Other lessons of wisdom and virtue.
Contend not with a man of powre, rich, ful of tongue, or very ignorant. 6. Despise not the penitent, nor old folke. 8. Reioyce not at an enemies death. 9. Lerne of the elder. 13. Obserue discretion in admonishing, lending, and in being suertie. 17. Reproue not Iudges. 18. Conuerse not with the furious, foolish, nor with strangers.
1Strive not with a powerful man, lest thou fall into his hands.Non ti mettere a litigare con un uomo potente, perché non ti avvenga di cadere nelle sue mani.STRIVE not with a mightie man, lest perhaps thou fal into his handes.Non litiges cum homine potente, / ne forte incidas in manus illius. 2Contend not with a rich man, lest he bring an action against thee.Non disputare con uom facoltoso, affinchè non avvenga, che egli intenti lite contro di te;Contend not with a rich man, lest perhaps he make an action against thee.Non contendas cum viro locuplete, / ne forte contra te constituat litem tibi: 3For gold and silver hath destroyed many, and hath reached even to the heart of kings, and perverted them.Perocché molti ne ha rovinati l'oro, e l'argento, il quale è giunto a pervertire anche i regi.For gold and siluer hath destroyed manie, and hath reached euen to the hart of kinges, and hath turned them.multos enim perdidit aurum et argentum, / et usque ad cor regum extendit et convertit. 4Strive not with a man that is full of tongue, and heap not wood upon his fire.Non contendere con uom linguacciuto, e non metter legna sul fuoco di lui.Striue not with a man ful of tongue, and thou shalt not heape stickes vpon his fyre.Non litiges cum homine linguato, / et non strues in ignem illius ligna. 5Communicate not with an ignorant man, lest he speak ill of thy family.Non aver che fare con uomo indisciplinato, affinchè egli non parli male della tua stirpe.Communicate not with the ignorant man, lest he speake il of thy progenie.Non communices homini indocto, / ne male de progenie tua loquatur. 6Despise not a man that turneth away from sin, nor reproach him therewith: remember that we are all worthy of reproof.Non disprezzare colui, che si è ritirato dal peccato, e non gliela rinfacciare; ricorditi, che noi siam tutti degni di gastigo.Despise not a man that turneth himself from sinne, nor vpbrayde him therwith: remember that we are al in state to be blamed.Ne despicias hominem avertentem se a peccato, / neque improperes ei: / memento quoniam omnes in correptione sumus. 7Despise not a man in his old age; for we also shall become old.Non perdere il rispetto ad un uomo nella sua vecchiezza; perché sono de' nostri quelli, che invecchiano.Despise not a man in his old age: for we also shal become old.Ne spernas hominem in sua senectute, / etenim ex nobis senescunt. 8Rejoice not at the death of thy enemy; knowing that we all die, and are not willing that others should rejoice at our death.Non far festa della morte del tuo nemico, sapendo, che tutti noi abbiam da morire, e non vogliamo, che altri ne fida.Reioyce not of thine enemie dead: knowing that we doe al die, and would not that others should ioy therat.Noli de mortuo inimico tuo gaudere: / sciens quoniam omnes morimur, / et in gaudium nolumus venire.
9Despise not the discourse of them that are ancient and wise, but acquaint thyself with their proverbs.Non disprezzare i racconti de' vecchi saggi, ed abbi familiari le loro massime;Despise not the narration of wise ancients, and in their prouerbes be thou conuersant.Ne despicias narrationem presbyterorum sapientium, / et in proverbiis eorum conversare: 10For of them thou shalt learn wisdom, and instruction of understanding, and to serve great men without blame.Perocché da loro tu apparerai la sapienza, e gli insegnamenti della prudenza, e a servire ai grandi senza riprensione.For of them thou shalt lerne wisdom, and doctrine of vnderstanding, and to serue great men without blame.ab ipsis enim disces sapientiam et doctrinam intellectus, / et servire magnatis sine querela. 11Let not the discourse of the ancients escape thee, for they have learned of their fathers:Non disprezzare i racconti de' vecchj, perché essi gli appresero da' padri loro;Let not the narration of the ancients escape thee: for they lerned of their fathers:Non te prætereat narratio seniorum, / ipsi enim didicerunt a patribus suis: 12For of them thou shalt learn understanding, and to give an answer in time of need.E da loro imparerai la prudenza, e a rispondere quando fa di mestieri.because of them thou shalt lerne vnderstanding, and in time of necessitie to geue answer.quoniam ab ipsis disces intellectum, / et in tempore necessitatis dare responsum. 13Kindle not the coals of sinners by rebuking them, lest thou be burnt with the flame of the fire of their sins.Non dar fuoco ai carboni de' peccatori con far loro de' rimproveri, altrimenti ti abbrucerai alla fiamma del fuoco di essi.Kindle not the coles of sinners rebuking them, and be not kindled with the flame of the fire of their sinnes.Non incendas carbones peccatorum arguens eos, / et ne incendaris flamma ignis peccatorum illorum. 14Stand not against the face of an injurious person, lest he sit as a spy to entrap thee in thy words.Non istare a tu per tu con uomo maledico, perché egli non istia come in agguato a rilevare ogni tua parola.Stand not against the face of a contumelious person, lest he sitte as a spie in wayte for thy mouth.Ne contra faciem stes contumeliosi, / ne sedeat quasi insidiator ori tuo. 15Lend not to a man that is mightier than thyself: and if thou lendest, count it as lost.Non dare in prestito a chi ne può più di te: che se gli hai imprestato qualche cosa, fa conto d'averla perduta.Lend not to a man mightier then thyself, and if thou doest lend, count it as lost.Noli fœnerari homini fortiori te: / quod si fœneraveris, quasi perditum habe.
16Be not surety above thy power: and if thou be surety, think as if thou wert to pay it.Non far mallevadoria sopra le tue forze, ma se l'hai fatta, pensa come tu abbi a pagare.Be not suretie aboue thy power: and if thou be surerie, thinke as if thou were to pay it.Non spondeas super virtutem tuam: / quod si spoponderis, quasi restituens cogita. 17Judge not against a judge: for he judgeth according to that which is just.Non giudicare contro al giudice, perché egli giudica secondo la giustizia.Iudge not agaynst a iudge: because he iudgeth according to that which is iust.Non judices contra judicem, / quoniam secundum quod justum est judicat. 18Go not on the way with a bold man, lest he burden thee with his evils: for he goeth according to his own will, and thou shalt perish together with his folly.Non ti accompagnare per viaggio con uomo temerario, affinchè egli non incarichi sopra di te i suoi guai; perocché egli va secondando i suoi capricci, e tu per la stoltezza di lui perirai.With the audacious goe not on the way, lest perhaps he burden thee with his euils: for he goeth according to his owne wil, and thou shalt perish together with his follie.Cum audace non eas in via, / ne forte gravet mala sua in te: / ipse enim secundum voluntatem suam vadit, / et simul cum stultitia illius peries. 19Quarrel not with a passionate man, and go not into the desert with a bold man: for blood is as nothing in his sight, and where there is no help he will overthrow thee.Non venire a contesa con uomo iracondo, e non camminare pel deserto con un temerario; perché è cosa come da nulla per lui il sangue, e dove non sia chi l'aiuti, egli ti schiaccerà.With an angrie man make no brawle, and with the audacious goe not into the desert: because bloud is as nothing before him, and where there is no helpe, he wil ouerthrow thee.Cum iracundo non facias rixam, / et cum audace non eas in desertum: / quoniam quasi nihil est ante illum sanguis, / et ubi non est adjutorium, elidet te. 20Advise not with fools, for they cannot love but such things as please them.Non prender consiglio dagli stolti; perocché questi non possono amare, se non quello che ad essi piace.Conferre no counsel with fooles, for they can not loue but such thinges as please them.Cum fatuis consilium non habeas: / non enim poterunt diligere nisi quæ eis placent. 21Before a stranger do no matter of counsel: for thou knowest not what he will bring forth.Non consultare in presenza d'uno straniero, perché tu non sai quel, che egli abbia in corpo.Before a stranger doe no matter of counsel: for thou knowest not what he wil bring forth.Coram extraneo ne facias consilium: / nescis enim quid pariet. 22Open not thy heart to every man: lest he repay thee with an evil turn, and speak reproachfully to thee.Non isvelare ad ogn'uomo il cuor tuo, affinchè mal non ti corrisponda, e dica male di te.Make not thy hart manifest to euerie man: lest perhaps he repay thee false kindnes, and speake reprochfully to thee.Non omni homini cor tuum manifestes, / ne forte inferat tibi gratiam falsam, et convicietur tibi.
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Worthington
Bring. Greek, "overweigh thee," (Haydock) or turn the balance of the judge (Calmet) against thee, by money, (Haydock) which sometimes will corrupt kings. It is better, therefore, to avoid all law-suits. (Worthington)
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Fire. Ver. 13., and Proverbs 26:20. Such contests are full of danger.
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Family. Or "ancestors." They will be accused of having neglected thy education. People generally associate with those of the like dispositions.
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Haydock
Sinners. Greek, "a sinner, lest thou be burnt in the fire of his flame,["] when he shall be enraged. (Haydock)
Calmet
This is not the time for reprehension. (Calmet)
S. Jerome in Isaias xxxvi
The envoys of Ezechias prudently answered nothing to Rabsaces. (S. Jerome in Isaias xxxvi.)
Menochius
Useless correction must be avoided. (Menochius)
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Words. Thus the Pharisees attacked our Saviour, Matthew 22:15. In popular assemblies it is dangerous, but sometimes requisite to oppose bold declaimers, Ecclesiasticus 9:25.
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Calmet
Power. Thou must consider the debt as thy own, Proverbs 6:1. (Calmet)
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Haydock
Love. Greek, "keep the word secret. (21) Do no hidden thing before a stranger." (Haydock)
Worthington
The skilful alone must be consulted. (Worthington)
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Haydock
Evil. Greek, "false kindness." The rest is omitted. (Haydock)
Samson was undone by Dalilia. When Pompey was going on an embassy, he was taken by king Gentius, who wished to extort his secret from him; but he put his finger in the flame of a candle, that he might see that all his attempts would be fruitless. (V. Max. 3:3.)
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Briberie sometimes corrupteth kinges much more other inferior Iudges. And therfore it is better to suffer damage then to contend by law against the rich.
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Concordance Gal 6.
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Concordance Prou. 26.
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Concordance Prou. 22. v. 24.
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In al consultations conferre with the skilful; for the blinde can not iudge of colours, the dease of musike, the sicke of taist: nor worldlie m•n of spiritual thinges.
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St Jerome † AD 420 Against the Pelagians 2
14 . “There be righteous men unto whom it happeneth according to the work of the wicked;” that is, God sees evil where we do not.
St Vincent of Lérins † AD 445 The Commonitory of Vincent of Lérins, For the Antiquity and Universality of the Catholic Faith Against the Profane Novelties of All Heresies 21
… whereas the divine Oracles cry aloud, “Remove not the landmarks, which thy fathers have set,” and “Go not to law with a Judge,”
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St Jerome † AD 420 Against the Pelagians 2
17 . “However much a man may labor, yet he shall not find it;” and
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For 'litigates,' in Greek it is diamachou, which signifies to contend, both in words and in blows, namely both to litigate and to fight. For he is foolish who contends with one more powerful than himself, whether in a forensic suit or in blows or in arms, because it is certain danger that he will succumb to him, and fall into his snares, and be overcome and trampled by him. Whence the Zurich version, namely Vatablus, translates it, do not contend with a man more powerful. This is relevant to the Latin proverb: "A fawn against a lion;" indeed, if he is wise and wishes to consult his own interest, let him not provoke to litigation or dueling. Parallels to Sirach are the sayings of other nations and wise men. Celebrated is that of Alcibiades: "When it is possible to flee, do not seek litigation." And that of St. Gregory of Nazianzus in the Distichs: "As a skilled helmsman avoids storms as much as possible, so the mind of the wise man avoids all grave and dangerous things." For, as Seneca says in the Proverbs: "The wrath of a king is a great tempest." An Arab saying is found in Centuries 1, number 2: "Do not cast arrows at an iron idol," that is, do not cast your words at him who is stronger than you; "nor resist an adversary who surpasses you." For arrows cast at an iron idol do not pierce it, but rebounding wound the one who cast them: thus the powerful are not harmed by the attempts of the weak, but rather turn them back upon themselves. Cato in the Distichs: Yield place when injured by fortune; yield to the powerful: He who has been able to harm can sometimes be able to help. Excellently Nazianzus in the Tetrastichs: Do not strive to obtain all things, nor always. Love to be conquered well more than to conquer shamefully. For an athlete is not conquered, whoever lies on the ground; but often striking down the enemy, he conquers. An elegant fable on this matter exists of the lion and the fox, found in Gabriel and other mythologists: "Friendship," he says, "at a certain time was joined between a lion, an ass, a fox, and thus they hunted together in common. But when abundant prey was obtained, the lion ordered the ass to divide it; and he, distributing it similarly into three equal parts, thought the matter should be decided by lot, what each ought to take. On account of this the lion, moved with anger, rushed upon the ass, and tore him to pieces and devoured the wretched creature. Then he orders the fox to divide. But she, gathering all into a heap, took for herself a tiny portion; and said this was a just division, so that to the lion, by whose not only auspices but also labors all things were sought, the greater part should fall beyond the lot. To whom the lion said: Who taught you, excellent little fox, to divide so skillfully? The ass, replied the fox, my most mighty lion, the fate of our companion the ass." Similar is the fable of Phaedrus, book I of the Fables, chapter v: "A cow," he says, "a goat, a sheep and a lion caught a stag in hunting, which divided into four parts, the lion said: I take the first, because I am called lion; The second, because I am strong, you will grant to me; Then, because I am worth more, the third shall follow me; The fourth will be treated badly if anyone touches it. Thus the whole prey was taken by dishonesty alone. The moral: There is never faithful partnership with the powerful." From this fable was said a "leonine partnership," when all advantage goes to one, the rest defrauded by force, such as is wont to be between commoners and the overpowerful. It is found in the Pandects, in which Aristo reports from Ulpian that Cassius answered that such a partnership could not be made, so that one should feel only gain, the other loss, and this partnership was wont to be called "leonine." Sirach will assign a similar fable of the pot and the kettle, chapter XIII, 3. It is added that just as camels (and elephants) about to drink first trouble the water with their feet, lest in clear water they see their own hump and deformity. "Camels drink," says Pliny in book VIII, chapter xviii, "the water first troubled by trampling." Thus the powerful by their authority, attendance, clamors, threats, trouble the account of the matter and the truth, lest their injustice, tyranny and arrogance appear. Therefore you litigate in vain with those who trouble and obscure the water of truth and justice with the mud of clamors and lies, so that what is equitable and just cannot be seen. Wherefore to litigate with the powerful is the same as to make war with fire, since you cannot harm fire, but certainly you will be harmed and burned by it: it is the same as if a boy provoked Hercules, a dog a lion, a hare a wolf to a duel, by which, namely, he himself would be beaten, torn to pieces and devoured. What is more foolish? Wherefore Favorinus wisely yielded to the Emperor Hadrian, although he was most hostile to him. When asked the reason, he said: "Why should I not yield to him who holds twenty legions?" And Artaxerxes said to Acidas the witty: "It is indeed permitted to you to speak whatever you wish against the king; but to me it is permitted not only to speak, but also to act." Augustus had written Fescennine verses against Pollio for the sake of mockery. Then Pollio said: "But I, on the other hand, am silent; for it is not easy to write against him who can proscribe." Demosthenes had said many things against Alexander: someone therefore corrected him with this verse of Homer from the Odyssey: Why do you please to provoke a fierce man, wretched one? Symbolically, a powerful man is reason and law; this is powerful because it has all subject to itself by obligation, and powerfully punishes those who transgress: therefore, lest you fall into his hands and vengeance, do not contend with it, but consent to it and obey it according to the counsel of Christ in Matthew V, 25: "Be at agreement with thy adversary betimes, whilst thou art in the way with him; lest perhaps thy adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Amen I say to thee, thou shalt not go out from thence till thou repay the last farthing." For mystically, "adversary," in Greek antidikos, that is, accuser, or plaintiff against the defendant, is the law of God, as St. Augustine says in book I of On the Sermon of the Lord on the Mount, and Anselm and Bede in Matthew V. The way is the present life, the judge is Christ, the officer is the devil, the prison is hell or Purgatory, the farthing is the smallest fault.
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In Greek, lest he perhaps bring against you a weight, namely a suit, which will weigh upon you like a burden and oppress you, either because he will corrupt witnesses and judges with money, so that they judge against you; or because one suit will breed another suit, so that you cannot match his expenses and troubles. Secondly, Jansenius explains this weight thus: lest he perhaps overwhelm you with his riches in judgment, and even if he does not win by right, yet by his money he may make his cause appear better. The comparison is taken from a balance, in which the opposite part, being balanced, overcomes by its weight and outweighs the other; thus indeed in a suit the more powerful part, because it can do more, often overcomes the other, not by right, but by money. Palacius gives an apt example: Just as a wolf, he says, who when fasting is unequal to a bull in combat and duel, before the duel devours sand, and burdens and ballasts itself with its weight, and thus ballasted weighs down and prostrates the bull: so the cause of the rich man, which is lighter by right, becomes heavier by money. Wherefore, if it approaches the judge empty, it is overcome; if laden with gold, it draws the judge to itself and prostrates him. Whence it follows:
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That is, and he perverts, as if to say: Gold by its appearance and splendor bends and perverts even the hearts of kings, who have no need of it, so that on account of gold they prefer the rich man to the poor, and on behalf of the rich man pronounce a sentence, even though unjust; how much more will gold bend and pervert the hearts of witnesses and judges of lesser means, so that contrary to equity they deny the case to the poor and adjudicate it to the rich! For many on account of gold lose their conscience, and often their reputation and life. For money obeys all things. And: "Gifts blind the eyes of the wise, and change the words of the just" (Deuteronomy XVI, 19). Famous is the riddle: "Mutnegra with murva make a most straight curve." Namely, mutnegra, if you collect the letters in reverse order, is silver; murva is gold. "For with gold speaking, every word is silenced." And: "More powerfully is battle waged with golden spears than with bronze or iron ones." The Poets fable that Hercules threw a medicated morsel into the mouth of Cerberus, and thus closed it so that it would not bark: thus those who throw a morsel of gold into the mouths of judges close it, so that they are silenced, nor dare they judge on behalf of the poor and justice. For, as Horace sings, in book III, Ode 16: Gold loves to go through the midst of guards, And to break through rocks, more powerfully Than the stroke of lightning. For just as lightning levels all hard things, so gold, as it were like lightning, levels even the hearts of the just and the strong, so that they adjudicate the case to the giver, even against right and equity. Except here one case, namely, when the rich and powerful themselves are so modest and just that they not only do not take it ill, but even desire a suit to be brought against them by the poor, who complain that they are oppressed. In this matter the kings of Spain excel, who, in order to consult justice and their conscience, have erected a supreme tribunal of justice, and have subjected themselves to it as well, and give to every commoner the faculty of calling the king and royal officials to court, if violence or injury has been done to them; wherefore then one can freely litigate against the powerful; indeed the king himself rejoices to be condemned, so that justice and satisfaction may be given to the injured commoner. Wherefore the Babylonians, that is, all worldly men, whom the confusion of wealth and avarice dominates, adore the golden statue of Nebuchadnezzar, Daniel III; only the three Hebrew boys, because they feared God more than the king, refused to adore it, and therefore were cast into the burning furnace, and remained unharmed in it. Concerning which matter St. Chrysostom speaks excellently, homily 5 on Matthew: "A golden, he says, image was set forth, money, in which a certain tyrannical effigy of mammon is formed, and it solicits the hearts of the desirous to serve itself; but we are by no means moved by the sound of trumpets, or the harmony of the cithara, or the remaining incentives of riches, to adore the image of avarice, but, even if we are compelled to enter a burning furnace, I mean poverty, we nevertheless love it even amid the flames. For then in the midst of the flames a gentle sprinkling of dew will surround us: let us not therefore shudder at the furnace of poverty."
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St. Augustine in the Mirror reads it as: loose-tongued, as if to say: If you litigate with a loose-tongued man, you do the same as if you were adding wood to fire; for you kindle his ardor for speaking and defending himself. Do not therefore contend with him, because by contending you will not overcome him, but rather will stir up his loquacity: for the loose-tongued man is called talkative, sharp-tongued, biting, unbridled, who, inflamed by the flame of bile, belches forth cartloads of injuries, and is like a dog, which when irritated does not cease barking. For the loose-tongued man makes a noise and crackles with words and clamors like green laurel placed on fire. Whence that saying of Diogenes: "It makes more noise than green laurel set on fire." Hence also the adage: "The laurel is mad," was wont to be said of the instigator of quarrels, who wherever he turns himself, stirs up lawsuits. It had its origin from that which Pliny writes, book XVI, chapter xlv: "His (King Bebrix's) tomb is covered from the highest day by a laurel, which they call mad; because if anything plucked from it is brought into ships, quarrels arise, until it is cast out." Similar to this is that saying of Cato: "Against the verbose do not contend with words." And that of the Arabs, Century 1, number 28: "Do not scrape fire with a sword," that is, do not irritate the talkative and angry man by contending: for just as coals, so long as they are left alone, are peaceful, and cover their heat with their own ashes; but as soon as they are handled and stirred, they show fires, vomit forth the force of sparks, and finally burst forth into open flame: so the talkative and irascible, so long as they live alone and untouched, restrain and cover their malice; but as soon as they are touched, they sparkle with their eyes, smoke from their nostrils, and eject fires from their mouths. According to that in Proverbs XXVI, 20: "When the wood fails, the fire goes out, and when the whisperer is removed, quarrels will cease." And: "As coals to coals, and wood to fire: so a passionate man stirs up quarrels." See St. Basil, homily 21, and St. Chrysostom, homily 29 to the People, where he says: "One should rather live with wild beasts than with an irascible man: for these, once tamed, keep their law; him, however often you have calmed, he again becomes enraged."
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In Greek, do not play together, that is, do not associate, do not be familiar by joking and playing with an uneducated person, that is, one undisciplined, who has not been under the rod of virtue, namely under the discipline and correction of teachers and morals, and has not learned virtue in this way, and is therefore practically ignorant. Lest, if your offspring has some hidden blemish, he bring it to light; for such people are accustomed to be licentious and arrogant, and therefore magnify and praise their own things, despise and disparage those of others: wherefore this unbridled fellow, by playing together, will blurt out what he has in his breast, and will censure you and your parents, either for lowliness of lineage, or for poverty, or for rusticity, or some other vice or crime, and thus will hold you in contempt and defame you, and will stir up quarrels and disputes. The type of this matter is salt, which is the symbol of wisdom: for just as salt does not mix with fire, but when cast into it makes a noise and crackles, because it contains in itself salt water contrary to insipid fire: so likewise the wise man does not agree with the insipid and foolish person, because his wisdom makes a noise against and opposes that person's foolishness.
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"In correction," that is, in sin; for on account of sin we are worthy of correction and reproof. It is a metonymy; for the effect is put for the cause. The sense is: do not despise a penitent sinner, and do not upbraid him with his past sins, because you too are a sinner, and so we are all sinners, and worthy of reproof. "For all have sinned and want the glory," that is the grace "of God" (Romans III, verse 23). Just as therefore Christ received kindly St. Mary Magdalene, St. Peter, St. Paul, St. Matthew, Zacchaeus, and the other publicans and sinners: so much more ought we, who are equally or even more sinners, or have been, to receive them kindly, to comfort, cherish and help them according to our ability, according to that saying of Paul in Galatians VI, 1: "If a man be overtaken in any fault, you, who are spiritual, instruct such a one in the spirit of meekness, considering thyself, lest thou also be tempted. Bear ye one another's burdens, and so you shall fulfil the law of Christ." So far is a penitent sinner from being despised, that singular favor and honor ought to be shown to him, both on account of the signal grace of God, and on account of the heroic virtue and fortitude of soul, by which he restrained his spirit and turned it back from the course he had begun. Thus we honor and venerate St. Mary Magdalene, St. Peter, St. Paul, St. Pelagia, and other penitent Saints. For, as St. Gregory says: "Often a fervent life after fault is more pleasing to God than an innocence torpid in security."
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He does not say: We grow old, or shall grow old, because this is often false: for scarcely a tenth part of children and young men grow old; for most die before they reach old age. He says therefore: "From us men grow old," that is, no one grows old except from among us, and all of us can grow old; but we do not all grow old, but some from among us: who those shall be is uncertain to us: see therefore, O young man, who laugh at an old man, that the same can happen to you, and perhaps in fact it will come to pass that you grow old, and then you yourself will be laughed at. For old age creeps upon the thoughtless gradually, and we grow old in silence through the years. Pliny illustrates this by the example of storks in book X, chapter xxiii: "As for storks," he says, "no one perceives their arrival, but that they have arrived; no one perceives their departure, but that they have departed: so likewise no one perceives youth departing, but that it has departed; and we do not perceive old age arriving, but that it has arrived." St. Cyprian speaks excellently to this in his book On Mortality: "This sentence," he says, "was given to the world, this is the law of God, that all things that have arisen perish, and all things grow old, and the strong become weak, and great things are diminished." To this saying the Lacedaemonian trichoria, or triple choral song, namely of the old, of boys, and of young men, is relevant. The song of the old was this: "We were once vigorous youths." Then the song of the boys was this: "We shall be superior in the future." Finally the song of the young men was this: "But we are now, or try us if you wish."
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For 'we wish,' it should be corrected to 'we do not wish': for thus the Roman codices, Rabanus, the Gloss, and Lyra read it. The sense is: we do not wish that, when we shall have died, our enemies rejoice at our death. Therefore neither ought we by equal right to rejoice at the death of an enemy. For what you do not wish to be done to you, do not do to another, as the first and universal law of charity and justice says. For God is accustomed to render retaliation to sinners, so that what anyone unjustly did to others, he himself justly suffers in turn from others. He alludes to that passage of Solomon in Proverbs XXIV, 17: "When thy enemy shall fall, be not glad, and in his ruin let not thy heart rejoice, lest the Lord see, and it displease him." Wisely Virgil, in book X of the Aeneid, when he had narrated that Turnus had insulted Pallas slain by him, admonishes and adds: Unknowing is the mind of men of fate and future lot, And to keep measure in things when raised up by fortune's plot; For Turnus time shall come, when greatly he shall wish it bought, Untouched Pallas, and when these spoils and that day he shall have sought With hatred. Most excellently St. Gregory, on the passage of St. Job already cited, XXII Morals, cap. vi: "It should be known," he says, "that the love of enemies is then truly kept, when we are neither devoted to his advancement, nor rejoice at his ruin. For often in the image of love toward an enemy the mind is deceived, and esteems itself to love him if it be not contrary to his life, but the true and hidden force of love, or the advancement of the enemy, or his fall, is questioned."
8:9
It is a meiosis: for less is said, and more is signified: "despise not," that is, listen to studiously, draw from, and follow, the narration of the elders, both of histories and examples of the past age, which they themselves either saw, or heard from their fathers; and also of admonitions, counsels, teachings and similar things, which will teach you prudence; "and converse in their proverbs," handling them in mind, ruminating and meditating upon them.
8:10
He calls "wisdom" the knowledge of many and great things; he calls "the doctrine of understanding" Ethics, or prudence, by which one conducts himself intelligently, that is prudently, with anyone, and performs his duties. For great prudence and dexterity is needed, so that one may conduct himself rightly in the courts of princes, or handle the affairs of the commonwealth with faith, and at the same time with the favor of all. Courtiers therefore who are prudent know and do that of Tacitus: "The more readily anyone shows obedience, the more quickly is he raised to honors and riches." And when asked how he had grown old in the court beyond the custom of others, he replied: "By submitting myself to all, and giving thanks for injuries received."
8:11
The doctrine of the elders is settled and solid, because received by tradition from their fathers, and confirmed by long use and experience: follow it therefore, not the inventions and conceptions of youths, who, as they are overheated and sharp, so often are unstable, deceptive, involved in difficulties and errors which they did not foresee, and which are afterward discovered to involve and entangle themselves and theirs.
8:12
That you may answer aptly and suitably to the place, time and persons, when questioned about a grave, doubtful or ambiguous matter, it will be necessary for you to respond appropriately and prudently, lest you offend anyone and incur danger. It is of great wisdom and prudence to be able to answer rightly those who question you. To this pertains that saying of Euripides in the Bellerophon: "Time brings forth much and varied learning." And that saying of his in Apuleius, book V of The Golden Ass: "I am a rustic and a shepherd; but by the benefit of prolonged old age instructed in many experiences." Hence also that common saying: "Use old wine." Finally, Job cap. XII, 12: "In the ancients," he says, "is wisdom, and in much time prudence."
8:13
As if to say: Do not reprove a sinner fixed in his desires and incorrigible; otherwise you will be set on fire by his bile like burning coals, that is, by the flame of his crimes. This means: do not provoke the bile of the wicked man, do not be burned by his flame, that is, do not be harmed by him when angry and enraged, nor be provoked by him to similar anger, quarrels, brawls, murders and crimes. For when there is no hope of amendment, and nothing is expected from correction except the indignation of the reproved, or even of the one who reproves, such correction is applied unwisely and with danger. The metaphor from coals is beautiful: just as extinguished coals do not burn, but if they are stirred with a stick or fanned, they not only burn but also burn the one who stirs them; so he who excites the dormant anger and malice of a sinner is often seized and destroyed by it. For this reason King Hezekiah forbade the people to answer Rabshakeh the Assyrian when he blasphemed, lest namely, provoked by the response, he become more insolent and blaspheme (Isaiah XXXVI, 21). As St. Basil says in his homily On Anger: "Just as a barking dog provokes the tumult of another dog, so his voice excites your quiet mind, and you have become barking dogs among yourselves." And St. Jerome: "Do not kindle the coals of the sinner." It is a symbol of Pythagoras: "Do not strike fire with iron, that is, do not provoke the raging man." Similar is that saying of Euripides: When two speak, one being angry, he who does not resist his words is wiser.
8:14
Do not quarrel and wrangle with a contentious man; for he himself will insidiously observe all your words, so that from them he may slander you, defame you, disgrace you and oppress you. To which the Arabic proverb agrees, Century 1, no. 12: "Be a wild ass, upon whom travelers come," that is, when quarrels and quarrelsome men come upon you, avoid them, flee, and do not stand. Most excellently St. Gregory of Nazianzus, epistle 62 to Eustathius the slanderer: "I was taught," he says, "that when I was bald, I would not meet a ram with my forehead turned toward it, nor would I provoke and irritate a wasp, that is, a tongue more ready for cursing."
8:15
Moreover, to lend, that is, to give a loan. For the Hebrew nasa, like the Greek daneizo, is applied equally to loan and to usury, and signifies both to lend and to make a loan. Do not lend to one stronger than yourself, because he, trusting in his strength and power, will not repay, indeed he will arrogantly consider the loan to be his own and owed to him; nor will you dare to demand it back; and if you dare, you will not be able to compel him; indeed there is danger that you will be punished worse by him. He alludes to Proverbs VI, 1, where Solomon graphically depicts the strict obligation of surety and its danger: "My son," he says, "if you have become surety for your friend, you have pledged your hand to a stranger, you are ensnared by the words of your mouth. Do therefore what I say, my son, and deliver yourself. Run about, make haste, rouse your soul: give not sleep to your eyes. Deliver yourself as a gazelle from the hand of the creditor, and as a bird from the hand of the fowler."
8:16
Think in what manner you will be able to restore and pay that. For he who is surety for another's debt, often, when that other fails, is compelled to pay his debt. Whence that saying: "Become surety, harm is at hand;" which was the third of the three principal oracles of Apollo, according to Laertius. Most excellently Solomon: "Clouds and wind," he says, "and rains not following, a man glorious and not fulfilling his promises" (Proverbs XXV, 14). Tropologically St. Gregory, in the third part of the Pastoral, Admonition 5, rightly applies these things to Superiors and Pastors; for they become surety and bind themselves for the care and salvation of their subjects, and therefore ought to be continually solicitous for it and keep watch.
8:17
Common people are accustomed, when they have lost their case in a lawsuit, to complain from grief and indignation about the judge, as if an injustice had been done to them by him; in which matter they err and sin gravely, because they do not consider the particular circumstances of the fact, which often change the appearance of the deed. Again, they are ignorant of the positive laws, whether divine or human, according to which the judge judged. Therefore Sirach admonishes them to abstain from this fallacious and rash judgment. For just as faith is to be given to the philosopher in a philosophical matter, to the theologian in a theological matter, to the physician in a medical matter: so to the judge in a judged matter: "For each one in his art is to be believed." God is present to each one in his office, so that he may perform it rightly. Therefore He is present to the judge, so that he may judge rightly, according to that: "Divination is in the mouth of the king; his mouth shall not err in judgment" (Proverbs XVI, verse 10). For it is written in Psalm LXXXI, 1: "God stood in the congregation of gods; but in the midst he judges the gods." And II Paralipomenon XIX, 6: "You judge not for man, but for God, who is with you in the word of judgment."
8:18
Since he does many things from audacity and rashness, imprudently and dangerously, you will be a partaker of his dangers, because you will be known as a conscious and associate partner in his counsels and actions; indeed, he himself will draw you along so that you truly cooperate with him, and you become a companion in his audacity. He Himself According to His Own Will Goes, and Together with His Folly You Will Perish -- that is to say, he himself follows, not reason as his guide, but his own rashness and cupidity, which will destroy both him and you with him. This is what Solomon says in Proverbs XVIII, 2: "The fool receiveth not the words of prudence, unless thou speakest those things which are turned in his heart." And Proverbs XXIV: "Be not a friend to an angry man, and do not walk with a furious man; lest perhaps thou learn his ways, and take scandal to thy soul." Such men therefore must be fled from as plagues, which by their contagion infect and kill all. For, as St. Basil says, Monastic Constitutions, chapter XXXIV: "It often happens that this contagion, spreading more widely, causes even those who are on the right path to go astray." Hence Paul in II Thessalonians III, 6: "Now we charge you, brethren, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother walking disorderly."
8:19
Because Blood Is as Nothing Before Him; and Where There Is No Help, He Will Strike You Down -- two things are wont to deter from crime and slaughter, namely, the horror of the deed, which the audacious man lacks; and men who would prohibit it, which the solitary place lacks: wherefore the audacious man, lacking both these bridles, will rush upon your death like an unbridled horse. How true this is was taught by the parricide of Cain, who led his brother Abel into the field, and there alone slew the solitary one. The reason for this saying is that anger is like a wild beast, which transforms a man into a beast: for anger, since it is an ignition or fervor of blood around the heart, disturbs judgment, clouds the mind, blinds reason, and causes a man to go mad. Hence it changes the human form, making the eyes sparkle, the face fiery, the nostrils smoking, the mouth foaming, the tongue stammering. Wherefore the angry man, like a boar, shows his teeth; sharpens his tongue, like a serpent; stamps with feet and hands, like a bear; rushes with horns, like a bull. He spares no one, neither kinsman, nor friend, nor superior. For, as Seneca says, book I On Anger, chapter 1: "Other vices impel the soul, anger precipitates it." Pythagoras says: "Add not fire to fire." And: "Dig not at fire with a sword," that is, "do not provoke the angry, but yield to them."
8:20
Now they read stexai logon, that is, to hold a word, that is to keep a secret. In Greek: take not counsel with a fool: for he will not be able to hide the word. For a twofold reason therefore must the counsel of the fool be avoided: the first, because he is foolish, just as he himself is foolish; the second, because he himself will not keep it secret. For what pleases them is garrulity and foolishness; add their own cupidities and advantages. Fools and perverse men love and urge those things which they covet, and which are advantageous to themselves, not what is advantageous to you. To this pertains the Arabian proverb, Century 1, number 26: "Open not thy secret to thy like," that is, do not reveal thy mystery to mockers and fools. For just as apes imitate the actions and gestures of men whom they see: so mockers repeat and represent the words and deeds of those whom they mock. Wherefore Tobias wisely admonished his son in chapter IV: "Always seek counsel from the wise." St. Bernard, in his letter to Henry, Archbishop of Sens: "For counsels, he says, let only those be chosen who appear to be prudent and benevolent. Scarcely in a multitude of men would you find one perfected in both respects."
8:21
Thou knowest not what he will devise from what he has seen or heard from thee, as from a conceived seed within himself, and finally in his own time will bring forth to thy ruin or disgrace. For those who know the secret counsels of another can easily abuse them to betray or destroy him, especially strangers, whose mind and faith are unknown, and often doubtful and suspect. Note morally that counsel is here called a secret, because the nerve and force, and as it were the soul of counsel, consists in secrecy. This is evident in wars, where, if the counsels of invading the enemy are secret, soldiers attack the unprepared enemy secretly and overcome him: but if they leak out, the enemy fortifies himself, and the counsel is thwarted. The same is true in the procurement of offices, benefices, merchandise and other things. Thus Metellus, when asked what he would do after subduing the Macedonians, replied: "I would remove my tunic, nay, I would burn it, if I thought it conscious of my counsel." And Antigonus the king, when asked by his son when he would move camp, said: "Why, dost thou fear lest thou alone not hear the trumpet?" A word truly worthy of a king: he did not entrust his secret to one to whom after his death he would entrust his kingdom.
8:22
He calls "false grace" a feigned benevolence: do not openly lay bare your soul to anyone, lest perhaps he who hears this candor of yours does not respond to it, but returns false grace, by which he feigns himself faithful and benevolent to you, so that he may fish out more of your mind's secrets, from which he himself may perceive your soul's troubles, and on account of these may mock you and revile you. To this pertains an Arabian proverb, Century 2, no. 54: "Your secret is of your blood; you have often opened it, and it is the cause of your death." And Century 1, no. 7: "Do not walk naked through the streets," that is, do not open your secret before men, lest they mock you. And that saying of Epicharmus: "Be sober, and remember to distrust." For, as Theognis says: Trust has destroyed things, distrust has kept them safe. A faithful mind is present in few out of many. This is what we heard in chapter VI, 6: "Let one counselor be to you out of a thousand." Indeed, St. Ambrose so holily guarded the secret committed to him that he did not even communicate it with Satyrus his dearest brother, as he himself relates at his death, and he gives the reason, saying: "For it was a faithful testimony that a secret, not shared with a brother, had not been betrayed to a stranger." And Aristotle, when asked who could keep a known secret, answered: "He who can hold a burning coal on his tongue." Thus Delilah, having fished out the secret of Samson's strength, betrayed it, and destroyed her husband (Judges XVI). Gellius records that the Roman senators so celebrated the silence of the boy Papirius, who refused to betray the secret of the senate to his mother, not only by words but even by blows demanding it, that they granted him alone among boys access to the senate house, and gave him the cognomen Praetextatus as a mark of honor. Finally, Plutarch suggests this remedy for testing someone's faithfulness in keeping a secret: "As we test a vessel," he says, "we do not pour wine into it, but water; for if it perishes, it matters little. Thus some trifling matter should be entrusted to friends, by which we may test their faithfulness in silence, so that if they blab, there is no danger."
Machine translation from the Latin, not reviewed.
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.