed to circle the pyre three times with blaring trumpets, and to throw torches, indeed even arms into it, so that they might testify their love toward the deceased and their own grief. Hear Virgil, Aeneid 11, in the funeral of Pallas: Three times around the kindled pyres, girt with gleaming arms, / They rode in circles, three times they purified the sad funeral fire / In horses, and uttered wailings with their voice. In Lucan, book 8, Pompey says he does not wish this funeral pomp: That the whole army, grieving, / May circle the fire with arms cast down. Valerius Flaccus, book 8 of the Argonautica: Then three times the armed Minyans bearing circles. / The pyres trembled and shook, three times the mournful / Aether shuddered, with the trumpet clanging, they threw the highest / Then torches with a shout. Moreover they ran about on the left side, with standards turned, on account of mourning. Hear Statius, book 6 of the Thebaid: And they purify, according to custom, the pyre / With a left circle, and standing they bow down the dust of the flames. / Three times they drove the curved folds, and struck with weapons / Weapons sound: four times they drove forth the dreadful / Crash of arms, four times the soft lamentation of the arms of the handmaidens. Servius adds, in book 6 of the Aeneid: "The crown of the people standing around remained at the pyre responding to the lamentations of the hired mourner, that is the chief mourner, as long as the final word was being said, namely, which means it is permitted to go." Macrobius, book 2 In the Dream of Scipio, chapter 3, from common custom asserts: "The institutions of very many nations and regions have ordained that the dead should be accompanied to burial with singing, with this persuasion, that after the body the souls are believed to return to their origin of musical sweetness, that is to heaven." Symbolically, some understand by those mourning in the street the moist eyes of the aged, watery and tearful, "in the street," that is in the face, in which as in a street is all the business and action of the senses. Mystically, both good and evil angels stand around the dying man, so that they may seize his soul, and therefore they shall circle about mourning. St. Antony dying, thus bade farewell to his followers: "I indeed, my children, according to the words of Scripture, go the way of the fathers. For now the Lord invites me, now I desire to see heavenly things; but you, O my beloved, I admonish lest you suddenly lose the labor of so much time. Today you think that religious study has seized you, and may the strength of your begun will increase. Sigh for Jesus, etc. Be careful to keep the precepts of the Lord, so that after your death, all the saints, as friends and acquaintances, may receive you in the eternal tabernacles, etc. Farewell, O my beloved: for Antony departs, and shall no longer be in the present world." Thus St. Athanasius relates in his Life. The daily preaching of that great Simeon Stylites inculcated nothing other than eternity and eternal happiness, "commanding to look up to heaven and to fly away, and to depart from the earth, and to apprehend by vision the kingdom that is awaited, and to fear the threats of hell, and to despise earthly things, and to await future things," as Theodoret says in the Philotheos, chapter xxviii; and in chapter xxx, the admirable Domna recalls this doctrine: "It is necessary to compare future things with present things, eternal things with momentary things, glory with affliction: for those have that which is momentary, but these have that which is eternal." Finally, eternity is the house of God, who is therefore "high and dwelling in eternity," Isaiah, chapter lvii, verse 15. For just as time is the measure of the duration of men, so the age is of angels, and eternity of God, as St. Thomas teaches, I part., Question X, articles 3 and 4. they were accustomed to go around the tombs, both gentiles and Christians; whence St. Jerome in chapter xl of Ezekiel: "When I was, he says, a boy in Rome, etc., I was accustomed with others of the same age on Sundays to go around the tombs of the apostles and martyrs." Xiphilinus concerning Severus: "He was honored, he says, by the running about of his sons;" Appian, book I, in the funeral of Viriathus: "Foot soldiers and cavalry in squadrons running in a circle, with weapons in the barbarian manner were praising him." The Chaldean: Around about, he says, angels will run, seeking you for judgment weeping as it were, who go about crossroads, that they may understand the reason of your sentence; and the Arabic: And the elect, he says, have already traversed the street.
12:6
Symmachus, before it be broken by the cord of silver. For "be broken," some Hebrew codices read ירחק ierachec, that is, it shall be removed, that is, it shall be stretched and by stretching be broken; the Complutensian edition reads ירתק ierctec, which the Rabbis translate as, it shall be gathered, constrained, contracted, that is, it shall become shorter; our translator renders it better as "be broken," as is evident from the Septuagint, which translates it as "be overturned"; the Syriac, "be disrupted"; the Arabic, "be dissolved." It is a hysterologia, or hyperbaton, that is, a disordered arrangement. For after the obscure riddles of the afflictions of old age, which he has reviewed up to this point, he returns to the scope and end proposed in verse 1, and emphasizes and presses it, as if to say: Remember, young man, thy Creator in the days of thy youth before the silver cord be broken. Thus St. Jerome, Albinus and others. You will ask, what is the silver cord? The Hebrews understand it as the glory and magnificence of Jerusalem, which was broken and scattered in its destruction by the Chaldeans and Romans. Thaumaturgus and Olympiodorus understand it as silver and riches, which are wont to ensnare the avaricious like cords in many sins, to be broken and abolished on the day of judgment, and therefore to be despised. Cyril of Jerusalem, catechesis 15, understands it as the future complication of the stars on the day of judgment, according to that saying of Christ: "The stars shall fall from heaven;" and that of Isaiah, chapter 34, verse 4: "They shall be folded together as a book;" for the stars are white and shine like silver. Richard of St. Victor properly understands the silver cord, as if to say: Noble precious things are wont to be hung by silver cords; but on the day of judgment from fear and horror of common desolation, they will break them and cast them into the dunghill. all will desire it, because that very life will come into weariness and hatred for all. But these are mystical interpretations; according to the letter, however, it denotes some affliction of old age. Whence, first, by the silver cord the Chaldean understands the tongue, or the ligule of the tongue, by which the tongue is bound to the palate. Whence he translates, before thy tongue be silent from speaking. Second, Cajetan understands it as the concatenation of humors, in which the life of man consists; Lyra, the harmony of elements and their tempering in the human body. Third, St. Bonaventure understands it as the involution and contraction of nerves, which are white and as it were silvery, and encircle and bind the body, and in old age and death are loosened and dissolved: whereby it comes to pass that the aged suffer from paralysis, spasm, apoplexy, gout of the hand, gout of the foot. Fourth, Hugh understands it as the continuation of life; for just as a cord is made from the continuation of threads, so life is woven from the continuation of days and times. Fifth, Moringus understands it as φιλαργυρίαν, or the love of silver and money, that is, avarice, by which, as by a cord, the souls of avaricious men are bound together, which is broken in death. Sixth and genuinely, the silver cord is called the spinal marrow of the back with the distribution of the nerves which arise from it; for by nerves as by certain cords all the parts of the body are bound and strengthened. For this marrow is white and shines with a silvery color; when it is broken, dissolved or loosened, a man becomes paralyzed (as many old men suffer from paralysis), and in death it is always dissolved; but earlier in the aged it is bent, and therefore the back is curved, and the whole man leans prone toward the earth, and looks upon stones; whence also it is called silicernium. To this pertains that saying of Cornelius Gallus: We contract, and in a wondrous way we ourselves diminish: / I diminish, you would think it to be the diminishing of our body. And that of the same: And he becomes three-footed and four-footed like a small infant, / And through the filthy, weeping, creeps along the ground. And that of Ovid, book XIV: And with trembling step comes infirm old age, / Which must be endured for a long time. Wherefore all the Hebrews interpret this cord as the thread of the sacred spine of the back, which beginning from the brain in the occiput extends all the way to the buttocks, through eighteen joints and nodes of the back. Thus Vallesius in Sacred Philosophy, cap. lxvi, Hugo and others. Pineda adds that it is called a cord because it reaches to the ends of the back, and is poured out and divided into certain small and thin cords, as it were into filaments resembling a horse's tail. Moreover, the nerves which issue from that sacred spine through the foramina of the vertebrae are very many and extremely fine, and coming together at the same time through their connections as it were make a cord, composing a single thicker nerve. Now silver corresponds in white colour, both because, like the brain itself, it is bloodless; then on account of excellence similar to the brain, and for this reason it is enclosed by the vertebrae as by certain barriers, and is protected by a thin meninx; then also so that the animal spirits which are diffused through it may be most clear and most luminous. Thus far Pineda from Andrew Laurentius, lib. X of Anatomy, cap. xii. To this is added John Vitalis the Cardinal, who lived three hundred years ago, in the Mirror of Morals of Holy Scripture, under the word Death, who holds that by the silver cord is denoted the continuation of the marrow, which binds the spondylous bones, which by certain natural philosophers is called the nuca; and it is called, he says, a cord because it extends from the last part of the brain, and thence descends binding the spondylous bones downward; silver on account of usefulness and nobility: because, as Constantine says, by its heat it tempers the coldness of the bones, by its oiliness and moisture it waters their dryness, by its substantial property it nourishes and preserves animal virtue, by means of certain nerves administering continuous sensation and motion, in the manner of quicksilver, to all members placed below the neck. Thus far Vitalis. Symbolically, the silver cord, equally as the golden band, is the white life of man, say St. Jerome and Albinus, and especially the white and rosy youth, in which man flourishes and thrives. Thus also Hugo, the Interlinear Gloss and Titelmannus, who also adds the reason: Because, he says, just as by touching and winding fragile flax a cord is made, so life is woven together from individual days, succeeding one another in mutual order and by a certain connection, and these being brief; it is silver because life is of value, and enjoys light, which the life of the damned lacks, dwelling in darkness, pitch and fire, and therefore is like a pitch-coloured cord. Therefore the life of the blessed is golden, because it is most precious; of wayfarers silver, because it is of middle value; of the damned leaden and pitch-coloured, because it is most vile. It is called a cord, not a rope, because life is small and brief, according to that passage in Job, xiv, 5: "The days of man are short." Richard of St. Victor adds: "A rope, he says, is called the body, because by certain laws of nature it binds the soul to itself, as St. Bonaventure says." Anagogically, at death the silver cord perishes, that is, worldly eloquence ceases, which produces a pleasant sound to the ears, and joins and binds word to word, according to that passage: "Friend, how camest thou in here not having a wedding garment? But he was silent," Matt. xxii, 12. Again, Olympiodorus understands the doctrine of Holy Scripture, which restrains and binds affections and vices, which the sinner rejects and breaks; and at death all salutary doctrine becomes deaf and vanishes, for the hearing of the dying is dulled, and every sense, intellect, knowledge and thought, especially the sublime and heavenly, which pertains to eternal salvation. AND THE GOLDEN BAND SHALL RETURN. - For shall return, in Hebrew it is ירוץ yaruts, which if from the root ruts holds. Thus also Titelmannus: "By the silver cord, says he, understand the continuous extension of nerves through all the members of the body. By the golden band, the connection of veins and arteries, which similarly spread throughout the whole body. For it is established from the doctrine of natural philosophers that nerves extended throughout the whole body bind all its members together like a rope, and cause them to cohere with one another. Veins also and arteries similarly spread through all the members: so that through the veins nourishment, and through the arteries breath, is carried to each member. And just as a nerve, from its natural quality, appears white and in a certain way milky, representing in some manner the color of silver, so veins and arteries are more ruddy, on account of blood, and in color are more similar to gold. Moreover, veins and arteries are dispersed through each part of the body in a disposition and artifice most wonderful, in almost the same manner as ribbons are wont to be woven together by skillful composition. And hence it comes about that we call the extension of nerves a silver cord, and the disposition of veins and arteries a golden band. How, moreover, in death both this silver cord is broken and the golden band returns, is sufficiently manifest to one considering, so that all things immediately after death dissolve into dust." Thus Titelmannus. Fourthly, John Vitalis the Cardinal understands by the golden band the vital spirit which is in the heart: "Because just as a band of a woman, says he, contains the hairs of the head, lest they fall out and scatter: so the vital spirit contains all things which are in the human body, lest they be corrupted: so that it is called golden both on account of its preciousness and on account of its perpetuity; because the heart is always in perpetual motion, as long as man lives." Fifthly and truly, the golden band is the meninx, that is the thin membrane which contains the brain, and is its covering, and as it were a band enclosing it; whence if that be broken or injured (as happens in death), man must necessarily die. It is called golden, both because it is spread out and yellow like gold; both because it is warm; both because it is most precious like gold, so much so that many physicians, among whom is Francis Valesius, hold that the principle of sensation pertains to it rather than to the brain. Hence also it adheres to the brain so indissolubly, that when the brain is dried up and diminished (as happens in the aged), it also contracts and wrinkles, and thus recedes from the skull of the head, and drawn tight returns into itself. Whence the skull dries up and becomes bald, just as, when earth is dried up, its herbs and sprouts dry up. This therefore is the cause of baldness. Thus Francis Valesius, in the Sacred Philosophy, chapter LXVI. The Chaldean paraphrast, who translates, and thy brain shall be broken in thy head; and Vatablus, and the collection of golden liquid shall flow away; Campensis, that golden fat. Symbolically St. Jerome understands by the golden band, equally as by the silver cord, the soul and life: "The silver cord, says he, shows this bright life and breath, which is granted to us from heaven. The return also of the golden band signifies the soul, which returns thither, whence it descended." Thus also Albinus, Lyra, Hugh, Dionysius, the Gloss and Titelmannus, whom hear: "I think the band can be called the soul of man, because just as a band binds together all the hairs of the head into one, lest they scatter; but that removed, they scatter into their multitude: so the soul in the body, holding together all members, so many, so diverse, as it were within the compass of its virtue, keeps them together, lest they scatter from one another: but soon when it is removed all things dissolve. But the golden band is rightly called so on account of the excellence of its rational soul, namely because it is created to the image and likeness of God, bearing before itself a magnificent glory in this nobility of its condition, and excelling all bodily forms, just as gold by its splendor and nobility excels all other metals." Anagogically, the golden band is the glory of the blessed, and eternal life, or the most noble harmony of body and soul, which shall be given to the elect in the resurrection. Thus Dionysius and Lyra. St. Bonaventure is added: "The golden band, says he, is the insignia of priestly or royal dignity, to which a diadem is given; because then both shall return to their principle, namely to Christ and to God, who alone shall then rule in the blessed, and shall make them priests and kings," I Corinthians XV, 25; Apocalypse V, 10. You ask, what is this golden band which returns, that is, unrolls and contracts in old age and death? The Hebrews understand it as the Ark of the Covenant, which was lost in the Babylonian captivity and was transferred by Jeremiah. Thaumaturgus, referring all these things to the end of the world and the day of judgment, says: "Then, as silver hidden away, so also pure gold will have no usefulness." Thus also nearly Richard of St. Victor. But Cyril, in catechesis 15, explains: "Before the sun is worn away." Olympiodorus interprets it as the flower and beauty of gold, or its repository and ark, and all precious things perishing at the end of the world, indeed perishing to any rich man at death, as if to say, Remember your God, O youth, before that time comes when avarice will be destroyed, and gold or silver will be able to profit nothing. Thus also Titelmannus, by the golden band, or golden one, understands a purse of gold, in which the avaricious rejoice. But according to the letter these things pertain to the hardships of old age and death. Whence first, Hugh understands by the golden band a broad nerve, which after cooking has a golden color, and is broken in death. Second, Cajetan translates, and the fountain of gold shall be broken, that is, the binding together of elements and humors, which is the fountain of complexion and life, and therefore precious like gold, will be dissolved, and thus man will die. Thus he himself. Third, St. Bonaventure by the golden band understands the wrapping of veins and arteries golden on account of the blood, which— For band, wrongly Hugo and some read, life. "Band" is a head covering, or a line sheath, in which women wrap the hair of the head: for this the Hebrew גלה gulla signifies. The Septuagint translates it, ἀνθέμιον χρύσιον, by which, although Cyril, in catechesis 15, understands anthemis, which, he says, is a known herb, having many sproutings of leaves like rays, yet Pliny, book XXII, chapter XXI, on account of the apple's odor writes that chamomile is called thus, and adds "that it has small flowers, like rue, white or honey-colored or purple;" Dioscorides, "in the middle flowers being golden." Whence Olympiodorus here translates, flower of gold, for ἄνθος is flower. Lorinus thinks it is that which is commonly called camomile. See Dioscorides, book III, chapter CLIV. Hesychius in the Lexicon calls it amaracus. Suidas and Thaumaturgus translate, chosen gold. Yet better the same Olympiodorus, with Budaeus as witness, thinks ἀνθέμιον, or ἀναθέμιον, to be the same as ἀναθήκη, that is, a repository and sheath, such as a band is. Whence the Vatican, equally as St. Jerome in the old edition, following the Septuagint, translates, golden band. Symmachus favors this, who translates, and that which surrounds shall be struck, and that which is wounded shall be convulsed. derives, signifies it runs, returns; but if from רצץ ratsats, signifies it is crushed. Whence Thaumaturgus interprets it of gold and riches dispersed at the end of the world, and melted by the fire of the world's conflagration. Another, the rose of gold is compressed; another, the golden fountain is broken. [Continuation of page 1-left] this bright life and breath, which is granted to us from heaven, he shows. The return also of the golden band signifies the soul, which returns there, whence it descended." Thus also Albinus, Lyra, Hugh, Dionysius, the Gloss and Titelmannus. AND THE PITCHER SHALL BE BROKEN (Syriac, shall be broken; Arabic, shall be corrupted) over the fountain. — Cajetan, the vessel shall be broken at the fountain; another, at the spring. The Hebrews by the pitcher understand the tablets of the Decalogue, contained in the ark of the covenant, as in a fountain, which were broken in captivity. Thaumaturgus understands it of the end of the world: for then there will be such great plagues everywhere, that they will even overturn pitchers standing by the fountain. Richard interprets that then there will be such great malice and envy among men, that they will even pour out the pitchers of their neighbors, by which they drew waters from the fountain, so that they may not have what to drink: in a similar way the wheel, as follows, over the cistern, that is, the rope and buckets by which they drew water from the well, they will scatter, so that they may not be able to draw water. But according to the letter, here is treated of the hardships of old age and death. First therefore, by the pitcher Aben Ezra, Hugh and Clarius understand the bladder of bile; by the fountain, the liver. Whence the Chaldean translates, and your bile shall be broken in your liver; or, as Costus, the bile of your liver. Second, Cajetan and others by the pitcher understand the breath, by the fountain the lungs, as if to say, Before your breath is cut off by sickness and death, and the lung is closed, which for ventilating and cooling the heart draws in cold breath and air: for it itself is the fan of the heart. Third, many by the pitcher understand the body; by the fountain, the four elements, as if to say, Before the body is crushed in death, and flows away into its elements, from which it was compacted. Thus the Author Catena of the Greeks: "As a pitcher," it says, "broken at the fountain, water returns again to the fountain: so the dissolved body returns to the earth, prepared by the maker of all things, that it may be reformed." Thus also Titelmannus through the breaking of the pitcher at the fountain understands the body, which like a clay pitcher was formed by God from the mud of the earth, to receive in itself the water of life, a dissolution into parts from which it was compacted and joined together, and this at the fountain, because the water of the rational soul does not perish; since it is immortal; but the broken pitcher, namely the body, returns to the fountain, that is to God, who gave it, namely to the abyss of divine goodness, from which it flowed forth. Moreover the parts of the pitcher do not perish, but remain at the fountain, because the body is not annihilated, but only dissolved: whence God in the resurrection will again unite and join the dissolved parts. This sense is fitting, but general and mystical: for these enigmas distributed signify the distributed parts and members of man. Fourth, Lyran understands by the pitcher the joining together of all members, which from the fountain, that is from the heart, draw life, that is vital spirit, which is dissolved and worn away in death. Another understands by the pitcher the heart itself, which has the form of a pitcher, and draws spirit and life from the fountain, that is from the soul. Fifth, R. David understands by the pitcher the belly, which is split at the fountain, that is in the sepulchre: because just as men carry a pitcher to the fountain, as to its place, so they carry the belly and the whole man deprived of life to the sepulchre that it may return to the earth from which it came forth. Sixth, St. Bonaventure understands by the pitcher the bladder, "which," he says, "draws urine from the liver, whence like from a fountain the straining of blood and other humours flows forth into the whole body: but the bladder in the dying is broken," that is dissolved. Thus also Vallesius and Titelmannus, whom hear: "Just as a pitcher is a vessel receiving water drawn from a fountain, so the bladder is a receptacle of humours proceeding from the liver, as from a fountain of all humours: for from thence blood and other humours are derived to the other members. Therefore the pitcher is worn away in death at the fountain, when the bladder bursts and breaks, and no longer receives humours as it is accustomed to from the liver." Seventh and genuinely, by the pitcher understand those receptacles of blood and veins, which from the liver as from a fountain receive blood, which in death are broken, that is fail and are dispersed; for when the liver fails, blood likewise fails, which waters, moistens, nourishes the whole body, and through the vital spirits which it supplies, vivifies it, and communicates to each member of the body the power of sensation and motion. Thus Vatablus. For in the liver is the fountain and origin of blood and all humours; but life consists in moisture and heat, death in dryness and cold. Wherefore the Egyptians preferred the pitcher to Osiris their god, and by it signified moisture, namely water and the Ocean, because water was the maker of all things, especially of living things, as Pierius testifies, Hieroglyphica 56, cap. XXI, who also in cap. XXII adds the contest of the Egyptians with the Persians: for the Persians said their fire was the principle of all things, and therefore God; but the Egyptians attributed the same to water. They therefore placed a pitcher full of water, with the bottom perforated but sealed with wax, under fire. Soon the fire by its force melted the wax and opened the holes, and water flowing from the pitcher extinguished the fire beneath: and thus it showed itself more powerful than fire: by which act the Egyptians conquered the Persians. Tropologically, the pitcher is worn away at the fountain, when holy works, proceeding from a holy mind, are overturned. Again, when grace, whose author and fountain is the Holy Spirit, is lost through mortal sin, and returns to the Holy Spirit, as to a fountain. Anagogically, St. Bonaventura understands the evacuation of worldly and animal wisdom, which pitcher of curiosity is drawn; but Olympiodorus the evacuation of holy faith and knowledge of the present life, to be future in heavenly glory: for then, when we shall see the very fountain of knowledge, namely God, face to face, all obscure and imperfect knowledge of this life shall be evacuated, I Corinthians XIII, 10. AND THE WHEEL SHALL BE BROKEN UPON THE CISTERN. — For "shall be broken" in Hebrew is נרוץ narots, which can mean both "shall be broken" and "shall run through," as I said a little before; whence the Septuagint translates it, "and the wheel shall roll upon the cistern." In Greek it is συντροχάση, that is, "shall run together"; for to run together is the same as for the wheel to collide and break, and to fall into the pit together with the water-jar, as the Scholiast says; the Syriac version: "and the wheel shall run upon the well"; another: "the wheel shall be pressed upon the lake"; another: "the wheel shall be broken, or scattered in the pit"; Cajetan: "the wheel shall be broken at the well"; the Zurich Bible: "and the wheel placed upon the well shall run." The Hebrews interpret the breaking of the wheel upon the cistern, equally as the breaking of the water-jar upon the fountain, as the breaking of the tablets of the law contained in the ark of the Covenant, which took place in the Babylonian and Roman captivity. But according to the letter, these things pertain to the afflictions of death. Whence first, Clarius understands by the wheel the skull, which is broken in the sepulchre, or life, which as it were runs on broken wheels and rushes headlong into the pit of the sepulchre. Second, Cajetan understands by it the breath or respiration, by which we breathe as long as we live, which in death is taken away and ceases as respiration fails; it is aptly called a wheel, because the breath—that is, inspiration and expiration—is drawn in a manner of circular motion to the well of the lungs. Third, John Vitalis, in the Mirror of Morals of Holy Scripture, under the word Death, understands by the wheel the volatility of the sensitive appetite, which is in the whole body, of sending in and sending out this water, namely the natural heat through all the members. Fourth, Olympiodorus, St. Jerome and others hold that the same thing is signified by the breaking of the wheel upon the cistern as by the breaking of the water-jar upon the water, of which I have already spoken. Fifth, more aptly, Vallesius, in chapter LXVI of Sacred Philosophy, understands the breaking both of the water-jar upon the fountain and of the wheel upon the cistern as referring to strangury or ischuria, that is, difficulty in urinating, from which the elderly suffer: "For the fountain, he says, is the liver, and its passages and the way through which urine flows; the water-jar is the bladder, which stands above it; the wheel is the kidney, which draws the water of urine and transmits it into the bladder; the cistern is the vena cava and the liver, from which the serum of blood is drawn, which is the matter of urine: all of which things in the elderly are broken, that is, weakened, dislocated, dissolved: wherefore in the elderly, on account of the weakened retentive power of the bladder, they first render urine with difficulty, then not at all; and thus gradually the water of urine submerges and suffocates the vital organs, and the man dies." So also St. Bonaventure, Levinus Lemnius and others. For when the kidneys, which as it were like a water-jar draw out the watery humor from the blood, become calculous, and sometimes small stones like fragments of pottery fall broken into the bladder; or when also in the bladder they are generated from dry excretions, then either urine is suppressed, or is excreted with difficulty, and drips drop by drop. Titelmann, however, just as by the breaking of the water-jar upon the fountain he understands the breaking of the bladder: so by the breaking of the wheel upon the cistern he understands the wearing away of the bowels, through which excrement is discharged, just as through the bladder urine is discharged: "By the breaking of the wheel upon the cistern, he says, can be understood the destruction of the passage of impure superfluity: for the wheel is an instrument by which impure and filthy water is drawn from the cistern; for the cistern contains full muddy water, and must frequently be purged. Thus the belly is as it were a certain impure cistern always containing excrement in itself, which must be sent out through evacuation, so that the unclean cistern may be purged; but the wheel, through which this purging is done, is understood as the passage and evacuation itself." Therefore the double filthiness of the belly is described by this double riddle, with honest and elegant circumlocution. Sixth and genuinely, the wheel is the head, the cistern is the heart, from which the head draws all vital spirits through the senses, which reside in the head: for when the heart fails in the elderly, the brain and head also fail, and when it dies, the head dies equally with it. Thus Lyra, Vatable, Emmanuel Sa, Dionysius and others. Hence in the elderly we see the head tremulous, and the heart palpitating and fearful. Note, aptly the brain and head are compared to a wheel, the heart to a cistern. First, on account of roundness: for just as a wheel is round, so also is the head; hence from גלגל gilgal, that is wheel, is said גלגלת gulgoleth, that is head. The Chaldeans say gulgolta; whence Golgotha, that is the place of skulls and heads of those who were punished by death; whence Christ was crucified there. Second, on account of mobility: for just as a wheel is mobile, so also is the head, which through the vertebrae of the neck rotates and turns in all directions. Third, on account of the rotation of thoughts, imaginings, desires, volitions, intentions, by which the soul of man in the head is continually rotated and turned. Fourth, on account of the vertigos, by which the elderly suffer in the head on account of a deficiency of spirits and an abundance of humors, which when the weak heat is unable to consume, it agitates and rotates in a circle, and thus produces vertigos. Finally, the head is superimposed upon the heart, like a wheel upon a cistern: for the heart is the fountain of heat, and the origin of the vital spirits of the whole body, but especially of the head. Less aptly Clarius understands by the wheel the cranium, which contains the brain and is its seat. For in death the cranium is not broken, being bony and hard; indeed crania together with other bones collected in cemeteries remain intact for many years, and hence the cranium is called so, from κράνος, that is helmet, because like a helmet it protects the brain (being by its nature most soft) from injury, as Galen testifies, lib. VIII De Usu partium, cap. IX, where he calls the cranium an immobile wall surrounding the brain. Symbolically, by the wheel equally as by the pitcher, you may understand the soul bound to a fountain or cistern, that is to the body, as if to say: Just as a broken pitcher at a fountain, and a disrupted wheel, by which water is drawn by a rope from a cistern, fountain, or well, it is now impossible to draw water from it: so when the faculties fail and are exhausted in old age, and the natural and vital powers, the soul and life cannot be retained; but the soul returning to God its creator, the body with its spirits and humors returns to its fountains and cisterns, that is to its elements, and is dissolved. Thus the Chaldean translator, who rendered it, and thy body shall return into the midst of thy grave. Thus St. James, cap. III, 6, says of the tongue: "It inflames the wheel of our nativity," that is the whole order, course, period and circle of life. See the things said there. Thus also St. Jerome, who therefore considers the breaking of the pitcher and the wheel to be enigmas of death. And the Scholiast: "The present life, he says, because it revolves, is a wheel: therefore before it casts us down to the underworld, let each one take care of himself." Olympiodorus reads, before the wheel is convolved over the lake; that is, by being convolved it is broken, and falls into the lake, or cistern, together with the water itself, which potters pour over their work: "The wheel, he says, is understood as this life of ours, on account of the very revolutions and motions, according to that: The voice of thy thunder in a wheel. He thus hints that, before the wheel of this life rolls us headlong with it into the lake, we should care for our own salvation." See St. Jerome. Wherefore St. Nilus in the Paraenesis: "Laugh, he says, at the wheel of life rotated without order: but beware the pit, into which it rolls those sleeping in it." He therefore sleeps and is foolish, who lives for this life; but he watches and is wise, who lives for the future and eternal life. By a similar trope Phocylides says: ὁ βίος τρόχος, that is life is a trochus, because like a trochus it rotates. That philosopher, when asked what and how great the life of man was, answered not by word, but by deed; for he turned himself in a circle, hinting that it should be measured by the duration of one gyration. Wherefore wisely Agapetus the deacon in the Exhortation to the Emperor Justinian, cap. XI: "A certain circle, he says, of human affairs revolves, which now thus, now otherwise agitates and carries them about: and there is inequality in these, because nothing in present things remains in the same state. It is necessary therefore for you, most mighty emperor, in this changeable variation of things to have an immutable knowledge of piety." And Isidore of Pelusium, lib. II, epist. 158: "Time, he says, imitates the form of a wheel, inasmuch as it is twisted in itself, and convolved." Tropologically, the Thaumaturgus understands by the pitcher upon the fountain, as well as by the wheel upon the cistern, the time given to us in this life for washing away sins, both by baptism, and by tears, and by the sacrament of penance. Anagogically, Titelmannus understands the breaking of the wheel over the cistern as a symbol of resurrection, as if to say: Just as that wheel, which is placed over the cistern, must be violently held there enclosed by iron fittings and nails affixed; but after it is broken, or the bonds, namely the nails by which it is held affixed, then it rushes into the fullness of water, and there has rest: so the soul of man in this mortal and corruptible body is, as it were, violently detained, namely as in a prison and workhouse, bound by natural bonds; which bonds being broken in death, the soul itself passes into the fullness of water, namely into the abyss of divinity, and there enjoys full rest. Nor should it seem strange that the soul is compared to a wheel in the body, since just as a wheel in its restraints is continually moved and revolves, so the soul in this corruptible body rarely rests, but is continually turned about by excessive mutability. And just as that wheel, which is above the cistern, by the fact that it revolves over the cistern, draws water from it; yet has no rest until it collapses into it, so also the soul, on account of the state of this body, while it turns itself toward that abyss of divinity, and revolving about it occupies itself, draws waters of grace from it for consolation and refreshment; yet it will not have full rest here until, broken, it returns to it, so that it can fully immerse itself in it. To this pertains that saying of Plato, that σῶμα is said as if σῆμα, that the body is as it were a lake and prison of the soul; from which therefore the soul desires to fly away so that it may enjoy its freedom in heaven. Furthermore, all the hardships of old age and death, represented by these enigmas, are indeed fitting for all the aged and dying, but especially for those who spent their youth in pleasures, and exhausted and corrupted the forces of nature by lusts and licentiousness. Wherefore Solomon here especially admonishes the young, that they abstain from these, saying at the end of the preceding chapter: "Remove anger from thy heart, and put away naughtiness (the wickedness of pleasure and lust) from thy flesh. For youth and pleasure are vain. Remember thy Creator in the days of thy youth," so that you may restrain yourself from anger and quarreling, equally as from pleasure and lust— the origin of seed; these therefore through lusts, with seed exhausted, fail and waste away: whence arises strangury, flatulence, stone, etc. Therefore I have shown at the beginning of the chapter in the Synopsis that each of these hardships, enumerated from the beginning of the chapter up to this verse, arise from the lust of youth, and through them old age is accelerated; now I shall show the same thing in the four enigmas mentioned in this verse. Therefore for lascivious and luxurious youths, through gluttony and lusts, the golden band prematurely returns to them, that is, the meninx contracts with the brain, and from this arises baldness, because seed is especially shed from the brain; wherefore by excessive effusion of seed the brain is injured, by which it comes about that the luxurious suffer from epilepsy, apoplexy, loss of hair, hemicrania, and other diseases of the brain and head; and they are forgetful, trembling, pale, languid, weak, as physicians teach, and daily experience demonstrates: for we see the luxurious weakened in the spleen, so also in the brain and suffering from disease. Wherefore Aetius in the passage soon to be cited asserts that lust "neither conduces to the reasonings of the soul, but rather congeals and stupefies the intellect." Simplicius in the Commentary on Epictetus, chapter XLVII: "All continence of bodily pleasure," he says, "strengthens the mind capable of reason." "Lust," says St. Ambrose, "turns away from reason, takes away counsel, troubles the mind." And St. Jerome: "Love of beauty is forgetfulness of reason, and near to madness: a foul and most unbecoming vice for a sound mind;" and again: "For who, when using pleasure, can attend to anything with his mind?" Hence the "silver cord" is broken, that is, the marrow of the spinal cord contracts and is injured, through which the vital spirits pass from the brain to the lower parts, because this marrow originates from the brain in the occiput; the brain therefore being injured through lusts, it is necessary that the marrow be injured. Whence Plato said that seed is an effusion of the spinal marrow, as testified by Plutarch, book V On the Opinions of Philosophers, chapter III. Again, from excessive luxury and the effusion of seed, the "pitcher over the fountain" is worn away, that is, the blood of the liver is poured out: for seed is the purest blood; hence when seed is poured out through excessive lust, blood likewise succeeds and is poured out: from this phthisis arises, and the spitting of blood. Thus Hippocrates, book II On Common Diseases; Celsus, book III, chapter XXII; Aetius, Tetrabiblon I, sermon 3, chapter VIII, whom hear: "Many men from much intercourse have spat blood: partly on account of violent compression and intensification of the spirit, partly on account of the communication of the veins and arteries, which are carried to the genital parts." With blood and spirit failing, which much is poured out in seed, the liver, stomach and heart likewise fail; hence follow languors, fainting fits, cacochymia, pallor, leanness, and other damages to health, as these same teach. Moreover, from lustful excess the "pitcher over the fountain" is worn away, that is, the kidneys and bladder contract diseases: for in the kidneys there is Finally, by these same the "wheel over the cistern" is broken, that is, the head is harmed, since with the heart, liver and stomach failing, from these it can draw neither nourishment, nor blood, nor vital spirits necessary for any motion and sensation whatsoever. For which reason sight, hearing, and all the senses are dulled and fail. Hence Theotimus, impatient of lust, preferred to suffer blindness, which the physicians had foretold to him if he should indulge in lust. Whence he exclaimed: "Farewell, friendly light," as St. Ambrose relates, book IV on Luke, chapter XVII. But why the head suffers the damages of luxury more than other members, Viegas of Evora gives two causes, Medical Articles, chapter XLVII: The first is, that the brain and head are the extremity, in which the tractive force ceases, which from another part cannot draw; but the lower parts draw by continuous succession up to the brain. The other is the softness of the brain and spinal marrow, which yields more easily to the drawing parts than solid parts do. Hence the lustful and libidinous are diminished in brain and exhausted in spinal marrow. Wisely therefore and truly Galen, book II On Health: "If," he says, "we are impelled by the pleasure of food to intercourse, it will surely come to pass that not only the body's but almost all the mind's forces are broken, and perish utterly with life itself: for frequent intercourse dissolves the body's condition, accelerates old age, matures gray hairs, causes incontinence of the nerves, gout, arthritis, tremors, dulling of the senses, torpor of the mind, bad bodily condition, crudity of humors, and weakness of all the body's forces and the functions flowing from these," etc. Here Aetius adds, Tetrabiblon I, sermon 3, chapter VIII: "Diseases of the kidneys and bladder, foul odor of the mouth, pain of the teeth, inflammation of the throat, spitting of blood, ulcers in the limbs, fever, and all evils." Wherefore truly concludes St. Isidore, book II of Sentences, chapter XL: "Chastity is the security of the mind, the health of the body." And Plutarch in Precepts On Preserving Health asserts "this to be most wisely said and most healthful: the use of food short of satiety, brisk alacrity for labors, the preservation of the seed of nature." He adds: "For intemperance in intercourse, because it especially weakens that faculty by which nourishment is prepared, generates an abundance of excrement."
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Dust, that is Adam, or man, namely the body of man from adamah, that is from earth and dust mixed with water, or from clay formed by God according to that which God threatened to Adam after sin: "In the sweat of thy face shalt thou eat bread, till thou return to the earth out of which thou wast taken: for dust thou art, and into dust thou shalt return," Genesis cap. III, 19, and cap. II, 7. See the remarks there. Thus St. Paul the first hermit, as St. Jerome testifies in his Life, greeting Anthony who came to visit him: "Behold," said he, "him whom thou hast sought with such labour, putrid old age covers with many grey hairs; behold thou seest a man, dust soon to be." And soon predicting his impending death: "But because now the time of my sleep has come, and what I have always desired, to be dissolved and to be with Christ, the race having been run, there remains for me a crown of justice, thou art sent by the Lord, that thou mayest cover my little body with earth, nay rather return earth to earth." And St. Mary of Egypt to Zosimas, who wrote down her life received from her own mouth: "Bury, abba Zosimas, the little body of wretched Mary. Return to the earth what is its own, and add dust to dust." Hence Holy Scripture calls death a dissolution, namely the resolution of the soul from the body, that is the dissolution of the body into its elements, a laying aside. The same was imitated by Plato and the philosophers: whence Plutarch in his Apology to Apollonius calls death the separation of a concrete thing, and cites that saying of Epicharmus: AND THE SPIRIT RETURNS TO GOD, WHO GAVE IT. — As to its maker, so also to its judge (for this is what the Hebrew Elohim signifies), so that it may render to him an account of its actions exercised throughout all its life, and according to merits receive either rewards or punishments. Thus dust, or the body, returns to the earth in one way, the spirit, that is the soul, returns to God in another way. For the body returns because it is corrupted and dissolved into the earth, as into the matter from which it was formed; but the spirit, or the soul of man, is not corrupted, but remaining immortal returns to God, as to its judge, inasmuch as it was created by him to his image and likeness, namely rational, free, spiritual, immortal, so that by acting well it may attain eternal glory, by acting badly it may undergo perpetual hell. Hence therefore, and from similar passages, it is clearly evident that the soul of man is immortal, inasmuch as it is not produced from the propagation and seed of parents, but is immediately created by God, who is therefore called the father of spirits. Whence St. Jerome: "Those are to be laughed at," said he, "who think that souls are sown with bodies, and are generated not by God, but by the parents of bodies. For since flesh returns to the earth, and the spirit returns to God, who gave it, it is manifest that God is the father of souls, not men." Thus also Cassian, Collation VIII, cap. XXV. And St. Augustine, Epistle 3 to Volusian: "Who now is," said he, "the most ignorant fool, or what little woman, who does not believe in the immortality of the soul, and in life after death?" The same, lib. I On Genesis according to the letter, cap. IX, proves from this passage of Solomon that the soul of the first man, namely Adam, was created by God from nothing; he doubts, however, concerning the souls of posterity, whether they are said to be created by God in such a way that they are nevertheless propagated from the propagation of Adam. Solomon impresses upon the youth prone to pleasures and lusts the immortality of the soul, and the judgment to be undergone for these before God, because these two things place a sharp bridle upon pleasure and lust. Whence we see that those who give themselves wholly to pleasure and luxury, so that they may do it freely without fear of vengeance, gradually become atheists, and deny the immortality of the soul, judgment, heaven, hell, nay every divinity. Wherefore the Chaldean translator renders it, remember thy Creator, that thou mayest glorify him in the days of thy youth. Again, from the fact that the soul departing from the body returns to God its maker, the error of the Pythagoreans, Origenists, and similar heretics is refuted, μετεμψύχωσις, that is the transmigration of souls from one body into another. For they held that the soul transmigrates successively into other and other bodies, or is changed into a demon, or a brute beast. Finally, St. Augustine, in book I of On Free Will, chapter XII, interprets that souls return to God, that souls return to heaven; but he retracts and explains this in book I of the Retractions, chapter I: "In another place, he says, when I was discussing the soul, I said: More confidently returning to heaven. But I would have said more safely 'about to go' than 'about to return,' on account of those who think that human souls, on account of the merits of their sins, have fallen or been cast down from heaven into these bodies. But I did not hesitate to say this for this reason, because I spoke thus 'to heaven,' as if I were saying 'to him, who is its author and creator': just as Cyprian did not hesitate to say. For since we possess body from earth, spirit from heaven, we ourselves are earth and heaven. And in the book of Ecclesiastes it is written: The spirit shall return to God, who gave it. Which indeed is to be understood thus, so that the Apostle is not contradicted, saying that those not yet born have done neither good nor evil. Without controversy therefore a certain original region of the blessedness of the soul is God himself. Who did not indeed beget him from himself, but created him from nothing else, just as he created body from earth. For as regards his origin, by which it comes about that he is in a body; truly whether from him one is, who was first created, when man was made into a living soul, or whether they are always made thus individually for each, I did not know then, nor do I know still." Thus he himself; but now from the interpretation of the Church it is certain by definition that the souls of men are not propagated from parents, but individually when they are born, are created by God individually, and are infused by creating.
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The Syriac: all things are vanity; the Arabic: for all things are vain. This is the theme which Ecclesiastes proposed to prove at the beginning of the book, and now repeats as if proved, and from what has been said, as a conclusion, infers and gathers confirmed by universal induction. "For since, says St. Jerome, all the labor of mortals, concerning which the whole volume has been discussed, comes to this, that dust returns to its earth, and the soul returns thither, whence it was taken; it is great vanity to labor in this age, and to acquire nothing for the future," especially since one is to be judged and condemned to hell by it, if by love of these things he has violated the law of God. This therefore is an epilogue, in which Solomon gathers the sum of his whole discourse, so that he may impress it more deeply on the mind of the reader, and so that the reader may know what especially from it he ought to retain in memory and exercise in deed. Let the teacher and preacher imitate the same. Moreover the Chaldean translates more clearly, when Solomon king of Israel contemplated the vanity of this age, and the vanities which the sons of men work, Ecclesiastes said in his word: All things are vanity. This maxim has been explained at length at the beginning of the book; wherefore nothing here occurs to be added.
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In Hebrew it is, he still taught the people, that is to say, Not content with this book alone, but he taught the people many other things not contained in it. Whence it is clear that Solomon taught them many times, both by living voice teaching and exhorting to virtues and the worship of God, and by doing the same through writings in all ages: for In Hebrew it is, and moreover because he was Ecclesiastes the wise, he still taught the people, that is to say, The wiser Ecclesiastes was, the more diligent he was in teaching, because he knew that this wisdom was given to him by God for this reason, that he might teach others by it, and especially those subject to him, and might make them good, and advance them to eternal happiness. Whence Hugo: "He did not suffocate, he says, what he found as if a child in the womb; but he brought it forth into the light; he derived his fountains outward, and divided his waters, just as he himself had taught," Proverbs V, 16. Furthermore, Thaumaturgus refers "and moreover" to what preceded in this way: "Vanity of vanities, said Ecclesiastes, all is vanity, and moreover;" which Thaumaturgus explains thus: "I say therefore, as I also said at the beginning, that it is a wonderful vanity by which men are occupied, and so superabundant (this is that, and moreover) that no one can embrace it entirely in his mind." But Our author and others refer "and moreover" better to what follows, namely to "the wise," that is to say, When Ecclesiastes was moreover wise, that is, most wise. Thaumaturgus thinks that Solomon here inquires about the listlessness of his hearers and their lost life, so that they would reject this sermon and similar ones: "Moreover, he says, even this labor of mine, although preaching wisely, is superfluous among that people, neglectful of justice and rejecting doctrine and care." AND HE DECLARED THE THINGS THAT HE HAD DONE. — In Hebrew אזן veitzen, that is, he made to hear, as Aquila translated it, that is, he declared; St. Jerome, he made them hear; the Syrian, he listened; Pagninus, and he made to listen; Vatablus, and he stirred up zeal for doctrine. Less correctly Cajetan, and he listened, namely the people to Solomon teaching with such wisdom and grace. The Chaldean, and he attended to the voice of the wise; others in Pagninus's Lexicon, by hearing he weighed and investigated, pondered, and balanced the words of parables. The Septuagint, reading אזן ozen with another pointing, that is, ear, translate, and the ear (of Solomon, or rather of the people hearing him) will investigate the ornament of parables; the Arabic, and his ear thickened the ornament of similitudes. THE THINGS THAT HE HAD DONE, — both by building, whence he described the structure of the temple built by him, and the offices of the ministers in a book, as appears in II Paralipomenon XXXV, 4; both the things done by him, as he declared them in chapter II and following, asserting that he found vanity in all things; and especially the doctrine, parables and sentences, which he had found by meditation and composed, taught, dictated, and handed over to scribes to be written: for these are what it is the work of the Ecclesiastes, that is, the preacher, to declare. AND INVESTIGATING HE COMPOSED MANY PARABLES. — Our author appropriately for תקן chikken, that is, he will investigate, with another pointing in Benoni reads not choker, that is, investigating, because the copula vau, that is, and, is lacking; yet the Chaldean subaudits and supplies it when he translates, and he searched the books of understanding, and many parables of understanding very much. Hence it is clear that Solomon not only composed parables and maxims new and invented by himself, but also heard, investigated, arranged, corrected, and reduced to a better form the parables of the ancient wise men as well as of the more recent of his age. For all these things are signified by the Hebrew תקן ticken, which properly is to direct a thing, correct it, arrange it, compose it, so that the individual parts are equally fitted to each other and to the whole, harmoniously and with apt agreement congruent and corresponding, as songs, rhythms, odes are composed. Whence Campensis translates, diligently searching all things, he found many things pertaining to wisdom, and he wisely restored many things said by others. Again R. David translates ticken, he weighed, pondered, compared things with each other, as those are accustomed to do who weigh two weights with balances. "I will incline my ear to a parable," Psalm XLVIII, 5, as if to say: Solomon, when he heard others, applied the judgment and weight of his ears to weighing; when he declared something to his hearers, even while speaking he weighed the weight of things, and the weight and dignity of each; and he heard his father David saying: for he himself also inclined his ears to his parables. See what I said about the parables of Solomon at the beginning of Proverbs.
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The Septuagint: "Ecclesiastes sought, that he might find words of will, a writing of rectitude, words of truth"; the Hebrew: "sought words of will," that is, things well-pleasing, acceptable, and, as Cajetan translates it, things desired, such as are useful, as Aquila and Our translator render it, which namely a wise and upright man ought and is accustomed to will, and which, as Olympiodorus says, are conformable to the divine will, and he who follows them attains the glory of eternal happiness. Hence Vatablus expounds it, as if to say: He sought words of will, that is, true knowledge concerning things to be sought and things to be avoided, and therefore concerning the highest good and evil. St. Jerome understands by words of will the secrets of the divine will and providence: "Besides these things," he says, "he added that he wished to know the causes and natures of things, and God's disposition and providence; why each thing was made, or how it was made, he wished to know, so that what David after the dissolution of body and soul hoped to see upon his return to heaven, saying: I shall see thy heavens, the works of thy fingers, this now in the present, Solomon strove to find: and truth, namely known to God, the human mind enclosed in the body cannot comprehend." The Chaldean, however, understands by words of will the secrets of hearts: "Solomon, he says, who is called Ecclesiastes, sought in his wisdom, that he might judge judgment concerning the thoughts of the heart of man, and without witnesses; then it was said to him in the spirit of prophecy from the face of the Lord: Behold, now it is written in the book of the law by the hand of Moses to the teachers of Israel, words right and faithful: by the word of the preachers witnesses every matter shall stand." But these are foreign and less true: for God alone is the knower of hearts, that is, the inspector of the secrets of the heart, and Solomon knew this very well: wherefore it is not credible that he wished to scrutinize those things. Therefore St. Jerome most rightly translates in the Vulgate, he sought useful words; whence also follows: AND HE WROTE MOST CORRECT WORDS. — The Hebrew and the Septuagint: "and a writing of rectitude," repeat "he sought," that is, a volume of the law, say the Hebrews: for the study of this was commended to the king by Moses, Deuteronomy XVII, 17; and to Joshua himself by God, Joshua I, 8. Better, Our translator, reading כתוב catub, that is, written, with another pointing as כתוב catob, that is, to write, translates: he sought to write, that is, he wrote rectitude, that is, most correct words. For all these things pertain to the parables and maxims spoken and written by Solomon. Whence St. Jerome in the old edition translates: that he might find words of will, and write correctly words of truth; Aquila: and he wrote correctly. But if you wish to retain catub, that is, written, expound it as written, namely not by Moses, but by Solomon himself. Vatablus translates: A writing of rectitude, that is, he says, what he could rightly commit to letters, or with an even style he strove to hand down wisdom. Better you would expound words of rectitude as right words, that is, directly conformable to right reason, truth, justice, law and the divine will, as to their norm and rule, not oblique, not twisted, not perverted, as are the words of the impious, according to that which Wisdom says of herself, Proverbs VIII, 8: "All my words are just, there is nothing wicked or perverse in them." Whence the Thaumaturgus expounds rectum as pleasing to God: "I," he says, "being of such great age and having traversed a long span of life, in those things which are pleasing and acceptable to God, in seeking out through the mysteries of truth, have wearied my mind." A more recent translator renders it clearly: the rectitude of words of truth has been written.
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Clare the Wonderworker: "I have found that the minds of the wise are stirred no less by admonitions of the wise than if goads and nails were driven into their bodies. Whence I hope there will be those who will recount those doctrines full of wisdom, entrusted to them by a faithful shepherd and teacher, to posterity much more abundantly and ornately, and so harmoniously, as if they had heard them from one mouth." The Chaldean: "The words of the wise are compared to goads, and like nails fixed are they for teaching knowledge to those who are empty without knowledge; as a goad teaches an ox. And the princes of counsel having rules, and doctrines, which were given by the hand of Moses the prophet, who alone fed the people of the house of Israel in the desert, with manna, with quails." Solomon shows the usefulness, force and efficacy of his wisdom and teaching, namely that the words of wisdom and of the wise (of whom he himself was first) prick the soul, as goads or nails, and are driven deeply and intimately into the mind, as nails. Thus St. Jerome: "Lest it should seem," he says, "after the law of God, that a teacher should suddenly break forth rashly, and claim for himself the teaching which Moses had undertaken not so much of his own accord, as God first being angry, then inspiring; he says his words are the words of the wise, which in the likeness of goads correct those who go astray, and move the sluggish steps of mortals by pricking with a goad: and thus they are firm as nails fixed high and solidly, and are not brought forth by the authority of one, but by the counsel and consent of all teachers. And lest the wisdom of all should be despised, he says it was granted by one shepherd, that is, although many teach, yet the author of this teaching is one Lord. This passage makes against those who think there is one God of the old law, another of the Gospel, in that one shepherd instructed them. But the prudent are both prophets and apostles." Then appropriately adding a note he subjoins: "At the same time this too should be noted, that the words of the wise are said to prick, not to caress, nor to handle with a soft hand the wantonness, but to drive into those who err, and (as we said above) the slow, the pains and wounds of repentance. If therefore anyone's discourse does not prick, but produces pleasure to the hearers, that is not the discourse of a wise man. For the words of the wise, as goads: which because they provoke the erring one to conversion, and are firm, and given by the council of the holy and granted by one shepherd, and founded on a solid root. By this goad I think Paul, not yet Paul but still Saul, heard on the way confessing his error: 'It is hard for thee to kick against the goad.' Acts IX, 5." AS GOADS. — The Septuagint, ὡς τὰ βούκεντρα, that is as goads of oxen, by which namely oxen and lazy asses are pricked to go more quickly, and to plow more forcefully. Hear Olympiodorus: "For as goads prick oxen, and urge them to plow the furrow: so also the words of theologians stir us, who plow with good hope, to plow the spiritual furrow, so that when the field of our heart has been purged, we may plant beautiful shoots of virtue in it. They are also similar to nails ignited and glowing, which are driven into wood more deeply and easily: so also the words of the wise theologians are driven more deeply into the innermost recesses of our intellect." The Syriac renders it, as rods, by whose blows teachers goad disciples to study. AND AS NAILS FIXED ON HIGH. — Hebrew, as nails planted; Septuagint, likewise πεφυτευμένα, that is planted; for which the Arabic and Olympiodorus read, πεπυρωμένοι, that is ignited and glowing: for these, he says, are driven into wood more easily and more deeply. Aquila and Theodotion add memorable, that is fixed, namely they explain planted by fixed. By these admonitions of the wise, as nails we are fastened to Christ crucified, while by them we crucify vices, passions, and all movements of private affections and desires: for as a nail fixed retains the thing to which it is fixed, so teaching contains a man, says Vatablus. The Syriac for as nails renders it, as plowshares. This is what the Apostle says, Hebrews cap. IV, vers. 12: "For the word of God is living and effectual, and more piercing than any two-edged sword: and reaching unto the division of the soul and the spirit, of the joints also and the marrow." Akin to this sentiment is the saying of five ancient Rabbis in Pirke Avoth, cap. II: "By the fire of the wise grow warm, if thou canst: but beware lest thou be burned by their burning: for their teeth are sharper than the teeth of foxes; they prick like scorpions, and their words burn like torches, and reduce to ashes." Thus also St. Gregory expounds it, in a homily on the Gospel: "The words of the wise, he says, are compared to a key and a goad, because they do not know how to handle gently the faults of those who sin, but to prick them. To this pertains that word of God through Jeremiah: 'What has the chaff to do with the wheat, says the Lord? Are not my words like fire, says the Lord, and like a hammer that breaks the rock in pieces?' Jeremiah XXIII, 28 and 29. Where St. Jerome says: "Rightly, he says, is false doctrine compared to chaff, which has no substance, nor can nourish the peoples of believers, but is crushed from the hands like stubble. And immediately he teaches that such is the doctrine of heretics, 'who all, he says, deceive their hearers by flattery.' But on the contrary the faithful preacher is compared to fire and a hammer, who, being most remote from every appearance of flattery, 'announces, he says, future punishments, so as to deter men from sinning, and threatens the chaff of sinners with burning, so that the hard hearts of heretics, and like flint untameable, may be broken by the hammer of his word.' Understand that these goads are to be applied to the sluggish, slow and stubborn; for with the diligent, vigorous and obedient, the words ought to be flowing, pure, clear and soothing, says St. Ambrose, epistle 19. For the former are moved by fear, the latter by love. The same Columella commands concerning oxen, lib. II, cap. II, and lib. VI, cap. II: 'The oxherd, he says, ought to terrify the ox by voice rather than by blows, and blows should be the last remedy for those that refuse; this concerning a veteran ox; but concerning a young ox: Never provoke the young ox with a goad, for it makes him reluctant and kicking; yet sometimes admonish him with a whip.' And again: 'Oxen should fear blows and shouts.' WHICH BY THE COUNSEL OF MASTERS.—The Hebrew, by men, or lords, or authors of collections or congregations, namely those who collect the sentences and doctrines of the ancients, or rather those who sit and preside in the collection, that is the assembly, college and council. The Chaldean calls them masters and teachers of ways; St. Jerome in the old edition translates, to those having assemblies it was given; the Septuagint, those who are given from the counsels by one shepherd; the Syriac, those who are hollow lords of thresholds, given by one shepherd; the Arabic, those whom they understood from the treasures of their works by one shepherd; another, the words of the wise are like goads, and nails firmly fixed, sustaining the collected furniture. But the Hebrews with our version genuinely translate, authors of collections, collectanea, or congregations, as I have said. The Zurich version, among collected leaves; Campensis, as it were clear men of study, who inculcate to others what has been given (others say, handed down) to themselves; R. David, as it were the words of the wise are nails, who gather the words of wisdom in their books; another, masters of colleges, or congregations; another, lords of disciples collected in school, or authors of Pandects, who bring together many things excerpted from here and there into one volume. The sense of our version is, as if to say, By the congregations of masters, and counsel (for which many codices, especially manuscripts, aptly read with the Septuagint, council, and this St. Jerome has), that is the unanimous consent, as if all speak from one mouth, the words of the wise are firm and certain, handed down, inasmuch as all are taught by one shepherd and master, namely God and Christ. Hence learn that the dogmas of wisdom, which are in the Church, were not recently invented, but handed down through the hands from God and Christ to the first prophets and apostles, and from them successively communicated to others and others, finally coming down to us. Again, how much faith and reverence ought to be shown to the Fathers and other masters of the Church. Moreover, Cajetan enumerates these masters: "Abraham, he says, is the first author of the congregation by means of circumcision; Moses author of the congregation by means of the law; then the Judges, authors of congregations for the worship of one God against various idolaters; then the prophets gathering the people from evil morals to God. All therefore these given by one shepherd God to pasture the people with divine word." Wisely St. Paul admonishes, II Timothy cap. II, 2: "What, he says, you have heard from me through many witnesses, commit these to faithful men;" for these masters, as the Wonderworker says, "having received those most wise teachings from one good shepherd and master, as if from one mouth all, and agreeing among themselves, will give the doctrine entrusted to them more ornately and more copiously." Counsel. — I have already said that others read council. The Hebrew אסופות asuppoth signifies collections, collectanea (as the Damascene, Bede, Antonius in the Melissa, St. Maximus, St. Bonaventure and others collected collectanea of sentences from philosophers and the Fathers), congregations, assemblies. Therefore the counsel of masters is the same as an assembly of masters, a collection, a congregation, a consensus. Thus a royal council is called the very Senate of the king, or the Counsellors of the king. The Septuagint translates συνθέματα, that is, compositions, frameworks, joinings, likewise pacts, signs, tessellae; some read συντάγματα, that is, constructions, constitutions; whence Olympiodorus, "these words moreover have been handed down to us from the constitutions"; other copies have, "from the compositions." "Constitutions moreover, or compositions, understand the works of God, which are disposed and constituted in an admirable and supreme order and harmony, from which by a certain proportion and likeness we are led to some knowledge of God the maker. You will also be able to take constitutions in this place for the pacts of either Testament, namely of the Old and the New." FROM ONE PASTOR. — Campensis, from God the unique pastor; the Zurich Bible, from one pastor the Holy Spirit; the Chaldean through the pastor of the people understands Moses. Better Salonius and the others: "One pastor," they say, "is God, the masters are the prophets and apostles: for God is here aptly called a pastor, so that he may persist in the metaphor of goads, by which shepherds goad oxen and beasts to proceed, as if to say, Although there are many masters who teach the people, yet one is the author, fountain and origin of all true doctrine, God and Christ, whom therefore he constituted his vicar in the old law as the high priest, as it were the supreme doctor and judge of the Synagogue, to whom he commanded all to listen and obey, Deuteronomy XVII. Much more in the new law he constituted St. Peter, and the Roman Pontiffs succeeding him, doctors and pastors of the whole Church, John XXI, 16, so that from one pastor the unity of faith and doctrine might be drawn and preserved; nor should one go into various heresies and errors, as St. Cyprian teaches solidly and elegantly, in the book On the Unity of the Church. For thus the hierarchy of the Church ends in monarchy, which is the best form of government: for the Pontiff is the monarch. Hence formerly σύνθημα, that is, the tessella of the orthodox and true Christian, was, and even now is, to be joined in faith and to be subject in obedience to the Roman Pontiff. Whence St. Jerome, epistle 57 to Pope Damasus, asking him whether three hypostases or only one should be spoken of in divine matters: "From the priest," he says, "I seek the victim of salvation, from the pastor the protection of the sheep, etc.; I speak with the successor of the fisherman and the disciple of the cross; I, following no one first except Christ, am joined in communion with your blessedness, that is, with the chair of Peter; I know the Church built upon that rock. Whoever eats the lamb outside this house is profane: if anyone shall not have been in the ark of Noah, he will perish when the flood reigns." From what has been said it is clear that Hunnius, Witackerus and similar innovators err, in order to keep the Roman Pontiff far from this place, in understanding by one pastor Solomon himself, because kings are called shepherds; but by the wise men the collectors of the sentences of Solomon. For the pastor here is called not a king or ruler, but a doctor and illuminator, who feeds others with his doctrine, of whom the prince is God, from whom all masters and wise men, even those who existed before Solomon, drew their wisdom, as Solomon says here. See Gretser in the Apology of Bellarmine, vol. I, book III, chapter IV.
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as if to say, In this book up to this point I have described to you sufficiently and abundantly, O reader, the way and method of living well and blessedly; wherefore there is no reason for you to seek more from these writings, nor to eagerly peruse other books; for just as there is no end to making many books, so neither is there an end to reading them. For the curiosity of men is immense and has no limit; wherefore unless you set them a measure and fix a boundary, it will distract you from the one true and supreme good into vain and many things, and will torment you sharply, because frequent meditation, which frequent reading produces, and more so writing, is an affliction of the flesh. Again, seek nothing further beyond these things, namely those which have been handed down by one shepherd through the counsel and assembly of teachers, that is through the prophets, apostles, Fathers and doctors; wherefore it is superfluous to write or read many useless books. Thus St. Jerome: "Except for those words, he says, which have been given by one shepherd, and brought forth by the council and consent of the wise, do nothing, claim nothing for yourself; follow the footsteps of your elders, and do not depart from their authority. Otherwise, to one seeking many things, an infinite number of books will occur, which will lead you into error, and reading many things will make you labor in vain. Or certainly it teaches that brevity should be pursued, and sense should be followed more than words, against the philosophers and the doctors of this world, who strive to assert the falsehoods of their dogmas through variety and multitude of speech. On the contrary, divine Scripture is confined within a brief circle, and as much as it is expanded in meanings, so much is it constrained in speech. Because God has made a brief and shortened word upon the earth, and His word is near to us in our mouth and in our heart." The Hebrew texts have, and be warned further by these, or beware, namely lest you seek more, as our author and Vatablus carefully note and translate. St. Jerome in the old edition translated, and beware further from them, my son, of making many books, to which there is no end, and frequent meditation is labor of the flesh. So also the Septuagint and the Syriac. The Chaldean translated differently: for it has thus, and further, my son, do not seek; there is no end to making more books, and frequent meditation is an affliction of the flesh. The Latin Vulgate agrees; the Arabic also accedes, they received, it says, authority from them; O my son, preserve this, you will make many books whose usefulness has no end, and in meditation upon them is labor to humanity. Finally, the Thaumaturgus thus interprets, but why more? since with much speaking there is no usefulness, but neither would I have advised you, O friend, to write useless things, and those which are less fitting, since in them beyond labor nothing is left. The Zurich Bible translated otherwise: Finally, my son, it says, warned, for to make many books would be infinite work; and Campensis: Consider yourself warned by these few things, my son; but so that all things may be touched upon, it cannot be done even with very many books, and the labor of writing much wears out the body. Finally, for "further" in Hebrew it is יותר iother, which can be translated, more excellent, more distinguished. Whence some expound it, as if to say, Nothing further, that is nothing more excellent, nothing more worthy, nothing more useful from elsewhere, than from the sayings and writings of the wise, and especially from this my Ecclesiastes do you seek; he will abundantly supply you with most excellent dogmas and counsels for living well and blessedly, so that you ought to hold cheap and despise the discourses or books of philosophers and pagan teachers in comparison with him. For you will learn far more, and those things holier and more divine, from this one book than from all the others. THERE IS NO END TO MAKING MANY BOOKS. — He says this, not because he censures writers and the zeal for writing, since after Solomon all the prophets, evangelists and apostles, likewise the Greek and Latin Fathers, to say nothing of others, wrote many books useful to the Church and the commonwealth; but first, to show that just as in other matters, so also in study, namely in writing and reading, there inheres in it its own vanity and hardship, namely affliction of heart: for thus he himself explained it, chapter 1, verse 17. Thus St. Jerome. Second, to censure the itch for writing: for many itch to write and publish books, impelled by vain glory of name alone, when their books are of little use, or unworthy of the press, especially when they contain errors, heresies, superstitions, obscenities, etc. Truly Juvenal, Satire 7: Third, that he may warn the wise man to read and write little, and, setting aside profane works, to devote himself to the study of Holy Scripture. For, as Hippocrates says at the beginning of the Aphorisms: "Art is long, life is short;" therefore spend your brief life on brief and few, but salutary things. Leave therefore the vain and prolix books of others. For, as St. Augustine says, in the book On Christian Doctrine, in the final chapter: "And when he shall have found there (in Scripture) all things which he has usefully learned elsewhere, he will find them there much more abundantly, those things which are found nowhere else at all, but are spoken only in the wonderful depth and wonderful humility of those scriptures." Indeed, Cicero also, in the Tusculan Disputations I: "To entrust, he says, one's thoughts to writing, one who can neither arrange them, nor illuminate them, nor attract the reader with any delight, is the act of a man intemperately abusing both leisure and letters." Hence Stobaeus, in sermon 19, relates that Socrates, Aristarchus, and Favorinus (who censured Plutarch, his contemporary, for having written so much) were unwilling to write anything. And Aristippus, a hearer of Socrates, said to someone boasting that he had read very much: "Just as those who eat most are not healthier than those who take what is necessary: so those who have read much, but not what is useful, are not to be held as learned and erudite." Their reasons were, first, that to read, write, and draw from so many books is a great labor and weariness of mind and body. Second, that so many books diminish the exercise of talent, since men securely slumber over the writings of others. Third, that they harm memory and dull it: for while the studious read so many varied things, they retain nothing, because the later drives out the earlier. Whence St. Thomas, when asked by what way and method one might become learned, answered: If one reads only a single book, as is related in the Chronicle of St. Dominic, part I, book III, chapter XXXVII. The same was said and done by our James Lainez, the second General Superior of the Society of Jesus: for he had only a single book in his chamber, and he read it from beginning to end; which done, he returned it to the library and took another from it to be unfolded in the same manner. Fourth, that in writing and reading so many books much time is consumed and lost, through so many circuitous involutions of truth, which, briefly and plainly delivered, is understood more easily and clearly. These things, however, do not prevent it from being useful to write more books, when either something new is brought forth, or it is explained in a new and better manner; or when necessity demands answering heretics and other adversaries; or when matters delivered by them diffusely and confusedly are delivered in a brief, clear, and ordered method, as Justinian did, who reduced two thousand books of the ancient jurists into a brief code of modern law. Clement says excellently, in book I of the Stromata: "The writings of the body are indeed children, but of the soul they are free." In books therefore you behold the soul of the wise man. Peter Damian, book I, epistle 6: "I took up my book, which I embraced like an only son in the sweetness of maternal arms." Peter of Venice, book I, epistle 20: "Many have written, and have produced happy commentaries on the divine scriptures; if they labored in the zeal of helping, and consecrated their labors to the glory of God, not their own, they still live in their books, though they have departed, and the fruit of their works always sprouts, while the book lives." Proclus, in his oration on Chrysostom: "Let not the abundance of writers' work call away the mouth of writers from the duty of writing, but rather urge and provoke it, and turn their writings into an example for others. He who writes good books spreads nets of salvation." Seneca, epistle 33: "Truth is open to all, it has not yet been occupied. Much of it is still left for future generations." Vincent of Lérins, censuring from the Apostle the profane novelties of words invented by innovators and heretics: "Do not say new things, he says, but say them in a new way." Indeed in this age of ours learned and religious men have so illustrated by their writings poetry, rhetoric, philosophy, mathematics, controversies, scholastic and moral theology, and also spiritual and mystical theology, and especially Holy Scripture, that they have made public many things hitherto unheard of, have unlocked many things unknown and closed, have raised many to the pinnacle of knowledge; so that since the birth of Christ, scarcely any age has been more learned, more subtle, more profound, and that in every kind of science. The a priori reason is first, the immense amplitude of the sciences, their depth and obscurity, from which it comes to pass that when one is explained and overcome, there always remains and is perceived another and another deeper and more obscure, and this without end or limit: whereby it comes to pass that matter is always left for explaining new questions and writing new books. For first thoughts open the way, as Dionysius says, to later meditations, and better ones, according to that: "Second thoughts are wiser." No one exhausts the sea and the immense treasure of wisdom. Wherefore that saying of Terence is as true, Prologue to the Eunuch: "Nothing is said which has not been said before;" as that nothing is dug from the veins of gold and silver, nothing drawn from gem-bearing rivers, nothing of water or liquid drawn from fountains and rivers anew, which has not been dug, drawn, exhausted before, but with other and other waters, metals, riches always flowing in, others, I say, in the individual, but the same in the species. Second is the immense capacity of the human intellect, curiosity, and eagerness for knowing, which always seeks out new things, so that where the earlier ones ceased, there the later ones begin to search more deeply, as is seen in philosophy and scholastic theology: for daily new doctors raise new questions, and find new distinctions, divisions, sections, subtleties; heretics too find new errors and heresies which must be refuted in written books. How much light, method, profundity, order did St. Thomas and the scholastics add to St. Augustine and the Fathers? "Daily luxury's madness thinks of something more subtle, something more elegant, despising the usual," says Seneca, book VI of Natural Questions. "Nor indeed did the amplitude of Plato deter Aristotle in philosophy," says Cicero in On the Best Kind of Oratory. Third is the diversity of nature and appetites, which causes this writer to please one person, another to please another; just as at table, this food pleases one, another pleases another; and in the forum one person likes the wares of this merchant, another of another: wherefore just as in a banquet, in order to satisfy everyone's appetite, it is necessary to set forth many dishes, and in the forum many wares: so also in doctrine many books even treating of the same matter, so that if one does not please someone, another may please, a third, or a fourth, etc. "It is useful," says St. Augustine, book I of On the Trinity, chapter III, "that many books be made by many in diverse style, not diverse faith, even on the same questions, so that the matter itself may reach more people, to some in this way, to others in another way." Finally, it pertains to the magnificence of God and the ornament of the world, and the full universe of things, that just as there exist many and various individuals of each thing and species: so also there should be many and various treatises and books of arts and sciences: for this contributes to the variety and abundance of doctrine: and since each intellect has its own genius, acuteness, judgment, method of speaking and writing, grace, style, and always something in which it excels and surpasses others. Wherefore Origen published six thousand books on Holy Scripture, as St. Epiphanius testifies. "M. Varro," says St. Augustine, "read so much that we wonder he had time to write anything; he wrote so much that we can scarcely believe he had time to read anything." Hence the magnificent libraries of kings and wise men, furnished with thousands of books excellent in every art, and celebrated throughout the whole world, that of Ptolemy Philadelphia (which contained five hundred thousand books, says Josephus, book XII of Antiquities, chapter XI, and Eusebius, book VIII of Preparation, chapter I; indeed seven hundred thousand, says Gellius, book VI, final chapter), of Trajan, Vespasian, Origen, Pamphilus, St. Augustine, etc., and modern ones in each province most numerous; among which, "like the moon among lesser fires," shines forth the Vatican Library, erected by Nicholas V. How pleasant, how useful, how learned to occupy oneself in these, and to handle with hand, eyes and mind the opinions of so many wise men? Is this not to live among the Muses, to dwell in the gardens of Alcinous, to inhabit the earthly paradise, to hold perpetual banquets in the delights of the mind? Moreover, it is the reader's part to choose and read for himself the better and more useful books, and having read them to ruminate upon them, and to store them in memory, as it were in the belly of the mind, in the manner of a guest who chooses at a banquet the better and more wholesome foods for himself and eats them; but it is the writer's part not only to write useful things, but also to bring forth something excellent, either in the matter itself or in the manner and method of writing, so that rare grace may delight the reader: for those who write trite things, or who are destitute of grace in writing, are thrust into a corner, so that they are neither read nor see the light of day. Finally, "he who ascends the pulpit (to teach or write) carelessly, descends ignominiously." Do not therefore be premature and precipitate in publishing the offspring of your genius. "Let it be an elephant's birth, and let it be pressed into the ninth year." Mystically, St. Jerome says: There are many books which disagree with the one and true book, namely Christ: but all the Prophets, Gospels, Epistles, etc., are one book, because they speak and sound forth one Christ: "Whatever indeed you shall say," he says, "if it be referred to Him who in the beginning was with God, and was God the Word, it is one volume; and innumerable books, one law, one gospel are named. But if you shall have disputed diverse and discrepant things, and have drawn your mind hither and thither with too much curiosity, even in one book there are many books. Whence it was said: In the multitude of words thou shalt not escape sin. Therefore there is no end to such books. For every good thing and truth is concluded with a certain end; but malice and falsehood are without end: and the more they are sought after, the greater their series is born." Thus also Olympiodorus, who adds that many books of the gentiles and heretics are called books, because they do not conspire into one, but are mutually adverse to each other, and what one establishes, another overthrows. He concludes then: "But that which," he says, "has no end, understand it as being without end occupied about vain things, or because vain things do not have that proposed end and fruit which we might obtain by pursuing them; or because the multitude of books which are carried about through the world is infinite." AND FREQUENT MEDITATION, AFFLICTION OF THE FLESH. — For meditation, in Hebrew it is להג lahag, which is scarcely found elsewhere: whence by various ones it is variously translated. The Syriac translates it, discourse; Pagninus, doctrine; the Zurich Bible, reading; Cajetan, eloquence.
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It is a recapitulation, in which a few things, indeed a single maxim, comprehends all that has been said in summary. Whence St. Jerome in the old edition: "The end," he says, "of the word of all things is very easy to hear, namely that we should fear God and do His precepts: for to this end man was born, that knowing his Creator, he should worship Him with fear and honor and the performance of His commandments. For when the time of judgment shall come, whatever has been done by us shall stand before the judge, and each one shall long await a doubtful sentence, and shall receive according to his work, whether he has done something evil or something good." Pagninus: the end of all hearing of the word is; Campensis: let us hear the end of the whole matter; Vatablus: in sum all things have been heard, and he expounds it thus, as if to say: I have taught you all things, namely all things that are in the world to be vain, indeed vanity itself. Therefore the sting and sharp goad of the fear of God and of divine judgment, he fixes here at the end of the discourse in the minds of readers. Let the preacher do the same, so that in the epilogue he may repeat the whole sermon most effectively and briefly, and fix in the minds of his hearers those things which are of greater importance. Whence the Chaldean translated partly literally, partly mystically: the end of the word, all things that have been done in the world in secret shall be made manifest and known to the sons of men; therefore fear the word of the Lord and keep the precepts of the Lord, and sin not in secret; and if you have sinned, be admonished that you may be converted; for thus ought to be the way of all men. Excellently, St. Ephrem, in the discourse On St. Julian the Anchorite, vol. III: "What," he says, "is perfection? Perfection is the end of any discourse and of every action. For it is written: The end of the word, all that has been heard, fear God and keep His commandments. For whatever happens to each of us in this world, whether sad and grave or joyful and happy, has an end: wherefore also they are consumed and destroyed by time: but those things which remain after the exit from this life are eternal and immortal. Therefore let us keep the day of judgment and retribution in mind, that our will may be perfect in the Lord." Thus Ephrem, vol. III On Julian the Anchorite. Furthermore, the end of speaking is the same for Solomon as it is for man to exist: for just as a horse is born for running, and this is its end; a bird for flying, an ox for plowing, a dog for barking, fire for heating, water for moistening, etc.: so man is born to know God, to love Him, to fear Him and to worship Him, that finally enjoying His vision and possession he may be blessed. The same the Gentiles saw through a shadow, such as Socrates, Plato, Cyrus, Xenophon, whose sentiments Cicero relates in his book On Old Age, at the end. Whence he concludes: "From this life I depart as from an inn, not as from a home: for nature has given us a lodging place for sojourning, not a place for dwelling. O glorious day, when I shall set out to that divine council of souls and assembly, and when I shall depart from this crowd and confusion!" FEAR GOD. — Campensis: revere God; in Hebrew Elohim, that is the creator, governor, inspector, judge and avenger of all things. Hence St. Clement, in his first epistle, derives the name God from δέος, that is fear. For "fear first made gods in the world." Now this fear is understood, both as initial and servile, by which we fear God's judgment, vengeance, punishment and hell. Whence follows: "And all things that are done, God shall bring into judgment;" and more properly as filial, by which out of love and reverence toward God present everywhere, we revere Him and take care lest we offend His eyes even in the least thing, just as children revere their dearest parents and take care lest they do anything that displeases them. Thus St. Jerome and others. Hear St. Bernard, in his first sermon on the Canticles: "Finally he preferred the fear of God to all human studies and worldly desires, and to keep His commandments. Deservedly indeed, for truly the beginning of wisdom is that, the consummation is this, if only it is clear to you that true and consummated wisdom is nothing other than to decline from evil and to do good; likewise to depart from evil, no one can do perfectly without the fear of God; nor is any good work at all apart from the observance of the commandments." The same, in sermon 20: "Truly," he says, "He is to be loved by me exceedingly, through whom I am, live and understand. If I do not love, I am ungrateful and unworthy. He is worthy indeed of death who refuses to live for you, Lord Jesus, and is dead; and he who does not understand for you, is foolish; and he who cares to be except for you, is for nothing and is nothing. Finally, what is man except that you have made yourself known to him? For your own sake, O God, you have made all things; and he who wishes to be for himself and not for you, begins to be nothing among all things. Fear God and keep His commandments: this is," he says, "every man." Hence it is clear that "keep thou his commandments" depends as an effect upon "fear God." For the fear of God causes the observance of God's commandments; because we fear and revere God, hence we strive to observe his commandments diligently, lest we displease him in the least, but in all things please him, and he himself everywhere and in all things be pleased with himself in us. Whoever therefore fears God, strives to perform his works in such a way that they are pleasing and delightful to God, and God himself is nourished by them as by his own delights, delights in them and enjoys them. Hear Cassian, Conference XI, chapter XIII: "What fear," he says, "is generated not by the terror of punishments, nor by the desire of rewards, but by the greatness of love; by which a son reveres a most indulgent father, or a brother his brother, or a friend his friend, or a spouse his spouse, with anxious affection, while he fears not his blows, nor his reproaches, but even the slightest offense of love, and in all things not only in deeds, but also in words is always stretched tight with reverent piety, lest toward him any fervor of love grow lukewarm. The magnificence of this fear Isaiah, one of the prophets, elegantly expressed: The riches, he says, of salvation, wisdom and knowledge; the fear of the Lord himself is his treasure," etc. Whoever therefore fears God, he loves God, and does his will in all things. "Now the will of God is," says St. Cyprian in On the Lord's Prayer, "which Christ both did and taught: humility in conversation, stability in faith, modesty in words, justice in deeds, mercy in works, discipline in morals; not to know how to do injury, and to be able to bear it when done; to keep peace with the brethren; to love God with all one's heart, to love in him what is father, to fear what is God; to prefer nothing whatsoever to Christ, because he preferred nothing whatsoever to us; to adhere inseparably to his charity, to stand by his cross bravely and faithfully; when there is a contest concerning his name and honor, to show constancy in speech by which we confess; confidence in questioning by which we contend; patience in death by which we are crowned: this is to wish to be a co-heir with Christ, this is to do God's commandment, this is to fulfill the will of the Father." THIS IS ALL MAN. — The Syriac: because this is what was given by one maker to each; the Arabic: but at the end of the discourse hear, all business: Fear God, and keep his commandments, because this benefits every man; the Chaldean: because thus ought to be the way of all men; the Scholiast: this is indeed the whole man; Vatablus: because this pertains to every man; the Zurich Bible: for in this consists the perfection of all men; Campensis: by this alone is acquired whatever can truly and solidly make one blessed; Cajetan: this alone is the divine, fixed and stable good in every man; Arias: one does, this work, this end to you, and cause of life; another, all the life of blessed man consists in this. With a similar spur Moses urges the people, saying: "And now, Israel, what doth the Lord thy God require of thee, but that thou fear the Lord thy God, etc., and keep the commandments of the Lord?" Deuteronomy X, 12, 13. Now THIS IS ALL MAN, what? First, our Ludovicus Alcazar in chapter I of the Apocalypse, note 48, thus explains it: "This is all man." This, namely the riddle of dying man, which I have proposed throughout this chapter; for Ecclesiastes presents this whole thing summarily in these words, as if in a picture to be viewed; just as if some preacher discoursing on death, at the end of his discourse, in order to impress the image of death more vividly upon his hearers, having proposed the skull of the dead, should exclaim: "This is all man," that is, to this shall every man come: whoever therefore you are, man, know that you are about to die, and shall go into a skull and bare bones: wherefore while you live and flourish, fear God and keep his commandments. But this sense seems forced and violent, or certainly symbolic, and weakens the force of the sentence. Hence all the others think that this pronoun genuinely demonstrates not the preceding and remote riddles, but that which immediately preceded: "Fear God, and keep his commandments." Second, our Cosmas Magalianus in the epistle II to Timothy, chapter IV, verse 5, annotation 2, number 3, thus expounds it: "This is all man," that is, this is the definition of man, so that if you ask: Who is man? Solomon answers: He is one who fears God; for the others indeed seem to be men, but in reality are proud lions, grasping harpies, fierce tigers, voracious wolves, etc. Thus Epictetus says: "He is not worthy of the name of man who is not devoted to virtue." But hear Cosmas: That symbolic preacher, having embraced all the doctrines of divine philosophy in a golden little book, at the very crown of his work, just as if he were being asked what man is, whom Jeremiah never saw, and whom that cynical philosopher in the Athenian forum, with an infinite multitude of people looking on, going before with a lamp, did not find; thus he defines: "Fear God, and keep his commandments; this is all man." Where the Septuagint spoke more plainly: "In this," they say, "all man consists." They are not worthy (I declare openly) of the name of man, who, in order to please the eyes, use the curling iron, who wear hair brushed back from the forehead, who walk in silk; who, with their cloak thrown from one shoulder to the other, wish to thrust themselves forward in the streets before passersby. He who fears God and keeps his commandments, this is the man we seek: this is he who fills the earth; this one does not wear the mask of a feigned man, as the dissolute and intemperate do, but the appearance of a true one, as the modest and frugal do. St. Bernard also indicates this sense, in sermon 1 and 20 on the Canticles, whose words I recited a little before; and St. Chrysostom, homily 1 On the Incomprehensible Nature of God: "For without knowledge," he says, "we shall also lose that we are men: for fear God, he says, and keep his commandments, because this is what each man is;" and St. Jerome here: "He who is still man," he says, "and has not yet received the name of God, has this as the reason of his substance, that, placed in a body, he fear God." Thirdly and genuinely: "This is all man," that is, to this end every man is born, formed and made, namely that he fear God and observe his commandments; wherefore let no one excuse himself from them, by age, sex, infirmity, dignity, or any other quality: whether he be a boy, whether a woman, whether sick, whether rich, whether a prince, whether an emperor, he ought to observe them; for this is all man, that is, to this is every man bound, by natural, divine and human law. Again, all man, that is, the whole man, or the entire man, as if to say: Whatever man is, whatever he has, he ought to expend to this end, namely that he fear God and observe his laws: wherefore he ought to direct all his senses, all his members, all the powers of his soul and body to this one thing, according to that: "Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole strength," Deuteronomy VI, 5, and Matthew XXII, 37. Therefore direct thy intellect to knowing God, thy will to loving him, thy memory that thou mayest always remember him, thy eyes that thou mayest read his commandments, thy ears that thou mayest hear them, thy hands and feet that thou mayest carry them out, etc. Whence St. Augustine, book XX of the City of God, chapter III: "What," he says, "could be said more briefly, more truly, more healthfully? Fear God, he says, and keep his commandments; because this is all man. Whoever indeed is this, is surely a keeper of the commandments of God, because he who is not this, is nothing: for he is not reformed to the image of truth, remaining in the likeness of vanity." For often the Hebrews, Greeks and Latins, by enallage of quantity, take the whole universal for the whole quantum, or the entire. All man therefore is the same as the entire man; hence again by metonymy, by which a thing is taken for the things adjoined to it, namely man for the good, perfection and happiness of man, thus you may explain it, as if to say: All man, that is, all good, all duty, all end, all virtue, all honor and praise, all perfection, all happiness of man in this life consists in the fear of God and the observance of his laws; or, that is, to which all man, as great as he is, ought to direct himself in all his words and deeds, or his whole life, that he may always and everywhere set before his eyes the fear of God, and strive to carry out his precepts. Hence the Chaldean translates, such ought to be the way of all men; St. Jerome, to this end man is born. Hence also Salonius explains it, as if to say: He who lives otherwise, namely lawless and forgetful of the fear and law of God, is not a man, but a beast; because he lives not rationally, which is the nature of man, but bestially, namely if gluttonously, like a pig; if deceitfully, like a fox; if arrogantly, like a bull; if quarrelsomely, like a dog; if enviously, like an ape, etc. Following Solomon's custom, Plato holds that a man flowing into vices is not so much a man as a beast. Whence in book IX On Justice, he figures the human soul in this manner: There is a certain congeries of many heads of beasts as it were compressed into a globe; from this manifold congeries of bestial heads there sprouts forth as it were some stem from roots, which stem is here a lion, there a dragon. Upon this stem some man is placed holding a club in his hand, with which he beats the raging beasts. Finally, the skin of the human body encompasses all those things, through which that animal appears to be one which is a simple animal. He wishes the congeries of many beasts to be the insatiable part of concupiscence. The stem composed of lion and dragon, the force of irascibility: which is called lion, when it supports reason; dragon, when it resists. Man is reason. After these things Plato commands that we nourish that inner man rather than those beasts, lest on account of hunger, with man failing, only the beasts remain in us. By these things we are admonished that we should understand the transition of souls not into various species, but into habits. There will be therefore a tree with Plato, one devoted to nutrition, torpid day and night; a kite, one who will live by rapine through concupiscence; a lion, one who will serve excellently; a dragon, one who will rage cruelly against mankind; a man, one who will live by civil reason; a hero, one who will investigate natural things; a daemon, one who will investigate mathematics; an angel, one who will investigate divine things. For the soul becomes such as the habit it assumes; such, I say, in the body, such also outside the body. Hence also that Platonic saying: "To the wise man the law is God, but to the foolish man lust;" and that: "Blessed will be he who humbly subjects himself to the divine law; miserable truly he who proudly despises it." Concerning the office of the true and Christian man, see the Nyssene, in the oration What the Name and Profession of Christian Requires, where he says that a man living impiously is not a man, but an ape clothed in the garment of a man. Then he adds the definition of Christianity: "Christianity," he says, "is the imitation of the divine nature." For man was created from the beginning in the image and likeness of God, to which he is recalled through Christianity. Finally he adds that man living perversely and expressing the divine nature with bestial customs is a grave injury to the divine nature: because, he says, the divine nature appears similar to those, in that its image, that is, the wicked man, is such. See St. Hilary in Psalm CXVIII, at that passage: "Thy hands, O Lord, have made me," or the letter Iod, at the beginning, and Lactantius, book VII, chapter VI, at the beginning: "For this reason," he says, "the world was made, that we might be born; for this reason we are born, that we might know the maker of the world and our God; for this reason we know, that we might worship; for this reason we worship, that we might receive immortality as the reward of our labors: because the worship of God consists in the greatest labors; for this reason we are affected with the reward of immortality, that, made like to the angels, we might serve the highest Father and Lord forever, and might be eternally the kingdom of God. This is the sum of things, this is the mystery of God, this is the mystery of the world, from which are estranged those who, following present pleasure, have devoted themselves to earthly and fragile goods, and have submerged souls born for heavenly things in deadly sweetnesses, as it were in mud and filth;" and Blessed Peter Damian, book I, epistle 17 to Alexander the Pontiff, where treating this passage, he says that he who does not fear God, or does not keep his commandments, lacks reason, and therefore has the name indeed of a man, but does not have being a man. St. Chrysostom gives an example, homily 21 to the People, St. Job, who, he says, in chapter I is described, not from physiognomy, but from the fear of God: "Nor does he say," he says, "that he had two feet and broad nails, but offering indications of his piety, he said: Simple and upright, and fearing God, and departing from evil, showing that this is a man, just as another also says: Fear God, and keep his commandments, because this is all man; but if this name man offers such great exhortation to virtue, much more faithful; for you are called faithful for this reason, because you both believe God, and from him you have the justice committed to you, holiness, purity of soul, adoption into sonship, the kingdom of heaven, and he has commended these things to you." Moreover, that Job is said to be righteous, the Septuagint translates as ἀληθινός, that is, true, because he retained in himself the image and likeness of God through good morals, as Origen says in the same place, so that he might be not a painted, but a true man, that is, a true image of God. Philo, in the book On Abraham, explaining that passage from Genesis VI, 9: "Noah was a just man, perfect in his generations, and he pleased God," says: "It must be known that he does not call man by the common form of speech, a rational, mortal animal; but by excellence, he who truly answers to his name, having cast out from his mind the untamed, rabid, and bestial affections of vices. The proof is that after man, he adds just, saying: A just man, because no unjust man is a man, but rather a beast clothed in human form; but this name belongs only to the follower of justice." Following these, Seneca, in epistle 77: "All things," he says, "are commended by their own good. Fertility commends the vine, vapor commends wine, swiftness commends the deer. Do you ask how strong beasts of burden are in their backs, whose one use is this, to carry a load? In the dog, keenness is first, if it ought to hunt wild beasts; speed, if it ought to pursue; boldness, if it ought to bite and attack. That which is best in each is that for which it is born, by which it is esteemed. Man is born to enjoy God; he surpasses other living things by reason; therefore he ought to excel by virtue and piety." Finally, every man, that is, a perfect man is (because every and perfect are the same, as Aristotle says, book I On the Heavens, text 1), if he fear God and observe His commandments: whatever else man has, whether riches, or knowledge, or delights, or mitres, or purple, or kingdom, is wind, is vanity, is nothing. Whence Olympiodorus translates, this is a wise man, a perfect and complete man. Thus also Bonaventure, Lyra, Moringus and others. For the perfection of man consists in his conformity to his exemplar, which is God, namely that he conform himself to God, His will and holiness in all things, so that what He wills he wills, what He does not will he does not will, what He loves he loves, what He hates he hates. For the fear of God here is understood as filial, which is consummated in the virtues, by which alone man is perfected and consummated, according to that: "The fullness of wisdom is to fear God," Ecclesiastes I, 20. Wherefore, St. Chrysostom in I Corinthians chapter IX: "Paul," he says, "presented every man to God," that is to say, Paul alone was every man, that is, a most perfect man, and in the manner of all men, inasmuch as he expressed in himself alone all virtue and perfection, which can be found in all men taken together. To this pertains that passage of Seneca, book III of Natural Questions, in the Preface: "What," he says, "is the chief thing in human affairs? Not to have filled the seas with fleets, nor to have fixed standards on the shore of the Red Sea, nor, when land failed, to have wandered in the Ocean seeking unknown things to the injury of others; but to have seen all things with the mind, and, than which there is no greater victory, to have subdued vices. Innumerable are those who have had cities, who have had peoples in their power: very few, who have had themselves. What is the chief thing? To raise the mind above the threats and promises of fortune; to think nothing worthy that you might hope for: for what does it have worthy that you might desire? He who, from the conversation of divine things, whenever he falls back to human things, will not be darkened otherwise than those whose eyes, returning from bright sunlight into dense shadow, are darkened." Hence, drawing forth other things from this, as Solomon here from the fear of God collects the observance of His commandments: "What," he says, "is the chief thing? To be able to bear adversities with a cheerful mind: whatever happens, to bear it as if you had wished it to happen. For you ought to have wished it, if you had known that all things happen by the decree of God. To weep, to complain, to groan, to rebel is weakness. What is the chief thing? A mind strong and stubborn against calamities, hostile not only against luxury, but also to it, neither greedy of danger nor fleeing it, which knows how to make fortune rather than wait for it, and to go forth undaunted against both, and unconfused, neither struck by the tumult of the one nor the brightness of the other. What is the chief thing? Not to admit evil counsels in the mind, to lift pure hands to heaven: to seek no good which, in order that it might come to you, someone must give, someone must lose; to wish for that which is wished for without a rival, a good mind: other things, greatly esteemed by mortals, even if chance has brought them to your house, to regard them as if they were about to depart, as they came. What is the chief thing? To lift the spirit high above chance; to remember that you are a man, so that if you are fortunate, you know this will not last long: if you are unfortunate, you know this is not you think. What is the chief thing? To have a free mind, etc. If you should say to yourself: Why am I mad? Why do I pant? Why do I sweat? Why do I turn the earth? Why do I see the forum? Just as that courtier of Caesar said to his companion, who, having read the Life of Anthony, left the court and imitated his withdrawal and holiness, whose example St. Augustine records that he was converted by, in book VIII of the Confessions, chapter VI: "Tell me, I beseech you, with all these labors of ours, where are we going? What are we seeking? For what cause are we serving? Can our hope be greater in the palace than to be friends of the emperor? And what there is not fragile and full of dangers? And through how many dangers does one arrive at a greater danger? And how long will this last? But if I should wish to be a friend of God, behold, I become so now." Augustine adds the holy and happy outcome of the matter: "He said this, and troubled by the travail of his new life he turned his eyes to the pages, and he read, and was changed within where you saw; and his mind was stripped of the world, as soon appeared. For while he read, and rolled over the waves of his heart, he groaned at times, and discerned, and decided upon better things. Now, now he said to his friend: I have already torn myself away from that hope of ours, and I have determined to serve God, and I begin this from this hour in this place. If it displeases you to imitate, do not oppose. He answered that he would adhere to him as a companion of such reward and such service. And both now yours were building a tower with suitable expense, to leave all their own things, and to follow you."
12:14
All things, understand those which we have done, or omitted: for God will demand from us the omission of good work, which we could easily do. Thus Olympiodorus. In Hebrew, because God will bring every work (Septuagint, deed) or introduce it into judgment for everything hidden, whether it be good or evil. The reason is that this signifies here another cause stimulating to the fear of God, and the observance of His commandments, namely that God will summon all men, and all the works of men to universal judgment, which will take place publicly before all men and angels, and from each one will exact strict account of all works, even the most secret, so that He may render to the good the joys of heaven, to the wicked the torments of hell, and this without respect of persons or gifts, most justly and irrevocably; so that from Him there is no appeal, no flight, no hiding place, no escape. For every error, namely by scrutinizing, discussing, weighing, judging, punishing: these words, as if in parentheses, are to be included, as is evident from what follows, whether good; for this cannot cohere with error, but must cohere with the judgment which preceded: thus Dionysius and Titelmann. In Hebrew it is, for everything hidden; Vatable, secret; others, concealed, namely error, that is sin, as our translator carefully rendered it: for this because it is shameful, hides itself, and seeks secrecy and darkness, whereas virtue, being honest, seeks light. Symmachus and the Septuagint, ἐν παντὶ παρεωραμένῳ, that is, concerning every contempt, or certainly concerning everything overlooked; and that we shall also render account in the day of judgment even for an idle word, and not uttered by will, but spoken in ignorance, says St. Jerome. The Complutensian editors translate, in every neglected thing, that is concerning every precept and virtue which a man neglected to exercise. St. Augustine, book XX of the City of God, chapter III, reads in despised: "This is," he says, "in every (man) even he who shall appear contemptible (and therefore is not seen); because God both sees him, nor despises him, nor passes over him when He judges," that is to say, God will judge every man, however vile and despised. The Arabic translator renders, concerning every matter by which they caused trouble. It seems strange that our translator rendered it, for every error (some wrongly read, guilt; others worse, created): whence Francis Lucas in the Notes suspects that here should be read, for every concealed thing. For this is what the Hebrew נעלם nelam signifies. Hence the Royal Bible, the Complutensian editors and some others read, for every hidden thing, and thus says St. Jerome in the Commentary that he translated it. And the Chaldean: "For," it says, "God will bring all things that are done into the day of great judgment, and it will come to pass that He will make manifest every word that is hidden from the sons of men, whether good or evil." However, the Latin Bibles commonly read, for every error; whence this reading, says Francis Lucas, is not easily to be removed from the Vulgate version, nor is it altogether alien from the Hebrew nelam, that is concealed, or hidden: for there is no error except concerning things hidden or concealed. Again, error denotes ignorance, thoughtlessness and inattention of mind less attentive to the work which it performs, so that it may discern whether it be good or evil; indeed and a good work man sometimes performs less attentively, and less carefully than is fitting, indeed remissly, negligently, carelessly. Again, error is called a wandering of mind, or body: thus are called the errors of Ulysses, the errors of roads, forests and labyrinths, the erring moon, the wandering stars, because namely they do not go straight, as the stars, but proceed in an oblique course: thus the mind errs, that is wanders in prayer and good work. Those errors therefore God will examine in judgment. And this the Septuagint seems to have wished when they translate: ἐν παντὶ παρεωραμένῳ, because παρορᾶν is to look carelessly, or through carelessness of mind with less attentive eyes to pass by, or to regard something in passing, to neglect and despise, which therefore is hidden and remote from the eyes. In this sense the Hebrew nelam, that is hidden; the Greek παρεωραμένον, that is neglected; and the Latin erratum, will denote the same thing, namely that which through carelessness and inattention was done ignorantly, negligently and less attentively, as often happens with fragile and thoughtless men: wherefore God will bring all these things into judgment, and will determine whether those things which man did not sufficiently determine, but did ignorantly and inattentively, were good or evil. Then indeed the Lord "will bring to light the hidden things of darkness, and will make manifest the counsels of hearts," I Corinthians IV, 5; Behold and marvel here at the profound skill and acuteness of our Interpreter, who understood by hidden things to be signified errors hidden and concealed from negligent man. Hence the Psalmist prays, Psalm XVIII, 13: "From my secret sins cleanse me, O Lord." And Jeremiah cap. XLIX, 10: "He hath revealed his hidden things." So also Daniel cap. II, 22; Obadiah cap. I, 8; Habakkuk cap. II, 14; and Job, cap. IX, 28: "I feared all my works, knowing that thou wouldst not spare the offender;" for God sees many things in the actions of man, especially internal ones, which man himself does not see. Wherefore "God will judge the hidden errors of men," Romans II, 16: "for those things that are done by them in secret, it is shameful even to speak of," Ephesians V, 12; and therefore "we cast away the hidden things of dishonesty," II Corinthians IV, 2. And this is the origin and root of the uncertainty of grace, and of prudent and holy fear: because man does not perceive his own actions, thoughts, intentions intimately, but only superficially, and as it were on the surface, hence he knows not whether they be good or evil; whether they please God, or displease Him, and therefore he is seized with fear, and works out his salvation with fear and trembling. Although therefore every sin be an error and mistake, according to that: "They err that work evil," Proverbs XIV: they err, because they do not sufficiently consider and weigh, what, how much, and how harmful is the evil which they work. For if they should ponder this deeply, as the gravity of the matter requires, they would surely not sin. Yet God will not bring only these into judgment, but also those things which have the appearance of good, and seem good to man, nay are sometimes good in themselves: for He will examine them, whether we have done them with due attention, intention, striving and care, for example, prayer, psalmody, meditation, fasting, almsgiving, etc., and will say to many: "MENE, TEKEL, UPHARSIN; thou art weighed in the balance, and art found wanting," Daniel V. Wherefore, here is a notable spur pricking us, that we should watch keenly over each of our acts and thoughts, and take care that they be in every respect sincere, whole, perfect, because "we must all be manifested before the judgment seat of Christ, that every one may receive the proper things of the body, according as he hath done, whether it be good or evil," saith Paul, II Corinthians V, 10. Further, concerning the form, place, time, persons to be judged and judging, and other circumstances of the judgment, see the exact disquisition of Francis Suarez, tom. II, III part. disp. 57, sect. VI. WHETHER IT BE GOOD, OR WHETHER IT BE EVIL. — These words can be referred to the error, in the sense in which I have already explained it. Yet more aptly from the Hebrew you would refer them to all things: whence from the Hebrew, by the hysteron proteron commonly used, thus you would clearly translate, arrange and explain: And every work, or deed whether it be good, or whether it be evil, God will bring into judgment upon all that is hidden, namely that He may examine the work, whether in it there be secretly hidden something of error, that is of negligence, inadvertence, omission and fault: all things therefore hidden in the work God will search out, uncover and bring to light in judgment, when He shall search Jerusalem with lamps, Zephaniah I, 12. Thus He searched out the hidden things of a Doctor of Paris, who was publicly held to be a good man, when Him already dead He caused to proclaim publicly in the church, from the bier: "By the just judgment of God accused, judged and condemned am I," at which voice struck St. Bruno bade farewell to the vanity of the world, and withdrawing himself with companions into the desert, he instituted the Order of the Carthusians, that he might secure for himself truth and true happiness, in the year of the Lord 1092. Climacus, in degree 7, relates that Stephen the hermit, renowned for miracles, at death disputed with demons accusing themselves, and then said: "Indeed so, thus truly it is; but for this I fasted for so many years. Sometimes however: Certainly not, but you lie: I did not do this. Then again: Indeed it is so, this is so; but I wept, but I ministered. And again: Truly you accuse me. In some things he said: Indeed so, and what I have to say to these things I know not, therefore it is mercy." Climacus adds: "And it was truly a horrible and terrifying spectacle that invisible and most savage judgment, in which also (which is more terrible) they objected to him even what he had not done." And after some things: "Yet he himself, when thus fiercely an accounting was demanded of him, was released from the flesh; what that judgment was, what its end, what sentence, what the conclusion of that accounting was, he left entirely uncertain." How wise therefore is he who, with St. Augustine in the Confessions, says from his heart: "Nor was I recalled from the deeper abyss of carnal pleasures except by the fear of death and of future judgment, which, though it came to me through various opinions, never nevertheless departed from my breast." The same St. Augustine in Psalm XLIX, near the end: "He will come, he says, and will not be silent, and will reprove, when there will be no place for correction. I will set thee, he says, before thy face. Now therefore thou, whoever thou art such, do what God threatens to do to thee. Remove thyself from behind thy back, where thou dost not wish to see thyself, dissembling from thy deeds, and set thyself before thee. Ascend the tribunal of thy mind, be judge to thyself, let fear torment thee, let confession burst forth from thee, and say to thy God: For I know my iniquity, and my sin is always before me. What was behind thee, let it be before thee, lest thou thyself afterwards become before thee from God the judge, and there be no place whither thou mayest flee from thyself, lest when he seize thee as a lion, and there be none to deliver thee." The same in Psalm LXXIX: "It is in thy power how thou awaitest the coming Christ; therefore he delays to come, that when he comes, he may not condemn thee. Behold he has not yet come, he is in heaven, thou art on earth: he delays his coming, do thou not delay thy counsel. His coming is harsh to the harsh, mild to the mild. See therefore now who thou art: if harsh, it is permitted thee to become mild; if mild, already rejoice at his coming." St. Jerome relates of himself, in his epistle to Eustochium, On the Custody of Virginity, that on account of a slight error of youth, namely that he read Cicero more eagerly than Holy Scripture, he was snatched to the tribunal of the judge: "Being asked, he says, about my condition, I answered that I was a Christian. And he who presided said: Thou liest, thou art a Ciceronian, not a Christian; for where thy treasure is, there is thy heart also, Matthew VI. Immediately I was struck dumb: and amid blows (for he had ordered me to be beaten) my conscience tormented me more with fire, as I recalled that verse of mine: But in hell who shall give praise to thee? And I began to cry out: Have mercy on me, O Lord, have mercy on me, Psalm VI. This voice resounded amid the scourges. At length those standing by, throwing themselves at the knees of the presiding judge, begged that he grant pardon to my youth, and afford a place for repentance to my error; about to exact afterwards a torment clear in miracles, in death from demons then, if I had ever read books of pagan literature. I, who in such a tight strait would wish to promise even greater things, began to swear, and calling upon his name to say: Lord, if I ever have secular codices; if I read them, I have denied thee. Dismissed in these words of the sacrament, I return to the upper world, and with all marveling, I open my eyes so drenched with a shower of tears, that even the unbelieving would believe from my sorrow." He adds then: "Nor truly had that been sleep, or vain dreams, by which we are often deceived: that tribunal is witness, before which I lay, witness the sad judgment, which I feared. Thus may it never befall me to fall into such a question; I confess with livid marks that I had shoulders, I felt blows after sleep, and with such great zeal thereafter read divine things, as I had not before read mortal things." If St. Jerome was beaten in judgment for reading Cicero, how much will they be beaten who serve their belly and Venus; the greedy, who through force and fraud seize the goods of others; the proud, who envy their neighbors, are indignant, slander, snatch away office, reputation and life? Therefore from this epilogue of Solomon let us learn to continually set before the eyes of our mind the day of judgment, so that by its thought and fear we may perform each of our actions so honestly, sincerely, carefully and exactly, as we shall wish we had performed them when we stand before the tribunal of Christ, so that we may render to him demanding a strict account of the same, lest he find any error in them. For there the die will be cast, nay rather a decretal sentence will be pronounced, and that irrevocable for all our eternity, either most blessed or most miserable. Whether therefore thou eatest, or drinkest, or sleepest, or studiest, or doest anything else, always with St. Jerome let the trumpet of the last Archangel sound in thy ears: "Arise, ye dead, come to judgment." "For who, says St. Clement, epistle I, can sin, if he always set before his eyes the judgment of God, which at the end of the world is certain to be held?" And Boethius at the end of the Consolation of Philosophy: "Great is your necessity, if ye are unwilling to dissemble, of probity enjoined, since ye act before the eyes of a judge who sees all things." This is what he understood who said: "Remember that you have but one soul alone, and that soul is immortal, and that you will die but once, and there is no return from death to life; that you have also but one life alone, and that life is brief, and there is no other life than that which you now use; and that afterwards there remains but one glory alone, and that glory is eternal: strive therefore to live for that." St. Teresa. O eternal truth, true charity, dear happiness, blessed eternity, my God, and my all! Grant that no vanity of the world may move us. Grant that those who read these things may learn wisdom, that they may pass from vanity to truth, from earth to heaven, from death to life, from time to eternity, from misery to happiness, from the unclean world to you, Lord our God, that in you as in peace they may sleep and rest in the same place. Give us this wisdom, Lord Jesus, by which we may despise vain things as vain, pursue true things as true, because you are the eternal Wisdom of the Father; you are the way, the truth and the life; until the day of true and blessed eternity shall dawn, and the shadows of vain and wretched mortality shall decline. "You are the way of holy conversation, the truth of divine doctrine, the life of eternal blessedness. Let us follow you, Lord Jesus, through you, because you are the way in example, truth in promise, life in reward," that enjoying the most delightful vision of you eternally, we may live, be blessed and glorified, and immersed in the abyss of truth and divinity, singing perpetual alleluia to the Trinity, let us ever rejoice with all the marrow of our hearts: "Glory be to the Father, and to the Son, and to the Holy Ghost: as it was in the beginning, is now, and ever shall be, world without end. Amen."
Machine translation from the Latin, not reviewed.
12:7
1. Simplicity and spirituality. – God is the subsistent Being (Ex. 3, 12 ff.), invisible (Ex. 19, 16-19; Job 38, 1) who searches and weighs spirits (Prov. 16, 2 and 21, 2), who infuses into Adam's body a spiritual soul that must return to him after death (Gen. 2, 7; Eccl. 12, 7); "God is Spirit, and those who worship him must worship him in spirit and truth" (Jn. 4, 24; cf. Is. 31, 3; Wis. 1, 6; 6, 24; 9, 17). Nor do the biblical expressions cause …
12:13
… Judges, Kings), and is slightly modified in the moral books (Job, Psalms, Proverbs, Ecclesiastes), in which, from the anguished spectacle of the injustices of this earth, one rises to the concept of a sanction in the beyond (Prov. 11, 4; Eccl. 12, 13-14). The accent takes on precise contours in the Prophets, who describe in strong colors the otherworldly punishment of the wicked: Is. 66, 23-24: "All shall come to bow down before …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.