Of physicians and medicines: what is to be done in sickness, and how we are to mourn for the dead. Of the employments of labourers and artificers.
God hath ordained corporal, 9. and spiritual medicines. 16. Vse moderate, not excessiue sorow for the dead. 26. Tradesmen and artificers are necessarie, much more spiritual pastors.
1Honour the physician for the need thou hast of him: for the most High hath created him.Rendi onore al medico per ragione della necessità, perché egli è stato fatto dall'Altissimo;HONOVR the phisition for necessitie: for the Highest hath created him. For al medicine is of God,Honora medicum propter necessitatem: / etenim illum creavit Altissimus. 2For all healing is from God, and he shall receive gifts of the king.Perocché tutta la medicina viene da Dio, e sarà rimunerata dal re.& it shal receiue gift of the king.A Deo est enim omnis medela, / et a rege accipiet donationem. 3The skill of the physician shall lift up his head, and in the sight of great men he shall be praised.La scienza del medico lo innalzerà agli onori, ed ei sarà celebrato dinanzi ai grandi.The knowlege of the phisition shal exalt his head, and in the sight of great men he shal be praised.Disciplina medici exaltabit caput illius, / et in conspectu magnatorum collaudabitur. 4The most High hath created medicines out of the earth, and a wise man will not abhor them.Egli è l'Altissimo, che creò dalla terra i medicamenti, e l'uomo prudente non gli avrà a schifo.The Highest hath created medicines of the earth, and a wise man wil not abhorre them.Altissimus creavit de terra medicamenta, / et vir prudens non abhorrebit illa. 5Was not bitter water made sweet with wood?Un legno non raddolcì egli le acque amare?Was not bitter water made sweete by wood?Nonne a ligno indulcata est aqua amara ? 6The virtue of these things is come to the knowledge of men, and the most High hath given knowledge to men, that he may be honoured in his wonders.La virtù di questi appartiene alla cognizione degli uomini, e il Signore ne ha data ad essi la scienza, affin di essere onorato per le sue meraviglie.The vertue of these thinges is come to the knowlege of men, and the Highest hath geuen knowlege to men, for to be honoured in his meruelous thinges.Ad agnitionem hominum virtus illorum: / et dedit hominibus scientiam Altissimus, / honorari in mirabilibus suis. 7By these he shall cure and shall allay their pains, and of these the apothecary shall make sweet confections, and shall make up ointments of health, and of his works there shall be no end.Con questi egli cura, e mitiga i dolori, e lo speziale ne fa composizioni grate, e manipola unguenti salutari, e i suoi lavori non avran fine;Curing with these thinges he shal mitigate paine, and the apothecarie shal make confections of swetenes, and shal make ointments of health, and his workes shal not be consummated.In his curans mitigabit dolorem: / et unguentarius faciet pigmenta suavitatis, / et unctiones conficiet sanitatis: / et non consummabuntur opera ejus.
8For the peace of God is over all the face of the earth.Perocché la benedizione di Dio tutta empie la terra.For the peace of God is vpon the face of the earth.Pax enim Dei super faciem terræ. 9My son, in thy sickness neglect not thyself, but pray to the Lord, and he shall heal thee.Figliuolo, quando se' malato, non disprezzare te stesso, ma prega, il Signore, ed egli ti guarirà.Sonne in thine infirmitie contemne not thy self, but pray our Lord, and he wil cure thee.Fili, in tua infirmitate ne despicias teipsum: / sed ora Dominum, et ipse curabit te. 10Turn away from sin and order thy hands aright, and cleanse thy heart from all offence.Allontanati dal peccato, e raddirizza le tue azioni, e monda il cuor tuo da ogni colpa.Turne away from sinne, and direct thy handes, and from al offence cleanse thy hart.Averte a delicto, et dirige manus, / et ab omni delicto munda cor tuum. 11Give a sweet savour, and a memorial of fine flour, and make a fat offering, and then give place to the physician.Offerisci odor soave, e il fior di farina per memoria, e sia perfetta la tua obblazione; e poi da luogo al me dico;Geue sweetenes and a memorial of fine floure, and make a fat oblation, and geue place to the phisition.Da suavitatem et memoriam similaginis, / et impingua oblationem, et da locum medico: 12For the Lord created him: and let him not depart from thee, for his works are necessary.Perché Dio lo ha istituito; ed egli non si parta da te, perché l'assistenza di lui è necessaria.For our Lord created him: and let him not depart from thee, because his workes be necessarie.etenim illum Dominus creavit, et non discedat a te, / quia opera ejus sunt necessaria. 13For there is a time when thou must fall into their hands:Conciossiachè havvi un tempo, in cui dei cadere nelle mani d'alcuni di essi:For there is a time when thou maist fal into their handes:Est enim tempus quando in manus illorum incurras: 14And they shall beseech the Lord, that he would prosper what they give for ease and remedy, for their conversation.Ed eglino pregheranno il Signore, che secondi i loro lenitivi, e dia la sanità, alla quale è diretta la lor professione.and they shal beseech our Lord, that he direct their rest, and healing; for their conuersation.ipsi vero Dominum deprecabuntur, ut dirigat requiem eorum, / et sanitatem, propter conversationem illorum. 15He that sinneth in the sight of his Maker, shall fall into the hands of the physician.Colui, che pecca sotto degli occhi di lui, che lo creò, caderà nelle mani del medico.He that sinneth in his sight, that made him, shal fal into the handes of the phisition.Qui delinquit in conspectu ejus qui fecit eum, / incidet in manus medici.
16My son, shed tears over the dead, and begin to lament as if thou hadst suffered some great harm, and according to judgment cover his body, and neglect not his burial.Figliuolo, spargi lagrime sopra il morto, e come per duro avvenimento comincia a sospirare, e secondo il rito ricuopri il suo corpo, e non trascurare la sua sepoltura.Sonne vpon the dead shed teares, and beginne to weepe as hauing suffered doleful thinges, and according to iudgement couer his bodie, and neglect not his burial.Fili, in mortuum produc lacrimas, / et quasi dira passus incipe plorare: / et secundum judicium contege corpus illius, / et non despicias sepulturam illius. 17And for fear of being ill spoken of weep bitterly for a day, and then comfort thyself in thy sadness.E per non essere calunniato, fa amaro duolo per lui per un giorno, dipoi racconsolati per fuggir la tristezza:But for detraction beare bitterly the mourning of him one day, and be comforted for the heauines,Propter delaturam autem amare fer luctum illius uno die, / et consolare propter tristitiam: 18And make mourning for him according to his merit for a day, or two, for fear of detraction.E fa il duolo secondo il merito della persona per un di, o due, per evitare le maldicenze;and make mourning according to his desert one day, or two, because of detraction.et fac luctum secundum meritum ejus / uno die, vel duobus, propter detractionem: 19For of sadness cometh death, and it overwhelmeth the strength, and the sorrow of the heart boweth down the neck.Perocché dalla tristezza vien presto la morte, e la malinconia del cuore deprime le forse, e curva il collo.For by heauines death hasteneth, and it couereth the strength, and sorow of the hart boweth the necke.a tristitia enim festinat mors, et cooperit virtutem, / et tristitia cordis flectit cervicem. 20In withdrawing aside sorrow remaineth: and the substance of the poor is according to his heart.Collo star ritirato si mantien la tristezza, ed è la vita del povero, qual è il suo cuore.In abstraction sorow is permanent: and the substance of the poore is according to his hart.In abductione permanet tristitia, / et substantia inopis secundum cor ejus. 21Give not up thy heart to sadness, but drive it from thee: and remember the latter end.Non abbandonare il tuo cuore alla tristezza, ma cacciala da te, e ricordati del fine.Geue not thine hart into heauines, but expel it from thee: and remember the latter endes,Ne dederis in tristitia cor tuum, / sed repelle eam a te, et memento novissimorum.
22Forget it not: for there is no returning, and thou shalt do him no good, and shalt hurt thyself.Non te ne scordare; perocché di colà non si torna; e non gioverai niente ad altri, e farai male a te stesso.and forget not: for neither is there returne, and him thou shalt profit nothing, and thou shalt hurt thy self.Noli obliviscari, neque enim est conversio: / et huic nihil proderis, et teipsum pessimabis. 23Remember my judgment: for thine also shall be so: yesterday for me, and to day for thee.Ricordati di quel, che o stato di me; perocché lo stesso sarà di te: oggi a me, domani a te.Be mindful of my iudgement: for thine also must be so: to me yesterday, and to thee to day.Memor esto judicii mei: sic enim erit et tuum: / mihi heri, et tibi hodie. 24When the dead is at rest, let his remembrance rest, and comfort him in the departing of his spirit.La requie del defunto renda per te tranquilla la memoria di lui, e tu il consola, mentre si parte da lui il suo spirito.In the repose of the dead make the memorie of him to rest, and comfort him in the departing of his spirit.In requie mortui requiescere fac memoriam ejus, / et consolare illum in exitu spiritus sui. 25The wisdom of a scribe cometh by his time of leisure: and he that is less in action, shall receive wisdom.La sapienza si acquista dallo scriba nel tempo di libertà dagli affari, e chi ha poco da agire, acquisterà la sapienza. Di qual sapienza si empieràThe wisdom of a scribe in the time of vacance: and he that is lesse in action, shal receiue wisdom.Sapientia scribæ in tempore vacuitatis, / et qui minoratur actu sapientiam percipiet, / qua sapientia replebitur. 26With what wisdom shall he be furnished that holdeth the plough, and that glorieth in the goad, that driveth the oxen therewith, and is occupied in their labours, and his whole talk is about the offspring of bulls?Colui, che mena l'aratro, e fa sua gloria di stimolare col pungolo i bovi, ed è tutto nei loro lavori, e non di scorre d'altro, che della progenie dei tori.With what wisdom shal he be replenished, that holdeth the plough, and glorieth in the goade, driueth oxen with the prickle, and conuerseth in their workes, and his talke is in the breede of bulles? He wil geue his hartQui tenet aratrum, / et qui gloriatur in jaculo, stimulo boves agitat, / et conversatur in operibus eorum, / et enarratio ejus in filiis taurorum. 27He shall give his mind to turn up furrows, and his care is to give the kine fodder.Il suo cuore è rivolto a tirare i solchi, e le sue vigilie a ingrassare le vacche.to turne vp furrowes, and his watching in the feeding of kine.Cor suum dabit ad versandos sulcos, / et vigilia ejus in sagina vaccarum.
28So every craftsman and workmaster that laboureth night and day, he who maketh graven seals, and by his continual diligence varieth the figure: he shall give his mind to the resemblance of the picture, and by his watching shall finish the work.Così il legnaiuolo, e l'architetto lavorano la notte come il giorno: colui, che incide gli emblemi degli anelli, e coll'assiduo pensare ne diversifica la scultura: applica il suo cuore a imitar la pittura, e colle sue vigilie perfeziona il suo lavoro.So euerie craftsman and workemaster that passeth the night as the day, that maketh grauen seales, and his continual diligence varieth the picture: he wil geue his hart to the similitude of the picture, and his watching wil perfect the worke.Sic omnis faber et architectus, / qui noctem tamquam diem transigit: / qui sculpit signacula sculptilia, / et assiduitas ejus variat picturam: / cor suum dabit in similitudinem picturæ, / et vigilia sua perficiet opus. 29So doth the smith sitting by the anvil and considering the iron work. The vapour of the fire wasteth his flesh, and he fighteth with the heat of the furnace.Così il fabbro sedendo presso all'incudine intento al ferro, ch'ei mette in opera, il vapore del fuoco gli asciuga le carni, ed ei combatte cogli ardori della fornace:So the yronsmith sitting by the anuil and considering the worke of yron. The vapour of the fire wil parche his flesh, and he striueth in the heate of the fournace:Sic faber ferrarius sedens juxta incudem, / et considerans opus ferri: / vapor ignis uret carnes ejus, / et in calore fornacis concertatur. 30The noise of the hammer is always in his ears, and his eye is upon the pattern of the vessel he maketh.Egli ha intronate le orecchie dal suon de' martelli, e gli occhi fissi al modello dell'opra sua:The noyse of the hammer reneweth his eare, and his eye is against the similitude of the vessel.Vox mallei innovat aurem ejus, / et contra similitudinem vasis oculus ejus. 31He setteth his mind to finish his work, and his watching to polish them to perfection.Il suo cuore è inteso a finire i lavori, e colle sue vigilie gli orna, e gli perfeziona.He wil geue his hart to the finishing of the workes, and his watching wil polish to perfection.Cor suum dabit in consummationem operum, / et vigilia sua ornabit in perfectionem. 32So doth the potter sitting at his work, turning the wheel about with his feet, who is always carefully set to his work, and maketh all his work by number:Così colui, che fa i vasi di terra assiso al suo lavoro gira co' piedi la ruota, ed è sempre in sollecitudine per quel, che ha per le mani, e conta il numero di tutte le opere sue.So the potter sitting at his worke, turning the wheele with his feete, who is alwayes set in carefulnes for his worke, and al his working is in number:Sic figulus sedens ad opus suum, / convertens pedibus suis rotam, / qui in sollicitudine positus est semper propter opus suum, / et in numero est omnis operatio ejus.
33He fashioneth the clay with his arm, and boweth down his strength before his feet:Colle sue braccia impasta la creta, e si incurva colla sua forza davanti a' suoi piedi.With his arme he wil fashion the clay, and before his feete he wil bend his strength: He wil geue his hartIn brachio suo formabit lutum, / et ante pedes suos curvabit virtutem suam. 34He shall give his mind to finish the glazing, and his watching to make clean the furnace.Il cuor di lui sarà inteso alla in verniciatura, e veglierà alla nettezza della fornace.to finish the vernishing thereof, and his watching wil make cleane the fournace.Cor suum dabit ut consummet linitionem, / et vigilia sua mundabit fornacem. 35All these trust to their hands, and every one is wise in his own art.Il forte di tutti costoro è nelle lor mani, e ognuno è sapiente nel suo mestiero:Al these haue hoped in their handes, and euerie one is wise in his owne art.Omnes hi in manibus suis speraverunt, / et unusquisque in arte sua sapiens est. 36Without these a city is not built.Senza di loro non si fabbrica una città.Without these a citie is not built.Sine his omnibus non ædificatur civitas, 37And they shall not dwell, nor walk about therein, and they shall not go up into the assembly.Eglino però non abiteranno dappresso, e non anderanno girando, e non entreranno nelle adunanze.And they shal not inhabite, nor walke therein, and they shal not leape high into the congregation.et non inhabitabunt, nec inambulabunt, / et in ecclesiam non transilient. 38Upon the judges’ seat they shall not sit, and the ordinance of judgment they shall not understand, neither shall they declare discipline and judgment, and they shall not be found where parables are spoken:Non saranno assisi trai giudici, e non intenderanno le leggi giudiciali, e non insegneranno le regole della vita, e della giustizia, e non si metteranno ad esporre le parabole:Vpon the iudges seate they shal not sitte, and the ordinance of iudgement they shal not vnderstand, neither shal they declare discipline and iudgement, and in parables they shal not be found:Super sellam judicis non sedebunt, / et testamentum judicii non intelligent, / neque palam facient disciplinam et judicium, / et in parabolis non invenientur: 39But they shall strengthen the state of the world, and their prayer shall be in the work of their craft, applying their soul, and searching in the law of the most High.Ma essi ristorano le cose del mondo, e i loro voti sono per l'esercizio dell'arte loro, applicando l'anima propria a intendere la legge dell'Altissimo.but they shal confirme the creature of the world, and their prayer shal be in the worke of their art, applying their soule, & searching in the law of the Highest.sed creaturam ævi confirmabunt: / et deprecatio illorum in operatione artis, / accomodantes animam suam, / et conquirentes in lege Altissimi.
38:1
Haydock
Greek adds, "with his fees." (Haydock)
Worthington
The health of body and soul must be regarded. (Worthington)
38:2
Pliny
King. Physicians were formerly kept at the king's expense. (Pliny, [Natural History?] 29:1.)
38:4
Calmet
Them, as he will all superstitious remedies. (Calmet)
"A crowd of physicians killed Caesar," said Adrian, on his death-bed. They often try experiments, and kill with impunity, (Pliny 29:1.)
Calmet
Yet we must not condemn the prudent use of medicine. (Calmet)
38:5
38:6
The. Greek, "that his or its virtue might be known by man."
38:7
These plants.
Haydock
And of. Greek, "Of these the maker of ointments shall compose a mixture and his works are not yet finished, when peace (health) from him appears on the face of the earth." (Haydock)
Diseases flee before him; so powerful are his medicines, that the very smell effects a cure.
38:9
Thee. We must neither trust too much in physicians, (2 Paralipomenon 16:12.) nor despise them, as this would be tempting God.
38:10
Calmet
Sin. All diseases are in consequence of original sin, and many are inflicted for actual transgressions, John 9:2., and 1 Corinthians 11:30., and Numbers 12:10. (Calmet)
38:11
Haydock
Then. Greek, "as being no longer. Yet give," etc. (Haydock)
Calmet
Be converted and offer sacrifice, as if there were no hopes of life. Still do not despair. (Calmet)
38:13
Haydock
Thou. Greek, "a sweet smell (success) shall be in their hands." (Haydock)
38:15
Physician. This state is very troublesome, and a punishment of sin, ver. 10.
38:16
Calmet
Burial. Thus we must shew our respect for the deceased. The Jews also prayed for them, 2 Machabees 12:42. (Calmet)
St. Augustine
"The care....and pomp of funerals are rather the consolations of survivors than of service to the dead." (St. Augustine, cura 2.)
38:17
Haydock
For. Greek, "and shed burning tears of mourning, (18.) and lament for," etc. (Haydock)
St. Paulin. ad Pam
Sorrow would be unsuitable for the saints, and useless for the damned, who being rebellious to God do not deserve our lamentations. Yet nature dictates, and people expect we should allow something to the first emotions of sorrow, (Calmet) for a day or two; and we may receive the consolatory visits of our friends, during the seven days of mourning, Ecclesiasticus 22:13., and John 11:19. (St. Paulin. ad Pam.)
Worthington
To avoid the evil reports of men, we must shew ourselves to be really sorry; yet we must not suffer grief to hurt our health. (Worthington)
38:19
And the, etc., is not in Greek. Excessive sorrow brings on sickness, and renders us unfit for any thing.
38:20
Aside, in solitude.
Substance; or what the poor has to live on, will seem sweet or bitter according as he is affected with joy or grief.
38:21
End. This is the chief utility derived from attending funerals.
38:23
Calmet
Thee. A man on his death-bed, or already dead, is introduced speaking. (Calmet)
38:24
Calmet
Him. Greek, "thyself." He is at rest, we hope; (Haydock) be thou so too. (Calmet)
38:25
Challoner
A scribe; that is, a doctor of the law, or a learned man. (Challoner)
Calmet
Sorrow (Haydock) and too much employment, are injurious to learning. (Calmet)
St. Bernard
Sapientiae otia negotia sunt. (St. Bernard, ser. 85. Cant.)
Worthington
When pastors have leisure, they would do well to write, in imitation of St. Paul, etc. (Worthington)
38:28
Work: engraving on gold, or silver, or on precious stones.
38:29
Chardin
Sitting. Such was the ancient custom of smiths, (Calmet) who carried all their implements with them, and laboured with much pain. (Chardin.)
38:34
Calmet
Glazing. The earthen vessel would otherwise spoil all but oil and water. (Calmet)
38:37
Calmet
Dwell. Greek, "travel," to get a livelihood, (Grotius) or to acquire wisdom, (chap. 34:9., and 39:5.) and walk about like the ancient philosophers. They shall not be chosen magistrates. (Calmet)
38:38
Spoken. They have not leisure to attend the lectures of sages; (Haydock) nor are they ever quoted by them.
38:39
World, giving children to the commonwealth, (Menochius) and employing themselves in useful arts. The Jews would not allow magicians, players, etc., to reside in their country.
Calmet
Craft. They pray that they may succeed in their employment, while some also strive to comply with their religious duties. (Calmet)
Haydock
Applying. Greek refers this to the following chapter, "As for him who applies his soul and meditates on the law of the Most High, he will," etc. (Haydock)
38:25
A scribe.... That is, a doctor of the law, or, a learned man.
38:1
Mans bodie naturally needeth sustenāce & sometimes phisike, and so doth his soule; which as it is more excellent, so it ought to be more regarded.
38:5
Concordance Exo. 25.
38:8
Concordance Isa. 38.
38:9
Spiritual infirmitie requireth spiritual phisike.
38:17
To auoide euil speach, shew that thou art truly sorie for the death of thy freind. But moderate thy sorow, lest it hurt thy self.
Concordance Prou. •5. & 17.
38:24
Concordance 2. Reg. 12
38:25
VVhen pastores haue ley sure from preaching they may then profite others by writing. So S. Paul, not only preached, but also writte. So likewise the Doctors of the Church and other holie fathers.
38:10
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 34
… He that is innocent in his hands, and pure in his heart;’ and again in another passage, ‘Do good, O Lord, unto those that be good and upright in heart.’ So also in Solomon: ‘Riches are good unto him that hath no sin on his conscience;’ and again in the same book, ‘Leave off from sin, and order thine hands aright, and cleanse thy heart from wickedness.’
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 36
… in other words, when all infirmity shall have been removed. A man may now indeed “leave off from sin,” when in his onward course he departs from it, and is renewed day by day; and he may “order his hands,” and direct them to works of mercy, and “cleanse his heart from all wickedness,”
38:16
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 7.1
… But even in my tears and admiration I must respect the law which regards such matters: nor is this alien to our philosophy; for he says The memory of the just is accompanied with eulogies, and also, Let tears fall down over the dead, and begin to lament, as if thou hadst suffered great harm thyself:
St Augustine of Hippo † AD 430 Letters of St. Augustin 263.3
… Nor is it without good reason that Scripture saith in the book of Ecclesiasticus: “Let tears fall down over the dead, and begin to lament as if thou hadst suffered great harm thyself;” but adds, a little further on, this counsel, “and then comfort thyself for thy heaviness. For of heaviness cometh death, and the heaviness of the heart breaketh strength.”
38:24
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 57.3
… My leisure is not laid out in nourishing slothfulness, but in acquiring wisdom. “I sleep, and my heart waketh.” I am still, and see that Thou art the Lord: for “the wisdom of the scribe cometh by opportunity of leisure; and he that hath little business shall become wise.”
38:1
At the end of the preceding chapter he said that many have infirmity, namely that men are subject to various diseases, partly from the fall and weakness of nature corrupted by sin, partly from excess of foods, both in quantity and in quality of the same. For many contract diseases because they eat foods either excessive or harmful to their own nature and complexion. For this reason in this chapter he suggests a remedy for diseases given and instituted by God, namely medicine and a physician. He commands therefore that he be honored; because medicine is not a mechanical art, but a liberal one. Whence in Universities it is compared to Jurisprudence and Theology, and doctors of medicine obtain their rank and place among doctors of Law and Theology. Honor in Scripture signifies three things: first, reverence; second, obedience; third, suitable sustenance of the person. Thus children are commanded to honor their parents; because they ought to revere them, obey them, and, if they are in need, sustain them. This threefold honor is equally owed to the physician. In this matter many sin, being unwilling to obey the precepts of the physician and making light of them: for which reason they often fall into chronic and incurable diseases, and even death itself. Others, while they are sick, in order to spare expenses, call in quacks, impostors, others dangerous empirics, others even women and superstitious old women, who drive away diseases with superstitious signs and blessings. But to their own harm: for often they incur damage to life and conscience. Therefore Sirach advises that they honor physicians, that is, call them, consult them, revere them, esteem their counsels greatly and follow them. He gives the reason saying: "On account of necessity," namely because a physician is necessary for curing diseases, as one who knows both the nature of the disease and its remedies, neither of which the sick person and others know. Just as therefore a tailor is necessary for making clothes, a shoemaker for shoes, a cook for preparing food: so a physician is necessary for preparing medicines. For each one must be trusted in his own art. Palacius notes that "on account of necessity" we are admonished not to call a physician for any slight disease, but when the disease is serious: both because slight diseases are frequent and are very well overcome by patience and prudence; for he who lives medically lives miserably; and because physicians often do not know how to cure them. Tropologically, we owe this threefold honor to physicians of the soul, who namely cure the vices, passions and sins of the soul: such as confessors, rectors, preachers; and this all the more, says Rabanus, because the soul excels the body, and diseases of the soul are graver than diseases of the body, and eternal salvation, which the spiritual physician confers, is more excellent than bodily health lasting for a short time, which the bodily physician confers. But especially we owe all honor to Christ the Lord, who is the physician of physicians, both of soul and body: and who exhibits to us in the Eucharist and other Sacraments a most excellent theriac against all diseases made from no other source than from his own blood. "For by his bruises we are healed," as St. Peter says, 1 Epistle, chapter II, verse 24, and Isaiah, chapter LIII, 4, and from this St. Matthew, chapter VIII, 17: "Surely he hath borne our infirmities, and carried our sorrows." Namely he himself is the true Samaritan, who first the man and his descendants, stripped and wounded by infernal robbers unto death, healed with oil and wine of his grace, Luke X, 34. With Sirach agrees Ben-Sira, alphabet 1, letter aleph: "Love and honor the physician while thou hast no need of him," that is to say, Honor the physician before disease, while thou art healthy, that he may be at hand for thee in disease, and may serve thee with his own affairs neglected and other business set aside. Extend this to the soul: for the physician of the soul is the wise man; to him therefore honor ought to be paid all the more: for we have greater need of his aid, counsel and consolation. The Hebrew Scholiast refers it to God, that is to say, Worship God and beseech him before thou hast need of his aid. For just as the sick man experiences a more diligent physician whom he has bound to himself by service while well: so the afflicted will feel a more benign God whom he has worshipped and invoked when things were prosperous. FOR THE MOST HIGH CREATED HIM. — In Greek: For also the Most High created him; Zurich version: The Lord is indeed his author, both because He has instituted and ordained here and elsewhere that we use physicians in necessity; and because He Himself created and produced medicine equally with drugs and medicinal herbs; and because just as He imparted to Adam and Solomon (who wrote of all things from hyssop even unto cedar: from whose writings many things have been derived to the Greeks, Arabs, Latins, and to us) among other sciences also medicine: so likewise now He imparts to physicians the ability, ingenuity and instinct for studying medicine and exercising it for curing the sick. For just as it belongs to the same architect to make a house and to repair it when it falls; and to the same tailor and shoemaker to mend and restore a garment or shoe made by him when it is torn and damaged: so likewise, since the formation and temperament of the human body pertains to God, the preservation and restoration of it must also pertain to Him. Therefore all healing and medicine is from God. This is a notable passage concerning the utility and necessity of the physician and of medicine, and its use and order. There was once an opinion of Cato, Pliny, and others whom I shall cite below at verse 3, and now it is an error of the Anabaptists, teaching that the use of medicine is to be condemned; because King Asa of Judah seems to be reproved for it, II Paralipomenon XVI, 12, and the Woman with an Issue of Blood, Luke VIII, 43. But they err, for in those places only excessive hope and a perverse order of medicine is reproved; for the true order, as Sirach teaches here, is that the sick first and chiefly strive toward God, as toward the chief physician, and reconcile Him to themselves through prayers, penance and holy life; then they apply secondary causes and medicines. Others with a certain foolish religiosity (which is that of the Turks) persuade themselves and others that the works of medicine are not necessary; because health and sickness, life and death are in God's will, so that man can by no art avoid what God has decreed concerning him. But they are ignorant that many of God's decrees are not absolute, but conditional, and depend upon the industry and will of men, for example: God decrees that a raging plague shall touch all who encounter it and kill them; but conditionally only, namely if they themselves do not flee the place infected by plague, or do not use against it the antidotes delivered by Him. Thus when He decrees to heal the sick, He decrees that it be done through drugs instituted by Him. Therefore Sirach here refutes the error already mentioned, and establishes the use of the physician and of medicine by many arguments. First it is sought from its necessity, already mentioned verse 1. Second, in this verse, from its author, who is God, who just as He has instituted that in His Church some should be soldiers, others farmers, others craftsmen, others lawyers, etc., so also He has instituted that some should be physicians. Third, in the following verse. For, he says, "all healing is from God." Fourth, ibid., because physicians are accustomed to be honored with gifts by kings and princes. Fifth, verse 6, because God has therefore imparted to herbs, juices, plants, metals, gems, etc., so many and so salutary and admirable virtues, namely that we use them for healing. Sixth is verse 5, from the example of the wood by which Moses sweetened the bitter waters, Exodus XV, 25. Seventh, verse 7, from experience, by which we experience through drugs that pains are eased and diseases are cured. See this passage of Sirach concerning the dignity and utility of medicine, treated at length by Francis Valesius, Sacred Philosophy, chapter LXXIV. Therefore the work of physicians is useful, indeed necessary, as that by whose aid many are snatched from the jaws of death, and as it were revive. I understand a true physician and one skilled in his art; for an unskilled one is a plague to the commonwealth, and the murderer of many, indeed an executioner. Wherefore just as it is prudent to entrust oneself and one's life to a skilled physician, so nothing is more imprudent than to entrust one's life and health, than which nothing is more precious, to anyone selling himself as a physician, and to any charlatan, indeed to an old woman and hag scarcely knowing how to live, professing the art of healing. And this is what Cato and Pliny especially wished to censure. But they only apply the instruments of God. Add, often the healing is merely phantasmal, from the demon, and that in many ways, which our Delrio recounts in his Magical Works. Finally, those cured by witches and magicians commonly relapse into the same or more serious diseases. Sirach adds: "And he shall receive a gift from the king," that is a donation, namely when he restores health to him, and preserves, protects and prolongs his life: whence we see physicians are wonderfully honored and enriched by kings, as those upon whom their life depends.
38:2
You will say, do not magicians and witches often heal the sick by the works of demons? I answer: They heal, but not by their own power, but by the application of secondary causes, which God instituted for this purpose; not therefore by their own power, but by God's do they heal, and so God is He who heals; demons, however, only apply the instruments of God. body? rhubarb to evacuate bile? agaric to evacuate phlegm? alkermes for melancholy? rosemary, rue, betony, sage, bugloss, mint, marjoram, etc., to strengthen and gladden the heart, stomach and brain? Who can recount the salutary virtues of potable gold, aqua vitae, or caustic wine, quicksilver, salt, sulphur, vinegar, bezoar stone, gems, metals? etc. See Dioscorides, Pliny, Aristotle, Mattioli, Galen, Hippocrates, and the other natural philosophers and physicians. Indeed Aristotle, book I On the Parts of Animals, chapter v: "Nothing," he says, "in nature is so minute, so vile, so abject, which does not bring something of wonder to men." Truly nature is an instrument, indeed an organ of divinity. Whence Aristotle, ibid., and Galen, book III On the Use of Parts, chapter x, assert that there is no work of nature in which something marvelous and divine does not shine forth, displaying the wisdom of God the Creator. See Levinus Lemnius, On the Hidden Miracles of Nature, where among other things, book II, chapter xxxiv: "If you anoint your hand with the juice of mallow or mercury-plant, you will be able to handle melted lead safely and without injury, provided you complete it with swift motion;" in this author, however, the censors corrected some things. In compounds: for how marvelous indeed, and of marvelous virtue is the composition of cochiae pills, aloe, gems, etc., likewise so many syrups, ointments, poultices, eye-washes, etc. Most truly is this evident in theriaca, which is easily composed from ninety simple ingredients, aptly proportioned and mixed together with wonderful temperament, and is effective against poisons, plague, and almost every kind of disease. Andromachus, physician in the time of the Emperor Nero, invented it. Similar, but more ancient, is mithridaticum, composed of 54 things, invented by Mithridates, king of Pontus, which he himself using daily, so fortified his body against poisons, that when conquered by the Romans he wished to kill himself with them, lest he be led by the Romans in triumph, he could not accomplish it.
38:3
Galen gives wealth, Justinian gives honors: and that saying of Pliny, lib. XXIV, cap. 1, complaining that physicians rule over Romans, even over Emperors: "We obey foreigners, and one art (medicine) rules over Emperors too." The same author, lib. XXIX, cap. 1, relates that Erasistratus, son of Aristotle's daughter, when he had healed King Antiochus, was rewarded by Ptolemy, son of Antiochus, with one hundred talents. Similar great stipends or honoraria of the Cassii, Rubrii, and other physicians he records in the same place. Wherefore in that passage Pliny inveighs gravely against physicians and medicine and declaims, saying that the Romans for the first six hundred years from the founding of the City lacked physicians, and finally, having tried medicine, they condemned it: "They learn," he says, "at the risk of our lives, and conduct experiments through deaths; and for a physician it is the greatest impunity to have killed a man." And soon after: "For what is more fertile in poisons, or whence come more treacheries in wills." These and many more things Pliny relates from the opinion of Cato.
38:6
Experience teaches that this is true in medicines both simple and compound. In simple medicines: for how great and how admirable is the virtue which God implanted in colocynth for purging to- Furthermore Pliny, lib. VII, cap. LVI: "Medicine," he says, "the Egyptians wish to have been discovered among themselves; others say through the Arab, son of Babylon and Apollo; herbal medicine and pharmacology from Chiron, son of Saturn and Phillyra." But medicine is more ancient, and thus coeval with the world: because it was given to Adam along with the other sciences by God. For after the fall of men into sin, and thence into diseases and death, immediately God, most merciful and provident, provided men with the remedy of medicine; although it was more cultivated after some centuries, and reduced to method, and written in books by Hippocrates, Galen and other ancients.
38:7
The sense is, as if to say, the Most High, "in these," that is through these, namely medicines from the earth created by him, or "in these," that is through these, namely physicians, to whom he gave the knowledge of healing, healing the sick man, will mitigate his pains. Again from the same "the ointment-maker," in Greek μυρεψός, that is the aromatic maker, pharmacist, "will make ointments," in Greek μίγμα, that is a mixture or compound made from various aromatics, herbs and juices tempered together; "ointments," I say, or compounds, "of sweetness," which namely breathe forth a sweet odor, refreshing the nostrils and brain of the sick man and others, and from the same "will make ointments of health;" by which namely anointing the body of the sick man he restores health to him. Hence the ointment-maker is called an aromatic maker and pharmacist, who from aromatics makes some compound that is sweet and fragrant; for in composing it he paints and fashions it as it were, and the ointment is made. Thus ointments are called unguents, which girls use to beautify the face; likewise the colors of painters, and metaphorically the colors of Rhetoricians, finally lies and frauds; for these need color and cosmetic composition, so that they may assume the appearance of truth; just as that by which it is painted is not a natural color, but an artificial one, mixed and composed by art. AND THE WORKS THEREOF SHALL NOT BE CONSUMED. — as if to say, These medicines are not consumed, that is perfected and fully sufficient, so as to restore health to man, unless God concurs, and heals man through them; for it is God's to give peace, that is health upon the face of the earth. Thus the Zurich version, whose words I shall presently recite. Or rather, as if to say, "The works shall not be consumed," that is there is no end to herbs and compounds; for as new diseases arise daily, so against them new powers of herbs, and new compositions of medicines are discovered by physicians and aromatic makers, and this from the wonderful benignity and beneficence of God toward men. FOR PEACE (that is prosperity and health) OF GOD (is, that is it is God's care to pour it forth) UPON THE FACE OF THE EARTH, — just as upon the same he makes his sun to rise, and rains upon the just and unjust: for so great is the goodness and mercy of God, that, although men offend him with innumerable sins, he nevertheless continually communicates his benefits to them, and among these, suggests and supplies new medicines against new diseases. Thus Valesius, Sacred Philosophy, chapter LXXIV. The utility of medicine, he says, the Ecclesiasticus ascribed two examples, saying: "Healing will mitigate pain, and the ointment-maker will make ointments of sweetness." For these two pertain to better tolerance of disease, and a certain restoration of strength; so that, namely, through pain-relieving ointments pain may be softened, and through sweet ointments pleasure may be procured. But he adds: "And will make ointments of health," as if to say, He will also make other ointments necessary, by which he not only relieves pain, or procures pleasure, but demolishes the disease itself, sometimes even increasing pains. PEACE (therefore) OF GOD UPON THE FACE OF THE EARTH, — because "The Lord will give benignity, and the earth will give her fruit," namely food and medicines. Somewhat differently Palacius: "The peace of God," he says, by which he wishes to heal men, is upon the earth, that is in the stones and herbs of the earth. The Greek texts now with some omissions as is customary concisely thus have: By these he heals and takes away his pain, by these now the aromatic maker makes his mixture; nor is there an end to his works, and the peace of God upon the surface of the earth; Zurich version: He himself heals through these, and takes away the pain of man: the pharmacist tempers his mixtures with these, whose works however are not diminished, but from the Lord flows forth aid widely into the earth. Mixtures, namely both ointments for anointing the body externally, and pills and similar things, which are taken internally, and pass into the stomach. For physicians are accustomed to use medicines of this twofold kind. And our author perhaps noted both here, the former through ointments, the latter through ointments. Nor does the ointment-maker stand in the way; for this is the same as pigment-maker, aromatic maker, pharmacist; for among medicines ointments are commonly most well-known; especially because in antiquity luxury had advanced to the point that they added ointments to drink, as Aelian testifies, book XII, and Juvenal, Satire 6: When ointments poured with wine breathe forth Falernian, And leafy thirst. Allegorically these are more truly in the medicines of the soul, namely the Holy Sacraments, especially Extreme Unction, which soothes the pains of soul and body, and often restores health to both, as St. James teaches, chapter V, 14. See the things said there. Tropologically and anagogically, Rabanus: "Spiritual physicians, he says, according to the skill of their art, healthfully for the salvation of souls exhibit remedies of doctrines, ointments of exhortations, and poultices of assiduous prayer, also medicinal drinks and foods of divine Scriptures. They also make, where it is necessary, the burning of excommunication, or the cutting of rods, so that in whatever way they can, they may lead man from the sickness of vices to the health of good virtues. But that he says his work is not completed signifies that until the end of the world our true physician does not cease through his ministers daily to work healings in his Church, until in the final judgment all that is mortal is swallowed up by life: and then will come what follows: Peace of the Lord upon the face of the earth, when death having been consumed in victory the dead shall rise incorrupt, and shall be transferred to possess the homeland of the heavenly kingdom."
38:9
For it is a mortal sin, says Palacius, if there is hope of salvation, not to care for it. Moreover Rabanus, for "do not despise," reads "do not despair of yourself"; "because despair," he says, "afflicts the soul, and brings it certain death." BUT PRAY TO THE LORD, AND HE HIMSELF SHALL HEAL THEE. — The Syriac: My son, even in your mind pray before God, because He Himself heals. This is first the duty of the sick, namely, that before he seeks medicines and physicians, he should pray to God for health. For God, as He is the author of life and death, of infirmity and health, so He is also the restorer: wherefore if He be invoked with a humble, sincere and ardent heart, He will restore the sick to health, if thus it be expedient for his eternal salvation; as He restored Hezekiah, Isaiah XXXVIII, 5. If it be not expedient, He will give strength to bear manfully the pains and afflictions of diseases; and thus He will increase the merits and crowns of patience and penance, and charity, contemplation, and heavenly desires, to which infirmity itself stirs the sick. Hear St. Gregory of Nazianzus, always infirm in old age, in a poem On the Desire of God: But my lot is a great God, and many pains, And a grievous sickness, which shakes my limbs. Tear me for a brief time, wicked one: I shall leave And not rejoice with you in harsh things for long. For I bear the cross in my limbs, and in the midst of my body, And in my ways: the cross is my praise and my glory. See the same, epistle 64, 66, 67 to Philagrius. And in the Distichs, where he says: "As gold in a furnace, so a good man is tested by affliction, and often pain is lighter than health, and more to be desired." For infirmity is as much a gift of God as health, and often greater. The same Nazianzus, in the Melissa of Antonius, cap. LVII: "He taught us," he says, "neither to applaud nor to be bent by passions, but to despise mud, and to allow our body to suffer; as being necessarily either now or not long after to be dissolved by the law of nature (for it will perish either by disease or worn away by long time); but we ourselves to lift up the soul on high, and to converse in thoughts with God." Thus did St. Paula, as St. Jerome testifies in her Epitaph: "In languors," he says, "and frequent infirmity she said: We have this treasure in earthen vessels, until this mortal shall put on immortality, and this corruptible shall be clothed with incorruption. And again: As the sufferings of Christ abound in us, so also by Christ abounds consolation. And then: As you are companions of the sufferings, so shall you be also of the consolation. In sorrow she sang: Why art thou sad, O my soul, and why dost thou trouble me? Hope in God, for I will yet praise Him: the salvation of my countenance and my God. St. Cyprian, epistle to Demetrian: "None," he says, "have sorrow from the assault of present evils, to whom there is confidence in future goods. Finally, neither are they dismayed by adversities, nor are we broken, nor do we grieve, nor in any ruin of things or infirmity of bodies do we murmur; living more by spirit than by flesh, we overcome the infirmity of the body by firmness of mind." Salvian, book I of the Governance of God: "The infirmity of the flesh," he says, "has sharpened the vigor of the mind." Hear also Bede in Proverbs: "The infirmity of the flesh, if borne patiently, is as it were a purgatorial fire." And: "How much good health has, infirmity shows." And St. Bernard: "Always," he says, "in an infirm body the spirit is stronger; for virtue is made perfect in infirmity," II Corinthians XII, 9. See the sayings there. Finally hear St. Lawrence Justinian, in the Wood of Life, cap. II On Prayer: "All physicians are appeased by money, but our God is appeased by pure prayer to confer health. This heals spiritual diseases. For this is the chief remedy for him who is troubled by vicious temptations, so that, whenever he is touched by any vice, so often let him turn himself to prayer; because frequent prayer will extinguish the assault of vices. And as water extinguishes fire, so the impulse of vicious concupiscences is overcome by prayer."
38:10
Moreover Sirach requires three things for penance, namely first: "Turn away," he says, "from sin;" that is, your mind and will, that is, form the purpose of sinning no more, nor offending. Whence the Greek texts corrected at Rome have: Remove sin; the Zurich version: Let sin go. Excellently Pliny the Younger, book VII, epistle to Maximus: "Recently," he says, "the illness of a certain friend admonished me, that we are best when we are infirm. For whom does infirmity trouble with avarice, or honor? he does not serve lusts, does not seek honors, neglects riches, and however little as about to leave it, has enough: then he remembers the gods to be, then he remembers himself to be a man: he envies no one, despises no one: and not even to malicious talk does he attend, or is he nourished. If it should happen to escape, he destines an innocent and blessed life. Let us therefore persevere being well such as we profess we shall be infirm. Second is: "Direct your hands" to right operation, that is to say, Propose henceforth that you will operate rightly, and especially that you will restore what you have seized, or unjustly detain; and that you will do good to others, especially to the poor and needy. The Zurich version: Show your hands upright: hands, that is your works and actions, says Vatablus. "For when a man gives to himself alone," says Palacius, "he bends his hands toward himself: but when he gives to his neighbors, he directs them toward them. Hear Isaiah the interpreter of this place, chapter LVIII, verse 7: Break your bread to the hungry, and bring the needy and the harbourless into your house: when you see one naked, cover him. Then shall your light break forth as the morning, and your health shall speedily arise. In this manner therefore direct your hands, if you wish health to arise quickly for you." Third is: "Cleanse your heart from all sin," namely through contrition and penance, which now by the institution of Christ includes confession and satisfaction. Whence it is clear, that penance is not bare repentance, or change of life, by which a man enters upon a new kind of life and virtue (as the Lutherans wish). Moreover it is required for it that the destruction of the old life acted out in sins through contrition, chastisement and penance. Wherefore in the chapter Cum infirmitas, On Penance and Remission, it is ordained that physicians, before they begin to care for the body of one gravely or dangerously sick, should admonish him to make confession. And because this law had been abrogated by custom, therefore Pius V, by his own motion, in the year 1566, which begins Super gregem, renewed it, and added that physicians should not visit the sick beyond the third day, unless confession of that one is assured to them: finally that before they are admitted to the degree of doctorate, an oath is required from them, by which they swear they will observe this law. Concerning which law see Suarez, III part., vol. IV, disp. 35, sect. III. Thus Blessed Peter Damian, epistle 129 to the Hermit, a monk of his hermitage lying in bed thus addresses: "Dearest brother Maure, confess, do penance, and if there is anything in you, which perhaps prohibits you from the tremendous celebration of Masses, let your venerable brotherhood not disdain to obey the sacred canons." Moreover penance is especially necessary at death, that we may be reconciled to God, that we may satisfy for offenses, and avoid hell, and have a brief Purgatory. Whence St. Augustine, as Possidius says in his Life, "said that praised Christians and priests ought not to depart from the body without worthy and fitting penance. Which he himself also did in the last illness by which he died. For he ordered the Psalms of David, which are very few concerning penance, to be written for himself, and those very quires lying in bed placed against the wall he gazed upon and read during the days of his infirmity, and wept constantly and abundantly." St. Lawrence Justinian dying was unwilling to lie in bed, but on a mat, saying: "My Lord did not lie in down, but on the hardest wood. You remember the saying of Blessed Martin: It is not fitting for a Christian man to die except in ashes and haircloth." Similar things said and did St. Francis, and other eminent Saints, and in our age St. Charles Borromaeus and his followers, who dying lay down and died in ashes and haircloth.
38:11
For sweetness in Greek is εὐωδίαν, that is a sweet smell or pleasant odor: for remembrance, in Greek is μνημόσυνον, that is a monument or memorial. "Of fine flour," that is of flour: thus was called that part of the flour which, with incense imposed upon it, was burned to God, so that through it the whole flour offered and sacrificed to God might be consecrated, as I said in Leviticus II, 2. The sense therefore is, as if to say, Offer to God a sacrifice of mincha, that is of grain and flour, which with incense imposed upon it may exhale a sweet odor, and be to God a memorial, both of your oblation and supplication for obtaining the health of body and soul, and of your gratitude and acknowledgment of divine power and aid. Again, "make it fat," that is offer a fat one, "an oblation," namely a fat, choice and distinguished victim. For almost always with mincha, that is with a grain sacrifice, they offered to God a flesh victim, for example a kid, a sheep or a calf, so that the sacrifice might be perfect: for a sacrifice is as it were a banquet of God. But in a banquet there is required both flour and bread, and the flesh of animals. Moreover, by "sweetness" can be understood incense and fragrant perfume, which the Hebrews burned to God. Whence the Zurich version: "Burn incense, and offer a commendatory (Vatablus, commendatory, or pleasing, which namely commends the one sacrificing to God) fine flour, and consecrate a rich gift." This is more truly done in the new law through the sacrifice of the Eucharist, which is at once mincha and victim; because in it under the species of bread the very flesh of Christ is offered to God, and Christ himself is rich and burning with the charity of devotion; wherefore this brings to God a continual remembrance of us, for whom it is offered, so that he may heal all our infirmities and procure all strength and good. Thus St. Gorgonia, a prodigious disease of the body from which she suffered, when she was unwilling to admit physicians, she miraculously healed by the reception of the Eucharist, as her brother St. Gregory of Nazianzus relates, oration 11, who in oration 19 relates the same of his father, namely that he drove away his grave disease by celebrating Mass. Much more does the Eucharist heal the diseases of the soul; whence it is called by the Fathers a medicine of immortality, because by its virtue we shall rise to immortal life, John VI, 40. "Therefore the sacrifice of bread and wine," says Rabanus, "offered in remembrance of the Lord's passion, chiefly heals the wounds of souls, when through the ministry of the priest it is offered to God on the altar together with sacred prayers. Whence as Blessed Gregory says in the books of the Dialogues: If faults after death are not insoluble, the sacred oblation of the saving victim is wont to help souls much, even after death; so that sometimes the very souls of the dead are seen to seek this: and not only to the dead, but also to the living the same sacrifice is believed to be very profitable, if it be offered worthily." The Greeks add ὡς μὴ ὑπάρχων, that is as if not existing; the Roman, as if you were not, as if to say, Offer an oblation to God, humbling yourself most before that majesty, whose name is τὸ ens, so that before it you may esteem yourself not to be, nor to exist; because your being is shadowy, and only a shadow of divine essence, so much so that God's name is "being," but that of a creature "non-being," as I said, Exodus III, 14. The Zurich version translates: "So that you do not bear the first, which Vatablus explains, as if to say, 'So that you do not place the benefit first, but testify the grace received.'" But truly τὸ as if not existing all the Latin versions and St. Augustine in the Mirror delete.
38:12
Whence the Zurich version translates: Then give place to the physician, for the Lord hath created him; and let him not depart from thee, for thou hast need of him; the Roman, for thou hast need of him also. For in Greek it is χρεία, that is, work, utility, necessity, want, as I said verse 1. The Syriac: And also give place to the physician; because (also) in him is utility: because there is a time in which through him health is promoted. Lyra understands by physician a spiritual one, namely a priest; because, he says, it is his to pray for the sick, as Sirach subjoins. But it is clear to one observing that all these things pertain literally to the bodily physician. Moreover the ancient Ascetics and Anchorites abstained from physicians and medicines, both because they dwelt in deserts and solitary places far from cities and physicians, and from zeal for poverty, austerity, penance and mortification. For their axiom was: "Bodily sickness is the purification of the soul;" likewise: "The infirmity of the body is the health and strength of the mind," and therefore they hardened the body by accustoming it to all labors and pains: and because they sighed toward heaven, that freed from this exile they might fly to the blessed life, and therefore they strove to become superior to sicknesses and hardships, equally as to delights and pleasures. Thus St. Pachomius, as his Life relates, gave to Theodore his disciple when infirm no other medicine than this: "In pain endure, and in thy humility have patience, and when the Lord shall will, He will grant thee health." Another he reproved, because he had anointed his hands torn by labor with oil. Another Abbot, in the Lives of the Fathers, book VII, chapter xx, gave to his sick disciple this remedy: "Be not sorrowful, O son, from infirmity; for the highest religion is that one give thanks to God from infirmity. If thou art iron, through fire thou losest rust. If thou art gold, through fire tested thou proceedest from great things to greater. Endure therefore and pray to God, that He Himself grant what He wills." In the same place another, often sick, when he had been free from sickness for a year, said sorrowfully to God: "Thou hast left me, O Lord, and hast not willed to visit me this year." For sickness of the flesh is purification of the soul. Wherefore that great Abbot John, who predicted to the Emperor Theodosius victory against tyrants, to one asking to be freed from a tertian fever: "Thou desirest," said he, "to cast away a thing necessary to thee; for as bodies are washed by nitre from filth, so souls are purified by languors and other such chastisements." Soon however, complying with his wishes, he healed him with oil blessed by himself. Thus Rufinus in the Life of St. John, which is found in the Lives of the Fathers, book II, chapter 1, according to the edition of our Father Rosweyde. In the same place in the Life of St. Posthumius, we read that he in fevers and torments of the stomach used neither hot things nor diminished fasts, saying: "For if the body were consulted with hot food, redemption of the soul would not be given by the Lord." Thus also St. Anthony in sicknesses did not diminish fasts, and his accustomed offices of virtue, as St. Athanasius relates in his Life. St. Jerome writes similar things of St. Hilarion. But later Ascetics and religious tempered this rigor, and following the counsel of Sirach, admit physicians and medicines; indeed they advise and command, as is seen in the Rules of St. Basil, St. Benedict, St. Augustine, St. Francis, etc. See St. Basil in the Rules more fully explained, rule 55, where he teaches at length that physicians and medicines are to be used, but so that hope of health be placed in God rather than in them. Whence concluding he says: "Neither therefore is this art to be wholly shunned, nor again are all the supports of our health to be placed in it; but just as, although we have received the use of agriculture, we yet ask the produce of fruits from God; and although we commit the helm to the helmsman, we yet pray to God that He preserve us safe from on high: so nevertheless when we employ a physician, and reason permits this, we ought by no means to depart from hope of His goodness toward us. To me moreover even for cultivating continence this art of which we speak seems to bring no small benefit. For I observe that by it delights are cut off, and excess in eating is condemned, moreover variety and the excessively refined ingenuity of condiments wickedly devised is disapproved as useless. In short finally want is called by it the mother of health."
38:13
Therefore Sirach signifies, says Jansenius — Valesius, Sacred Philosophy, cap. LXXIV, that the duty of a good physician is not only to apply remedies suited to diseases and to rely upon and trust in them, but also to invoke God and to pray that He may direct and prosper both his talents and his remedies for the health of the sick. For the matter with which the physician is occupied is in itself great and subject to great dangers, which on that account requires not only prudence but also pious care and solicitude: which if neglected, the gravest offences and dangerous treatments are wont to occur. For when physicians trust too much in their art, so that they do not care to implore God's direction, it sometimes happens that God does not prosper their efforts but subverts them. Therefore the sense of our passage here will be this: There is a time when you fall into the hands of physicians. But let them not trust too much in their own art; rather let them beseech the Lord that He may direct and prosper the relief which they strive to bring to the sick, that is, health; and this because it pertains to their conversation, that is, their duty and manner of life. Otherwise Lyra: "On account of conversation," he says, that is, on account of their holy life. Otherwise also Palacius: "On account of conversation," he says, that is, so that it may be permitted to physicians to have conversation with the sick man whom they have restored to health. Or, as if to say, Physicians will pray for the health of the infirm: for if a physician be unfortunate and heal no one, how will he be able to converse with men? Therefore that he may have conversation with them, let him pray for their health. In Greek it is ἴασιν χάριν ἐπιβιώσεως: and ἐπιβίωσις signifies first, life; second, livelihood; third, conversation. Whence first, the Zurich version translates: That God may prosper and give healing for the sake of life, namely that through the physician's healing he may restore the sick man to life and health. Hence also the Romans translate: Healing for the sake of restoring health; second, others translate, that he may give healing for the sake of livelihood; namely that God through the physician's hands may restore health to the sick man, this being among other ends and fruits, namely that physicians by healing the sick may procure livelihood for themselves: for this is their art from which they live; third, Our version translates: That he "may direct health on account of their conversation," in the sense which I have already given. But chodia, that is, sweet odor, namely of herbs, flowers, medicinal waters, and other drugs, is also in the hands of the physician, so that through them he may confer health on the sick man. Add that others read εὐοδία for εὐωδία, that is, success, prosperity: some read εὐδοκία, that is, will, good pleasure. Whence the Zurich version translates: There is a time when the hands of physicians also attain success; for they themselves also pray to the Lord that he may prosper the remedy for them and cause healing for the sake of life. Where ἀνάπαυσιν, that is, relief, it explains the mitigation by which the physician through drugs mitigates the pains of the sick man. Others: They pray to the Lord that he may give prosperous rest and healing for the sake of livelihood; the Syriac: Because the physician will pray to God, and he will give you health through his hands, and health and life will come through him. Wherefore it is more fitting to refer these things to physicians than to priests; for this whole passage pertains to physicians. It is an enallage: "their." Our version translates, "on account of their conversation," that is, because their manner of life requires this of them, and because they study holiness and piety before others. Thus Lyra and Jansenius. Note here that the duty of physicians is not only by medical art but also by prayers and holy life to obtain for the sick relief and health, that is, quiet health and healthy rest. Hippocrates teaches the same; and the most excellent physicians St. Cosmas and Damianus did the same, as I said verse 2. For holiness merits that God may direct the actions proper to each, and prosper and further them: but the proper action of physicians is to heal and cure the sick. Thus Thalassius the ascetic by prayer and the sign of the cross cured his own colicky pains and viper bites, as Theodoret testifies, in Hist. relig. cap. XXII. For, as he himself says cap. xvi: "The intercession of the saints is a common remedy for all evils." Thus St. Lawrence by the sign of the cross illuminated Lucillus and others who were blind. Thus in the Lives of the Fathers we read that St. Hilarion, St. Anthony, and very many other anchorites by prayer and oil blessed by themselves cured grave and incurable diseases of many.
38:15
It signifies that sins are causes of diseases, and consequently of troublesome and afflicting medicines: wherefore one must abstain from sins, so that we may be free from diseases and medicines.
38:16
Hear St. Paulinus, in his epistle to Pammachius, a consolatory letter on the death of his wife Paulina: "Good tears of charity, in which father Abraham brought forth the mother of the promise. Good tears of piety, which the just Joseph shed for his father. Good also are the tears of prayer, with which David watered his bed every night. But why should I speak of the weeping of mortal Saints? Jesus also wept for his friend; He deigned to take on this passion from our misery, so that He would shed tears over the dead, and He whom He was about to raise up by divine power, He mourned with human weakness. Although in that one instance the merciful and compassionate Lord lamented the entire condition of the human race at once, and with those tears wept for and washed away our sins. Therefore your tears, brother, are holy and pious: because they flowed with a like affection, and you wept for the worthy companion of your chaste bed, not from distrust of the resurrection, but from the desire of charity." AND ACCORDING TO JUDGMENT COVER HIS BODY, AND DESPISE NOT HIS BURIAL. — This is the second and third duty of piety owed to the dead; the second, that the body of the dead be covered with a shroud, linen cloth and burial wrappings "according to judgment," that is, according to the custom and rite of funerals which each region observes. For in Hebrew mispat, that is, judgment, often signifies custom and usage. For it would be dishonorable, wretched and shameful to strip it of all garments and expose it naked for all to see. The Zurich Bible: Cover his body according to the rite of funerals; others, according to his custom (as he was accustomed to be covered and clothed while living) cover his body; the Syriac: And as is fitting, gather his body, and do not despise his burial. Third: "And despise not his burial;" Zurich Bible: Nor neglect his burial. Repeat τὸ according to judgment, that is, according to the rite of funerals and the custom of the country. By which, first, it is signified and commanded that the body is not to be cast into a dunghill, as the bodies of oxen and horses are cast; nor again is it to be left unburied to be torn by birds and beasts; but is to be returned to the earth, from which it was formed; and this on account of the hope of resurrection. For this reason the bodies of men, not of animals, are entrusted to the earth as if to a guardian, so that on the day of resurrection the earth may return them to God raising them up, as if returning a deposit entrusted to it. Thus St. Mary of Egypt, when dying, inscribed (or angels inscribed in her name) to the earth: "Bury, Zozimas, the little body of wretched Mary. Return to the earth what is its own, and add dust to dust. Pray to the Lord for me. That very night of the saving passion after both the divine and holy communion." For she died that night. Thus relates Zozimas, an eyewitness, the author of her Life, who also adds that a lion sent by God dug out the grave with its claws, into which he himself placed the body of St. Mary. Thus also two lions, sent by God, dug out a grave for St. Paul the first Hermit for St. Anthony, as St. Jerome testifies in his Life. The body of St. Lucian the priest and martyr, cast into the sea by order of the Emperor Maximian, was carried out of the sea to the shore by a dolphin, so that it might be honorably buried. The body of St. Stanislaus, Bishop of Cracow and martyr, was defended by eagles from wild beasts, so that it might be committed to burial. St. Moses and St. Catherine were buried by angels on Mount Sinai. St. Sebastian, after his martyrdom and death, appearing to St. Lucina, commanded that his body, cast into a sewer, be taken out from there and buried in the catacombs near the footsteps of the Apostles SS. Peter and Paul. Thus honorable burial was procured for other martyrs by Christians, even with the greatest danger to their lives; indeed, many obtained the crown of martyrdom for this reason, as can be seen in the Martyrology. Burial, therefore, first, is the honor of the deceased; second, it refreshes the memory of his life and virtue; third, it is a memorial of the resurrection; fourth, it causes the Saints with whom we are buried to pray for us. Thus St. Augustine, in the book On Care for the Dead, where in chapter II, he says: "All these things, he says, that is, the care of the funeral, the arrangement of the burial, the pomp of the obsequies, are more consolations for the living than aids for the dead." Second, he commands that the burial be made "according to judgment," that is, the rite and custom of the country. Thus the Jews anointed bodies to be buried with aromatics after the Egyptian manner, as they did for Jacob, Genesis 50:2, and for Christ the Lord, John 19:40. The ancient rite of Christians is to adorn the burials of the faithful with psalmody, singing, torches, lighted candles, flowers, the ringing of bells, dark garments, as Baronius teaches with the testimony and examples of many of the Holy Fathers, tom. I, year of Christ 34, cap. CCXXXV, in the funeral of St. Stephen. Third, that a funeral feast be made both for friends and for the poor, according to that passage in Tobias 4:18: "Place thy bread and thy wine upon the burial of the just;" concerning which matter I have said more above. Fourth, that prayer be made, and sacrifices be offered for the soul of the deceased, as Judas Maccabeus did for those of his men who fell in battle, II Maccabees 12:43. Bellarmine proves this same thing at length, in his tract On Purgatory, and Baronius, year of Christ 34, cap. CCLXXIX.
38:17
The Greek texts, as is their custom, render this concisely thus: Complutensian: Make a bitter weeping, and kindle lamentation; Roman: Make a bitter weeping, and heat up lamentation (for tears are warm, and they heat the face, hence in turn through heat they are drawn out and increased), and make mourning according to his dignity on one day, or two on account of detraction; and admit consolation on account of sorrow; Zurich: Stir up a bitter lamentation, and do not be ill-spoken of, kindle lamentation (others, produce an ardent lamentation), and follow him with mourning as he is worthy, and that on one or another day, so that you avoid calumny; then admit consolation, so that you lessen sorrow. "Detraction" in the following verses he calls detraction and calumny, as if to say: Make a bitter weeping for the death of a friend "on account of detraction," namely lest someone cavil at you and detract from you, indeed report you to others, accuse and incriminate you, that you hated him, or rejoiced at his death, if you do not make a bitter weeping. But do not weep in the manner of the heathen inconsolably; but in the manner of the faithful after a bitter weeping of one or another day, "be consoled," that is, admit consolation, "on account of sorrow," namely lest excessive sorrow overwhelm you, and that sorrow bring you illness, madness or death. "And make mourning according to his merit," in Greek ἀξίαν, that is, the dignity "of him," that is, according to what he is worthy to be mourned by you; for a prince is more worthy to be mourned, and therefore is truly to be mourned, than a commoner; a father than a relative; Maecenas, who nourished you, than a common friend; a holy man than a simple believer. And that on account of "detraction," namely lest someone detract from you as inhumane or impious. Therefore Rabanus less correctly understands by detraction a separation, that is, death, by which the soul is separated from the body, and is withdrawn and torn from it. Furthermore, for carnal Jews a bitter weeping for the dead was fitting; but for Christians, on account of a clearer faith and a more certain hope of resurrection, it is to be greatly moderated and mitigated. Whence the Apostle, I Thessalonians IV, 12: "We would not have you ignorant, brethren, concerning those who are asleep, that you may not grieve, as others also who have no hope (of resurrection)." Therefore the faithful and Christians do not so much mourn the death of the Saints, as that through their death they are deprived of holy doctrine and examples, as they wept for St. Stephen with great weeping, Acts VIII, 2. For which reason St. Ambrose was accustomed to mourn greatly the death of the aged, who by their prudence and sanctity went before the young in the way of virtue and perfection. Whence he himself, book II On Abel, chapter III: "How I rejoice, he says, when I see some meek and wise men living long, etc.; because they benefit many! Similarly, when such a one dies, although laid down in old age, I am affected, because the flock of young men is deprived of the wall of the aged." You will say: How in chapter XXII, 13, did he establish seven days for mourning; but here only one or two? I answer: That first bitter weeping and lamentation for the dead parent or friend lasted, and still lasts, one or another day, after which that is remitted, and there succeeds a moderate and gentle mourning, lasting to seven days. See what is said on chapter XXII, 13. Thus St. Paulinus explains and treats this passage in his letter to Pammachius, in which he consoles him mourning the death of his wife Paulina, who was the daughter of St. Paula: "Divine Scripture, he says, which permits us to produce tears as if by evaporating sorrow, also prescribes by a fixed limit the times, when it says that the bitterness of mourning is to be borne on one day. O riches of the goodness of God! how piously it guards this very thing with solicitude for us, not envious of ready piety, but conscious of our weakness, and a temperer of all excess, it commands tears to be produced for the dead; the bitterness truly closes mourning in one day only, offering that by which pain is relaxed, and the soul breathes; but this cuts off what by immoderate and irrational torment destroys our mind, and what our frailty is not able to bear for a longer time. But God's piety explains this more fully by His own word; for He added: And be comforted speedily because of sadness. For from sadness death hastens, and it covers virtue; because that sadness alone is salutary which is according to God; but this (as the Apostle says), which is according to man, that is from infirmity, is carnal sadness." St. Jerome wisely, in epistle 29, consoling Theodora mourning the death of her husband Lupicinus: "But it is true," he says, "that prophetic utterance beyond the necessity of death, which divides brothers, and separates the most beloved among themselves by cruel and harsh separation? But we have consolation; because by the voice of the Lord it is cut short, through which it is said to her: I will be thy death, O death, I will be thy sting, hell." And a little later: "Against therefore the hardness of death, and the most cruel necessity we are raised up by this consolation, that we shall shortly see those whom we mourn as absent. For death is not called death, but sleep and slumber, so that, whom we know to sleep, we may believe to be able to be raised up, and after sleep digested to wake with the Saints, and with the Angels to say: Glory be to God on high." The other Fathers taught this same moderation in funeral mourning by words and deeds, as St. Augustine in the funeral of his mother Monica, book IX of the Confessions, chapter XII. St. Ambrose in the death of his brother Satyrus, Nyssenus, in the Funeral Oration of his brother St. Basil, St. Gregory Nazianzen, oration 10, which he delivered at the funeral of his brother Caesarius, and 11, at the funeral of his sister Gorgonia, and 19, at the funeral of his father Gregory, and St. Bernard, sermon 26 in the Canticles, in the death of his brother Gerard.
38:19
He gives the reason why consolation ought to be sent to those in mourning for the dead, and sadness ought to be moderated; namely, because sadness causes three great evils: the first is that from it flows, indeed "hastens," that is, comes swiftly and quickly, "death;" the second, that it "covers," that is, depresses and suppresses, "virtue," that is, the strength of man, and finally overwhelms and oppresses him, so that man becomes weak, languid, powerless and unfit for all things; the third, that it "bends the neck," so that man who before walked briskly, spirited and upright, now walks sadly, dejected and bent, as if broken-backed, with all the powers of mind and body prostrated. Sadness therefore hastens death, diminishes strength, and brings on old age, by which the neck is bent, and man hastens death upon himself; because life consists in heat and moisture; but sadness is cold and dry, namely earthly and melancholic; moreover sadness harms life; and therefore it makes the nerves, in which the strength of man resides, earthly and dull, and almost covered with melancholy, and therefore weak: the nerves therefore, being weaker, are bent, and thus an old man becomes bent over. See what I said concerning the harms and remedies of sadness at chapter XXX, 22. Thus also Lyra: "Sadness," he says, "is a mortifying passion, and covers virtue, that is, suffocates the virtue of nature, which being weakened the neck and head are bent, just as by its strength they are raised up."
38:20
Hence also it is aptly subjoined: "And the substance of the poor according to his heart," so that namely, if the poor man persuade himself in his heart that he has sufficient means to live honorably, he may be happy and blessed; but if he persuade himself that he lacks the necessities of life, let him live miserable and unhappy. Hence also the Greek texts corrected at Rome have: In withdrawal sorrow passes away, and the life of the poor according to his heart; and the Zurich edition: By removing (sad objects and thoughts) sadness passes away, and the life of the afflicted consists in courage. For the Greek word βίος properly signifies life, and from this livelihood, substance and wealth, by which life is preserved. But Our text and others read contrarily παραμένει, that is, remains. You will ask, what is this withdrawal in which sorrow remains? First, some think it to be withdrawal into prison. Whence they translate: In prison sorrow remains; for the Greek ἀπαγωγή is sometimes the same as αἰχμαλωσία, that is, captivity, confinement in prison, or withdrawal. Secondly, Lyra thinks it to be withdrawal from good to evil; because just as a good life is the cause of joy, so an evil life is the cause of sorrow: wherefore, if anyone allows himself to be drawn away from a good life into an evil one, he falls from joy into sorrow. Thirdly, more literally, this withdrawal can be understood from the use of things and from the company of men, namely solitude and fasting; for these and similar things produce melancholy, as is evident in Timon the Athenian, who was always sad and fled from men, indeed wished that men would perish; whence he was called μισάνθρωπος, that is, a hater of men, as testified by Laertius, Plutarch and others. Thus Palacius: If you withdraw yourself, he says, from the familiarity of men, sorrow will remain in you; which if it remain, it is all over with your substance and faculties; for the substance of a man is according to his heart. For if a man handle his substance with attention and diligence, he will preserve it: but if pressed by sorrow he neglect it, it will surely perish for him. Fourthly, better do Rabanus and Jansenius explain it, as if to say: Sorrow remains in a man through this, that it draws away his mind from consolation and consideration of those things which could mitigate his pain; and the subsistence of the poor or afflicted is according to his heart, such is also his life and subsistence, so that, if his heart be sorrowful, his life is truly miserable and will be short; if joyful or tranquil, no external calamity harms him, and his life will last long. Or "the substance of the poor is according to his heart," that is, it depends on his heart whether one is to be held rich or poor. For if he is content with little and bears poverty with an even mind, he is to be reckoned truly rich; but if his mind is restless, even if he possess many riches, he is truly poor. And so according to this sense it is signified that sorrow is a great evil, inasmuch as it makes the rich man needy, and makes the poor man twice unhappy.
38:21
Mystically Rabanus: "Let not the sorrow of the world occupy thy heart, which worketh death of the soul; but cast it away from thee, and remember the last times: for as thou goest hence, so shalt thou be presented before the judge, that thou mayest receive the proper things of thy body according as thou hast done, whether good or evil. Therefore never consign to oblivion the end of thy last hour, but be always prepared: for after thou hast gone hence, thou shalt by no means return hither again and have space for doing well; and therefore be cautious in all things, lest perchance thou grieve too much at the death of thy neighbor: for thou shalt profit him nothing by weeping, if thou dost harm thyself by afflicting thyself with immense sorrows." Moreover the Syriac version here goes in quite another direction: for omitting sorrow it goes to oaths and avarice. For thus it reads: Give not thy heart to oaths; remember tribulation, and take away sins; and trust not in riches, for there is no hope in them: for as a bird of the sky which flies and alights, so do riches before the sons of men gladden thee, and harm another.
38:23
Death is called a judgment: first, because it is customary and common to all; for among the Hebrews judgment often means the same as custom and practice; second, because by the just judgment of God it was inflicted upon Adam and his posterity on account of disobedience and sin, Genesis III, 19; third, because through death we pass to judgment and the tribunal of Christ, that we may be judged concerning our deeds done well or ill in life, and receive the sentence of eternity, either most blessed or most miserable: and "such as each one is found in death, such shall he be presented in judgment," says Lyra and Hugh; whence also the Zurich version translates: Remember that my lot shall be such as yours will be; yesterday for me, today for you, that is, soon or shortly after. It is an enallage of number: for the definite is put for the indefinite. Now first, Palacius thinks these things are said by Sirach in the name of the deceased, so as to insinuate two things: one, that the survivor turn away his eyes from the death of the dead, and turn them to his own death which may soon come to pass; the other, that if he bears the death of the deceased so impatiently, he may be consoled: for it will come to pass that he will soon die, and thus the dead will visit the dead. Knowing this, David, when his little son was dead, laying aside mourning, said: "Can I bring him back again? I shall go to him: but he shall not return to me," II Kings cap. XII. Second, better do Lyra and Jansenius think these things are said by Sirach for this reason, that after recounting the inconveniences and losses of excessive sadness from the death of friends, he may teach what fruit and advantage we ought to derive from their death, namely, a warning that we too shall soon die, so that we may prepare ourselves for a holy and happy death, and in order that he may move the reader more, he introduces the very deceased speaking, and admonishing each one of the common lot, as is frequently done in epitaphs: "Be mindful," he says, "of my judgment:" that is, of my condition, which I had to undergo by the ordinance and judgment of God: "for so shall it be" also your condition, when God shall have ordered it thus concerning you, as if to say: Do not torment yourself excessively on account of my death, but rather derive this profit from it, that you may think that, as my condition is, and as the judgment which God exercised upon me is, so shall your condition also be at some time, and such judgment shall also befall you. And lest you promise yourself that this should be deferred to a long time, which happened to me yesterday, this very thing is to be expected by you today, and can happen. For he well says today, and not tomorrow, so that each one may understand that any present day can be his last, nor should he promise himself any certain time of life in the future, according to that saying of the Poet: Believe every day that has dawned to be your last. So also Rabanus: "His judgment," he says, "he calls his departure from this world, which is proper to each one, both to those who have gone before and also to those who are present; because there is no man upon earth who lives and does not see death. And he well says, to me yesterday, and to you today; as if to say: What has already been completed in me, is now at hand to be completed in you. For this is the admonition of good fathers, that they may admonish their sons, so that they may learn from the cases of their predecessors that their own state also in the present world is not to be lasting; and therefore let them prepare for themselves the provisions of good works, by which in the future life they may be able to live with the holy angels forever." Further, the Syriac paraphrases thus: Remember that those (riches) are a separation for you (they will be separated from you and taken away) for him yesterday, and for you today. Morally therefore, whenever you see or hear of someone dead, think that he is saying to you and crying out with a silent mouth: "Be mindful of my judgment; for so shall it be also yours: for me yesterday, and for you today." Hence some Religious, in order to impress upon themselves a constant remembrance of death, greeted one another thus, so that the first would say: "We must die;" the other would respond: "We know not when." Others place the skull of the deceased, or an image of death in their chamber, and constantly set it before their eyes, so that they may remember death. St. John the Almsgiver, while living, ordered a sepulcher to be dug for himself, and daily ordered an admonisher to say in his ear: "Lord, your sepulcher is not yet finished; command therefore that it be finished, because you will soon die, and perhaps today." Thus Leontius in his Life. St. Bernard of Quintavalle, the first companion of St. Francis and his firstborn, now about to die, sang this swan-song of life as a warning to his own: "My brothers, the state which I had, and you have; and which I now have, you shall have. But I find in my soul that for a thousand worlds I would not wish not to have served the Lord Jesus." Thus the Annals of the Minors. Moreover, even the Emperor Basil, in his Exhortation to his son Leo, chapter XII, admonishes him not to trust in his kingdom, as something brief and ending in death, but by living well to prepare himself for death, so that through it he might pass to blessed immortality and to the heavenly kingdom: "This royal palace," he says, "many kings have inhabited as tenants; but few have held the heavenly kingdom as their own house. You indeed, most beloved son, strive not only to discharge this earthly kingdom rightly through all integrity of morals; but also to obtain the heavenly kingdom as it were by hereditary right, through the exercise of virtue in all its forms: for today these palaces are yours, tomorrow perhaps they will not be yours, and the day after they will become another's, and after that day another's still, and then another's after that, so that they never truly belong to anyone: for if many in turn exchange masters over them, they properly have no legitimate owner. Since therefore we must yield this dominion to others, let us hasten by the path of virtue to that place where the kingdom is subject neither to death nor to change, while all other things flow away and pass." Finally, in our own age, Francis Valesius, king of France, captured by Charles the Fifth, while he was being held in Spain, inscribed upon his prison: "Today for me, tomorrow for you." This moved Charles the Fifth, who therefore, mindful of the wretched lot and vicissitude of human affairs, immediately subscribed: "I am a man; I consider nothing human alien to me." See the sayings at chapter VII, 40, and chapter XI, 20, and chapter XIV, 12 and following. Hugo notes that it is said "to you today," not "to you tomorrow"; both because we die daily; and because no one is secure about tomorrow, that he will live. Whence the Hebrews distinguish the living and the dead by one point only. For they call the living מתים metim with sceva; but they call the dead מתים metim with tsere; so as to signify how fragile is the good which we living obtain; since by one point placed above another we are separated from the dead: but if that point placed above be removed and affixed to the side, we shall be reckoned among the dead. Then, because one "today" will soon come, in which we are about to die; and since it is uncertain to us when, if we are wise, we ought to receive any day as if we were to die on it, so that daily we might expect death and be prepared for it, and therefore say with St. Anthony: "Today I have begun to live for God, and today also I shall end and die." Wisely Horace, in his Odes, Book I: "The sum of life is brief," he says, "and forbids us to entertain long hope."
38:24
Second, Lyra understands by memory a monument or mausoleum to be erected for the deceased in his memory, such as Simon Maccabeus erected for his father Mattathias and for his brothers Judas and Jonathan, who had bravely defended their country with arms and had died gloriously for it, I Maccabees XIII, 17. Third, Dionysius thus explains it, as if to say: Fix the memory of the dying "in rest," which the souls of the elect have after this life, speaking to him of eternal beatitude, so that he might say: "My portion, O Lord, is in the land of the living." Fourth, Hugh, as if to say: "In rest," that is, in the death of the deceased, wish for him that he himself and his memory may rest in peace, saying: "May he rest in peace," and likewise pray to God for him frequently through yourself and others. Fifth, the same Hugh; as if to say: "In rest," that is, in the transition to rest, namely in death, cause the dying man to withdraw his mind and memory from earthly cares and fix it on eternal life to which he is passing, so that he may rest in it. But that all these are secondary matters and incongruous to this place is evident from what precedes, and from the Greek, which has: In the rest of the dead cause his memory to rest, that is, as the Zurich version clearly states: When the deceased rests, lay down his memory. For in Greek it is κατάπαυσον, that is, cause his memory to rest in you, or calm his memory in your mind. The sense therefore is, as if to say: The memory of the deceased is accustomed to torture and vex living friends with great sorrow, so that they can neither rest day nor night; but you, if you are wise, cause this to rest in you, namely by calming the sorrow conceived from the death of the deceased. For just as he through death rests from the labors and hardships of this life, so likewise the sorrow conceived from his death may rest in you: he has rested in peace, let his memory also rest with you in peace, so that it may not torture you, may not afflict you, but only be preserved so that you may preserve his friendship, propose his virtues to yourself for imitation, and pray for him. This is the third motive for moderating sadness at the death of the deceased. For since he rests from mourning, why should you indulge in mourning? Rather, you rest together with him who is resting, and rejoice in his rest and rejoice with him. Whence the Syriac version translates: And just as the dead fails, so their memory fails. This sense is confirmed by what follows: "And comfort him in the departure of his spirit." Thus the Roman and other Bibles. Therefore Jansenius judges less correctly that τὸ illum should be deleted, so that the sense would be, as if to say: "Comfort," that is, receive comfort, in the departure and in the death of that one, so that the same thing would be said as what preceded: "Cause his memory to rest." Therefore, reading "him," the genuine sense is, as if to say: In the death of the deceased lay down his memory that torments you; but before death, while he is giving up his spirit, comfort him, both by proposing to him the very many and greatest hardships of this life, from which impending death will free him, and the necessity of death common to all men, and the blessed and eternal life to which death will convey him; and by showing him that you yourself have impressed these very things upon yourself with living faith and hope, and therefore bear his death patiently and receive consolation from it; so that he himself by your example may bear it patiently likewise, and willingly receive your consolation; because often the dying are tortured more by the pain and sorrow of their loved ones, when namely they see their children, or parents or friends, mourning, weeping and wailing at their death, than by their own death; when therefore they see them not grieving, but conceiving consolation from the hope of the better life to which the dying are passing, they themselves also lay down their sorrow and conceive consolation. Thus Lyra, Hugh and others. This sense is suggested by the Greek which has: Comfort yourself in him, that is, concerning him, and with him, in the departure of his spirit. It is a Hebraism: for the Hebrews construct words of contact, both mental, such as I comfort, and bodily, with the ablative preceded by the preposition in: to comfort therefore in him is the same as to comfort him, or to comfort with him; so that in comforting him you are likewise comforted. For among friends the comfort of one is the comfort of the other. And the verb comfort is common, namely both active and passive; and signifies to give comfort equally as to receive it. Whence the Syriac version translates: And comfort him in the departure of his spirit. Palacius adds that the soul of the deceased receives consolation if through angels or others departing hence he understands that parents or friends have received consolation from his death; but to grieve and sorrow if he understands that they mourn and bewail him continually. Console him, he says, that is, if he were living and saw you so sad, he would surely grieve and would receive no consolation unless you first received consolation. Believe therefore that the deceased also grieves on account of your sadness: console him therefore, receiving consolation yourself in the departure of his spirit. This is the fourth argument, as if to say: Spare your mourning, if not for your own sake, at least for the sake of the dying and the deceased, lest you afflict him by this mourning of yours, indeed add affliction to the afflicted and double it. To this Rabanus adds: "He admonishes, he says, that the survivor strengthen him who begins to depart from this world by faith, and comfort him by hope, so that in the straits of the final hour he may not fail in faith, but commit his hope to God: because He who promised reward to those contending well in faith is Himself able to grant an eternal kingdom to those hoping in Him. Our Polancus wrote a method of helping the dying; Bellarmine and others."
38:25
let him see the sense of each reading. In Greek it is: Σοφία γραμματέως ἐν εὐκαιρίᾳ σχολῆς, which the Complutensian and Roman editions translate: The wisdom of the scribe in the opportunity of leisure or school. For school is a Greek word signifying leisure: hence a school is called a place of learning, from σχολάζω, that is, I am at leisure, because students ought to be at leisure for one science, having set aside all other things: therefore school is literary leisure. Wherefore that remark of Lyran is beside the point and absurd: "The wisdom of the scribe in time of leisure, that is, he says, when you have an empty stomach and are free from food; for then the intellect is more vigorous. Or in time of leisure, that is poverty; for, as the philosopher Secundus says: Poverty is the discoverer of science." But the Greek σχολή signifies nothing of the sort. Whence the Zurich edition: Learned wisdom is sought through the opportunity of leisure; the Syriac: The wisdom of the scribe will add wisdom to him, namely through leisure and leisurely study of wisdom. For the scribes among the Jews were the learned and teachers, who labored in describing, handling, meditating upon, explaining, and commenting upon the sacred Scriptures both by word and in writing. The sense therefore is, as if to say: The wisdom of the teacher of Holy Scripture, or of any wise man, is to be sought and acquired in time of literary leisure, when he is free from other business, both because it is vast and therefore requires entire time; and because it is profound and therefore demands the whole attention of the mind. For, as one says: When the mind is intent on many things, it is less attentive to individual matters, especially because the human mind is very limited and narrow; and because the scribe, that is the teacher or writer of wisdom, requires great wisdom, so that like the sun he may scatter the rays of his wisdom upon all hearers or readers; wherefore he ought to be wholly intent upon it. Whence that saying: Poems seek the retirement and leisure of the writer. Thus St. Isidore, book II of the Sentences, chapter I: "No one, he says, receives the wisdom of God unless he strives to withdraw himself from all care of action. Whence also it is written: The wisdom of the scribe in time of leisure, and he who diminishes in action, he himself shall perceive it." Furthermore, this leisure of wisdom is not idle, but busy: for it is occupied in the exercise of every virtue. St. Gregory Nazianzen, in epistle 36 to St. Basil among the epistles of St. Basil: "For me truly, he says, the greatest business is leisure itself. I strive so much toward this idle tranquility, as if some law concerning this magnanimity were laid down for all." And another: "The wise man attends only to his own business; concerning others therefore and other things leisure is pure for him. Wherefore Diogenes the Cynic, mocking the school of Euclid, as if it taught things of little use, said it was not σχολάς, but χολάς, that is, it produced bile and annoyance, as Laertius testifies in book VI, chapter I. More excellently St. Bernard, book II On Consideration to Eugene, chapter XIII: "If rightly, he says, the Wise Man exhorts wisdom to be written in leisure; yet in leisure leisure itself must be guarded against. Idleness therefore must be fled, the mother of trifles, the stepmother of virtues." The same, sermon 85 in the Song of Songs: "Virtue cognate to wisdom, he says. Whatever virtue labors at, wisdom enjoys, and what wisdom orders, deliberates, moderates, virtue executes. Write wisdom in leisure, says the Wise Man; therefore the leisures of wisdom are labors, and the more leisurely wisdom is, the more exercised in the kind of labors of religion virtue is exercised the more clearly, and the more approved, the more dutiful; and if anyone should define wisdom as the love of virtue, he would not seem to deviate from the truth. But where there is love, there is no labor, but savor: and perhaps wisdom is named from savor, because coming to virtue with a certain seasoning as it were, it makes savory what seemed somewhat insipid and harsh in itself." Except from this opinion and rule, unless someone is so well-equipped and effective, and of such great intellect and spirit, that he can embrace many things in his mind. Whence St. Bernard, book II On Consideration to Eugenius, chapter IX: "There have not been lacking," he says, "Roman Pontiffs who found leisure for themselves amid the greatest affairs. A siege hung over the city, and a barbarous sword threatened the necks of citizens; did this terrify the Blessed Pope Gregory, so as to prevent him from writing wisdom in leisure? At that time indeed (as is clear from his preface) he expounded the most obscure and final part of Ezekiel as diligently as elegantly. Thus also Moses, ruling in the desert, indeed establishing, and forming the Church and commonwealth of the Hebrews by his laws and ceremonies, wrote the Pentateuch. Yet the same St. Gregory professes in that place that public affairs diminish for him the study of wisdom, and are an impediment so that he does not have as much leisure for wisdom as he would wish. Whence in the final homily on Ezekiel, lamenting the calamities of Italy inflicted by the Goths: "Now I am forced," he says, "to hold back my tongue from exposition; because my soul is weary of my life. Now let no one seek in me study of sacred eloquence, because my harp has been turned into mourning and my organ into the voice of those weeping." For the study of wisdom requires the quiet of the mind: wherefore amid arms books are silent, nor does Minerva bear Mars. The same Gregory inconsolably mourns that he was torn from the monastery to the pontificate, because he was wrenched from the leisure of wisdom to the affairs of the Church. Hear him, book I of the Dialogues, chapter I: "The sorrow," he says, "which I suffer daily, and is always old to me through use, and new through increase. Unhappy indeed is my mind, struck by the wound of its occupation, remembering what it once was in the monastery, how all things flowing were beneath it, and how much it rose above all things which revolve, because it was accustomed to think of nothing but heavenly things, because even though retained in the body, it already passed through the very barriers of the flesh by contemplation; because death also, which is almost a punishment to all, namely as the entrance to life, and the reward of its labor, it loved. But now, from the occasion of pastoral care, it suffers the affairs of secular men, and after so fair a vision of its quiet, it is defiled by the dust of earthly action. And when it has scattered itself for the condescension of many to external things, even when it desires internal things, to these it surely returns diminished. I consider therefore what I endure, I consider what I have lost. While I gaze upon that which I have lost, it becomes heavier what I bear. Behold now I am tossed by the waves of a great sea, and in the ship of my mind I am battered by the strong storms of tempest. And when I recall the state of my former life, as if with eyes turned backward to the shore I sigh." AND HE WHO IS DIMINISHED IN ACTION SHALL PERCEIVE WISDOM. — That is to say, he who has the least affairs to do, who occupies himself in few external acts, who has few things to do (according to that in chapter XI, 10: "My son, let not thy acts be many"), this one shall perceive wisdom, if namely he has leisure for reading, studying, meditating, contemplating. Otherwise if he is idle and slothful and sleeps, he shall perceive less wisdom than he who is much in action: for action begets experience, experience begets prudence. In Greek it is: Καὶ ὁ ἐλαττούμενος πράξει αὐτοῦ σοφισθήσεται; which the Romans translate: And he who is diminished in his action shall perceive wisdom; others: He who is diminished in work shall be wise; the Zurich version: And he who shall have less of his business will be able to prepare wisdom, or shall become wise. See St. Bernard, book I On Consideration, chapter V, where he thus instructs and admonishes Pope Eugenius: "Hear what I reprove, what I advise. If you live and are wise, you give everything to action, nothing to consideration; I praise you, but not in this. I think that no one who has heard from Solomon: He that diminisheth his works, shall obtain wisdom. Certainly neither does action itself benefit from not being preceded by consideration. If likewise you wish to be all things to all, like him who became all things to all; I praise the humanity, but if it be full. But how can it be full, you excluded? And you are a man. Therefore, that humanity be whole and full, let it gather you also within its bosom which receives all. Otherwise, what does it profit you according to the word of the Lord, if you gain the whole world, losing yourself alone? Wherefore, since all have you, be also you one of those who have. Why are you alone defrauded of your own gift? How long does the spirit go forth and not return? How long do you not receive yourself and yourself among others in your turn? You are a debtor to the wise and to the foolish, and to yourself alone do you deny yourself?" And finally he brings in and concludes: "In short, he who is wicked to himself, to whom is he good? Remember therefore, I do not say always, I do not say often, but even sometimes, to render yourself to yourself." For to diminish in action is not to abandon action entirely, but, setting aside useless occupations, to attend to those ordered by justice or by charity. For these (as experience teaches) do not disturb the heart, and they grant no small leisure to the study of wisdom and to the exercise of the mind. Mystically Hugo says: The study of wisdom is the study of the contemplative life; for this requires leisure and a mind empty of all earthly thought and care, especially carnal. For, as Rabanus says: "He who ceases to serve the lusts of the flesh and the pleasures of the world, he meditating intently on Scripture shall enjoy the gift of heavenly contemplation." Whence, opposing to this the active life of ploughmen, smiths, etc., he adds: "He that holdeth the plough," etc. Therefore Mary, sitting at the feet of Jesus and hearing and meditating his words, is at leisure for the study of wisdom, which she therefore hears from him: "Mary hath chosen the better part, which shall not be taken away from her." Martha is at leisure for the business of action, serving, solicitous; which is why she is troubled and murmurs. Whence she hears from Christ: "Martha, Martha, thou art careful and troubled about many things; but one thing is necessary," Luke X, 41. Blessed therefore are those who do Martha working, officious, solicitous: more blessed are those who do Magdalen penitent, loving and contemplating. To this pertains an Arabian proverb, Cent. I, no. 9: "Close five windows, that the house may be bright, and he who dwells in it; that is, close or restrain the five senses of the body, that your soul may shine in the light of life." For just as, in order that the light which is in a house, for example a torch or candle, may shine, the windows must be closed, lest a greater light of the sun enter (because greater light obscures the lesser): so likewise, in order that the mind of man, which as it were a light is placed in the body by God, may attend to wisdom and to knowledge both of itself and of God, the bodily senses must be stopped up, through which it is diffused into worldly things and allurements, scattered, departs from itself and vanishes. Most excellently St. Basil, in Institutes cap. II: "But if you wish," he says, "to imitate Mary Magdalen, who, despising the service of the body, ascended higher into the contemplation of divine things, having legitimately and, as is fitting, truly conducted the business, cast off the care of the body, abandon agriculture, spurn even the preparation of food and delicacies, and sit at the feet of the Lord, and listen to what he says to you, that you may become a partaker of the mysteries of divinity; since the contemplation of the dogmas of Christ is more important than the offices which are rendered to the body." And St. Gregory, lib. XXVI Moral.: "The place of delight of the present life; but when it is touched by divine inspiration, the place of our heart becomes the love of eternity: therefore by consideration of the eternal homeland the mind is moved from its place, because, having abandoned the lowest things, it is placed in the highest thoughts; for before it did not know what was eternal, it had grown sluggish in the delight of present things, and at the same time it itself, being transient, was held by the love of transient things; but after it knew what was eternal, after it touched the rays of heavenly light by swift contemplation; raised up in admiration of the highest things from the lowest, it elevated itself, so that now nothing pleases it except what is eternal, and despising transient things it seeks only what remains." The Complutensian edition, adding the negation 'not', reads contrarily οὐ σοφισθήσεται, that is, 'diminished by his work he will not be wise'; both because he who ceases from the work of reading, studying, meditating, will not become wise; for literary leisure is indeed leisure from manual work, but not from the work of the mind; rather, to study and meditate assiduously is the highest labor and business of the mind; and because the study of true and practical wisdom requires not merely its bare speculation, but also the operation and practice of virtues, as St. Bernard said a little before cited. But Vatable translates: 'He who is oppressed by his affairs will not prepare wisdom', which sense corresponds to our Vulgate: for the Greek ἐλαττούμενος signifies also him who is diminished, becomes inferior, succumbs, is oppressed, πράξει, that is, by work and business. Most excellently St. Augustine, book XIX of the City of God, chapter XIV: "Holy leisure," he says, "seeks the love of truth; just business undertakes the necessity of charity. If no one imposes this burden, one must be free to perceive and contemplate truth. But if it is imposed, it must be undertaken on account of the necessity of charity. Yet even thus the delight in truth must not be wholly abandoned in any way, lest that sweetness be withdrawn and this necessity oppress." Indeed, even Plato, in the Greater Hippias, teaches that the wise man ought above all to be wise for himself, and therefore the ancient wise men abstained from the administration of civil affairs. Finally, St. Bernard, sermon 23 in the Song of Songs: "In this mystery," he says, "and in this sanctuary of God, if it should happen that someone of you is at some hour so rapt and so hidden that neither the needy sense averts him, nor the piercing care disturbs, nor the biting guilt, nor certainly those images of bodily phantasms which rush in more difficultly to be removed; he will indeed be able, when he returns to us, to glory and say: The king hath brought me into his chambers. " Where he notes four impediments to contemplation: the first is the needy sense, such as in the sick, especially one who labors in the brain; the second is piercing care; the third, biting guilt, such as in the sinner or the scrupulous; the fourth, rushing phantasms. Whoever therefore lacks these four is apt for contemplation. See the words at Hosea II, 14. By which (thus it should be read with the Romans and Greeks, not 'because', as many read) wisdom shall she be filled. — The Latins everywhere refer these words to what preceded; whence after these words they place a hypocolon, so that the sense is, as if to say, He who diminishes business and temporal occupations will perceive wisdom, and not only will perceive it, but will be filled with it, so that his whole mind is thoroughly and fully imbued and filled with it. Thus Palacius. But the Latin Bible corrected at Rome, the Greek, Rabanus and Jansenius refer these words to what follows; and the Greek and Jansenius read with the mark of interrogation, in this manner: By what wisdom shall she be filled who holds the plow? etc. Which reading is indeed most fitting and most clear: for it proves wisdom to be acquired in leisure, from the contrary; because namely farmers, craftsmen and other workmen who are wholly occupied in external business and works cannot have leisure for wisdom. Thus also Theophylactus reads and understands, who flourished in the year of Christ 900, writing on chapter XIV of Luke: "Occupied about earthly things," he says, "he does not wish to be a partaker of the spiritual feast. For the Wise One says: In what way will he be wise who holds the plow?" And this plainly signifies the Greek τί σοφισθήσεται, that is, what, or in what, or in what manner, will he become wise who holds the plow, etc. Although Our Author seems to have read ᾗ σοφισθήσεται, that is, by what wisdom shall she be filled, assertively, and that also in a sense very fitting, as I shall presently explain. The Syriac agrees with the Greek: "For who," it says, "will become wise holding the plow? he converses with oxen, and drives oxen, and his narratives are with calves, and his heart meditates on the pigs of his sowing, and his vigil is to complete his work." A ridge in the field is called elevated earth. Thus Varro, book I of the Treatise on Agriculture, chapter XXIX: "What," he says, "is elevated earth between two furrows, is called a ridge, because the crop of grain extends through it." And Columella, book II, chapter IV: "Ridges," he says, "rustics call what is plowed so that between two furrows more widely separated, the middle mound provides a dry seat for the grain." Note: In what follows up to the end of the chapter he recounts the business, occupations and works of farmers, craftsmen, potters and other mechanical workmen; and this for three reasons. The first and principal is to prove that wisdom is to be sought in leisure, not in business, as I have already said. Whence concluding at verse 38, he says: "They shall not sit on the seat of the judge, and they shall not understand the covenant of judgment, nor shall they make plain discipline and judgment." Second, to suggest that in these mechanical arts, although they are not true wisdom, there is nevertheless a shadow of it, indeed a derivation and a certain participation of wisdom: for craftsmen are wise in their works, and they operate wisely. Whence, after enumerating all things in verse 35, he adds: "And every one is wise in his own art." Hence concerning Beseleel the craftsman of the tabernacle, God says in Exodus XXXI, 2: "I have filled him with the spirit of God, with wisdom and understanding, and knowledge in all manner of work, to devise whatsoever may be artificially made with gold and silver and brass," etc. For, as Vegetius says, lib. II, cap. XXIV: "It is an ancient and prudent opinion, that all arts consist in meditation." Third, to show that they ought to be directed by wisdom, both because governance and contemplation direct practice. For the good state of a city, as Lyra says, requires the care of magistrates, that they procure diverse craftsmen in their arts, without the use of whom a city could not stand, such as carpenters, stonemasons, clothmakers, etc., and also because wisdom teaches that the knowledge and love of God and His law ought to be joined with mechanical practice, so that it may be useful, and may lead the worker to salvation and happiness. Whence in the last verse he says: "The prayer of them in the work of their art, applying their soul, and searching in the law of the Most High." This is indicated by the Romans and Rabanus, and all the Latin biblical codices, which read all these things assertively, without a mark of interrogation; as if to say: By this wisdom, through the instruction of wise teachers, farmers, smiths, potters and other mechanics shall also be filled participatively, each in his own order, manner and degree. So also in cap. XXIV, verses 6 and 40, he said that the wisdom of God extends to the making and governance of the heavens, waters, earth and the whole universe. Indeed, Plato in the Alcibiades teaches that wisdom is the foundation of εὐπραξίας, that is, of good operation. The same in the Theages: "Farmers are wise," he says, "through commerce with the wise. Tyrants are wise through commerce with the wise. Cooks are wise through commerce with the wise. A wrestler is wise through commerce with the wise." And he adds that wisdom governs all arts and every kind of mankind. Furthermore, Sirach, among mechanics, places farmers first, both because their office and exercise is most ancient, having been instituted by God from the origin of the world. For Adam was placed by God "in paradise, to dress it and keep it," Gen. II, 15; and also because farmers are most necessary in the republic; for they sustain cities and kingdoms with their crops, cattle and herds. Whence Aristotle, lib. I Œcon. II: "Agriculture," he says, "is most natural and just. It also profits greatly for fortitude; for it does not enervate the body like base arts, but makes it such that it can endure in the open air, and bear labor, and face dangers against enemies." The same, lib. VI Polit. cap. IV: "The best people," he says, "is that which consists of farmers. For since they must labor about their sustenance, they are occupied with their works, and do not desire what belongs to others; and it is sweeter for them to do work than to be engaged in the republic." And further: "After the multitude of farmers, the best people is that where there are shepherds, and they live from animals." See Cicero, lib. De Senectute, and what I have noted concerning the goods of agriculture, Gen. II, 15, and Gen. IX, 20. Therefore concerning farmers thus Sirach determined, and thus he describes their office, study and occupation, indeed he depicts the farmer thus:
38:26
Mystically, Rabanus understands by the farmer a rector and teacher: "For he who holds," he says, "the office of teacher, and ought to till with the evangelical ploughshare the hearts of men, glories in the javelin of divine testimonies, sows the word of God with the goad of exhortation, drives the brute beasts so that they do not live sluggishly, but conduct themselves strongly in good works. He also chastises the proud with the discourse of preaching, and adorns them with evangelical discipline, so that they are not idle, but mortifying their flesh, and mortifying carnal desires in themselves, and hastening to root out all vices from themselves, and striving to plant spiritual virtues in their place. And in that through the driving of oxen and bulls, he speaks of the vigils of the shepherd in the fattening of cattle, he shows that it is the office of a good rector to have care of both sexes, and to feed, nourish and sustain them with the study of preaching."
38:27
Note: That "he shall give his heart," etc., Sirach repeats after the works of individual craftsmen, so that he may signify to what matter each one applies his heart, to what he strives and watches over. Furthermore, Pliny teaches the precepts of the wisdom of farming, lib. XVIII, cap. XIX: "In ploughing," he says, "the oracle of Cato must be observed with great care. What is first? To cultivate the field well. What is second? To plough well. What is third? To manure. Do not plough with a varied furrow. Plough in good time. In warmer places the fields ought to be ploughed from the winter solstice, in colder places from the spring equinox. And more timely in a dry region than in a wet one; more timely in dense soil than in loose, in rich than in poor." See Cato himself and Varro, On Agriculture, all of which it is easy to accommodate mystically to the agriculture of the soul.
38:28
and its dignity is evident from this, that it represents the appearance of heaven and the heavenly beings. For heaven is as it were carved and sculptured with stars, and from this it was called heaven, says Sipontinus and Ælius in Varro, book IV On the Latin Language; although Varro thinks heaven is called from the Greek κοῖλον, that is, hollow, because it is concave. Moreover, the scope of the art of sculpture is immense; for sculpture is also called engraving, which our work effects in gold, silver, bronze, iron, wood, ivory, marble, glass, and gems. Concerning the antiquity and use of carving marble, see Pliny, book XXXVI, chapter V, where he asserts that the origin of this art began with the origin of the Olympiads, which was at the end of the reign of Ozias king of Judah, namely 23 years before Rome was founded. See the Chronological Table which I prefixed to Genesis. Mystically, Rabanus: "What through this craftsman and architect, he says, who labors diligently night and day in his work, so that he may carve seals and form them according to the image of man by the art of gem-working, is signified but the holy preachers, who at all times, either by teaching, or by exhorting, or by showing good examples, instruct their hearers, so that they may draw forth the virtue of the inner man, and reform the human soul according to the image of its Creator? Was not that craftsman and architect diligent in his art, who wrote thus in his epistles, saying: For we are God's helpers; ye are God's husbandry; ye are God's building, according to the grace of God which is given to me, as a wise architect I have laid the foundation; but let another build thereupon. Now let every man take heed how he buildeth thereupon? I Cor. III, 10. And elsewhere: My little children, he says, of whom I am in labour again until Christ be formed in you, Gal. IV, 19. And in another place: Be renewed, he says, in the spirit of your mind, and put on the new man, who according to God is created in justice and holiness of truth, Ephes. IV, 23. And likewise: Be ye therefore followers of God, as most dear children, and walk in love, as Christ also hath loved us, Ephes. V, 1. And again: Grieve not, he says, the Holy Ghost of God, whereby you are sealed unto the day of redemption, and the rest. For as many as are the kinds of virtues, so many good works and teachings do the holy doctors strive to express in the minds of the elect and in their conduct; that they may be holy both in body and in spirit, saying with the Apostle: And may the God of peace himself sanctify you in all things, that your whole spirit and soul and body may be preserved blameless in the coming of our Lord Jesus Christ, I Thess. V, 23. AND HIS ASSIDUITY VARIES THE PICTURE,—that is, his constant care, labor and work is directed to carving various forms and figures. For he calls "picture" here sculpture, by catachresis, because what the painter paints on a tablet, the sculptor paints and forms in stone, gold, silver, etc. For picture in Greek is ποικιλίαν, that is, variety, namely various images and figures of men, animals and things. The Interpreter reads ὑπομονή, that is, assiduity and perseverance in work for hope of gain: The Complutensian editions read ὑπομοίην, that is, urgency, that is, urgent and continuous labor. HE SHALL GIVE HIS HEART IN LIKENESS OF A PICTURE (as if to say, He is wholly intent on imitating the picture, and like a painter he carves various forms and figures of men, animals, trees, herbs, etc. For picture in Greek is ζωγραφίας, that is, description, or the making and forming of animals, such as painters are wont to paint and sculptors to carve.) AND HIS WATCHING SHALL PERFECT THE WORK,—that is, by watchful study and labor he shall perfect the work, for example the statue which he carves, as if to say, All his wisdom is situated, not in reading and meditating on Holy Scripture and divine things, but in carving and forming his sculptured work beautifully and variously. Whence the Zurich version clearly translates: It is the same custom of the craftsman and architect, who with like study passes through night and day; who carve seals in the manner of engravings, and who linger in varying embellishments, in imitation of the picture they also occupy their mind, and keep watch over perfecting the work. So also the Syriac. Moreover, the elegance of engravings, or of the art of sculpture Again, the saints are in their soul and that of their neighbors craftsmen of virtues, so that they may paint heroic deeds of the fathers in it; wherefore like painters they frequently behold the same, read and reread them, so that they may imprint and engrave them upon themselves. Whence St. Basil, in his epistle to Gregory the Theologian: "Just as painters, he says, whenever they paint an image from an image, constantly looking back to the exemplar, strive to transfer the character to their own work from it; so it behooves him who strives to make himself perfect in all parts of virtue to look upon the lives of the saints as certain living and efficacious images, and to make their good works his own through imitation." Indeed I have learned from experience that there is scarcely anything more efficacious for all virtue than frequently to read the Lives of the Saints and to meditate upon them seriously. Try it, and you will truly learn it to your great profit. it is necessary for him who strives to make himself perfect in all parts of virtue to regard the lives of the saints as certain living and efficacious images, and to make their good works his own through imitation." Indeed I have learned from experience that there is scarcely anything more efficacious for all virtue than frequently to read the Lives of the Saints and to meditate upon them seriously. Try it, and you will truly learn it to your great profit.
38:29
Therefore the craftsman here he depicts so graphically, as the Poets their Vulcan, of whom presently. Where note: The whole of verses 29 and 30 depend upon verse 31: "He will give his heart," etc., that is to say, Just as the farmer applies his whole heart to farming, the sculptor to sculpture, so also the craftsman to his craft of craftsmanship; and therefore he has neither leisure nor inclination to attend to the study of wisdom: Therefore the craftsman Sirach describes thus: First, he says, "he sitteth by the anvil." For beside it sits the master of the work, holding with tongs and turning the iron, or making a vessel from it upon the anvil, so that it may be struck by servants with a hammer and formed according to his pleasure. Secondly, "he considereth the work of iron:" for it is his part to consider where, how and how much the work ought to be struck and beaten, so that the vessel may be formed such as he himself desires. In Greek it is, καταμανθάνων ἀργῷ σιδήρῳ, which the Romans translate, learning from sluggish (slow, tardy) iron; others, contemplating rough iron. But Our author with the Complutensians reads ἔργον for ἀργῷ, that is, the work of iron. So also the Zurich edition: Attentive, it says, to the work of iron. Thirdly, "the vapor of the fire burneth his flesh." For burneth in Greek is τήξει, that is, it melteth; the Zurich edition, it drieth up; the Roman editions read σκληρυνεῖ, that is, they harden. Hence Vulcan was thought by the ancients to be the god of craftsmen and of arms; by which fire is signified. For Vulcan is said, says Isidore, as it were Volicanus, because he flies white through the air. For flame flies, when it is born from the clouds in lightning, and is white. Hence also he is called Mulciber, because he softens iron. For the Poets feign that he was a god, and the son of Jupiter from Juno, who as a craftsman made thunderbolts for Jupiter against the giants. Hence the islands of Vulcan are named. Hence also Vulcan is taken for fire itself, just as Pallas for letters, as when it is said burning Vulcan, and to scatter Vulcan upon roofs, that is, to set roofs on fire. Finally Vulcan is called by the Poets "the god mighty in fire;" because craftsmen by the force of fire melt iron, bronze and all the hardest metals, tame them, bend them, and draw them out into all forms and shapes. Thus Virgil, book VIII of the Aeneid: ..... Mighty in fire he descendeth from high heaven. The iron the Cyclopes were working in a vast cave, Brontes and Steropes and naked-limbed Pyracmon. Indeed also Prudentius: Fire itself, which serveth for our use, is called Vulcan, etc., and is said to reign in furnaces and to be the chief craftsman of Aeolia, or of Aetna. And St. Augustine, book VII of the City of God, chapter XVI: "Vulcan," he says, "they wish to be the fire of the world." The same, book XX Against Faustus, chapter IX, relates that Vulcan is depicted "lame," because fire "is of such a nature of earthly motion," namely because our fire is never straight, but curved and as it were limping. The same, in Psalm CXIII, discourse 2, teaches that the gentiles through the images of gods signified the four elements, namely through Tellus the earth, through Neptune the sea, through Juno the air, through Vulcan the fire. Fourthly, "and in the heat of the furnace he contendeth," that is, he struggles; in Greek, διαμαχήσεται, that is, as the Complutensian edition has it, he will fight; the Roman edition, and in the heat of the furnace he will contend; the Zurich edition, with the heat of the furnace he struggles, that is to say, The craftsman contends against the heat of the fire, and against the hardness of the iron, so that he may ignite it, and when ignited may bend it with frequent blows of the hammer, soften it, and form it into a vessel to his liking. Whence the Syrian Furthermore Pliny considers the first iron-workers to have been the Cyclopes (who lived in the time of Vulcan, in the time of Joshua, according to St. Augustine, book XVIII of the City of God, chapter XII); for thus he says, book VII, chapter LVI: "The Cyclopes invented iron-working. Coræbus the Athenian invented pottery, in which Anacharsis the Scythian invented the wheel. Dædalus invented carpentry, and in it the saw, the axe, the plumb-line, the auger, glue, fish-glue; but Theodorus of Samos invented the rule, the level, the lathe, and the key." Pliny is supported by Plato in the Symposium: "The skill of archery," he says, "of healing and of prophecy Apollo invented, the Muses music, Vulcan the craft of working in bronze, Minerva the art of weaving: Jupiter invented the reason of governing gods and men." But from the Scriptures it is clear that its inventor was more ancient, and therefore before the flood, namely Tubal-Cain, "who was a hammerer and artificer in all works of brass and iron," Genesis IV, 22. translates: The flames of fire shall make rents in his flesh, and he is burned with the heat of fire. Fifth, "the voice of the hammer renews" (some read "resounds"), in Greek καινεῖ, that is, it will renew "his ear," that is, with new and repeated blows and sounds of hammers it will strike and beat his ear. Whence some translate: It newly dulls his ear; the Zurich Bible: The hammer striking frequently beats his ears with sound. And indeed it is remarkable, says Palacius, with what wonderful order smiths strike the heated iron with hammers, with sparks continually flying from it, and what sounds always similar and certain, and what a smithly harmony they produce. Sixth, "against the likeness of a vessel his eye." He calls likeness an exemplar and type, that is to say, the smith frequently looks upon the exemplar, the idea and type of the vessel to be formed, which he has before him, as it were, in order that he may shape it according to that vessel and adapt it to it. Whence the Zurich Bible translates: His eyes fixed on conforming the instrument; others: Upon the example which is opposite, his eyes are intent; the Syriac: According to art he will bend his hands, and his eyes will be intent upon the type of his work. Finally, "he will give his heart to the completion of works," namely that he may complete and perfect them in every way; "and his watching," that is, his watchful care, labor and constant hammering, "will adorn" the vessel "in perfection." In Greek, ἐπὶ συντελείας, that is, unto perfection, so that he may make it perfect in all respects. Wherefore the Complutensian and others wrongly read, he will adorn imperfection, that is, an imperfect vessel. Clearly the Zurich Bible: He applies his mind to completing the work, and watches carefully to polish it; others: He applies his heart to the perfection of works, and his watchings to adorning them after perfection. By all these things is signified the wonderful intention and constancy of the smith who ceases not to struggle against fire and iron, but as it were permits himself to be burned and roasted by a slow and continuous fire, and allows his ears to be dulled by the blows of hammers, so that he often loses his hearing and becomes deaf, until he shapes the iron into that form which he has determined in his mind, and makes it the vessel destined for it, and therefore suggests that one cannot be free from speculation and the study of wisdom, nor attend to it, because he is wholly intent upon his anvil and iron. Mystically, by this example of the smith we are taught that there is nothing so hard, so rough and difficult, which constant labor does not overcome; and therefore there is no vice so ingrained which persistent care does not root out. If therefore you apply such constancy to labors in subduing your passion as the smith applies in subduing iron, you will surely bend and completely subdue it, especially with the aid of the fire of love and charity. Whence Rabanus: "By the blacksmith," he says, "the same thing is expressed as in the architect, that is, the order of holy preachers, who, sitting by the anvil, that is, by the hard labor of the present life, fabricate spiritual arms, namely divine teachings, by writing and teaching, so that they may teach their people to fight bravely against the temptations of the ancient enemy, and to avoid the perverse sects of heretics and philosophers, and to despise the threats of persecutors. The flesh of this smith, that is, his body, is burned by the vapor of fire and the heat of the furnace, when tribulation and persecution of the world do not cease to weary him. The voice of the hammer has renewed his ears, when the edicts of princes cease not to bring terror of torments to his senses; but he himself will give his heart to complete the work of his office; and he expends the watchings of his diligence to this end, that he may lead the vessels of chosen souls to the perfection of knowledge and virtues. Whence the Apostle Paul, the chief fabricator of these arms, writing thus to certain of his hearers, says: Be strengthened in the Lord and in the power of his virtue. Put you on the armour of God, that you may be able to stand against the deceits of the devil; for our wrestling is not against flesh and blood, but against principalities and powers, against the rulers of the world of this darkness, against the spirits of wickedness in the high places. Therefore take unto you the armour of God, that you may be able to resist in the evil day, and to stand in all things perfect." See the manifold blows of sacred hammers, with which St. Paul beats and polishes himself and his faithful as a smith, II Corinthians, chapter VI, 4 and following: "Let us exhibit," he says, "ourselves as the ministers of God, in much patience, in tribulations, in necessities, in distresses, in stripes, in prisons, in seditions, in labors, in watchings, in fastings," etc. Aptly to the matter at hand, St. Basil, in his Rules more extensively discussed, interrogation 5, teaches that a Christian ought to apply himself entirely to the law and will of God, just as a craftsman applies himself to the idea according to which the work is to be made: "For just as a blacksmith, he says, for example, whenever he forges some tool or axe, if he is constantly mindful of that from which he received the instrument to be made by agreement, and turns over in his mind the form and size prescribed to him by that one, and directs what he does toward the will of him who commissioned the work; otherwise if he allows the memory of him to slip from his mind, he will make either something entirely different, or something far unlike what he had set out to make: so also a Christian, if he directs all his actions, whether lesser or greater, toward the will of God, he without controversy and excellently completes that work, and at the same time preserves a constant memory of him in his mind, by whom he was commanded to do it; and he can truly say that: I set the Lord always in my sight, for he is at my right hand, that I be not moved, and likewise he will satisfy that precept of Paul: Whether you eat or drink, or do anything else, do all to the glory of God. But if anyone, while administering the work, departs from that perfect norm of the prescribed commandment, it is clear that he retains a weak memory of God." St. Basil, in his homily On the Human Generation of Christ, compares the incarnate Word to glowing iron. For just as a craftsman by fire makes iron glow and makes it glowing, so that it appears to be mere fire, and yet the nature of iron remains: so the Word, assuming flesh, deified it as it were, with the essence of flesh nevertheless remaining intact. The same St. Basil, in book III, Against Eunomius, compares a soul burning with charity to glowing iron, which the Holy Spirit as it were forges and makes glow: "Just as iron, he says, which lies in the midst of fire, has not lost the nature of iron; yet by the vehement action of fire, made glowing, when it has received the whole nature of fire into itself, it passes over to fire in color, and heat, and action; so the holy virtues from the communion which they have with him who is holy by nature, received throughout their whole subsistence, now have as it were an innate sanctification. But the difference in them from the Holy Spirit is this, that the Spirit is holiness by nature; but in them sanctification exists by participation."
38:32
First, that "sitting at his work he turns the wheel with his feet," so that he may scrape, form, and polish the earthen vessel; second, that he is solicitous "on account of his work," in Greek ἐπὶ τὸ ἔργον, that is toward his work, that is, that he attends carefully to his work, lest the earthen vessel, being fragile, if handled carelessly by him, should break and shatter; or go into another form than he intended, the wheel running; third, that "in number," in Greek ἐναρίθμιος, that is numbered, is "his operation," because namely since clay is very friable and flexible, he immediately fashions many vessels from it; whence he is accustomed to number them, and to set for himself a certain number of them; his servants and attendants are also forced by their master to count and reckon on a certain day the number of vessels made by them. Thus the Latin Bible corrected at Rome, the Greek Complutensian and Roman. Whence the Zurich version translates: Similarly a potter sitting at his work, and turning his wheel with his feet toward his work applies himself entirely with solicitude, so that all his workmanship is in numbered account. Others understand by number the price; for this is accustomed to be numbered by catachresis; whence they translate: Who always applies himself to the care of his work, and all his operation is in price. Less correctly therefore Lyra, Jansenius and Palacius read contrarily ἀναρίθμιτος, that is, his operation is unnumbered, as if to say, He forms very many and as it were unnumbered vessels. Therefore the potter, says Palacius, is always placed in solicitude, so that he produces new vessels, devises new forms, marks them with new paintings; for which reason his operation is unnumbered. Furthermore, God not only instituted but also exercised this art, when from the beginning of the world he formed man from clay, Gen. II, 7. Whence "God is a potter," says St. Augustine, book XV of the City of God, chapter I; and he is the first and ancient one, especially because from the same mass of clay he makes one vessel unto honor, another unto dishonor, Rom. IX, 21.
38:33
The fourth work of the potter is "to form the clay with his arms," both so that he may work it with water and properly temper it, lest it be too dry or too moist; and so that from it, now worked, sitting at the wheel he may form a beautiful vessel, and, as it is in Greek, πλάσσῃ, that is, shape it. Zurich: Now he shapes the clay with his arm. The fifth is: "Before his feet he will bend his strength;" in Greek ἰσχὺν αὐτοῦ, that is, his vigor, his forces; because namely he bends, inclines and flexes himself and his breast toward his feet with all his strength for the work, so that he may form it exactly; for while he moves the wheel with his feet on which he shapes the work, with his breast bent and his arms, he applies himself entirely to forming the work. Others refer the pronoun αὐτοῦ to πηλόν, that is, clay. Whence the Zurich version: Now with his feet, it says, he works the force of the clay. For potters are accustomed to work clay with their feet, to soften it, and to temper it properly with water, so that it becomes tough and ductile, and suitable for a vessel to be formed from it. Thus Jansenius: The potter, he says, shapes and figures the clay with his arm, but first before his feet he bends, curves and works the force of the clay itself, so that it becomes suitable for the form to be imparted by his hands and arm. For such working of clay, which is its bending and tempering, is done with the feet first. But the Latin Vulgate version requires the former sense. The sixth is: "He will give his heart to finish the glazing." For potters are accustomed to glaze a vessel formed by them, inside and outside with lead, tin, red ochre, or another material, both so that they may impart to it a beautiful color and appearance and form; and so that they may consolidate and strengthen it. Whence the Zurich version translates: Now he takes care in the work by glazing it; others: He applies his heart to completing the glazing; for this is ΚΕΡΑΜΟν, for which some less correctly read χάρισμα, that is, a gift or present. The seventh is: "And his watchfulness will cleanse the furnace," that is to say, with watchful care and study he will cleanse the furnace previously kindled by him, so that he may bring into it the earthen vessels formed by him, and in it cook them so that they become solid and hard. Zurich: he is vigilant in perfecting the kiln; others: And his watchfulness in cleansing the kiln. Note on the glazing, or, as it is in Greek, on completing the glazing. For in Rome, in Italy and other places they are accustomed to glaze earthen vessels, first, from clay, which they themselves call creta, formed by a potter; second, dried in the sun, and cooked in a furnace; third, with a mixture made from sand and dried wine lees reduced to ash, and also lead and tin, to be glazed all around inside and outside; which glazing makes vessels more solid and strong; likewise white and splendid; finally suitable so that wine, vinegar, milk and other liquids may be contained and preserved in them; for an earthen vessel made from clay alone corrupts all liquids except water and oil: this glazing therefore makes it so that it protects and preserves them: but this mixture is applied to cups, dishes, basins and other table vessels; in culinary vessels, however, such as pots, omitting tin they apply lead, and glaze the vessel only on the inside, both so that it may become robust and shiny, and so that it may preserve liquids and other things: the Romans call this mixture made from lead la vernice; but the former made from lead and tin they call la maiolica; for tin gives vessels whiteness and splendor, which culinary vessels do not need; fourth, they paint the table vessels with various colors, and inscribe on them the letters they wish. Finally fifth, they cook them thoroughly in the furnace; whence when thoroughly cooked in it they become solid, white, elegant and splendid vessels, which we therefore use in all household furnishings. I heard this in Rome from potters near St. Cecilia, indeed I inspected it with my own eyes. The process is similar for vessels made from porcelain; but, as the material of these is more precious: so also the color and appearance is more elegant and superior. Mystically, Rabanus by potters, equally as by farmers, sculptors and craftsmen, understands holy preachers: "For they themselves," he says, "through diverse offices worthily perform the duties of their ministry, and they temper their teaching according to the quality of their hearers; because the wise are to be admonished differently, the foolish differently: the strong differently, the weak differently: the young differently, the old differently: men differently, and women differently. They till the field of the Lord with the plow of the Gospel. They feed the Lord's sheep and animals with the food of the word. They carve the seals of the new man in human hearts. They through the ministry of their tongue fabricate the weapons of virtues. And they form and strengthen the fragile and weak by words and examples, so that they may make them vessels of honor and most suitable for the ministry of God. This potter therefore in working turns the wheel with his feet, when he turns the changeable conversation of the present life, through the footsteps of good works, to his followers as an example; he who has care for those committed to him, that they may persist in the acts of good works; he who by his deeds strengthens the operation of the weak, and provides them examples of humility and gentleness; he who his whole will of heart
38:37
Therefore the genuine sense of this passage must be sought from the Greek. For in place of "they shall not dwell," in Greek it is παροικήσουσι, that is, they shall not be sojourners and dwellers, who namely inhabit some temple or senate-house. Whence παροικία, that is, a parish, is called a senate-house, and the assembly of neighborhoods, a gathering of dwellers near a temple or senate-house: for along that indeed senators and chief citizens formerly dwelt; but craftsmen and workmen, lest by their noise and filth they should disturb the senators and citizens, were sent away to the suburbs or to remote places of the city. Thus farmers do not dwell in the city, but in the country: potters also dwell outside the walls in clay-pits, where they dig their clay, that they may have it at hand. Formerly also craftsmen seem to have dwelt in the suburbs or far from the gathering of the people, equally as sculptors near their marbles and stone-quarries. Thus Palacius. This is supported by what Cicero, in book IV of the Academica, asserts from the opinion of Lycurgus and Solon, "that there are no cities or states, except those which are of the wise." Whence he adds: "To you, Carneades, I do not seem to be a praetor, because I am not wise: nor is this city, nor is there a state in it." NOR SHALL THEY WALK, — as judges, magistrates, or censors, says Palacius, who walk about the city, and consider lest anything be done amiss in it. Add that it is the part of the idle, not of laborious craftsmen, to walk through the city. Thus often elsewhere in Scripture to walk about is the part of senators and princes, and it denotes principality or magistracy, namely the act of visiting, inquiring, searching out, arranging all things, as I have shown in Zechariah, chapter I, 11. Whence explaining, he adds: AND INTO THE CHURCH THEY SHALL NOT LEAP. — Namely that they should leap into the first and higher seats of the church, for instance that they may obtain the dignity of senators, priests or doctors, that they may be eminent in the church, and be its chief men and heads. Or "into the church," that is, into the assembly and council of the wise, "they shall not leap." Whence the Complutensian adds: In the council of the people they shall not be required; and the Zurich Bible: Yet neither shall they be asked for their opinion in the consultation of the people, nor shall they be eminent in the assembly. Hence also explaining, he adds: Upon the seat of the judge they shall not sit, etc. Thus it is said in Deuteronomy XXIII, 1: "A eunuch shall not enter into the church of the Lord," where Oleaster and Cajetan understand by church the chief men of the church and the assembly of the Jews, as if to say: A eunuch shall not be among the magistracy of the Jews. Note: For ὑπεραλοῦνται, that is, they shall leap, some read ὑπικαλοῦνται, that is, they are called. Whence they translate: Nor are they called into the assembly (council) of the people. Note: This was ordinarily done, and is still done even now in great cities (for in small ones even craftsmen, tailors, and shoemakers are senators and consuls); but extraordinarily sometimes some of these base craftsmen have risen to the first dignities of the state. Thus Agathocles rose from the potter's shop to the throne of the kingdom, and became king of Sicily; whence he dined in earthen vessels, that he might always remember that he was the son of a potter. Hence Ausonius sings of him: They say that King Agathocles dined in earthen vessels, And often loaded the abacus with Samian clay. The sense therefore is, as if to say: Although farmers and craftsmen be wise in their art, and necessary for building cities and houses; yet they shall not rise to the wisdom and honor of the chief citizens, namely that they be rulers, judges, doctors of the city. Wherefore they shall not dwell in the principal parts of the city, namely near the temple and senate-house, but shall be sent away to remote places of the city, or outside the city: nor shall they walk in it, as consuls or magistrates, because "into the church," that is, into the church's council and government, namely that they may preside and rule in it, "they shall not leap." Whence explaining, he adds:
38:38
The second is: "And they shall not make discipline and judgment manifest," as if to say, Craftsmen shall not be masters and teachers, so as to teach others "discipline and judgment," that is, justice, equity and honesty to be observed in morals and in human life and conduct; "and," that is, because, "in parables," that is, in learning the grave and learned sentences of the wise, they do not occupy themselves, since the care of their art and craft occupies them entirely. For formerly among the Hebrews, Syrians and other Orientals there was great use of seeking parables, that is, both similitudes, and proverbs, and riddles, and grave sentences, and in these, as it were, the wisdom of the ancients consisted, as is evident from the book of Job, from the Proverbs of Solomon, from Ecclesiasticus, from the Queen of Sheba, who came to test Solomon in parables, III Kings X. Hence also Christ, after the manner of his people, taught his doctrine through parables. He signifies that there are two offices which are eminent in the republic, to which craftsmen do not rise, namely that of a ruler or judge, and that of a teacher; because these require eminent wisdom, and therefore demand great study, and consequently leisure and freedom from mechanical works. Plato ordained the same thing, in book VIII of the Laws, where he gives this first law to the city: "First," he says, "let no citizen (who is entrusted with the care of the city) apply himself to any craft." He adds the reason: "For it is the nature of this office to guard the public safety and public ornament of the city; and therefore perfunctory work is not sufficient for him for the management of so great an office. But no human nature can conveniently handle two arts or two pursuits; no one can even devote himself sufficiently to one art, and at the same time preside over another. Let this therefore be firm and ratified in our republic, and let it be placed, as it were, as a foundation, that no one shall devote himself to two things, for instance, that no one who is a bronze-worker shall practice carpentry." He adds a penalty, namely that he who acts otherwise shall be marked with infamy. And he adds: "If any foreigner practices two arts, let him be punished with chains, pecuniary fines, and exile; so that he, restrained by these penalties, may learn that he is one, not many men at once:" and, as he says above, so that he may know that he is ἁπλός not διπλός, that is, simple not double. they seek that, so that they may know it, and having known it, may perfect it in deed; inasmuch as this one is the way which leads the soul to salvation and eternal happiness in heaven. Adapt the Greek to this Latin sentence and sense, which reads thus: πλὴν τοῦ ἐπιδιδόντος τὴν ψυχὴν αὐτοῦ, καὶ διανοουμένου ἐν νόμῳ Ὑψίστου, that is: Except him who gives his soul, and who meditates in the law of the Most High. For in place of πλήν, our translator, reading more correctly ἐπιτιθόντας, translates "accommodating;" and for διανοουμένου, reading διανοουμένους, translates "meditating:" although it is permissible to read τοῦ ἐπιδιδόντος, that is, accommodating; and διανοουμένου, that is, meditating, in the genitive, as some read, and aptly refer it to "art" which preceded, with the same sense. Τὸ πλήν moreover our translator omitted as enclitic, and therefore not necessary in the Latin version: for πλήν is the same as except, unless, but, however, otherwise. Whence thus you may clearly translate and explain it, as if to say, Craftsmen are wholly devoted to their art: however, at fixed times they accommodate their soul to the divine law: or except, or unless that on appointed days they accommodate themselves and devote themselves to the law of God. Which sense agrees entirely with the Latin Vulgate. Wherefore it is strange that Jansenius and others interpret the Greek differently, and accommodate the Latin version to it, but violently. For they translate: Except him who gives his soul, and thinks in the law of the Most High; and thus they explain it, as if these words do not pertain to the craftsman, but to the wise man devoted to wisdom in leisure, as if to say, That which I said above, namely that in the city there will be rulers, judges and teachers, who "sit upon the seat of judgment," and "openly practice discipline, etc., do not pertain to craftsmen, who are wholly devoted to their craft, but to the wise man, who gives himself entirely to the law of God, and meditates upon it constantly. Or more briefly, as if to say: It is not the business of craftsmen to pursue true wisdom, but only of him who gives his soul to investigating the law of God. Whence what the Latin translator renders: "Accommodating their soul, and searching in the law of the Most High," the Greek reading and the sense already mentioned adapt, with the understanding that τὸ only these alone will accomplish those things which I have said. But these are forced interpretations, and they supply much that will scarcely occur to anyone. Wherefore we must stand by the Latin interpreter, and the Greek is to be accommodated to it in the manner I have said. For he explains the wisdom of craftsmen, of which he spoke in verse 25: "With what wisdom shall it be filled," and verse 35: "Each one is wise in his own art," to consist chiefly in the study of divine law. For although a craftsman does not need so great and so full a knowledge of God's law as a teacher does; yet he needs some knowledge of it, so that at least he may know those things which pertain to himself, and to which he is obliged, namely what he must explicitly believe, what he must do, what he must omit, in order to attain eternal salvation. And in this his wisdom consists. Furthermore the Zurich edition, in order to escape the difficulties of others, refers these words to the beginning of the following chapter. Whence connecting them with it thus renders: For commandments, that is discipline, as the Complutensian and Our text read, the Roman and Zurich editions read δικαιοσύνη, that is justice. Whence they render: Neither shall they openly practice justice and judgment; Zurich: Neither truly shall they pronounce upon law or equity, nor shall they uncover the secrets of discourse, as if these pertain to the preceding matters concerning the office of a judge.
38:39
Otherwise Palacius: For by creature of the age, or of the world, he understands man, just as St. Gregory also understood that last passage of Mark: "Preach the Gospel to every creature," that is to man, he says. For man has something of every creature, and is himself as it were a participation of all created things. Man therefore is a creature of the world, inasmuch as the world was created for him, and all things in the world serve him. For it is the business of mechanics and farmers to strengthen man, that is to serve man. For their entire work redounds to man's advantage. Thus he himself. AND THEIR SUPPLICATION IN THE OPERATION OF ART. — That is to say, the prayers and vows of craftsmen are for the happy exercise of their art, so that they may produce such works as their art requires, to live through this life comfortably. For this one thing they think about, this they desire, this they pray for constantly. Whence the Zurich version translates: And for the exercise of art they make vows; others: And their vow is in the operation of art. APPLYING THEIR SOUL, AND SEEKING IN THE LAW OF THE MOST HIGH, — That is to say, craftsmen are so devoted to their art and craft, that nevertheless at a fixed time they apply and direct their "soul," that is their mind, to hearing or reading the law of God: Only he who has joined his soul to the law of the Most High, and occupies himself in meditation upon it, who will explore the wisdom of antiquity, and will devote himself to the oracles of the Prophets, he will preserve the disputations of celebrated men. Thus also the Syrian: Craftsmen, he says, will not perceive the discipline of wisdom, because they become eminent in the works of the splendid world, and their meditation is in the work of their art. But he who applies himself to fearing God, and to understanding the law of life, just as he will seek the wisdom of all the ancients. Morally, let craftsmen learn here that all their wisdom consists in the worship of God, if indeed they beseech him constantly, and accommodate their ears, mind and hand to his law, especially so that they may offer all their works to God, and work and perfect them to his honor and glory. Let them remember that art is akin to virtue. For just as art is the reason of making things, so virtue is of doing things. For, as St. Augustine says in book IV of the City of God, chapter XXI: "Art itself of living well and rightly was defined by the ancients as virtue. Whence from that which in Greek is called ἀρετή virtue, the Latins are thought to have derived the name of art." If indeed they shall accomplish these things, God will prosper their work, and will make them excel in their art, and thereby become celebrated and wealthy; and moreover he will suggest to them increases of graces, by which they may obtain great treasures of glory in heaven. For arts are gifts of God, commonly indeed natural, sometimes however supernatural and singularly infused by God, as the art of building the tabernacle was infused by God into Beseleel and Ooliab, concerning whom God himself says, Exodus chapter XXXI, verse 2: "Behold, I have called by name Beseleel," etc., and I have filled him with the Spirit of God, with wisdom, and understanding, and knowledge in all manner of work, to devise whatsoever may be made of gold, and silver, and brass... And I have given him for his companion Ooliab... And in the heart of all the learned I have put wisdom: that they may make all things which I have commanded thee, the tabernacle of the covenant, and the ark of the testimony, and the mercy seat," etc. For God himself is essential and uncreated art, from whom all created art, like a rivulet from a fountain, springs forth and flows. Thus angels taught Jacob the art of procuring that sheep should bear lambs of diverse colors, namely by setting before them rods of diverse colors of poplar: by which art he himself became wealthy, as I said in Genesis XXX and XXXVII. Thus St. Eligius by singular aid of God became an outstanding goldsmith, so much so that Clotharius king of the Franks took him as his goldsmith, and Dagobert the king through him caused the shrine of St. Martin to be made at great expense, which he constructed with wonderful craftsmanship from gold and gems; and likewise for St. Dionysius, St. Germanus, St. Quintinus and other Saints he adorned similar works: whence afterwards he merited to be made Bishop of Noyon. Thus Audœnus in his Life book I chapter V and XXXII; it is extant in Surius, on the 2nd of December. Thus St. Claudius, Nicostratus, Symphorianus and Castorius by their piety and the sign of the cross became outstanding sculptors and workers of marble; for which reason they were very acceptable to the Emperor Diocletian. Seeing this and envying it, Simplicius, still a pagan: "I adjure you," he said, "that you tell me, who is this God in whose name you work so well." To whom Symphorianus: "If you can believe," he said, "in Jesus Christ, you will soon obtain the art, but you will also have eternal life." Simplicius believed, and having obtained the art, became a companion of the same illustrious martyrdom. For all were killed by Diocletian, because they refused to sculpt the idol of Æsculapius. The Church commemorates their memory on the 8th of November. Moreover, the mechanical art directed by mathematics produces wonderful and astonishing effects. For mechanical art brings mathematics from theory to practice, and makes it from speculative into practical and mechanical: in which Archimedes excelled, who by the same art alone defended and protected Syracuse against the Romans. Severinus Boethius followed Archimedes, a prince of the Roman senate, most illustrious in lineage, learning, sanctity, and martyrdom, who by interpreting all the doctrines and mechanics of the Greeks transferred them to the Romans. Whence Theodoric, king of the Goths, in Cassiodorus, book I, epistle 45, praising his universal learning in a wonderful manner: "By your translations," he says, "Pythagoras the Musician, Ptolemy the Astronomer, are read by Italians, Nicomachus the Arithmetician, Euclid the Geometer are heard by the Ausonians. Plato the Theologian, Aristotle the Logician, dispute in the Quirinal voice. You have also made the mechanical Archimedes Latin for the Sicilians. And whatever disciplines or arts fertile Greece produced through individual men, Rome has received through you alone as author, in the native language." Then, reviewing the wonderful works of this mechanical or mechanical mathematics: "It makes waters," he says, "rising from the depths, fall precipitously; fire to run by weights; organs to resound with foreign voices; and fills pipes with strange breezes, so that they can sing music by art;" as is evident in organs and other hydraulic or pneumatic instruments, which namely by the force of waters, or of air and wind produce all kinds of modes and harmonies. Theodoric adds: "Wet fabrics in sea water are dried; hard things, when they have been, are dissolved by ingenious arrangement; metals bellow; cranes of Diomedes in bronze trumpet; a bronze serpent hisses; simulated birds chirp (as we see at Tusculum in the gardens of the Aldobrandini, and at Tivoli in the Estensian gardens), and things which do not know their own voice, from bronze are proved to emit the sweetness of songs." Finally, he adds the art of spheres, in which the motions, risings, settings, and eclipses of the heavens, sun, moon and stars are represented by mechanical art to the life. These and more Theodoric, who then, being an Arian, turned love into hatred, fearing Boethius as a Catholic, lest the arms of the Emperor Justin against him should be called into Italy, delivered him to the prison of Ticinum, in which he wrote the golden books On the Consolation of Philosophy, for the consolation of himself and those similarly afflicted; and finally, punishing him with death, decorated him with noble martyrdom. when the royal executioner inflicted a lethal wound. They say that Boethius received his head cut off, like St. Dionysius, in his own hands, and carried it to the church. Hear Julius Martianus, in the Life of Boethius, which is prefixed to his works, and from him Baronius, in the year of the Lord 523: "The inhabitants of Ticinum constantly assert, as handed down by their ancestors, that Severinus, with both hands torn apart, held up his head; and when asked by whom he thought himself struck? by the impious, he answered; and thus when he had come into a nearby temple, and having knelt before the altar received the sacred rites, after a little while he expired.
Machine translation from the Latin, not reviewed.
38:6
… It has its origin in God (Ex. 28:3; 1 Kings 3:9; 5:9; Is. 28:26; Ecclus. 38:6); its basis is the "fear of God" (Prov. 1:7; 9:10; Job 28:28; Ecclus. 1:16-22; Ps. 110:10). Especially after the exile, wisdom became the favorite theme of the inspired scribes. …
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.