Of true and false friends: and of the of the fruits of wisdom.
Reproch, enuie, and ferocitie hinder from louing our neighbour, 5. swetenes norisheth it. 6. A trustie freind is much worth. •8. Seeke and kepe wisdom, with al diligence. 35. Frequent the companie of the wise: and meditate in Gods law.
1Instead of a friend become not an enemy to thy neighbour: for an evil man shall inherit reproach and shame, so shall every sinner that is envious and double tongued.Non farti in vece d'amico, inimico del prossimo, conciossiachè l'uomo malvagio avrà in suo retaggio l'obbrobrio, e l'ignominia, particolarmente ogni peccatore di doppia lingua, e invidioso.BE not for a frend made an enemie to thy neighbour: for the euil man shal inherite reproch and contumelie, and euerie sinner enuious and duble tongued.Noli fieri pro amico inimicus proximo: / improperium enim et contumeliam malus hæreditabit: / et omnis peccator invidus et bilinguis. 2Extol not thyself in the thoughts of thy soul like a bull: lest thy strength be quashed by folly,Non ti innalzare ne' pensieri dell'animo tuo come un toro, affinchè non avvenga, che il tuo valore resti schiacciato dalla tua stoltezza,Extol not thyself in the cogitation of thy soule as it were a bul: lest perhaps thy strength be quashed,Non te extollas in cogitatione animæ tuæ velut taurus, / ne forte elidatur virtus tua per stultitiam: 3And it eat up thy leaves, and destroy thy fruit, and thou be left as a dry tree in the wilderness.Ed ella consumi le tue foglie, e disperda i tuoi frutti, e tu rimanga come una pianta secca in mezzo al deserto.and it eate thy leaues, and destroy thy fruites, and thou be leaft as a drie tree in the wildernes.et folia tua comedat, et fructus tuos perdat, / et relinquaris velut lignum aridum in eremo. 4For a wicked soul shall destroy him that hath it, and maketh him to be a joy to his enemies, and shall lead him into the lot of the wicked.Perocché l'anima malvagia distrugge in chi ella si trova, e lo fa argomento di gaudio pei suoi nemici, e lo condurrà alla sorte degli empj.For a wicked soule shal destroy him that hath it, and it geueth him to be a ioy to his enemies, and shal lead him into the lot of the impious.Anima enim nequam disperdet qui se habet, / et in gaudium inimicis dat illum, / et deducet in sortem impiorum. 5A sweet word multiplieth friends, and appeaseth enemies, and a gracious tongue in a good man aboundeth.La parola dolce moltiplica gli amici, e calma i nemici, e la lingua graziosa nell'uom virtuoso giova assai.A sweete word multiplieth frends, & appeaseth enemies, and a gratious tongue in a good man aboundeth.Verbum dulce multiplicat amicos et mitigat inimicos, / et lingua eucharis in bono homine abundat. 6Be in peace with many, but let one of a thousand be thy counsellor.Vivi in amistà co' molti, ma prendine uno di mille per tuo consigliere.Let there be manie at peace with thee, and let one of a thousand be thy counseler.Multi pacifici sint tibi: / et consiliarius sit tibi unus de mille.
7If thou wouldst get a friend, try him before thou takest him, and do not credit him easily.Se ti fai un amico, fattelo dopo averlo sperimentato, e non ti fidar leggermente di lui.If thou possesse a frend, in tentation possesse him, and not easely credite him.Si possides amicum, in tentatione posside eum, / et ne facile credas ei. 8For there is a friend for his own occasion, and he will not abide in the day of thy trouble.Perocché havvi chi è amico quando gli torna comodo, e non dura ad esserlo nel tempo della tribolazione.For he is a frend according to his owne time, and wil not abide in the day of tribulation.Est enim amicus secundum tempus suum, / et non permanebit in die tribulationis. 9And there is a friend that turneth to enmity; and there is a friend that will disclose hatred and strife and reproaches.E v'ha tal amico, che si cambia in nimico; e v'ha tal amico, che metterà fuori l'odio, e le acerbe querele, e gli strapazzi.And there is a frend that is turned to emnitie: and there is a frend that wil disclose hatred, and reproches.Et est amicus qui convertitur ad inimicitiam, / et est amicus qui odium et rixam et convitia denudabit. 10And there is a friend a companion at the table, and he will not abide in the day of distress.E havvi qualche amico compagno di tavola, il quale sparisce nel giorno della necessità.And there is a frend companion at the table, and he wil not abide in the day of necessitie.Est autem amicus socius mensæ, / et non permanebit in die necessitatis. 11A friend if he continue steadfast, shall be to thee as thyself, and shall act with confidence among them of thy household.Se l'amico persiste costante, egli sarà come tuo eguale; e porrà le mani liberamente nelle cose della tua casa:A frend if he continew stedfast, shal be to thee as an equal, and in them of thy houshold shal deale confidently:Amicus si permanserit fixus, erit tibi quasi coæqualis, / et in domesticis tuis fiducialiter aget. 12If he humble himself before thee, and hide himself from thy face, thou shalt have unanimous friendship for good.Se egli si umilia dinanzi a te, e si ritira dalla tua presenza, avrai un'amicizia buona, e unanime.if he humble himself against thee, and hide himself from thy face, thou shalt haue frendshippe of one accord for good.Si humiliaverit se contra te, / et a facie tua absconderit se, / unanimem habebis amicitiam bonam. 13Separate thyself from thy enemies, and take heed of thy friends.Allontanati da' tuoi nemici; e sta in guardia riguardo agli amici.Be seperated from thine enemies, & take heede of thy frends.Ab inimicis tuis separare, / et ab amicis tuis attende.
14A faithful friend is a strong defence: and he that hath found him, hath found a treasure.L'amico fedele è una protezione possente: e chi lo trova, ha trovato un tesoro.A faithful frend, is a strong protection: and he that hath found him, hath found a treasure.Amicus fidelis protectio fortis: / qui autem invenit illum, invenit thesaurum. 15Nothing can be compared to a faithful friend, and no weight of gold and silver is able to countervail the goodness of his fidelity.Nissuna cosa è da paragonarsi all'amico fedele; e non è degna una massa d'oro, e d'argento di esser messa in bilancia colla bontà della fede di lui.To a faythful frend there is no comparison, and there is no poyse of gold and siluer able to counteruaile the goodnes of his fidelitie.Amico fideli nulla est comparatio, / et non est digna ponderatio auri et argenti contra bonitatem fidei illius. 16A faithful friend is the medicine of life and immortality: and they that fear the Lord, shall find him.L'amico fedele è balsamo di vita, e di immortalità; e quelli, che temono il Signore lo troveranno.A faythful frend, is the medecine of life & immortalitie: & they that feare our Lord, shal finde him.Amicus fidelis medicamentum vitæ et immortalitatis: / et qui metuunt Dominum, invenient illum. 17He that feareth God, shall likewise have good friendship: because according to him shall his friend be.Chi teme Dio avrà parimente una buona amicizia; perché il suo amico sarà simile a lui.He that feareth God, shal likewise haue good frendshipe: because according to him shal his frend be.Qui timet Deum æque habebit amicitiam bonam, / quoniam secundum illum erit amicus illius. 18My son, from thy youth up receive instruction, and even to thy grey hairs thou shalt find wisdom.Figliuolo dalla tua giovinezza abbraccia gli insegnamenti, e fino alla vecchiezza vi troverai la sapienza.Sonne, from thy youth receiue doctrine, and euen to thy hoare heares thou shalt finde wisdom.Fili, a juventute tua excipe doctrinam, / et usque ad canos invenies sapientiam. 19Come to her as one that plougheth, and soweth, and wait for her good fruits:Come quegli, che ara, e semina, accostati tu ad essa, e aspetta i suoi buoni frutti:As he that ploweth, and that soweth, goe to her, and expect her good fruites.Quasi is qui arat et seminat accede ad eam, / et sustine bonos fructus illius. 20For in working about her thou shalt labour a little, and shalt quickly eat of her fruits.Perocché un pochetto ti affaticherai in coltivandola, ma presto mangerai di quel, che ella produce.For in her worke thou shalt labour a litle, and shalt quickly eate of her generation.In opere enim ipsius exiguum laborabis, / et cito edes de generationibus illius.
21How very unpleasant is wisdom to the unlearned, and the unwise will not continue with her.Come aspra oltre modo è la sapienza agli uomini ignoranti! lo stolto non istarà d'accordo con lei.How exceding sharpe is wisdom to the vnlerned men, and the vnwise wil not continew in her.Quam aspera est nimium sapientia indoctis hominibus ! / et non permanebit in illa excors. 22She shall be to them as a mighty stone of trial, and they will cast her from them before it be long.Ella sarà per essi come grossa pietra da prova, ed eglino non tarderanno a gettarla per terra.As the vertue of a stone she shal be a probation in them, and they wil not stay to cast her forth.Quasi lapidis virtus probatio erit in illis: / et non demorabuntur projicere illam. 23For the wisdom of doctrine is according to her name, and she is not manifest unto many, but with them to whom she is known, she continueth even to the sight of God.Perocché la sapienza, che ammaestra, è qual ella si noma, e non è conosciuta da molti; ma con quelli, che la conoscono, ella si sta fino (che li conduca) al cospetto di Dio.For the wisdom of doctrine is according to her name, and she is not manifest to manie, but to whom she is knowen, she contineweth euen to the sight of God.Sapientia enim doctrinæ secundum nomen est ejus, / et non est multis manifestata: / quibus autem cognita est, / permanet usque ad conspectum Dei. 24Give ear, my son, and take wise counsel, and cast not away my advice.Figliuolo ascolta, e abbraccia un saggio avvertimento, e non rigettare i miei consiglj.Heare my sonne, and take counsel of vnderstanding, and cast not away my counsel.Audi, fili, et accipe consilium intellectus, / et ne abjicias consilium meum. 25Put thy feet into her fetters, and thy neck into her chains:Metti i tuoi piedi ne' ceppi di lei, e porgi il tuo collo alle sue catene.Thrust thy foote into her fetters, and thy necke into her cheynes:Injice pedem tuum in compedes illius, / et in torques illius collum tuum. 26Bow down thy shoulder, and bear her, and be not grieved with her bands.Piega il tuo dosso, e portala; e non ti rechino noia i suoi legami.put vnder thy shoulder, and carie her, and be not wearie of her bands.Subjice humerum tuum, et porta illam, / et ne acedieris vinculis ejus. 27Come to her with all thy mind, and keep her ways with all thy power.Con tutto l'animo tuo accostati a lei; e con tutto il tuo potere segui le vie di lei.With al thy minde goe to her, and with al thy strength keepe her wayes.In omni animo tuo accede ad illam, / et in omni virtute tua conserva vias ejus. 28Search for her, and she shall be made known to thee, and when thou hast gotten her, let her not go:Cercala, ed ella si manifesterà a te; e quando la possederai, non abbandonarla:Search her out, and she shal be made manifest to thee, and hauing obteyned her, forsake her not:Investiga illam, et manifestabitur tibi: / et continens factus, ne derelinquas eam:
29For in the latter end thou shalt find rest in her, and she shall be turned to thy joy.Perocché al fine in lei troverai riposo; ed ella si cangerà in diletto per te.for in the later end, thou shalt finde rest in her, and she shal be turned vnto delectation.in novissimis enim invenies requiem in ea, / et convertetur tibi in oblectationem. 30Then shall her fetters be a strong defence for thee, and a firm foundation, and her chain a robe of glory:E i suoi ceppi saranno la tua forte difesa, e base di valore; e le catene di lei veste di gloria;And her fetters shal be to thee for a protection of strength, and foundation of powre, & her cheynes for a stole of glorie:Et erunt tibi compedes ejus in protectionem fortitudinis et bases virtutis, / et torques illius in stolam gloriæ: 31For in her is the beauty of life, and her bands are a healthful binding.Perocché in lei si ha lo splendore della vita; e le sue catene sono fascie, che stringendo risanano.For the beautie of life is in her, and her bands are a healthful bynding.decor enim vitæ est in illa, / et vincula illius alligatura salutaris. 32Thou shalt put her on as a robe of glory, and thou shalt set her upon thee as a crown of joy.Di lei ti rivestirai come di veste gloriosa, e la metterai sul tuo capo qual corona di giocondità.Thou shalt put on her a stole of glorie, and as a crowne of gratulation thou shalt set her vpon thee.Stolam gloriæ indues eam, / et coronam gratulationis superpones tibi. 33My son, if thou wilt attend to me, thou shalt learn: and if thou wilt apply thy mind, thou shalt be wise.Figliuolo se tu darai retta a me, acquisterai dottrina; e se applicherai la tua mente, sarai sapiente.Sonne, if thou attend to me, thou shalt learne: and if thou wilt applie thy minde, thou shalt be wise.Fili, si attenderis mihi, disces: / et si accomodaveris animum tuum, sapiens eris. 34If thou wilt incline thy ear, thou shalt receive instruction: and if thou love to hear, thou shalt be wise.Se porgerai le tue orecchie, acquisterai intelligenza; e se amerai di ascoltare, sarai sapiente.If thou wilt incline thine eare, thou shalt receiue doctrine: and if thou loue to heare, thou shalt be wise.Si inclinaveris aurem tuam, excipies doctrinam: / et si dilexeris audire, sapiens eris. 35Stand in the multitude of ancients that are wise, and join thyself from thy heart to their wisdom, that thou mayst hear every discourse of God, and the sayings of praise may not escape thee.Frequenta le adunanze dei seniori prudenti; e unisciti di cuore alla loro saggezza, al fin di poter ascoltare tutto quello, che di Dio si ragiona, e non siano ignote a te le sentenze degne di lode.Stand in the multitude of wise ancients, and be ioyned to their wisdom from thy hart, that thou maist heare al the narration of God, and the prayse may not escape thee.In multitudine presbyterorum prudentium sta, / et sapientiæ illorum ex corde conjungere, / ut omnem narrationem Dei possis audire, / et proverbia laudis non effugiant a te.
36And if thou see a man of understanding, go to him early in the morning, and let thy foot wear the steps of his doors.Se tu vedi un uomo sensato, va di buon mattino a trovarlo; e il tuo piè consumi i gradini della sua porta.And if thou see a wise man, watch after him, and let thy soote weare the steppes of his doores.Et si videris sensatum, evigila ad eum, / et gradus ostiorum illius exterat pes tuus. 37Let thy thoughts be upon the precepts of God, and meditate continually on his commandments: and he will give thee a heart, and the desire of wisdom shall be given to thee.I tuoi pensieri siano fissi ne' precetti di Dio, e medita di continuo i suoi comandamenti; ed egli ti darà un cuore, e la sapienza bramata da te ti sarà con ceduta.Haue thy cogitation in the precepts of God, and in his commandements most of al be dayly conuersant: and he wil geue thee hart, and the desire of wisdom shal be geuen thee.Cogitatum tuum habe in præceptis Dei, / et in mandatis illius maxime assiduus esto: / et ipse dabit tibi cor, / et concupiscentia sapientiæ dabitur tibi.
6:1
Instead. Greek, "and instead," etc. Syriac begins this chapter with the preceding verse, with which this is connected. Detraction will separate friends.
6:2
Calmet
Extol. This conduct is inimical to true friendship, which requires that we should make allowance for one another's faults. (Calmet)
Haydock
Like. Greek, "lest thy soul be torn away like a bull. Thou wilt eat," etc. (Haydock)
Calmet
Vulgate is better. (Calmet)
6:3
Menochius
Wilderness. Thus was Nabuchodonosor humbled, Daniel 4:(Menochius)
6:5
Haydock
Appeaseth. Greek, "and an eloquent tongue multiplies good words." (Haydock)
6:6
Calmet
Counsellor. Only few are capable of this office, (Haydock) or of keeping a secret. Yet we must have peace, if possible, with all, Romans 12:18. (Calmet)
6:7
Calmet
Get. Literally, "dost possess a friend, possess him in trial," (Haydock) as the Greek also has it. But the Hebrew term kanah, means likewise, "to acquire," and a friend ought to be chosen with judgment. It is too late to try him after he has been received. (Calmet)
Plut.[Plutarch?]
One must try much before a companion be chosen, that he may be afterwards preserved. (Plut.[Plutarch?])
Solon
"Possess not friends quickly, but those whom thou hast obtained, reject not with disgrace." (Solon; Laertius i., and 2:8.)
6:8
St. Augustine
Trouble. Such are interested friends; but true friendship is a kind and perfect agreement in all divine and human affairs." (Cicero) (St. Augustine, contra Acad. iii.)
Religion must be the foundation.
6:9
Calmet
Reproaches. Disclosing all your imperfections. (Calmet)
Pliny
"The closest alliances, being broken, produce the most bitter enmities." (Pliny, [Natural History?] 37:4.)
6:12
Cicero
Humble. "Friends must have a respect for each other." (Cicero)
6:13
Laertius i
Friends. Such as have been just described. Of these the maxim of Bias may be true, that people should "love as if they were to hate," at some future period. (Laertius i.)
Entire confidence becomes those who are friends indeed.
6:14
6:16
Calmet
And immortality, is not in Greek. (Calmet)
Haydock
But shews the meaning of life is this place; as a true friend will not cease to give good advice for eternity. (Haydock)
Calmet
But even in this world, nothing can be more advantageous. (Calmet)
St. Ambrose
Amicus magis necessarius est quam ignis et aqua. (Cicero) (St. Ambrose, off iii.)
Calmet
Him. Cicero himself says, "friendship can subsist only among the virtuous." Yet these, judging others by themselves, are more easily imposed upon, and ought, therefore, to address themselves to God. (Calmet)
6:17
Haydock
Be. He will instill into his friend sentiments of piety, if he have them not before. Amicitia similes invenit aut facit. "Pythagoras desires that in friendship one should be formed of many." (Cicero 5:11.) (Haydock)
6:18
Calmet
Wisdom. A good education will, at last, bring forth fruit, though the passions may choke the good seed for a time. (Calmet)
Bias
"Take wisdom for the provision on thy journey, from youth to old age." (Bias; Laertius i.)
6:22
Vatable
Trial. Such stones were used to try people's strength, (Zacharias 12:3.; Calmet) or to try gold. (Vatable)
The Syriac explains it of a precious stone. But the first idea is preferable. Many will not so much as attempt to become acquainted with wisdom and piety.
6:23
Name. Perhaps the author may compare the Greek word Sophia, (Calmet) with Tsopuie, (Haydock) "hidden," or with the Greek term, zophos, which means "darkness." See Ecclesiasticus 43:8,. and 46:1. The original Hebrew test is lost, so that we cannot determine to what word allusion is made. See Cornelius a Lapide, who has written the best commentary on this book.
Calmet
But, etc., is not in Greek. (Calmet)
Worthington
Many prefer learning before piety. But St. Augustine says, the unlearned rise and take the kingdom of heaven, while we with our learning, devoid of heart, (or charity; Haydock) behold we fall into the dirt. (Confessions 8:8.) (Worthington)
6:28
Thee. She will even seek thee first, Wisdom 6:14., Proverbs viii., and Matthew 7:7.
Haydock
Gotten. Continence does not here signify being chaste, (Calmet) though this is one of the fruits of wisdom, Wisdom 8:21., and Galatians 5:23. (Haydock)
6:30
Haydock
Firm. Literally, "bases of virtue;" (Haydock) which is not in Greek, and rather embarrasses the sentence; (Calmet) though it may signify, that if we serve the Lord with fidelity, our building will never be overturned. (Haydock)
6:35
Calmet
Wise. Literally, "prudent." The Latin has this epithet, because old people are not always such, though it may be expected of them. (Calmet)
St. Jerome
"While wisdom increases, all other faculties decrease." (St. Jerome, ad Nepot.)
6:36
Calmet
Morning, with the utmost diligence. (Calmet)
Seneca
"The very meeting of the wise is of advantage; and thou mayst learn something of a great man, though he open not his mouth." (Seneca, ep. xciv.)
6:5
So Gedeon pacified the Ephraimites, that were incensed against him. Iudic. 8
6:23
Manie preferre lerning before pietie, which S. Augustin reproueth, preferring the godlie before the lerned that are lesse vertuous: The vnlerned rise (sayth he) and take the kingdom of heauen, and we with our lernings without halt, loe how we tumble in the durt. li. 8. c. 8. Consess.
6:1
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Pope Pontianus 2
… For a wicked soul shall destroy him that hath it, and makes him to be laughed to scorn by his enemies, and shall bring him down to the lot of the impious.”
6:4
Origen † AD 254 Origen De Principiis 2.8.3
… Finally, see if you can easily find a place in holy Scripture where the soul is properly mentioned in terms of praise: it frequently occurs, on the contrary, accompanied with expressions of censure, as in the passage, “An evil soul ruins him who possesses it;”
6:6
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.18
Whence also the wise man admonishes well, Be in peace with many: but have but one counsellor of a thousand (
6:14
St John Chrysostom † AD 407 Homilies on First Thessalonians 2
… I do not say “if he were asked,” but so that he would even run to present him with the gift. For nothing, nothing can be sweeter than such love; nothing will fall out there that is grievous. Truly “a faithful friend is the medicine of life.” ( Ecclus. vi. 16 .) Truly “a faithful friend is a strong defense.” (
6:16
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.96
In Solomon, in the Proverbs: “Bring not the impious man into the habitation of the righteous.” Also in the same, in Ecclesiasticus: “Let righteous men be thy guests.” And again: “The faithful friend is a medicine of life and of immortality.”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.7
… Well does the wise man say: “Lose thy money for thy brother and thy friend.” And again: “I will not be ashamed to defend a friend, neither will I hide myself from him.” If, indeed, the words in Ecclesiasticus testify that the medicine of life and immortality is in a friend;
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.22
128. Open thy breast to a friend that he may be faithful to thee, and that thou mayest receive from him the delight of thy life. “For a faithful friend is the medicine of life and the grace of immortality.”
St John Chrysostom † AD 407 Homilies on First Thessalonians 2
… I do not say “if he were asked,” but so that he would even run to present him with the gift. For nothing, nothing can be sweeter than such love; nothing will fall out there that is grievous. Truly “a faithful friend is the medicine of life.” (
6:18
St Augustine of Hippo † AD 430 Letters of St. Augustin 218.1
1. Your life of eminent fortitude and fruitfulness towards the Lord our God has brought to us great joy. For “you have made choice of instruction from your youth upwards, that you may still find wisdom even to grey hairs;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.2
… or doth an old man correct his way by any other means than by ruling himself after God’s word? Or is it perhaps an admonition at what age we ought chiefly to correct our way; according to what is elsewhere written, “My son, gather instruction from thy youth up: so shalt thou find wisdom till thy gray hairs.”
6:24
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 79.15
… In behalf of these men groaning the Prophet doth redouble his groaning, that their groaning may “come in in the sight of the Lord.” They also may be understood to be fettered, who are enchained with the precepts of wisdom, the which being patiently supported are turned into ornaments: whence it hath been written, “Put thy feet into her fetters.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 90.13
… But since these also, as it is said, put their “feet in the fetters” of wisdom, are taught wisdom (he means the feet of the heart, not of the body), and bound by its golden chains
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 149.10
… And yet unless a man begin through fear to worship God, he will not attain to love. “The fear of the Lord is the beginning of wisdom.” The beginning then is bonds of iron, the end a collar of gold. For it is said of wisdom, “a collar of gold around thy neck.”
6:25
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 149.10
… But many retain their former nobility, retain their royal powers, and yet are Christians. These are, as it were, “in fetters and in bonds of iron.” How so? they received fetters, to keep them from going to things unlawful, the “fetters of wisdom,”
6:34
St John Chrysostom † AD 407 Homilies on Philippians 10
… Hath He made thine ears? Give these to Him, and not to effeminate strains nor to disgraceful tales; but “let all thy communication be in the law of the Most High.” ( Ecclus. ix. 15 .) For “stand,” he says, “in the multitude of the elders, and whoever is wise, cleave unto him.” (
6:36
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 1.1
… but we should care for the souls of men as being the divinities of their bodies, and adorn them with righteousness. And then do they most care for them and tend them when, striving untiringly to hear divine discourses, they do not desist until, wearing the doors of the wise,
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 5.4
… If, too, I accustom my eyes not to lust after the charms of the body, nor to take delight in unseemly sights, but to look up to the things which are above, then my eyes are kept pure, and are offered to the Lord. If I shut my ears against detraction and slanders, and open them to the word of God, having intercourse with wise men,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 7.9
… On the present occasion these two followed Him, not as those who were not again to leave Him, but to see where He dwelt, and to fulfill the Scripture: “Let thy foot wear out the threshold of His doors; arise to come to Him continually, and be instructed in His precepts.”
6:37
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 76.4
… Whence then are these things which thou seest but from Him whom thou seest not? But as I had begun to say, because these things were disesteemed by thee, He came Himself to do unusual things, that in these usual ones too thou mightest acknowledge thy Creator. He came to Whom it is said, “Renew signs.”
6:7
To possides and posside signify an action begun, not completed; wherefore they signify the same as comparas and compara. For the Hebrew קנה kana, and the Greek κτῶσαι, signify both to possess and to acquire. Thus it is said in Proverbs VIII, 22: "The Lord possessed, that is, prepared, begot, me." The sense therefore is, as if to say: If you prepare to possess a friend, if you acquire him so as to possess him, prepare and acquire him through trial; namely, test and prove his faith and love in small matters, before you commit great matters to him. Whence the Zurich version translates: if you prepare a friend, prepare trial, and test him, and do not quickly believe him. For the pronoun teipsum, which some add, should be deleted with the Greeks and Romans. The first law of friendship therefore is: "First choose a friend before you love him; first prove before you love." For, as Ennius says: "A true friend is discerned in uncertain circumstances;" and Venerable Bede in Proverbs, letter A: "Prosperous circumstances prepare a friend, adverse circumstances prove him." If therefore, before you buy vessels, you first inspect them; much more ought you to inspect the life of those whom you are about to join to yourself in friendship, says Antisthenes in Laertius book II, chapter viii. Antonius in the Melissa from Menander: "Gold," he says, "is usually proved by fire; friends truly are discerned by benevolence in time: for he who flatters a friend in time of good fortune is a friend of the time, not of the friend." Therefore just as in the furnace quicksilver, though adhering to gold and most friendly to it, soon liquefies and departs: so in tribulation an unfaithful friend, though previously intimate, departs and abandons his friend; for he is unstable like mercury. The same again: "The roughness of the road reveals the use of a horse, and calamities discern a benevolent friend." A poet in St. Augustine (or the author; for it does not seem to be St. Augustine) in the book On Friendship, chapter III: He is not a friend of the person, but of prosperity, Whom sweet fortune holds, bitter fortune puts to flight. Isocrates in Maximus: "Test friends," he says, "from the calamity of life and participation in dangers; for we prove gold by fire, but we recognize friends in adverse circumstances." From Isocrates Ovid took this: Namely, as golden ore is examined in the flames, So in hard times must fidelity be tested. Just as golden ore is examined in the flames, So in hard times must fidelity be tested. For virtue is diminished when it is diverted. Thus a mother loves an only child more than if she had had a number of children at once. Yet if at last you wish to hear, I am bound by intimate affection to no one, except one whose virtue I have proved over long times, and whose truth in a thousand calamities I have tested. For new wine is a new friend; for it tastes good in the mouth, bubbles in the belly, deceives in the head, lies turbulent in the dregs. And therefore I do not wish to be your friend. A friend of fools becomes like them. Having said this, he dismissed her rejected."
Secondly, τὸ possides could be taken by metonymy for use, as if to say use your possession: for those things which we possess, we possess for use, as if to say, "In temptation," that is, while you are tempted, troubled, afflicted, then have recourse to a friend, and use his aid and counsel, so that you may emerge from tribulation; for he who is troubled and tempted does not suffice to himself, nor ought he to trust in his own judgment, but in that of a friend. But the former sense is more weighty and more genuine, as is evident from the reason which he subjoins, saying:
6:8
He gives the reason why a friend ought to be tested before friendship: because, namely, many are friends "according to their own time," that is, when it is opportune and advantageous for them, when, namely, they have need of another's aid and friendship, so that they may obtain what they desire, who, having obtained that very thing and satisfied their wishes, depart, and abandon their friend in tribulation. Thus Alfonso, king of Aragon, according to the testimony of Panormitanus and Aeneas Sylvius in his Life, called friends frequenting the court, in order to obtain some office or benefit, vultures of the court, who, because they sought what they were seeking, immediately flew away. To this pertains that common saying: The common people test friendships by utility. Whence the Syriac version renders it, there is a friend for an hour, that is, hourly, and does not remain in the time of tribulation. In your goods he is like you, and in your evils he removes himself from you. If you fall, he will turn against you, and will depart from your sight and hide himself. The Zurich Bible: for there are friends, so long as it is opportune for them, who fail you in the time of your calamity. Wisely Aristotle, book VIII of the Ethics, chapter IV: "True," he says, "friendship is not that which utility or necessity; but that which virtue and honesty bring together." The same, book VII of the Moral Eudemonia: "Friendship," he says, "is to be brought together by virtue, not by money or form. For if it be brought together by perishable things, it must itself be perishable. But there is nothing stable in human affairs except virtue alone, which alone is not subject to the mockery of fortune." And Seneca in the Proverbs: "Show such diligence in acquiring friendships, that you do not begin to love one whom you may afterwards hate. First exhibit yourself as good, and thus seek another like yourself. Nothing is more shameful than to wage war with one with whom you have lived familiarly." More divinely St. Augustine (or the author) in the book On Friendship: "Worldly friendship," he says, "is full of fraud and deceit; nothing in it is certain, nothing constant, nothing secure; but when fortune changes, it follows the purse. Whence Solomon (the follower of Solomon's Sirach) says: There is a friend according to time, and he will not remain in the time of tribulation. Take away the hope of gain, and he will immediately cease to be a friend." And Isidore of Pelusium, book III, letter 211: "Enmity," he says, "ought to be written in water, so that it may be immediately erased; but friendship ought to be engraved in bronze, so that it may be preserved firm forever."
6:9
This is the second kind of pseudo-friends, namely those who, on account of a slight offense, turn from friends into enemies. For there are some who are so arrogant, or delicate, or weak, or morose, that at the least thing which displeases them, they are offended and become enemies. "Some enemies are grave, friends are light," says Seneca in the Proverbs. With such persons friendship should not be entered into; and truly the proverb is correct, which Livy recites in book X On the Macedonian War: "Friendships ought to be immortal, enmities mortal." But to such a degree have the morals of men fallen away, that enmities are immortal, friendships more than fragile; and one Ate can accomplish more than a hundred Litae; and anger grows old most slowly of all, while benevolence dies at any slight occasion. Aristotle held the same view in book II of the Rhetoric: "He is not a friend," he says, "whoever has ceased to love." Wherefore "you should know the character of your friend, not hate him," as is commonly said: namely, in the character of friends certain things are to be overlooked, so that they are indeed understood, but nevertheless tolerated, lest you be more severe and watchful in observing the faults of your friend, and thus overturn the friendship; since there will be no friend for anyone who cannot bear something of vice in a friend. Finally, the famous maxim of Aristotle in book VII of the Eudemian Ethics is well known: "Friendship is of the stable, happiness of the temperate," that is, of those who live content with their lot. Moreover, just as from the strongest wine the strongest vinegar is made: so, if friendship turns sour, the greatest enmity arises, both because the injury which comes from a friend is most grave and deeply piercing; and because, as great as the love that preceded it, so great is the hatred that follows, when love turns into hatred. Whence Pliny in book XXXVII, chapter IV: "As diamond," he says, "if it happens to be broken by hammers, shatters into the tiniest fragments, so that they can scarcely be seen by the eyes: so the closest bond, if it ever happens to be broken, turns into the greatest enmity, and from the closest alliances, if once they are broken, the greatest dissensions are born." AND THERE IS A FRIEND WHO WILL UNCOVER HATRED, AND QUARRELING, AND REPROACHES. — This sentence explains the preceding one, as if to say: There is, I say, a friend who, lightly turned from friend into enemy, as was said before, will reveal your secrets communicated to him by you, especially the reproaches and shame which you poured out in hatred and quarreling against another, or which another poured out against you. For in the Greek there is not the word "friend"; but a single sentence in this way: and there is a friend who turns to enmity, and will uncover the quarreling of your reproach; or, as the Zurich version translates it, there are likewise friends who, turned into enemies, bring forth your reproach through quarreling, who, namely, quarreling lightly with you, in your quarreling bring forth your secrets and hidden shame, so that it is a hypallage: "the quarreling of reproach," that is, "the reproach of quarreling," that is, reproach in quarreling, bring forth through quarreling. This friendship is feminine: for it is the mark of masculine love, being offended by a friend, to persevere in friendship. For he who loves deeply, and as it were has passed into the nature of love, he, however much offended and torn by reproaches, will not conceive hatred; rather he will feel love kindled in himself, like a furnace set on fire, to which some water is sprinkled; and like fire, which when fanned by a fan burns more brightly. Whence St. Jerome in epistle 41 to Rufinus: "Friendship," he says, "which can cease, was never true." And St. Chrysostom, homily 61 in Matthew: "Charity," he says, "which is poured out for the sake of Christ, is firm, stable and unconquerable, nor is it shaken by any detraction, any dangers, not by death, not by any other temporal thing." And Cassian, Collation XVI, chapter III: "This friendship," he says, "joined only by similarity of virtues, is never torn apart in any circumstances; which not only the intervals of places or times do not prevail to separate or destroy, but not even death itself tears asunder."
6:10
In Greek θλίψεως, that is affliction; Vatablus says, it is some friend, so that he may be a sharer of the table, who in the time of your calamity deserts you. Such are commonly called pot-friends and parasites, to whom halls abound as much as cook-shops. For this is pot-friendship, which the pan and not benevolence brings together, to which that verse is sung: ζεῖ χύτρα, ζῆ φιλία, "the pot boils, friendship lives," concerning which Juvenal says: He thinks you caught by the odor of his kitchen, Nor do they conjecture badly. These Eupolis calls "friends between meals, and beside the frying-pan." To this pertains the Hebrew adverb in the Gemara: "At the door of the tavern brothers and friends: at the door of the prison, neither brothers, nor friends," that is to say, At the doors of wine-shops and taverns all are ready, courteously greeting the tavern-keeper, so that they may be able to drink with him together: but if they see a man being seized and led into prison, immediately all flee from him; indeed, not even one looks back at him, according to that of the Poet: As long as you are fortunate, you will count many friends; If times become cloudy, you will be alone. For, as swallows are ready in summer time, driven back by cold they depart: so such friends are ready in the fair season of life; but as soon as they sense the winter of fortune, all fly away, says the author to Herennius book IV. Thus also Seneca and Pythagoras compare faithless friends to swallows. As long as you are fortunate, you will count many friends; If times become cloudy, you will be alone. This is the third species of false friends, who are friends not of you, but of their own belly and gullet, and therefore when that fails they fail likewise. But that saying is true: "Prosperity has many friends." And: "To the fortunate any kinsman is related." On the other hand: "Honor perished for friends of the afflicted man, and few faithful mortals in adverse circumstances for the partnership of labor," says Pindar in the Nemean Odes, ode 10. To this pertains the Hebrew proverb: "In your own house a guest, in another's a master of the house." For there is a kind of men who practice frugality at home, abroad they flow with luxury; because they devour what is another's like lions, and spare their own as if it were another's; at their own table ants, at another's vultures, of which kind Demea is portrayed in Terence's Adelphi. Cicero speaks excellently in On Friendship: "Most men, he says, do not know any good in human affairs except what is profitable; and they love friends, as they do cattle, especially those from whom they hope to gain the greatest profit; thus that most beautiful and most natural friendship, to be sought for its own sake and through itself, is lacking."
6:11
After the various kinds by which he has expressed false friends, he comes to the demonstration of the true friend, says Rabanus. The sense is, that is to say, Where you have found a faithful and steadfast friend, hold him as an equal, even if you are greater than him, and deal with him familiarly as with an equal. For, as Alcuin, or Albinus Flaccus, says in his disputation with Pepin, the son of Charlemagne: "What is friendship? Equality of friends." For "a friend is another self," says Aristotle, and friendship either finds equals or makes them, says Cicero in the book On Friendship: and therefore permit him to act freely among your household, admonishing them in your stead, helping, directing, as if acting your cause, and solicitous for your interests. Whence, when Darius's wife, thinking Hephaestion was Alexander, venerated him, and upon recognizing her error was ashamed, Alexander consoling her said: "Do not be troubled, for this one too is Alexander." Thus Curtius in the Life of Alexander.
6:12
(from modesty, shame and reverence sometimes withdrawing himself, nevertheless) of one mind (that is, agreeing in all things) thou shalt have good friendship. — as if to say, Even if thy friend be more modest and humble, do not on that account despise him, but rather hold him more dear; because, although by the right of friendship he could use familiarity toward thee, yet from modesty he refrains from it; nay, by this very thing thou ought to recognize more his good and unanimous friendship, and congratulate thyself on it, namely that he subjects himself to thee, and honors and reveres thee, as if thy subject, when he is thy equal. For sincere subjects, because obedient, are more of one mind with their superior, whom they love and revere, than a friend with a friend equal to himself. He alludes to that in Proverbs XVIII, 24: "A man that is friendly to society shall be more a friend than a brother," concerning which more there. To this pertains the Arabian proverb, which is found in Centur. 2, num. 75: "When thy friend shall be honey, eat not all of it." For many abuse the goodness and liberality of friends. And Cicero, in the book On Friendship: "Friends," he says, "will not only cherish and love one another, but also will revere: for he takes away the greatest ornament of friendship, who takes away shame from it." Secondly, Palacius thus expounds it, as if to say, If it should happen that thy friend erred, and from shame of the error he humbles himself before thee, and from shame hides his face, hold this for a certain sign of a good friend and of friendship. For the health of a friend is desperate, whom his own sin does not shame. Thirdly, the same, as if to say, A friend who manages thy affairs in thy absence is to be held of one mind; he who is about to act thy affairs humbles, declines and hides himself from thee, he is to be held a true friend. Rabanus and Jansenius following him refer the former verse, namely the eleventh, to the true friend; but this latter, the twelfth, they refer to the false one, for thus they read: "If he humbled (the false friend falsely) himself against thee, he will hide himself from thy face," in time of necessity he will withdraw himself and his aid from thee. Therefore "thou shalt have (that is, have and seek) good friendship of one mind." Their reason is, because this sense accords more with the Greek text. But these seem harsh, gaping and distorted, and they supply much which is not in the text: nay, they dissent from the Vulgate reading. It is added, that in verse 12 no mention is made of a false friend, and that that verse plainly depends on verse 11, in which the true friend is treated of. Therefore both verses are to be understood of the same one in that sense which I set forth at the beginning. Moreover the Greek here differs from both Rabanus and the Vulgate version by the whole heaven, and is as it were contrary to it; for they all understand these things of the false friend, who is a companion at table, of whom it was said in verse 10. Of him therefore thus it is said in verses 11 and 12: "In thy prosperous things he will be as thou (he will flatter thee, he will accommodate himself to thee, he will conduct himself after thy manner, says Vatablus), and in thy household he will use freedom. (Vatablus, he will exercise power as if acting thy business). But if thou art cast down," humbled, afflicted, "he will be against thee, and will hide himself from thy face." The Greek is followed in the usual manner by the Syriac; for thus it translates, in thy good things he is as thou, and in thy evil things he distances himself from thee; if thou fall, he turns against thee, and from thy sight he departs and hides himself. Note: True friendship indicates unanimity, both because "where unanimity is among friends, there is stability of friendship," as Rabanus says; and because it is the property of friends to will the same things, to refuse the same things, that is, to be of one mind, and to agree in judgment equally as in will; and because the taste, flavor, sweetness, marrow and as it were the soul of friendship is the concord and unanimity of friends. "For what is a friend, except a sharer in love, to whom you join and apply your mind, and thus mingle it, so that you will one thing from two? to whom you commit yourself as to another self? For friendship is not a matter of profit, but full of honor, full of grace and virtue," says Rabanus. And Abbot Joseph in Cassian, Collation XVI, which is concerning friendship, chapter III: "This is," he says, "the faithful and indissoluble bond of friendship, which is founded solely on equality of virtue; for the Lord maketh men of one mind to dwell in a house, Psalm LXVII. And therefore unbroken love can remain only in those in whom there is one purpose and will, one willing and refusing. If you also desire to preserve this inviolable, you must hasten to expel vices first, and mortify your own wills; and so that with united zeal and purpose, you may diligently fulfill that which the Prophet greatly delights in: Behold how good and how pleasant it is for brethren to dwell together in unity! Psalm CXXXII. See him in the following chapter, where he suggests five means to this unanimity: the first is contempt of riches and the world; the second, mortification of will; the third, that he postpone all things to the good of charity and peace; the fourth, that he believe that one ought not to be angry at all, neither for just nor for unjust causes; the fifth, that he desire to care for his brother's anger against him, even if conceived without reason, in the same way as his own. Finally, that he believe himself to be departing from this world daily. But he sets forth the cause at the beginning of chapter I, saying: "In all these things therefore there is one indissoluble kind of charity, which neither the favor of commendation, nor the magnitude of office or gifts, nor any contract, nor the necessity of nature joins, but similarity of virtue alone." Indeed, Cicero also, in the book On Friendship, defines it thus: "Friendship is nothing else than a complete agreement in all things divine and human with good will and charity." Again: "Friendship is that most sacred and most intimate bond between two or three, formed from mutual love, in which there is the greatest agreement of all pursuits and wills. The force of friendship lies in this, that from many one mind is as it were made." More excellently St. Ambrose, book III of the Duties, at the end: "He who is of one mind," he says, "is himself a friend, because unity of minds in friends is friendship; nor is anyone more detestable than he who has violated friendship. Whence in the traitor the Lord found this most grave thing, by which to condemn his perfidy, that he did not return the favor of grace, and mixed the poison of malice in the banquets of friendship. And so he says thus: But thou, a man of one mind with me, my guide and my familiar, who didst take sweet food together with me. That is, this cannot be endured, because thou who wast of one mind didst seek him who had given thee grace. For if my enemy had cursed me, I would surely have endured it, and from him who hated me, I would have hidden myself. An enemy can be avoided, a friend cannot, if he wishes to lay snares. We beware of him to whom we do not commit our counsels; we cannot beware of this one, to whom we have committed them. And so to aggravate the guilt of sin he did not say: Thou my servant, my Apostle, but, My friend of one mind: that is, thou art not mine, but also thy traitor, thou who hast betrayed one of one mind with thee." From what has been said you may gather that friendship can be described and defined in various ways. Some of the ancients, as Aristotle says in book VIII of the Ethics, chapter 1, defined friendship to be similarity. But similarity is the cause of friendship, not friendship itself. Hesiod in Plato's Lysis: "Friendship," he says, "is agreement of similars." Others on the contrary: "Friendship," they say, "is agreement of dissimilars." Plato in the same place: "Love," he says, "and friendship, is a desire for that which is one's own and akin to oneself, arising from need." But this definition is too broad, and applies to any love whatsoever. Cicero, in the book On Friendship: "Friendship is the greatest agreement of wills, pursuits and opinions." This description is rather drawn from the fruits and effects of friendship than from a definition of its essence. Aristotle, book VIII of the Ethics, chapters II and VII: "Friendship," he says, "is to wish good things for a friend for his own sake, not secretly but openly," manifesting one's love to the friend. St. Augustine (or whoever is the author: for from the style it is clear that it is not St. Augustine), book On Friendship, chapter VII: "I believe," he says, "that friendship is nothing other than such a society of wills between two that one wishes nothing which the other does not wish: and that there be between them agreement in good things and bad things, and that neither hope, nor wealth, nor honor, nor anything that belongs to one be denied to the other, for the purpose of vowing according to will, and of using, so that each one, just as toward himself, so may be affected toward his neighbor in every duty and service, which they may repay to one another." More briefly others say: "Friendship is a certain mutual love confirmed by time and familiarity between two, or at most three, proceeding from similarity of character and virtue." Others more fully and more clearly and dialectically: "Friendship is the mutual, evident and confirmed love of upright men, arising from knowledge of uprightness, leading to the joining together of an honest life." Behold here are all the causes of friendship. The formal cause is mutual love; the material cause is two, or three mutually loving each other; the efficient cause is knowledge of uprightness; the final cause is "leading to the joining together of an honest life." Again St. Augustine, book III Against the Academics, chapter VI, at the end: "Friendship," he says, "has been most rightly and most holily defined (by Cicero) as agreement in human and divine things with benevolence and charity."
6:13
This is as it were a conclusion of what has been said concerning true and false friends, that is to say: Therefore, those whom you know to be your enemies, avoid and beware of in all things, lest they be able to harm you in any way; but towards friends do not trust too much, both because many are false and fictitious friends, or change from friends into enemies, as has been shown above; and because friends sometimes seek themselves, and by excessive freedom and license abuse the advantage of friends for their own gain. Syrus says: Keep away from your enemy, and be cautious of your friend. Hence that saying of the Poet: It is difficult to deceive an enemy; but a friend can deceive a friend, O Cyrnus, without great effort. King Antigonus, as Plutarch reports, daily asked God to protect him from his friends; when asked why not rather from his enemies, he replied: Because I can avoid these, whom I know, but those who are pretended and painted over I cannot guard against. Vatablus translates it: avoid your enemies, and beware of your friends. Therefore do nothing before, or with enemies, speak nothing unless well premeditated. For their envy and hatred interpret all your deeds and words perversely, twist everything to the worse, find fault with it, accuse it, condemn it; yet the wise man knows how to use all these things wisely, and converts everything to his own advantage, mindful of that saying of Cato in Cicero, book On Friendship: "In some respects bitter enemies deserve better than those friends who seem sweet: for the former often speak the truth, the latter never. For there is no greater plague in friendships than flattery, blandishment, assent; for it destroys truth, without which the name of friendship cannot prevail." Furthermore, St. Ambrose, in the book On the Good of Death, chapter VII, reads and explains this passage thus mystically: "Let us not trust ourselves to this body, let us not mingle our soul with it: With a friend, he says, mingle your soul, not with an enemy. Your enemy is your body, which resists your mind, whose works are enmities, dissensions, quarrels and disturbances. Do not mingle your soul with it, lest you confuse both." Note τὸ and attend to your friends. For it signifies that sometimes perfidious, sometimes unfaithful, friends are or become friends, so that they are not to be trusted, especially when one's own affairs are at stake. There exists on this matter a notable fable in Gellius, book II, chapter XXIX, of the lark, which had placed her nest and chicks in a grain field; and when the master was about to reap it, he called together his friends, then his neighbors, the lark warned her chicks to remain secure; for nothing would be accomplished. So it happened: for his friends and neighbors, occupied with their own affairs, did not come to reap. Seeing this, the master, detesting the unfaithful society of friends, said to his son: "Bring at first light two sickles: one for myself, and you will take the other for yourself: and we ourselves will reap the grain with our own hands tomorrow. When the mother heard from the chicks that the master had said this: It is time, she said, to depart and go away: what he said would happen will now undoubtedly come to pass. For it now turns on him whose thing it is: not on another, from whom it is sought. And so the lark moved her nest, and the grain was reaped by the master." This indeed is the fable of Aesop concerning the light and vain confidence of friends and relatives. But what else do the holier books of philosophers teach, than that we should rely only on ourselves? And all other things, which are outside us and outside our mind, we should neither regard as ours, nor as for us? Ennius composed this fable of Aesop very cleverly and elegantly in his Satires in square verses, of which these two last are: which I think it is worth the trouble to have in heart and memory: This will be an argument always ready at hand for you: Do not expect from friends what you can do yourself. Thus far Gellius. Here applies the Italian proverb: "He who wills, goes; he who does not will, sends."
6:14
In Greek εὗρε, that is, he found, in the past tense; the Syriac, friend of truth (that is, true), a friend is of strength (that is, strong, indeed almost strength itself and the robustness of a friend); and those who find him, find a treasure; Vatablus, a faithful friend is a strong protection: he who has obtained such a one, has found a treasure. Here he begins to recount the advantages and praises of true friendship. The first is, that it is "a strong protection;" in Greek σκέπη κραταιά, that is, a covering, a covering, a veil, a protection, a defense (for σκέπω means I cover, I protect, I fortify, I shield) strong, robust, valid, firm, powerful, violent, which overcomes and surpasses all things. St. Gregory of Nazianzus in oration 6 to Gregory of Nyssa: "A friend, he says, is a strong protection, a fortified palace." And below: "A faithful friend, a harbor of consolation." And elsewhere he calls it "a most safe asylum," "and a ship most fortified against all storms." Thus also Isidore of Pelusium calls friendship "the strongest panoply." The reason, which Cicero gives in the book On Friendship: "Among friends, he says, there is a sharing of all things, counsels and wills without any exception." And Seneca, epistle 48: "Friendship makes a partnership of all things." And book VI On Benefits, chapter XII: "Not so are all things common to me with a friend, as with a partner, that my part is his part; but as children are common to a father and mother." A faithful friend therefore protects his friend's not only substance and reputation, if these are harmed by a robber or detractor, both by word and by counsel and by aid; but also life, conscience and soul from present and eternal death, indeed he exposes his own life to danger for his friend's life, as Nisus and Euryalus did in Virgil's Aeneid IX, Pylades and Orestes, Damon and Pythias, as testified by St. Ambrose in book II On Virgins, and more excellently St. Basil and St. Gregory of Nazianzus, of whom the same in oration 20 on St. Basil: "Nor did the Gentiles, he says, think their Orestes and Pylades comparable to us in any way, nor the Melionidas celebrated by them in Homeric verse, whom the fellowship of calamity and the art of excellent chariot-driving ennobled, sharing reins and whips between them at the same time." Thus Abraham showed himself a friend to Lot, when he freed him from the hands of enemies at the peril of his own life, Genesis XIV; and Hushai to David, when he refuted the counsels of Ahithophel before Absalom pursuing his father David, II Kings XVII. Thus Jonathan protected his friend David before Saul from all injury, according to that in Ecclesiasticus IV, 10: "If one fall, he shall be supported by the other, etc. And if any prevail against one, two resist him: a threefold cord is not quickly broken." Moreover, no one is a more faithful and stronger friend to the just than God. This therefore is his strong protection, a fortress and asylum in every temptation and adversity, according to that Psalm XC, verse 1: "He that dwelleth in the aid (Hebrew, in the hiding place; Chaldean, in the secret; Jerome, in the hidden place of the Most High) of the Most High, in the protection (St. Jerome, in the shadow; Chaldean, in the shadow of thousands of glory, of the almighty) of the God of heaven (in Hebrew Saddai, that is, the most sufficient, who is sufficient to protect against all evils, and to give all goods, so that the just relying on God's aid fears nothing under heaven, says St. Bernard) shall abide (Hebrew, shall pass the night, shall be secure at night). He shall say to the Lord: Thou art my protector, and my refuge: my God, I will hope in him. For he hath delivered me from the snare of the hunters and from the sharp word, he will overshadow thee with his shoulders." Read what follows. See St. Augustine, homily 38 among 50, where he teaches that true friendship is not except that which is supported by God and reconciled to God: "Let a man begin, he says, to love God, and he will love nothing in man except God. Nothing is more delightful than God. For in man there are things that offend: God is not one who will offend you, if you do not offend him: nothing is more beautiful than him, nothing sweeter. If the world is beautiful, what kind of artificer is the artificer of the world? Therefore tear your heart away from the love of creature, that you may cleave to the Creator, that you may say what is written in the psalm: But it is good for me to cleave to God. But if you abandon him who made you, and love those things which he made, abandoning him who made you, you are an adulterer, etc. You love a friend freely, and when you love him for this reason, that he may love God with you." These and many more things scattered in that place by St. Augustine. The same in sermon 256 On the Temporal: "Let us love the Lord, he says, than which we find nothing better: let us love him for his own sake and ourselves in him, yet for his own sake. For he truly loves a friend who loves God in a friend, either because he is in him, or that he may be in him. This is true love: if we love one another for another reason, we hate rather than love." The same (or whoever is the author, for the style lower and more meager shows it is not St. Augustine), in the book On Friendship, vol. IV: "It is clear to me, he says, that Tullius was ignorant of the virtue of true friendship, since he was entirely ignorant of its beginning and end, Christ, who is α and ω, the beginning and end of all labors. True friendship cannot exist between those who are without Christ." And St. Ambrose, book III of Duties, chapter XV: "He cannot be a friend to a man who has been unfaithful to God. Piety is the guardian of friendship." The second advantage of friendship is that friendship itself is a treasure to a friend, that is, a precious thing, rich, opulent, which brings to him an abundance of things, equally as pleasure. Wherefore Cyrus in Xenophon says, "it is best to deposit money with friends, nor are there any treasures safer and more faithful than these." And Seneca: "These are certain riches, he says, which in whatever lightness of human fortune will remain in one place: the greater they are, the less envy they will have." Alexander the Great, when asked where he kept his treasures: "In friends," he said. Thus Plutarch, says Maximus, in the sermon On Friendship. Whence Chilon, says Plutarch in the book On a Multitude of Friends, when someone said to him that he had no enemy, replied: "It seems to me that you also have no friend. For enmities immediately accompany friendships, and entangle themselves with them: nor can it happen that friends do not become sharers in injuries, ignominies and hatreds: for enemies hold the friend of him whom they hate in suspicion, and wish him ill." To this pertains that saying of the Comic: "When they are friends, you would think they are friends." For just as from a treasure you draw forth not only necessities, but also useful and pleasant things for use: so also from a friend and his resources and gifts. Whence that from the Song of Songs IV, verse 12: "A garden enclosed, my sister, my spouse, a garden enclosed, a fountain sealed." St. Gregory of Nazianzus in his oration to Gregory of Nyssa explains this of a faithful friend: "A faithful friend, he says, a garden enclosed, a fountain sealed: which are opportunely opened and communicated," as if to say, Just as from a garden you gather fruit, from a fountain you draw and bring forth water when you wish: so also from a friend you receive all things opportune for life. Moreover, Cicero in the book On Friendship: "There are many things, he says, in which good men take away much from their own advantages, and permit it to be taken away, so that their friends may enjoy them rather than they themselves." How great a treasure friendship is, is evident from its duties and laws, which both others and Cicero recount in the book On Friendship. The first, he says, law in establishing friendship shall be this, that we neither ask for shameful things, nor do shameful things when asked. Second, in friendship let nothing be feigned, nothing simulated, and whatever there is, let it be true and voluntary. Third, in true friendship let one not love himself more than the other. Fourth, it must be enjoined in friendship, that immoderate benevolence (which often happens) does not hinder great advantages of friends. Fifth, friendship is not to be referred to our profit, but to the advantages of him whom we love: otherwise that will not be friendship, but a certain commerce of our own utilities. Sixth, utility does not follow friendship, but friendship follows utility. Seventh, friendship should never be untimely, never burdensome. Eighth, friendship, an aid to virtues given by nature, is not a companion of vices. Ninth, friendship must be preserved with the highest good faith, constancy, and justice. Tenth, in friendship the superior ought to be equal to the inferior. Eleventh, excessive friendships are to be avoided, lest it be necessary for one to be anxious for many. Twelfth, there should be no satiety of friendship, and the most ancient friendships ought to be the most pleasant. Thirteenth, friends ought often to be admonished and rebuked. Fourteenth, friendships which are less approved ought gradually to be discouraged, not suddenly cut off, as Cato thought. Fifteenth, friendship demands mutual greetings, services, affability, conversation. For, as Aristotle says in book VIII of the Ethics, chapter V: "Many friendships are dissolved by ἀπροσηγορία, that is, taciturnity, or unaffability." Sixteenth, a friend ought to rejoice with a friend in joyful things, to grieve with him in sad things, and to relieve him with all aid and work. For, as Diogenes says, "all things are common to friends and gods." And Plutarch, in book III of the Symposiacs, question X: "Friends for salt and cumin," so that, namely, they may mutually bear and sustain poverty, and be prepared to dine together with only salt and cumin set before them. Seventeenth, a friend ought to take upon himself the hatreds, disadvantages, losses, etc., of a friend. Eighteenth, a friend ought to accommodate himself to a friend in strength, senses, wishes, as far as is permitted. For, as Plutarch says in the same place: "Indeed, harmony of strings is made from contrary sounds, high and low, producing some sort of similarity: but the harmony of friendship wishes no part to be dissimilar or unequal; but all things said, perceived, deliberated, and affections ought to agree with one another, as if one mind diffused into many bodies." Moreover, a friend ought to bear sad and hard things for a friend constantly. Thus the Martyrs for God, most dear to them, bore fires, racks, beasts, etc., with brave and joyful spirit. Whence St. Augustine in chapter VI of St. John, tract. 27: "How," he says, "did St. Lawrence remain in Him (God)? He remained even to temptation, he remained even to the tyrant's interrogation, he remained even to death; it is little, he remained even to savage torture. For he was not killed quickly, but was tortured in fire." Thus Christ calls the Apostles friends, John XV, 15. Why? because "you are they who have continued with me in my temptations," Luke XXII, 28.
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(as if to say, Nothing can be compared to it as an equivalent.) In Greek, οὐκ ἔστιν ἀντάλλαγμα, that is, there is no exchange, barter, compensation; Vatablus, to a faithful friend no equal price exists, there is nothing which equals his dignity and usefulness, so that even if you purchased a faithful friend with all riches, you would not yet render a price equal and just for him); AND THERE IS NOT A WORTHY WEIGHING OF GOLD AND SILVER AGAINST THE GOODNESS OF HIS FAITH,—which, namely, should be set against him on the other scale of the balance, and should be equal in weight and equivalent to him: for always the goodness of faith, that is, of the friend's faithfulness, will outweigh however much gold and silver, and will be more worthy and precious. In Greek, καὶ οὐκ ἔστι σταθμὸς τῆς καλλονῆς αὐτοῦ, that is, and there is not a weight of his beauty (goodness), as if to say, The beauty, that is, the dignity, goodness and value of a true friend, cannot sufficiently be weighed or estimated. The Syriac version: to a faithful friend there is no price. He cannot be estimated by price, because he surpasses all price, and there is not a weight of grace (in the dative) of him. The Zurich Bible: in no way is the dignity of his faith worthily repaid, nothing to him is ἀντάξιον, that is, comparable, to be equalled, to be compared. Whence among the Hebrews there is a proverb: "A friend in the street is better than gold in a chest." And Homer in Odyssey 8: "A faithful friend is not inferior, nor to be set aside before a brother german." And Cicero, in the book On Friendship: "I know not, he says, whether, excepting wisdom, anything better than friendship has been given to man by the immortal gods. They seem to remove the sun from the world, who remove friendship from life." Finally Francis Victoria, and from him Francis Suarez, in the tract on Charity, disputation IX, section 4, teach that the benefits of a friend toward a friend can be so great, that it is permitted to love him more than one's own father. See Plutarch, dialogue On the Faithful Friend, where he prefers him to all blood relatives: "You have, he says, a thing most sweet and most holy, than which, after virtue alone, nothing better has been given to man, either by nature, or by chance, or by effort: sweet, I confess, are parents, sweet are grandfathers, sweet also are sons, sweet are brothers, sweet are wives; yet they can become bitter, nor did parents therefore, nor brothers, nor sons cease to be, although they ceased to be sweet: but a friend alone, so long as he is true, does not cease to be sweet and dear." By a remarkable fable of a dog and a wolf, Cyril declares this very thing from the deepest roots of friendship and virtue, in book III of Moral Allegories, the final chapter: A dog, he says, beaten by his master, crying out and howling, rebuked by a wolf saying: "You are guilty to yourself, who have always loved man so much: receive therefore pain for your labor;" answered: If fortune long ago gave me sweet things, why should I disdain to endure a few hard things under it? If I have received good things from the hand of a man, why should I not also bear evil things? Like the asbestos stone, he who truly loves is always on fire. What then will be given as a worthy reward for virtue, or what equivalent return will be made for a grateful man? Certainly nothing is generously repaid by one who is grateful, except virtue for virtue, love for love, and man for man restored as quickly as possible. Go therefore, for I am always the friend of man, and your perpetual enemy on account of man." When the wolf heard these words with fear, he immediately fled into the wilderness. Third is this commendation of friendship, that its price is incomparable and inestimable. The fourth follows.
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Thus also St. Cyprian reads it, book III of the Testimonies. For in Greek it is only φάρμακον ζωῆς, that is, a remedy of life, namely, of this wretched and toilsome life: and this first, because friendship heals all the miseries and infirmities of this life, both of body and of mind, such as sorrows, anguishes, fears, etc., which are innumerable, by advising, helping, and consoling a friend: by which he signifies that our life is a continuous infirmity and sickness, not one, but manifold, whose physician is a friend, according to that in Proverbs XV, 4: "A peaceable tongue is a tree of life;" the Hebrew and Chaldean, medicine of the tongue, tree of life. Whence the Syrian translates it, a faithful friend is the medicine of life; the Arabic, a friend of faith (that is, faithful) is as it were a plaster of life. "What is sweeter," says Seneca in the Proverbs, "than to have a friend with whom you dare all things; whom you trust as yourself; to whom you speak as to yourself. A wise man, although content with himself, nevertheless wishes to have a friend: but for this for no other reason, than that he may exercise friendship, lest so great a virtue lie idle: not for this, as Epicurus says, that he may have one who sits by him and helps him: but that he may have one to whom he may sit, whenever he wishes." Truly St. Jerome in chapter VII of Micah: "A friend," he says, "is sought for a long time, scarcely found, with difficulty kept." For, as the Comic poet says: "What a physician is to a sick body, that a friend is to the sickness of the mind. For friendly words are a fitting remedy." Secondly, a friend is a remedy of life and immortality, because he brings and prolongs life: both the present mortal life, while he makes a man undisturbed and impassible; and the future immortal life, like the tree of life, according to that: "The fruit of the just is a tree of life," Proverbs XI, 30. For he is the truest friend who teaches his friend the way and leads him to blessed immortality. Therefore a faithful and Christian friend by his admonitions, counsels, instructions, and corrections effects in his friend that he always lives, both in this age through fame, and in the future through glory. Wherefore St. Augustine in book IV of the Confessions, chapter VI: "Well," he says, "a certain one (Horace) spoke of his friend: Half of my soul. For I felt that my soul and the soul of my friend (the friend) were one soul in two bodies; and therefore life was a horror to me, because I did not wish to live as half: therefore perhaps I feared to die, lest he should wholly die, whom I had greatly loved." Hear Rabanus: "A friend is called, as it were, a guardian of the soul. In a faithful friend indeed there is a remedy of life and immortality: because, if he is faithful, he is assuredly a friend according to God: but if he is a friend according to God, he always treats with his friend those things which pertain to the remedy of eternal life and perpetual immortality." Hence comes that saying of Tullius Cicero, "that friendship cannot exist except among the good. For it is the part of a good man (whom one may likewise call wise) to hold these two things in friendship: first, that nothing be feigned, nor simulated; for it is more the part of an ingenuous man to love or hate openly, than to conceal his opinion with a false front. Next, not only to repel accusations brought against someone; but not even to be suspicious himself, always thinking that something has been violated by a friend. To this must be added a certain pleasantness of speech and manners, by no means a slight seasoning of friendship. But sadness, and in every matter severity, has indeed its gravity; but friendship ought to be more relaxed, and freer, and sweeter, and more inclined to every facility." Hear also St. Ambrose, book I of the Duties, chapter XXXII: "Benevolence," he says, "is a certain common parent of all things, which connects and binds friendship: faithful in counsels, joyful in prosperity, in sorrows the bearing of a friend's burden." Such a friend St. Gregory of Nazianzus showed himself to be in a philanthropic manner, so that he himself writes to the same one, epistle 64: "What is troublesome to you," he says, "is assuredly also to us: we consider all things of friends to be common, both prosperous and adverse, and this is the law of friendship." Finally, St. Chrysostom elegantly in homily 2 on the first epistle to the Thessalonians: "Truly," he says, "a faithful friend is a remedy of life; truly a faithful friend is a strong protection. For what would not a true friend effect? what utility, what security does he generate! If you should name a thousand treasures, yet they would correspond to nothing compared to a true friend." And after some things: "With a friend even poverty is tolerable: without him both health and riches are intolerable. He has another in place of himself, who has a friend. I am constrained, and as it were shut off at the mouth, not being able to express this matter by any example. I know a certain one, who when he would beseech the holy men for the sake of his friend, first prayed for him, and then at last for himself." A friend, therefore, is a salutary and all-useful remedy of life against all its diseases and wounds. He comforts you when grieving, raises up the despairing, refreshes the sorrowful, stirs up the fearful: in difficulties he is a protection, in doubts a counsel, in adversities a consolation, in prosperity a support lest you fall or vanish away. What more? that he is moreover a medicine of immortality: both because he does not allow you, dead and buried, to perish entirely from his own and others' memory, but celebrates the deeds of the deceased, repeats his words, proclaims his virtues and merits; and (which is more useful and more desirable) because the true curator and friend of the soul pursues the soul of the deceased with Christian sufferings and offices of piety, so that it may finally be granted the gift of glorious immortality. For a true and faithful friend seeks not his own gain, but the gain of his friend. "What is a friend," says St. Ambrose, "but a sharer in love? Friendship is not a tax, but full of honor. Friendship is a virtue, not a profit." Thus he himself, book III of the Duties, final chapter. To this pertains the proverb of the Hebrews: "Either companionship (friendship), or death," that is to say, "Life without a friend is not life, but death." "What kind of life can be a living life," says Cicero in the book On Friendship, "which does not rest in the mutual benevolence of a friend? We would experience this, if God removed us from this society of men and placed us in solitude; and thus, supplying an abundance of all things which nature desires, he took away from man the power of seeing anyone at all: who would be so hardened as to be able to bear that life, to whom solitude would not take away the fruit of all pleasures?" For this reason Aristotle, in the Politics, book II, chapter II, says that "he who cannot associate with others is either a god or a beast." Cicero continues: "A friend is more necessary than fire and water." For just as human life does not consist without fire and water, so neither without the familiarity and service of friends, whom for this reason the Latins sad, so that each one believes himself to be guided more by benevolence than by wisdom: as David, although he was wiser, nevertheless acquiesced in the counsel of Jonathan, though younger. Take away benevolence from the use of men, as if you had taken the sun from the world, so it will be: because without it the use of men cannot exist, such as showing the way to a traveler, recalling the wanderer, offering hospitality, giving water from flowing water, kindling light from light. Not therefore a small virtue, in which Job gloried, saying: But a stranger did not lodge without my doors, my door was open to every comer. Benevolence, therefore, is in all these things, as a fountain of water refreshing the thirsty, as a light, which also shines in others, nor is it lacking to those who have kindled light in others from their own light." The same St. Ambrose, book III, final chapter: "The consolation," he says, "of this life is, that you have one to whom you may open your breast; that you may place with yourself a faithful man who may rejoice with you in prosperity, may suffer with you in sadness, may exhort you in persecutions and moreover, who may restrain you exulting in joys, may raise up you grieving in sorrows." Again St. Augustine (or whoever is the author), book On Friendship, chapter II: "A friend," he says, "is called as it were a guardian of love, or of the soul itself: because my friend ought to be a guardian of mutual love, or of the soul itself, so that he may keep all his secrets in faithful silence, and whatever he sees vicious in him, he may guard against and erase with all his might: to whom he may rejoice in rejoicing, and grieve in grieving." And chapter V: "A friend," he says, "a wise one, is a medicine of life. For there is no more powerful or efficacious medicine for our wounds than to have one who may meet every discomfort with compassion, may meet every comfort with congratulation: so that joining their shoulders they may bear their burdens mutually, and what each one bears his own injury more lightly than his friend's. Friendship therefore makes prosperous things more splendid; adversities, dividing and sharing them, renders lighter: for it pleased even the philosophers. We do not use water, sun, or fire in more places than a friend: in every act, in every study, in certain things, in doubtful things, in any event, in any fortune, in secret, in public, in every consolation, at home and abroad everywhere friendship is pleasing, a friend is necessary, useful grace is found. Wherefore friends, says Tullius, though absent are present to themselves, and though needy abound, and though weak are strong, and, what is harder to say, though dead they live. Therefore friendship is to the rich in place of almsgiving, to the exiled in place of a homeland, to the poor in place of wealth, to the sick in place of medicine, to the dead in place of life, to the healthy in place of grace, to the weak in place of virtue, to the strong in place of reward." He adds that a true friend bears his own injury more lightly than his friend's. The same St. Augustine, sermon 21 On the Words of the Apostle, citing that passage of the Apostle, Galatians vi, 2: Bear ye one another's burdens, and so you shall fulfil the law of Christ: "Nothing," he says, "proves a friend so much as when they call necessary friends, so that friendship becomes necessity. This sentiment of Cicero hints at two greatest advantages gathered from friendship, pleasure and usefulness: for nothing is more pleasant than fire, nothing more useful than water. To this pertains the saying: 'Friendship is the salt of life: wisdom is the eye of life: patience is the antidote of life.'"
Fifth Encomium of Friendship AND THEY THAT FEAR THE LORD SHALL FIND HIM. -- He teaches here that the manner of finding and preparing a faithful friend is the love of God. For a faithful friend is a great gift of God, which God repays to His worshippers, as it were a great reward of His worship, by which He shows at the same time that a true friend is a great, indeed a divine good, inasmuch as it ought to be hoped for and sought not from man, but from God. Wherefore this is the fifth encomium of friendship. Hence the Zurich version translates, such shall they obtain who revere the Lord; but the Syriac version, and he who fears God, he himself is, namely, a faithful friend. So also the Arabic, and he is (a friend of faith) of those who fear God, that is, a faithful friend is he who fears God, as if to say, If you seek a faithful friend, seek one who fears God: for there is no faithful friend except one who fears God. For he who fears God is faithful to God, and therefore is faithful also to man, especially to a friend. "What is more precious than friendship," exclaims Rabanus, "which is common to angels and to men? Our Lord Himself made friends of servants, as John xv says: 'You are my friends, if you do the things that I command you.' He gave the form of friendship which we should follow." Finally, the source and origin of friendship is God Himself, and the Godhead, which on account of friendship communicates itself to the three divine persons. These therefore are among themselves the first uncreated and supreme friends, who communicate their good of friendship to angels and to men. Hence St. Ambrose, book II On the Holy Spirit, at the end: "A certain one (Cicero, in the book On Friendship), he says, being asked: What is a friend? Another, he says, myself. If therefore man defined a friend thus, that he said he was another self, by unity, namely, of love and grace: how much more ought we to esteem the unity of majesty in the Father and Son and Holy Spirit, when by the same operation and divinity, either unity, or certainly, what is more, tautotes, (that is, identity) is expressed? For tauton means the same, from the fact that the Father and Son and Holy Spirit have the same, so that to will the same and to be able the same is not by affection of will, but in the substance of the Trinity." The Greek texts, which have it thus: He who fears the Lord, directs, that is rectifies, makes straight, establishes his friendship straight: for toward him his neighbor also will be such, namely, faithful, sincere, constant, such as he himself is toward God. Otherwise Palacius, as if to say, Such as you are, such is your friend also: for the like seeks the like. Since indeed a friend is another self, if I am good, my friend will also be good: if he is evil, therefore I also am evil. For all things of friends are common; therefore virtue also, or wickedness is common. An evident indication of your character is your friend: if you have an evil friend, you show yourself to be evil. If a friend is a gift of God, God cannot give evil gifts. Therefore the friend of a good man will be good. Thus Palacius. The Syrian, moreover, to what he had premised, "He who fears God, he himself is," namely, a faithful friend, appropriately adds: those who fear God will confirm their friendships, and as he himself is in his friends; and the Arabic version: their friendship will endure, because his friends are like him, that is to say, firm friendship is strengthened by nothing except the fear of God: because such as God is, such also are the friends, both toward God and toward one another: for those things which agree in one third thing agree likewise among themselves. True friendship, therefore, is that of those who agree in God and are united in the love and charity of God: for God, since He is faithful, constant, unchangeable, hence likewise makes His friends faithful, constant, unchangeable. In like manner, whoever seeks faithful servants, soldiers, workers, handmaids, let him seek those who fear God. For the fear of God compels them to be faithful to their master and leader, just as it compels them to be faithful to God. Those who understand this are blessed, and they are served most excellently everywhere. This is what Ben-Sira says in the First Alphabet, at the letter Tsade: "If it is necessary that you contract by giving and receiving, let your lot be with a good man," that is to say, if you must do business, do business with a man of integrity, not with a wicked man: because God is present with the upright, He resists the wicked. The Emperor Constantius, father of Constantine the Great, understood this, who, as Eusebius relates in Book I of the Life of Constantine, in order to distinguish sincere Christians from false ones and to take them as friends and courtiers, feigned an edict that those who worship Christ should leave his court, but that only the followers of idols should remain in it: wherefore true Christians left the court, false ones remained in it. Then he, having detected the pretense, expelled all the idolaters from the court as traitors, and admitted only true Christians into it, saying: How will they keep faith with the Emperor, who have been found unfaithful toward God? But these, who had confessed the truth, he said were worthy to be about the Emperor; and thus he ordered them to be placed as guards of his body and kingdom as well; saying that such men ought to be cultivated and honored among the first and necessary, both as friends and as familiars, and to be held in greater honor and esteem than the treasuries of great riches. Hear Rabanus here: "Therefore, he says, the full and perfect grace of friendship cannot endure except among perfect men and of the same perseverance in virtue. Whence, as if establishing certain steps, the holy Fathers taught how to arrive at the perfection of it and its inviolable state. The first step, therefore, of true friendship they said is in the contempt of worldly substance and the disdain of all things which we possess. The second, that each one so cut off his own will, that, judging himself wise and prudent, he may prefer to obey the definitions of his neighbor rather than his own. The third, that he know all things, even those which he esteems useful and necessary, are to be set aside for the good of charity and peace. The fourth, that he believe anger is not to be indulged at all, either for just or unjust causes. The fifth, that against the anger of his brother conceived toward him, even without reason, he desire to care in the same way as for his own, knowing that the sadness of another is equally harmful to him as if he himself were moved against another, unless he has, as far as in him lies, driven it from his brother's mind. The last is that which is undoubtedly the universal destroyer of all vices, that he believe himself to be departing from this world daily; which persuasion not only permits no sadness to remain in the heart, but will also suppress all the movements of concupiscence and all sins. Whoever, therefore, shall hold these things, will be able neither to suffer nor to inflict the bitterness of anger and discord." The wise men of the Gentiles said the same thing concerning natural friendship, which, namely, is founded on the communication of natural goods and virtues. Cicero, in the book of Duties: "Of all associations, he says, none is more excellent, none more firm, than when good men of similar character are joined by familiarity. For nothing is more lovable, nor more binding, than the similarity of good character. In those in which the same studies are, the same wills, in these it happens that each delights equally in the other as in himself, and that is brought about which Pythagoras wishes in friendship, that one be made from many." The same, in the book On Friendship, asserts that "friendship cannot exist except among good men." "Virtue, he says, brings about friendships and preserves them; for in it there is agreement of things, in it stability, in it constancy: which, when it has lifted itself up and shown its light, and has likewise looked upon and recognized it in another, moves itself toward it, and in turn receives that which is in the other: from which either love or friendship bursts forth: for both have been said from loving." These are the opinions of Aristotle concerning friendship: "A friend is another self," Book IX of the Ethics. "A friend ought to hold himself toward a friend as the knee toward the shin," in the same place. "Both being friends, it is holy to prefer truth, so that one says: Plato is my friend, but truth is a dearer friend," Book I of the Ethics. "Honest friendship is properly called friendship, other kinds are accidental," Book III of the Ethics, chapter IV. "Friendship consists more in loving than in being loved. The proof is mothers, who rejoice in loving their children and do not care to be loved in return," Book VIII of the Ethics, VIII. "Proverbs concerning friendship are: One soul; All things common to friends; Equality is friendship; The knee is nearer to the shin," Book IX of the Ethics, chapter VIII. "Where there is justice and the just, there is friendship." Wherefore, "as many as are the species of the just, so many are the species of friends. Certainly the just exists between guest and citizen, and between servant and master, and between citizen and citizen, and between son and father, and between wife and husband, etc., and friendships exist in each of these," Book II of the Greater Moral Works, chapter XII. "The friendship of the good and of those who are in virtue is perfect," Book VIII of the Ethics, chapter III. "Therefore the most constant, most stable, and most honest friendship is that which exists among the virtuous; indeed, because it is for the sake of virtue and good in itself. For virtue is unchangeable, and the friendship that is brought about through it is most constant: but that which arises from advantage is not stable, since it slips away with the advantage," Book II of the Greater Moral Works, chapter XII. If these things are true in natural friendship, they are certainly truer in supernatural friendship, which is founded in the communication of supernatural goods and virtues, and especially in charity; for charity is perfect friendship, both of man with God and of man with man. The reason a priori, therefore, why friendship is constant even in adversities, is its honesty, dignity and excellence: likewise charity, on which, if it be supernatural, it rests. On this matter more things are said in Proverbs XVII, 17. Furthermore, all these things which the Wise Man here ordains concerning a friend apply with excellence to Christ the Lord. For He Himself is the friend of friends, to be loved and honored before all friends; through whom and in whom other friends are to be loved and honored; without whom there is no true friend. Christ, therefore, first pours forth a sweet word, because His tongue is eucharistic, that is, gracious, and the tongue of the beloved, because it is not the tongue of Angels, but of God and the Word of God, according to that passage in Psalm XLIV, verse 3: "Grace is poured abroad in thy lips;" and in the Canticle v, 13: "His lips are lilies, dropping choice myrrh;" and verse 16: "His throat is most sweet, and he is all desirable: such is my beloved, and he is my friend." Wherefore St. Cyprian truly said concerning the passion of Christ: "From impiety and malice the sweetness and piety of Christ triumphs." Secondly, Christ is to us a counselor one in a thousand; for Isaiah gives Him this name in chapter IX, verse 6. See the things said there. Thirdly, Christ is a friend in temptation, because through the cross, passion and death undergone for us, He proved His friendship toward us. And because in the Eucharist He left Himself to us as food for the remedy of temptations and the solace and strength of all tribulations. See St. Ambrose, Book VII on Luke, chapter XI: "Who," he says, "is more friendly to us than He who gave His body for us?" Fourthly, Christ is to us of one mind, because He deigned to become our brother through the Incarnation. Fifthly, Christ is a faithful friend, and therefore a strong protection. Sixthly, Christ is the treasure of our soul. Seventhly, nothing can be compared or equaled to Christ: "For," he says, "having given himself wholly to Christ and the cross, and doing all things according to His will, he did not say: I live to Christ; but what is far greater: Christ lives in me." Whence wisely and piously St. Bernard in the Formula of Honest Life: "Let Jesus," he says, "always be in thy heart, and never let the image of the Crucified depart from thy mind: always think of Him hanging on the cross for thee. Thus indeed He will be to thee a bundle of myrrh between thy breasts." And St. Augustine in the Meditations, chapter XXXV: "Most sweet and most loving Jesus, pour forth, I beseech Thee, the multitude of Thy charity into my breast, that I may have Thee alone in my heart. Write with Thy finger in my breast the sweet memory, never to be blotted out by any forgetfulness, etc. How great is the multitude of Thy sweetness, which Thou hast hidden for those who fear Thee!" The same, in epistle 52 to Macedon.: "From charity," he says, "of eternity and truth, whose seal is Christ, flows true friendship, not to be weighed by temporal advantages, but to be obtained by free love. For no one can be truly a friend of man unless he has first been a friend of truth itself."
6:18
18. SON, FROM THY YOUTH (Syriac, from thy childhood) RECEIVE (some read, epidexai; now they read, epilexai, that is, choose) DOCTRINE (in Greek paideias, that is, the instruction of discipline by which paides, that is, children, are educated and formed in letters and good morals), AND EVEN TO GREY HAIRS THOU SHALT FIND WISDOM. -- For eos polion, that is, even to grey hairs, some wrongly read eos podon, that is, even to feet. For wisdom is not in the foot and such, but in the head and grey hairs. The Zurich Bible: Son, from thy youth learn discipline, and wisdom at last when grey thou shalt find; Vatable, even to grey hairs thou shalt find it lasting; or, thou shalt pursue even to greyness. So that by metonymy to invenies (thou shalt find) is taken for inquires, thou shalt investigate, thou shalt pursue; for those things which we desire to find, we inquire after, investigate and pursue. Therefore there is here a twofold sense. First, as if to say: Son, from thy youth receive with open heart the instruction and doctrine of the wise: thus it shall come to pass that even to grey hairs, that is, in grey hairs, namely in old age and greyness, thou shalt find wisdom; for wisdom is long in the learning, and from children through every age, so that in old age we may fully possess and enjoy it. For in children gluttony dominates, in youths lust, in men ambition: but all these fall away in old age, and then man begins to be perfectly wise, when he sees himself approaching passion— and then he finds wisdom, that is, the fruits of wisdom, namely peace of mind, moderation, joy, etc.; for wisdom produces these fruits. Learn therefore, young man, that as an old man thou mayest find and enjoy wisdom; for wisdom, as Aristotle says, is not in the newness of youth, but in the experience of the aged. Secondly, as if to say: Son, from thy youth apply thyself to doctrine and wisdom, because this shall never forsake thee; but even to grey hairs it shall cleave to thee, and shall accompany thee inseparably, while riches, pleasures, honours forsake man in old age. Again, Palacius thus explains it, as if to say: Learn, young man, and even to greyness it shall always be permitted to find wisdom, and to make progress in it. For since wisdom is the love of God, shining forth in his light, flowing from his grace, so that in grace and love and faith, it is always permitted, while we live, to make progress (as a certain Clementine decree ordained): so also in wisdom it shall always be permitted to make progress even to grey hairs. The prior sense is favoured by what follows: "As he that plougheth and soweth, come to her, and wait (expect in old age) for her good fruits," as if to say: Sow in youth the seeds of wisdom, that thou mayest reap her harvests in old age; for wisdom belongs to the aged, to the aged, I say, who have devoted themselves to it from youth: for those who from boyhood have devoted themselves to concupiscence and folly, in old age shall be likewise concupiscent and foolish. Whence the Nazianzen in the Tetrastichs: "The aged," he says, "are befitted by wisdom, the young by temperance." It is therefore a praise of wisdom, that it itself is the glory and ornament of old age. That thou mayest therefore procure this good for thy old age, begin from boyhood to devote thyself to it. But thou mayest adapt this very thing to the latter sense as well; for he adds: "In her work thou shalt labour but little, and shalt soon eat of her generations." The latter sense therefore, as it is more abundant, so it is simpler and more genuine, and includes the former. In sum, he commands the student of wisdom to learn it from boyhood, both because boyish age is as it were wax and a blank tablet, which easily receives whatever figures are impressed upon it, and retains them constantly, according to that saying: What the fresh vessel is once steeped in, it will long preserve the flavour. But old age is hard and inflexible from those things which it learned in youth, and to which it has been accustomed through so many years. Then because the study of wisdom is sublime, long and arduous, it must therefore be undertaken from boyhood. Most excellently St. Jerome, in his seventh epistle to Laeta, On the Education of a Daughter, teaches that she should be imbued from boyhood with letters and holy morals: "With difficulty," he says, "is eradicated what tender minds have thoroughly imbibed. Who shall restore the purple of wool to its original colour?" For more on the education of children, see Clement of Alexandria in the Paedagogue, Xenophon in the Education of Cyrus, Plato in books II, IV and VII of the Republic, Aristotle in the Economics, Plutarch and others. On the same matter I shall say more at chapter xxx, verse 1. Here begins the second part of the chapter, in which he passes from friendship to the study of wisdom, both because true friendship is the companion and daughter of wisdom; and because Sirach repeatedly leaps and springs back to wisdom, as it were to the scope and argument of the whole book: for this entire book treats of wisdom, both in general and in particular; it reviews various virtues and the duties of virtues; and then from the particular to the general, namely to wisdom, as it were to its adequate object, it springs back. 19. AS ONE WHO PLOUGHS, AND SOWS, COME TO HER (that is, labour towards her longanimously and patiently), AND AWAIT THE GOOD FRUITS OF HER. -- The Syrian: as one who ploughs and sows, come to her, and thou shalt gather the multitude of her fruits; Vatablus: as one who ploughs and sows, come to her, and expect good fruits from her. "For with the ploughshare of the Gospel, says Rabanus, he who desires to eat the seed of the divine word and to reap the sweetest fruits of sacred virtues must root out the sproutings of vices from his heart." He teaches the manner of acquiring wisdom from the likeness and manner of preparing fruits and harvest through agriculture. For just as the farmer first, with great labour, tears out thorns and roots, or, as Cato says, uproots them, that is, removes them with a hoe, clears them away and eradicates them; then he ploughs the earth, works it and cultivates it. Secondly, he sows in it that which he desires to reap, and bears the loss of seed so that he may receive it increased. Thirdly, he does all these things in hope of fruits, because namely he hopes for a rich harvest. Fourthly, he awaits the harvest longanimously through many months: so likewise the student of wisdom first polishes, works and cultivates his mind as if it were earth, with the thorns of vices torn out, with much labour, according to that word of Jeremiah IV, 3: "Break up your fallow ground, and sow not upon thorns;" secondly, he casts into it and receives the seeds of divine wisdom partly by reading or hearing, partly by meditating, partly by praying, partly by drawing divine illuminations and inspirations; thirdly, he hopes for the fruit and harvest of wisdom; fourthly, he awaits it longanimously, and its abundance of fruits, sweetness and excellence, according to that word: The boy endured much, and laboured; he sweated and grew cold. And: Venerable knowledge does not lie in a soft bed; But it is won by constant labour. Alluding to this, St. James in chapter v, 7, says: "Behold the husbandman waiteth for the precious fruit of the earth, patiently bearing until he receive the early and the latter rain: be you therefore also patient, and strengthen your hearts," etc. See the remarks there. Moreover, just as agriculture demands the labour of one's whole life, so the cultivation of wisdom demands it even more vehemently. For this reason Paul says: "You are God's husbandry," I Corinthians III, 9. Wherefore St. Bernard, in his sermon On the Seven Gifts of the Holy Spirit: "The field is the world, says Truth, let us dig in it: a hidden treasure lies hidden, let us dig it out. And wisdom itself is that which is drawn from hidden things. We all seek it, we all desire it; but he seeks in vain who seeks it in his bed." And Seneca, in epistle 109: "Good men profit one another, he says; for they exercise virtues, and contain wisdom in their state. Practice trains those skilled in wrestling. The wise man too has need of the exercise of virtues." Therefore, just as a field of earth, in order to bear a copious harvest, must be ploughed, dug, harrowed, sown, weeded, etc. with long labour and hope: so precisely must all these things be done mystically in the field of the soul, so that it may bring forth copious fruits of wisdom and virtue. For, as Origen says in homily 9 on Exodus, "hope of future things brings rest to those labouring, just as to those placed in combat the hope of the crown mitigates the pain of wounds." And the Apostle: "He who ploughs ought to plough in hope," I Corinthians cap. IX, 10. See the remarks there. 20. FOR IN HER WORK THOU SHALT LABOUR BUT LITTLE, AND SHALT QUICKLY EAT OF HER GENERATIONS (that is, of the fruits born from her). -- The Syrian: as if thou shalt labour little labour, and straightway thou shalt eat her fruits; Vatablus: for in her work thou shalt not have laboured much before thou shalt soon eat of her produce. For "in her work," in Greek it is "in ergasia." This word signifies three things: first, the work itself and the craft; secondly, the very operation, occupation, action, cultivation, exercise, labour and work which is undertaken to accomplish the work, as for example agriculture itself; thirdly, the gain and profit of both, namely of both the work and the operation and labour. It can be taken in all these ways here, but best in the second. For he persists in the metaphor of the farmer, who with great labour ploughs, weeds and sows the earth; for just as he, after the cultivation of the earth, soon gathers fruits from it: so the student of wisdom from study and cultivation of the mind quickly and sooner than the farmer gathers from it the sweet and excellent fruits of wisdom, according to that word: "Going they went and wept, casting their seeds: but coming they shall come with joyfulness, carrying their sheaves," Psalm CXXV, verse 6. This is what Paul says in Hebrews cap. XII, verse 11: "Now all discipline for the present indeed seemeth not to bring joy, but sorrow: but afterwards it yieldeth to them that are exercised by it the most peaceable fruit of justice." Moreover the fruits and harvests of wisdom are many and excellent, of which Palacius recounts these few: The first is to free the soul from darkness and blindness, which the perseverance of sinning brings forth. The second, to free it from torments, which a mind conscious of evil feels: for since sin is a wound of the soul, it will necessarily inflict pain and torment upon it, unless it lies dead. The third and greatest, to free it from the fear of hell, which the sinner has merited for himself. "For there is no one in death, who is mindful of thee, but in hell who shall confess to thee?" The fourth is to raise up the soul in hope of obtaining eternal life: "Expecting," he says, "the blessed hope, and the coming of the glory of the great God," etc. The fifth, to raise up the soul to confess in God as in a father, who in all our tribulation will comfort us. The sixth, "to await the day of death and judgment with confidence of mind;" indeed sometimes even to say: "I desire to be dissolved, and to be with Christ." The seventh, to feel even now the joy, gladness and heavenly jubilation, as that one says: "Thou hast prepared a table in my sight;" and likewise: "The Lord shall make in this mountain a feast of fat things, of marrow full of fatness." And likewise: "Rejoice in the Lord always. O how good and sweet is, O Lord, thy spirit!" Wisdom XII, verse 1. "Taste ye and see that the Lord is sweet," Psalm XXXIII, 9. "I have run the way of thy commandments, when thou didst enlarge my heart," Psalm CXVIII, 32. Moreover the soul perceives these first fruits immediately, and then gradually the rest, indeed not rarely with the expulsion of sins is felt a wonderful serenity of conscience, the pleasantness of grace, an abundance of heavenly consolation, by which God caresses the soul, sweet and pious tears, etc. A notable example shone forth in Christ, who laboring for a short time on the cross and in death, soon rose again to life and immortal glory, reaping for himself and for us from the brief seed of his passion immense riches and eternal glory. 21. HOW HARSH IS WISDOM EXCEEDINGLY TO UNLEARNED MEN, AND IT SHALL NOT REMAIN IN THE SENSELESS ONE. -- He calls unlearned those who are unwise and imprudent, who follow not reason, but concupiscence. He calls the same senseless, that is, foolish and stupid; for to these on account of its harshness practical wisdom is a horror (for it is of such that the discourse here is throughout), namely prudence, virtue and holiness: whence the Syriac version renders it, how harsh is wisdom to the foolish, and the senseless shall not endure it; the Zurich version, how very harsh it is to the inexperienced; for no senseless one perseveres with it, as if to say: How harsh is temperance to the gluttonous, chastity to the luxurious, liberality to the avaricious, humility to the proud, gentleness to the irascible, labor and diligence to the slothful! Truly it is to him as a stone of burden, as verse 22 says; for just as to a bitter stomach sweet foods appear bitter, so to one carnal and addicted to his own desires, wisdom and virtue, which in themselves are sweet and pleasant, appear harsh, inaccessible and impossible, according to that saying in Proverbs XXIV, 7: "Wisdom is high to the fool;" and Proverbs XV, 5: "A fool laugheth at the discipline of his father;" and verse 12: "The pestilent one loveth not him that reproveth him, nor will he go to the wise." 22. "AS THE VIRTUE OF A STONE SHALL BE A TRIAL IN THEM, AND THEY SHALL NOT DELAY TO CAST IT AWAY." -- "Virtue," or force, "of a stone," is the stone's strength, weight and heaviness: in the manner of this "shall be" to the foolish "a trial," of wisdom, that is to say, Just as an idle man, wishing to lift up and place upon his shoulder or head a heavy and weighty stone, as soon as he feels its weight and heaviness, immediately sets it down and casts it away: so the foolish sometimes attempt to learn wisdom, and think to lift it upon their shoulders and take it up; but as soon as they feel its difficulty, burden and weight, they immediately cast it away out of idleness and love of their desires. Just as therefore a stone proves the strength of the body, so wisdom proves the strength of the mind; for those who embrace it with a strong and resolute spirit overcome all its burden generously, and thus the burden is turned for them into lightness, and as it were into wings and feathers: but those who are of a depressed and carnal spirit succumb to its burden, and therefore abandon it. The Syrian and Hugo understand by the stone a precious gem; for thus the Syrian translates it, as a stone is precious above him, that he may not behold and let it go, that is to say, The foolish man beholds wisdom from afar, as a gem, for example a diamond, elevated above him and his means, which therefore he does not dare to behold closely as being of too great a price, so as to purchase it and bring it into his breast, but leaves it to be bought by others who are richer and more noble. But there is no one who would wish to cast away a gem. Wherefore others more readily take a common stone, heavy and weighty; the weight of this, which he feels to be beyond his strength, he immediately casts away. Whence Vatablus translates it, as a stone is proved heavy (in Greek ischyros, that is, strong, mighty, weighty), it presses upon him, and he does not delay to shake it off. He alludes to the stone of wrestling; for in wrestling they contended in strength, who could carry the greater and more weighty stone: this was called the stone of burden, or discus, and in Greek lithos dokimasias, that is, the stone of trial, because by it they proved and tested how great were the strength and vigor of each, so that they might know who ought to be matched and opposed to whom as an antagonist in wrestling: concerning which Zacharias cap. XII, 3: "In that day, saith he, I will make Jerusalem a stone of burden to all people: all that shall lift it up shall be cut in pieces." See the things said there. Here therefore the stone is to the idle and timid a stone of burden; but to the strong and to those devoted to wisdom, that is, to virtue, it is a stone of strength, glory and triumph, and therefore for them it is turned as it were into an illustrious gem, namely into an emerald, a carbuncle and a diamond. Again, this stone is as it were a Lydian stone, which proves and discerns true gold from false and counterfeit: in like manner the discipline of wisdom proves and separates true disciples from false. Whence alluding to this, Isidore of Pelusium, epistle 400: "A patient man, saith he, is an exploration of labors, and as it were a stone dokime, that is, of trial." For, as the Nazianzen says in his Poem On the Definition of Virtue and Vices: "Patience is the smelting of evils." Morally, learn here that discipline, mortification, tribulation, sickness, calumny, persecution, are a stone of burden and trial; for by its weight the patience, humility and fortitude of each faithful person is proved. Let us therefore receive it as a burden imposed upon our shoulders by God with gladness, and bear it generously; thus shall we obtain the glory of true wisdom, namely God's grace, glory and crown as athletes of Christ. Wherefore St. Augustine in Psalm. LXXXVI: "A Christian ought to be like a squared stone; in every tribulation he does not fall, even if he is pushed; and if he is turned in any way, he never falls; for a squared stone, whichever way you turn it, always stands: let every misfortune find you standing thus." So also Plato, Aristotle, Plutarch and Seneca call patient and strong and pious men tetragons, that is, squared. But Philo in his book On the Sacrifices of Cain and Abel compares labors and troubles with foods by which man is nourished and strengthened: "Indeed I think, saith he, that labor has the same force everywhere. For, just as all life depends upon food together with its actions: so also everything that is good in things depends upon labor. Therefore just as those who wish to prolong life do not neglect nourishment: so all those who desire what is good make much of the endurance of labors; for just as food is related to life, so that is related to honor." Moreover, God measures this stone according to the strength of each person, so that He imposes a less heavy stone on the weaker, a heavier one on the stronger; or certainly, if the weight of the stone should exceed the strength of a man, God increases the man's strength and proportions it to the weight. Wherefore no one can justly complain of its excessive weight, no one can excuse himself from bearing it. For, as the Apostle says in I Corinthians x, 13: "Temptation shall not overtake you, but such as is human: and God is faithful, who will not suffer you to be tempted above that which you are able, but will make also with temptation a way out, that you may be able to bear it." Finally, the weight of this stone is felt by the lukewarm and the cold only; for the lovers and the fervent say with St. Bernard: "My labor is but of one hour; and if it be longer, I feel it not because of love." For to one who loves, nothing is difficult. 23. FOR WISDOM IS ACCORDING TO HER NAME, AND IS NOT MANIFEST TO MANY. -- First, Hugo explains it thus: Wisdom is according to his name, namely, of the fool and senseless man, of whom verse 22 speaks, as if to say, Fools account the wisdom of doctrine to be foolishness, because they do not grasp, nor understand the things that are said. But the Greek autes, that is, her, which is feminine, stands in the way; and therefore it cannot refer to the fool, but to wisdom.
Second interpretation Secondly, Dionysius, Lyra and Robert Holkot explain it, as if to say: The wisdom of doctrine, that is, this wholesome and doctrinal wisdom, teaching to cleave to the highest good, has its name from its property, and from the thing itself, and from its action, namely, from the internal divine taste, and the taste of the sweetness of the highest good; for wisdom is said from taste, as it were, savory knowledge. But few perceive this taste and hidden flavor of it, and none except those who study it. But it is objected that Sirach was a Hebrew, not a Latin, and wrote in Hebrew, and therefore he looked to the Hebrew name of wisdom, not the Latin.
Third interpretation Thirdly, others think that sophia, that is, wisdom, alludes to zophian, as if sophia were zophos, that is, darkness, namely obscure and hidden things. But the same objection stands against this as against the former; for Sirach wrote in Hebrew, not in Greek. Yet he himself, being skilled in Greek, could secondarily allude to the etymology of the Greek language, which was then in use in Egypt, where he wrote these things. Thus Pineda in Job chapter XXVIII, verse 18, at the end: Sophia, he says, is said from sophos, that is, from darkness, as if lurking in darkness and ignorance.
Fourth interpretation Fourthly, Jansen easily extricated himself, and explains it thus: Wisdom is according to her name; that is, it is what is said and proclaimed, namely, a difficult and lofty thing, and not obvious to everyone. Rabanus agrees: "Wisdom," he says, "of doctrine, is the sincerity of the divine law; which is according to her name, that is, prudence, truth and virtue." Hugo consents: "Wisdom," he says, "is unknown and hidden both as to name and as to thing: because philosophers dispute both about the name and about the thing of wisdom. For they ask, who is wise? what is wisdom? Again, wisdom is hidden, because it itself is prudence, virtue and truth, secretly illuminating the mind, and inflaming the will."
Fifth interpretation Fifthly, some, reading autois, that is, to them, namely to the unlearned and senseless, of whom verses 22 and 23 speak, instead of autes, that is, her, explain it thus, as if to say: Wisdom is according to name to the unlearned, that is, it is known to them by name only, but in reality unknown; or it belongs to them only as to name, as if to say, They have the name of the wise; but in reality they are foolish. The Zurich Bible favors this; for wisdom to such (senseless ones) is known only by its name, and not even to many. To this is added St. Thomas II II, Question XLV, article 2, to 2: "It seems," he says, "that here the name of wisdom is taken for its fame, which is commended by all," as if to say, The name and fame of wisdom among all is illustrious; but yet few attain to it. On the other hand, the Syriac translates, her name is like her doctrine, and is not revealed to the foolish, as if to say, To the foolish, both the name and the doctrine of wisdom are unknown and unseen.
Sixth interpretation Sixthly, others understand by the name of wisdom not a proper name, but an epithet appropriated to it; for wisdom in Scripture is called a hidden treasure, gold, silver, a gem, a pearl which are hidden, either in the shells of the sea, or in the hidden veins of the earth. See Job, chapter XXVIII, verses 12 and following, where he compares wisdom to gold and hidden topaz: "It is hidden, he says, from the eyes of all living things: God understandeth the way thereof, and he knoweth the place thereof." Thus Pineda in Job, chapter XXVIII, verse 18, at the end. For since wisdom, he says, is often named by the appellations of gold, gems and all riches, it is signified to be something hidden in secret recesses, and therefore found by very few, and, as happens in the rarest and most precious things, unknown and hidden to most, and known only by name; but he who once finds it, if he is wise, never lets it go. Thus Christ calls evangelical wisdom a treasure hidden in a field: "Which when a man hath found, he hideth it, and for joy thereof goeth and selleth all that he hath, and buyeth that field," Matthew XIII, 44. And the Apostle everywhere calls the treasures of the wisdom and knowledge of God hidden in Christ. Now treasures are called precious, secret and hidden riches; for treasure is said as it were themenos eis aurion, that is, laid up and stored for the future. For this reason Christ the Lord, beseeching the Father, says: "I confess to thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to little ones. Yea, Father, for so hath it seemed good in thy sight," Matthew XI, 25.
Seventh interpretation Seventhly, wisdom of doctrine, namely sacred and divine, and is called by its name, and in reality is mystical and hidden. For its dogmas are called mysteries, that is, sacraments and sacred secrets, and its teachers are called mystics, from myein stoma, that is, from closing the mouth, because its mysteries ought to be covered in silence, and revealed only to few and worthy persons; for this reason Christ spoke to the people in parables; but to the Apostles in open and clear words, Matthew XIII, verse 13. Hence Paul: "We speak, he says, the wisdom of God in a mystery, which is hidden," 1 Corinthians, chapter II, verse 7. And St. Dionysius, a disciple of St. Paul, wrote a book On Mystical Theology. Finally, those ancient wise men under and before the times of Sirach, such as Ezekiel, Daniel, Zechariah, Pythagoras, Plato, Trismegistus, taught their wisdom through hieroglyphics, symbols, emblems, enigmas, so that they might conceal it from the rude and incapable; but stir up the capable to its study. Whence Sirach significantly says: "Wisdom of doctrine," as if to say, Wisdom insofar as it is taught by the mystics and theologians of this age, both as to dogmas and as to their names, is symbolic, obscure and enigmatic.
The plain meaning Finally, in order that I may plainly and fully satisfy the text and the letter, the meaning is, as if to say, Wisdom is harsh to the unlearned, and like a heavy stone, which because they are not able to bear upon their shoulders, because they do not wish to, therefore they immediately cast it off. For wisdom, according to its name and Hebrew etymology, signifies a laborious, difficult, arduous, hidden thing, which cannot be drawn forth and brought to light except by great labor, because it is truly such. I show that this is so in four Hebrew or Arabic names of wisdom. The first is ilm or talim; for the root alam, in Hebrew, signifies he hides; whence alma is called a virgin unknown to a man, and hidden at home. In Arabic, however (for Arabic is akin to and as it were a dialect of Hebrew), alam signifies: first, he hides; second, he knows, he knew, he was certain; hence it is called wisdom, knowledge, doctrine, art, prudence; talim is called instruction, study, discipline, treatise; alim is called wise, knowing, prudent, learned, literate; whence Elymas is said, that is, magus, and one skilled in secret things, as I said on Acts XIII, 8; Muallim is called teacher, master, rabbi; muallam is called disciple, student. Whence the Saracens and Turks, asserting and swearing something, say, illa alim, that is, God knows, who knows the secrets of the heart. The second Hebrew name of wisdom is Magia. For Magim, that is, magi, among the Hebrews, and thence among the Chaldeans, Persians, Arabs and other Orientals, are called wise men, as it were meditating and searching out secrets; and magia is called secret wisdom. For the root haga signifies to meditate, to speculate, to inquire, to search. Whence higgaion is meditation. Moreover haga plainly alludes to iaga, that is, to labor, to afflict with pain, to distress, to fatigue; because knowledge, which is prepared through meditation, is acquired by great labor and weariness of mind; which because the unwise, as it were a heavy stone, shun; hence they likewise cannot penetrate to wisdom. The third name of wisdom is talmud, that is, doctrine; for this alludes to and as it were includes alam, that is, he hides; so that talmud is said as if almud, namely, a hidden thing. Again from lamad, that is, he taught, and talmud, that is, doctrine, malmad is derived, that is, a goad; namely a staff or rod, at the top of which is a point, by which the ploughman pricks oxen; so called, because it teaches oxen to plough, says R. David. In like manner youths are instructed and taught wisdom by a master, as it were by a rod as a goad; wherefore to them it is harsh and tanis, which was the seat of the kings of the Persians. For in a similar manner wisdom is hidden in God's treasury. Therefore both in name and in reality wisdom is difficult and laborious, namely God's grace, virtue and salvation, and therefore it is grasped by few who are eager for labor. For this reason Christ says in Matthew XX, 16: "Many are called, but few are chosen." And Matthew VII, 14: "How narrow is the gate, and strait is the way that leads to life: and few there are that find it!" AND IT IS NOT MANIFEST TO MANY. — Indeed, just as there is much dust on the earth and little gold, so rare are those to whom wisdom becomes known, so much has the prudence of the world blinded us, so much has it claimed for itself, so much has it withdrawn us from the wisdom of God calling and alluring us, Proverbs I, 21. To this point tends the saying of an ancient Rabbi in Pirke Avoth, that is, in the Apophthegms of the Fathers, which reads thus: The dignity and excellence of the law surpasses the royal and priestly honor in its splendor and exceeds it in sublimity; for indeed one ascends by thirty steps to the summit of the kingdom; by twenty-four to the pinnacle of the priesthood; but truly to the apex of understanding of the law forty-eight are necessary. These, however, are the following: study, that is, unrelenting diligence, docility in obeying teachers, intensity of mind, attention and affection of heart, fear and trembling, humility of spirit, joy, deference to the wise, subtlety with fellow students in disputing and arguing, eagerness, patience, study of Scripture, knowledge of the Mishnah, or oral and transmitted law, little temporal business, little sleep, moderate laughter, moderate pleasure, very little of worldly affairs, slowness in becoming angry, a well-disposed heart toward the wise, faithfulness, endurance of tribulations, recognition of one's condition, contentment with one's lot, speaking prudently, and not arrogating to oneself any honor or dignity. Thus one is loved, and loves God, justice, reproof and righteousness; one turns away from the vice of ambition, and does not on account of the knowledge of the law which one knows oneself to possess, vainly exalt oneself, or become puffed up, or willingly pronounce judgment as a judge; one bears most sweetly and peacefully the burden and yoke of one's neighbor; one interprets all his words or deeds in the better sense; one confirms and strengthens him in peace and truth; one loves oneself in one's study. One seeks and answers; one hears what is said; and moreover adds doctrine from oneself; one learns in order to teach, and brings into practice what one has received from teachers. One sharpens the ingenuity and diligence of the teacher; one accommodates an attentive ear to reading; one faithfully praises the author from whom one has received something; for one well knows that he who faithfully and without envy refers that something to the source from which one draws it, brings salvation to the world and redemption, according to that passage in Esther: "And Esther said to the king in the name of Mordecai." Thus far the Rabbi. BUT TO THOSE TO WHOM IT IS KNOWN, IT REMAINETH UNTO THE SIGHT OF GOD. — These words are now wanting in the Greek, Syriac and Arabic. The preceding verse shows the difficulty of wisdom; here it shows the same to be troublesome. This is what the Wise Man says in Ecclesiastes XII, 11: "The words of the wise are as goads, and as nails fastened deep in, which by the counsel of masters are given by one shepherd." The fourth and principal name of wisdom, which Solomon uses throughout in Proverbs, is חכמה chochma; and chochma our Emmanuel Sa derives from camas, that is, to hide; whence camus is called hidden, stored up, concealed, Deuteronomy XXXII, 34. Or from koman, which in Chaldaic, Syriac and Arabic signifies he hid: whence michman, that is, treasure; and machman, that is, hiding place, cave. But chochma is derived from the noun chacham, that is, the wise one was, as those skilled in Hebrew know, not from camas or keman. Better therefore חכמה chochma, that is, wisdom, alludes to אכמה och ma. For the letters aleph and chet, since both are gutturals, are interchangeable with each other: och indeed or ach, for the Hebrews, equally as for the Latins, Greeks and others, is an interjection, and the natural voice of one grieving, or a groan and sigh of one lamenting; ma moreover signifies, what, how much. The sense therefore is, as if chochma, that is, wisdom, is achma, that is, a sigh, by which the student of wisdom groans and sighs saying: Ah what great labor is wisdom! Ah how much do I fatigue my brain and mind to obtain it! Ah how difficult it is to be wise! For to obtain wisdom, namely virtue, there is need of Socratic strength, says St. Jerome; for wisdom here is understood not so much as speculative as practical, namely virtue, which is likewise said to come from strength and manly vigor; for to attain virtue there is need that we strive toward it with all our might, just as Hercules and the Argonauts toward the golden fleece. Wherefore virtue is said by the Poets to dwell on high and nearly inaccessible cliffs, as Clement of Alexandria testifies in book IV of the Stromata, at the beginning: "Sweat," he says, "is placed before virtue." Whence Hesiod: The way is long and steep to it. For it is difficult at first; but when the summit is reached, It becomes easy. Again, chochma with respect to all its letters alludes to מהה choach, that is, a thorn with very harsh prickles, and כמה ma, that is, how much, as if to say: O how covered with thorns! O how thorny, prickly, difficult and impassable is wisdom! How many thorns and prickles are in it! Moreover, some consider chochma to allude to the Chaldean כוש אכם cos acham, that is, it was black, it was darkened, as if to say: How dark, how obscure, how hidden in darkness and arcane is wisdom! Whence אכמות achmut is called blackness, sadness and dawn, because it is somewhat dark and obscure, which is a friend to wisdom and lovers of learning. Hence also the Chaldeans call achmeta a chest, a flask, or an urn, in which were stored the letters, books and memorials of kings, in I Esdras VI, 2, where Our [translator] renders it, in Ecba- excellence, so that its study may sharpen us, lest anyone flee from it on account of its difficulty; for difficult things are beautiful. The sense therefore is, as if to say: I have said that wisdom is arduous and difficult; but at the same time I say that it is most useful, most beautiful and most excellent. For wisdom itself leads its students and familiars even to the sight of God, namely to beatitude, which consists in the clear vision of God, in which alone wisdom is perfect. O the highest powers of the eagle (namely of wisdom), which spreads its wings, and takes the pious upon them, and carries them above all the heavens to God's throne and inaccessible light and exalts them, according to that in Deuteronomy XXXII, 11: "As the eagle enticing her young to fly, and hovering over them, spreading her wings, and taking one of them upon her wings: so the Lord alone led him." Hence note that it was known to the Rabbis and Jews that our happiness consists in the vision of God, and that faith and wisdom, namely virtue and charity, lead to it and merit it. Thus Rabanus: "To whom, he says, it was known, that is, who keep it with right faith and good works, it leads them to the contemplation of the glory of God. Blessed are the clean of heart, for they shall see God." Thus Christ in John, chapter XVII, 3, calls the knowledge of his wisdom eternal life; for whoever knows it practically, that is, loves it and expresses it in his conduct, he goes and arrives at eternal life: "This is, he says, eternal life, that they may know thee, the only true God, and Jesus Christ whom thou hast sent." Which words St. Cyril explaining in book XI on John, chapter XVII, says: "Knowledge, he says, is life, bringing us spiritual blessing, through which the Spirit dwells in our hearts, in adoption as sons of God, and reforming us through evangelical life and incorruptibility. Since therefore the origin, and as it were the matchmaker of all these things is found to be the knowledge of the true God, rightly by our Lord Jesus Christ is eternal life called, as it were the mother and root, by its virtue and nature bringing forth eternal life." 24. HEAR, MY SON, AND RECEIVE THE COUNSEL OF UNDERSTANDING, AND CAST NOT AWAY MY COUNSEL. — "The counsel of understanding," or of intelligence, he calls the counsel of one who understands, namely wise and prudent counsel; the Syriac: Hear, my son, and receive my doctrine, and do not remove my discipline; the Zurich: Hear, my son, and embrace my judgment, and do not refuse my counsel. This counsel he sets forth, saying: 25. PUT THY FOOT IN HER FETTERS, AND THY NECK IN HER CHAINS. — Syriac: Put thy foot in her net, and put thy neck in her burden; Zurich: Insert thy feet in her fetters, and thy neck in her cord (Vatable, in her yoke). For the word chains here does not signify necklaces and golden chains, but yokes, a yoke, or a collar bond, by which the neck of a captive is tightened: for this is what the Greek κλοιός signifies. This same thing is rightly called chains, because it twists and torments the neck like a torment and torture. Just as therefore the feet of horses, cows and oxen in pastures and enclosures, lest they leap over, are tightened with fetters; and just as dogs are girded with a collar, so that by the chain attached to it they can be led and guided by their master: so likewise wisdom by its discipline and chastisement, as it were by a fetter and collar, binds and tightens both the neck and head, that is the mind, will and affections, and the feet, that is the steps, movements and actions of ours, lest by any enticement or concupiscence we be carried away and go astray, and precipitate man into the abyss, but so that we follow the guidance and discipline of wisdom everywhere, and thus enter the straight path of virtue to heaven. For wisdom does not make libertines, as heretics wish; but composed, mature, subject to reason and discipline, so that the flesh may serve the spirit, the spirit God. Moreover, chains and fetters signify in man the dominion of animal appetites and concupiscences, as it were beasts and wild creatures, which therefore, like beasts, by wisdom and discipline as by a fetter and chain, are to be tamed, restrained and captured, lest they destroy both themselves and their master. Hear St. Gregory in the Psalms of Penance, V, explaining verse 21, That he might hear the groaning of them that are in fetters: "Holy men, he says, are not unfittingly said to be fettered, because bound with the chains of God's discipline, they do not wander to those things which are external; and as it were they fix the step of their work immovably, while they never depart from the desire of their Creator. Concerning these fetters it is written: Put thy feet into her fetters, and thy neck into her chains; because truly he whose steps are restrained from depravity, his faith is adorned with the truth of holy virtues. For the neck is faith, by which each one faithful to God is joined to Him, and as it were by the neck the Church, which is His body, is united to its head Christ. Whence in praise of the Bride in the Song of Songs it is said: Thy neck is like a chain of jewels. Because indeed, as James says, faith without works is dead; as it were the neck of the bride is surrounded with jewels, while the faith of the holy soul is adorned with works. The fettered groan continually, because while the elect consider the darkness of their exile, they sigh unceasingly for the brightness of the vision of God." Wherefore these fetters of wisdom are not so much bonds of servitude as insignia of liberty, such as were the golden fetters of women, concerning which Pliny, lib. XXXIII, cap. XII: "Silver, he says, sometimes succeeds bronze and gold, by the luxury of women of the common people making fetters for themselves from it." Whence also these fetters end in a torque, which St. Augustine suspects to be golden in Psalm CXLVI: "He receives, he says, from iron chains, it ends in a golden torque. For it was said concerning Wisdom: In a golden torque around thy neck: He would not have imposed a golden torque unless He had first bound thee in iron fetters." Whence Song of Songs I, 11: "Fair are, he says, thy cheeks, as those of a turtle dove; thy neck, as jewels." Where the Chaldean: "How fair, he says, is this people, that the words of the law be given to them, and be as earrings in their cheeks, etc. How fair are their backs, that they bear the yoke of my precepts, and be upon them, as the yoke upon the necks of the ox that ploughs in the plough." Finally St. Jerome, epistle 127 to Fabiola: "The bonds, he says, of the Lord are voluntary, and are turned into embraces; and whoever shall be bound with these, says: His left hand is under my head, and his right hand shall embrace me." of God, as he said in chapter I, 14. Wherefore wisdom restrains the hands, lest they harm anyone; the feet, lest they go astray anywhere, or offend; the neck and body, that they may not be moved away from the law of God. Wisdom binds and constrains all of thee well, all of thee to God with these bonds of hers. Thus Palacius. Hear also Rabanus: "He puts his foot into her fetters, who fortifies the progress of his life with her precepts. He puts his neck into her torque, who tempers his words according to her rule. He subjects his shoulder to her to bear, who subjects his acts to her teaching, and fulfills in deed what she commands; and lest anyone receive her doctrine tediously and heavily, he subjoins," etc. Cornelius Tacitus, in the book On the Customs of the Germans, writes that they formerly, when entering a grove sacred to the gods, bound themselves with chains, that they might profess themselves bound to the gods: whence also religion is said to be derived from binding, in that it binds and ties the soul to God, whose it is. Why then should not the faithful willingly bind themselves to God with the bonds of God's law? Symbolically, some adapt these to the worship and service of the Blessed Virgin (for she is the mother of eternal Wisdom), by which men particularly devoted to her consecrate themselves, and wholly dedicate and enslave themselves to her obedience as servants, nay as slaves. There exists a sodality, and a practice of this servitude published under this title: Slave of Mary, that is, a manner of dedicating oneself to the Blessed Virgin as a slave. Thus three hundred years ago at Florence seven men of outstanding piety devoted themselves to the worship of the Blessed Virgin, and instituted the Order of Servants of the Blessed Virgin, and from this they were called Servites, and the Blessed Virgin approved and accepted this; for she herself is said to have appeared to each one separately in sleep with a great and illustrious host of Angels, holding in one hand a dark tunic, in the other an open book, commanding them henceforth to use that garment, and that rule, which she said was of St. Augustine. Thus the Annals of the Order of Servants have it, and from these our Platus, lib. I De Bono status Relig. cap. XXXIV. Before these, in the year of the Lord 1050, the first Marinus, brother of Blessed Peter Damian, dedicated himself with solemn rite to the service of the Blessed Virgin as if a slave. Damian himself recounts the rite in book II, epistle 14 to Desiderius, Abbot of Cassino: "He delivered himself to the altar of the Blessed Mother of God as if a servile slave, and in place of servile chains he fastened about his neck the cord with which he was girded, and baring his shoulders, he then struck himself with blows as if a wicked slave before his Mistress; and as a token of true servitude, paying servile tribute, he placed a certain sum of money on the step of the altar, and said: By this gift therefore of my servitude, O Lady, I now offer myself to you, and henceforth, as long as I live, I will pay an annual tribute of a fixed canon." By this service finally that excellent man achieved such a thing, that he merited to see his most sweet Mistress at death, whom he addressed also with these words, most full of sacred joy and confidence: "And what is it, O my Lady, Queen of heaven and earth, that you have deigned to visit your poor servant? Bless me, my Lady: nor suffer me to go into darkness, to whom you have given the light of such a presence." Then with rosy countenance to those standing about: "The Queen of the world comes, comes the Mother of the eternal Redeemer, she shows me the gladness of her serene face, blessed me and departed." And he, leaving us this most clear example of this lovable servitude, most sweetly expired. And from this flowed that sacred service of Mary, this is the origin of that servitude, and not obscurely confirmed by a heavenly prodigy. Wherefore this sacred slave, like a noble one (for what is more noble than to be a slave and household servant of the Mother of God), is thus holy and most useful. For the Blessed Virgin leads her worshippers by right paths to heaven to her throne of glory: so that you may rightly apply to them what Sirach adds in verse 30: "Her fetters shall be to you a strong protection, and her chains shall be a robe of glory." Note: The four members and their principal bonds are named: fetters bind the feet, a collar the neck, a burden the shoulders, manacles the hands; by which is signified that wisdom restrains and binds all the members of man, all the senses, all the actions by its discipline. Specifically, by the neck is signified imagination and intellect, by the shoulders appetite, especially the irascible appetite, in which reigns the desire to exalt oneself and to dominate, arrogance and pride; for just as the shoulder is adjacent to and subject to the neck, so appetite is subject to imagination and knowledge: but wisdom presses down all these things; by the hands are signified actions, by the feet movements and steps: all which wisdom binds with the laws of reason as if with bonds, namely God's law, virtue and charity, according to that in Romans VIII, 13: "If by the spirit you mortify the deeds of the flesh, you shall live." Therefore Sirach teaches that wisdom has fetters, by which it binds the feet; these fetters are modesty: likewise manacles, by which it restrains the hands; these manacles are continence: to these a collar, by which it binds the neck; the collar is obedience; finally that it is itself a burden (namely of the cross) to which we ought to put our shoulders by patience. Therefore just as Christ, bearing the cross, put his shoulders to it, to which he then fastened nails his hands and feet, that is, his whole body, so you believe wisdom to be the cross, to which you ought to bind your hands, feet, your whole body and soul. You have heard that God is to be loved with your whole heart, with your whole soul, with all your strength, with your whole fortitude, that is, with your whole self, namely with your feet, hands, neck and whole body. The same thing Ecclesiasticus teaches here: For wisdom is love— 26. PUT THY SHOULDER UNDER HER, AND CARRY HER, AND BE NOT GRIEVED WITH HER BONDS.—The Greek texts have: Put thy shoulder under her, and carry her, as a stone of burden, of which he spoke in verse 22, and μη προσεχθίσης, that is, as the Complutensian edition, be not an enemy; others, be not indignant, be not offended by her bonds; the Syriac: Bring thy shoulder near, and carry her, and be not sad in her weight; the Zurich edition: With thy shoulder subjected sustain her, nor bear her bonds unwillingly. Our translator renders it, "be not grieved," that is, that you be not affected with acedia, sadness, impatience on account of her bonds placed on your hands. For acedia begets sadness, sadness begets anger, anger begets impatience of a heavy and troublesome thing. From the Greek one might suspect that it should be read, be not grieved, that is, be not grievously and unwillingly, of which I spoke in chapter IV, verse 9. 27. IN ALL THY SOUL DRAW NEAR TO HER, AND IN ALL THY STRENGTH (δυνάμει, that is, power, force, vigor) KEEP HER WAYS. — "In all," that is, whole, "soul." It is an enallage and catachresis: for the whole universal is put for the whole quantity, or entire. Whence the Complutensian translators render it, in thy whole soul draw near to her; the Syriac, in thy whole heart draw near to her, and in all thy strength (namely, with all thy might) keep her ways; Vatable, with thy whole soul aspire to her, and to the best of thy ability serve her footsteps. For there are those who wish to give themselves to wisdom coldly, languidly, and as it were with a divided will: but these shall not attain to her, because she herself demands the whole heart, the whole soul and affection, so that her student may be borne toward her with great ardor of spirit, may sigh and pant after her with great desires, both that he may perceive her with his mind, and that having perceived her he may fulfill her in deed. 28. SEARCH FOR HER, AND SHE SHALL BE MADE KNOWN TO THEE, AND BEING MASTER (ἐγκρατής, that is, possessor) OF HER DO NOT FORSAKE HER. — Syriac: Search, and investigate, and seek, and thou shalt find; be strengthened in her, and do not abandon her; Zurich: Make that thou search for her, and inquire: for she shall be made known to thee; but having obtained her, do not forsake her. Here therefore is the order by which wisdom is acquired and possessed. First, she must be investigated with that study and sagacity with which hunters investigate hares and rabbits hiding in their dens; and lest thou despair of finding her, or complain of the long investigation, and be wearied by it, be assured that if thou continue to seek, she shall be made manifest to thee. Then having obtained her, retain her steadfastly, and do not forsake her for any fear or reward. For perseverance crowns wisdom, as well as the other virtues. This is what Christ says in Matthew VII, 7: "Ask, and it shall be given you: seek, and you shall find: knock, and it shall be opened to you. For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh it shall be opened." Thus the matter stands with God and God's wisdom: otherwise it is with men and men's knowledge, where often many ask, seek and knock; but find nothing or little, either on account of the rudeness and slowness of their intellect, or on account of the lack of teachers, or on account of other causes. Note: For master, in Greek it is ἐγκρατής, that is, holding, obtaining, occupying, possessing, one who obtains dominion and power over something; and because such are the temperate, who rule over gluttony and the belly, as it were appetite ruling, hence ἐγκρατής also signifies continent, that is, temperate. Thus in Wisdom VIII, 21, it is said: "And when I knew that I could not otherwise be continent (that is, master of my wish, namely, obtaining wisdom), unless God gave it, I went to the Lord, and besought him." 29. FOR IN THE END THOU SHALT FIND REST IN HER, AND SHE SHALL BE TURNED INTO THY JOY. — Syriac: In the end thou shalt find rest and caresses, and thou shalt rejoice in thy latter days. And so in the end is the same as in the end, namely, of the study and labors which thou hast expended in learning and acquiring wisdom, namely, virtue. For the Hebrew אחרות acharit, which the Latin translator is accustomed to render as "end," signifies after, afterwards, later. He stirs up to the study of wisdom, that is, virtue, by hope of reward and fruit, as if to say: Let not the labors which thou spendest weary thee, that thou mayest overcome thyself and thy desires, and acquire virtue; because, when by continuous labor thou shalt have subdued thy desires and made them obedient to reason, virtue shall become easy and pleasant to thee by habit, both on account of its own dignity and beauty, by which it makes itself lovable to all; and because it brings wonderful peace of conscience, serenity and joy. Wherefore all the former bitterness which thou hast felt in its study shall be turned into joy for thee, begun indeed in this life, but perfectly in the future, when on account of it thou shalt be endowed with eternal happiness. 30. HER FETTERS SHALL BE A STRONG PROTECTION FOR THEE, AND HER CHAINS A ROBE OF GLORY, AND HER COLLAR IN THE ROBE OF GLORY. — The Syrian: And there shall be unto thee nets (of wisdom) a strong seat, and a garment of honor shall clothe thee, and a crown of glory shall bind thee; Vatablus: Its fetters shall be unto thee a most valid protection, and a firm foundation, and its cords (or trunks, or buoys) an honorific garment. In the preceding verse he assigned two fruits of wisdom, or of virtue, namely, the rest of the mind and joy; here he assigns four others, namely, protection, corroboration, liberty and glory, as if to say: The fetters, which wisdom has cast upon thy feet and steps, at first sight appeared to impede thy feet and steps and to afflict thee with ignominy and servitude, to depress and weaken thee; but when thou shalt have grown accustomed to them, thou shalt feel them turned unto thee "into a protection of strength," that is, strong, and "into bases of virtue," that is, of strength, that is, robust, as if to say: They shall make firm thy feet and steps, so that in them as in firm bases thou mayest stand freely and firmly; nor shalt thou fear a fall, or ruin into sin, and the punishments consequent upon it, or the assault of demons or other enemies: because against all these things they shall protect and corroborate thee mightily; again, the torques, or collar, which wisdom has cast upon thy neck as upon a fugitive slave, or a criminal, shall be turned unto thee into an ornament — and into a robe of glory, as unto a prince or king, inasmuch as thou shalt rule as a king through wisdom over all thy affections and movements, and therefore freely and liberally. Thou shalt experience this most especially in the last things properly so called, namely, in the hour of death, and in the day of judgment; for then against all the temptations and furies of demons virtue shall protect, strengthen and adorn thee. Therefore in the day of judgment virtue shall be unto thee as an unshaken tower and foundation, so that in the rigorous judgment and wrath of Christ thou mayest stand unmoved and undisturbed, and by him thou shalt be adorned before all Angels and Saints with a robe of immortality and heavenly glory. Thus Rabanus. So Christ, fixed to the cross as a thief with nails and cords, turned the very cross, nails and cords into his strength, triumph, dominion and glory. For "God reigned from the wood," and therefore these very things are now adored by kings, and are borne in standards and banners as trophies. I have added cords, because it is probable that Christ was bound to the cross not only with nails, but also with cords: for the nails of the hands and feet alone could not have sustained so great a mass of body; and these cords, brought from Jerusalem to Rome by St. Helena, are preserved in her palace, now the church of the Holy Cross in Jerusalem, as the inscription affixed to its underground chapel attests. In type of this matter Joseph the Patriarch, to whom on account of his love of wisdom, virtue and chastity, fetters and bonds were cast, were changed into golden rings and torques, and a robe of fine linen, when on account of his prophecies and providence concerning the future famine he was made by Pharaoh a prince of Egypt, and was borne in a royal chariot, and was saluted as the Savior of the world. Which St. Ambrose, explaining mystically in the book De Joseph, says: "What does the ring, inserted upon the finger, signify, but that we should understand that the pontificate of his faith was committed to him, so that he himself might mark others? What the robe, which is the garment of wisdom, but the tribute to him from that king of the principate of heavenly prudence? The golden torques seems to express good understanding. The chariot signifies the sublime height of merits." See the passages Genesis XLI, verses 42 and 45. Moreover Sirach alludes in the customary manner to that passage of Solomon in Proverbs I, verses 8 and 9: "My son, hear the discipline of thy father, etc., that grace may be added to thy head, and a chain to thy neck." The Septuagint: "For thou shalt receive a crown of graces, or of charities upon thy head, and a golden chain about thy neck." Where Lyra says: "In ancient times," he says, "the wise used to wear a golden chain and a bulla hanging down to the breast as a symbol of wisdom, which was thought to be enclosed in the breast." Abulensis adds in Genesis chapter XLI that chains were formerly given to princes; but not to all, but to those who were celebrated for the praise of wisdom: for a crown was the insignia of principality and power, but a chain was the insignia of power joined with wisdom. Thus Baltazar to Daniel, if he had wisely interpreted his dream, promised a chain: "Thou shalt be clothed," he says, "in purple, and shalt have a golden chain about thy neck, and thou shalt be the third prince in my kingdom," Daniel II, 7. And Darius to Zorobabel and his companions disputing what was the strongest, promised to the victor as if bearing the palm of wisdom, "thou shalt be clothed in purple, and shalt have a linen turban, and a chain about thy neck: and thou shalt sit in the second place from Darius," he says, "on account of thy wisdom, and thou shalt be called a kinsman of Darius," III Esdras III, 6. Note here: In ancient times the insignia of a wise man was a linen turban; for while others used a simple tiara, they bound a linen turban on the wise, and called it a linen turban, as Brissonius teaches in his book On the Persian Kingdom. Sirach alludes to this here, when he promises to the wise man as it were a due insignia a linen robe; for with a linen robe both a linen turban was given. Whence the Syrian translator renders it, and he shall bind a crown of glory (namely, a linen turban) for thee. Again he alludes to Proverbs chapter IV, verse 8, where Solomon promises to the lover of wisdom and the student of wisdom its rewards, saying: "He shall give to thy head increases of graces, and a glorious crown shall protect thee;" the Hebrew, he shall give thee a joining of grace, and a diadem of beauty shall protect thee; the Septuagint, that he may give to thy head a crown of graces, and a crown of delights shall protect thee; the Chaldean, and he shall place upon thy head the beauty of grace, and a crown of beauty shall be upon thee. For Sirach calls this by another metaphor a robe of glory. Tropologically our Pineda in Job chapter XXVII, 6, understands by chains the obligations and vows of a more perfect life; for these very bonds, which are signs of our weakness, are themselves as it were a chain and bases of virtue, that is, a supplement of fortitude, and a most powerful protection for retaining firmly the holiness which we have once begun to hold. Thus St. Gregory in book XXXI of the Morals chapter XI: "To those fighting powerfully in their duty," he says, "a chain is given, so that, because they bear the signs of virtues, they may always exercise greater ones, and cannot incur the crime of weakness, while in themselves the reward of fortitude is already present, which they display." And Bede on that passage Ezekiel XVI, 11, And a chain about thy neck: "A chain is added," he says, "to the neck, with the brightness of perfect operation, the word of preaching, which proceeds through the neck, is confirmed; and lest it ought to be despised by hearers, it is taught by an unfailing connection of virtues. This chain therefore, consisting of one's own labors, which God places about the neck of his spouse, is more precious than all the riches of the world: for it sweetly contains her within the bounds of virtue, and draws her away from the vices which it condemns." 31. FOR THE BEAUTY OF LIFE IS IN HER, AND HER BONDS ARE A SAVING BOND (Rabanus reads, a binding; others, a binding; for this is κλώσμα) OF SALVATION. — That is to say, wisdom and the law of God, which to thee as a servant at first was shameful, troublesome and narrow, like chains, the same to thee now accustomed to her will be a beauty adorning and ornamenting thy life. Again it will produce for thee the beauty and glory of heavenly and eternal life; for the life of grace, and much more the life of glory, is most beautiful, and full of all beauty and majesty. Finally its bonds will be to thee a saving bond, for just as a physician applying a remedy to thy wounded hand binds the hand with bandages, and that binding is saving because it restores healthful health and freedom to the hand: so wisdom and the law of God, in order to heal the wounds of sins and concupiscences, binding and constraining them by its laws, by this binding of itself conciliates salvation and freedom to them. The Greeks for the beauty of life have ornament of gold, and for the binding of salvation they have a hyacinthine knot. "Golden beauty is in her, and her bonds are a hyacinthine knot;" or, as the Roman codices read, and her bonds are hyacinthine threads; Vatablus, for the ornament itself is golden to her, and hyacinthine-woven bonds; others, a golden ornament is upon her, and her bonds are hyacinthine ribbons. For golden ornament is the highest among men, and ianthine or hyacinthine clothing was formerly the clothing of kings and princes. It signifies therefore that wisdom and virtue adorn those who study them, and make them kings and princes, indeed heavenly men, and sons of God and courtiers. See what I said concerning hyacinth at Ezech. XVI, 10. St. Ambrose, book II, epistle 12 to the Emperor Valentinian, reads thus: "The tongue of the wise is golden, which, he says, adorned with ornate speeches, and gleaming with a certain splendor of shining eloquence as with a precious color, captures the eyes of souls by the appearance of beauty, and dazzles the sight." Such was the tongue of St. John of Constantinople the Patriarch, who from it was surnamed Chrysostomus, that is, golden mouth; and of Blessed Peter with the cognomen Chrysologus, that is, of golden discourse. He alludes to the hyacinthine ribbons, which God commanded the Jews to wear on the fringes of their garments, so that through them they might remember wisdom, namely the law of God; at the same time so that they might be distinguished by them from the Gentiles, and be adorned as a people dedicated to God and to wisdom. These indeed at Numer. XV, 38, in Hebrew are called petil techelet, that is, a thread of hyacinth; in Greek, κλώσμα ὑακίνθινον (which words Sirach uses here in the Greek); for κλώσμα, or κλωστόν, is called a twisted thread: concerning these God thus ordains at Numer. XV, 38: "Thou shalt say to them (the Jews, or the sons of Israel) that they make to themselves fringes upon the corners of their garments, putting in them ribbons of hyacinth, which when they shall see, they may remember all the commandments of the Lord, and not follow their own thoughts and eyes, committing fornication through various things; but rather mindful of the precepts of the Lord, let them do them, and be holy to their God." These fringes therefore were as it were shackles for the feet, restraining them from vices, and compelling them to walk straight in the way of the commandments of God, and to proceed to heaven. For this reason these fringes were ianthine, that is, violet and of a heavenly color, so that through these they might be warned that their conversation and hope ought to be in heaven, and so that having their thought with God, they might always set before their eyes the fear and presence of God, and thus strive straight to it in heaven. 32. THOU SHALT PUT ON HER AS A ROBE OF GLORY. — A stola was a garment reaching to the ankles and becoming, and it was worn by both men and women. Many codices read wrongly stola, as if the stola of glory were to be put on wisdom itself: for it does not signify that wisdom, but the student of wisdom is to be adorned with a stola. The sense therefore is, as if to say, "Her," namely wisdom, O lover of learning, "thou shalt put on," as it were "a robe of glory," as if to say, adorned with wisdom, thou shalt walk everywhere conspicuous and illustrious, just as if thou wert clothed in a splendid and glorious robe. It is a Hebraism: for the Hebrews often omit, and leave to be supplied the marks of similitude, as if, like, as. The Zurich Bible: as an honorable garment thou shalt put her on. AND THOU SHALT PUT UPON THEE A CROWN OF EXULTATION (namely joyful, pleasant, distinguished, splendid, concerning which thou mayest therefore rejoice, and congratulate thyself). — In Greek, and a crown of ἀγαλλιάματος, that is of exultation, which thee, namely before joy may cause to leap forth and exult, thou shalt place around thee; Vatablus, and a festive crown thou shalt put on thee. A crown is owed to the wise man, as it were to a priest, a king and a triumphant one, as I said cap. I, 11, and as to one heaped with and perfected in all good things, as I said cap. I, 22. For a crown, being round and encompassing the whole head, is a symbol of perfection and completion. This crown he opposes, indeed imposes, to the labor and burden by which the student of wisdom has wearied his head and mind by studying, and studiously overcoming his desires. These therefore are the four insignia of the student of wisdom, so many labors owed to him and merited by him. For the labor of his head is given to him a crown of exultation; for fetters is given to him a golden torque; for the burden imposed on his shoulders is given to him an epomis, or superhumerale, such as was given to Aaron, concerning which I have spoken in Exodus XXVIII, 6; for a sordid garment is given to him a robe of glory. Whence even now these insignia, as it were of the doctorate, are given to Doctors when they are created, namely in place of a crown a biretta, a golden torque, an epomis and a linen stole. Thus formerly Ælianus in book XII of his Miscellaneous History, chapter XXXII, relates that the celebrated Pythagoras, a teacher of wisdom, was accustomed to be clothed in a white garment, which was the proper insignia of the highest powers, and his head to be bound with a golden crown. Plutarch also testifies that Demosthenes was honored with a golden crown by the Athenians on account of his wisdom and eloquence. Laertius in book VIII narrates that the same Athenians honored Zeno, the founder of the Stoics, with the same insignia, because he went before in example the rigid life which he taught. "For it was fitting that wise and good men should be crowned," says Athenaeus from Euripides, book II. Wherefore in the Panegyric of Constantine Augustus we read thus: "Deservedly therefore to you, Constantine Emperor, the senate dedicated the sign of God, and a little before Italy a shield and a crown, all golden, so that they might relieve in some part the debt of conscience. For often it is owed even to divinity simula- 34. IF YOU INCLINE YOUR EAR, YOU WILL RECEIVE INSTRUCTION (in Greek σύνεσιν, that is, understanding, intelligence); AND IF YOU LOVE TO HEAR, YOU WILL BE WISE. — You will become wise. The Greek inverts the order of the words; for it has: If you love to hear, you will receive understanding; and if you incline your ear, you will be wise; the Tigurina: If you listen willingly, you will acquire knowledge; and if you apply your ear, you will obtain wisdom. Sara designates this same crown when she prays and says: Lord, whoever is Your worshiper, even though his life is subject to trials, nevertheless holds it for certain that he will be crowned, Tobit 3:21. And St. John, Apocalypse 4:4: "Upon the thrones, he says, twenty-four elders sitting, clothed about in white garments, and on their heads golden crowns." Prudentius, book I Against Symmachus, calls these elders "the Wise": Hence a golden ornament is sacred, and a shield belongs to virtue, and a crown to piety.
Machine translation from the Latin, not reviewed.
6:7
… faithful friend is a strong defense; and he that hath found him hath found a treasure; a faithful friend is the medicine of life; and they that fear God shall find him." Sirach (like Proverbs) gives many practical counsels on the relations of friendship: Eccli. 6, 7 ff. matches Ennius' "Amicus certus in re incerta cernitur"; id. 6, 13 is paraphrased by St. Ambrose (De off., 3, 137): "Inimicus vitari potest, amicus non potest, si insidiari velit"; …
6:14
Thus the spiritual masters, who echo the saying of Eccli. 6, 14: "A faithful friend is a strong defense; and he that hath found him hath found a treasure; a faithful friend is the medicine of life; and they that fear God shall find him." Sirach …
6:15
… The qualities and safeguards of friendship are sincerity, fidelity, and disinterestedness; while egoism, pretense, and flattery are opposed to it. Therefore true and lasting friendship is extremely rare, like a precious treasure (Eccli. 6, 15-16).
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.