Of vows and oaths: and their obligation.
Voluntarie vowes or oathes of men; 14. of maides in their fathers houses, 7. or newly maried; 10. of widowes, or wiues diuorced, 11. and of wiues in their husbands houses: and how they bind, or are made frustrate.
1And Moses told the children of Israel all that the Lord had commanded him:Mosè riferì a' figliuoli d'Israele tutte le cose, che il Signore aveva a lui comandate.AND Moyses told the children of Israel al thinges that our Lord had commanded him:Narravitque Moyses filiis Israël omnia quæ ei Dominus imperarat. 2And he said to the princes of the tribes of the children of Israel: This is the word that the Lord hath commanded:E disse a' principi delle tribù de' figliuoli d'Israele: Questo è comandamento dato dal Signore:and he spake to the princes of the tribes of the children of Israel: This is the word that our Lord hath commanded:Et locutus est ad principes tribuum filiorum Israël: Iste est sermo quem præcepit Dominus: 3If any man make a vow to the Lord, or bind himself by an oath: he shall not make his word void but shall fulfil all that he promised.Se un uomo fa un voto al Signore, o si obbliga con giuramento, non violerà la sua parola; ma adempirà tutto quello che ha promesso.If any man make a vowe to our Lord, or binde him self by an oath: he shal not make his word frustrate, but al that he promised he shal fulfil.Si quis virorum votum Domino voverit, aut se constrinxerit juramento: non faciet irritum verbum suum, sed omne quod promisit, implebit. 4If a woman vow any thing, and bind herself by an oath, being in her father’s house, and but yet a girl in age: if her father knew the vow that she hath promised, and the oath wherewith she hath bound her soul, and held his peace, she shall be bound by the vow:Se una donna farà un voto, e si obbligherà con giuramento, essendo ella nella casa del padre, e in età ancor fanciullesca: se il padre ha saputo il voto, che ella ha fatto, e il giuramento, col quale si è legata, e non ha detto nulla, il suo voto la obbliga:If a woman vowe any thing, and binde herself with an oath, she that is in her fathers house, and as yet in maydens age: if her father know the vowe that she promised, and the oath wherwith she bound her soule, and hold his peace, she shal be bound to the vowe:Mulier si quippiam voverit, et se constrinxerit juramento, quæ est in domo patris sui, et in ætate adhuc puellari: si cognoverit pater votum quod pollicita est, et juramentum quo obligavit animam suam, et tacuerit, voti rea erit: 5Whatsoever she promised and swore, she shall fulfil in deed.Ella adempirà di fatto tutto quello che promise, e giurò di fare:Whatsoeuer she promised and sware, she shal fulfil in deede.quidquid pollicita est, et juravit, opere complebit. 6But if her father, immediately as soon as he heard it, gainsaid it, both her vows and her oaths shall be void, neither shall she be bound to what she promised, because her father hath gainsaid it.Ma se subito che lo ha saputo il padre, se le è opposto, tanto i voti, come i giuramenti di lei saranno nulli; e non sarà tenuta a fare quel che ha promesso, perché il padre le ha contraddetto.but if immediatly as he heareth it, her father do gaine say it, both her vowes and her othes shal be frustrate, neither shal she be bound to the promisse, for that her father hath gainesaid it.Sin autem statim ut audierit, contradixerit pater: et vota et juramenta ejus irrita erunt, nec obnoxia tenebitur sponsioni, eo quod contradixerit pater.
7If she have a husband, and shall vow any thing, and the word once going out of her mouth shall bind her soul by an oath,Se ha marito colei, che ha fatto qualche voto, e mediante le parole da lei proferite ha impegnata l'anima sua in un giuramento:If she haue a husband, and vowe any thing, and the word once going out of her mouth binde her soule by an oath:Si maritum habuerit, et voverit aliquid, et semel de ore ejus verbum egrediens animam ejus obligaverit juramento: 8The day that her husband shall hear it, and not gainsay it, she shall be bound to the vow, and shall give whatsoever she promised.Subito che il marito ne sarà stato inteso, e non si sarà opposto, ella sarà obbligata all'adempimento del voto, e farà tutto quello che ha promesso:the day that her husband heareth it, and doth not gaine say it, she shal be bound to the vowe, and shal render whatsoeuer she promised.quo die audierit vir, et non contradixerit, voti rea erit, reddetque quodcumque promiserat. 9But if as soon as he heareth he gainsay it, and make her promises and the words wherewith she had bound her soul of no effect: the Lord will forgive her.Ma se quegli, subito che n'è stato informato, si è opposto, e annulla la promessa di lei, e la parola, con cui si era obbligata, il Signore le perdonerà.but if as sowne as he heareth he gaine say it, and make her promises frustrate, and the wordes wherwith she had bound her soule: our Lord wil be propitious to her.Sin autem audiens statim contradixerit, et irritas fecerit pollicitationes ejus, verbaque quibus obstrinxerat animam suam, propitius erit ei Dominus. 10The widow, and she that is divorced, shall fulfil whatsoever they vow.La vedova, e la ripudiata adempiranno i lor voti, qualunque ei sieno.The widowe, and she that is deuorced whatsoeuer they vowe, they shal render.Vidua et repudiata quidquid voverint, reddent. 11If the wife in the house of her husband, hath bound herself by vow and by oath,La moglie, che sta in casa del marito, se si obbliga con voto, e con giuramento,The wife in the house of her husband, when she hath bound her self by vowe and by oath,Uxor in domo viri cum se voto constrinxerit et juramento, 12If her husband hear, and hold his peace, and doth not disallow the promise, she shall accomplish whatsoever she had promised.Se il marito lo sa, e tace, né si oppone alla sua promessa, farà tutto quel che ha promesso.if her husband heare, and hold his peace, neither doe gaynesay the promisse, she shal render whatsoeuer she had promissed.si audierit vir, et tacuerit, nec contradixerit sponsioni, reddet quodcumque promiserat.
13But if forthwith he gainsay it, she shall not be bound by the promise: because her husband gainsaid it, and the Lord will be merciful to her.Ma s'egli subito contraddice, non sarà tenuta ad eseguir la promessa, perché il marito si è opposto, e il Signore le perdonerà.but if forthwith he gaynesay it, she shal not be holden bound to the promisse: because her husband gaynesaid it, and our Lord wil be propitious to her.Sin autem extemplo contradixerit, non tenebitur promissionis rea: quia maritus contradixit, et Dominus ei propitius erit. 14If she vow and bind herself by oath, to afflict her soul by fasting, or abstinence from other things, it shall depend on the will of her husband, whether she shall do it, or not do it.Se farà voto, e si obbligherà con giuramento ad affliggere l'anima sua col digiuno, o con altre astinenze, sarà in arbitrio del marito, che ella faccia, o non faccia, tali cose.If she vowe and binde her selfe by oath, to afflict her soule by fasting, or abstinence from other thinges, it shal be in the arbitrement of her husband, whether she shal do it, or not do it.Si voverit, et juramento se constrinxerit, ut per jejunium, vel ceterarum rerum abstinentiam affligat animam suam, in arbitrio viri erit ut faciat, sive non faciat. 15But if the husband hearing it hold his peace, and defer the declaring his mind till another day: whatsoever she had vowed and promised, she shall fulfil: because immediately as he heard it, he held his peace.Ma se il marito essendone inteso si tace, e differisce di dire il parer suo fino al dì seguente, ella farà tutto quel che ha promesso con voto; perché quegli subito che ne fu inteso, si tacque:and if the husband hearing it hold his peace, and differre sentence til an other day: whatsoeuer she had vowed and promised, she shal render: because immediatly as he heard it, he held his peace.Quod si audiens vir tacuerit, et in alteram diem distulerit sententiam, quidquid voverat atque promiserat, reddet: quia statim ut audivit, tacuit. 16But if he gainsay it after that he knew it, he shall bear her iniquity.Ma se egli si è opposto, dopo che ne fu informato, porterà egli l'iniquità di lei.but if he gaynesay it after that he knew it, him selfe shal beare her iniquitie.Sin autem contradixerit postquam rescivit, portabit ipse iniquitatem ejus. 17These are the laws which the Lord appointed to Moses between the husband and the wife, between the father and the daughter that is as yet but a girl in age, or that abideth in her father’s house.Queste sono le leggi, le quali il Signore intimò a Mosè da osservarsi tra 'l marito e la moglie, tra 'l padre e la figlia, che è ancor in età fanciullesca, o fa sua dimora in casa del padre.These are the lawes, which our Lord appointed to Moyses betwen the husband and the wife, betwene the father and the daughter, that is as yet in maidens age, or that abideth in her fathers house.Istæ sunt leges, quas constituit Dominus Moysi inter virum et uxorem, inter patrem et filiam, quæ in puellari adhuc ætate est, vel quæ manet in parentis domo.
30:3
Haydock
Oath, to do something commendable, shall observe his promise, whether any body has heard him or not. The Rabbins pretend, that if the vow be not expressed in words, it is not obligatory. But this is only true before men, who cannot subject their fellow creatures to punishment for internal faults. (Haydock)
Calmet
The obligation of a vow or oath is founded upon common honesty, which requires that we should comply with our lawful promises; and, though all properly belong to God, yet, as he does not strictly require us to do every good work, which may be in our power, we may, by vow, testify our desire to please and honour him the more. Some of the Rabbins have very loose sentiments with respect to vows, which they look upon as no better than building an altar, or immolating a victim upon the high places. It is sufficient, they say, to observe the law, apud Fagium. (Calmet)
Haydock
Luther was desirous of introducing the same loose morality among Christians. But we need not ask, what the Rabbins said, or Luther, etc. But what does God and his Church assert? The Scripture repeatedly commends prudent vows; and those who can persuade themselves, that they can infringe such solemn promises without offence, will be little solicitous about keeping their word to a fellow creature, unless when interest, or fear of shame, force them to do it. (Haydock)
Worthington
He who makes a vow to abstain from any thing lawful, would be guilty of sin if he should observe it afterwards. (St. Augustine, q. 56.) (Worthington)
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Grotius
Girl in age, not 12; or, if more, at least not married, nor out of her father's house, ver. 17. For either of these conditions rendered a girl incapable of binding herself irrevocably. The father, or all who had the care of her, might rescind her vow, provided they did it as soon as it came to their knowledge, or on the same day, ver. 15. Boys under 13, were under similar restrictions. (Grotius)
Haydock
Wives, and, in general, all who are under subjection, could not dispose of themselves without the consent of their superiors, as their want of prudence, etc., might have otherwise injured what belonged, in some measure, to another. (Haydock)
Calmet
The law, therefore, submits their case to the decision of their immediate judges. (Calmet)
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Calmet
Husband, whether she live with him, or with her father; whether she be only espoused, or the marriage be consummated. Women often staid for some time at their father's house after they were married; and, in this case, some people say that either her father or her husband might disannul her vow. But others allow this right only to her husband. (Bonfrere) See ver. 11. (Calmet)
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Calmet
It. The Rabbins restrain this law to fasting and abstinence. But the Hebrew seems more general, (ver. 13,) "every vow, and every binding oath to afflict the soul, her husband may ratify or annul." The vows of abstinence are most common, and generally more disagreeable to husbands. (Calmet)
Haydock
St. Augustine (q. 59,) thinks it unreasonable that the husband should have a control over the vows of continency in his wife, any more than she could have over him, in this particular, as their rights are equal: he seems inclined to allow him to annul the vows of abstinence only. Indeed this seems to be the meaning of afflicting the soul, which is done by submitting to various restraints, required on days of fasting. See Leviticus 23:27. (Haydock)
In things which could nowise hurt the parent or husband, many believe, that the person who had made a vow, was bound to perform it secretly, even though the superior had declared his dissent. But with respect to fasting, pilgrimages, etc., which could not be performed, without his knowledge, it does not seem that they were under any farther obligation, even though the superior should retract what he had connived at for a whole day. In doubtful cases, inferiors must not refuse to obey. The sin lies at the door of him who exercises his authority in an improper manner. (Lyranus) (Tirinus) (ver. 16.)
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Calmet
Day. Hebrew, "from day to day." If he has not given his decision on the first day when the vow came to his knowledge, unless he asked for a delay, as some allow, the person was bound to perform what she had promised. (Calmet)
Haydock
Immediately. Hebrew, "in the day," which seems to restrict the power of annulling the vow to a single day, ver. 4. It would be unreasonable for the person to be kept long in suspense; and the law of God requires that we should not defer to perform our vows, Ecclesiastes 5:3, 4. (Haydock)
30:16
Calmet
That. Septuagint, "the day." If he retract his consent, he shall incur all the guilt. (St. Augustine, q. 59.) The woman need not be under any disquietude, as the fault is not in her. (Calmet)
Haydock
If a person had made a rash vow, he might obtain a dispensation from the tribunal of three judges, or from a doctor of the law, who would enjoin him to offer the sacrifice for ignorance, to punish his levity. See Selden, Jur. 7:2. Those who break their vow are to be scourged among the Jews, which shews that they do not, in general, approve the sentiments of those Rabbins whom Fagius, a Protestant, alleges, ver. 3. They make a distinction between vows and promises confirmed by an oath, ver. 11. The former change the nature of a thing, according to them; so that, if a person should vow not to wear the phylacteries ordained by Moses, he must comply, though not if he had only promised on oath to refrain. But this distinction is absurd. No vow or oath can bind any person to transgress the law of God. (Haydock)
30:3
He that voweth abstinence from a thing lawful, maketh it vnlawful to him selfe by his vow. S. Aug. q. 56. in Num.
30:6
6. Shal be frustrate] Vowes, which fathers and husbandes could frustrate' Vowes of things not commanded. in their daughters and wiues, must needes be ment of things not commanded by God. For it was not in their powre to dispence in Gods precepts. As for example, touching the feast of Expiration, it was not in the arbitrement of fathers and husbandes (as here it was v. 14) whether their daughters and wiues should fast or no: but was absolutely saied: (Leuit. 23. v. 29.) euerie soule that is not afflicted (that is, which fasteth not) this day, shal perish out of his people. And so in S. Aug, q. 57. in Num. other precepts were necessarie obligations. Besides which it is gratful also to God, that his seruantes bind them selues to other good workes, wherto they are not otherwise bound.
30:9
In this case God wil not impute it to her for a sīne. S. Aug. q. 58.
30:14
By afflicting of the soules here vnderstood, restraining sensual delectation. S. Aug. q. 57. in Num.
30:16
The husbād reuoking his consent, once geuen by word, or by silence to his wiues vow, sinned, but the wife was bound to obey him, and so was excused.
30:2
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 17
But what means, “Thou shalt perform unto the Lord thine oaths?”
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.17
… but it “cometh of evil” on his part by whose infirmity you are compelled to swear. But no one learns, unless he has had experience, how difficult it is both to get rid of a habit of swearing, and never to do rashly what necessity sometimes compels him to do.
30:2
2. TO THE PRINCES, — and to the whole people, of which the princes were the principal part; or "to the princes," so that each might report the same to his people, or to his tribe. THIS IS THE WORD WHICH THE LORD HATH COMMANDED, — concerning vows, as follows. This is a Hebrew aposiopesis; for Moses does not here narrate his conversation with God concerning vows, but involves it with this narration of his to the people, in which he executed the divine precept. On the other hand, in chapters xxviii and xxix he narrated the precepts of the Lord, but was silent that he had reported the same to the people; and such aposiopeses are familiar to Holy Scripture and to the Hebrews.
30:3
3. IF ANY MAN OF THE MALE SEX MAKE A VOW TO THE LORD, OR BIND HIMSELF BY AN OATH, — if namely he shall have confirmed his promise and vow by an oath. "He shall not make it void" — he shall not violate the vow or oath.
30:4
4. A WOMAN IF SHE SHALL VOW ANYTHING WHILE STILL IN GIRLHOOD. — By girl, understand also a boy in boyhood; for the reasoning is the same for both. Thus Abulensis. IF HER FATHER SHALL KNOW OF THE VOW, etc., AND SHALL HOLD HIS PEACE, SHE SHALL BE BOUND BY THE VOW, — she shall be obligated by the vow. Note that if he shall know, because before the father knew of the vow and annulled it, the daughter was bound to fulfill it, if she had made it deliberately. By father, understand also guardians; for these, upon the father's death, succeed as it were to paternal right and authority. Note first: If the father held his peace, by this very fact the daughter's vow was confirmed, because he who is silent appears to consent to that by which he is prejudiced, or something is taken from his right and authority, as the girl did here who by this vow withdrew herself in part from paternal power and liberty; yet this silence of the father, not so much from the law of nature as from the positive law of God, confirmed the daughter's vow, as I shall explain more fully in the last verse. Note second: A vow to which the father had once tacitly consented became absolutely binding, whence it was not lawful for the father afterward to annul it: if, however, the girl who had vowed should afterward marry, it was lawful for the husband immediately after the marriage contract to annul her vow, just as if the vow had been made in marriage; otherwise indeed, grave burdens could have been imposed upon the husband, even unwilling and ignorant, by these preceding vows, which he himself was not bound to embrace and undertake. Thus Abulensis, Question XXXV.
30:6
6. BUT IF, AS SOON AS HE SHALL HEAR OF IT, HE CONTRADICT. — In Hebrew, if, as soon as he shall hear, he annul, dissolve, or break the vow; understand as soon as, not in the same instant, but morally, that is, on the same day; for he could not contradict on the following day, as is said in verse 15.
30:7
7. IF SHE HAVE A HUSBAND AND VOW. — The Jews by "husband" understand the betrothed to whom the girl is espoused, so as to distinguish this case from the case of verse 11; for there it treats of the husband to whom the girl is given, here however of him to whom she is only betrothed and promised. But that husband is to be understood here as well as in verse 11, not a betrothed, is evident from the Hebrew, Chaldean and Septuagint, which have, if she be to a man. For this phrase among the Hebrews signifies one married and given to a man: wherefore, if there be any distinction between the case of this verse and verse 11, I would rather say that here it treats of a married woman who acts with her husband in her father's house, so as to teach that the annulment of this vow pertains to the husband, not to the father (even though she dwell in his house); but verse 11 treats of a married woman who dwells outside her father's house, in her husband's house, as is expressed there. Thus St. Augustine, Question LIX.
30:9
9. "The Lord shall be merciful to her." — The Lord shall not be angry with the wife if she does not keep the vow annulled by her husband.
30:11
11. WHEN SHE SHALL HAVE BOUND HERSELF BY VOW AND OATH. — "And" is taken here for "or"; for in Hebrew it is "or".
30:14
14. IF SHE VOW AND BIND HERSELF BY OATH, THAT SHE WILL AFFLICT HER SOUL BY FASTING, OR ABSTINENCE FROM OTHER THINGS. — God here descends from the thesis to the hypothesis, or to a most common example, from which a like judgment concerning all other vows of pilgrimage, prayer, almsgiving, penances, etc., is to be drawn. For that all kinds of vows are treated here, not only vows of abstinence, is evident from verses 1, 5, 8, 10, 12. St. Augustine, however, in Question LIX, thinks that here only vows of abstinence from food are treated, not from intercourse. But what I have said seems more true; for the words of Scripture in the verses already cited are general: whence they seem to comprehend all kinds of vows.
30:16
16. BUT IF HE CONTRADICT IT AFTER HE HATH HEARD OF IT, HE SHALL BEAR HER INIQUITY. — The Septuagint, for "after he hath heard of it," has "after the day on which he heard," so that the sense is, as if to say, the husband ought on the first day on which he learns of the wife's vow to contradict it, if he wishes to annul it: but if he remains silent on the first day and defers, and thus tacitly consents, but on the following day revokes his consent and contradicts, the wife is excused from the vow, because the husband annuls it; yet the husband sins against this law, revoking his consent: hence he himself shall bear the guilt and punishment of this vow not fulfilled, not the wife. Thus St. Augustine, Questions LVI, Abulensis, Rabanus, Lyra, Oleaster, Cajetan, and they prove it from this, that if the husband had contradicted on the first day, and thus annulled the wife's vow, no iniquity would have been borne by either him or the wife; for he would have used his right rightly. Therefore, since it is said here that by contradicting he shall bear her iniquity, so that he himself sins, not the wife, who does not keep the vow to which he contradicts: it follows that his contradiction is indeed valid, and annuls the wife's vow; but yet it is done wrongly by him, because namely it is done against the law on the second day, when it ought to have been done on the first day; and therefore it is said that he himself shall bear her iniquity. But truly, "after the day" is not in the Hebrew, Chaldean, and our text, and it seems impertinent in this place, indeed it falls away and weakens the fair and direct antithesis. For in this verse God says and ordains the very same thing as He ordained in verses 5, 8, 12, 15 (for this verse gives only an example of the aforesaid things, as I said in the preceding verse), namely that the wife is free from the vow of abstinence, if the husband contradict it to her immediately on the same day on which he learned of it; but if he remains silent, immediately the vow itself is confirmed, so that on the following day he cannot contradict, and annul the vow. For the antithesis of this verse with the preceding one plainly proves this, and the verses cited plainly signify that this was the ancient law in this statute. It is otherwise in the new law; for in it it is probable that a parent and husband can revoke consent previously given, and thus annul the vow of a daughter or wife, to which he once consented, although in annulling it he sins, if he does so rashly, as our Lessius teaches learnedly, tract. On Vows, doubt 13. You will say: If the husband annuls the wife's vow immediately on the same day on which he learned of it, he does rightly, for he uses his right: what iniquity then is to be borne by him, as is said here? I answer: Although the husband uses his right, he can nevertheless sin in the very annulment of the vow, if namely he denies consent without cause in a pious matter, and annuls the vow; especially if from jealousy, lust, avarice or another vice, he is unwilling for the wife to keep a light and brief vow of some kind, for example, of abstinence, prayer, almsgiving, etc. And then he himself shall bear the guilt of this annulment, whatever it may be. HE SHALL BEAR HER INIQUITY. — "Her," namely of the wife, is clear from the Hebrew, because namely the guilt of this vow of his wife not fulfilled, if there be any, which otherwise would have fallen upon the wife, he himself has transferred to himself, in that he annulled it without cause and unjustly. For the guilt and punishment of this vow of the wife rashly annulled, the wife shall not bear, but the husband who annuls it. God says this, for the comfort of the wife, and that He may remove scruples from her. For women are accustomed to be prone to vows and anxious and solicitous about them, that they may fulfill them; nor do they satisfy themselves, even if they are annulled by their husbands. God therefore commands them to be secure, and teaches that the guilt, if there be any in this matter, is the husband's, not the wife's.
30:17
17. OR THAT REMAINETH IN HER FATHER'S HOUSE, — who is not yet emancipated, or delivered to a husband, but is an unmarried girl, even if advanced in age. For the father could annul any vows of all these, and do so lawfully if he contradicted immediately on the same day.
These Laws Are Positive, Not of Nature These laws concerning vows are not so much of nature as positive laws of the old covenant. Hence it is clear that these laws concerning vows, and their annulment, are not altogether laws and rights of nature, as it seemed to some; but in part are positive, namely ceremonial or judicial laws of the old covenant, which is now abolished. For the law of nature does not dictate that a father can annul all the vows of his daughters who are of age and advanced in years, especially those which do not prejudice paternal authority: otherwise indeed it would also have place in the new law. But this is false. Second, the law of nature does not dictate that by the mere silence of a parent or husband, the vow of a daughter or wife is wholly confirmed. Third, the law of nature does not command that a parent or husband immediately contradict a vow, if he thinks to annul it; for he can require time for deliberation. God therefore ordained these things thus in the old law, lest that gross people should too easily impede or retract the pious vows of their own for any reason whatsoever.
Machine translation from the Latin, not reviewed.
30:3
… its formula (cf. Num. 33:10; Deut. 1:34; II Kings 19:8; Jer. 22:3); all this without ever indicating or suggesting that it is a morally illicit act. Indeed more than once Scripture advises or commands swearing (cf., for example, Num. 5:19; 30:3-16; Deut. 6:13). As for the passage cited above from St. Matthew and that of St. James which repeats it, there Jesus intends to exclude the abuse and the frequency of the oath and suggests …
30:4
Women could also be nazirites (Num. 6:2), with limitations (Num. 30:4-6), as is the case with Berenice, sister of King Agrippa (Fl. Josephus, Bell. …
30:10
her sons (cf. II Kings 14, 6-7). The widow could not make vows without another's consent (cf. Num. 30, 10). Holy Scripture, however, speaks of many widows who were able to work effectively for the benefit of their own people (v. GIUDITTA) or who gave example of an austere and perfect life (v. ANNA).
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.