Judith cutteth off the head of Holofernes, and returneth to Bethulia.
Holofernes lying in a druncken sleepe, Iudith cutleth of his head, 12. so returneth with her m••de through the gard, as it were to pray, cometh to Bethulia, 16. exhorteth al to thinke God, and sheweth them the head. 22. She is blessed of al. 27. Achior also praiseth God and Iudith.
1And when it was grown late, his servants made haste to their lodgings, and Vagao shut the chamber doors, and went his way.Or, venuta la sera se ne andarono in fretta i suoi servi al loro albergo; e Vagao chiuse le porte della camera, e se n'andò.AND when it was waxen late, his seruantes made hast to their lodgings, and Vagao shut the chamber doores, and went his way.Ut autem sero factum est, festinaverunt servi illius ad hospitia sua, et conclusit Vagao ostia cubiculi, et abiit. 2And they were all overcharged with wine.E tutti erano oppressi dal vino.And they were al ouerladen with wine.Erant autem omnes fatigati a vino, 3And Judith was alone in the chamber.E Giuditta rimase sola nella camera.And Iudith was alone in the chamber.eratque Judith sola in cubiculo. 4But Holofernes lay on his bed, fast asleep, being exceedingly drunk.E Oloferne era sdraiato nel letto, e pieno di sonno pel troppo vino,Moreouer Holofernes lay in his bed, fast a slepe with very much drunkennes.Porro Holofernes jacebat in lecto, nimia ebrietate sopitus. 5And Judith spoke to her maid to stand without before the chamber, and to watch:E Giuditta ordinò alla serva, che stesse fuori dinanzi alla camera in attenzione.And Iudith said to her mayd that she should stand without before the chamber, and watch.Dixitque Judith puellæ suæ ut staret foris ante cubiculum, et observaret. 6And Judith stood before the bed praying with tears, and the motion of her lips in silence,Ma Giuditta si pose dinanzi al letto pregando con lacrime, e col quieto movimento delle labbra,And Iudith stood before the bed, praying with teares, and with mouing of her lippes in silence,Stetitque Judith ante lectum, orans cum lacrimis, et labiorum motu in silentio, 7Saying: Strengthen me, O Lord God of Israel, and in this hour look on the works of my hands, that as thou hast promised, thou mayst raise up Jerusalem thy city: and that I may bring to pass that which I have purposed, having a belief that it might be done by thee.Dicendo: Dammi coraggio, o Signore Dio d'Israele, e favorisci in questo punto la mia impresa, affinchè secondo la tua promessa sia rimessa da te nel suo stato la tua città, Gerusalemme, e sia condotto da me a fine il disegno, che io concepii credendo, che poteva col tuo aiuto eseguirsi.saying: Confirme me o Lord God of Israel, and in this houre haue respect to the workes of my handes, that as thou hast promised, thou mayst aduance Ierusalem thy citie: and I may bring to passe that which I beleuing that it may be done by thee, haue purposed.dicens: Confirma me, Domine Deus Israël, et respice in hac hora ad opera manuum mearum, ut, sicut promisisti, Jerusalem civitatem tuam erigas: et hoc quod credens per te posse fieri cogitavi, perficiam.
8And when she had said this, she went to the pillar that was at his bed’s head, and loosed his sword that hung tied upon it.E detto questo si accostò alla colonna, che era a capo del letto di lui, e ne stacco il pugnale, che ivi stava attaccato.And when she had sayd these thinges, she went to the piller, that was at his beds head, and his sword that hong tyed on it, she loosed.Et cum hæc dixisset, accessit ad columnam quæ erat ad caput lectuli ejus, et pugionem ejus, qui in ea ligatus pendebat, exsolvit. 9And when she had drawn it out, she took him by the hair of his head, and said: Strengthen me, O Lord God, at this hour.E sguainatolo, prese la chioma della sua testa, e disse: Signore, dammi coraggio in tal punto.And when she had drawen it out, she tooke him by the heare of his head, and sayd: Confirme me ô Lord God in this houre,Cumque evaginasset illum, apprehendit comam capitis ejus, et ait: Confirma me, Domine Deus, in hac hora. 10And she struck twice upon his neck, and cut off his head, and took off his canopy from the pillars, and rolled away his headless body.E due colpi gli diede sul collo, e troncò la sua testa, e tolse dalle colonne il cortinaggio di lui, e svolgendo (ne spinse in terra) il corpo tronco.and she stroke twise vpon his necke, and cut of his head, and tooke his canopie from the pillers, and rolled aside his bodie a truncke.Et percussit bis in cervicem ejus, et abscidit caput ejus, et abstulit conopeum ejus a columnis, et evolvit corpus ejus truncum. 11And after a while she went out, and delivered the head of Holofernes to her maid, and bade her put it into her wallet.E indi a poco uscì fuori, e diede alla serva il capo di Oloferne, e le ordinò di metterlo nella sua sacca.And after a while she went out, and deliuered the head of Holofernes to her mayde, and bad her put it into her wallet.Et post pusillum exivit, et tradidit caput Holofernis ancillæ suæ, et jussit ut mitteret illud in peram suam. 12And they two went out according to their custom, as it were to prayer, and they passed the camp, and having compassed the valley, they came to the gate of the city.E ambedue uscirono secondo il solito, come per andar ad orare, e passati gli alloggiamenti, e fatto il giro della valle, giunsero alla porta della città.And they two went forth, according to their custome, as it were to prayer, and they passed the campe, and compassing the valley, they came to the gate of the citie.Et exierunt duæ, secundum consuetudinem suam, quasi ad orationem, et transierunt castra, et gyrantes vallem, venerunt ad portam civitatis.
13And Judith from afar off cried to the watchmen upon the walls: Open the gates for God is with us, who hath shewn his power in Israel.E Giuditta disse da lungi alle sentinelle delle mura: Aprite la porta, perocchè il Signore è con noi, e ha fatto cosa mirabile in Israele.And Iudith a far of said to the keepers of the walles: Open the gates, because God is with vs, which hath wrought power in Israel.Et dixit Judith a longe custodibus murorum: Aperite portas, quoniam nobiscum est Deus, qui fecit virtutem in Israël. 14And it came to pass, when the men had heard her voice, that they called the ancients of the city.Or quelli, riconosciuta la voce di lei, chiamarono i seniori della città:And it came to passe, when the men had heard her voyce, they called the ancientes of the citie.Et factum est cum audissent viri vocem ejus, vocaverunt presbyteros civitatis. 15And all ran to meet her from the least to the greatest: for they now had no hopes that she would come.E corsero a lei tutti i piccoli, e i grandi perchè già più non speravano, che ella tornasse.And they ran al to meete her, from the least to the greatest: because they hoped not that now she would come.Et concurrerunt ad eam omnes, a minimo usque ad maximum: quoniam sperabant eam jam non esse venturam. 16And lighting up lights they all gathered round about her: and she went up to a higher place, and commanded silence to be made. And when all had held their peace,E accesi de' lumi, se le affollarono tutti dintorno; ed ella salita in luogo più elevato, ordinò, che facesser silenzio, e quando tutti furono cheti,And they lighting lightes gathered round about her euerie one: and she going vp into a higher place, commanded silence to be made. And when al had held their peace,Et accendentes luminaria, congyraverunt circa eam universi: illa autem ascendens in eminentiorem locum, jussit fieri silentium. Cumque omnes tacuissent, 17Judith said: Praise ye the Lord our God, who hath not forsaken them that hope in him.Disse Giuditta: Date lode al Signore Dio nostro, il quale non ha abbandonati coloro, che in lui hanno sperato.Iudith said: Prayse yee the Lord our God, who hath not forsaken them that hope in him:dixit Judith: Laudate Dominum Deum nostrum, qui non deseruit sperantes in se, 18And by me his handmaid he hath fulfilled his mercy, which he promised to the house of Israel: and he hath killed the enemy of his people by my hand this night.E per me sua serva ha dato saggio di quella misericordia, che egli promise alla casa d'Israele; e per le mie mani ha ucciso in questa notte il nimico del popol suo.and in me his handmayde he hath sulfilled his mercie, which he promised to the house of Israel: and he hath killed by my hand the enemie of his people this night.et in me ancilla sua adimplevit misericordiam suam, quam promisit domui Israël: et interfecit in manu mea hostem populi sui hac nocte.
19Then she brought forth the head of Holofernes out of the wallet, and shewed it them, saying: Behold the head of Holofernes the general of the army of the Assyrians, and behold his canopy, wherein he lay in his drunkenness, where the Lord our God slew him by the hand of a woman.E tratto fuora dalla bisaccia il capo di Oloferne, lo mostrò ad essi, dicendo: Ecco la testa di Oloferne comandante delle schiere degli Assiri, ed ecco il suo cortinaggio, dentro del quale egli giaceva ubbriaco, dove per man di una donna lo ha percosso il Signore Dio nostro.And bringing forth the head of Holofernes out of the wallet, she shewed it them, saying: Loe the head of Holofernes the general of the armie of the Assyrians, and behold his canopie, wherein he lay in his drunkennes, where the Lord our God stroke him by the hand of a woman.Et proferens de pera caput Holofernis, ostendit illis, dicens: Ecce caput Holofernis principis militiæ Assyriorum, et ecce conopeum illius, in quo recumbebat in ebrietate sua, ubi per manum feminæ percussit illum Dominus Deus noster. 20But as the same Lord liveth, his angel hath been my keeper both going hence, and abiding there, and returning from thence hither: and the Lord hath not suffered me his handmaid to be defiled, but hath brought me back to you without pollution of sin, rejoicing for his victory, for my escape, and for your deliverance.Or io giuro pel Signore, che l'Angelo di lui mi ha custodita e nell'andare, e nello stare, e nel ritornare in qua, e non ha permesso il Signore, che io sua serva fossi disonorata, ma senza macchia di peccato mi ha renduta a voi lieta di sua vittoria, e del mio scampo, e della vostra liberazione.But the same our Lord liueth, that his Angel hath kept me, both going hence, and abyding there, and from thence returning hither: and our Lord hath not suffered me his handmayde to be defyled, but without pollution of sinne he hath called me backe to you, reioysing in this victorie, in my escape, and in your deliuerie.Vivit autem ipse Dominus, quoniam custodivit me angelus ejus et hinc euntem, et ibi commorantem, et inde huc revertentem, et non permisit me Dominus ancillam suam coinquinari, sed sine pollutione peccati revocavit me vobis gaudentem in victoria sua, in evasione mea, et in liberatione vestra. 21Give all of you glory to him, because he is good, because his mercy endureth for ever.Date tutti lode a lui, perchè egli è buono, e la sua misericordia è eterna.Confesse ye al to him, because he is good, because his mercie is for euer.Confitemini illi omnes, quoniam bonus, quoniam in sæculum misericordia ejus. 22And they all adored the Lord, and said to her: The Lord hath blessed thee by his power, because by thee he hath brought our enemies to nought.Allora tutti unitamente adorando il Signore le dissero: Il Signore ti ha benedetta comunicandoti la sua possanza, e ha per mezzo di te annichilati i nostri nemici.And they al adoring our Lord, said to her: Our Lord hath blessed thee in his power, because by thee he hath brought our enemies to nothing.Universi autem adorantes Dominum, dixerunt ad eam: Benedixit te Dominus in virtute sua, quia per te ad nihilum redegit inimicos nostros.
23And Ozias the prince of the people of Israel, said to her: Blessed art thou, O daughter, by the Lord the most high God, above all women upon the earth.E Ozia capo del popolo d'Israele, le disse: Benedetta se tu, o figliuola, dal Signore Dio altissimo sopra tutte le donne della terra.Moreouer Ozias the prince of the people of Israel, said to her: Blessed art thou daughter of our Lord the high God aboue al wemen vpon the earth.Porro Ozias princeps populi Israël dixit ad eam: Benedicta es tu, filia, a Domino Deo excelso præ omnibus mulieribus super terram. 24Blessed be the Lord who made heaven and earth, who hath directed thee to the cutting off the head of the prince of our enemies.Benedetto il Signore, che creò il cielo e la terra, il quale resse la tua mano per troncare la testa del principale nostro nemico:Blessed be our Lord, which made heauen and earth, which hath directed thee vnto the woundes of the head of the prince of our enemies.Benedictus Dominus, qui creavit cælum et terram, qui te direxit in vulnera capitis principis inimicorum nostrorum: 25Because he hath so magnified thy name this day, that thy praise shall not depart out of the mouth of men who shall be mindful of the power of the Lord for ever, for that thou hast not spared thy life, by reason of the distress and tribulation of thy people, but hast prevented our ruin in the presence of our God.Perocchè egli questo dì ha talmente esaltato il tuo nome, che le tue lodi saranno mai sempre nelle bocche degli uomini, che si ricorderanno ne' secoli appresso de' prodigi del Signore per amore di questi uomini tu non hai temuto esporre la tua vita mirando le angustie, e la tribolazione della tua gente, ma nel cospetto del nostro Dio ti sei opposta a questa ruina.Because this day he hath so magnified thy name, that they prayse shal not depart out of the mouth of men, which shal be mindeful of the power of our Lord for euer, for that thou hast thy life for the distresses and tribulation of thy kinred, but hast holpen the ruine before the presence of our God.quia hodie nomen tuum ita magnificavit, ut non recedat laus tua de ore hominum qui memores fuerint virtutis Domini in æternum, pro quibus non pepercisti animæ tuæ propter angustias et tribulationem generis tui, sed subvenisti ruinæ ante conspectum Dei nostri. 26And all the people said: So be it, so be it.E tutto il popolo disse: Così è, così è.And al the people sayd: So be it, so be it.Et dixit omnis populus: Fiat, fiat. 27And Achior being called for came, and Judith said to him: The God of Israel, to whom thou gavest testimony, that he revengeth himself of his enemies, he hath cut off the head of all the unbelievers this night by my hand.E Achior essendo chiamato accorse, e Giuditta gli disse: Il Dio d'Israele, di cui tu affermasti, ch'ei fa far vendetta dei suoi nemici, egli stesso ha decollato per le mie mani questa notte il capo di tutti gl'increduli.Moreouer Achior being called came, and Iudith said to him: The God of Israel, to whom thou gauest testimonie, that he reuengeth him self of his enemies, he hath cut of the head of al the vnfaithful this night by my hand.Porro Achior vocatus venit, et dixit ei Judith: Deus Israël, cui tu testimonium dedisti quod ulciscatur se de inimicis suis, ipse caput omnium incredulorum incidit hac nocte in manu mea.
28And that thou mayst find that it is so, behold the head of Holofernes, who in the contempt of his pride despised the God of Israel: and threatened them with death, saying: When the people of Israel shall be taken, I will command thy sides to be pierced with a sword.E perchè tu conosca, che la cosa è com'io dico, ecco il capo di Oloferne, il quale con superbo disprezzo vilipese il Dio d'Israele, e a te minacciò la morte dicendo: Quando il popolo d'Israele sarà fatto prigioniero, io ordinerò, che sieno trapassati colla spada i tuoi fianchi.And that thou mayst proue that it is so, loe the head of Holofernes, who in the contempt of his pride contemned the God of Israel: and threatened thee death, saying: When the people of Israel shal be taken, I wil command thy sides to be pearsed with a sword.Et ut probes quia ita est, ecce caput Holofernis, qui in contemptu superbiæ suæ Deum Israël contempsit, et tibi interitum minabatur, dicens: Cum captus fuerit populus Israël, gladio perforari præcipiam latera tua. 29Then Achior seeing the head of Holofernes, being seized with a great fear he fell on his face upon the earth, and his soul swooned away.E Achior veggendo la testa di Oloferne, tutto sbigottito cadde boccone per terra, e perdè i sentimenti.But Achior seing the head of Holofernes, being in anguish for feare, fel on his face vpon the earth, and his soule was sore trubled.Videns autem Achior caput Holofernis, angustiatus præ pavore cecidit in faciem suam super terram, et æstuavit anima ejus. 30But after he had recovered his spirits he fell down at her feet, and reverenced her, and said:Ma quando tornò in se, ripreso lo spirito, si gettò a piedi di lei, e l'adorò, e disse:But after taking spirit agayne he was refreshed, & fel downe at her feete, and adored her, and sayd:Postea vero quam resumpto spiritu recreatus est, procidit ad pedes ejus, et adoravit eam, et dixit: 31Blessed art thou by thy God in every tabernacle of Jacob, for in every nation which shall hear thy name, the God of Israel shall be magnified on occasion of thee.Benedetta tu dal tuo Dio in tutti i tabernacoli di Giacobbe: perocchè presso tutte le nazioni, che sentiranno rammentare il tuo nome sarà in te glorificato il Dio d'Israello.Blessed art thou of thy God in euerie tabernacle of Iacob, because in euerie nation, which shal heare thy name, the God of Israel shal be magnified in thee.Benedicta tu a Deo tuo in omni tabernaculo Jacob, quoniam in omni gente quæ audierit nomen tuum, magnificabitur super te Deus Israël.
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13:4
Drunk. Greek, "drowned in wine."
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The. Greek, "her chamber."
Haydock
Watch. Greek adds, "her coming out, as on other days; for she had said she would go out to pray, and she had told this to Bagoas. And all had departed," etc. All these precautions were necessary. (Haydock)
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Judith. She seems not to have disclosed her secret even to her companion, taking the whole upon herself.
Calmet
Lips. Greek, "in her heart." (Calmet)
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Hesychius
Pillar. Greek kanoni, "the rule," (Calmet) or pole on which the arms were hung. (Hesychius)
Calmet
Sword, (acinace) used by the Persians, (Menochius) and shorter than the Greek or Roman sword. (Calmet)
Haydock
If she had not been inspired by God to act thus, like Aod, (Judges iii.) it would be difficult to excuse her, in thus hurrying a man, in the most wretched state, before the judgment-seat of God. (Haydock)
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Menochius
Canopy, to convince all that it was the head of Holofernes. (Menochius)
Tirinus
Body, on the ground; (chap. 14:14.) perhaps to cut off the head more easily, (Calmet) and that it might appear more ghastly (Haydock) at the first entrance. (Tirinus)
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Menochius
While, having composed herself, (Haydock) and done every thing necessary to prevent detection. (Menochius)
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Haydock
Open. Greek repeats, "open ye now the gate; God, our God is with us, still to shew power in Israel, and strength against the enemies, as he hath done to-day." (Haydock)
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That. Greek, "they hastened to descend to the gate of their city, and called," etc.
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Had now. Greek, "it was a paradox to them that she should come, and they opened the gate, and received them."
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Haydock
And she. Greek, "said to them with a loud voice: Praise God, praise, yea praise God, because he hath not withdrawn his mercy from the house of Israel, but hath destroyed our enemies by my hand this night." (Haydock)
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Worthington
Drunkenness. "The fasting of one woman overthrew an innumerable host of drunkards. (St. Ambrose, de jej. ix.) (Worthington)
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Haydock
And abiding. Greek, "for my face has deluded him to his ruin, and he has not committed sin with me, for defilement and shame. And all the people were much amazed; and bowing down, they adored the Lord, and said, with one accord: Our God, thou art blessed, because this day thou hast brought the enemies of thy people to nought." (Haydock)
Worthington
Judith's guardian angel defended her; as Jacob's did him, Genesis xlviii. (Worthington)
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Menochius
Prince, in that town, though Manasses was king. (Menochius)
Greek, "Ozias said."
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Praise. Greek, "hope."
For that. Greek, "and may God make these things turn to thy eternal exaltation, to regard thee for good; because thou hast not."
Haydock
Ruin. Greek adds, "walking aright in," etc. (Haydock)
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And. This is related after ver. 5, in the following chapter, in Greek, Syriac, and the old Vulgate, (Calmet) and indeed it seems to be there in its proper place.
Haydock
Head, or general. (Haydock)
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Fear. Astonished (Menochius) at the instability of human things, and admiring how God had rescued him from the threatened danger.
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Haydock
Reverenced. Literally, "adored;" a word often used in this sense. (Haydock)
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The s•s•ing of one woman ouer threw an innumerable host of dr•• ka•d•, • Amb. li. 〈◊〉 〈…〉 & El••. c. 9.
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If Bethulia had benne taken Ierusalem also had b•u• in extreme danger: sor 〈…〉 wherof God had made more special promise to Dauid and others. Isa••. 37 38. &c
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Iudiths proper Aug•••• defended her, as Iacobs •• gel deliuered him from all euiles. 〈◊〉. 48.
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 4
… again festal meetings, again holy vigils arouse our minds, and compel our intellect to keep vigil unto contemplation of good things. Let us not fulfil these days like those that mourn, but, by enjoying spiritual food, let us seek to silence our fleshly lusts . For by these means we shall have strength to overcome our adversaries, like blessed Judith
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1. HIS SERVANTS MADE HASTE TO THEIR LODGINGS, — lest being drunk and staggering in their gait they be seen by the people and mocked, but at home sleeping in bed they might digest the wine and gluttony. "For all were wearied with wine," verse 3; Vatablus, because all were exhausted from prolonged drinking. God's providence brought this about, that all overcome by wine departed, and sought sleep, lest anyone should be awake and hear what Judith was contriving. See here again how gluttony and drunkenness are improvident, and cause all to fall asleep, so that no one of the guards stands watch before the door of Holofernes (as is customary).
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5. AND JUDITH SAID TO HER MAID, THAT SHE SHOULD STAND WITHOUT BEFORE THE CHAMBER, AND SHOULD WATCH, — lest anyone should come nearer to the chamber, and hear what she herself was doing in the chamber, in slaying Holofernes. The Greek texts have more fully: And Judith said to her maid to stand outside his chamber, and to watch his going out, as on each day. For she said she would go out to her prayer. And Bagoas spoke according to these words. And all departed from before their lord, and no one remained in the chamber from the least to the greatest.
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6. PRAYING WITH TEARS. — For she was undertaking a deed unheard of, full of danger, and surpassing the strength and courage of a woman: wherefore weeping she was asking from God strength and boldness, saying: "Strengthen me, O Lord God." The Greek texts have more fully: O Lord God of all virtue, look upon this hour upon the works of my hands for the exaltation of Jerusalem; for now is the time to take up thine inheritance, and to accomplish my design in the destruction of the enemies, who have risen up against us.
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8. AND HIS DAGGER. — In Greek: And his acinaces, that is a Persian sword, short and curved, such as are now the swords of the Turks, commonly called scimitars. Hence it is clear that Holofernes was a Persian, as Cedrenus relates.
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9. HE SEIZED HER BY THE HAIR OF HER HEAD, — so that he might strike her more surely and forcefully, lest she herself by some movement and motion of the body, which happens to those sleeping in slumber, might avoid or weaken the blow: therefore with his left hand he held her hair, so that he might keep her head immobile to receive the stroke of his vibrating right hand. Moreover, Xenophon in book I of the Cyropaedia teaches that the Persians were accustomed to wear long hair, and Herodotus in book I, where he calls the Persians κομήτας, that is, long-haired and having abundant hair.
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10. AND HE STRUCK TWICE IN THE NECK OF HIM, — not with a single point, but with a cutting blow, so that he might sever the head of the lying and snoring man: wherefore with all his strength he drove the scimitar into the neck of Holofernes, and with the second blow he cut off the head from the shoulders (1). Whence the Greek texts have: And he struck in the neck of him twice in his strength. It is remarkable that St. Augustine in sermon 228 reads "thrice" for "twice." In a similar manner Attila, king of the Huns, most arrogant, who called himself the scourge of God, and led into battle seven hundred thousand armed soldiers, and so forced the emperor Theodosius to pay him tribute, and devoured the hope of ruling the whole world, was slain by God humbling the proud through a woman. Hear Baronius in the year of Christ 454: "In this year, while Aetius was still living, Attila, says Marcellinus, at the urging of Aetius, was stabbed at night by the hand of a woman with a knife." Thus the terror of the world, who despised all men, was killed by the hand of a single woman. So also Abimelech, king, or rather tyrant of the Shechemites, was slain by a woman, who shattered his brain with a fragment of a millstone, Judges IX, 53. AND SHE CUT OFF HIS HEAD, — so that she might carry it with her, and fasten it as a trophy to the walls of Bethelia, and thus strike fear into the Assyrians and put them to flight, as indeed happened: thus Judith, sober, cut off the drunken man, the chaste one the unchaste, the faithful one the unfaithful, the just one the unjust, the humble one the proud, the pious one the impious; or rather, sobriety slew drunkenness, chastity slew lust, faith slew perfidy, justice slew injustice, humility slew pride, piety slew impiety. Thus St. Fulgentius, epistle 2 On the State of Widowhood: "Finally, when Holofernes had besieged Bethelia with an innumerable army, and all the strength of the Israelites was troubled and weakened, chastity goes forth to attack lust, and holy humility proceeds to the destruction of pride. He fought with arms, she with fastings; he with drunkenness, she with prayer. Therefore what all the people of Israel could not do, the holy widow accomplished by the virtue of chastity. One woman cut off the leader of so great a host, and restored unexpected freedom to the people of God." Hear St. Ambrose in book III of the Duties, chapter XIII: "Her first triumph was that she brought back complete modesty from the tent of the enemy. The second, that a woman obtained victory from wine, and put to flight peoples by her counsel. The Persians shuddered at her boldness. Certainly (which those two Pythagoreans marvel at), she did not fear the danger of death; but neither did she fear shame, which is more serious for good women: she did not tremble at the blow of one executioner, nor at the weapons of the whole army. A woman stood among the ranks of warriors, among victorious arms, secure from death. As far as the magnitude of danger is concerned, she went forth about to die: as far as faith is concerned, about to fight. Judith therefore followed honor, and while pursuing it, she also found utility." He sets forth the causes of honor, or of manifold virtue in Judith, saying: "For it was a matter of honor to prevent the people of God from devoting themselves to profane things, from betraying their ancestral rites and sacraments, from subjecting sacred virgins, grave widows, and chaste matrons to barbaric impurity, from ending the siege by surrender. It was a matter of honor to prefer to be in danger for all, so that she might free all from danger. What authority of honor, that a woman should claim for herself counsel concerning the highest matters, and not entrust it to the princes of the people! What authority of honor, that she should presume God as her helper! What grace, that she should find Him!" Tropologically, your Holofernes is gluttony, pride, lust, avarice, anger, sloth. Overcome and slay this generously, and you have slain your Holofernes. Allegorically, Holofernes is a type of the Devil, whose head the true Judith, that is, the Blessed Virgin, crushed according to the oracle given by God, Genesis III. Judith felled Holofernes, the terror of the East, in a singular combat, as it were in a duel, with his own scimitar as if in sport without a wound, and what was more difficult, she brought back her chastity untouched from the midst of the camps of the unchaste, and triumphing with rich spoils. But the Blessed Virgin in a singular duel has prostrated and continues to prostrate innumerable phalanxes of demons, and celebrates and continues to celebrate the triumph of chastity not only in herself, but in all virgins and chaste followers of her: indeed, what surpasses all the laws of nature, she is at once Virgin and Mother of God; and she rejoices in one threefold name: at once Daughter, Spouse, and Mother of God. The Assyrians acclaimed Judith: "There is not such a woman upon the earth." And: "Thy name shall be remembered in all the earth." The Church acclaims the Blessed Virgin daily in her hymns: "All generations shall call me blessed." Judith was of admirable beauty, so that all were astonished at her. The Church sings to the Blessed Virgin: "Grace is poured abroad in thy lips, thou art made fair and sweet in thy delights, holy Mother of God;" nay, Christ himself in the Canticles: "Thou art all fair, O my love, thou art beautiful, my dove." But Judith's beauty stirred Holofernes to lust: whereas the form of the Blessed Virgin moved those who beheld her to chastity. Hear St. Ambrose in the book On the Institution of Virgins, chapter VII: "Her grace (he says, speaking of the Virgin) was so great that she not only preserved in herself the grace of virginity, but also conferred upon those whom she visited the mark of integrity. She visited John the Baptist, and not without reason did he remain whole in body, whom for three months his Mother exercised with a certain oil of her presence and the ointment of the Lord's integrity." Thus St. Ambrose and St. Thomas III Sentences, distinction III, Question II, to 4: "The beauty," he says, "of the Blessed Virgin moved those who beheld her to chastity." The Assyrians feared Judith and fled: all demons and the wicked fear the Blessed Virgin. Whence St. Bernard, cited by St. Bonaventure in the Mirror of the Blessed Virgin, chapter IX: "Not thus," he says, "do visible enemies fear the numerous army of others, as the aerial powers fear the name of Mary, her patronage and example: they flow away and perish like wax before fire, wherever they find frequent remembrance of this name, devout invocation, careful imitation." Judith, shut up in her oratory, reconciled God to Israel by her fastings, haircloth, prayers and tears: the Blessed Virgin, shut up in her chamber, and beseeching God with unspeakable fastings and sighs for the reconciliation of the world, merited to receive the Angel of peace as paranymph, who announced to her that she was the mediatrix of this peace through the incarnation of the Word in her. To victorious Judith the people acclaimed: "Thou art the glory of Jerusalem, thou art the joy of Israel, thou art the honor of our people; because thou hast acted manfully, and thy heart has been strengthened." The same and far greater things the Fathers, Doctors and all the Orthodox sing to the Blessed Virgin. AND SHE TOOK AWAY THE CANOPY, — together with the head, so that from it those who knew Holofernes might recognize that head to be his, not that of some servant or slave; at the same time so that the canopy, interwoven with so many gems, might be both the spoil and the trophy of so great a victory. AND SHE ROLLED THE HEADLESS BODY. — In Greek: and she rolled his body from the bed, namely onto the pavement. Whence afterwards when Vagao came, he saw his body lying in the earth, bloody and oozing with gore. Judith did this so that when the Hebrews burst forth from the city, the Assyrians, fleeing to Holofernes and seeing him headless on the ground, might be struck with fear and horror, so that they would not dare to take up arms and resist the Hebrews.
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11. AND AFTER A LITTLE SHE WENT OUT, — because she sat down for a moment to recover her breath: for she had exerted all her strength and spirit in cutting off the thick neck of Holofernes; but also the fear of danger, lest the deed become known, had cut off her breath, so that she needed to recover herself by sitting and breathing. At the same time she did this so that if any blood had adhered to her garment, she might wipe it off; and especially so that she might immediately render the highest thanks to God for the enemy so happily slain.
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15. BECAUSE THEY HOPED (that is, they feared. Thus the Poet says: And hope (that is, fear) the gods mindful of speech and of crime.) THAT SHE WOULD NOT COME, — but that she would be held captive by the Assyrians. Therefore at the unexpected news of Judith's return, all ran together; both that they might see her, of whom they had despaired; and that they might hear from her what had been done by her, and what hope might shine forth to the besieged and reduced to extremity.
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20. NOW THE LORD LIVETH (that is, I swear by the life of God), FOR AN ANGEL OF HIS HATH KEPT ME, AND HATH ACCOMPANIED ME IN MY GOING, AND HATH STOOD BY ME IN ALL MY WAYS, AND HATH BROUGHT ME BACK AGAIN UNTO THEE, AND THE LORD HATH NOT SUFFERED HIS HANDMAID TO BE DEFILED. — Judith swears that she was guarded by an Angel from all the wantonness and lust of the Assyrians; for it seemed incredible to the Hebrews that a woman so beautiful would escape the hands of such immodest men. And certainly by human means it was impossible; but to God and to the Angels it was possible and easy. Judith knew that an Angel was present as her guardian, either because she saw him in visible form; or because she continually heard his inspirations, by which she felt herself admonished and directed in all things, so that she would know what she ought to do and say at any hour and place; or because the Angel gave her other signs of his presence and direction, so that she would undertake so heroic a deed courageously, and would not doubt of its happy success. Thus the Angel appeared visibly and directed St. Cecilia with St. Valerian her spouse toward chastity and martyrdom, equally as St. Julian, and Basil, St. Francesca of Rome, and similar eminent saints, especially virgins. Furthermore, Serarius, Salianus and others hold that this Angel was one of the first and principal ones, on account of the magnitude of the matter, in which the salvation of the whole people and Church of God was at stake. Whence some think he was St. Michael. For he was formerly the protector of the Synagogue, as he is now of the Church. Others are of the opinion that he was the holy Gabriel, who, as he has his name from strength (for Gabriel in Hebrew means the strength of God), so he is present and presides over the generous and strong works of Heroes and Heroines (such as was this deed of Judith), as is evident from Daniel X, 20, as he himself says: "Now I will return to fight against the Prince of the Persians." Hence Gabriel was the messenger of the Incarnation of the Word (which was the greatest work of divine power and strength), and therefore the guardian of the Blessed Virgin Mother of God. Hear the blessed Peter Damian, sermon 5 on the Nativity of the Blessed Virgin, where, mystically interpreting the throne of Solomon supported by two lions as the Blessed Virgin: "Two lions," he says, "are the Archangel Gabriel, and John the Evangelist, of whom one is appointed guardian of the right side of the Virgin, the other of the left. For Gabriel kept her mind, John her flesh with unwearied solicitude." Likewise this Judith was a lioness tearing Holofernes: therefore Gabriel was born as a lion to her, who most mightily would guard her chastity, and would strengthen her right hand in the slaying of the tyrant. Others assign this honor of Judith's victory to the holy Raphael. For he is the president of holiness and the guide of ways and wayfarers equally as the guardian of chastity, as I said in Tobias. He therefore led Judith, chaste, healthy and holy, and brought her back. Moreover, that Angels are present and preside over the heroic deeds of the holy and chaste, is evident from what I noted on Exodus chapter XXIII, verses 20 and following, and Daniel chapter X, verse 20.
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21. CONFESS TO HIM ALL. — See here the modesty, gratitude, constancy and piety of Judith, by which she ascribes all the glory of her strength and victory, not to herself, but to God. Moreover, the Hebrews were accustomed, upon receiving some signal benefit, to sing in thanksgiving the one hundred and seventeenth Psalm. "Confess to the Lord, for he is good, for his mercy endureth forever," as we sing: "We praise thee, O God."
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23. MOREOVER OZIAS, PRINCE OF THE PEOPLE OF ISRAEL, SAID TO HER: BLESSED ART THOU, DAUGHTER, BY THE LORD GOD MOST HIGH, ABOVE ALL WOMEN UPON THE EARTH. — To this the Archangel Gabriel alluded when greeting the Blessed Virgin: "Hail, full of grace, blessed art thou among women." For Judith was a shadow and type of the Blessed Virgin; whence it follows: 25. BECAUSE THIS DAY THY NAME HATH BEEN SO MAGNIFIED, THAT THY PRAISE SHALL NOT DEPART (In Greek it is thy hope, that is, the memory and praise of thy hope, by which, hoping in God, thou hast wrought so great a victory for Israel) OUT OF THE MOUTH OF MEN. — Such precisely is the name of the Blessed Mary, concerning which Blessed Peter Chrysologus, Sermon 146, says: "This name," he says, "is akin to prophecy, this is salutary to those being reborn, this is the badge of virtue, this is the glory of modesty, this is the proof of chastity, this is God's sacrifice, this is the virtue of hospitality, this is the fellowship of holiness: deservedly therefore is this name maternal to the mother of Christ." Thus Chrysologus. Methodius, in his oration on the Hypapante: "Thine," he says, "O Mother of God, name is replete on every side with divine blessings and graces." And St. Bernard, homily 2 on "Missus est": "If," he says, "the winds of temptations arise: if thou shouldst run upon the rocks of tribulations, look upon the star, call upon Mary: if anger, or avarice, or the allurement of the flesh should shake the vessel of thy mind, look upon Mary; if troubled by the enormity of crimes, confused by the foulness of conscience, terrified by judgment, beginning to be troubled or absorbed in the abyss of despair, and to be saddened: in dangers, in straits, in doubtful matters think upon Mary, call upon Mary, let her not depart from thy mouth, let her not depart from thy heart." Thus Serarius, Sanchez and others. FOR WHICH (that is, because, which is a Hebraism) THOU DIDST NOT SPARE THY LIFE (that is, thy soul) (offering and exposing it to evident danger of death), BECAUSE OF THE DISTRESSES AND TRIBULATION OF THY NATION (that is, of thy people, namely that thou mightest free thy country and citizens from siege and destruction), BUT THOU DIDST SUCCOR THE RUIN, — preventing and averting it, lest the city and commonwealth of Israel should fall.
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29. AND WHEN ACHIOR SAW THE HEAD OF HOLOFERNES HE WAS TROUBLED WITH GREAT FEAR (on account of the horror of the head of Holofernes, truncated on all sides and dripping with blood), HE FELL UPON HIS FACE UPON THE GROUND, AND HIS SOUL WAS TROUBLED. — In Greek: he fainted, or, his spirit was dissolved, that is, he suffered a swoon of mind, being namely struck with stupor at so unexpected and unforeseen a thing, with various movements of perturbation flowing together into his heart. For the fear of impending death, and death specifically threatened to him, was departing, and confidence was succeeding; sadness was fleeing, and joy was entering in: distrust was yielding place to wonder, and together with the contemplation of this prodigy faith, hope, charity and the gifts of the Holy Spirit were driving out infidelity, as shall be said shortly. Thus Salianus.
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.