The use and end of the proverbs. An exhortation to flee the company of the wicked: and to hearken to the voice of wisdom.
Parables are profitable to those that loue and wil lerne wisdom. 10. Al are admonished not to folow the alurements of sinners: 20. but to embrace wisdome; 24. and ruine is threatned to the contemners.
1The parables of Solomon, the son of David, king of Israel,Parabole di Salomone figliuolo di David, re d'Israele.THE Parables of Salomon, the sonne of Dauid, king of Israel.Parabolæ Salomonis, filii David, regis Israël, 2To know wisdom, and instruction:Donde apparar la sapienza, e la disciplina,To know wisdom, and discipline:ad sciendam sapientiam et disciplinam; 3To understand the words of prudence: and to receive the instruction of doctrine, justice, and judgment, and equity:E intendere gli avvertimenti della prudenza, e abbracciare le istruzioni della dottrina, la giustizia, la rettitudine, e l'equità:to vnderstand the wordes of prudence: and to receiue instruction of doctrine, iustice, and iudgement, and equitie: that subtilitie may be geuen to litle ones,ad intelligenda verba prudentiæ, / et suscipiendam eruditionem doctrinæ, / justitiam, et judicium, et æquitatem: 4To give subtilty to little ones, to the young man knowledge and understanding.Donde i piccoli si provveggano di sagacità, i giovinetti di sapere, e di intelligenza.knowlege and vnderstanding to the youngman.ut detur parvulis astutia, / adolescenti scientia et intellectus. 5A wise man shall hear, and shall be wiser: and he that understandeth shall possess governments.Il saggio, che ascolterà, crescerà in sapienza, e colui, che intenderà, starà al timone:The wise man hearing shal be wiser: and he that vnderstandeth, shal possesse gouernementes.Audiens sapiens, sapientior erit, / et intelligens gubernacula possidebit. 6He shall understand a parable and the interpretation, the words of the wise, and their mysterious sayings.Comprenderà le parabole, e la loro interpretazione, le parole de' saggi, e i loro enimmi.He shal vnderstand a parable, and interpretation, the wordes of the wise, and their darke sayings.Animadvertet parabolam et interpretationem, / verba sapientum et ænigmata eorum. 7The fear of the Lord is the beginning of wisdom. Fools despise wisdom and instruction.I timor del Signore egli o il principio della sapienza: la sapienza, e la dottrina è disprezzata dagli stolti.The feare of our Lord is the begynning of wisdom. Fooles despise wisedom and doctrine.Timor Domini principium sapientiæ; / sapientiam atque doctrinam stulti despiciunt. 8My son, hear the instruction of thy father, and forsake not the law of thy mother:Ascolta, figliuol mio, i precetti del padre tuo, e non metter da banda le ammonizioni della tua madre:My sonne, f heare the discipline of thy father, and leaue not the lawe of thy mother:Audi, fili mi, disciplinam patris tui, / et ne dimittas legem matris tuæ:
9That grace may be added to thy head, and a chain of gold to thy neck.Onde tu acquisti corona al tuo capo, e collana al tuo collo.that grace may be added to thy head, and a cheyne of gold to thy necke.ut addatur gratia capiti tuo, / et torques collo tuo. 10My son, if sinners shall entice thee, consent not to them.Figliuol mio, se i peccatori ti adescheranno, tu non fare a modo di coloro.My sonne, g if sinners shal entise thee, condescend not to them.Fili mi, si te lactaverint peccatores, / ne acquiescas eis. 11If they shall say: Come with us, let us lie in wait for blood, let us hide snares for the innocent without cause:S'ei diranno: Vieni con noi, insidieremo alla vita altrui, nasconderemo i lacci tesi a colui, che inutilmente è senza colpa:If they shal say: Come with vs, let vs lye in waite for bloud, let vs hide snares against the innocent without cause:Si dixerint: Veni nobiscum, insidiemur sanguini; / abscondamus tendiculas contra insontem frustra; 12Let us swallow him up alive like hell, and whole as one that goeth down into the pit.Lo ingoieremo vivo, come fa l'inferno, e tutto intero, come un che cade in un baratro.let vs swalow him aliue as hel, and whole as one descending into the lake.deglutiamus eum sicut infernus viventem, / et integrum quasi descendentem in lacum; 13We shall find all precious substance, we shall fill our houses with spoils.Troveremo ricchezze grandi d'ogni maniera, ed empieremo di spoglie le nostre case.We shal finde al precious substance, we shal fil our house with spoiles.omnem pretiosam substantiam reperiemus; / implebimus domos nostras spoliis: 14Cast in thy lot with us, let us all have one purse.Unisci la sorte tua colla nostra, una sola borsa sarà tra tutti noi.Cast in thy lot with vs, let there be one purse of vs al.sortem mitte nobiscum, / marsupium unum sit omnium nostrum: 15My son, walk not thou with them, restrain thy foot from their paths.Figliuol mio, non andar con costoro: tien lungi dalle vie loro i tuoi passi.My sonne, walke not with them, stay thy foote from their pathes.fili mi, ne ambules cum eis; / prohibe pedem tuum a semitis eorum: 16For their feet run to evil, and make haste to shed blood.Perocché i loro piedi corrono al male, ed ei si affrettano a spargere il sangue;For their feete runne to euil, and make haste to shede bloud.pedes enim illorum ad malum currunt, / et festinant ut effundant sanguinem. 17But a net is spread in vain before the eyes of them that have wings.Ma indarno si tende la rete dinanzi agli occhi dei pennuti augelli:But h a nette is cast in vayne before the eies of them that haue winges.Frustra autem jacitur rete / ante oculos pennatorum. 18And they themselves lie in wait for their own blood, and practise deceits against their own souls.Costoro di più le insidie tendono alla propria lor vita, e le frodi macchinano contro le anime loro.Them selues also lye inwayte against their owne bloud & practise deceites against their owne soules.Ipsi quoque contra sanguinem suum insidiantur, / et moliuntur fraudes contra animas suas.
19So the ways of every covetous man destroy the souls of the possessors.Così le ruberie di tutti gli avari ruban le anime di quelli, che se le appropiano.So the pathes of euerie couetous man, take violently the soules of the possessors.Sic semitæ omnis avari: / animas possidentium rapiunt. 20Wisdom preacheth abroad, she uttereth her voice in the streets:La sapienza esce fuora cantando, alza la voce sua nelle piazze,Wisdom preacheth abrode, she geueth her voice in the streates:Sapientia foris prædicat; / in plateis dat vocem suam: 21At the head of multitudes she crieth out, in the entrance of the gates of the city she uttereth her words, saying:Là, dove si aduna la moltitudine, ella si fa sentire, alle porte (della città) ella espone i suoi documenti, e dice:In the head of multitudes she cryeth, in the doores of the gates of the citie she vttereth her wordes, saying:in capite turbarum clamitat; / in foribus portarum urbis profert verba sua, dicens: 22O children, how long will you love childishness, and fools covet those things which are hurtful to themselves, and the unwise hate knowledge?Fino a quando, o fanciulli, amerete voi la fanciullaggine? e ameranno gli stolti quello, che ad essi nuoce? e gli imprudenti avranno in odio la scienza?O children how long doe you loue infancie, and fooles couet those thinges, which are hurtful to them selues, and the vnwise hate knowlege?Usquequo, parvuli, diligitis infantiam, / et stulti ea quæ sibi sunt noxia cupient, / et imprudentes odibunt scientiam ? 23Turn ye at my reproof: behold I will utter my spirit to you, and will shew you my words.Volgetevi a udire le mie riprensioni: ecco che io vi comunicherò il mio spirito, e voi farò nota la mia dottrina.Turne-ye at my correption: behold I wil vtter my spirite to you, and wil shewe you my wordesconvertimini ad correptionem meam. / En proferam vobis spiritum meum, / et ostendam vobis verba mea. 24Because I called, and you refused: I stretched out my hand, and there was none that regarded.Perché io chiamai, e voi non obbediste, stesi la mano, e nissun vi fece attenzione,Because I called, and you refused: I streched out my hand, and there was none that regarded.Quia vocavi, et renuistis; / extendi manum meam, et non fuit qui aspiceret: 25You have despised all my counsel, and have neglected my reprehensions.Disprezzaste tutti i miei consigli, e poneste in non cale le mie riprensioni;You haue despised al my counsel, and haue neglected my reprehensions.despexistis omne consilium meum, / et increpationes meas neglexistis. 26I also will laugh in your destruction, and will mock when that shall come to you which you feared.Io pure nella perdizione vostra riderò, e vi schernirò allora quando sopravverrà a voi quello, che temevate.I also wil laugh in your destruction, and wil scorne, when that shal come to you, which you feared.Ego quoque in interitu vestro ridebo, / et subsannabo cum vobis id quod timebatis advenerit.
27When sudden calamity shall fall on you, and destruction, as a tempest, shall be at hand: when tribulation and distress shall come upon you:Quando improvvisa sciagura vi investirà, e la morte, quasi turbine, vi sorprenderà; quando sopra di voi si getterà la tribolazione, e l'affanno.When soden calamirie shal fal on you, and destruction, as a tempest shal be at hand: when tribulation, and distresse shal come vpon you:Cum irruerit repentina calamitas, / et interitus quasi tempestas ingruerit; / quando venerit super vos tribulatio et angustia: 28Then shall they call upon me, and I will not hear: they shall rise in the morning, and shall not find me:Allora costoro mi invocheranno, ed io non gli esaudirò, si alzeranno, solleciti, e non mi troveranno:Then shal they inuocate me, and I wil not heare: in the morning shal they arise, and shal not finde me:tunc invocabunt me, et non exaudiam; / mane consurgent, et non invenient me: 29Because they have hated instruction, and received not the fear of the Lord,Perocché ebbero in odio la disciplina, e non abbracciarono il timor del Signore.for that they haue hated discipline, and not receiued the feare of our Lord,eo quod exosam habuerint disciplinam, / et timorem Domini non susceperint, 30Nor consented to my counsel, but despised all my reproof.E non porser le orecchie ai miei consigli, e si fecer beffe di tutte le mie correzioni.nor consented to my counsel, & detracted from al my correption.nec acquieverint consilio meo, / et detraxerint universæ correptioni meæ. 31Therefore they shall eat the fruit of their own way, and shall be filled with their own devices.Mangeranno pertanto i frutti delle opere loro, e si satolleranno de' loro consiglj.They shal eate therefore the fruites of their way, and shal be filled with their owne counsels.Comedent igitur fructus viæ suæ, / suisque consiliis saturabuntur. 32The turning away of little ones shall kill them, and the prosperity of fools shall destroy them.La indocilità di questi fanciulli sarà la loro morte, e la prosperità degli stolti li manderà in rovina.The auersion of litle ones shal kil them, and the prosperitie of fooles shal destroy them.Aversio parvulorum interficiet eos, / et prosperitas stultorum perdet illos. 33But he that shall hear me, shall rest without terror, and shall enjoy abundance, without fear of evils.Ma chi ascolta me avrà riposo senza paure, e sarà nell'abbondanza scevro dal timore de' mali.But he that shal heare me, shal rest without terrour, and shal enioy abundance, feare of euils being taken away.Qui autem me audierit, absque terrore requiescet, / et abundantia perfruetur, timore malorum sublato.
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St. Basil
Israel. The dignity of the author, and the importance of the subject, invite us to read. (St. Basil)
Calmet
Solomon is the first whose name is placed at the head of any work in Scripture. (Calmet)
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Calmet
To know. This is the design of these parables. (Calmet)
They tend to instruct both the unexperienced and the wise, ver. 5. There are three sorts of wisdom: the divine, which is God himself; (chap. 3:16.) the supernatural, which is his gift, to lead us into all virtue; and the worldly, which is mixed with error, etc. (Worthington) (Wisdom 7:25.)
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Calmet
Subtilty. Discretion to the innocent. (Calmet)
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Wiser. "Tamdiu audiendum et discendum est, quamdiu nescias, et si proverbio credimus, quamdiu vivas," says Seneca, ep. 77.
Calmet
Governments. And be fit to govern others, (Worthington) as well as himself. (Calmet)
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Sayings. This science was much esteemed, 3 Kings 10:1., and Ecclesiasticus 39:2.
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Calmet
Fear. Thus we arrive at charity. (St. Augustine, in ep. Jo. ix.; Job 28:28., etc.) This fear includes religion, but not barren speculations. (Calmet)
It implies a desire to act, and not simply to understand.
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Worthington
Mother. The first precept is to learn of our elders, and the second to resist evil counsels, ver. 10. (Worthington)
Calmet
Our parents have the greatest influence over us. Solomon presupposes that they are virtuous and well informed. (Calmet)
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Calmet
Entice. Hebrew, "deceive." (Calmet)
Tacitus
Pessimum inimicorum genus laudantes. (Tacitus, in vit. Agric.)
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Ven. Bede
Wings. If thou attend, therefore, to my instructions, their arts will be vain. (Ven. Bede)
Calmet
They unjustly seek to deceive the pious. (Calmet)
Worthington
Watchfulness will be the best protection against them. (Worthington)
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Calmet
Possessors. Of money. (Calmet)
Haydock
While they attempt to invade another's property, they ruin themselves, and come to the gallows. (Haydock)
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Calmet
Streets. In every place we may learn wisdom. "The wise learn more from fools, than fools do from the wise," as Cato well observed. (Calmet)
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Fools. Hebrew, "and scorners delight in their scorning." (Protestants)
Haydock
Such are the pests of society. (Haydock)
Haydock
They turn piety to ridicule, and will talk about things which they do not understand, like our esprits forts, (Calmet) or pretended philosophers. (Haydock)
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Calmet
Mock. God is too much above us to act thus; but he will treat us as an enraged enemy. (Calmet)
Worthington
In hell, the damned will cry in vain, ver. 28. They had sufficient graces offered while they were alive. (Worthington)
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Calmet
Find me. Because their repentance was false, like that of Antiochus, 2 Machabees 9:13., and Psalm 11:4. (Calmet)
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Calmet
Despised. Literally, "detracted," (Haydock) supposing my threats would not be put in execution. Hebrew, "they abhorred." (Calmet)
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Calmet
Turning. Hebrew, "the ease of the simple," who have given way to deceit. (Calmet)
Them. The objects of their eager desires, prove their ruin, Ezechiel 16:49.
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Worthington
Evils. Both the just and the wicked, (ver. 31.; Haydock) shall be treated according to their deserts, 2 Corinthians 5:10. (Worthington)
Menochius
Even in this world, the just enjoy the peace of a good conscience. (Menochius)
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By these sentencious similitudes the studious may better conceiue and vnderstand true vvisdom, and the vertues belonging therto.
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2 VVisdom.] As wel in these Sapiential bookes, as in other holie Scriptures, Three kindes of vvisdom. and sacred writers, the vvord vvisdom hath three significations. Sometimes it importeth the Diuine Attribute called Gods wisdom; sometimes supernatural wisdom geuen to men by the Holie Ghost; and sometimes it signifieth mere Diuine Attributes are not qualiries in God, but his substance. humane vvisdom, gotten by the natural light of reason and mans industrie. The first, as like vvise other Diuine Attributes, Gods Povvre, Goodnes, Iustice, Truth, Mercie and the like, are not qualities, or other accidents in God, as the same termes signifie in creatures. For in God there is no Accident, but al in him is this Diuine Substance and Essence, vvhose diuers Excellences are called by such names as mans capacitie can better conceiue: and so Gods vvisdom is God himselfe: and is approprieted to the second Person of the blessed Trinitic, VVisdom increated is God himselfe. as Povvre is approprieted to God the Father, and Goodnes to the Holie Ghost. In this sense: chap 3. v. 16. is saide: Our Lord by vvisdom founded the earth &c. The second is called (Sap. 3. v. 25.) the vapore of Gods povvre, and a pure emanation (orinfluence) of the glorie of Almightie God, and so is a participation of VVisdom the gifte of Holie Ghost. Diuine increated wisdom called also diuine, according to a certaine anologie, or similitude of Gods owne wisdom, and is the principal gifte of the Holie Ghost, by vvhieh God is righstly knovvne, and duly serued, including al other supernal giftes and vertues, vvherof is treated in these bookes, and so vvhich al men are inuited, vvith assured promise of celestial and eternal revvard. The Humane vvisdom. third vvisdome is mere humane, gotten by natural vvitte and studie, such as Philosophers haue, knovving manie truthes, but mixt vvith manie errors, and much ignorance, truly called vvorldlie vvisdom, seruing only for this vvorld. But the second kind, vvhich is as asparkecle of Gods vvisdom, maketh meu, othervvise ignorant and of smal capacitie, rightly vvise in dede, the true seruants of God, and enheriters of the kingdom of heauen, as these bookes do most copiously teach.
profound & solide vvitte.
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Not only yongmen and inexperienced but also the vvise may lerne more vvisdom by these patables.
shal be fitte to gouerne others.
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Feare of our Lord, that is, reuerence of his diuine Maiestie vvith desire duly to serue him, and neuer to offend him, is the first degree in ascending to perfect vvisdom: vvhich consisteth not only in the vnderstanding but also in action.
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24. Because I called and you refused] God voursaffeth foure benefites of grace :: Four benefites of God Vocation, Helpe. Instruction, Repreheasion. to euerie man, al necessarie and sufficient for his saluation: 1. He calleth al by preaching, or good inspiration. 2. He offereth helpe. 3. He instructeth the ignorant what is good, that they may choose it if they wil. 4. And reprehendeth euil, that they may shunne it. They therfore that neglect this manifold grace in this life, shal without al remedie be damned, being to late to repent in an other world. For then they shal crie and not be heard. v. 28.
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The second to resist euil suggestions.
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The proper remedie against such alurements is to be vvatchful, and to •ee from them.
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33. But he that shal heare me.] Contrariwise those that accept Gods grace, and Reward of workes. cooperate therwith, shal haue eternal rest and ioy. The very same, which S. Paul teacheth, 2. Cor. 5. v. 10. Euerie one shal receiue the proper thinges of the bodie, according as he hath done, either good or euil.
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St Jerome † AD 420 The Letters of St. Jerome 70.2
… In the commencement of the book of Proverbs he charges us to understand prudent maxims and shrewd adages, parables and obscure discourse, the words of the wise and their dark sayings;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 72.3
… 2 ). For what purpose the royal Father gave to the royal Son His judgment and His justice is sufficiently shown when he saith, “To judge Thy people in justice;” that is, for the purpose of judging Thy people. Such an idiom is found in Salomon: “The Proverbs of Salomon, son of David, to know wisdom and discipline:”
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St Gregory of Nyssa † AD 395 Against Eunomius 3.2
… For he does not call the sayings in this book “maxims,” or “counsels,” or “clear instruction,” but “proverbs,” and proceeds to add an explanation. What is the force of the signification of this word? “To know,” he tells us, “wisdom and instruction
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 4.10
… As to ourselves then, let us fortify our souls; for if the loss of wealth should threaten us, or even death, and yet no one can rob us of our religion, we are the happiest of men, Christ commended this when he said, “Be ye wise as serpents.” For just as he exposes the whole body in order that he may save the head,
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St Hippolytus † AD 235 On Proverbs 1
“To know wisdom and instruction.” He who knows the wisdom of God, receives from Him also instruction, and learns by it the mysteries of the Word; and they who know the true heavenly wisdom will easily understand the words of these mysteries. Wherefore he says: “To understand the difficulties of words;”
St Gregory of Nyssa † AD 395 Against Eunomius 3.2
… not setting before us the course of instruction in wisdom according to the method common in other kinds of learning; he bids a man, on the other hand , first to become wise by previous training, and then so to receive the instruction conveyed by proverb. For he tells us that there are “words of wisdom” which reveal their aim “by a turn
St Jerome † AD 420 Against the Pelagians 1.14
… To confess that we are imperfect, and have not yet apprehended, nor yet obtained, this is true wisdom in man: know thyself to be imperfect; and, if I may so speak, the perfection of all who are righteous, so long as they are in the flesh, is imperfect. Hence we read in Proverbs:
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St Augustine of Hippo † AD 430 Letters of St. Augustin 167.6
… I speak here of that craftiness which is wont to be understood and spoken of in connection with the evilly disposed, not in the sense in which the word is usually employed in our Scriptures, where it is often used in a good sense, as, “Be crafty as serpents,” and again, to give craftiness to the simple.”
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St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 9.1
… and a man of understanding shall attain unto wise counsels: to understand a proverb, and the interpretation; the words of the wise, and their dark sayings.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.22
… for it is a dark saying ; but ‘a man of understanding,’ says he, ‘shall understand a proverb and the interpretation, the words of the wise and their dark sayings
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 19
… For where there is sagacity, there the Word, who is the Pilot of souls, is with the vessel; ‘for he that hath understanding shall possess guidance
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 1.5
… There are indeed many who know how so to control their outward advancement as by no means to fall inwardly thereby. Whence it is written, God casteth not away the mighty, seeing that He also Himself is mighty ( Job xxxvi. 5 ). And it is said through Solomon, A man of understanding shall possess governments (
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St Barnabas † AD 61 The Epistle of Barnabas 6
… What, then, meaneth this: “into the good land, a land flowing with milk and honey?” Blessed be our Lord, who has placed in us wisdom and understanding of secret things. For the prophet says, “Who shall understand the parable of the Lord, except him who is wise and prudent, and who loves his Lord?”
Origen † AD 254 Origen's Commentary on the Gospel of John 2.23
… In nowise different, I consider, are the treasures of darkness which are hid in Christ, from what is spoken of in the text, “God made darkness His secret place,” and (the saint) “shall understand parable and dark saying.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.11
… or how is He exalted, being before His exaltation the Most High? or how did He receive the right of being worshipped, who before He now received it, was ever worshipped? It is not a dark saying but a divine mystery
St Gregory of Nyssa † AD 395 Against Eunomius 3.2
… Since then there is no beauty in what is obvious in the saying (for “all the glory of the king’s daughter is within ,” shining with its hidden ornament in golden thoughts), Solomon of necessity suggests to the readers of this book “the turn of the saying,” that thereby they may “understand a parable and a dark saying, words of the wise and riddles
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St Irenaeus of Lyons † AD 202 Against Heresies 3.23.5
… For, having been beguiled by another under the pretext of immortality, he is immediately seized with terror, and hides himself; not as if he were able to escape from God; but, in a state of confusion at having transgressed His command, he feels unworthy to appear before and to hold converse with God. Now, “the fear of the Lord is the beginning of wisdom;”
St Hippolytus † AD 235 The Refutation of All Heresies 7.14
… But (ascertaining that) He has above Himself the deposited treasure of that Ineffable and Unnameable (and) Non-existent One, and of the Sonship, He was both converted and filled with terror, when He was brought to understand in what ignorance He was (involved). This, he says, is what has been declared: “The fear of the Lord is the beginning of wisdom.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.22
… For It is Creative and Framer; but Its impress is created in the works, as the copy of the image. And He says, ‘Beginning of ways,’ since such wisdom becomes a sort of beginning. and, as it were, rudiments of the knowledge of God; for a man entering, as it were, upon this way first, and keeping it in the fear of God (as Solomon says
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 39.5
… let us look at and reason upon God and things divine in a manner corresponding to this Grace given us. But let us begin our discussion of them from the most fitting point. And the most fitting is, as Solomon laid down for us; us; The beginning of wisdom, he says, is to get wisdom. And what this is he tells us; the beginning of wisdom is fear.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 41
… my wounds stink and are corrupt because of my foolishness” ( Ps. xxxviii. 3, 4 ): showing that all sin hath its beginning in folly: and so the virtuous man who hath the fear of God is more understanding than any; wherefore a wise man hath said, “The fear of the Lord is the beginning of wisdom.” (
St Jerome † AD 420 The Letters of St. Jerome 82.3
… A parent ought to love his children; and not only a parent but a bishop ought to be loved by his children. Neither ought to be feared. There is an old saying: “whom a man fears he hates; and whom he hates, he would fain see dead.” Accordingly, while for the young the holy scripture makes fear the beginning of knowledge,
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 9.2
… But for all that, is one to despair? In whom thou seest the beginning, why despairest thou of the end? What beginning do I see? (sayest thou.) That very fear. Hear the Scripture: “The fear of the Lord is the beginning of wisdom.”
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St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 4
… Then again, there are so many commandments which in some way are expressly adapted to the human will; for instance, there is, “Be not overcome of evil,” and others of similar import, such as, “Be not like a horse or a mule, which have no understanding;” and, “Reject not the counsels of thy mother;”
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St John Chrysostom † AD 407 Homilies on Second Corinthians 3
… ciii. 2, 4 .) Again, that of glory: “For thou hast crowned him with glory and honor.” ( Ps. viii. 6 .) And “with favor Thou hast crowned us with a shield.” ( Ps. v. 12 . LXX.) Again, that of grace: “For thou shalt receive a crown of grace upon thy head.” (
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St Hippolytus † AD 235 On Proverbs 1
These things he understands of the people of the Jews, and their guilt in the blood of Christ; for they thought that He had His conversation (citizenship) on earth only.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
XXV. Take my advice, my friend, and be slow to do evil, but swift to your salvation; for readiness to evil and tardiness to good are equally bad. If you are invited to a revel, be not swift to go; if to apostasy, leap away; if a company of evildoers say to you, “Come with us, share our bloodguiltiness, let us hide in the earth a righteous man unjustly,”
St Augustine of Hippo † AD 430 City of God 17.20
… Yet what we read in the Proverbs of impious men saying, “Let us unrighteously hide in the earth the righteous man; yea, let us swallow him up alive as hell, and let us take away his memory from the earth: let us seize his precious possession,”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 14.4
4. “All have gone out of the way, they have together become useless:” that is, the Jews have become as the Gentiles, who were spoken of above. “There is none that doeth good, no not up to one” ( ver. 3 ), must be interpreted as above. “Their throat is an open sepulchre.”
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St Barnabas † AD 61 The Epistle of Barnabas 5
… Now, the Scripture saith, “Not unjustly are nets spread out for birds.”
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St Cyprian of Carthage † AD 258 On Works and Alms 13
… and while the light of truth has departed thence, the deep and profound darkness of avarice has blinded your carnal heart. You are the captive and slave of your money; you are bound with the chains and bonds of covetousness; and you whom Christ had once loosed, are once more in chains. You keep your money, which, when kept, does not keep you.
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St Irenaeus of Lyons † AD 202 Against Heresies 5.20
… For to her is entrusted the light of God; and therefore the “wisdom” of God, by means of which she saves all men, “is declared in [its] going forth; it uttereth [its voice] faithfully in the streets, is preached on the tops of the walls, and speaks continually in the gates of the city.”
Tertullian † AD 220 Scorpiace 7
… Oh the dexterity of crime! Oh the proof of cruelty, which has slain for this reason, that he whom it may have slain may not die! And therefore what follows? Wisdom is praised in hymns, in the places of egress; for the death of martyrs also is praised in song. Wisdom behaves with firmness in the streets, for with good results does she murder her own sons.
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 57
… the wicked shall seek me, and they shall not find me. For they hated wisdom, and did not choose the fear of the Lord; nor would they listen to my counsels, but despised my reproofs. Wherefore they shall eat the fruits of their own way, and they shall be filled with their own ungodliness.
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 57
… Learn to be subject, laying aside the proud and arrogant self-confidence of your tongue. For it is better for you that ye should occupy a humble but honourable place in the flock of Christ, than that, being highly exalted, ye should be cast out from the hope of His people. For thus speaketh all-virtuous Wisdom:
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.18
… True, indeed, it is written, ‘Are not My words like fire, and like a hammer that breaketh the rock in pieces ?’ and in the Proverbs, ‘I will make known My words unto you
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Origen † AD 254 Origen's Commentary on the Gospel of John 5.4
… Does not Wisdom herself say to those who are perishing,
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.12
… For hence it is that Wisdom afterward deserts those whom, too long refusing, she before called, saying, I have called, and ye refused; I have stretched out my hand, and no man regarded; ye have set at naught all my counsel, and would none of my reproof: I will also laugh at your destruction, and will mock when what you feared cometh (
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St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 43.11
… And why mock they? Because they were wise, because wisdom was in them. For they were not wise by ought of their own; but that wisdom was in them, of which it is written in a certain book, she shall say to those that despised her, when they have fallen upon the evils which she threatened them; “I will laugh over your destruction.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 33.8
… and, when thou hopest much from mercy, lest thou fall into judgment: again, thou hast to fear lest despair slay thee, and, when thou thinkest that the grievous sins which thou hast committed cannot be forgiven thee, thou dost not repent, and thou incurrest the sentence of Wisdom, which says, “I also will laugh at your perdition.”
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St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.4
… How say ye, We are wise, and the law of the Lord is with us? The false measurement has been made vain; the scribes are confounded; the wise men have trembled, and been taken, because they have rejected the word of the Lord.” In Solomon also: “Evil men seek me, and shall not find me; for they held wisdom in hatred and did not receive the word of the Lord.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 86.7
… But until Thou do this, Thou bearest with me: “For Thou, Lord, art good and gracious, and of great mercy.” That is, not only “of mercy,” but “of great mercy:” for as our iniquity abounds, so also aboundeth Thy mercy. “Unto all that call upon Thee.” What is it then which Scripture saith in many places: “They shall call, and I will not hear them”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 145.16
16. “The Lord is nigh unto all that call upon Him” ( ver. 18 ). Where then is that, “Then shall they call upon Me, and I will not hear them”?
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.12
… I have stretched out my hand, and no man regarded; ye have set at naught all my counsel, and would none of my reproof: I will also laugh at your destruction, and will mock when what you feared cometh ( Prov. i. 24 , seq. ). And again, Then shall they call upon me, and I will not hearken; they shall rise early, and shall not find me (
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St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 4
… of thy mother;” and, “Be not wise in thine own conceit;” and, “Despise not the chastening of the Lord;” and, “Forget not my law;” and, “Forbear not to do good to the poor;” and, “Devise not evil against thy friend;” and, “Give no heed to a worthless woman;” and, “He is not inclined to understand how to do good;” and, “They refused to attend to my counsel;”
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Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.18
… To the former it is said through Paul, Be not wise in your own conceits ( Rom. xii. 16 ): but the latter on the other hand should hear this; Let us not be carried about with every wind of doctrine ( Ephes. iv. 14 ). Concerning the former it is said through Solomon, They shall eat of the fruits of their own way, and be filled with their own devices (
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St Hippolytus † AD 235 On Daniel 6
14. “And asking one another, they acknowledged their lust.” Thus, in revealing themselves to each other, they foreshadow the time when they shall be proved by their thoughts, and shall have to give account to God for all the sin which they have done, as Solomon says: “And scrutiny shall destroy the ungodly.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.26
… xxxvi. 5 ). In which words it is to be observed, that they are smitten with severe rebuke, not merely because they rejoice, but because they rejoice with their whole heart and mind. Hence Solomon says, The turning away of the simple shall slay them, and the prosperity of fools shall destroy them (
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1. THE PROVERBS OF SOLOMON, SON OF DAVID, KING OF ISRAEL. — This is both the title and the beginning of the book, indicating its subject matter, namely that it contains proverbs; and likewise its author, namely that its author is Solomon the king, son of David. Whence it appears altogether that this title was not prefixed to this book by a collector of proverbs, as Lyra and others wish, but by Solomon himself; for the following words, which are known to be Solomon's, namely "to know wisdom," etc., depend upon and are governed by this title; otherwise indeed those words would lack a subject, and likewise sense. For who would thus begin a book: "To know wisdom," unless he first set forth or added: "This book is written by Solomon," or something similar? Solomon therefore was the first who prefixed his own name to this book of his; Moses, Joshua, David, and the authors of the books of Judges, Kings, Paralipomenon, etc., did not do this. Solomon was followed by Isaiah, who thus begins: "The vision of Isaiah," and the other Prophets. He adds the name of his father, namely that he is the son of David, because by this cognomen he is distinguished from others who had the name Solomon, and it confers great dignity upon the book and upon himself, namely that he is the wise son and king of a wise king, as St. Basil says. For this confers great faith and authority upon it. Wherefore the Scholia ascribed to Vatablus judge improbably that not only this title, but also the following words, and the whole preamble, were not added by Solomon, but by him who collected his sayings, and prefixed to the work. For parable, in Hebrew it is משלי misle; in Chaldaic מתלי mitle. For the Chaldeans change the Hebrew ש into ת, that is s into t, so that for misle they say mitle; thus for scelos, that is three, they say telos; thus for sekel, that is shekel, they say tekel, etc., just as the Flemish change the German s into t, so that for wasser they say water, that is water; for vas they say vat, that is vessel; for lassen they say laten, that is to leave. In Greek they are called παροιμίαι, that is paroemiae. Our translator renders it parables; the Zurich Bible renders it, sayings; Vatablus, apophthegms and maxims. All these signify one and the same thing. Therefore these sayings are called first, in Hebrew משלים mescalim, and in the construct form משלי misle (from the root משל mascal, that is he ruled, he reigned, he presided, he had dominion and power, he excelled), that is illustrious sayings, as it were predominating and more excellent than others, axioms, adages, maxims, whether those be proverbs, or parables, or enigmas, or something else; by which it came about that in Scripture these words parable, proverb, paroemiae are often confused, and taken for the same thing, so as to signify a saying, or some reasoning that is notable and eminent. Misle therefore signifies sayings full of wisdom, difficulty, gravity, utility, acuteness, authority, and as it were power; for these predominate over and excel others. Again משל mascal by translation signifies to liken, to utter axioms, to speak in parables, a parable, an enigma, a proverb, adages, sayings and witty utterances. Hence misle signify parables, likenesses, comparisons, adages, enigmas, witty sayings. Whence Rabbi Levi: משל mascal, he says, that is a proverb, or parable, is something uttered by means of a likeness, so that the form of the thing of which we speak may be presented to the mind, so that it may be able to imagine, comprehend and understand it more easily. Secondly, in Greek they are called παροιμίαι, as it were sentences which are spoken in the way and at the crossroads (for οἶμος is the way), namely trivial sentences, commonly used and worn smooth, so that they might be recited and sung even along the way and at crossroads. So worthy, useful and necessary are they for forming morals and instructing and directing human life in every direction, that everywhere, even in ways and at crossroads, they ought to be read, sung, repeated, and continually turned over and worn smooth in heart and mouth. Thus Hesychius, in his Lexicon, thinks παροιμία is called from οἶμος, that is ὁδός, that is way, as it were παροδία. Julius Scaliger, however, in book III of his Poetics, chapter LXXXIV, very fittingly judges that παροιμία is said παρά τον οἶμον, which signifies not only way but also word, so that παροιμία is the same as beside or according to the first word, as if to say: a second word and different sense from the first word and its sense. For properly a parœmia is an allegorical and metaphorical speech, or one alluding to and signifying something else. Add that, even if you take οἶμος for way, parœmia signifies the same thing, namely a sentence which is spoken beside the way, that is beside the common manner of speaking (for this is what the Hebrew דרך derech, that is way, signifies) or which, although commonly worn smooth, nevertheless transcends the common custom of speaking, because namely it is figurative, hidden, eminent and illustrious. A parœmia therefore is a somewhat obscure speech, although meanwhile through certain manifest things it does not entirely conceal its force; or certainly it is a speech of such a kind that on the first appearance it seems to offer an easy sense, but in its recess contains something hidden and abstruse. Solomon used this obscure kind of speech, lest this doctrine of morals, as if easy, be despised by the ignorant, or be rashly exposed to the snares and mockery of profane men, and to sharpen in the studious their zeal and investigation of them. Thus Olympiodorus in the Catena of the Greeks: "The profane writers," he says, "define a parœmia as a popular and as it were trivial speech; of which kind is that which those journeying speak to one another. For indeed οἶμος sounds the same to Greeks as via does to Latins. But among those who treat sacred things, a parœmia or proverb is a speech which under slight obscurity of words contains some grave sentence, and by that reason brings to readers or hearers a use not common. And Christ confirms this plainly: These things I have spoken to you in proverbs; the hour cometh when I will no more speak to you in proverbs, but will speak to you plainly. A proverbial speech therefore does not open directly and clearly what it tends to, but obliquely and somewhat obscurely, as when it is said: War is sweet to the inexperienced: Help after conflict: A drop by constant falling wears away a stone." Didymus in the same Catena gives the etymological reason: "A proverbial speech is called by another name parœmia," he says. "For when at the beginning of the way there were not yet milestones (as the Romans call them), men of ancient times set up signs at certain intervals of journeys, and took care to inscribe on them some problem, or apophthegm, or some illustrious saying. They did this for a twofold reason: one of these was, that the traveller might understand from this how much space of way he had traversed; the other, that by turning over such a sentence in his mind, and persisting in its interpretation while journeying, he might become better and more learned, and at the same time beguile the weariness of the journey." And he adds: "A parœmia is a speech showing truth in a hidden manner." And soon he adds a third reason: "For indeed," he says, "since not all cared for the reason of truth, for the benefit and instruction of life of those who journeyed, the ancient wise men inscribed some grave sentence on the public indices of the ways, so that even those passing by might investigate their sense, and by investigating and drawing it in might become more learned and holy; for οἶμος in Greek signifies the same as via in Latin. There are those who define a parœmia in this way: A parœmia is a trivial saying which can be transferred from one notion to many." Hippolytus gives a more sublime reason there: "Parœmias," he says, "are exhortatory speeches suited to instituting rightly every way of life; for indeed to those whose mental affection tends rightly to God, they show the way. For they conduct themselves in the manner of way-guides, which somewhat refresh and revive those wearied by the weariness and length of the journey." But, as I said, parœmia extends to signifying any proverb, and any grave sentence whatever. Whence Donatus: "A parœmia," he says, "is a proverb accommodated to things and times." And Diomedes: "A parœmia is the common use of a proverb, accommodated to things and times." Third, by our Latin interpreter the Greek words are called parables, that is, similitudes, from παραβάλλω, that is, I liken, I compare, as it were by a comparison of dissimilar things. Whence Donatus: "A parable," he says, "is a comparison of things dissimilar in kind." From this the parable extends to signify an example, a type, a figure, a fable, an enigma, and every illustrious saying, as I showed in Hebrews, chapter xi, verse 19, on that passage: "Whence he (Isaac) and in a parable received him." Thus St. Chrysostom in the Catena of the Greeks: "A parable," he says, "is every wise discourse." From parable the Italians and French formed their word by crasis: parola. For the Spanish, who have preserved many things more uncorrupted, say palabra by metathesis, for parabla; from which arise parlare and parler. Indeed, the Italians even call a talkative person parabolanus, as Angelus Caninius says in his Hellenisms, page 8. From what has been said it is gathered that these proverbial maxims have various modes and kinds. St. Athanasius in the Synopsis of Holy Scripture, chapter xiv, in the book of Proverbs, reduces them to four kinds: First indeed among them are parœmiæ, that is, easy and trivial sayings, which although acute, are nevertheless so plain and clear that even the common people and the unlearned understand and use them. Second, there are strophæ, which sound one thing in the bark of the letter, but signify another through it, such as the symbols of Pythagoras, of Horus Apollo and of the Egyptians. St. Athanasius gives an example from chapter xxiii, verse 1: "When thou sittest to eat with a prince, etc., put a knife to thy throat." And that from chapter xxvii, verse 25: "The pastures are opened, and the green herbs have appeared, and the hay is gathered out of the mountains. The lambs are for thy clothing, and the goats for the price of the field." Such also is that from chapter v, verse 15: "Drink water out of thy own cistern, and the streams of thy own well. Let thy fountains be dispersed abroad." And chapter i, verse 17: "In vain is the net spread before the eyes of them that have wings." For the ancient Hebrews wrapped their doctrines in certain coverings, as parables, enigmas, strophæ, both for their dignity and reverence, and to sharpen the zeal of disciples in searching them out. From the Hebrews the same custom flowed to the Egyptians, who concealed their wisdom in their hieroglyphics; from the Egyptians it passed to the Greeks. Whence Pythagoras delivered his doctrines through symbols. From the Greeks finally it flowed to the Latins. Third, there are parables, that is, compared sayings, or similitudes; and Solomon uses these frequently in the Hebrew manner. Whence they are commonly called and inscribed as parables; for very many of Solomon's maxims contain either an expressed or a tacit comparison of one ethical thing with another ethical or physical thing: for which reason they contain acuteness equally with elegance and difficulty; for it is often difficult to perceive in what the comparison and likeness of one thing with another consists. To these may be added antitheses; for often one saying here is set against another by antithesis, that is, opposed to it: in which opposition acuteness equally with a notable place shines forth. St. Athanasius gives an example from chapter xxv, verse 13: "As the cold of snow in the time of harvest, so is a faithful messenger to him that sent him: for he refresheth the soul of his master." Similar ones are in the same chapter verses 14, 16, 18, 19, 20, 23, 25, etc. Fourth, there are gryphi and enigmas. St. Athanasius gives an example from chapter xxx, verse 15: "Three things are hard to be satisfied, and the fourth never saith: It is enough." Such is chapter ix, verse 1: "Wisdom hath built herself a house, she hath hewn her out seven pillars, she hath slain her victims," etc. From these and similar things Pythagoras drew his symbols and enigmas, which the ancients celebrated so greatly, and especially St. Cyril, book IX Against Julian, chapter II: "Pythagoras," he says, "makes much of enigmatic manifestation. But there was also another kind of symbols thus: Do not cross the balance, that is, do not be avaricious. Do not dig fire with a sword, that is, do not move an impudent and angry mind with harsh words. Do not pluck a crown, that is, do not offend the laws; for the crowns of cities were indeed these. Do not eat a heart, that is, do not torment yourself with cares. Do not sit upon a bushel, or a modius, that is, do not live idly. Do not receive swallows into your house, that is, talkative and unrestrained men of tongue should not be made your housemates. A burden should be imposed on those carrying it, but not laid down together, that is, cooperate with another in labor and virtue, not in vice and idleness. Do not wear images of the gods in rings, that is, do not easily make known and divulge your opinion and discourse about the gods." Fifth, to these may be added fables, by which speaking or teaching animals are brought onto the stage or into the school, as Aesop introduces them. Such is chapter vi, verse 6: "Go to the ant, O sluggard, and consider her ways, and learn wisdom; which, though she have no guide, nor master, nor prince, prepareth her meat in the summer, and gathereth her food in the harvest." And chapter xxx, verse 15: "The horseleech hath two daughters, saying: Bring, bring." And verse 18: "Three things are hard to me, and the fourth I am utterly ignorant of: the way of an eagle in the air, the way of a serpent upon a rock, the way of a ship in the midst of the sea, and the way of a man in youth." And verse 24: "Four are the least things of the earth, and they are wiser than the wise: The ants, a feeble people, which prepare their meat in the summer; the rabbit, a weak nation, that maketh her bed in the rock; the locust hath no king, yet all go out in bands; the spider keepeth hold with her hands, and dwelleth in kings' houses." And verse 29: "Three things go well, and the fourth walketh happily: A lion, the strongest of beasts, who turneth not away for any man; a cock girded about the loins; a ram also; and a king, against whom there is no rising up." For all these things the Hebrews call משלי misle, that is, dominant sentences, princely and royal, both because these sentences are to other sentences what a king is to commoners: for as a king excels the common people, so these excel others; and because as a king rules his subjects and dominates them, so these sentences dominate others, which are drawn from them as conclusions from their principles: in the manner that Aristotle, in the Posterior Analytics, book I, chapter ix, calls the principles of sciences ἀξιώματα, that is, dignities, because they are more worthy than the rest, and over the other conclusions, as offspring born from themselves, they hold sway and exercise dominion: in a similar manner these maxims not only over their conclusions and particular maxims, which are drawn from them by the multitude in many ways, but also over the morals and life of men as laws they dominate and command; and finally because kings, such as Solomon was, are suited by such things. For, as he says: "The words of a prince ought to be few, worthy, sublime and altogether royal." For the same reason they are called in Greek παροιμίαι, because παρ' οἶμον, that is, beyond the way, that is the common manner of speaking, or beyond the common word they are uttered, and contain something singular and exceptional, and therefore are celebrated in the mouth of all, even in the ways and crossroads. Wherefore he who directs his morals according to them, and institutes his life, he is truly wise and upright, far surpassing other mortals. For, as Plato says in the Protagoras: "An upright man and philosopher excels more among other men, than a renowned king among the common people." For the same reason they are called parables, because they surpass the easy, plain and common manner of speaking, and often contain something parabolic, that is some similitude, comparison, allusion, metaphor, allegory, or like figure. Hence also they are called proverbs, as it were words sought from afar, namely from antiquity, or from some secret matter, or received from heaven. Wherefore Dio Chrysostom calls proverbs ancient words. For as old age brings to a man, so also to proverbs it brings its own authority and weight. Or more plainly they are called proverbs, as it were common words of all, which are in the mouths and on the lips of all. For they contain such faith and authority, that by the mouth of all the wise and unwise alike, as it were most true, most certain and most prudent, they are celebrated. See Ovid, V Fasti: For this reason also, if proverbs touch thee, The common folk say not to marry in the month of May. And Cicero, On Old Age: "For like with like, by the old proverb, most easily gather together." The same, On Friendship: "We use perverse counsels, and do deeds, which we are forbidden by the old proverb." Hence therefore a proverb is a common and ancient saying celebrated by the voice of all. Finally they are called adages, or ancient adagions, as it were apt for doing, says Festus. And Donatus in the Eunuch: "And sayings," he says, "and proverbs, and adagions, because they are ascribed to men as doing the thing by deeds." Whence Plautus in the Amphitryon: "It is an old adage: Hunger and delay bring bile to the nose." And Ausonius in the preface to the Monosyllables: "That what we grasp through an adage, we may finish with a proverb." The same therefore not only in thing and sense, but also in connotation and etymology are all these words: the Hebrew misle, the Greek παροιμίαι and παραβολαί, the Latin proverbia and adagia. Moreover all these things individually various people define variously. The Greeks say: "A paræmia, that is a proverb, is a saying conducive to the conduct of life, containing within itself much utility with a certain moderate obscurity;" others: "A proverb is a saying that covers a manifest thing with obscurity." For although not all things are obscure and figurate, yet many are such, and those are esteemed best which, just as they delight with the pigment of translation, so they profit with the utility of the sentiment. Others more generally: "A paræmia is a celebrated saying, distinguished by some clever novelty." Hence they are also called dicta, because they contain a thing worthy of knowing, which is commended by antiquity, equally as by erudition, grace and elegance, and which is drawn from the sayings of the wise. But these proverbs of Solomon are moreover oracles, because they are dictated by the mouth of the Holy Spirit as if to a most wise king. Whence they contain ample, arcane, sublime, indeed divine wisdom concerning morals and virtues, and concerning life to be rightly instituted according to God and happiness; and this with the salt, acuteness and ornament of various parables, enigmas, schemes and figures. For just as it is no small work of art to enclose a little gem, namely a diamond, in a ring, and to weave gold into purple: so it is not the work of any man to find a paræmia aptly and decorously, and to insert it into discourse; but this is the work of the wise, whose parent, fountain and origin is the Holy Spirit. All these proverbs therefore are divine utterances and oracles, not drawn from the tripod of Apollo, but from the mind of the Holy Spirit, and therefore they are the axioms and apophthegms of the world, so that they ought never to fall from the mouth of the faithful, never from the heart. Finally, just as the nerve and weight of a paræmia or proverb consists in its certain fidelity, truth and authority: so its beauty and grace shine forth in the apt and clever comparison of one thing with another similar or dissimilar thing; for comparison is made now through the synthesis and composition of similars, now through the antithesis and opposition of dissimilars, whether that be real, or verbal, or rather real and verbal at once, such as these: "A virgin not a virgin was Diana. The marriage of Elcana with Anna and Phenenna was a marriage not a marriage. The happiness of the impious is unhappy, the unhappiness of the pious is happy. The gifts of enemies are not gifts. A saint says: Bearing I do not bear, having I do not have, seeing I do not see, hearing I do not hear. The fear of the wicked is not to be feared. Not war is war. Ornament is unornament. Ungrateful grace. Tongueless loquacity. The poor are riches. The humble is μωρόσοφος, that is foolishly wise. A friend is γλυκύπικρος, that is sweetly bitter." For thus, as Plutarch testifies, lovers call their affection mixed of sweet and bitter, so that they willingly waste away. But comparison is sought now from living creatures, such as that of Lucian: "More irascible than puppies, more timid than hares, more fawning than apes, more lustful than asses, more rapacious than cats, more contentious than roosters." Likewise: "More lively than a stag, more talkative than a jackdaw, more vocal than a nightingale, more virulent than a viper, more deceitful than a fox, more rough than a hedgehog, more slippery than an eel, more timid than a hare, slower than a snail, more wanton than a dolphin, rarer than a phoenix, more voracious than a vulture, more sleepy than a dormouse, more inconstant than a sow, more stupid than an ass, more fearful than a fallow deer, more bibulous than a swallow." Now from persons, as David was milder than Moses, wiser than Solomon, stronger than Samson, more spirited than the Maccabees. Likewise: This man is another Nebuchadnezzar, a new Goliath, our Judas: This woman is the Christians' Susanna, Sara, Rebecca. Now from inanimate things, as: The chaste man is whiter than snow, sweeter than honey, more tranquil than oil, purer than gold. The sluggard is more stupid than lead, slower than a log. The drunkard is more bibulous than a sponge, more irascible than the Adriatic, drier than pumice. The blessed man is brighter than a star, more splendid than the sun. Such are those of Tertullian, book I Against Marcion, chapter 1: "Nothing so barbarous and gloomy among the Pontus as that Marcion was born there, more gloomy than a Scythian, more unstable than a Hamaxobian, more inhuman than a Massagete, more bold than an Amazon, more obscure than a cloud, colder than winter, more fragile than ice, more deceitful than the Ister, more abrupt than the Caucasus, etc. For who is so much a castrator of the flesh, more chaste than he who took away marriages? Who is so much a Pontic mouse-eater, as he who gnawed away the Gospels?" The elegance of proverbs is aided by verse or rhythm, such as is often in these of Solomon, especially in the Hebrew, where there are many ὁμοιοτέλευτα, that is similarly cadencing and ending words. Allegorically, the dogmas and sayings of Christ are משלי misle, proverbs and parables, both because Christ, after the manner of his people, namely the manner of the Syrians, frequently used parables and comparisons, according to that: "Without parables he spoke not unto them, that it might be fulfilled which was spoken: I will open my mouth in parables," Matt. xiii, 34, 35; and because the sayings and dogmas of Christ are plainly sublime and royal. Whence St. Chrysostom, oration 10 from the last part, vol. V: "Christ, he says, called the Gospel the Gospel of the kingdom, as if he promulgated something royal to the whole world: for the dogmas of Christ surpass all the opinions of philosophers as much as a king surpasses a people; both because from the Gospel as from a governing principle other dogmas of faith and morals are derived; and because the Gospel rules the minds of men and brings them into captivity and obedience to faith," II Cor. cap. x, vers. 5; and finally because the word parable signifies in these sayings that many mystical and parabolical meanings lie hidden beneath the literal sense, which convey something more sublime and more spiritual to the mind, and feed and kindle the spirit of the faithful.
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2. TO KNOW WISDOM AND DISCIPLINE, etc. — Supply, they are written, that is to say, These are the parables of Solomon dictated by him, or written and published, so that those reading them might learn and know wisdom, etc. Whence Vatablus translates, The sayings of Solomon, son of David, king of Israel, from which wisdom and correction can be learned, to understand the words of prudence, and to perceive the instruction of prudent action, and justice, judgment and equities. And he explains them thus: "To learn wisdom, he says, is to learn to know God. To know discipline, instruction, or correction, is to mortify the flesh. To receive the discipline of prudence, that is, so that the word of God might be understood. Justice is justifying faith. Judgment is self-condemnation. Equity is that which is just and right, namely when we attribute all things to God." Thus he himself. You will ask first, what wisdom is here understood, and how it is distinguished from discipline? First, some understand philosophy by wisdom. For Aristotle says that there are five habits of the intellect, namely wisdom, science, understanding, art and prudence: "But wisdom, he says, is knowledge of the highest things; or: It is knowledge of divine and human things." Thus he himself, lib. VI of the Ethics, cap. III. So Olympiodorus in the Greek Catena: "Wisdom, he says, is drawn from divine works; discipline, however, is contained in certain laws and rules described. Again, wisdom is knowledge of bodies and the origin of body, and of the providence which is observed in them. Doctrine or discipline is the moderation of the soul concerning the passive and irrational part of the same soul." R. Levi Ben Gersom adds: "Wisdom, he says, is knowledge of a thing through its own and intrinsic causes." Second, Hugh and Dionysius understand faith by wisdom. For this believes and comprehends the most sublime mysteries of the Holy Trinity, the Incarnation, Beatitude, Resurrection, and others. Third, Lyra and others understand contemplation by wisdom, action by discipline. So also Salonius here: "Wisdom, he says, is knowledge of divine things, or faith. Discipline is the conduct of a holy and pure life." But that these senses are not literal, nor genuine, is evident from what has been said. Likewise it is clear from the course of the whole book; for in it you will find few, and scarcely any, dogmas of philosophical wisdom, of faith or of contemplation, especially of the Holy Trinity, the Incarnation, Resurrection, etc. Fourth, therefore, and genuinely, understand wisdom here not as speculative, but as practical, which is knowledge of God and the ultimate end and of the means leading to it, namely of divine laws and desire for them, pious affection and love. Whence Cajetan defines it thus: "Wisdom is the right reason and norm of human actions according to the highest cause, which is God." And St. Basil, homily on the Beginning of Proverbs: "To give wisdom, he says, namely that which is worthy (noble), precious (since the wisdom of the Gentiles and Philosophers is vile and worthless, as St. Chrysostom says, homily VI on the epistle to the Ephesians) and true, which is wholly situated in morals." So also Socrates and the ancient Philosophers gave the name of philosophy only to Ethics, which consists in forming morals. I have said more about this wisdom in Eccli. i, at the beginning. Wherefore Solomon in these proverbs frequently inculcates the attributes of God, namely providence, power, glory, etc., which lead men to the worship of God. Whence cap. xv, vers. 3, he says: "In every place the eyes of the Lord behold the good and the bad." And his operation and energy in creating the world through the Word, namely the Son, who is the Wisdom of the Father, as cap. viii: "When he prepared the heavens, I was present," etc. Likewise keen discernment, direction and judgment, as when he says cap. xv, vers. 8: "The sacrifices of the wicked are abominable to the Lord; the vows of the just are acceptable. The way of the wicked is an abomination to the Lord: he that followeth justice is beloved by him." Discipline, moreover, is called the correction and chastisement of passions and vices. For this is what it signifies in Hebrew, מוסר musar, from the root יסר iasar, that is, to correct, to chastise. The Septuagint translates it παιδείαν, because παισί, that is, to children, who are moved by sense and concupiscence, not by reason, discipline properly belongs, so that it may restrain and correct the wanton movements of sensuality in them. The Chaldean translates it מרדותא marduta, that is, instruction; the Syriac, correction; the Zurich Bible, chastisement; Vatablus, mortification of the flesh. Wherefore discipline properly belongs to the unwise: for it is theirs to tame and break their desires, so that they may attain to wisdom and virtue; but wisdom belongs to the advanced and the perfect, who, with passions subdued through wisdom, as it were by a torch of the divine law, immediately see what in any matter ought to be done or not done. The sense therefore is, as if to say, These parables teach both beginners and the advanced, both the unwise and the wise: for they teach the former discipline, that is, mortification of passions; but the latter wisdom and full virtue. Thus Zeno, the prince of the Stoics, in order to draw more people to his school and sect, used to say: "In the Stoa (thus was called the School from which the Stoics were named) mature fruits receive a new flavor, but immature ones become precocious," as if to say, In the Stoa both the rude learn wisdom, and the learned in the same make progress and are perfected. Symbolically, Lyra and others in various places (although some think this to be the literal sense) understand by wisdom the contemplative life, by discipline the active life; for these are the two parts and adequate species of virtue and of honest life, which philosophy teaches, that is, Christian Ethics, as St. Gregory of Nazianzus delivers it, oration 25. "For these, as the same says, oration On His Flight, are the two wings by which we fly upward to God;" which he testifies shone forth in St. Basil, oration 20, which is in praise of the same, where also he calls those who join action to contemplation ambidextrous. The sense therefore is, as if to say, Solomon: Behold here are the parables of wisdom, to which I exhort and invite all, because they will make their students ambidextrous, winged and well-eyed with a twofold eye; for the two eyes are action and contemplation, says Nicetas in the Tetrasticha of Nazianzus. Thus our Salazar. In both consists perfection; for he is perfect whose contemplation directs action, and conversely action strengthens and perfects contemplation; for contemplation is idle and sterile which does not produce action: conversely action is languid and inefficacious, which is not animated, directed and strengthened by contemplation. Thus Olympiodorus in the Catena of the Greeks: "Wisdom," he says, "is a certain breathing of divine virtue and wisdom, or a pure flowing forth of divine glory and majesty. For nothing at all obscure or dark falls into it. For it is the splendor of eternal light, and an undefiled mirror of divine virtue, and the expressed image of divine goodness. Whoever therefore is imbued with true wisdom knows all these things thoroughly. But to have discovered these is nothing other than to know the Son of divine love, and that wisdom which is Christ; for Christ is the virtue of God and the wisdom of God. But that mystery is not revealed by flesh and blood, but by the heavenly Father."
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3. TO UNDERSTAND THE WORDS OF PRUDENCE (the Syriac, of understanding, and Symmachus, to perceive the sayings full of understanding), AND TO RECEIVE THE INSTRUCTION OF DOCTRINE. — Aquila, of knowledge; Symmachus, of prudence; the Syriac, to receive instruction and fear; the Arabic, know (if you shall know) wisdom and discipline, you shall understand the sayings; receive the causes of the sayings, or the feast, or the celebration of the sayings: for this is what the Arabic signifies, which in both voice and meaning corresponds to חגג chagag, that is, he kept a feast day, he celebrated a solemnity, he held a panegyric. Whence it appears that Solomon delivered these discourses on feast days to the people, just as now on feast days the preachers of the word of God deliver panegyrics, and have their exhortations to the people gathering in troops into the temple for the sake of the feast. It is asked here secondly, what are the words of prudence which are taught in these parables, and how are they distinguished from the instruction of doctrine? First, Dionysius understands by prudence the discernment of spirits, by the instruction of doctrine docility, that is to say, These parables avail for learning the discernment of spirits and for acquiring docility, namely that you willingly hear others and allow yourself to be taught. Secondly, Lyra understands by the words of prudence ethical words, which direct actions; but by the instruction of doctrine he understands Grammar, Rhetoric, Logic, etc. But this exposition is cold. For Solomon does not teach these sciences here. Thirdly, R. Levi Ben Ghersom: "Wisdom," he says, "is knowledge of a thing through its proper and intrinsic causes; בינה bina however (which our author translates as prudence) is knowledge of a thing through extrinsic causes, as when we say the sun heats, the moon cools, when these things lack both heat and cold." Fourthly, Hugo: "Prudence," he says, "is that which guards against snares; doctrine, which teaches and instructs others." Fifthly, and genuinely, the words of prudence are called words which teach prudence, so that anyone may know what in any circumstance and situation of things he ought prudently to do or not to do, according to the dictate of right reason, namely according to the norm of virtue and the law of God; for what he previously called wisdom, he here calls prudence; and what he previously called discipline, he here calls the instruction of doctrine: for in Hebrew the word is the same in both places, מוסר musar. For he explains what he said, to know wisdom, by to understand the words of wisdom, and he explains to know discipline by to receive the instruction of doctrine, as Jansenius rightly observed. Whence for prudence, in Hebrew it is בינה bina, that is discretion, by which namely one prudently discerns בין ben, that is between good and evil, between licit and illicit, between useful and harmful, between true and false, between good, better and best. For, as St. Basil says, hom. in Princip. Proverb.: "The true prudence of a man in counsel is the discernment of things which are to be done and not to be done, and like a good money-changer, he retains what is genuine, and guards against every appearance of evil." For just as a money-changer examines and distinguishes a genuine coin from a false one partly by sight, partly by touch, partly by weight, partly by sound: so likewise the prudent man judges and discerns good actions from evil ones by the judgment of reason and divine law. But the instruction of doctrine is discipline, which teaches to correct and form morals according to the law of God; whence in Hebrew it is מוסר השכל musar sechel, that is the discipline of understanding, that is of acting prudently, as Vatablus translates it, by which namely a man chastises his passions and prescribes for himself the laws of right living, for this is the most excellent and most holy discipline. The Septuagint for to receive the instruction of doctrine translate, to receive the turns of phrase, that is the coverings, that is the parables, says Olympiodorus. St. Jerome in chapter sixteen of Ezekiel translates turns of phrase as "the subtleties of words and the solutions of riddles," both because these teach musar sechel, that is the discipline of understanding and of acting prudently; and because the Hebrews exercised and sharpened their disciples, and any young people whatsoever, by proposing to them turns of phrase and riddles, so that being exercised in these they might become fit to approach Holy Scripture itself. Whence they called this the logic of the young, or rational doctrine, inasmuch as, as Basil says in the Greek Catena, he who uses the turns of phrase of words, that is the bending and inversion, deceives those with whom he deals, and, as foxes and lions are wont to elude dogs, he tricks them; inasmuch as they tend in one direction and pretend to tend in another. Therefore shrewdness and shrewd logic is needed to uncover it, or as Gregory says in the Catena of the Greeks, to turn the turn of phrase into an inversion. Hear Eusebius, in book XI of the Preparation for the Gospel, chapter III, describing the exercise of the Hebrews in parables: "By this rational doctrine," he says, "from their earliest age, through the narration of sacred matters and most useful histories, through the exercise of songs and epodes, through the composition of riddles, and through allegorical speculation, they educated their people with eloquent and elegant discourse. And so among the primary disciplines they had certain Deuterotae (for thus they call the interpreters of their letters), who would reserve for a more illustrious explanation things shadowed forth in riddles, not indeed for all the common people, but for those who were deemed fit for understanding them. This most wise Solomon among them plainly followed; hence also he made this the beginning of his work of Proverbs, declaring that he was drawn to this kind of writing for nearly this reason, when he says that by eloquent and well-conceived words every man ought to know wisdom and discipline." Allegorically, Epiphanius in the Catena of the Greeks: "The things," he says, "which happened concerning Christ, he calls here the turnings or inversions of discourse. For he who is without flesh becomes incarnate, and he who is invisible comes into view, and he who is impassible suffers in the flesh, and he who is immortal dies for our sake, namely that he might bestow immortality upon us. But all who believe in Christ ought to admit such inversions of things and reasons simply, without any curiosity or hesitation whatsoever: so that, being taught from this, they may understand that the Son of God administered true justice through this, and exercised true judgment." JUSTICE, AND JUDGMENT AND EQUITY. — Repeat "to understanding," or rather, "to receiving justice," etc. You will ask thirdly, what these three signify, and in what way they differ from one another? First, R. Solomon by "justice" understands almsgiving; for thus it is understood in Psalm cxi, 9: "He hath dispersed, he hath given to the poor; his justice," that is almsgiving, "remaineth for ever and ever;" and elsewhere. By "judgment," the sincerity of judging, so that he may judge according to the norm of truth; by "equity," an equal composition, so that he may compose and make peace between those at odds and litigating from what is equal and good. Secondly, Aben Ezra by "justice" understands the worship of God and every good work; by "judgment," that he may judge rightly between true and false, and speak rightly in judgment. Thirdly, Cajetan takes "justice" properly so called, which gives to each his right, and what is owed to him by right; by "judgment" he takes the instruction of divine judgments, by which men are afflicted in diverse ways: for these drive men to the fear and worship of God; by "equities," or rectitudes, he takes the virtues which compose man rightly within himself, so that these three are signified which order man rightly with God, with his neighbor and with himself. For justice orders and composes man with his neighbor, judgment with God, equity, or rectitude with himself: whence it comes to pass that "we may live soberly, justly and piously in this world," as the Apostle admonishes in Titus II, 12: "soberly" as regards ourselves, "justly" as regards our neighbors, "piously" as regards God; for we owe ourselves sobriety and continence, our neighbor justice, God piety. Fourth, Vatablus: "Justice," he says, "is justifying faith. Judgment is self-condemnation. For the soul makes this judgment for itself in the tribunal of its mind, by which it judges and condemns its errors and misdeeds, concerning which the Apostle says: 'Their conscience bearing witness to them, and their thoughts between themselves accusing or also defending,' Rom. II, 15: see the things said there, and Micheæ vi, 8, by "equity," that which is equal and right, namely when we attribute all things to God. Fifth, Bede, Hugh and Dionysius by "justice" understand good works, by "judgment" discretion, by "equity," or, as it is in the Hebrew, rectitude, right and sincere intention. Sixth, St. Ambrose to that passage: "I have done judgment and justice," sermon 16 on Psalm cxviii: "The end of judgment," he says, "is justice; in judgment is the custody of truth, in justice the fruit of equity." And St. Augustine on Psalm cv, upon that passage: "Blessed are they that keep judgment, and do justice at all times": "Scripture," he says, "loves to place those two together. And perhaps on account of the nearness of their signification one can also be put for the other, either judgment for justice, or justice for judgment; yet if they are said properly, I do not doubt that there is some difference, so that judgment is said to be kept by him who judges rightly; but justice is said to be done by him who acts." Seventh, plainly and genuinely according to the letter: These three things, "justice, judgment, equity," signify the same thing in reality, namely the duty of virtue, or that which is just, equitable and right, which is the fruit and end of the instruction and doctrine which he set forth: but they are accumulated by way of exaggeration, so that the perfection of virtue may be signified, inasmuch as it includes and comprehends these three things in itself. The sense therefore is, as if to say, These parables shall instruct you, and shall deliver doctrine, which teaches what justice, judgment and equity dictate in all things, or what in all things is just, consonant with right judgment and equitable, namely what in each matter ought to be done justly and with judgment, that is, with just reason and discretion, and with equity. Wherefore take not justice here as particular, but as general, which is the complex of all virtues; for Solomon teaches these by means of these Proverbs. Therefore these three things signify the same, namely the duty and prescription of each virtue, but they differ in connotation and etymology. For "justice" is said with respect to the thing and object, which is just in itself. "Judgment" is said with respect to right reason and judgment, which dictates and judges that this is just, so that God and any equitable judge defines that to be just, and condemns those acting contrary. "Equity," or, as it is in Hebrew, mescarim, that is rectitudes, is said because they are norms and rules, namely conformable to the eternal and divine law, and therefore it is right, not perverse, not oblique and distorted. Whence the Syriac translator renders it rectitude; the Chaldean, direction; but the Septuagint, for mescarim, that is rectitudes, joining it with mispat, that is judgment, for the three already mentioned assigns only these two: "To understand true justice (not false, not feigned and hypocritical), and to direct, or correct judgment," as St. Jerome translated it in chapter eighteen of Ezekiel, so that namely judgment in all things may be directed, corrected and right. For Solomon alludes to the death of David his father, who in the Psalms repeatedly commends these two things to both king and judge, as well as to each private person, namely judgment and justice, as is evident from Psalm ix, 5, 8, 9, Psalm xvi, 2, Psalm xvii, 23, Psalm xxxvi, 2, Psalm lxxi, 2, Psalm lxxxviii, 15, where he says: "Justice and judgment are the preparation," that is the basis, pillar and support, "of thy throne," as if to say, Judgment, by which thou punishest, O Lord, the guilty; justice, by which thou absolves, protects and vindicates the innocent, are the bases of thy kingdom; for judgment, which the king and judge exercise, has two parts: one, to condemn the guilty: this is signified by "judgment;"; the other, to absolve and vindicate the innocent: this is signified by "justice." Now by catachresis he transfers the same to each private person; for his duty in each matter is twofold: one, to condemn and decline vice, which is signified by "judgment;"; the other, to cultivate and pursue virtue, which is signified by "justice," according to that saying: "Depart from evil and do good," Psalm xxxvi, 37. For vice in every judgment both divine and human is guilty, but virtue is innocent, nay it is itself innocence, justice and holiness. These therefore are the two parts of Christian justice, or of duty and virtue, namely to fear and flee evil, and to love and pursue good; for if thou do this, thou shalt be dutiful both to thyself and to all others, and injurious to none. This therefore is to do judgment and justice. Thus our Prado in Ezekiel xviii, 4. Solomon adds a third, namely "equity," in Hebrew rectitudes, so as to signify that justice and judgment are most equitable and most right, and therefore are themselves moral equity and rectitude, which is nothing other than the very prescription and duty of virtue, as I have already said: for virtue is rectitude and equity, vice is obliquity and iniquity. To this is added the exposition of our Salazar, who by "justice" understands probity and honesty in general; by "judgment," prudence, which prescribes laws and rights to each virtue, in which probity is situated; by "equity," or rectitudes, the individual virtues themselves, or the actions of virtues, which the upright man executes with the judgment of prudence. There is added also the exposition of Jansenius: For all virtue, he says, is justice, judgment and equity; which names come down to the same thing, but are heaped together after the manner of the Hebrews to indicate perfection. For "justice" is every good work, because it is just that this be done. "Judgment" is the same thing, because right reason and divine law decree that it should be done. "Equity" is also rectitude, because it is consonant with right reason. Frequently in the Scriptures those two are joined together, "justice and judgment;" what is signified by these, is here intimated, when "equity" is added, or, as the Hebrew has it, in the plural, rectitudes, that is, those things which are right. Moreover of those two, the one belongs to the mind determining what is just, the other to the will conforming itself in action with the right judgment of the mind. Therefore these two joined together signify that it is not enough to judge rightly, nor is it enough that what is right be done; but it is necessary that both what we judge rightly, we do rightly; and what is right, we do with judgment. St. Ambrose and St. Augustine, cited a little before, wished nothing other than this. Finally, to this is added Didymus in the Catena of the Greeks: "The first degree of justice, he says, is that to each one what is his own be rendered whole, but especially that to God what is God's. Hence that: Honor the Lord from thy just labors. Keep the law. Render to parents what is fitting, and to all others finally what the reason of equity demands, take care to impart. The second is, that the soul preserve itself in all moderation and equability with such zeal, that it suffer itself to be bent to no part of itself toward iniquity, or toward any inequality whatsoever. But judgment is, that each one know how to judge himself, and direct every counsel and wish of his toward what is good and honorable."
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4. THAT PRUDENCE MAY BE GIVEN TO THE LITTLE ONES, AND TO THE YOUNG MAN KNOWLEDGE AND DISCRETION. — The Septuagint, that it may give innocence to the innocent, and to the young boy sense and thought; the Zurich version, which render to the simple ones shrewdness, and to the inexperienced knowledge and foresight; Vatable, which give to the tractable ones cunning, and to the young man understanding and counsel. For the little ones in Hebrew it is פתאים petaim, from the root פתה pata; whence the Greek πάθω, that is, I persuade with flattering words, I entice, I persuade; hence פתי peti (whence the French petit) is called a little one, simple, persuadable, one to whom anything is easily persuaded, who is of a following credulity, and is quickly ensnared and deceived by blandishments. Whence for petaim, the Septuagint render ἀκάκους, that is, those lacking in malice, the innocent; Symmachus, νεαρίας, that is, little ones; Aquila, θελγομένοις, that is, those who allow themselves to be easily caressed and soothed; Theodotion, ἠπατημένοις, that is, the deceived; the Chaldean and Syriac, the unwise; the Zurich version, the simple. Peti therefore is here called a little one, both in age and in sense and prudence, namely simple, one who easily believes and embraces whatever is first offered and flattering, and thus is seduced and driven into fraud. For such are wont to be children and little ones, both because they are tractable and easy, and because they are inexperienced in frauds. For prudence in Hebrew it is ערמה orma, that is, prudence, attention, foresight, caution, circumspection. Whence ערום arum is called attentive, provident, prudent, cunning, cautious, crafty, skillful. Again arum, that is, gathered together, accumulated, coiled; hence the serpent in Genesis III, 1, deceiving Eve, is called arum, that is, wrapped about and entwined by its own wiles as much as by its coils and gyrations: for these coils were signs of the internal prudence of the serpent, by which it ensnared and circumvented Eve. Such also are the turns and parables of Solomon these, but for good, because they conceal, implicate and involve the secret counsels by which great things are accomplished. To this therefore orma alludes. The Septuagint render πανουργίαν, that is, craftiness, cunning; and it is a middle word, which can be taken both in a good sense for skillfulness, and in a bad sense for fraud, deceit, malice, but πανουργία is the same as κακουργία, says Didymus in the Catena of the Greeks. Whence πανοῦργος properly signifies one who is versed in all things, from πᾶν and ἔργον, as it were ὁ πᾶσιν ἐπιβάλλων, one who namely immerses himself in all things. But, because such a one is wont to be cunning and crafty, hence πανοῦργος is called prudent, skillful, cunning; likewise fraudulent, double-dealing, a busybody, maleficent, an impostor. The similarity of vice and virtue did this, says St. Thomas, II II, Question LV, article 3, to the 4th objection. Here it is taken in a good sense. Whence St. Basil at the beginning of Proverbs says, πανουργίαν one kind is worthy of blame, another truly praiseworthy: "For there is πανουργία, he says, an action of the mind with a certain attention and art, and praiseworthy study of all things to be done." He gives examples of the Hebrews, who by astutely asking borrowed the golden vessels of the Egyptians, despoiled Egypt, Exodus xii, 35; and of the midwives, who astutely preserved the infants of the Hebrews, whom Pharaoh had ordered to be killed, Exodus i, 19; and of Rebecca, who astutely brought it about that Jacob snatched away the blessing and the right of the firstborn from his brother Esau, Genesis xxvii, 15. And then distinguishing πανουργίαν, or prudence, good from bad: "The appellation of the astute, he says, signifies two things: the dishonest one indeed uses sense and art to the damage of others; the praiseworthy one truly quickly and skillfully seeking his own good, rightly recognizes the wiles and snares of others, and avoids them." St. Basil adds: "The astute man is a throne of sense," as if to say, In the astute man as in a throne sits astuteness, that is, prudence, reason and skillfulness, which as it were a queen prudently and skillfully commands all the senses, and the motions of mind and body, so that they decline from evil, and are brought forward to all good. Therefore Solomon says that he writes these Proverbs so that through them there may be given to the little ones and the simple "shrewdness," that is, prudence, caution, circumspection. Whence St. Gregory of Nazianzus, oration 11, points out the Proverbs of Solomon as "pedagogical wisdom," that is, instructing boys and the unrefined like a pedagogue; just as Clement of Alexandria entitled his books on the composition of morals the Pedagogue. "For in boys, says Aristotle, III Ethics cap. 1, reason is silent, and appetite governs all things;" to them therefore, as being incautious, caution is necessary, just as skill is necessary to the inexperienced, just as prudent moderation and restraint of desires is necessary to the desirous. And this not only so that they may escape the snares and enticements of the devil, the world and the flesh, as Bede, Lyra, Hugh and Dionysius wished, but also for pursuing the good of virtue, especially the lofty and sublime, as St. Basil teaches here. For he who is shrewd prepares for himself great merits and increases of virtue with little labor; for example, many undergo great penances, and make little progress in other virtues; but he who mortifies his passions, and he who exercises himself assiduously in charity, and does all things from the love of God, he will become perfect in a short time. The Apostle seems to have used this shrewdness, saying: "When I was shrewd, I caught you by deceit," II Cor. xii, 16. Solomon commends the same thing, Proverbs xiii, 16: "The shrewd, he says, does all things with counsel;" and cap. xiv, 15: "The shrewd considers his steps;" and Ecclesiasticus cap. i, 6: "Who has known his shrewdness?" Christ the Lord prescribed the same to Christians: "Be ye, he says, prudent as serpents, and simple as doves," Matt. x, 16, that is to say. The serpent is shrewd and prudent, first, because it offers its whole body to clubs and swords for its head: so also you, O Christian, offer your whole body, wealth and reputation for the salvation of your soul; second, the serpent, lest it hear the voices of enchanters, and be ensnared and enchanted by them, fixes one ear to the earth and closes the other with its tail: so also you, O Christian, lest you hear the voices of flatterers, Sirens, harlots, and others who blandish to your destruction, close and stop your ears like Ulysses; third, the serpent, says St. Basil, hom. 9 Hexaemeron, heals bleary eyes with the juice of fennel: so also you, O faithful one, dispel with the remedy of true prudence and circumspection all the mists and darkness of heedlessness and inconsideration, from which all evil is born; fourth, the serpent draws off its old skin through a narrow opening, gliding through, so that it may put on a new one: so also you, O Philothea, renew your morals and life through mortification: "For the way to heaven is narrow, and virtue must always be renewed," says St. Augustine, lib. II On Christian Doctrine, cap. xvi; fifth, because the serpent attacks an enemy stronger than itself through stratagems, and kills by biting secretly: so also you, O Christian, overcome the forces of the devil by counsel and provident diligence. This shrewdness and diligence in wars both corporeal and spiritual is of the utmost importance; for it accomplishes war and obtains victory. Whence Vegetius, On Military Matters: "The leader of war, he says, should be more cunning than strong." Thus Gideon with three hundred soldiers shrewdly broke pitchers and sounded trumpets, and threw into confusion and struck down all the camps of Midian, Judges vii, 20. We read similar stratagems throughout histories, by which few unarmed men laid low vast forces of the strongest enemies. Wherefore Hannibal "knew how to join cunning to the sword," that is, to fight by art, says Silius, lib. I; and Statius, lib. I Achilleid: You only, provident in cunning, direct your vigilant mind, and raise your fruitful breast. Such were the Athenians, especially the inhabitants of the city of Asty subject to them: whence from ἄστυ this city of theirs the word astus, astutus and astutia are said to be derived, say the Lexicographers. Hence that saying of Lysander: "Where you cannot obtain what you wish through the lion's hide, there the fox's must be applied," that is to say, What you cannot accomplish by strength and force, accomplish by counsel and shrewdness. Symbolically, smallness is fittingly opposed to and combined with cunning, because God has implanted it in small things, according to that saying: "He excels in wit, to whom nature denied strength." Hence the small fox is more cunning than the great lion, the small dog more sagacious than the great ass, the small ape more clever than the great ox, small civets drive out great hares from their dens and drive them into the hands of hunters; small birds are more cunning than large ones, small men are more acute than large ones. Finally, what is more prudent than ants and bees, tiny creatures? "We have seen," says St. Nilus in the Melissa near Antonius, "a serpent of small body devour some large animal, which it does thus: it gradually crushes bones and sinews, and sucks them up when crushed; thus also small prudence has often devoured great difficulties, and digested them gradually by biting;" for by biting one, then another, it finally takes and removes the whole. The emblem of the scarab is well known among Alciatus, which, hiding itself under the eagle's wings, pierced its eggs and removed its young. By this symbol we are warned tropologically that in smallness, that is in humility, the highest prudence and wisdom consist; for this overcomes angers, offenses, quarrels, wars and other otherwise invincible difficulties. Whence St. Antonius, as St. Athanasius testifies in his Life, in a rapture seeing the whole world full of snares of demons and asking: "Lord, who will be able to escape these snares?" heard: "The humble and humility." Therefore true prudence and cunning is humility, which accordingly transcends and surpasses all insuperable things. To this pertain the maxims of the Wise: "He is not wise who thinks himself wise. You may know the wise man most of all, who denies himself to be such. He who is wise without envy, without ostentation, is wise safely. The less anyone is wise, the more he advertises himself; the more anyone is wise, the less he advertises himself." Let our Solomon be an example to you, who although by God's judgment was the wisest of all mortals, nevertheless humbly professes of himself: "I am the foolishest of men, and the wisdom of men is not with me," Prov. xxx, 2. TO THE YOUNG MAN KNOWLEDGE AND UNDERSTANDING. — After the Hebrew manner he explains what he said, "that cunning may be given to the little ones." For the Hebrews in rhythms and songs, as may be seen in the Psalms, explain in the second hemistich what comes first. Cunning therefore is "knowledge and understanding." Whence for understanding in Hebrew is mezimma, that is, silent thought, craftiness, cunning, machination, stratagem, and is taken in both a good and bad sense. For the root zamam signifies to think silently, to devise, to conceive, to machinate, to form something in the mind. Hence Theodotion translates it as syllogism, that is reasoning; Symmachus, as sense; the Septuagint, as conception, that is thought; the Syriac, as counsel; Rabbi Solomon, as thought of counsel; the Zurich Bible, as foresight. All these come to the same thing. The sense therefore is, as it were: These Parables will give to the little ones cunning, and to young men "knowledge," that is, as the Septuagint has it, sense, and "understanding," so that namely they may learn in all things to act sensibly and intelligently, that is prudently, cautiously and circumspectly, lest they sin in anything through imprudence, ignorance, or inexperience. For, as the wise man says: "Four things make youth the most dangerous of all ages: 1. Because it is most easily inclined to evil. 2. Because it is the foundation of the whole of following life. 3. Because it is most difficult to correct. 4. Because it is most inconstant in good." Hence likewise: "Fourfold is the wisdom of the young: 1. To accustom themselves to piety from childhood itself. 2. To consider carefully the state of their present life. 3. To obey promptly when God calls. 4. To persevere constantly in good undertakings." "Four incomparable treasures of the young: 1. Bodily virginity, received from birth. 2. Innocence of mind given in baptism. 3. An age most suited to virtue. 4. Modesty and shame of morals." Following Solomon in the customary manner, Plato, and after him Aristotle, gave these teachings concerning knowledge and doctrine, partly as dogmas, partly as axioms: "He used to say three things were necessary for boys: natural ability, practice, and instruction. The eye receives light from the surrounding air, but the mind receives it from the liberal disciplines. The roots of studies are bitter, but their fruits are sweet. When asked how the learned differed from the unlearned, he said: As the living differ from the dead. He used to say that learning is an ornament in prosperity and a refuge in adversity; that parents who took care to educate their children were far more honorable than those who merely begot them: for the latter are authors of mere living, but the former of living well and happily. When asked what he had gained from Philosophy, he said: This, that I do of my own accord what most men do through fear of the law. When asked how disciples would make excellent progress, he replied: If they pursue the more excellent and do not delay the slower ones." Laertius attributes all these things to Aristotle in his Life, book V. Somewhat differently do others explain and distinguish these matters. First, St. Basil at the beginning of Proverbs explains the Septuagint version, which has "that sense and thought be given to the boy," thus: that sense be given to the boy, that is, knowledge of present things; and thought, that is, knowledge of future things. So also Polychronius in the Greek Catena: "That sense," he says, "that is, all the powers of the body be transferred to the powers of the soul and serve the mind, prudence, the law of God and virtue." But Didymus in the Greek Catena: "Sense," he says, "is knowledge of histories, understanding is knowledge of allegories." Second, our Salazar sagaciously observes: Aristotle, in book VI of the Ethics, chapter xii, and in the Great Morals, book II, chapter liv, enumerates as parts of prudence both diligence and ingenuity or understanding. Diligence pertains to choice and deliberation, ingenuity to execution. The diligent man (says Aristotle) is one who is endowed with the faculty of deliberating and can judge rightly and perceive something. Thus diligence has the duty of having completely perceived the efficacy of means and of ordering the means themselves and reducing them to good order, so that the choice may be prudent. Ingenuity, however, follows choice and looks to execution: "There is," says the Philosopher, "a certain power, which they call ingenuity, which is of such a kind that it can effect and attain those things which pertain to the proposed end." Aristotle adds: "Ingenuity is not prudence, but is a habit of prudence, as it were innate in the eye of the mind;" for it directs prudence, as an eye directs execution, so that what prudence has prudently conceived, this ingenuity itself executes expeditiously and skillfully; hence without it prudence is one-eyed or monocular, because execution is blind: even if conception and choice were keen-sighted. Third, Lyra takes "understanding" in the philosophical manner for knowledge of principles, "knowledge" for knowledge of conclusions not so much speculative as practical, such as Ethics, of which the matter here is treated. Fourth, Dionysius: "These two," he says, "are gifts of the Holy Spirit, namely the gift or spirit of knowledge and understanding, concerning which I have said much on Isaiah chapter xi, verses 1 and 2." Note: Solomon, equally as Sirach, now calls this wisdom of his, or Ethics, "knowledge," now "understanding," now "prudence," now "discipline," now "learning," now "skill," now "doctrine," now "cunning," now "craftiness," now "counsel," now "judgment," now "truth," now "equity," now "justice," for the sake of abundance. All these signify the same thing in the matter, namely either Ethics or knowledge of things to be done; yet they differ in etymology and in the proper signification of the name, as is evident to anyone who considers or investigates the etymology of each. Add that Ethics, or prudence, embraces in itself many parts and many acts of deliberation or counsel, choice, discipline, knowledge, understanding, etc., which are sometimes signified properly and specifically by these names, but sometimes universally the whole genus of prudence is understood through them by synecdoche.
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5. HE THAT HEARETH, A WISE MAN, SHALL BE WISER (in Hebrew, shall add wisdom, that is, as Rabbi Levi says, wisdom shall be heaped up) AND HE THAT UNDERSTANDETH SHALL POSSESS GOVERNMENTS. — "He that heareth," namely these my parables, and ruminating them, and bringing them into practice, through them shall become wiser. Whence the Septuagint translates, for he that heareth, a wise man shall be wiser; Vatablus, he who heareth these (parables or sentences) being wise, shall advance in knowledge, as if to say, I have said that these my Proverbs avail to teach prudence to the little ones and the simple; now I add that they shall also profit the wise, that they may advance in wisdom. Solomon therefore speaks properly of these his Proverbs, as St. Basil rightly notes; yet from a like or similar case he wishes the same to be extended to the sayings of any wise man, as Bede, Hugh and Lyran extend it. Whence Our Author indefinitely translates, he that heareth, a wise man, as if to say, Whosoever is wise, even an infidel and a Gentile, who shall have heard either these mine, or the dogmas of any other wise man, and shall have obeyed them, shall become wiser, so that he may be able to govern himself and his family, yea and the commonwealth prudently. Note on he that heareth: for it signifies that the manner of attaining to wisdom is to hear it eagerly and humbly. For, as Aristotle says: "Hearing is the sense of learning;" for the proud, who think themselves wise, are unwilling to hear others, and to learn from them, and therefore remain in their proud foolishness. Solomon signifies here, first, that he requires of this his Ethics an attentive disciple and one eager to hear. For, as Isidore of Pelusium says, book III, epistle 343: "The ear of the hearer is the desire of the wise man. For he does not exhibit many labors to the master, since sagacity of mind suffices for the cultivation and harvest of genius." For, as the Philosopher says: "The mind dwells in the very ears. To hear and to be silent is the most difficult of all things." Secondly, it is the part of a wise man to hear and learn willingly, and to hear more, to speak less, namely as Seneca says, epistle 77: "One must hear and learn so long as thou knowest not, and if we believe the proverb, so long as thou livest," and in Proverbs he asserts, "that learning and living have the same end." And another: "No age can seem late for learning. Cato learned Greek letters when old. It was no shame to any to learn anything from Barbarians. Each one must learn so long as he knows not something. Admit all things into thy ears, and learn from all. Otherwise learn first what thou art about to teach. Those learn most easily who hear willingly. Growing old daily, we learn many things. Daily learning something, old Solon became old." Alphonsus, king of Aragon, hearing a certain king say to a prince that it is not fitting for him to hear and learn, being angry exclaimed: "That is the voice of an ox, not of a man;" thus Lipsius, Monitions of Politics, book II, chapter vii. Charles IV, the emperor, heard masters in the schools of Prague for four hours; when the cardinals bore this ill and suggested that the hour of supper had passed: "For me, said he, it has not passed; for this is my supper." Thus Aeneas Sylvius, book IV of the Deeds of Alphonsus. This is what King David says in Psalm L: "Thou shalt give me joy and gladness in my hearing." And St. Augustine in Psalm xlix: "If thou wishest to be heard, hear thyself first, and say that of Psalm lxxxiv: I will hear what the Lord shall speak in me. What sort of man therefore am I, who do not hear what the Lord speaketh in me, and wish that others hear what He speaketh through me, etc. He admonishes him to hear, not that he lay down preaching, but that he assume obedience." Nay, St. Augustine, already a Bishop, wished and begged to hear, to be taught and to learn from any one, and especially from St. Jerome, as appears from his epistle to him 12 and 15, in which he says: "Thou wilt wound me, if thou shalt be silent to me concerning my error, which perhaps thou hast found in my deeds or in my words." And epistle 28: "Although thou art much older than I am, yet I myself, now already old, consult thee; but for learning what is necessary, no age can seem late to me; for although it is more fitting for the old to teach than to learn, yet it is more fitting to learn than to be ignorant of what they teach." St. Cyril of Alexandria also, book I on John, chapter ii: "The wise man, he says, imitates hunting dogs seeking the beast hither and thither. For he himself, often and much investigating a thing not understood, and questioning, at length attains it." Finally, St. James, chapter i, verse 19: "Let, he says, every man be swift to hearing, but slow to speaking." See the sayings there. An elegant apologue of the fox and the crow exists in support of this opinion, interspersed with vigorous and clever maxims, in Cyril, book I of the Moral Apology, chapter i, whose title is: Always learn, and in the final hours study wisdom more. Where he speaks thus: "An aged fox, burning with desire to know more, sought a teacher. To her, weighed down indeed by the infirmity of old age, yet eager with an insatiable desire for learning, when a more cunning crow had come upon her, after the mutual performance of the office of greeting, she added with sufficient joy: Truly it was the will of God that what I desired should quickly come to me. For you, who traverse the hinges of heaven and consider many things, I was seeking out so that you might instruct me, thirsting for discipline. To which he replied: O ancient mistress of cunning, what more do you seek to know? Surely this alone remains for you, that your sin should have an end. To these things the disciple, having become a teacher, is said to have responded thus: Is it not written by Solomon (Prov. cap. i, vers. 5): A wise man that heareth shall be wiser? And why did he say this, except that wisdom has no number?" From which he then collects another maxim: "Whence one must always learn, and in the final hours seek the study of wisdom more desirably. For the end of the prudent man is wisdom, and on this account the nearer we are to this end, the more eagerly do we run with greater impetus to embrace it by nature: for the motion of virtue is stronger in its end, and when sight grows thick with age, vision is sharpened in part by reason. It is fitting therefore that when the judgment of the mind is more vigorous, then we should devote more effort to discipline. For while we live here, we never remain in the same state. Wherefore if we do not make progress, we soon decline. For thus we perceive this to happen also in mutable things: because the sun, when it proceeds no further, returns, and immediately the day diminishes, while it does not grow. Similarly, when the course of age is not extended further, it soon inclines into old age. Therefore, while you are on the path, always learn, and never think it sufficient; because if you stand still, you go backward. Nature has arranged nothing of our organs behind, but only before, so that in the acts of virtue, not going backward but always proceeding, we may grow. For more of our senses are situated in front, where also are the hands and feet. Having said this, he departed." AND HE THAT UNDERSTANDETH SHALL POSSESS GOVERNMENTS. — For governments the Septuagint renders κυβέρνησιν, which the Complutensians translate word for word, governance; the Romans, the manner of governing. In Hebrew it is תחבולות tachbulot, which first signifies counsels, by which namely he may govern himself and others. Whence Vatablus translates, and he who is strong in judgment shall obtain counsels by industry; secondly, it properly signifies governance and governments, as Our translation and the Septuagint render it. For the root חבל chabal signifies to bind together and to constrain with ropes: חבל chebel indeed is a rope. Hence חבל chibbel is called the mast or tree of a ship, named from the ropes by which it is bound together all around at the top, so that by these it may be held and directed, through which חובל chobel, that is the shipmaster or helmsman, governs the ship. Hence תחבולה tachbula is transferred from the governance of a ship to any other public governance, which must be directed by counsel, industry, experience and prudence. Tachbula therefore does not signify ropes, nor rope-dancers, but governments, and rope-like, that is counsels, by which governments are directed, as St. Jerome, the Septuagint, the Chaldean and the Rabbis everywhere render it: although the translation and metaphor be taken from ropes, because by ropes the sail of the mast, by which the ship is directed, is governed. Because therefore tachbulot signifies two things, namely counsels and governments, which both are connected and interwoven like ropes among themselves, hence there is here a twofold rendering, and a twofold sense. The former, R. Levi and Aben Ezra, whom Vatablus follows, as if Solomon said: Whoever shall have attentively heard these parables of mine, if he be wise, that is a lover of wisdom and beginning to be wise, shall become wiser; but whoever shall have thoroughly understood and perceived them, he shall acquire tachbulot, that is counsel and clever ingenuity. Secondly, and rather, tachbulot signifies the governments of the shipmaster, and thence of the wise man. For just as the shipmaster rules the ship by the mast and the rudder, so the wise man rules the commonwealth by prudence and counsel, consulting well for it in all things, and directing and advancing it rightly. The meaning therefore is, as if to say: Whoever hears and understands these proverbs of mine or of other wise men, he will learn great prudence, and many counsels and practices, by which he may not only govern himself wisely, but also his household, college, congregation, city and commonwealth; and therefore when his prudence and wisdom shall have been perceived, he is easily admitted to the helm of a college or commonwealth, and a governor is placed over it to direct it. Thus we see in a commonwealth that those are promoted to magistracies and prefectures who excel in wisdom and prudence of governing, and who are versed in Ethics and Politics. Thus St. Basil, Bede, Hugh and others. Hear St. Basil: "A prudent shipmaster, he says, is one who makes use of those things which happen from a right and firm purpose of nature, neither exalted in prosperity, nor again cast down in calamities," namely because tachbulot, that is, the prudence and sound counsels of his mind, which are handed down in this book, like the ropes of a mast, by which a public or private ship must be steered, he holds constantly, so that by them he may protect himself and his own in this stormy sea, and direct them to the port of salvation. Whence St. Basil in this place, namely in homily 12, assigns a threefold mystical sea, in which the ship of human life is steered by prudence, and directed to port: the first is this age, in which the sport of fortune rules, while it exalts some and depresses others: in this sea therefore the ship is every man, and man's lot prosperous or adverse; the second sea is the heart, which is continually agitated and tossed by various passions, thoughts and desires like the waves of the sea: in this sea the ship is the mind and will itself; the third is the course of life and the way by which we proceed to heaven, which is beset by demons as by pirates, so that they may plunder or sink the ship with its cargo, that is the soul with its good works. For this reason he says in the plural, "he that is intelligent," that is prudent, reading this book, or hearing it read, tachbulot, that is the helms, "shall possess;" because manifold prudence like a helm is needed, so that we may traverse this threefold sea unharmed, and arrive at port with ship and cargo safe. Hence again he does not say: He will have, nor will hold; but: "Shall possess," because continual prudence is needed, so that we never let go the ropes of counsels from our hand, but should use them firmly and constantly, and as it were possess them as an inheritance. Add a fourth sea, which is the variety of provinces and assemblies of men in the world, which is agitated and tossed by various movements and motions of peoples like the sea. In this sea the ship is any commonwealth, as Plutarch teaches in Politics, Plato in book II of the Laws, St. Chrysostom in homily 6 to the People, and others; wherefore it needs a shipmaster, that is a diligent and prudent governor, who may direct and rule it as a great ship of peoples aptly, so that namely peace and concord may exist among citizens, so that neighbors or friends may be either friends or subjects, so that schisms, seditions, conspiracies, heresies, and wicked morals may be avoided or rooted out. In this ship therefore the anchor is religion, the ropes are laws, the sails are the fortunes and riches of citizens, which should be spread with a favorable wind, that is with fortune favoring, and drawn in with an adverse wind. Therefore Solomon teaches here that the governor of a commonwealth ought to imitate a shipmaster. First, just as a shipmaster sits at the helm, namely at the rudder of the ship, so that he may be seen to possess it: so the governor of a commonwealth should sit and possess justice, so that he may protect it and administer it to each; for this is in a commonwealth what the rudder is in a ship. For just as the rudder directs the ship straight to port, so the rectitude of justice directs the commonwealth to peace and prosperity. Whence the Emperor Sigismund: "Just as he who sits in the stern, he says, turns the helm, and at the same time turns and turns back the ship itself: so he who is placed at the helm of the commonwealth rules and directs it." And when someone preferred tribunes of soldiers to magistrates, growing angry: "Be silent, he said, O Thraso; we would have no need of any military force, if each one governed his own cities and empires justly and rightly." That saying is well known: "It is enough for the governor if he holds the helm straight." Secondly, a shipmaster sitting at the helm looks around at the whole ship, and provides for and looks after all and each both persons and things: so the governor of a commonwealth should examine and look around at all and each things in the commonwealth, both good things and evils and dangers, lest anything escape him, so that he may promote good things and avert evils. Whence the supreme law of governors is, "to be able to overcome sleep." Thirdly, a ship's captain has many sailors as assistants, subordinate and subservient to him, and he selects especially those most skilled and diligent, to whom he assigns and distributes the duties of navigation according to each one's talent. Whence that saying: "The best helmsmen are aided by the hands of rowers." Let the governor of the commonwealth do the same, that he select incorrupt, wise and strong officials, with whom he may share the cares and duties of governing according to each one's aptitude. "The ship's captain," says Plutarch in his Politics, "seeks out the best sailors: thus let the prince take to himself as friends those who are fit for administering the commonwealth." And this is the principal reason and manner of governing well. For since the prince alone by himself cannot perform all the duties and offices of the commonwealth, it is necessary that he perform them through others; wherefore he ought to select faithful men, vigorous, of great judgment and spirit. But if, neglecting these, he admit to office relatives or friends less fit, or flatterers, they will either plunder the commonwealth, or by their pride, imprudence, and lust will destroy it. Thus did St. Charles Borromaeus, Archbishop of Milan, and therefore governed so excellently so great a Church. Thus did Gregory XIII at Rome, who appointed four men of integrity, of proven prudence, virtue and zeal to the government of the whole Roman Church, distributing among them the works and offices according to each one's talent, and through them accomplished such great things as we read of, indeed as we see. Would that all kings, princes, Pontiffs and Prelates would seek grave and faithful officials, who regard not their own interests but what is good for the common good! Surely they would find them; and if they would employ them at the helm, they would satisfy both their own conscience, and God, and the commonwealth, and would govern it most excellently. Thus did Moses, following the counsel of Jethro by God's command, in Exodus xviii, 24, and by this means governed so many millions of Jews, so hard and stubborn, with such ease and felicity. That saying is well known: "Do you wish to command securely? Set up the best judges." Such are almost those who decline magistracy. Wherefore the Emperor Alexander Severus excluded those ambitious for magistracy, saying: "Those unwilling, not those ambitious, should be placed in the commonwealth." Thus Lampridius in his life of Alexander. For "he commands well, who does not command willingly." Fourthly, a ship's captain pays the greatest attention to the ship's rudder and sail: for from these depends the entire direction and safety of the ship; he governs the rudder by himself, the sail through the sailors, who by nautical ropes turn the sail to any wind by continuous adjustment, now spreading it out fully, now contracting and curving it, now tightening and folding it completely. Thus let the governor of the commonwealth, sitting at the helm with his circumspection and vigilance, direct all things, and command the officials to adjust the sail to the wind, that is, to adjust their counsels and manner of governing, and the performance of their duties, to the occasion and time. For different governance must be instituted in time of peace, different in time of war, different among benevolent citizens, different among malevolent ones, etc. Hence a ship ploughing the sea with sails spread is like a bird ploughing the air with wings spread, and with the same ease that a bird does this, so does a ship, if the sails are properly unfurled. Whence poets call it "the oarage of wings." Such indeed, and so easy and happy is the prudent governance of the commonwealth. Fifthly, a ship's captain foresees and looks ahead at coming storms, pirates and waves, and prudently now opposes himself to them and overcomes them by force, now yields and avoids them. Let the governor of the commonwealth do the same. That saying is well known: "The art of the helmsman is most evident in a storm;" and: "He knows not how to reign, who fears hatred too much. A skilled ship's captain navigates even with a torn sail." Sixthly, a ship's captain regards not his own interest, but that of the passengers, and therefore applies himself to directing the ship. Let the king, prince, bishop, etc. do the same, that he regard not his own interest, but the good of the commonwealth, and therefore keep watch over its governance with his whole being, and devote himself entirely to its safety. For, as Damascenus says in the History of Barlaam and Josaphat, chapter xxxvi: "Just as among those sailing, when the sailor fails, he brings slight harm to the passengers; but when the helmsman fails, he brings about the ruin of the whole ship: so in the commonwealth, if any private person sins, he harms not so much the people as himself; but if the king, he brings about the detriment of the whole conduct of affairs." Seventh, although a ship's captain does not follow the orders or wishes of the passengers—for that saying is well known: "If you match the passengers, captain, you perish"—nevertheless he responds to and satisfies each one according to his capacity: thus a ruler should not follow the desires of those being ruled, but should govern each one according to his nature and inclination, and accommodate himself to him as much as he can. Our Blessed Francis Borgia wisely said: "Those who wish to preside over others ought not to measure all who obey by one rule; but should imitate good soldiers, who fill a war machine with sulphurous powder according to the size of the cannon." Thus Ribadeneira, book IV of his Life, chapter viii. Hence that saying of Titinius in Nonius: "Wisdom turns the ship, not strength." And that commonly celebrated: "If you wish to command for a long time, command gently, with love, not fear. Whoever commands harshly does not command well. The master does not steer the ship by mere force, but with a gentle hand. He who wishes to be loved should rule with a slack hand. Whatever exceeds measure is unfit for ruling. You will more easily rule a young man than an old one." Hence that admonition of St. Paul to Timothy, First Epistle, chapter v, verse 1: "Rebuke not an elder, but entreat him as a father; young men, as brethren; old women, as mothers; young women, as sisters in all chastity." Eighth, the best ship's captain is one who first served under another skilled captain, and from him learned to steer a ship. Likewise one who readily obeys the admiral of the whole fleet, and knows how to bend and govern himself. Thus matters stand precisely in the governor of the commonwealth or Church. For, as Gregory says in the Pastoral: "The art of arts is the governance of souls"; therefore it must be learned through long use and labor. Hence those rules of governing, common on everyone's lips: "He cannot command well who served badly before. He does not know how to command who cannot bear another's command. It is as bad to rule many as to rule none. He rules others happily who rules himself. To command oneself is the greatest command of all. He who has ruled himself has ruled the whole world. No one can rule unless he can be ruled. No one can be ruled unless he can rule. No one bears being ruled by another who cannot rule himself. He who obeys modestly is worthy to command sometime. One experienced in both prefers to be ruled rather than to rule. You will more readily rule a few and small things than many and great things." Ninth, a ship's captain often in a storm, amid winds and tempests, looks up to heaven and the stars, especially the polar stars, so that he may learn where on earth he is, and direct his course according to them. Thus he who governs the commonwealth or Church should frequently, especially in difficulties, invoke God, and from Him seek counsel and aid for governing well: "For he governs all things best to whom God is governor." Indeed, Homer himself thought that no one governs rightly except from God; hence he calls good kings θεοτρεφέες, that is, nourished by Jupiter. "Who therefore governs best? He who has the power of divinity." Wherefore Origen symbolically interprets at this place, by "helms" the particular governance of God: "For if a wise man once obtains this," he says, "he will suffer nothing more grievous. For such a man sails straight to God, and safely reaches the harbor of His will. But he who is not so disposed will certainly suffer shipwreck, either concerning hope, or concerning charity, or some other virtue, so that he may justly cry out: I am come into the depths of the sea, and a tempest hath overwhelmed me, Psalm lxviii."
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6. HE SHALL OBSERVE A PARABLE, AND THE INTERPRETATION, THE WORDS OF THE WISE AND THEIR RIDDLES. — He explains what he said in the preceding verse: "A wise man hearing shall be wiser;" namely, that by hearing these my sentences and doctrines, "he shall observe," that is, he shall know, "a parable, the words of the wise," etc. Whence for "shall observe" in Hebrew it is להבין lehabin, that is, "to understand a parable," in Hebrew mashal, that is, a grave and wise sentence of any kind, as I said in verse 1; whence explaining "parable" he adds: "The words of the wise;" and "the interpretation," so that he may be able to interpret both parables and words, both mine and those of other wise men, and especially "riddles," skillfully and acutely. For just as the word "parable" conveys and explains through "the words of the wise," so the word "interpretation" conveys and explains especially through "riddles;" for these, because they are wrapped up and obscure, require keen interpretive power. Whence the Septuagint for "interpretation" render σκοτεινοῦ λόγον, that is, an obscure discourse: for interpretation is made of this: for a clear discourse does not need it. Interpretation therefore connotes and involves an obscure discourse. Hence for "interpretation" in Hebrew it is מליצה melitsa, which is derived from מלץ malats signifying in the niphal to become sweet; because just as sweet food, such as honey, tastes pleasantly to the mouth, so to the mind tastes, sweet and pleasant is melitsa, that is, the interpretation of a riddle and an obscure matter. Others derive it from לוץ luts, that is, he laughed, he mocked; whence some render it jests, as if to say, A wise man will so easily interpret obscure matters, that as it were laughing through play and jest he does so, and that he may mock and delude those proposing riddles: for melitsa, that is, interpretation, pertains to riddles is evident from that passage in Habakkuk II, 6: "Shall not all these take up a parable against him, and a speech of his riddles?" For in place of "a speech" in Hebrew it is melitsa. Melitsa therefore signifies both an obscure discourse, as the Septuagint render it and our Douay version there, whence also Symmachus renders it, a problem, and the interpretation of it, as our Douay version and Aquila render it in this place (whence Vatable renders it, eloquence). Hence Heraclitus was called σκοτεινός, that is, obscure, dark, because he affected obscurity in his sayings and writings. Truly St. Augustine in Psalm. cv, discourse 2: "What is sought with greater difficulty," he says, "is wont to be found more sweetly; nor think that these things are withdrawn from you by obscurity, but are seasoned by difficulty." From the obscurity of the sentence therefore is born the sweetness of interpretation, when it is turned over and ground by the teeth of the mind. For that tastes more sweetly which is seasoned by labor as if with salt; under labor therefore and difficulty lie hidden delights, just as from a cracked nut is tasted the sweetness of the kernel. Whence St. Jerome, epistle 13 to Paulinus: "All," he says, "that we read in the divine books shines indeed and gleams even in the bark, but is sweeter in the marrow." And St. Gregory, homily 6 on Ezekiel: "Great," he says, "is the utility of the very obscurity of the utterances of God, because it exercises the sense, so that by fatigue it is enlarged, and the exercised mind may grasp what the idle mind cannot grasp. It has moreover another greater thing, because if the understanding of Holy Scripture were open in all things, it would become worthless. In certain more obscure places, found with so much greater sweetness, it refreshes, as much as by greater labor it fatigues the mind seeking it." Furthermore, the ancient wise men delighted in riddles, both that they might veil arcane wisdom in them, and that they might display their own acuteness, and that they might exercise the ingenuity of their followers. Such are those of Ausonius, pious equally and grave, and acute beyond others: What is the highest good? A mind conscious to itself of right. That is, what is best? A spirit well conscious to itself. What is the greatest destruction to man? Man himself another. That is, man is a wolf and demon to man. Who is rich? He who desires nothing. Who is poor? The avaricious man. Rich is he not who has much, but who is content with his lot. Every avaricious man is poor, who does not possess all that he has. What is the most beautiful dowry for matrons? A chaste life. A woman, even without a dowry, is sufficiently dowered, if she is chaste. Who is chaste? She of whom rumor fears to lie. She is often not chaste, of whom rumor speaks shamefully. What is the work of the prudent? When he is able, to be unwilling to harm. It is proper to the prudent, when he is able, yet to be unwilling to avenge. What is proper to the foolish? To be unable and yet to wish to harm. The wicked man, even when he cannot, yet wishes to injure. And those of Thales. For Thales, being asked what was the most ancient of all things, answered: "God." Why so? ou genetos, that is, because unbegotten, he never began to be. "What was the most beautiful?" he says: "The world;" for it is the work of God, than which nothing is more beautiful. "What the greatest? Place;" for it contains all things. "What the swiftest? Mind;" for the thought of man runs through all things. "What the strongest? Necessity," or fate; for it overcomes all things, to which not even the Gods resist. "What the wisest? Time;" for it discovers all things, and brings them to light.
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7. The fear of the Lord (in Arabic, of God) is the beginning of wisdom. The foolish despise wisdom and doctrine. Solomon proceeds in the order of discipline, which is that in teaching sciences one should begin from their principles; he therefore assigns here the principles of wisdom. For "beginning" in Hebrew is ראשית reschit, which signifies both beginning and head (for the root ראש ros means head) and also principality. Whence you may translate it: the principality of wisdom is the fear of the Lord, that is to say, in wisdom the fear of the Lord holds the first place and principality, which teaches and commands the other dogmas of wisdom. Thus "beginning" is taken for principality, in Psalm 109: "With thee is the beginning," that is, principality (for this is what the Hebrew נדבות nedabot signifies) "in the day of thy strength." Therefore some take "beginning" here properly for commencement. And these understand by "fear" servile or initial fear; for the fear of God the avenger is the beginning of wisdom, that is, of justification. Thus St. Gregory Nazianzen, oration 28, where he also adds certain things which are not in the text; for thus he has it: "I know this one wisdom, which is situated in the fear of God. For the beginning of wisdom is the fear of the Lord; and the end of the discourse: Hear all things, fear God. These are the words of that most wise Solomon." And St. Augustine in his epistle on St. John, tract. 9: "Someone has begun," he says, "to believe in the day of judgment; if he has begun to believe, he has also begun to fear; but because he does not yet have confidence in the day of judgment, perfect charity is not yet in him. Must we therefore despair? In what you see as a beginning, why despair of the end? What is the beginning? Hear Scripture: The beginning of wisdom, the fear of the Lord. He has therefore begun to fear the day of judgment; by fearing he corrects himself, he watches against his enemies, that is, his sins, he begins to revive inwardly, and to mortify his members which are upon the earth." Thus also following St. Augustine's custom, St. Prosper explains this passage concerning servile fear, in lib. 1 On the Calling of the Gentiles, cap. xxvii, and St. Gregory, lib. II on Ezekiel, homil. 19, St. Bernard, homil. 23 on the Canticle, the Master with the Scholastics in III, dist. 34. Others take "beginning" for principality. And these understand fear as filial and perfect, which is nothing other than charity. For charity, because it loves God supremely, hence fears supremely to offend him. Charity therefore holds the beginning, that is, the principality, in the kingdom of wisdom, that is, of justice and virtue. The Septuagint, for the sake of explanation, lest anyone think that speculative wisdom is being discussed here, from Psalm 110, 10, add: "Good understanding to all that do these things," that is to say, those are truly intelligent and wise who conceive and understand this wisdom not only in mind and intellect, but also perfect and execute it in will and deed. Then, to explain what fear is meant here, they clarify by adding: "But piety is the beginning of sense." For piety, in Greek it is eusebeia, that is, religion. Whence Clement, lib. II of the Stromata, reads: wisdom therefore is the beginning of religion. And St. Basil, homilia I of the Hexaemeron, the beginning of wisdom is the fear of the Lord: "For this," he says, "is the fear of reverence toward God, as it were a foundation for one striving toward perfection." And Tertullian: "The beginning," he says, "of wisdom is fear in God." Hence also Vatable thus explains it, that is to say, those who are truly wise and learned fear the Lord. Others: The foundation and basis of true knowledge is the fear of the Lord; or: The first and principal knowledge is the fear of the Lord. The Septuagint therefore explains this sentence: "The fear of the Lord is the beginning of wisdom," through two which they adjoin. The first is: "Good understanding to all that do these things;"; the latter: "But piety is the beginning of sense." The other things which pertain to the explanation of this sentence, I have reviewed in Ecclesiasticus 1, 16. Where I likewise showed that this fear is love and charity, and therefore that it itself is the beginning, middle and summit, or perfection of wisdom, that is, of virtue. Furthermore Olympiodorus in the Catena of the Greeks: "Just as the fear of the Lord," he says, "is the beginning of wisdom, so piety toward God is the beginning of sense, that is, of judgment according to intellect. For it exercises the organs of the senses toward discernment; or because it dominates the appetite of the senses, and compels them likewise to live according to the spirit." Tropologically and anagogically Gregory in the same Catena: "He treats here, he says, of the sense of the inner man, according to which we both perceive that true light, and hear the hidden words of God, and are nourished with vital food, and are made partakers of the fragrance of Christ, and lay hold of the word of life. But the root and cause of this taste or sense is piety toward God." And Evagrius: "Just as, he says, the mind is carried through the senses to sensible things, so through virtues to the contemplation of those things which are evident to the intellect alone; such as are heavenly and spiritual things; for this reason the wise Solomon wished us also to have regard for the reason of those senses. Moreover, he asserts piety toward God to be the cause or beginning of that sense, which is according to the inner man, through which we see all things that come under understanding, and we still touch the word of life." Wisdom and doctrine the foolish shall despise. He aptly subjoins this to the preceding sentence. For it is its antithesis, as if to say: Because the fear of God is the beginning of wisdom, hence the pious and those who fear God revere wisdom and devote themselves to it; but the foolish, that is the impious, because they are destitute of the fear of God, despise wisdom, whose beginning, nay whose very essence, is the fear of God himself. Whence for doctrine, the Syriac renders correction; the Septuagint and the Chaldean, discipline. For foolish, Symmachus, Aquila and Theodotion render aphrones, that is senseless, that is, as the Septuagint renders, asebeis, that is impious. Clement of Alexandria reads atheoi, atheists, without God. For atheism is the center of impiety and sin; for the sum of foolishness and stupidity is impiety and sin. Thus Olympiodorus: "Pious men, he says, eagerly pursue discipline and wisdom; but those who are destitute of the fear of God (which is the root and cause of the inner sense) derive no taste of discipline or wisdom, but rather shun it with study and wonder." For despise in Hebrew it is בזו bazu, that is they spurn, contemn, turn away. And thus read the Septuagint, Our version, the Chaldean, the Syriac and commonly the Greeks and Latins: for this is what the root baza signifies. But some read with other points בזזו bazzu, that is they plunder, from the root בזז bazzaz, that is he spoiled, he seized, he plundered, and they give this sense, as if to say: The foolish, that is the impious and atheists, not only spurn, but also plunder and despoil wisdom, because they strip it of its virtue, and its arms and rights and strength, disarm and render it powerless, according to that saying of the Emperor Leo: "Impiety disarms the laws." But it should be read בזו bazu, as I have already shown.
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8. Hear, my son, the discipline of thy father, and do not forsake the law (Vatablus, direction) of thy mother. For discipline, the Syrian translates law; the Chaldean, instruction. For do not forsake, the Syrian translates, do not forget; the Chaldean, do not err; the Septuagint, do not reject the statutes of thy mother; some translate, do not uproot the law of thy mother. But the Hebrew natash does not signify to uproot (which nathas signifies by ת), but to forsake, to disregard, to leave, to cast away, as St. Jerome, the Septuagint, Vatablus and the Hebrews translate it. After he assigned the beginning of wisdom, namely the fear of God, he now begins to hand down the dogmas and precepts of both. Among these he first ordains obedience, namely that a son should reverently hear the sound admonitions of an honest father and mother, and humbly obey them; and this first, because piety toward parents is next to piety toward God. Whence also in the Decalogue, after the three precepts of the first table, which regard piety toward God, immediately the first precept of the second table is subjoined concerning piety toward parents; because parents are a living image of God, who is the father of all, "from whom" therefore "all paternity in heaven and on earth is named," Ephes. III, 15. Moreover, he aptly attributes "discipline" to the father, because the father's education is more severe: law to the mother, because the mother's education is milder and more gentle; for mothers love their sons more sweetly, but fathers more strongly, says Aristotle in the Economics. Hence Cicero dedicated three books of Duties to his son. Emperor Leo wrote and inscribed the same number of books of Counsels to his son. And St. Augustine, speaking of his mother St. Monica in the Confessions: "The precepts," he says, "of life which she had planted in my mind by word, she watered with tears, nourished with examples." Solomon is followed by Sirach, who begins his ethical precepts thus: "Children of wisdom, church of the just; and their nation, obedience and love. Hear the judgment of your father, children, and so do that you may be saved," Ecclus. III, 1. See the sayings there. Secondly, because the first and best way to imbue oneself with good and honest morals is, if from childhood one receives the discipline of father and mother, namely when the father and mother are faithful, and of upright morals, or at least strive to instruct their sons in all probity, such as they were in Israel. Solomon alludes to David his father, who, being holy and wise, educated Solomon, and his other sons, holily and wisely. The same did Bathsheba, Solomon's mother. He alludes also to Rehoboam and his other sons, whom he himself educated in discipline and the fear of God. Moreover, under the name of father and mother, Solomon here symbolically understands himself, who, wishing here to instruct young men, and to teach them the fear of God and wisdom, now assumes the person of a father instructing a son, now the person of a pedagogue and teacher instructing and directing a son. Whence in verse 10 and following, he often addresses the reader and disciple kindly by the name of son, as benevolent teachers who love their disciples are wont to do. The sense therefore is, as if to say, Me, the proverb-maker, now sustaining the person of a faithful parent and pedagogue, now again a diligent teacher of virtue and wisdom, acting attentively hear, and the precepts and teachings which I hand down, from wisdom given to me from heaven, as if proceeding from a mother, eagerly drink in, as sons are wont to drink in the admonitions of a most beloved mother: thus it will come to pass that grace as a crown shall be added to your head. Thus Paul says to the Galatians, cap. IV, 19: "My little children, whom I am again bringing forth" (as a mother in pain, because full of love for you), "until Christ be formed in you." And St. Ambrose, lib. I of Duties, cap. VII: "More sweetly," he says, "and more vehemently at once I love you whom I have begotten in the Gospel, than if I had received you in marriage; for grace is more vehement and sweeter to love than nature." Thus Vatablus, Jansenius, Baynus, Peltanus and others. Moreover, Blessed Antiochus, in his homily On Disobedience, reads this saying thus: "A prudent son obeys his father, but a disobedient son shall be in perdition;" and adds: "Let us avoid the destruction of this disobedience. For what profit accrues to you, if you have indeed kept the virginity of your body undefiled, and have prostituted your soul to a demon through disobedience?" Mystically, Didymus in the Greek Catena, Bede, Hugh, Lyran, understand by father God, who is the father of all; by mother the Church, whose spouse is Christ; but his statutes and laws are the Apostolic ordinances and constitutions: for the Church, like a mother, has regenerated us, and feeds us with the milk of a nurse, and nourishes us gently with heavenly doctrine and divine precepts. The same do the Superiors of religious orders, Pastors, Confessors, Preachers, who are the spiritual fathers and mothers of the faithful.
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9. That grace may be added to thy head, and a chain of gold to thy neck. In Hebrew גרגרתיך gargerotecha, that is, to thy throats, because the throat consists of many rings as it were of links, says R. Solomon. For grace, the Syriac translator rendered, for they are becoming; the Chaldean, the grace of beauty; in Hebrew it is לוית חן liviat chen, that is, an addition, or a joining together of grace, as if to say: The law of thy father and mother, if thou shalt hear it and do it, will bring together and join grace to thy head, because the law instructs the intellect, so that it may conceive those things which it ought to understand equally as to speak, says R. Levi. And Aben-Ezra: Thus, he says, the law and discipline will be fitting ornaments of thy head, as if something conciliating grace were joined to thy head. Most excellently the Septuagint renders liviat chen, a crown of graces, because in a crown ring is joined to ring, flower to flower, woven together, joined together, interlaced and intertwined; for thus they have it: For thou shalt receive a crown of the graces upon thy head, and a golden chain about thy neck; Aquila, because an addition of grace is to thy head, and peritrachelia, that is, ornaments of thy neck; Vatablus, for they will add grace to thy head, and in place of a chain they will be to thy neck, as if to say: If thou shalt have received these laws and admonitions of mine, and exercised them in deed, they will adorn and embellish thee, just as a crown is wont to adorn the head, and a golden chain the neck. For just as a crown is woven and formed from the joining of flowers or circles, a chain from the joining of rings: so also the beauty and perfection of obedience and virtues is woven and formed from the various and continuous operation and exercise of the same. Therefore there exists for the wise a crown of glory; there exist again for pleasure and delights garlands: there exists finally for justice a diadem. A crown of graces is nothing other than chains of virtues. For indeed when anyone has perfectly attained some virtue, he cannot be wholly free from the rest, and thus from all he has woven as it were one crown; but by this garland the vertex of the inner man is clothed. Thus Diodorus and Chrysostom call the circle of virtues (because these are wont to cohere with one another) a crown of graces. Indeed, those who wish certainly to attain salvation ought to be adorned with various gifts and charisms as well. Thus the Author of the Chain of the Greeks. Note: It is the same thing to add grace to the head as to add a chain to the neck; for it is a parable, signifying that the grace of obedience adorns the obedient one, just as a crown adorns the head and a chain the neck: for in the latter hemistich by other words, and by another similitude after the Hebrew manner, the same thing is signified as in the former. Symbolically, however, Diodorus: "By the vertex and neck, he says, he designates the mind, but by the golden chain the spiritual knowledge and adornment of the soul. Or certainly the golden chain denotes the obedience which we owe to God, or that protection which is wont to be sought from the sacred utterances." And Eusebius: "Just as the mind is expressed through the vertex and neck, so the knowledge of divine things is wont to be expressed through a crown and chain." Moreover, manifold grace and a crown of graces is promised in this place to obedience, and to the obedient: The first is the grace of God and men, as if to say: If thou shalt obey these disciplines of mine, thou wilt first conciliate for thyself grace, that is, great beauty and comeliness: and on account of that grace and favour of God, angels and men thou wilt draw to thyself. The second is a crown of graces, that is, of all virtues: for obedience either commands these, or persuades and counsels them; for it commands now an act of religion, now of sobriety, now of fasting, now of penance, now of modesty, now of humility, now of almsgiving, now of charity, now of other virtues. Wherefore he who is devoted to obedience weaves for himself a continuous crown from the exercise of all virtues and twists a chain about himself. For a chain is the unfailing operation of virtues, and their continuous connection, when namely one is bound to another and twisted together continually. Thus Bede from St. Gregory: "Obedience alone, he says, is the virtue which inserts the other virtues into the mind, and keeps them inserted." Thus John the Abbot, when dying, being asked by his followers what was the expeditious way to perfection by which he himself had attained to it, answered: "I never did my own will, nor taught anyone anything which I myself had not first done," as Cassian relates, lib. V Instit. cap. xxviii. Thus Paul the Simple, a disciple of St. Anthony, by simple obedience rose to the summit of all virtues. Wherefore God wrought many and more powerful miracles through him than through St. Anthony; for he himself was in God's delights. For this reason St. Anthony set him before all as an example, that they might learn to deny their own will, and might strive with eager obedience, if they hastened to arrive quickly at perfection. Thus Rufinus in the Lives of the Fathers, book II, chapter LI, in the Life of Paul the Simple. The third crown is the abundance and fullness (for a crown signifies completion) of graces, which God the rewarder of obedience pours into the obedient: for He is accustomed to heap upon him all His gifts, graces and influences. Moreover, He gives to children obedient to their parents long life, health, wealth, good fame, and every prosperity, as He will teach below; and it is evident from Ecclesiasticus III, 9: "In every, He says, work and word honour thy father, that a blessing may come upon thee from him." Whence in the Lives of the Fathers, book V, booklet 14, on obedience, number 11, Abbot Hyperichius says: "The ministry of a monk is obedience, which he who possesses shall be heard in what he asks, and shall stand before the crucified with confidence; for the Lord thus came to the cross, being made obedient even unto death." Thus this crown of Solomon is explained at length by Ecclesiasticus, chapter 1, verse 11, and chapter III, verses 1 through 19. See the sayings there. The fourth is the crown of triumph and of the heavenly kingdom, of which it is said: "A man that is obedient shall speak victory," Proverbs XXI, verse 28; and Wisdom V: "They shall receive the kingdom of glory, and a crown of beauty from the hand of the Lord." Thus concerning Father Peter Faber, who was the first disciple of Ignatius of Loyola, and afterwards his companion, Orlandinus relates in his Life, book II, chapter xxviii, that after his death he appeared to a certain religious man crowned with the crown of obedience, because he himself had been a victim of obedience both in life and in death. For he died because, being called to Rome in the height of summer heat, he entered it in the same heat, knowing that he was certain to go to the peril of his life, preferring to lose his life rather than obedience, as Christ lost His. Wherefore in the Lives of the Fathers, book V, booklet 14, on obedience, number 19, it is related that someone saw four orders in heaven: the first, of the infirm and those giving thanks to God; the second, of those pursuing hospitality; the third, of those living in solitude; the fourth, of the obedient: "The order of the obedient, he says, was adorned with a golden torque and crown, and had greater glory than the others: because others do their own things according to their own will; but the obedient, casting away all their own wills, hang upon God and upon the command of their spiritual father: for this reason he has greater glory than the others." Whence exhorting, he concludes: "Obedience is the salvation of all the faithful. Obedience is the mother of all virtues. Obedience is the discoverer of the kingdom of heaven. Obedience opens the heavens, and lifts men from the earth. Obedience is the companion of angels. Obedience is the food of all the Saints. For they were weaned from this, and through this they came to perfection." It is indeed worthy that the head, which obedient submitted to obedience, should be exalted, and adorned with crown and torque. Wherefore Bede thinks that here there is an allusion to the crowns and torques, which were given to victors contending in the contest, as if to say: The Son who obeyed His father and mother in all things, as a wrestler victorious in the contest, shall be given a crown and torque. And our Salazar thinks at length that here there is an allusion to the contests and crowns proposed to boys undergoing the contest, of which Pliny, book XXXIV, chapter viii, and Plutarch in Eumenes: "The crown, he says, proposed to boys in the pentathlon was taken away." Indeed, Clement of Alexandria, book II of the Stromata: "As in gymnastic contests, he says, so also in the Church there are crowns for men and boys." Certainly the obedient undergoes great struggle, that he may tame his own will and judgment, and subject them to his Superior. "Hence it is, St. Gregory says, that to those fighting powerfully in the contest a torque is given: so that because they bear the signs of virtues, they may always exercise greater ones, and fear to incur the reproach of weakness, while in themselves the reward of fortitude is already present, which they display. Whence rightly in the praise of wisdom to any hearer through Solomon it is said: Thou shalt receive a crown of grace upon thy head, and a golden torque upon thy neck." Thus he himself, book XXXI of the Morals, chapter XI. Hence we read that this grace was given to certain more illustrious Martyrs, who excelled in obedience, discipline, fortitude and charity, that they carried their severed head in their hands, or that the head itself poured forth milk instead of blood. For what reason? Was it that the head might testify that in life it had been most zealous in obedience and the law of God? Or that they might offer the head as a victim of martyrdom and a holocaust to God? Or that they might carry the head as if revived after death, indeed in death itself, as it were a trophy of victory over enemies and over death itself, as a sign of triumph? Thus St. Dionysius the Areopagite, struck on the head, "rose up," says Hilduin in his Life, "and with holy hand carried his head severed from his body, with angelic guidance directing his steps, and heavenly light shining around, bearing the head in his outstretched arms. And there came to be a multitude of the heavenly host as companion to his lifeless body, carrying his own head from that very mountain (which was thereafter called the Mount of Martyrs) where he had been beheaded, for nearly two miles, to the place where by God's disposition and his own election it now rests buried, ceaselessly praising God with sweet hymns. And innumerable hosts of divine spirits seeking the heavens were heard, modulating in a choir of inestimable sweetness: Glory be to Thee, O Lord, joined more frequently with Alleluia. Which seeing and hearing, innumerable peoples, and many even of the persecutors, believed in the Lord: but those not believing, struck with excessive terror, each fled to their own regions." Was not this a heavenly triumph of St. Dionysius? Was not grace and glory added to his head? St. Dionysius's follower, the Blessed Severinus Boethius, prince of the Roman senate and most fierce defender of his faith and of the orthodox faith, was punished with beheading by Theodoric the Arian king, and he lifted up his own severed head with both hands, and when asked by whom he had been struck, he answered: "By the impious;" and when he had come to a nearby church and, kneeling, had received the sacred synaxis, he expired. Thus his Life has it, and from it Baronius at the year of the Lord 526. St. Ursicinus the physician, strengthened unto martyrdom by St. Vitalis, carried his severed head in his own hands to the place of burial. Some report that three palm branches sprang forth from his neck, and that he was depicted by St. Ursicinus the Bishop with the head in his hands and three palms springing from the neck, as he had seen it. Thus Hieronymus Rubeus, book I of the History of Ravenna, who received these things from the monuments of that Church itself. St. Domneo of Bergamo, a nobleman, when he had most gravely reproached the Emperor Maximian by letter for his cruelty toward Christians and his impiety toward God, was beheaded by him. The people of Bergamo report that he carried his own head in his hands to that place beside which the church of St. Andrew was built: in which church his body is preserved and kept, thus from the Office of the Church of Bergamo, Philippus Ferrarius in the Catalogue of Saints of Italy, on the 16th day of July. St. Donninus, chamberlain of the same Emperor Maximian, was beheaded by him on account of the faith of Christ near Julia in the territory of Parma (which is now called the Burgh of St. Donninus), and he carried his head in his hands across the Sisteron river a stone's throw away, and after a long time when the tomb was opened, the head was found within the arms, breathing forth a sweet odor, by the miracle of heavenly splendor. Thus Surius and Philippus Ferrarius on the 9th day of October. Who likewise on the 5th day of February relates that St. Gemulus the Martyr at Ganna in the territory of Milan lifted up his own amputated head, and having fitted it to his neck came to the Bishop (whose nephew he was), and was buried by him. Thus also St. Proculus the Martyr of Bologna is said to have lifted up his own head, and St. Regulus the Bishop and Martyr of Populonia under Totila. St. Emygdius, Bishop created of Asculum in Picenum by St. Marcellus the Pope under the Emperor Diocletian, was beheaded because he had converted many to Christ, and he lifted up his head in his hands and carried it to three hundred paces to a nearby mountain, and there he was buried on the nones of August. Thus from the monuments of the Church of Asculum, Philippus Ferrarius on the 5th day of August. Furthermore, the head of St. Paul, severed by Nero, poured forth milk instead of blood, and gave three leaps upon the earth, by which he drew forth three fountains, which even now flow perpetually and are viewed with great devotion by visitors: concerning which matter I have said more in the preface to the epistle of St. Paul, chapter vi. St. Secundina, virgin and martyr of Anagni, under the Emperor Decius, when she was being beaten severely, poured forth milk instead of blood as a symbol of innocence and virginity, and exhaled a most sweet odor. When this was seen, the people begged the virgin to intercede for them with God; and when the virgin prayed, with a great thunder sounding, she gave up her spirit to God; her virginal soul the Angels, singing together: "Come, bride of Christ, receive the crown which the Lord has prepared for you eternally," led in triumph to heaven. Thus from the monuments of the Church of Anagni, Philip Ferrarius, on the 15th of January. St. Aemilianus, Bishop of Trebia and Martyr under Diocletian, after overcoming burning torches, the rack, wild beasts, stones and wheels, was beheaded. From his body milk is said to have flowed instead of blood, and trees to have put forth flowers and fruits. Thus from the monuments of the Church of Spoleto and Trebia, Philip Ferrarius, on the 29th of January. Finally, St. Gregory, in book III of the Dialogues, chapter XIII, relates that St. Herculanus, Bishop of Perugia, when beheaded by Totila, was found on the fortieth day after his death and burial to be whole and incorrupt: "And what," he says, "is to be venerated with great wonder, his head was united to his body, as if it had never been cut off; so namely, that no traces of the cut appeared. And when they also turned this over to the back, searching whether any sign or mark of another incision could be shown, the whole body was found so sound and unharmed, as if no cutting of iron had touched it." Closing the ranks are SS. Ursus and Victor with their companions from the Theban legion, who carried their severed heads in their hands to the place of burial, and there, kneeling, laid them down, as if they were really saying: "This is our rest forever and ever." Whence in that same place a church was built in their honor; thus Surius, volume VII, on the 30th of September, who also adds: "And coming deaf, blind, lame, paralyzed, and those held by any infirmity, they touched the bodies of the Saints, and suddenly received health, equally as the possessed. And even to this day, if the faith of those seeking does not waver, they are healed through the grace of God." Was not a distinguished grace and glory added to the head of all these? Others judge more simply and fittingly that this crown and torque is the reward of noble and upright character, wisdom, virtue and filial obedience. For it is of this that we are speaking here, not of the athletic strength of athletes; for nothing shows and adorns the upright character of a boy more than obedience toward parents. Whence Maximus, sermon 23, from Euripides: "He," he says, "who honors his parents is pleasing to God, both living and dead. For there is nothing which is more becoming and noble for children than if they are born of a good father, and themselves render worthy gratitude to their parents." Moreover, that crown and torque were formerly the reward of wisdom is clear from Daniel v, 16, where Belshazzar, seeking from Daniel the interpretation of the hand writing on the wall: Mane, tekel, phares, promises him these things: "Thou shalt be clothed in purple, and shalt have a chain of gold about thy neck, and shalt be the third ruler in my kingdom." And III Esdras III, 5, three boys disputing about what was strongest; for the first said: "Wine is strong;" the second: "The king is stronger;" the third: "Women are stronger, but above all things truth conquers;" to the victor they establish these rewards: "Whose," they say, "speech shall appear wiser than the other's, Darius shall give him great gifts, and he shall be clothed in purple, and drink in gold, and sleep upon gold, and a chariot with a golden bridle, and a linen turban, and a torque about his neck; and he shall sit second to Darius because of his wisdom, and shall be called kinsman of Darius." Hence even now to learned men, when they are created Doctors in academies, is given a cap crowning the head, and a golden torque adorning the neck. Whence Lyra: Anciently, he says, the wise used a golden torque, and a bulla hanging down to the breast as a symbol of wisdom, which is thought to be lodged in the breast. Thus also St. Gregory of Nyssa, homily on the Canticle: "Hear, son, the laws of thy father, etc. That," he says, "the infant may attend to parents with ready and eager mind, he promises that from disciplines there shall be ornaments for him befitting a boy. For it is an ornament befitting a boy, a golden torque shining on the neck, and a crown woven from pleasant flowers." Solomon therefore signifies here young men of noble birth, especially nobles and royals, distinguished by discipline, obedience and virtue, who were accustomed to be given a crown and a torque. The Greeks followed the same practice: for they crowned elegant boys endowed with the best morals, as Plato testifies concerning Lysis in the Lysis. Thus also Pythagoras, on account of his remarkable wisdom, was accustomed to be crowned with a golden crown, and Aelianus narrates that this was decreed to him by public vote, lib. XII Var. Hist. cap. xxxii. Charles Paschalius confirms this with many examples, lib. V De Coronis, cap. ix, and lib. VI, cap. xxix. For when a crown is given to the wise and upright man, wisdom and uprightness themselves are crowned. Whence in the Apocalypse, cap. IV, the twenty-four elders are crowned with golden crowns on account of wisdom and virtue. Hence secondly, Lyra appropriately says: That a crown, namely pontifical, or royal or ducal, may be added to your head, that is to say, By the wisdom which you will learn by obeying me, you will merit being created pontiff, king, duke or prince: for the word לוית liviat, that is addition, crown, alludes to the name Levi, that is added or increased; for thus his mother Leah called him, because she had already borne three sons and had added to her husband, Genesis xxix, 34. For in the tribe of Levi there was the crown of wisdom and the pontificate, that is to say, If you obey your parent and discipline, you will be called and will be Levi, that is added and increased with the crown due to the teacher and pontiff. Thus Joseph by obeying his parents merited being given wisdom and the gift of prophecy, on account of which he was made by Pharaoh a prince of Egypt: for Pharaoh, on account of the foreseen seven years of sterility and fertility, placed a crown upon his head, and adorned his neck with a golden torque, Genesis XLI, 42. For a crown is the insignia of power and principality, a torque of wisdom. When therefore wisdom is joined to power, then rightly a crown with a torque is given to it. Some add that a crown of years and longevity is understood here, by which boys, among the Greeks, at three years and seven years were crowned, because they had already escaped the dangers of death. But this was a crown of the Gentiles, not of the Hebrews; of nature, not of virtue and grace, as is evident from Philostratus in the Heroics, in Protesilaus. Finally, for grace the Septuagint translates stephanon chariton, that is a crown of graces, or of favors, that is to say, All the graces and Graces of God will adorn you with their graces and gifts. Hence the Gentiles invented that there are three Graces or Charites, daughters of Jupiter and Venus, namely Aglaia, Thalia and Euphrosyne, which would add grace to grace, or rather repay it. Thus the same, says Tertullian, lib. De Corona militis, invented Pandora (that is, Every gift) to be a most gracious woman and goddess, to whom the other gods and goddesses gave gifts, namely Pallas wisdom, Mars fortitude, Diana chastity, Mercury eloquence, Venus beauty. Therefore a crown of Charites or Graces, and a confluence and gathering of all virtues and gifts, namely of justice, prudence, fortitude, temperance, beauty, eloquence, etc. Furthermore Aristophanes says that Pandora is a symbol of the earth, because the earth supplies and gives us all things necessary for life. More truly you would say Pandora is the Blessed Virgin, inasmuch as God conferred upon her all the gifts of Angels and men, and thus the Holy Trinity contended in adorning her: for God the Father conferred upon her his paternity, so that she would be to his only-begotten Son in the place both of father and mother. The Son accepted her as his mother, the Holy Spirit as his spouse, and as his spouse honored her with all his charisms. For she obeyed and complied in all things with the discipline and laws of the Holy Trinity, equally as with those of her own parents.
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10. My son, if sinners shall entice thee (Cajetan translates it, shall incite thee; the Syrian, shall deceive thee by flattery; the Chaldean, shall flatter thee), consent thou not to them. The Syrian: obey them not; the Septuagint: my son, let not wicked men seduce thee, neither be willing; Vatable: my son, if sinners shall strive to deceive thee, consent not, so that thou dost not even admit their counsels into thy mind and will, nay not even into thine ears, much less into thy hands and deeds. Fittingly does he subjoin this admonition to the preceding one concerning hearing the discipline of father and mother, as if to say: I have commanded thee to hear and obey the admonitions of thy father and mother, and to draw them in like mother's milk, that thou mayest be nourished thereby unto all the strength of virtue: wherefore now I exhort thee to beware of the blandishments of the impious, by which they themselves fraudulently, as with deceitful milk, seek to ensnare thee and to allure thee unto all impiety. He opposes to parents not strangers, but sinners: because he presupposes that parents are good, and discharge the duty of parents in rightly instructing their son, as Cajetan says. For "shall entice," in Hebrew it is יפתו jephattu, that is, to allure, to entice, to deceive, to seduce. Whence פתי peti is called a little child, who is easily enticed, allured and deceived: whom therefore Solomon here forewarns, that he may avoid these blandishments. Our translator fittingly renders it "shall entice," because it alludes to the milk of maternal discipline, and because to entice by metaphor is the same as to ensnare someone with blandishments and promises as with some milk, to allure and to deceive. Whence the Comic poet: "Unless thou hadst enticed me loving, and drawn me on with false hope." And: "Thou dost entice the inexperienced in things into fraud by soliciting, and by promising thou dost entice their minds with milk." He says therefore: Let a pious mother entice thee with milk, but let not the impious entice thee. Receive together with physical milk the moral milk of maternal doctrine, not the adulterated milk of robbers: for milk is concocted blood, and the first nourishment of an infant. Wherefore "milk and generation are congenital," says Aristotle, lib. III Hist. anim. cap. xx; nay "milk is to some in place of generation, as to fishes: but those which have milk, all contain it in their teats. But teats were given to those which both conceive within themselves and bring forth into the light, etc. But those which lay eggs, these both lack teats and milk, as fishes and birds. The milk of the camel is very thin, next that of the mare, then of the ass: that of cattle is the thickest." The same, lib. IV, cap. x: "The lion is less abundant in milk; for the food which it rarely takes, since it is carnivorous, it consumes in its body." What kind of milk therefore a boy draws, such also does he become in nature and morals. Hence certain Tartars nurse their infants with dog's milk, that they may become fierce, quarrelsome, and contentious like dogs. Milk therefore of the mother is a symbol of pure, sincere, useful and fitting doctrine: for this nourishes the soul, as milk nourishes the flesh. Such milk is the doctrine of the divine law, which Moses formerly taught, and afterwards Christ. Wherefore St. Augustine on Psalm xxx, conc. 1: "Christ, he says, came to us clothed in flesh, that he might make his wisdom milk for us." The same, Psalm LXVII: "Milk, he says, signifies grace; for it flows from the abundance of the maternal bowels, and is poured forth freely to little ones with delightful mercy." And on Psalm cxxx: "Our Lord Jesus Christ, he says, made himself bread and milk for us incarnate, and appearing mortal, that in him death might be ended, and we might not go astray from the word, believing in the flesh which the Word became. Hence let us grow, let us be nourished by his milk: before we are strong enough to receive the word, let us not depart from the faith of our milk." And further: "Thus God wishes us to be nourished with milk, that we may not remain there, but growing through milk may come to solid food." The same, lib. De Quantitate animae, cap. xxxiii, tom. I, showing how useful is the milk of Apostolic doctrine, which the Apostle Paul proclaimed that he had given to drink to little ones, I Cor. III: "What nourishment, he says, to receive, when one is nourished by a mother, is most useful; when one is already grown, shameful; to reject, when it is needed, pitiable; to reprove sometimes or to hate, is wickedness and impiety; but to handle and dispense it fittingly, is full of praise and charity." This milk therefore of legal and evangelical doctrine is to be eagerly drawn by the little one from parents, both corporal and spiritual. On the other hand, the milk of sinners, which is contrary to this, being infected with the poison of sin, is altogether to be avoided, and to be fled worse than a dog and a serpent. For just as poison mixed with milk is most pernicious and plainly lethal, both because with the milk it easily and quickly penetrates through the whole body; and because milk, being liquid and soft, imbibes the whole force of the poison, and itself becomes poison: so precisely, if the wicked mix the virus of sin with their blandishments and enticements, and offer it to an inexperienced youth, and one eager for blandishments, this virus plainly penetrates into the whole soul of the youth, infects it and kills it: for he thinks he is drawing milk which he sees, and which he desires, not the virus which he does not see. Wherefore St. Augustine, On the Words of the Lord according to Matthew, homily 19, at the end: "The blandishments of widows, he says, draw greater prey than torments;" for almost all virgins and widows who make shipwreck of chastity do so allured by blandishments, whereas many have resisted torments even unto death, and still do resist. And St. Gregory, book IV of the Morals, chapter 25, explaining that passage of Job: "Why was I nursed at the breasts?" "A weak soul, he says, inclines itself to certain consolations of false comfort. Whence it comes to pass that guilt grows incessantly, nourished by favors. But the wound is neglected in its cure, which seems worthy of the reward of praise. Whence it is well said through Solomon: My son, if sinners shall entice thee, consent not to them. For sinners do entice, when either they bring evils to be perpetrated with blandishments, or they exalt those perpetrated with favors. Is he not nursed, of whom it is said through the Psalmist: Because the sinner is praised in the desires of his soul, and he that doth unjust things is blessed? For sin is difficult to be amended, which is nourished by the tongues of the wicked." Whence St. Bernard, epistle 2 to Fulco: "Your uncle, he says, seeks your soul, who has already lost his own; the words of his mouth are iniquity and deceit, etc. He flatters, but under his tongue is labor and sorrow. He weeps, but he lays snares. Spurn blandishments, despise promises. He promises great things, but I promise greater. He offers more, but I offer the most. You will therefore leave earthly things for heavenly, temporal things for eternal." And epistle 78 to Suger: "Bland, but dangerous praise, when the sinner is praised in the desires of his soul, and the unjust man is blessed." And below: "These are true praisers, who are accustomed to praise good things in such a way that they do not know how to entice in evils. For they are false praisers, but true detractors, whom Scripture commemorates saying: Vain are the sons of men, false are the sons of men in balances, that they may deceive by vanity itself into the same thing. These plainly are to be avoided, according to the counsel of the Wise Man saying: My son, if sinners shall entice thee, consent not to them." Furthermore in two ways, says Bede, do sinners entice those whom they deceive, because either they allure them to the doing of crimes with blandishments, or they exalt deeds already done with favors as if laudably done. These are the lamiae, of which it is said mystically in Lamentations IV: "The lamiae also have drawn out the breast, they have given suck to their young," as St. Jerome expounds there. Sinners have therefore both milk and oil, sweet indeed, but poisonous, but deadly. Softened are his words, that is of the flatterer, above oil, and they themselves are arrows. The just man has oil too, but of mercy, but of sanctification, but of spiritual joy." And after some things: "Let them seek for themselves now in the little ones of Babylon sweet, but fierce mothers, from whom they may milk the milk of death, whom they may soothe with bland favors, and nourish with eternal flames. For the nursling of the Church, having experienced from the breasts of wisdom the sweetness of better milk, has already begun to grow in him unto salvation, and being satisfied with it eructates saying: Thy breasts are better than wine, fragrant with the best ointments. And this to the mother. But likewise having tasted and proved how sweet is the Lord, so that truly to the sweetest father, he says to him: How great is the multitude of thy sweetness, O Lord, which thou hast hidden for them that fear thee!"
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11. If they shall say: Come with us, let us lie in wait for blood, let us hide snares against the innocent in vain. So also Aquila, Symmachus and Theodotion. But the Septuagint, if they shall call thee saying: Come with us, be partaker of blood, and let us hide a just man in the earth unjustly; Vatablus, if they shall say: Come with us, we shall lay snares for blood, hidden we shall lurk against the innocent without cause; the Chaldean, let us hide ourselves; Pagninus, let us hide ourselves against the innocent freely; the Syrian, let us hide to the just contention and ruin; R. Levi, in hiding places let us conceal and hide. He gives a clear and obvious example of robbers, in which he shows before the eyes by what arts and enticements the impious deceive and beguile the simple. For young men are wont, when they have luxuriously squandered their own, to become thieves and robbers, so that they may live licentiously and delicately in the usual manner, thus R. Levi. It is a mimesis; for he imitates and represents the voices and gestures of robbers, by which they strive to entice young men into their society, proposing to them many enticements of plunder. The first is: "Come with us," that is to say, You shall not be the first, you shall not alone invade prey, we shall be guides to you, you need only follow us or accompany us, and therefore you shall lurk under our wings; for we, prevailing in strength and arms and courage, shall protect you against all assaults of wayfarers. Thus you shall live with us a free and licentious life, you shall do whatever you wish, you shall live delicately, not from hard labor, but from plunder and what lies at hand. For we live a life of liberty, free from all yoke and law, and therefore happy. The second is: "Let us lie in wait for blood," that is for life: for life consists in blood; or "for blood," that is to shed blood, says R. Solomon, that is to say, We shall not attack wayfarers in open war, in declared battle or duel: for this would be hard and dangerous for us, nor should we obtain plunder without the blood, slaughter and loss of our own; but lurking in forests or caves and corners, we shall attack the unwary, unprepared and unarmed from ambush, and thus we shall certainly destroy them without any slaughter or loss of our own. Whence they repeat and exaggerate the same thing, adding: "Let us hide snares against the innocent in vain." The word snares is not in the Hebrew, but is understood in the word let us hide. For a snare is a noose, which hunters set and hide for birds and beasts, so that they may ensnare and catch them. In like manner these robbers set snares, that is nooses and ambushes, for wayfarers. Thus Cicero in his oration for Caecinna says: "Then they call the snares of words and letters into suspicion." These enticements of robbers will be more efficacious if you translate all the words from the Hebrew with Vatablus through the future tense: we shall lie in wait for blood, we shall hide snares, we shall swallow alive, etc. Great therefore is the enticement of crime the ambushes and hiding places, which as it were veil and cover wickedness, so that it may seem not to be. For what is secret to the people seems not to be: "Vices," says Synesius, "flee the light, love darkness, and so that they may lie more securely hidden, they are wont to go under the earth." Hence a robber is called from the fact that he attacks from the side; or from hiding, because he lies in wait secretly, says Festus. Thus also a thief from furvus, that is from dark darkness which he pursues, has received his name. The third enticement is suggested by in vain, which first Vatablus, Jansenius and others everywhere translate, without his fault, namely without the harm and desert of the innocent. Whence the Septuagint translates, adikos, that is unjustly. But this sense does not place an enticement, but rather removes and breaks it. For innocence and the harmless life of the wayfarer deters men, even barbarians, from doing harm. Wherefore Emmanuel Sa responds, in vain is not said by the robbers, but is added by Solomon interjecting. Much more impertinent is the exposition of others, that is to say, We shall hide snares for him, but in vain; for by God's protection and aid he who is innocent and harmless shall escape them. Secondly, aptly Cajetan, that is to say, We shall attack the innocent "in vain"; in Hebrew freely, that is without any cause, without any dispute or provocation; and thus we shall kill him unaware, before he can defend himself, nay before he knows that he and his life are being sought. Thirdly, the enticement will be plainer and more forceful if you refer it in vain to the innocent one to whom it is joined, as if to say: Do not say these snares are laid "against the innocent," and that God is the avenger of innocence; we assert to you that he himself is innocent "in vain," that is, he strives in vain for innocence: for God does not care whether someone is guilty or innocent; but permits all things to fortune and nature, by which it comes about that he who is stronger and more cunning, as we are, overcomes and devours the weaker and simpler one. Wherefore we determine that God will not defend the innocent, nor will reward his innocence, but rather will permit him to fall into our hands and perish. Neither therefore innocence, nor God will protect him from our forces, so armed and treacherous. Fourthly, our Salazar expounds it in vain fraudulently, deceitfully: for thus we say a man is frustrated for deceived and deceived, as if to say: Let us hide the snares in vain, that is, fraudulently and deceitfully. But in Hebrew it is חנם chinnam, that is, freely, without cause, which is far removed from deceitfully. Furthermore, Cajetan less aptly thinks these robbers do not truly intend, but only simulate slaughter, as a great crime which the young man would immediately abhor: therefore they say they threaten only death to the traveler, for this reason that they might plunder him more freely, and extort gold from him. For "we lie in wait for blood" clearly signifies that they meditate the shedding of blood, that is, death, but by treachery; for they wish to despoil him of his goods, but secretly, so that no one may learn of the deed, and therefore they intend to kill him. For if they should let him go alive, he being dismissed would betray the crime and the criminals, indeed would prosecute the guilty before judges: therefore that the robbers may avoid this, they kill him first, then plunder him. The crime therefore, because it is secret, they esteem as nothing, and call it the sport and game of gladiators, and boast that they pour out blood as water, indeed they vaunt it.
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12. Let us swallow him down alive as hell doth, and whole (the Chaldean and Syrian, unblemished; for this is what the Hebrew תמים tamim also signifies) as one descending into a pit. The Syrian, into a pit; Vatablus, into an abyss. In Hebrew it is jorede bor, a common phrase for those utterly perishing, indeed lost. Some translate infernus as sepulchre, as if to say: Let us swallow him down as a sepulchre swallows the body of one recently living, now dead. The Zurich Bible, Lyran and others translate barathrum in the same sense. But in Hebrew שאול scheol properly signifies hell, and thus the Septuagint, the Chaldeans, our Vulgate, Vatablus, Pagninus and others consistently translate it throughout. See Belrio, adage 197. And there is greater force in the devouring of hell than of a sepulchre: for "hell, opening its insatiable throat wide," absorbs countless men, and yet always gapes as if it had absorbed none. He alludes to Core, Dathan and Abiron, who descended alive into hell, Num. XVI. To whom likewise David, whom Solomon follows here, alludes in Psal. CXXIII, 3, saying: "Peradventure they had swallowed us up alive," as if to say: As hell absorbed these three alive, so "the whole descended into the infernal pit, so likewise let us swallow this one alive and whole, that we may fill our gullet of wickedness with human blood." Note: The word deglutiamus first denotes avidity and voracity, as if to say: We hunger and thirst for the innocent blood, life and wealth so eagerly that we wish to swallow him alive and whole, as a wolf swallows whole living hens. Whence St. Chrysostom, hom. 9 in I Cor., describing the gluttony of robbers: "Their mouths are those of beasts, or rather more savage than beasts; they devour more eagerly, tear more cruelly, bite more venomously." Secondly, it denotes the ease of committing the crime, as if to say: We shall dispatch him as easily as hell dispatches men. Thus Jansenius. Whence for deglutiamus the Hebrew is נבלעם niblaem, that is, we shall swallow them suddenly and most easily. Thirdly, it denotes the concealment of the crime. For shame is wont to deter youths from crime. This they therefore remove by saying the crime will be hidden: for they will bury him as innocent in the sepulchre as to the body, and send him to hell as to the soul, so that no part of him, mention or memory, which might be evidence of the crime, shall remain. Whence the Septuagint translates: Let us swallow him down alive as hell doth, and let us take away his memory from the earth. This therefore is the fourth enticement of sin which the wicked propose to the youth, that they may draw him into their society. It is a catachresis: for to devour is put for utterly to destroy and to kill. For the slayer, by moral estimation and common usage of speech, seems by reason of the avidity of wrath, envy or avarice, to drink in and to devour the blood and life of the slain, as the whale devoured Jonah alive and whole. Whence those phrases in Scripture: "The sword shall devour flesh, He smote them with the edge of the sword" (for the mouth of the sword is the mouth of him who smites with the sword), "He shall drink of the blood of the slain." Thus Olympiodorus in the Greek Catena: In the phrase of Scripture, he says, to devour or to abolish is the same as utterly to abolish, and completely to cast down and to overcome. And he expounds it mystically thus, as if to say: The wicked: Let us swallow the just man, that is, him cast down and conquered let us transfer to our loves, so that just as we think of nothing else, seek nothing else, desire nothing else, save earthly and infernal things, and this while alive, that is, knowing and willing. Thus we shall destroy his possession, that is, all whom he had gained for Christ. Thus also Evagrius and Polychronius there. It is also a metonymy: for men are said to be devoured when their wealth, crops and food, on which their life depended, are devoured. Whence parabolically, says Jansenius, are here signified magistrates, monopolists, usurers and the like, who by their arts and frauds plunder the commonwealth and the wretched through monopolies, usuries, unjust contracts, etc., and the stronger they are, the more they strive to draw many into their society. Hence that passage in Psal. XIII, 4: "Who devour my people as they eat bread." And Jer. II, 3: "All that devour him." And Mark XII, 40: "Who devour the houses of widows." Note why the wicked say: As hell; when they could have said: As a wolf, as a whale. For what do wicked and infernal men think, speak, do other than wickedness and hell? Justly therefore do they compare themselves to hell, inasmuch as their familiarity and kinship with hell is so great, and thereby they tacitly forebode that they are going to hell, as they know is owed by their crimes. Such is the force of conscience, even when wicked. Finally, St. Augustine, lib. XVII De Civitate, cap. xx, Jerome, Bede, Hugh, Jansenius and others throughout hold that this pertains especially to the Jews, murderers of Christ, who was the most innocent of the innocent (for they thirsted for and devoured his blood and life as infernal wolves and lions), and that it was said and prophesied of them prophetically. Whence the Septuagint and our Vulgate translate in the singular, let us swallow him, although in the Hebrew it is plural them. Similar is Wisdom II, 12, which St. Augustine also cites and explains of Christ in the place already cited.
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13. Every precious substance (Symmachus, riches; the Septuagint, possession) we shall find, we shall fill our houses with spoils. This is the fifth, and indeed the supreme allurement of sin, as if to say: Having slain the hero, we shall invade his coffers and chests; in them without labor we shall immediately find gold, silver, gems and whatever precious things, with which as spoils we shall fill our houses. For the Hebrew מלא indeed signifies to fill only, not to empty or overturn, as all those skilled in Hebrew know. "Every," that is, of every kind, as Vatablus translated it: for it is a distribution according to the kinds of individual things, not according to individual things of kinds, which logicians call. More forcefully the Septuagint translate, every precious possession katalabometha, that is, let us seize, or let us receive: let us fill our houses with spoils, as if to say: The rich booty is at hand, by which we and ours without labor shall be enriched, we need only to receive and seize it, it is offered to us of its own accord, it gives itself into our hand of its own will, indeed it rushes into our bosom; let us open it, and let us accept such great riches. Each word has weight and emphasis, as if to say: Not some, but every; not any sort, but precious; not fleeting, but solid substance; we shall not obtain it at great labor or price, but shall find it offered freely, and it is so great that we shall not merely adorn not only ourselves, but also our children, wives and houses with it, but shall fill them completely. The demon, the flesh and the world present a similar deceptive allurement to the sinner when they incite him to pride, avarice, gluttony, or another crime; for whatever in sin is fair and pleasing to the senses, they set before man; but whatever in it is deformed, dangerous and harmful, such as the danger of infamy, imprisonment, life, hell, etc., they pass over in silence and conceal.
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14. Cast thy lot with us; let one purse be ours all together. In Hebrew, cause thy lot to fall in the midst of us; one purse shall be for all of us; Zurich version, cast lots with us; Vatable, be our partner; Septuagint, cast thy lot among us, and let one purse be ours. Thus the Complutensian editors. The Roman editors add, let us all possess a common purse. But, as the same editors note, these words seem to be another interpretation of the meaning already set forth: "Let one purse be ours." Thus Judas had a common purse with the Jews, Acts I, 18, as Evagrius says in the Greek Catena. He also adds mystically that the impious have a covenant with demons, and a common purse of iniquity, and therefore will have a common purse of damnation in hell with them. Thus also George there: "Lot," he says, "is the right choice of the will and just action, as if to say, Having abandoned that holy and pious conversation which thou hast used hitherto, conspire with us toward a free and licentious life." But these are mystical interpretations. According to the letter, therefore, first, the sense is, as if to say, Submit with us to the common hazard of fortune; thy lot shall be our lot, so that there shall be one purse for us all, into which we shall cast whatever we have plundered, as if to say, All plunder shall be common to thee with us, all gain shall be common. Thus Jansenius. Whence some translate thus, thou shalt cast down thy lot, or send it among us, that is, thou shalt be a partaker of all which we shall acquire by plundering. Secondly, as if to say, "Thy lot," that is, thy wealth, mingle with ours, so that the fortunes and purses of all may be common. For this is what the law of a close partnership requires, such as exists among confederated robbers. This is the sixth enticement to crime, namely the sharing of plunder and wealth which the robber partners possess. Here our Salazar rightly notes that these words appear specious, but contain deceit. For these savage and deceitful robbers, striving to despoil a simple youth of his goods, persuade him to contribute what he has to the common fund, so that as soon as he has contributed it, they themselves may seize it. Again, from the sharing of purses they tacitly lead to the sharing of crimes: for from that this follows, indeed that is done and entered into for the sake of this. Wherefore here is true that elegant proverb of the Hebrews בכים בכוס בכעס backis, baccos, baccaas, that is, in purses, in cups and in flames, or in anger; supply, the character and nature of a man is known: for the Hebrew כים kis, which Solomon uses here, signifies purses, pouches, wallets, sacks, into which any monies are cast, so that they may be kept and guarded. Therefore he who has a common purse with robbers becomes guilty and a partaker of all the plunderings and crimes which they commit through this common purse: just as the first Christians of old, and Religious now, contributing all their possessions to the common fund, become partakers of all the good works which are accomplished through this sharing of wealth, and common and social life. For money has more value and effect, as does a man, whether pious or impious, in a society of many like himself, than if he were alone: just as the cipher 0 alone is worth nothing, but if thou attach it to unity, it makes ten; if to ten, it makes a hundred; if to a hundred, it makes a thousand, and so on in sequence, according to that in Ecclesiastes IV, 9: "It is better that two be together, than one: for they have the advantage of their society," etc. See our Jerome Platus, book I On the Good of Religious Life, chapter xxvii. Otherwise Baynus, as if to say, We shall cast lots for the captured plunder, and what falls to thee by lot, that we shall give thee. But if thou prefer otherwise: "Let one purse be ours all together," that is, let us all contribute everything to the common fund, so that the purses be common, the table common, the expenses common, the life common, so that one may have nothing more than another, says R. Levi. Thus also R. Solomon Isacides, as if to say, If thou wilt, thou shalt share the spoils with us; if also it please thee more, thou shalt live with us in a social and common purse. Moreover, Cyril represents the madness of those who are encouraged by associates to commit crime by means of an appended fable of two fishes, in book II of his Moral Apologues, chapter xvii, which has the title: Against those who are made proud by the multitude of friends, by whom they are also encouraged toward evil. "A certain fish armed with seven rows of teeth, when he saw another fish fortified with the armor of a sword-like mouth, said: O that the wonderful art of nature, which has poured forth the vein of wisdom through such disparate forms, had added to me, armed sufficiently within with teeth, this strength also from without! To which another replied: What, he said, would you do with that sword? Presently he answered: What I do with my tooth. Upon hearing this, the other added: Since certainly you would wish to use it for pride and for prey, it is better for you to lack it than to have it. For it is better to be deprived of a good than to use a good for evil. For to an evil will, license is iniquity. For such a possession completes iniquity all the more swiftly, the more eagerly he hoped to do this. And for this reason, what is expected from sulphur, sword, and the foolish and wicked man, except wrath, cruelty, violence and prey?" Then he confirms this same thing with a new fable of a bear and an ox: "I will say therefore (be not troubled, dearest) that which once an ox said to a bear desiring horns: Friend, horns are good, but not for you. Indeed, it would be far better for you, since you abuse your natural weapons, that you were altogether deprived of teeth. For when your heart raged with anger, your strength would fail; and when your hard belly craved blood, the tooth of wickedness would be lacking, and thus the deprivation of faculty would either correct iniquity or lull it to sleep. Indeed, even the subtraction of power would often turn anger into gentleness, and would change necessity itself into virtue. Yet to a most wicked heart there ought to lack an organ so armed. For power of being proud stirs up the daring to invade, and soon prepares any act of harming, and completes as much as it can the effect of doing evil. O certainly wretched, to whom it will be permitted to sin, because he arms himself for crime! Woe to him who draws friendship or power conquering all things into pride, or prey, or violence! Hence truly a good becomes evil, and friendship becomes enmity, light darkness, power calamity, and dire calamity becomes fortune. These things having been elucidated, he departed."
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15. My son, walk not with them: restrain thy foot from their paths. R. Levi: "Do not, he says, even once walk with them, lest you let their wicked examples sink into your mind," i.e., So harmful and pestilential is commerce with robbers, that not only must association with them be avoided, and the common lot already mentioned; but neither should one even walk with them, nor have a common journey with them; and this first, because their path tends toward robberies and plunders: whoever therefore begins a journey with them, proceeds with them toward robberies and plunders; indeed even if he himself does not know this, yet given the occasion he easily becomes a participant in some plunder or rapine, by which being baited he will learn to steal and plunder, and will put on the habit of stealing and plundering, which afterwards he will not be able to unlearn and put off: for the custom of stealing clings and creeps in like gangrene, as Blessed Antiochus teaches, homily 41. Solomon hints at this reason when he adds: "For their feet run to evil, and make haste to shed blood." A rare example and symbol of this matter is found in the wolf, whose power and harm of seizing and injuring is so great, that Pliny writes, in book XXVIII, chapter x, that the footprints of a wolf trodden upon by a horse bring torpor and harm to it: just as the torpedo fish makes the hand of the fisherman torpid. So great is the power and contagion of association. Secondly, because to associate and walk with them is infamous and shameful. For he who associates with them is heard to be a companion of thieves, a comrade of robbers, that is, a thief and robber. Thirdly, because he who walks with robbers lives in perpetual fear and danger, lest either by them themselves on account of greed, anger or vengeance he be killed; or certainly by judges and others who pursue robbers, he be captured, and be subjected to public punishment as a thief and robber, as we have seen done from time to time in Belgium. Hence Ben Sira took his name from the alphabet, letter phe: "Turn away thy face from wicked companions, have no journey with them. Restrain thy foot from them, lest thou be caught in their snare."
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16. For their feet run to evil, and they make haste to shed blood. The Syriac: they make haste to oppression. Understand "evil" first as fault. Whence the Septuagint translates it as malice, that is to say, Robbers run to robberies and plunderings as to rich spoils. Second, it can be understood as evil of punishment, that is to say, Robbers by robbing rush to their own destruction, they run to an evil cross: for this awaits them. Thus R. Solomon Isacides: "They will run," he says, "so as to be the artificers of their own ruin, and so much do they dwell in ignorance of things, that they do not perceive it." The former sense is more genuine; for it follows: "And they make haste to shed blood," namely that of others: although Salazar explains it as their own, that is to say, They themselves provide the occasion, so that their own blood is shed by judges, whose office it is to punish thieves and robbers. Hence again Ben Sira took his name from this, in the alphabet 2, letter resch: "Depart far from the wicked neighbor, and be not numbered in the society of them. For their feet run to evil, and they make haste to shed blood."
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17. But a net is spread in vain before the eyes of winged creatures. The Syriac: before birds; the Chaldean: before a winged fowl; the Arabic: nets are not spread to the winged tyrannically, or with tyranny. For birds do not notice for what purpose nets are spread; hence they fear nothing, but eagerly fly to the bait which lies near the nets, as R. Solomon Isacides says: thus the wicked regard what they seize, when they say: We shall find all precious substance; but the nets in which they walk, they do not perceive, according to that: "He hath sent his feet into a net," Job xviii, 8. Hence it is said to be spread in vain, with respect to birds and the wicked, because they themselves, although they see the net spread for them, nevertheless do not beware of it, nor flee: it is therefore spread in vain for them, since they perceive no advantage from its sight, but great harm. Furthermore this sentence is expounded variously by various ones: First, Cajetan and our Mariana, that is to say, Just as a net spread before the eyes of birds is spread in vain, for they immediately fly away: so often the arts of harming, and the snares of stealing and plundering are discovered, both because the rich investigate them, so that they may protect themselves and their possessions; and because God protects the pious, so that they escape unharmed. God's protection therefore, equally as the virtue and justice of the righteous, is as wings to the just. Second, R. Levi: It is spread in vain, he says, that is without harm and injury to the birds, a net for them, that is to say, Just as fowlers spread nets for harmless birds: so those robbers set snares for the innocent. Third, our Salazar brings forth three ingenious expositions. The first is: It is spread in vain, he says, that is deceitfully, a net before birds: so robbers deceitfully set snares for the innocent. But the Hebrew chinnam signifies freely, in vain, undeservedly, not deceitfully. And in Latin, although among the ancients some have frustra to be the same as to deceive and defraud, nevertheless I know no classical writer who uses frustra alone for deceitfully. The second is, that this sentence should be read by interrogation, in this manner: Is a net spread in vain before the eyes of winged creatures? that is to say, Not at all. For although birds borne freely through the air may be carried, nevertheless sometimes they lower themselves to the ground, and are caught in snares. Since therefore free birds are accustomed to be caught by the snares of fowlers, let not those thieves and robbers hope that they will escape, however free they may seem to themselves: for at length like birds they will be caught and strangled. But all the Latin codices, equally as the Greek and Hebrew, read this sentence assertively without a mark of interrogation, and this is required by the autem which the Latins have, and the gar, that is for, which the Greeks have. The third, which he prefers to the others, is that the riches which robbers seize are here compared to winged birds, that is to say, In vain do robbers hope to be enriched by riches stolen and seized, or to enjoy them for long, because ill-gotten riches are like winged birds, which fly away from the unjust possessor and elude him, according to that in chapter xxiii, verse 5: "Lift not up thy eyes to riches which thou canst not have," namely justly, "because they will make themselves wings like eagles, and will fly towards heaven." This sense is indeed ingenious and subtle, and therefore seems more symbolic than literal, especially because in the letter men seem to be compared to birds here, not riches. Fourth, Bede, Lyra, Hugh, Dionysius, Jansenius, and others throughout explain this sentence and proverb, referring it to the preceding things, thus plainly and clearly, that is to say, My son, beware of the enticements of robbers; imitate birds, which seeing a net spread for them, immediately fly away, according to that of Ovid: "And the bird avoids nets that are too open." Thus therefore you also, instructed by these my admonitions, immediately extricate yourself from their snares and fly away, especially on heavenly wings, namely the fear and love of God, into heaven. Whence St. Gregory in book XVI of the Morals, chapter x, at the end: "In vain, he says, is a net cast before the eyes of winged creatures. For the winged are indeed the spirits of the good, who while they fly upward through hope of truth, decline the snares of deception set by wicked men." And Salonius: "In vain, he says, a net, that is the snare of the devil, is set before the holy and elect men; because they can easily overcome the snares of the devil, whose conversation is in heaven." Hear also Lyran: "In vain, he says, the snare of persecution or death is stretched for the elect who have wings of hope, charity and other virtues, by which they both desire heavenly things while they live, and attain them after death. They have also the eyes of the mind, by which they foresee that the evils which they suffer are transitory, and the goods which they merit are lasting in eternity; and that the pride of the reprobate is to be ended, but their torments are to remain forever." Certainly spiritual men are certain mystical birds having the eyes of consideration, by which they see the snares of demons, and the wings of heavenly aids and their own cooperation, by which they fly farther. Wherefore in vain does the demon set snares before them, whom he cannot draw to himself as they resist his wickedness. Whence St. Bernard, sermon 52 on the Canticles, understands by the winged the contemplative and ecstatic. "In vain, he says, is a net cast before the eyes of the winged. For what is lust to be feared, where life itself is not felt? For when the soul exceeds (in ecstasy), if not life, certainly the sense of life, it is necessary that neither the temptation of life be felt. Who will give me wings as a dove, and I will fly, and I will rest?" This sense, as it is common, so it is plain and probable. Only this stands against it, that most birds do not flee from nets, but are rather caught in nets by the fowler, as we see happen everywhere. Wherefore the fifth sense, and almost contrary to the fourth, and that deeper and more involved, but more conformable to the Hebrew and Greek, is that of the Hebrews, who refer this proverb not to the preceding, but to the following: for the Hebrew to ki, that is because, but, moreover, truly indeed, signifies here to begin a new discourse, a similitude and parable, which is applied and explained in the following verses 18 and 19. For in place of they also in Hebrew is vehem, that is thus they themselves (for ו when it couples similar things, is worth the same as thus), where it is clear that there is a rendering, or explanation of the similitude of the net and birds, proposed a little before. Again to thus the paths, etc., is a post-parable, which applies and explains the parable of the net and winged creatures clearly to the very robbers themselves: for Scripture and Christ in the Gospels are accustomed to apply and explain parables and similitudes proposed by themselves immediately in a post-parable, as he applies and explains the parable of those invited by subjoining: "Thus every one that exalteth himself shall be humbled, and he that humbleth himself shall be exalted," Luke XIV, 11. And he applies the parable of the laborers called to the vineyard saying: "Thus shall the last be first, and the first last; for many are called, but few are chosen," Matthew XX, 16. The same is to be seen in the parable of the shepherd seeking the lost sheep, Matthew XVIII, 14; and of the servant unwilling to forgive his fellow servant, ibid. verse 35; and of the sower and the seed, Matthew XIII, 49 and 37. The sense therefore is, as if to say, My son, beware of these robbers, because they themselves knowingly and willingly rush into their own and your destruction. For they indeed stretch nets and snares for others, but God stretches those very nets for themselves, and converts them into their own destruction, so that they, like birds of prey (for these, as being most harmful, nets are usually stretched, equally as for harmful beasts, such as boars, wolves, etc.) are caught. For just as in vain a net is stretched for birds, in vain, I say, as far as the birds are concerned, although not in vain as far as the fowlers are concerned, because birds are so foolish that although they see nets spread out, they do not think they are set for them, and therefore they fly to the bait scattered near the net, and thus become entangled in the net and are caught: so likewise these robbers, although they see their thefts, plunders and murders everywhere exposed, and there is danger that on account of these they be caught and punished by a judge, or by neighboring townspeople, or by travelers; yet they themselves are so foolish and stupid that they do not care about this, but continue to steal and plunder, so that it comes to pass that knowingly and willingly they rush into the nets of their plunders, and on account of these are caught and hanged. Thus explains it R. Solomon Isacides cited at the beginning, and our Emmanuel Sa. The sense is, he says, as if to say: "Just as birds fall into a net spread before them, so these men seeing destruction perish." Thus we commonly say: In vain do you threaten a sword or gallows to a robber, because he himself does not care about it, nor does he cease from plundering on account of it; for a net here is as it were a gallows for birds. This is what the Septuagint intends, and therefore they translate negatively, so as to explain the force of the Hebrew word chinnam, which is ambiguous, and now signifies the privation of fruit or effect, now the privation of guilt; and therefore now it is the same as in vain, without fruit or effect, now the same as without guilt, undeservedly, unjustly. Our translator, following the first meaning, translated it in vain. And it is a beautiful antithesis to what he said in verse 11: "Let us hide snares against the innocent in vain," as if to say: These robbers think and say that the just man cultivates justice in vain and without hope of reward. But they are mistaken; rather they themselves are in vain unjust, they themselves exercise unjust plunders and slaughters in vain: because they reap no fruit from them except the net by which they are caught and the snare by which they are hanged. The Septuagint, however, embraced both meanings. For both meanings are signified by adikos, as if to say: Just as to rapacious birds adikos, that is in vain, a net is shown, because they themselves do not care about it nor beware of it; but not adikos, that is not unjustly, not without guilt, because they themselves by their thefts and rapines have deserved the snare: so likewise to these robbers adikos, that is in vain, is shown the net of plunders, that is punishment and gallows, because they themselves do not care about it nor beware of it; but not adikos, that is not undeservedly, not unjustly, because they themselves by their plunderings have deserved it. Therefore what he says: "In vain is the net cast before the eyes of things that have wings," is a proverb signifying that punishment is shown to the impious in vain, that prison and gallows are threatened to thieves in vain. For thus Solomon explains it when he adds:
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18. They themselves also (Hebrew: and they themselves, that is thus they themselves) against their own blood (the Zurich Bible, Aben-Ezra, and R. Levi less happily render for their own: of the birds, namely) lay snares (because their snares lead them to death and the shedding of blood and life, since on account of them they often incur temporal, always eternal death. Whence, explaining this, he adds) and devise frauds against their own souls, as if to say: The frauds which they devise against others recoil upon their own souls, while they create for themselves the danger of present and eternal death: for to enim moliuntur signifies not the intention of the plunderers: for they do not intend to procure for themselves the cross; but the effect and consequence, namely the punishment which is born from their crime. And soon after: 19. Thus the paths of all the covetous who possess souls snatch them away. It is an epiphonema, and a postparable or application of the parable, as if to say: Just as birds flying to the bait set in a net become entangled and are caught: so the paths, that is the actions, namely the thefts and plunders which these covetous plunderers commit, seize and snatch away the souls of those same ones who possess them, while on account of these they are snatched away to prison, and thence to the gallows. "Covetousness therefore kills the soul, and often the body of the covetous man." Whence Aben-Ezra beautifully says: "The plunder which has been taken away, he says, snatches away the plunderer himself." Hence the Syrian and Chaldean versions render: Thus are the ways of those who work iniquity, and they seize the soul of their masters. Thefts therefore are nets which ensnare the thieves themselves, and offer them to be seized by the judge. Thus Vatablus: Just as, he says, birds although they see the net spread before them, do not therefore fly away and escape the danger, being intent upon the bait, yet that bait is their destruction: so money is wont to be the author of death to him who has obtained it by theft or plunder. Experience confirms this sense, by which we see fowlers not in vain spread nets for birds: for they capture very many by it; for birds, except sparrows, since they are simple and foolish, do not know that a net is being prepared as a snare for them, whence they fly to it securely. Likewise plunderers fly to their plunders, by which they are captured. You will say: Birds when they see a net cast before them, fly away, granted that when it has already been cast, they fly back to the prey. I answer: They fly away not on account of the net, but on account of the motion and sound which the fowler makes in casting the net, which the birds see and hear, just as they fly away if anyone excites any other noise or motion whatsoever. Again, those which are near fly away, not those which are remote. Finally, in Hebrew it is not the present זרה zara, that is it is cast, but the past מזורה mezora, that is it has been cast or spread, the net. Moreover, he aptly compares plunderers with winged birds, in Hebrew בעל כנף baal kanaph, that is masters of wing, or those powerful with wing, that is eminently winged, and swift and vigorous in flying, such as are birds of prey, which for this reason have hooked feet, equally as a beak, for seizing prey. For these partly by nature, partly by continual use and exercise fly most swiftly and most forcefully upon prey. The plunderers do the same. Wherefore the Author of the Greek Catena, reading with the Septuagint, since nets are not in vain spread for the winged, thus explains it, as if to say: Not without reason, he says, the punishment of eternal fire is prepared for them, but with the most just reason: namely as masters of all kinds of evils and shameful deeds, and leaders and most wicked counselors. By the name of net a manifold punishment of souls is denoted, ordained for the winged, that is the just who have flown badly, and their destruction and burning. But by the voice of the feathered are insinuated men swollen with pride of spirit, and flying with the wings of pride even to the clouds; or certainly men who, with wings raised up from the fellowship of the impious, if they wish, are able to separate themselves. Thus he himself. Therefore Solomon deters the young man from the society of robbers, because their snares cannot long remain hidden, but are finally exposed, and thus they ensnare and destroy them: wherefore it is foolish for those who thrust themselves into these snares. And this is signified by the adage: "Frustra jacitur rete ante oculos pennatorum," that is to say, In vain dost thou threaten the cross to the thievish and foolish robber if he steal, in vain dost thou show him the gallows: for he himself is so greedy for plunder and accustomed to it, that he impotently and foolishly casts himself into the danger of the cross and gallows, inserts and brings himself into it. Similar proverbs are these: "The thrush brings the birdlime upon itself;" for from the droppings of the thrush is birdlime made, by which it itself is caught. "They that lay snares are caught. He prepares evil for himself, who prepares it for another. No one is harmed except by himself. He finds evil for himself. Let him drink dregs, who drinks wine. He that casts a stone on high, it shall fall upon his own head: and the wound of the deceitful shall divide his wounds. And he that diggeth a pit shall fall into it: and he that setteth a stone for his neighbour, shall stumble upon it: and he that layeth a snare for another, shall perish in it," Eccles. XXVII, 28; see the sayings there. This maxim, according to the common interpretation of many reviewed a little before, Cyril festively illustrates and as it were enlivens by the apologue of the raven and the fox, in lib. I Apolog. Moral. cap. V, whose title is: "While thou art mortal, fear everywhere and always." A famished raven, he says, flying about hither and thither, an equally famished fox lurking in her den beheld, and in order to allure him to strike him with her beak and seize him with extended feet, she lay down as if dead; but the raven, fearing the trick, shrewdly observing the fox's breast, from her breathing and movement detected life and fraud in the fox. Wherefore "taking up a small stone in his mouth, casting it upon the ear of her lying there, he said: Know that the raven's eye has seen no less than the fox's. For if thy cunning discovered my hunger, and my eye has searched out thy fraud; but that I may say more, I have many times pierced the eye of her lying thus. To this the fox answering said: And I have often held the neck of one descending in joy. Then the raven adds: Why didst thou wish to do these things? or didst thou think I could bear hunger less, since sobriety relieves me even more? for excess burdens, sobriety lifts the mind; and that I may accuse thee more, fraud raging blinds prudence exceedingly. But she said to him in complaint: I learned these things long ago, but I know more, that sometimes even good Homer sleeps, that is the Philosopher. For not always does genius shine, nor is the strength of mind always equally apt in the same manner. For indeed by turns very many have perished whom chance favored, and diligence has often been of little avail to those ignorant. Thus the cunning serpent perishes by negligence, and the mouse by vigilance escapes the claw of the more cunning cat-killer, and in vain is the net cast before the eyes of birds (Prov. I, 17). But if thou wish to know why I have stretched the snares of fraud for thee, learn that among thieves, when opportunity is present, there is no faith. Go therefore, and while thou art mortal always fear, and fearing everywhere attend with circumspection. Having said this, they parted."
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20. Wisdom cries out abroad (Septuagint: in the exits) and proclaims in the streets, she gives (Syriac, exalts) her voice. The Septuagint has parresian agei, which the Complutensian translators render as boldness of speech; the Roman version, she acts with freedom, namely she sends forth her voice freely. 21. In the head of multitudes (Pagninus, of the tumultuous) she cries out, in the gates of the city she utters her words. For wisdom in Hebrew it is חכמות chacmot, that is wisdom in the plural, because although wisdom taken as a whole is one, yet when unfolded it is manifold; for it contains many parts, doctrines and precepts. On account of its amplitude, therefore, as well as its majesty, wisdom takes on the plural name, just as God in Hebrew is called in the plural Adonai, that is Lords, because he himself is King of kings and Lord of lords; and Elohim, that is judges, or governors, because he himself is judge of judges and governor of governors. Indeed by "wisdom" here can be understood God himself, most wise, as I shall say presently. Thus in Job chapter XL, verse 40 and 20, the elephant on account of the vastness of its body is called in the plural behemot, that is beasts, because it is like many beasts. Vatablus adds: He uses, he says, the plural, because wisdom is taught by many, namely by Moses and the Prophets. To abroad is opposed the voice of the foolish and the impious, who in corners and secret houses spread their poison, saying: "Come with us, let us lie in wait for blood," verse 11: for foolishness and impiety, conscious of their evil, flee the light, they seek hiding places; but wisdom and the wise, trusting in the truth and bold, freely and publicly with open face and clear voice preach in the streets. "Abroad" therefore and "in the streets," that is openly, everywhere and among all she proclaims. For the Hebrew רחוב rechob, and the Greek and Latin platea, is derived from breadth, and is the same as broad. Whence mystically Salonius: Wisdom, he says, that is Christ, proclaims in the streets, that is in the breadth of the world, and of all nations. More strictly R. Solomon: Abroad, he says, that is in schools. For proclaims in Hebrew it is תרנה taronna, that is she jubilates. Jubilation signifies both joy, and sweetness, and clarity of the proclamation of wisdom. Whence Vatablus translates, she resounds with voice; R. Levi, she lifts up her voice; Aben-Ezra, she cries out, and as a herald she sounds forth; others, she calls with an exalted and sublime voice. For the root רנן ranan signifies to cry out from joy, to exult, to acclaim, to vociferate for the sake of congratulation. The Septuagint translate hymnizat, which since it is a middle verb, you can translate both actively, hymnizat, that is she sings, she praises, and passively hymnizatur, that is she is sung, she is praised. For formerly proverbs used to be sung by the common people in the ways and streets. Whence the Syriac translates, wisdom is praised in the streets. Thus also St. Hilarius and Tertullian, to be cited presently. You would translate more correctly in the active voice; for wisdom herself here hymnizat, that is as if sweetly singing she proclaims and preaches. Whence the Chaldean translates, wisdom sings through the streets. By wisdom can be understood first, the uncreated, which is God himself; for he through preachers, through angels, and through all creatures, indeed even through internal inspirations, namely through illuminations imparted to the intellect, and impulses sent to the will, powerfully proclaims to men his fear and love. Whence in Hebrew it is חכמות chacmot, that is wisdom, in the plural, because all sciences and wisdoms are included in the most eminent and simplest wisdom of God. Whence R. Levi: All these things, he says, tend toward this, that divine wisdom may be made manifest in created things with a certain wonderful evidence, when the incredible reason of wisdom, which he used in creating things, shall be observed; for this immediately strikes the eyes and minds of all. Secondly, after the incarnation of the Word, can be understood incarnate wisdom, which is Christ himself; for Christ went about the villages, hamlets and towns, preaching everywhere the kingdom of God. For the Holy Spirit foresaw this wisdom to be incarnated in the time of Solomon and through him Solomon himself. See what is said Ecclesiasticus 1, 1. Thus Bede. And St. Hilarius, in Psalm CXVIII, letter daleth, at the end, to that passage: I have run the way of thy commandments, when thou didst enlarge my heart: "The way to life, he says, is narrow and troubled, because it is entered through many tribulations. But wisdom is sung in the exits, in the streets she acts with freedom. Therefore wisdom, which is Christ, in that way, in which he has made for us many exits, is sung; but in the breadths she acts with freedom, in which she promised not only to dwell, but also to walk about. Therefore the prophet freely runs the way of the Lord, after he began to have an enlarged heart. For he could not run the way of God before he himself became a dwelling place worthy and spacious for God." And Tertullian in the Scorpiace, VII, explaining these things concerning Martyrs, who fearlessly preached Christ before peoples and judges: "Wisdom," he says, "is sung in departures with hymns: for the departures of Martyrs are also sung. Wisdom acts constancy in the streets: for she well slays her sons. But trusting upon the highest walls she says, when someone here cries out according to Isaiah: I am God's. And here he cries out: In the name of Jacob. And another: In the name of Israel. O good mother! I myself also desire to be numbered among her sons, that I may be slain by her. I desire to be slain, that I may become a son." Furthermore Salvian, book IV to the Catholic Church: "Wisdom," he says, "is sung in departure, why did he not say it is sung in childhood, not in youth, not in the state of unharmed things, not in the prosperities of favorable circumstances? namely, because in all these things whatever is praised is uncertain. For as long as anyone is subject to change, he cannot be praised with security, and therefore he says: Wisdom is sung in departure. For one departing from the uncertainties of dangers will merit certain approval having escaped all the variety of things; because then praise is stable and firm, when the merit of the one praised cannot now perish. Wisdom, he says, is sung in departure. What is, I ask, the wisdom of a Christian? What, except the fear and love of Christ? For the beginning, he says, of wisdom is the fear of the Lord. And elsewhere: Perfect, he says, love casts out fear. Therefore, as we see, the beginning of wisdom is in the fear of Christ, perfection in love. And so, if the wisdom of a Christian is fear and love of the Lord, we are truly wise only if we love God always and above all things; and this both at all times, then especially in our departure, because wisdom is sung in departure." Thirdly, with Lyran, Jansenius, Salazar and others it can plainly be understood that created wisdom, namely prudence itself, honesty and virtue, so that it is a prosopopoeia: for Solomon here introduces wisdom as a subsisting person, indeed as a teacher and preacher proclaiming to the whole world. It is similar in chapter IX, verse 1. Moreover wisdom in the time of Solomon preached in streets and synagogues to which crowds of peoples came together, through Levites, Priests, Pontiffs, Scribes and doctors of the law: as Esdras the scribe read and preached the law of God publicly in the street, before the gate of the Waters for seven days, II Esdras, chapter VIII, verses 3 and 18. But in the time of Christ, Christ himself and the Apostles and apostolic men preached in streets, lanes, forums, tribunals, as Paul preached before Felix the Governor, Acts XXIV, and St. Malachy Archbishop of Ireland, as testified by St. Bernard in his Life, St. Dominic, St. Francis; and Benedict the Eleventh granted the same to the Dominican and Franciscan Fathers, Extrav. Inter cunctas, on privilege, and Sixtus IV in Compend. privileg. This mode therefore of preaching in streets and lanes is ancient and Apostolic, which we therefore see in this age renewed and recalled in Rome, in Spain, Portugal, India, etc., by religious men with great fruit. See Francis Suarez, volume IV On Religion, book IX On the Society of Jesus, chapter I, number 25. In the head of crowds he cries out. Aquila, Symmachus and Theodotion, will give his voice. He calls the head of crowds the place where the head, that is the principal and as it were the sum of the people and crowds flows together, which therefore is as the head of crowds. The head therefore is a capital place, that is the first and principal of the people, such as is a forum, market, street corner, synagogue, palaces of princes, etc. It is a climax or gradation, as if to say: Wisdom not only in streets, but also in forums, markets, and gatherings of people proclaims her doctrines with the voice and manner of a herald. Secondly and more precisely, the head of crowds is a higher place, as the head stands out from the members, from which a herald or orator addresses words to the subject crowd, as at Rome there were rostra, among Jews and Christians there are pulpits, chairs, platforms. Whence from elevated places they proclaim, so that they may be heard by all. Hence also the heralds of the word of God preach from pulpits and chairs. And St. Francis, when asked who he was, answered: "I am a herald of the great God." The Septuagint, reading חומות chomot, that is walls, for הומיות homiot, that is crowds, translate, upon the highest walls he cries out like a herald; for this is unguentous. Hence also the Chaldean translates, in the head of fortresses he proclaims; the Syriac, in the beginnings of streets he preaches. In the gates of the gates of the city she utters her words. The Syriac version: in the entrance of the gates of fortresses; the Chaldean: in the entrance of the gates throughout the cities, where namely all the multitude of rustics and travellers, as well as citizens, flows together. For formerly judgments were held in the gates, so that foreigners and strangers might freely approach them. Judges therefore sat in the gates, as in a public place, free, and obvious to all both strangers and natives alike. Thus St. Jerome in Amos chapter V, who also adds the reason: "So that neither the farmer, he says, coming to his case, might be terrified by the throng of the city and the unfamiliar sight; nor the inhabitant of the city hasten far from the city and seek the conveyance of beasts of burden." Whence the Septuagint of Complutum translate, sitting in the gates of the city she speaks; but the Septuagint corrected at Rome add, and in the gates of the rulers she sits; so that there is a twofold version of one Hebrew sentence, which we see done elsewhere also from time to time. Mystically St. Jerome in Amos chapter V understands by gates the virtues; for these are the gates of the soul of the believer, through which Christ enters to the believers. Tropologically Polychronius in the Greek Catena: "These things, he says, indicate in summary that wisdom excels everywhere, exercises its power everywhere, and invites all mankind to its communion and society. They signify moreover that wisdom becomes celebrated in a soul free from malice; in that soul indeed having obtained a seat, which is adorned and cultivated with every kind of virtue, it works things admirable and truly stupendous, and that with great boldness and freedom. Thirdly it is insinuated that wisdom, while it lies hidden with the wise, is defrauded of just praise; but the outcome through the prayer of the wise is commended splendidly, and works great things; for indeed through the exits and streets of it splendor and nobility are denoted; but through the walls of it are signified its usefulness, and power and energy for every use of life; similarly through the rulers are signified teachers, powerful in word and deed."
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22. How long, little ones, will you love childishness, and will fools desire those things which are hurtful to them, and will the imprudent hate knowledge? The Chaldean and Syrian: How long, unwise ones, will you love unwisdom? etc. R. Solomon, R. Levi and Aben-Ezra: How long, simple ones, seduced by impostors, will you love childishness, that is, will you bear yourselves seduced by them with a calm mind? In the Hebrew there is an elegant and effective paronomasia; for in place of little ones the Hebrew is פתאים petaim, for childishness it is פתי peti, as if to say: How long, little ones, will you love littleness? How long, little ones, do you wish to be and remain always little ones? How long, infants, do you not wish to be torn away from infancy and childish trifles? How long, simple ones, do you not shake off your simplicity, while through the blandishments, flatteries and frauds of deceivers you allow yourselves to be deceived, and to be led into deception and ruin like children? For infants and children absolutely do not wish to be torn away from their mother's breasts and milk, to which they have become accustomed. Whence mothers smear their breasts with mustard, so that children, tasting the bitterness, may loathe the breasts, and learn to use more solid food, and thus may be strengthened and grow in strength and spirit. In like manner carnal and childish men do not wish to be torn away from their carnal and childish life, until through tribulations God makes it troublesome and hateful to them. Secondly, children love their nuts and sweetmeats, and prefer them to gold and silver coins, because they can eat those and perceive them as sweet, but cannot taste coins; for all the wisdom of children is in the mouth and taste. Thus the carnal man does not taste the things that are of the spirit, but those of the flesh, until having tasted the spirit he becomes foolish to the flesh. There is a certain and determined time of infancy, in which it is permitted to infants to handle trifles and to act childishly, until they are capable of discipline, namely when they are of firmer body and brain, which being done, childish trifles are taken from them, and they are led to serious matters. Thus likewise certain things are permitted to novices in the Church and monasteries, which are forbidden to the more mature, as the Apostle teaches, Hebrews V, 13. Thirdly, children love freedom and play: "To play odd and even, to ride on a long reed," to build mud houses, by water and clay to blow bubbles through a tube, which soon vanish thin into the air. Whence the impious Lysander in Plutarch's Apophthegms says: "Men must be deceived by oath, children in such manner." Thus the greater part of men love ridiculous and childish trifles. For what are riches, delights, honors of this world, if compared with heavenly and eternal things, but the play and trifles of children? Deservedly therefore Solomon, following his father David, Psalm IV, marveling at their simplicity and foolishness, exclaims in compassion: "O ye sons of men, how long will you be heavy of heart? Why do you love vanity, and seek after lying?" Do you love beautiful houses, women, tables? You love vanity. Woman lies that she is beautiful, when within she is a latrine of filth and sordidness. Honor lies that it is cultivated and is of value, when the honored man is despised by many and afflicted with reproaches. Wine lies that it delights the palate, when soon it burdens the stomach, afflicts the head, and makes man unfit for all that is human. How long therefore, O children, will you love infancy, childish trifles, shadows, frauds and lies? Fourthly, children desire things harmful to themselves, for example honey, sugar, apples, which turn into indigestion and worms, and therefore bring them stomach pains and diseases. Again, children eat arsenic, because it is similar, in place of sugar, and thus kill themselves with it, as with poison: thus they drink oil in place of honey, wine in place of milk, and thus that burdens the stomach, this inebriates and destroys the head: in like manner the carnal love childish pleasures, which create harm to body and soul both present and eternal. Hence that common saying: "A child loves ice: To a child ice." Fifth, children hate schools and learning, lest they be forced to subject and bind their hand to the rod, their eyes to the book, their mind to discipline. Well known is the cunning of a child who, when ordered by his teacher to recite the alphabet in order and to say A, B, C, never wished to follow the teacher, nor to say A, B, C. When asked the reason why he would refuse so easy a thing, he answered: "I do not wish to say it, lest I be forced to learn." Thus carnal men are unwilling to subject themselves to the severe discipline of virtue and divine law, but wish to live freely and at their pleasure, to whom that saying applies: "Twice children are the old." Hence also among the Gentiles, destitute of the true faith of God, wisdom has always been infantile. Wherefore through infancy Lyra and Hugo understand delightful goods; Jansenius, goods of fortune; Salazar, levity of morals; playful studies, mockeries and jests, which are wont to be familiar to children. Whence for what we have: "And the foolish shall desire those things that shall be hurtful to them," the Hebrew is, and mockers shall desire mockery for themselves. For the unwise, equally as children, are ridiculous, and love mockeries, that is, ridiculous and trifling things, which are harmful to them; hence they themselves mock them in others. Wherefore Vatablus translates: How long, ye foolish, do ye love foolishness, and mockers delight in mockery for themselves (they love to be mocked, nay rather to mock themselves), and the foolish hate learning? Pagninus: How long, ye simple, do ye love simplicity, etc. Moreover the Septuagint translates to petaim as the simple, that is, the innocent, and therefore the just, and peti as innocence, that is, justice: for thus they have it, as long as the innocent cleave to justice, they shall not be ashamed. "They shall not be ashamed" is not in the Hebrew, but the Septuagint thought it should be understood to complete their sense. This version, although it may seem at first glance to go another way, nevertheless in the end returns to the same as our Latin, as if to say: Children, who always cling to their childish trifles, undergo confusion and reproach; therefore let them become petaim, that is, simple, but in another sense, namely let them become innocent and just: for thus they shall never be subject to reproach and confusion, but shall live a life free from all reproach; for innocence and justice are free from reproach, abounding in praise. Cyril demonstrates the truth of this sentence with a festive fable of the leech and the ant, corroborated with beautiful examples, in book III of his Moral Apologies, chapter XVI: "A leech, applied to the weak limbs of one burdened with corrupt humors, began to congratulate itself that it had come to the fountain of veins, long desired by itself. When therefore the sharpness of its mouth, through the pores of the skin, had touched the vein of the living treasure long sought, and with all its efforts it drank with delicious greed what it had thirsted for in abundance, by a marvelous art the harmful was separated from the useful by nature's diligent sagacity flowing forth, and it became full of evils, wickedly desired. But when the lethal draught began to spread throughout the whole of it, the poisonous virus began to boil, and as quickly as possible prepared to bring death by poison with great pain; it began to hiccup with great clamor, bursting. At the voice of the suffering leech, a little ant quickly ran up, dragging a grain, and said: What is it that has happened to you? To which it replied: I have indeed drunk the beloved nourishment of blood, and have exhausted poison: for the greedy giver deceived me, who, retaining the benefit for himself, gave poison to the sucker for destruction. Then the ant added: I see well that the foolish desire those things that shall be hurtful to them (Proverbs I, 22). And adding, it said: Did you not know that whoever sucks the blood of another takes his own destruction? And while he wickedly snatches what he desired, he afterwards vomits it lethally, and loses himself, most dear to himself?" Then he proves the same thing by the example of the dragon, crocodile and raptors: "By this same plague of cupidity the cunning dragon is deceived, which, as natural philosophers relate, while it greedily sucks the blood of the elephant, which it covets hostilely, destroys itself by it, and does not drink so joyfully as it dies painfully. For everything that is seized is poison to the seizer. Do you not know that the greedy robber, while with wolfish teeth and crocodilian bite he devours another's property, alienates his own, dissipates himself entirely, and lays waste his heart? For what he gathers, he prepares for robbers. Thus the Chaldean was despoiled by the Persian, the Persian by the Greek, the Greek by the robber, and the Greek robber was despoiled by the Roman robber. I rejoice therefore that I suck no one's blood, but I care for my own things by providence, I seek them by diligence, I gather them by justice, I preserve them by wisdom." Having said this, the leech at once vomited forth the blood it had seized, together with its life. 23. Turn ye to my reproof (Pagninus and Vatablus, rebuke) behold I will pour out to you my spirit, and will shew you my words. For "I will pour out" in Hebrew is אביעה abbia, that is, I will belch forth, I will emanate, I will cause to gush forth. Aquila and Theodotion, avallion, that is, I will pour forth; the Septuagint, proesomai, that is, I will send forth to you the utterance of my spirit; the Zurich Bible, behold I pour forth to you my spirit; Vatablus, behold I draw forth my mind. The sense therefore is, says R. Levi and Aben-Ezra, as if to say: Sons of men, abandon childish trifles, infancy has had its due; turn yourselves to my discipline and better fruit, give yourselves to a severer life, renounce carnal pleasures, pursue spiritual ones. Behold I will expend upon you the gushing forth of my heart and my influence, I will grant that my spirit may flow abundantly into you, so that from it there may flow forth to you perpetual streams of wisdom and virtue, in the manner in which clear water gushes forth from a fountain. Therefore "I will pour out to you my spirit," that is, as follows, "I will shew you my words," which I have conceived in my mind, namely I will speak the sentiments of my spirit, that is of my mind, so clearly, sincerely, abundantly and freely, just as from a fountain water flows forth clear, limpid, abundant and free, so that it cannot be stopped or hindered by any force or obstruction: nay, the more it is obstructed, the more forcefully and strenuously it bursts forth. For such ought to be the teacher and herald of wisdom, that by no blandishments or threats is his freedom of teaching truth, of rebuking vices, of admonishing and exhorting hindered, but rather against all obstacles he struggles more forcefully and breaks through. Moreover Bede understands by spirit anger and vengeance; for the angry breathe forth angers and exhale them through their nostrils, as if to say: Unless ye turn, I will pour forth upon you my spirit, that is my indignation and vengeance, and "I will shew," that is I will exhibit in deed, and I will accomplish in work the threats which I have often made to you in my words. For he immediately subjoins discourse concerning vengeance. For spirit signifies the force, impulse and heat of the mind now pitying, now indignant, now grieving, now struggling, such as were in Elihu saying: "I am full of words, and the spirit of my belly straitens me. Behold my belly is as new wine without a vent, which bursts the new bottles. I will speak and take breath a little: I will open my lips and will answer," Job XXXII, 18. Wisdom here assumes these affections, and therefore speaks with great spirit. Now she pities the infancy and folly of men, now she is indignant, now she flatters, now she threatens, so as to show that her words are true, salutary, necessary for happiness. Let the preacher and herald of wisdom assume the same affections, so that he may preach with great spirit and efficacy, and may shake his hearers in all directions hither and thither, until he breaks their hearts, softens them and bends them to the fear and love of God.
1:24
In Hebrew, who would attend: the Septuagint, because I called, and you did not obey; and I stretched out my words, and you did not attend; the Syriac and Chaldaic, because I called, and you did not believe, I lifted up my hands; the Syriac, I lifted up my voice, and you did not listen; the Arabic, because I called you, and you did not obey me; I spoke (I seemed to speak to you) many words, and you did not listen to them. He addresses the impenitent, who wish to persist in their infancy and foolishness, namely concupiscence and sins. For He is indignant with these because they despise His calling, help and counsel, and therefore He threatens them with present and eternal miseries. Moreover, God calls, both outwardly through the sacred words of Scripture, through teachers and preachers, through instructors and pious men, etc.; and also inwardly and especially through exciting grace, namely by setting before the intellect the perilous state in which the sinner finds himself, the harms of sin, the torments of hell prepared for the impious, and the joys of heaven decreed for the pious. Therefore from this it is clear that God prevents sinners with His calling and exciting grace, so that they may come to their senses and be converted; but it is placed in the free will of sinners, so that they may consent to or dissent from God's calling and grace as they wish, as the Council of Trent teaches from St. Augustine, session VI. Now to call is proper to the word and voice: hence it is appropriated to the Word, that is to the Son of God, who before the Incarnation called men to penance and salvation through words sent into their minds; for these created words flow from the uncreated Word, bear His form, and receive their power from Him, as St. Augustine teaches, tract. 1 in John. But after the Incarnation, through the mouth and human voice assumed by Him, preaching He called all to Himself and to salvation, saying: "Come to me all you that labor and are burdened, and I will refresh you," Matthew XI, 28. He called the Apostles and apostolic men, and still calls them to the apostolate, saying: "Come after me, and I will make you to be fishers of men," Matthew IV, 19. The world, says St. Bernard, calls and suckles, so as to infect; the devil indeed, so as even to kill, and like a wolf to slaughter and destroy; but I, why, except to refresh? For I will refresh you with internal nourishment, which will satisfy your desires, extinguish your thirst, which will make you rest, so that there is nothing further that you desire; for in me are the pastures of life, in me the truest and most pleasing refreshment of the mind. Now the extension of the hand indicates much here: for it is accustomed to be done for many reasons. First therefore Cajetan thinks that here four benefits and efficacies of God's grace are preached, and the hearers are denoted in all four of these parts. In calling the benefit of exciting: in the extension of the hand the offering of help: in counsel instruction for choosing goods: in reproof warning for fleeing evils: for so that we may be converted from evil life, live well and be saved, it is necessary first that we be excited by God to the detestation of the old life and the desire of the new; second, that by the same God we be strengthened and helped to accomplish it through frequent excitations and graces; third, that being converted we do not fall back into evil; fourth, that we zealously exercise good works and persevere in them until the end of life. Hence the word of God in Scripture is called an arm, because it calls and persuades in such a way that at the same time it powerfully helps with arm and hand to accomplish what it commanded, so that man is inexcusable if he does not accept God's calling and does not seize the hand of God extended to help. This is what Isaiah says, LII, 10: "The Lord hath prepared His holy arm, in the sight of all the nations, and all the ends of the earth shall see the salvation of our God." Second, Lyra thinks that God extends His hand so that He might powerfully draw out the sinner submerged and buried in the abyss of sins, and lead him to the light of grace and justice: for thus we extend our hand to him who has fallen into a deep pit, so that we may draw him out of it. Third, R. Solomon and Baynus think that wisdom extends her hand, so that by this sign she calls all to herself, to this end, that they surrender themselves to her discipline, indeed to her maternal bosom. For thus a mother with outstretched hand calls and draws to herself her little child, so that she may receive him into her bosom and to her breasts. Whence the Septuagint and Syriac translate, I extended my words and my voice. Fourth, Jansenius thinks that God extends His hand so that He might indicate the way of salvation, which is the law of God. For thus with extended hand and finger we show the way to a traveler ignorant of it. Fifth, Vatable thinks that God extends His hand so that by this sign He indicates silence, namely so that all might silently hear wisdom speaking. Sixth, Martin of Roa, book I of Singularities, chapter III: The hand, he says, is a sign by which God and wisdom call their own to military service, according to that passage in Isaiah XLIX, 22: "I will lift up my hand to the Gentiles, and set up my standard (military ensign) to the peoples." Hence also formerly among the Roman standards there were certain ones in the form of a cross, and above it an extended hand: for the hand is a symbol of friendship, equally of fighting and war on behalf of a friend. For God, when we were still in foreign camps under a hostile prince and standard serving as soldiers, called us with the greatest benignity, and received us coming with greater favor. To this can be referred that passage in Proverbs I: "I stretched out my hand, and there was none that regarded it." For it is asked why, when He had called many to Himself as if with a raised standard, no one gave Him a name: thus Roa. To this pertains that to extend the hand is to wish to be reconciled and to make peace, as if God were saying: I, forgetful of the injuries inflicted upon me by you, first extended my right hand inviting you to my reconciliation, and that you in turn as a sign of the renewed covenant should join your right hand to mine: but you rejected me extending my hand, and withdrew yours. Seventh, Bede: To extend the hand, he says, is to offer and confer benefits, indeed to thrust them upon and press them upon the unwilling. According to this phrase Ecclesiasticus IV, 36 says: "Let not thy hand be stretched out to receive, but to give gathered together." Hence Artaxerxes Longimanus, as Plutarch testifies in the Apophthegms of Kings, used to say that for himself as a prince (who is the image of God on earth) the hand for giving, namely the right hand, ought to be very long, but the other for taking away, namely the left hand, ought to be contracted and very short. "For it is more regal to add than to take away." Thus God is long-handed for giving, but short-handed for receiving, indeed no-handed. Wherefore St. Paul celebrates this saying of Christ: "It is a more blessed thing to give rather than to receive." Acts XX, 35. See the things said there. Eighth, the extension of the hand is a sign of one threatening: for wisdom threatens those who reject her calling with the most grievous punishments, as we shall soon hear. Finally, the extension of the hand is a sign of the highest love and desire, by which God and wisdom strive to embrace all men with the outstretched arms of charity, to clasp and glue them to themselves. For this reason Christ extended His arms on the cross, that with them He might embrace the whole world most lovingly, indeed He extended His hands as if begging and beseeching that we come to Him. For we extend our hands when we pray to God and beseech Him, as I have shown in many places in I Timothy II, 8. This is what Christ asks in Isaiah LXV, 2, and Romans X, 21: "I have spread forth my hands all the day to a people that believeth not, and gainsayeth me, that walked in a way that is not good after their own thoughts." Note: These things pertain first and properly to the first calling, by which a sinner is called forth from sin to wisdom, that is to justice and virtue: because the impious reject this, addicted to their lusts, therefore He threatens them with perdition. Secondarily however and consequently they can be adapted to the second calling, by which someone is called from lesser justice to greater, for example to perfection, or to the religious life. For although this calling is not a precept, but a counsel, nevertheless because it flows from God, it is in no way to be rejected, lest we seem to spurn and despise His wisdom, goodness and majesty, which is indeed injurious to God. For His wisdom is spurned when, setting aside His counsel calling us to Himself, we follow the counsel of the world. His goodness is spurned when we prefer the fleeting goods of the world to His grace, which He offers so liberally to the called. Wherefore God is accustomed to punish and avenge this injury to Himself gravely, with punishments both present and eternal. Memorable and peculiar to this place is what St. Antonius relates, III part., tit. 24, cap. IX, § 7. When a certain man once took a vow of the Franciscan Order, but afterwards, changing his mind, became a Canon, after a few months he fell into a lethal illness: for which reason, when admonished by his companions to cleanse his soul through confession, he answered that there was no need, since it had been shown to him that he was damned; wherefore, lest they trouble him further, because he could not confess. For the Lord appeared to me angry, he said, saying: "I called and you refused; therefore go to the punishments of hell;" and having said this, he expired. Similar is what we read in the Life of St. Bernard concerning his brother Gerard: for when Gerard stubbornly rejected Bernard's warnings about abandoning the world, burning with the fervor of youth and new knighthood, Bernard, impelled by prophetic spirit even then, pointing his finger at his side: "There will come, he said, a day and it will come soon, when a lance driven into this side of yours will open your breast to saving counsels, by which it is now closed." And as he said it, so it came to pass: for a few days later, wounded in that very place in battle, and also captured by enemies, when he had recalled his brother's prediction, he began to cry out that he was a Cistercian monk. More instances are recounted by Fr. Platus, lib. III De Bono status Religiosi, cap. ult. Finally, Lucas, Abbot of St. Cornelius (extant tom. I Biblioth. sanctorum Patrum) in the Summariols to the Commentary of Aponius on the Canticle, reads this passage thus: "I cried out and you did not hear me; I stretched out my words and you did not attend. And so I also will laugh at your destruction. This terrible (continues Lucas) utterance, which will melt the soul of one who despises God's precepts, lamentably demonstrates what sufferings it has endured, because it scorned to open to Christ knocking."
1:25
Grave is this complaint of wisdom and of God concerning its contempt. For to despise is more than to spurn or to scorn: to despise is as it were to look down upon something cast at one's feet and to reject it; on the other hand, to respect is to look upward and to venerate, as if we perceive someone placed above us whom we should revere. Whence for "you have despised" in Hebrew it is תפרעו tiphreu, that is, you have made void, you have made useless and ineffectual; the Septuagint, ἀκύρους ἐποιεῖτε, that is, you have made without authority, you have taken away their authority, you have made them null and void, so that namely they should have no weight, no force with you; Symmachus and Theodotion, you have scattered; R. Solomon, you have abolished; Pagninus, you have caused to cease; Tigurina, you neglect; the Chaldean, you have changed. For "you have neglected" in Hebrew it is לא אביתם lo abithem, that is, you have not willed; the Septuagint, you have been rebellious; the Complutensian, you have not attended. All these come to the same thing, as if to say: You have despised the sound counsels which I suggested to you for your good and salvation, and in their place you have embraced harmful counsels, which drive you to ruin, so that you might occupy yourselves with frivolous things, and indulge your sleep and sloth, lest you expend any labor in obtaining wisdom; and so that you might seem to act with reason and justice, you have changed the names of wisdom and folly, namely of virtues and vices: so that the virtues which I suggested to you, you would call vices; on the other hand, the vices which you loved, you would cloak and adorn with the name of virtues. For thus the worldly, says Nazianzenus, orat. 20, "call the strong man rash; the prudent and circumspect man, timid; the temperate man, rustic and inhuman; the just man, harsh." Thus they call the humble man pusillanimous and abject; the prodigal man, liberal; the miser, frugal; the irascible man, magnanimous; the gluttonous man, jovial, talkative, eloquent; the proud man, exalted. On the other hand: "Some, says St. Jerome to Demetrias, regard pride as freedom, receive flattery for humility, embrace malice in place of prudence, and impose upon folly the name of simplicity, and finally, deceived by a deceptive and most wicked likeness, they glory in vices as if they were virtues. Do not these exchange golden coins for counterfeit ones?"
1:26
In Hebrew, when there shall come כענה pachdechem, that is, your fear, horror, stupor, that is, when there shall come the terrible calamity which you feared, dreaded, and at whose violence you are astounded. For "in destruction" in Hebrew is באידכם beedechem, that is, in your breaking, or crushing; Aquila renders it "in inundation"; the Septuagint, "in perdition"; Symmachus, "in arrangement"; the Arabic version, "therefore I will laugh at your ruin"; the Zurich Bible, "I will laugh at your destruction"; Vatable, "in your calamity"; St. Augustine in tract. 33 on John reads "I will laugh excessively," that is, I will laugh abundantly: "Between despair, he says, and hope the mind wavers. You must fear lest hope kill you, and when you hope much in mercy, you fall into judgment. You must fear again lest despair kill you, and when you think that forgiveness is no longer yours, because you have committed grave sins, you do not do penance, and you incur the judge's wisdom, which says: And I too will laugh excessively at your perdition." Thus also St. Cyprian reads it, in the book On the Singularity of Clerics, at the beginning. For "I will mock," the Septuagint renders "I will rejoice"; Lucifer of Cagliari, in the Apology for St. Athanasius and St. Cyprian, reads "I will exult against you"; Blessed Antiochus, homily 38 On Disobedience, reads: "Because I called, and you did not obey, but made my counsels of no effect, therefore I too will insult at your perdition"; the Syriac version, "I will exult, when desolation and sudden perdition come upon you"; in Hebrew it is אלעג elag, that is, I will mock, or by stammering and lisping speech I will deride you: for laag indeed signifies stammering and lisping, and from this comes mockery, which is usually made by these means. See the sayings of Isaiah XXVIII, 11. Moreover, to mock is to hurl jeers, mockeries and reproaches as at a fool. Whence Caelius Rhodiginus, book XV of Antiquarian Readings, chapter XXII: "Among the Craunians, he says, sanna signifies a fool; whence also sanna, a word frequent among the Latins, I think flowed, even if grammarians think it derived from the sound of the nostrils." For sanna is unrestrained laughter and derision. Whence sannio is called one who, with unrestrained laughter and contorted movements of the whole body, fashions an immoderate sort of form of deriding others, and expresses the manners of others through a foolish gesture with contempt, so that he appears almost stupid and ridiculous. Whence Cicero, book II of On the Orator: "For what, he says, can be so ridiculous as a sannio is! but by mouth, face, imitation of manners, voice, and finally by body itself he is laughed at." He speaks anthropopathically, or in human fashion: for neither laughter, which is made by opening the mouth; nor mockeries, which are made by contracting the nose; nor anger or any passion falls upon God, who is incorporeal and immutable. For you, "O Lord most mighty and most just, says St. Augustine in book I of the Confessions, chapter IV, are stable and immutable: you love, and are not disturbed; you are zealous, and are secure; you repent, and do not grieve; you are angry and are tranquil." Therefore here laughter and mockery signifies God's grave and just hatred, by which He turns away from and sharply punishes the impious who despise Him; not that God delights in the torture of the impious, but that He delights in justice, and in just vengeance, by which the wicked are justly punished. Thus St. Bernard, sermon 9 on the psalm "He that dwelleth," citing these words of Solomon, "I too will laugh at your destruction": "What then, he says, do we believe will please wisdom in the destruction of the foolish, except His most just disposition and irreproachable order of things? Surely what will please wisdom then must necessarily please all the wise." Whence Symmachus renders it, "I will laugh in your arrangement." For God, says St. Bernard in the same place, rejoices when each thing is placed in its own place, so that there is a fitting order of things in the whole universe. But the place of the pious is heaven, the place of the impious is hell. He rejoices therefore when each of the pious is placed in heaven, and each of the impious in hell, in his place and degree according to his merits or demerits: for He rejoices in the order of things. For order is the common good of the whole universe, and consequently of each of its parts. The sense therefore is, as if to say: Just as a man offended by a man offending him is said to laugh at him, while he is in grave misery and implores his aid, when he spurns his prayers, indeed laughs at him, and reproaches him with his ingratitude and crimes, and rejoices in his misery: so also I will rejoice in the just punishment and destruction of you, both present and eternal, and will abandon you perpetually in it, and will cast your crimes in your face through your own conscience perpetually accusing you, through your parents, companions and others damned with you, and through the demons themselves insulting. Solomon alludes to that saying of his father David: "He that dwelleth in heaven shall laugh at them, and the Lord shall deride them," Psalm II. It is sarcasm or hostile mockery. For God laughs at the impious, who had mocked His warnings: a fitting and just measure of punishment, laughter answering to laughter, mockery answering to mockery. St. Gregory explains it more mildly and less fully, in Moral. IX, book XX, in this manner: "To laugh at God is to be unwilling to have mercy on human affliction; wherefore I also will laugh at your destruction, that is, I will have no pity accompanying your affliction." But yet more is signified in this place, namely that God renders to sinners like for like, as is openly signified also in that passage, as if He said: I will render to you the same in death which you have shown to me in life, namely laughter, mockery and eternal contempt of you. For you will hear: "Amen I say to you, I know you not," you are not of my sheep. Moreover Bede, expounding this passage concerning Christ and the Apostles, says: "Such is that in Psalm II: He that dwelleth in heaven shall laugh at them, and the Lord shall deride them. Not because the Lord laughs with his cheeks, or derides with his nose: but that power is signified by such a word, which He gave to the Apostles, that they might foresee that the impious would do nothing whatsoever against Him beyond what He Himself permitted, but rather that all their outcomes would be brought to nothing, and His glory after the passion would be spread throughout the whole world, and therefore they would despise their pride, even when they saw it to prevail greatly, as nothing." Therefore God laughs at and derides His wicked ones, and the despisers of His calling, given over to jests and laughter. First, when He punishes them hostilely, but justly and sharply according to their deserts, and exposes them to be mocked and derided by all. Second, when He reproaches them with their crimes, as He will reproach the impious to be condemned by Him on the day of judgment with their cruelty. Third, when He rejoices in their just punishment, and causes all angels and Saints to rejoice, as St. John teaches they will rejoice at the destruction of Babylon, Apocalypse XVIII, 20: "Rejoice over her, he says, O heaven, and ye holy Apostles and Prophets: for God hath judged your judgment on her." Fourth, when He delivers them to enemies, especially to demons, who laugh at and deride them by killing and torturing them. Examples are: first in the sacrilegious Antiochus, whose destruction God laughed at. "The wicked man prayed, says Scripture, to the Lord, from whom he would not obtain mercy," II Maccabees IX, 13. In Esau, who "being reprobate, found no place of repentance, although he sought it with tears," Hebrews XII, 17. In the Jews, murderers of Christ, to whom Beda applies this passage, whom the Romans under Titus destroyed, and treated and slew as slaves. In the destruction of Babylon and King Baltazar, to whom God laughing insults through Isaiah throughout chapters XIII and XIV. In the destruction of Tyre, to whom God insults through Ezekiel throughout chapter XXVIII. In the destruction of Pharaoh and Egypt, to whom God insults Ezekiel XXIX, 30 and following. Moreover the mockeries and derisions of demons, with which they insult condemned men, can be seen in the Life of Udo Archbishop of Marburg, who, when he neglected the voice of God warning: "Udo, Udo, cease from play, you have played enough Udo," being summoned to the tribunal of Christ, and struck on the head was sent into Tartarus, as Nauclerus relates, volume III, generation 43, Fulgentius, book IX, chapter XII, and our Canisius, book V of the work on Mary, chapter XX.
1:27
In Hebrew, when there shall come upon you like desolation your fear (that which you feared and dreaded, namely death: for the impious fear this alone, who do not believe in the goods and evils of the future life) and your ruin; Pagninus, your destruction like a whirlwind; the Septuagint, when there shall come upon you suddenly tumult, and subversion like a storm (Aquila, συσσεισμῷ, that is concussion, earthquake) shall be present, and there shall come upon you tribulation and oppression, or, as the Complutensian edition has it, siege or besiegement: for this is what the Greek πολιορκία properly signifies; Aquila, ἐπίχυσις, that is pouring over; Theodotion, κατάσπευσις, that is confusion, precipitation; St. Cyprian, On Individual Clergy, pressure and assault. For sudden calamity the Hebrew is כשואה keschoah, which R. Levi and R. Solomon translate as like a cloud, which is stirred by sudden motion and thunders with great noise and crash. Properly schoah is tumult, impetus, tempest, sudden ravaging with crash. For the root שאה schaah means to rush in suddenly, to make an impression, to break in, to come upon precipitously, to overwhelm with great force, impetus and noise, as happens when enemies forcibly seize a city, when a house shaken by earthquake collapses with great crash, when a tempest swallows ships, when hail flattens crops, when rivers overflow and inundate fields. In like manner God strikes and overwhelms the impious, contemners of His calling, with sudden, unexpected, vehement and horrible destruction, as He burned Sodom with heavenly fire, destroyed the whole world in the time of Noah with a flood, cast down Pharaoh with his whole army in the Red Sea, slaughtered the Midianites under Gideon by mutual slaughter, Judges VII, 20. With a like plague He will strike the Antichrist with his followers, according to that passage in II Thessalonians V: "When they shall say, Peace and security, then shall sudden destruction come upon them, as travail upon her that is with child, and they shall not escape." But especially thus will He strike the impious on the day of judgment, says Bede: for then the wrath and vengeance of God will come upon them vehement, horrible, efficacious and inescapable, like a storm, whirlwind, tempest and utter desolation; then will come upon them "tribulation and anguish," in Hebrew צוקה tsuka, that is straitening and pressure, so that placed in narrow straits and beset on all sides by evils they cannot escape, but pressed and oppressed by the winepress of God's wrath and of hell they pour forth inconsolable groans, lamentations and wailings (whence Aquila translates, pouring over: for there will be a flood of evils; Theodoret, precipitation, because they will be precipitated into hell), at which God and the Saints will mock and jeer. Wherefore overwhelmed by evils and despairing they will say to the mountains: "Fall upon us; and to the hills: Cover us," Apocalypse VI. Let the impious therefore, if they are wise, think upon these things beforehand and obey God, that they may escape so great a host of evils. Let them hear and fear Joel, chapter II, verse 1, thundering: "Blow the trumpet in Sion, howl in my holy mountain, let all the inhabitants of the land be troubled; because the day of the Lord cometh, because it is nigh, a day of darkness and of gloominess, a day of clouds and whirlwinds, etc. Before His face a devouring fire, and behind Him a burning flame. As the appearance of horses, so shall they run: and as the noise of chariots on the tops of mountains shall they leap, as the noise of a flame of fire devouring the stubble. At His presence the people shall be in sorrowful pains, all faces shall be made black as a kettle," namely through fear and torment they shall grow pale and black like a kettle. Furthermore Cajetan explains all these things of death, which alone the impious fear, being improvident of future things. He declares, he says, what kind of death this is of theirs, which has been called their fear and breaking. He declares it, however, in three ways: first, that it comes like desolation, then that it comes like a whirlwind, and finally that it comes with tribulation and anguish. But it was necessary that by wisdom these conditions of the death of the wicked be declared, to make manifest that death is not merely the privation of this life, but has annexed to it far worse evils of the future life. For this reason therefore it is described that it will come like desolation, depriving the desolate one of all external good, and similarly it is described as coming like a vehement wind, driving to strange things, so that we may understand that the sinner dying remains alive according to the spirit. For this reason therefore the wretch is described as desolate, and as driven by a vehement wind: for both the desolate one lives, and the one driven by a vehement wind lives. Whence also finally his misery is described from manifold straits on all sides: for he lives who is straitened on all sides. In such misery therefore of sinners, wisdom says that it will laugh and jeer, making them ridiculous and jeerable.
1:28
In Hebrew, I will not answer; the Septuagint, the wicked will seek me. Note the word "then": for it has great emphasis and antithesis, as if to say, Now they themselves do not wish to hear me calling, therefore then, when distress will press upon them from all sides, in like manner I will not hear them invoking me; I will render like for like: to the deaf I will show myself deaf. Then therefore punishment will open the eyes, which now guilt and pleasure hold closed. You will say: Is then the invocation of God and the repentance of the sinner late in the hour of death? I answer: It is never late in this life, if it be true; but rarely is it true when it is late. For these impious men invoke God and seek remission not of guilt, but of punishment, namely that they might escape death. Therefore they are not heard, nor is guilt remitted to them, inasmuch as they do not ask for it and are impenitent: nor is punishment, inasmuch as with guilt remaining, it is certainly and inexorably decreed to them by God as impenitent; but if they should repent, with serious contrition and true purpose of amendment, they would indeed obtain remission of guilt, but not immediately of punishment, at least not of all of it. "In the morning" therefore, that is, as soon as they see themselves surrounded by evils, they will rise up to invoke God for deliverance from death and destruction: but they will not find Him, because God in punishment is inexorable, and will close His ears to the impenitent, because they themselves first closed their ears to God calling. Secondly, if you take "then" with Bede and Lyran of the day of judgment, it is clear that repentance will then be in vain, inasmuch as it occurs after the death of all and each. For after this will follow that last morning of the final judgment, in which God will inexorably decree rewards to the pious, and to the impious hell and torments; according to that which we sing in the hymn at Lauds of Saturday: "And that last morning, which we await bowed down, may dawn upon us into light." Much more will the impious not be heard in hell, as the rich man in torment asking Abraham to send Lazarus to him and to his own was not heard, Luke XVI, 25.
1:29
In Hebrew, knowledge. In Hebrew, did not choose. For fear, the Complutensian Septuagint rightly reads φόβον, which the Scholiast interprets as θεοσέβειαν, that is, piety, or the worship of God; but the Vatican copies read λόγον, that is, word, or discourse. Whence St. Cyprian, book I Against the Jews, reads, but they did not receive the word of the Lord.
1:30
Hebrew, they did not wish for my counsel; Septuagint, nor did they wish to attend to my counsels; Aquila, Symmachus and Theodotion, they did not receive my counsels.
And Despised All My Reproof Hebrew, they despised; Septuagint, they mocked; Symmachus and Theodotion, they provoked; Vatable, they cursed. He gives the reason why the impious invoking God are not heard, namely because they persevered in these four members, which four contain injuries to wisdom by gradation, whereby one ascends gradually from the lesser to the greater. For the first is that they hated discipline and consequently wisdom: for wisdom sanctions and commands discipline. The second is that they did not receive the fear of the Lord. This is a greater injury, because it redounds directly to God: for he who spurns the fear of God spurns God as terrible and to be feared. Whence the Roman Septuagint reads, because they did not assume the word of the Lord, that is, they did not take it to themselves, not for themselves, but applied it to others; for thus impious men are wont to do, when they hear sermons, to apply those things which are said and censured concerning vices not to themselves, but to others. The third rises higher, that they did not wish to admit the counsel of God, counseling them most wholesomely: for this is a greater indignity. The fourth and supreme is that they despised all my reproof: for it is worse to despise than to neglect. The Septuagint, they mocked my reproofs. In Greek ἐμυκτήριζον, that is, they ridiculed with upturned nose: for μυκτήρ is nose; and the nose was formerly devoted to crafty mockery, as Pliny testifies, book XI, chapter XXXII; whence that saying of Horace: "You turn up your hooked nose;" and Martial: "Though you be sharp-nosed, be even a nose." Hence mycterism is called mockery, ridicule.
1:31
Septuagint, they shall be filled with their own impiety; Lucifer of Cagliari, for St. Athanasius, "they shall satisfy their souls;" St. Cyprian, On Individual Clergy, "they shall be satisfied by their own impiety." It is a proverb, signifying that the impious, whether young or old, shall receive punishment and vengeance commensurate and proportioned to their deserts, according to that in Galatians VI, 8: "For what things a man shall sow, those also shall he reap." And: "Eat what thou hast threshed." They are similar to Isaiah LIX, 4: "They have conceived labour, and brought forth iniquity. They have hatched cockatrice eggs, and woven the webs of spiders: he that shall eat of their eggs shall die, and that which is brought to life shall break out into a serpent." He alludes to that of David: "For thou shalt eat the labours of thy hands," Psalm CXXVII, 2. God does this first, when He causes the pleasures and dignities which the impious have coveted to be turned into nausea, sorrow and torment for them: just as the desire for quails was turned into nausea for the Hebrews, Num. cap. XI, vers. 20; and this through satiety and plethora, or excessive repletion. Whence that saying: "All satiety is evil, but bread is the worst." Thus youths who have given themselves to gluttony and lust, God punishes, when He causes them to suffer in old age from gout, asthma, stone, the French disease, etc. Secondly, when He causes the studies and counsels of the impious to have unhappy outcomes, and to recoil upon their own destruction. Whence Vatablus thus expounds, they shall use their counsels unto satiety: for God shall forsake them, so that they may be ruled by their own counsel. For those who will not be ruled by the prudence of God must necessarily be ruled by their own imprudence, and fall into many errors, dangers and losses. Thirdly, when He punishes and chastises their impiety according to their deserts; just as He punished the gluttony of the Hebrews by sending upon them a plague of death, whence the place was called the graves of lust, Num. XI, 33. In like manner God by just vengeance destines to each man's lust its own punishment and grave. The sinner therefore by his sins inflicts upon himself rods and scourges. And just as each man is the maker of his own fortune, so he himself is the potter and maker of his own misery and unhappiness, as Isaiah teaches in cap. L, vers. ult. Finally, others thus expound: The impious shall be filled with their own impiety, that is, with their own impious manner of living, that is, they shall fill themselves with their continual vices and crimes. For this is a great folly of theirs, and equally a punishment, especially because continually it increases and aggravates their damnation. This is what is said in Job XX, 11: "His bones shall be filled with the vices of his youth, and they shall sleep with him in the dust." For the vices of youth accompany a man even to old age, nor do they forsake him before death.
1:32
Some wrongly read adversio for aversio; the Arabic version, because they oppressed children, they shall be slain. It is a conclusion and epiphonema, comprising in few words the cause of the ruin of the impious. You ask: what is this "turning away"? First, the Chaldean, Pagninus, Vatablus, Baynus and our Salazar hold it to be rest and prosperity: for by prosperous circumstances the foolish are wont to be destroyed, so that "the turning away of the little ones shall kill them" is explained by what follows: "And the prosperity of fools shall destroy them." For thus the Hebrews in song and rhythm explain the first hemistich by the second. Whence the Syriac for aversio renders it the turning of the unwise. Secondly and properly, "turning away," or as the Zurich version has it, defection, is understood as from reason, from the right, from wisdom, from God. Therefore he understands a fourfold turning away, which he described in vers. 29, saying: "Because they hated discipline, and received not the fear of the Lord, nor consented to my counsel, and despised all my reproof." For "eo" refers back to this and relates to it. Wherefore this "turning away" is from discipline, from the fear of the Lord, from counsel, from the reproof of wisdom. For he notes in this verse two terms of sin, one from which, another to which. For in every sin there is a turning away from God and His law, and a turning toward prosperity and the advantages of temporal goods. Whence St. Thomas and the Scholastics define sin thus: "Sin is a turning away from the highest and uncreated good, and a turning toward a perishable and created good." "For he who turns away from God and prospers becomes the nearer to perdition, the more he is found to be estranged from the zeal of discipline," says St. Gregory, explaining this passage, lib. I in Ezech. homil. 12. Whence R. Levi: משובה meschubah, he says, is a withdrawal, by which the sinner, because he is less steadfast in his purpose, turns himself now in this direction, now in the opposite, as he is carried away by the agitation of his mind. Hence the impious, though advanced in years, are called little ones, because like little ones they are driven and swept along by their desires, according to that saying of Seneca to Lucilius: "We have the authority of old men, but the vices of children," nay of infants. Furthermore, this "turning away" can be understood both passively, namely that the impious are turned away from God according to the sense already given; and actively, namely that they themselves seduce the little ones and turn them away from God. The Septuagint takes it actively, whence they render, because they inflicted injury upon the little ones, they shall be slain; and Lucifer for St. Athanasius, "for because they deceived the little ones, they shall be slain."
And the Prosperity of Fools Shall Destroy Them For prosperity in Hebrew is שלות schalvat, which Aquila, Symmachus, our translator, Pagninus and Vatablus properly render as prosperity; the Chaldean as error; but the Septuagint as ἐξέτασις, that is, inquiry, examination: hence the Arabic translator renders it investigation, namely a careful judgment by which they shall be examined, judged and condemned by God, Christ and the Saints, especially those whom they have afflicted, on the day of judgment. Or rather examination is prosperity itself; for this lays bare the character, virtue and vice of man. For, as Anselm says in the Sentences: "Tribulation proves patience, but prosperity examines all virtues." Moreover Aben-Ezra explains guilt thus, as if to say: Fools, that is, the impious, are destroyed by their own ease and perish improvident: for when they enjoy deep peace, they bind themselves with crimes. Consequently in like manner you may explain it regarding punishment, as if to say: The impious, growing insolent in their prosperity, provoke the wrath of God and men, by which it comes to pass that they are destroyed and oppressed, as Sodom perished, according to that passage in Ezekiel XVI, 49: "This was the iniquity of Sodom: pride, fulness of bread, and abundance and idleness." On account of these things she fell into such great crimes that she was consumed by heavenly fire. Therefore the prosperity of the impious ends in great calamity, and is therefore prosperous adversity, and happy unhappiness. Most excellently St. Bernard, sermon 3 on Palm Sunday, notes that it is said: "The prosperity of fools, not of all, shall destroy them," because the wise know how to use prosperity modestly for their own advantage and progress. Yet the same Bernard, in book II of On Consideration XII, teaches that there is greater danger to the wise from prosperous things than from adverse things. "For prosperity, he says, is to the incautious what fire is to wax, what a ray of the sun is to snow or ice. Wise David, wise Solomon was: but the one was partly, the other wholly made foolish by things too much favoring him. Great is he who, falling into adversities, did not fall away or fell little from wisdom; nor less great is he to whom present felicity, if it smiled, did not mock. Although I have more easily found those who retained wisdom when fortune was contrary to them, than those who did not lose it when it was favorable." The same, in a sermon on the Canticles: "The chariot of luxury rolls on four wheels of vices, namely gluttony of the belly, lust of intercourse, softness of clothing, dissolution in idleness and sleep. It is drawn by two horses equally, by the prosperity of life and abundance of things: and those who preside over these two are sluggish torpor and faithless security: for abundance dissolves into sloth, and according to Scripture, The prosperity of fools shall destroy them: certainly for no other reason than because it makes them secure in evil. But when they shall say, Peace and security, then shall sudden destruction come upon them," I Thessalonians V, 3. Morally therefore learn that prosperous things are to be feared more than adverse things, and a greater heart is required to moderate the former than the latter. Wisely Salvian, book VI On Providence: "By such great prosperity of favorable things, he says, we are corrupted, by such great depravity of insolent morals we are vitiated, that we utterly forget both God and ourselves, etc. We use the quiet given by God for this alone, that in drunkenness, that in luxury, that in shameful deeds, that in robberies, that in all crime and wickedness we may live: as if indeed the benefit of given peace were exemption from disgrace, and that we receive a truce of tranquility from God's gift for this reason, that we may sin more freely and securely. We are therefore unworthy of heavenly gifts." Wherefore Isidore of Pelusium wisely admonishes, book III, letter 255: "Take care, he says, best of men, lest the breeze of favorable things change you like one of the common crowd. But let philosophy, with which you were educated, keep you firm and constant among friends. For this is wont to happen to the inexperienced and common folk, but that to those endowed with distinguished wisdom." For as Ausonius says of Capua: "The sea did not know how to maintain moderation in favorable things." And Plautus in the Pseudolus: Like a solstitial plant I was for a brief time: I suddenly arose, I suddenly perished. And another: Hold fortune with reverence, for it is entirely fragile, And when you establish nothing more firmly, it crumbles. As joy returns, the mind drunk rises on high, The best fortune makes the worst heart for man. St. Ambrose, when he had turned aside to the house of a certain rich man, who boasted that all things had happened to him according to his wish throughout his whole life, immediately departed: when asked by his companion why he fled from so generous a host: "Lest, he said, I perish together with him through perpetual prosperity used badly." Nor was this an empty omen; for scarcely had he departed from the house when it was swallowed up by an opening of the earth together with all who dwelt in it. Thus Paulinus in the Life of St. Ambrose. For, as he says: "The wrath of the divine power cannot be far away and long absent from things so favorable." And: "Often to use favorable things beyond merit provides to foolish men the beginning of greater calamities. For prosperous things often corrupt judgment." Wherefore he prays: "O divine power, mingle something evil with my prosperous things. For there is excessive forgetfulness of human frailty in prosperous things. Favorable things on one side bring pride, on the other ambition and wantonness. Adversities restrain, prosperous things lift up spirits. Prudence is rarest in prosperous circumstances. He who is puffed up by favorable things is the same who is timid in evils."
1:33
Vatablus and Pagninus: whoever obeys me shall dwell safely (in Hebrew, in hope, or confidence, that is, confidently) and shall be secure from the fear of evils; the Syriac version: he shall be secure from a multitude of iniquities. Note on shall dwell: for the impious indeed conceive great hopes, but they do not dwell in them, because these escape them, and so they are often turned into desperation: but the just dwell in hope, as in their own house, perpetually, securely and confidently, because they are certain of God's aid, and of the reward of their obedience and justice. Moreover, Jansenius, Baynus and Salazar understand these things of the goods of the present life: for these were promised by God to the Jews of that age, as if to say, Whoever shall have devoted himself to my discipline and obeyed, shall abound in all goods, or shall prosper, that is, shall experience not a varied, but a constant fortune, so that he may be free from fear "with fear of evils removed," that is, of misfortunes, which are wont to change felicity, according to that promised by God: "Jerusalem shall dwell confidently," Jeremiah XXXIII, 16. "And you shall eat your bread in plenty, and shall dwell without fear in your land. I will give peace in your borders: you shall sleep, and there shall be none to make you afraid," Leviticus XXVI, 5. Whence the Chaldean translator renders at this place, the prosperity in which the foolish shall be proud, is turned to the good. But under the temporal goods which God promised to the Jews, there are understood mystically here and elsewhere in Scripture the spiritual goods promised to Christians: for those, being perishable and scanty, belonged to the Old Testament; these are of the New Testament, because they are heavenly, divine and eternal. The just Christian, therefore, who wishes to live piously, although he may expect crosses: "For all who wish to live piously in Christ Jesus shall suffer persecution," II Timothy III, 12, yet among crosses as among roses and delights shall stand fearless, nay joyful and cheerful: because the abundance of heavenly fortitude, confidence and consolation, which the Holy Spirit shall suggest to him, shall make him superior to all things, so that with his mind fixed on heaven and God he may despise all earthly goods and evils, nay rather exult and glory in evils, that he bears them for God, and say with Paul: "We glory in tribulations, etc., because the charity of God is poured forth in our hearts by the Holy Ghost who is given to us," Romans, chapter V, verse 3. The sum therefore of what has been said is that wisdom alone bestows tranquility and joy of soul, and excludes all fear of evil: so that the wise, that is, the just, may perpetually keep sabbath in the fear of the Lord. Anagogically, all these things shall be fulfilled most perfectly in heaven. For there pain and fear shall flee, there shall be abundance of joys and all goods. St. Thomas asks, II, Question XIX, article 11, whether in heaven there shall be all fear entirely absent, and he answers, first, that there shall be fear of no evil, because the Blessed shall be secure of their felicity, which shall remain firm to them for eternity. Second, that there shall be in heaven the fear of God not servile, but filial, which is the same as charity: yet so that the first and proper act of fear, which is to fear, to tremble, to be troubled, to be anxious, shall cease, and there shall be only its secondary act, which is to revere God, to admire Him and to beware of every even the least offense to Him. There shall be therefore a secure fear. Thus St. Gregory, XVII Morals XV, expounding that passage of Job XXVI: The pillars of heaven tremble, and dread at his nod. "They themselves, he says, the virtues of the heavenly beings, which behold Him without ceasing, tremble in that very contemplation: but that same trembling, lest it be penal to them, is not of fear, but of admiration, because namely they admire God as existing above them, and incomprehensible to them." And St. Augustine, in book XIV Of the City of God, chapter IX, doubting whether there be fear in the Blessed: "That chaste fear, he says, remaining for ever and ever; if it shall be in the future age, it shall not be fear that terrifies from evil, which can happen: but that holds in good, which cannot be lost; for where the love of good obtained is immutable, assuredly, if it can be said, the fear of avoiding evil is secure. For by the name of chaste fear that will is signified, by which it shall be necessary for us to be unwilling to sin, and not by the solicitude of infirmity, lest perchance we sin, but by the tranquility of charity to beware of sin. Or if there can be no fear of any kind there, thus perhaps fear is said to remain for ever and ever, because that shall remain by which fear itself leads." Learn morally here that the wise man, that is, the just man, is secure and unafraid in all things, even adverse ones, both on account of confidence in a good conscience, and on account of fortitude of spirit, and because he knows that he is the care and concern of God. Whence Salvianus, book I On Divine Providence: "No one, he says, is wretched by the judgment of others, but by his own; and therefore they cannot be wretched by the false judgment of someone, who are truly blessed by their own conscience. For none, as I think, are more blessed than those who act according to their own judgment and will. Are the Religious humble? they will it; are they poor? they delight in poverty; are they without ambition? they spurn ambition; are they without honor? they spurn honor; do they mourn? they desire to mourn; are they infirm? they rejoice in infirmity. For when, says the Apostle, I am weak, then am I powerful." And soon after: "And labors and fasting, and poverty, and humility, and infirmity are not burdensome to all, but to those unwilling to bear them; for whether these things are grave or light, the mind of the one bearing them makes them so." St. Augustine in Psalm XXXI: "As an evil conscience is wholly in despair, so a good conscience is wholly in hope." St. Chrysostom, homily 1 on the Epistle to the Romans: "Tranquility and joy of mind, he says, are produced not by the greatness of principality, not by abundance of money, not by the swelling of power, not by bodily strength, nor by anything else, but by a good conscience alone; which certainly whoever has pure, even if he be in rags, even if he struggle with hunger, is nevertheless more tranquil and more blessed than those who live among delights; just as he who has an evil conscience toward himself, even if he possesses all goods, is the most wretched of all." He gives the example of St. Paul for the former, King Ahab for the latter. St. Gregory gives the reason in Psalm CXLIII: "There is, he says, no greater affliction than the conscience of sins." For when a man suffers outwardly, he flees to God. But if, bearing the tribulation of an evil conscience, "in the secret of his heart he does not find God, what will man do? where will he find consolation? where will he seek rest?" But the just man, although afflicted, finding God nevertheless in the secret of his heart, rejoices in him and finds rest. Thus St. Tiburtius the martyr, to the tyrant threatening dire things: "All punishment, he says, is vile to us, where a pure conscience is our companion." On the other hand: "The perverse tremble, and grow pale at every flash of lightning. Therefore a right conscience destroys all calumny. A quiet conscience is free from fear. To be conscious of nothing to oneself, to grow pale at no guilt, etc., let this be a wall of bronze." Such a man therefore, secure in any outcome of things, and standing amid enemies, dangers and terrors, relying on God, whom he knows cares for him, says unafraid with David: "The Lord is my illumination and my salvation, whom shall I fear? The Lord is the protector of my life, of whom shall I be afraid? If armies should stand against me, my heart shall not fear: if war should rise up against me, in this will I hope," Psalm XXVI. The Philosophers saw the same thing, but through a shadow. Whence Horace, book III, ode 3: The just man and one holding to his purpose, Neither the passion of citizens commanding wrong, Nor the face of an impending tyrant Shakes with solid mind, nor the South wind, Nor the great hand of thundering Jupiter. If the broken world should fall upon him, Unafraid the ruins will strike him.
Machine translation from the Latin, not reviewed.
1:1
Alongside the name of P. (Παραγία, Proverb), one finds that of Parables (Παραβολοί, Parabolae), which renders more literally the title prefixed to the book in its definitive redaction: Millè (Sèbhnàh), Parabolae (Salomonis), in the Latin versions (Prov. 1, 1). In the Talmud the abbreviated title Millè is current, more rarely Sèpher bohhnàh, to which corresponds the title of Σοφία, sometimes used by the Fathers (Eusebius, Hist. eccl., IV, …
1:7
… It has its origin in God (Ex. 28:3; 1 Kings 3:9; 5:9; Is. 28:26; Ecclus. 38:6); its basis is the "fear of God" (Prov. 1:7; 9:10; Job 28:28; Ecclus. 1:16-22; Ps. 110:10). Especially after the exile, wisdom became the favorite theme of the inspired scribes. …
1:8
… The generic sense of "teaching" also appears in the didactic books: the t. is given by God to his faithful one (Job 22, 22; Ps. 78, 1 Heb.), by the sages (Prov. 3, 1; 4, 2; 6, 23; 7, 2; 13, 14), by the mother (ibid. 1, 8; 6, 20; 31, 26); Yahweh (or his representative) will give it in the messianic kingdom (Is. 2, 3 = Mic. 4, 2; Jer. 31, 33; Is. 42, 4; 51, 4). In this second semantic stage, …
1:9
The Hebrew word derives from livojāh "tortuous" (hence "crown": Prov. 1:9; 4:9; Hebrew and Arabic root lāh "to twist," Assyrian lamā, -wū "to encircle"), with the nominal ending -ān, understood by the Septuagint as "dragon" (v.) and once as "great sea monster" …
1:12
… 13-19) descended into sheol, an immense cavern, as large as a region (Job 10, 21-22; Ps. 88, 13), divided into sectors of varying depth (Is. 14, 15; Ez. 32, 23), poetically conceived as a deep abyss, almost an insatiable monster (Ps. 144, 7; Prov. 1, 12; 27, 20; 30, 15), which no longer gives back its prey (Job 7, 9; 14, 12; 16, 22; 17, 13-16). A dark place, where "nullus ordo sed sempiternus horror inhabitat" (Job 10, 21), it …
The f. is an ogre that does not release its prey (Prov. 1:12) without ransom: wealth is of no avail (cf. Mt. 16:26; Lk. 12:20), but with Yahweh "the bundle of the living" remains (I Sam. 25:29), and God delivers his faithful one from the …
1:24
… In Sacred Scripture there is testimony of both: « Quia vocavi et renuisti » (Prov. 1, 24); « Ierusalem, Ierusalem... quoties volui congregare filios tuos... et noluisti » (Mt. 23, 37). Therefore man can oppose a refusal to God's invitation and lose the fruits of his gift. …
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.