1As snow in summer, and rain in harvest, so glory is not seemly for a fool.Come la neve all'estate, e le pioggie al tempo di segatura, così male sta allo stolto la gloria.AS snow in the summer, and rayne in the haruest: so is glorie vndecent for a foole.Quomodo nix in æstate, et pluviæ in messe, / sic indecens est stulto gloria. 2As a bird flying to other places, and a sparrow going here or there: so a curse uttered without cause shall come upon a man.La maldicenza scagliata senza ragione sopra di alcuno, è come un uccello, che svolazza qua, e là, e come un passerotto, che salta per ogni parteAs a birde flying to other places, & a sparow going whither he list: so a curse vttered in vaine shal light vpon some man.Sicut avis ad alia transvolans, et passer quolibet vadens, / sic maledictum frustra prolatum in quempiam superveniet. 3A whip for a horse, and a snaffle for an ass, and a rod for the back of fools.La frusta pel cavallo, la cavezza per l'asino, la verga pel dosso degli stoltiA whippe for a horse, and a snaffle for an asse, and a rod on the back of the vnwise.Flagellum equo, et camus asino, / et virga in dorso imprudentium. 4Answer not a fool according to his folly, lest thou be made like him.Non rispondere allo stolto secondo la sua stoltezza per non diventar simil a lui.Answer not a foole according to his follie, lest thou be made like to him.Ne respondeas stulto juxta stultitiam suam, / ne efficiaris ei similis. 5Answer a fool according to his folly, lest he imagine himself to be wise.Rispondi allo stolto, come esige la sua stoltezza, affinchè egli non abbia a credersi saggio.Answer a foole according to his follie, lest he seme to himself to be wise.Responde stulto juxta stultitiam suam, / ne sibi sapiens esse videatur. 6He that sendeth words by a foolish messenger, is lame of feet and drinketh iniquity.Chi pe' suoi affari spedisce un messo stolto, si taglia le gambe, e bee gli errori di quello.Lame of feete, and drinking iniquitie, he that sendeth wordes by a foolish messenger.Claudus pedibus, et iniquitatem bibens, / qui mittit verba per nuntium stultum. 7As a lame man hath fair legs in vain: so a parable is unseemly in the mouth of fools.Come uno stroppiato indarno ha belli gli stinchi, così non istan bene le gravi sentenze in bocca dello stolto.As a lame man hath fayre legges in vaine: so a parable is vndecent in the mouth of fooles.Quomodo pulchras frustra habet claudus tibias, / sic indecens est in ore stultorum parabola. 8As he that casteth a stone into the heap of Mercury: so is he that giveth honour to a fool.Chi onora lo stolto fa come chi getta la sua pietra nel mucchio dedicato a Mercurio.As he that casteth a stone into the heape of Mercurie: so he that geueth honour to the vnwise.Sicut qui mittit lapidem in acervum Mercurii, / ita qui tribuit insipienti honorem.
9As if a thorn should grow in the hand of a drunkard: so is a parable in the mouth of fools.La parabola in bocca allo stolto come una spina, che spuntasse nella mano d'un briaco.As if a thorne should grow in the hand of the drunkard: so a parable in the mouth of fooles.Quomodo si spina nascatur in manu temulenti, / sic parabola in ore stultorum. 10Judgment determineth causes: and he that putteth a fool to silence, appeaseth anger.La sentenza del giudice finisce le iti, e chi fa tacere lo stolto calma gli sdegni.Iudgement determineth causes: and he that putteth a foole to silence, apeaseth angers.Judicium determinat causas, / et qui imponit stulto silentium iras mitigat. 11As a dog that returneth to his vomit, so is the fool that repeateth his folly.Lo stolto che ricade nella sua stoltezza è come il cane, che torna a quel, che avea vomitato.As a dog that returneth to his vomite, so the vnwise that reiterateth his follie.Sicut canis qui revertitur ad vomitum suum, / sic imprudens qui iterat stultitiam suam. 12Hast thou seen a man wise in his own conceit? there shall be more hope of a fool than of him.Hai tu veduto un uomo, che si crede sapiente? più di lui può avere speranza quegli, che non sa nulla.Hast thou sene a man seeme to himselfe wise? the foole shal haue hope rather then he.Vidisti hominem sapientem sibi videri ? / magis illo spem habebit insipiens. 13The slothful man saith: There is a lion in the way, and a lioness in the roads.Il pigro dice: Nella strada havvi un lione, e al capo della strada una lionessa.The slothful sayth: A lyon is in the way, and a lyonesse in the iourneis:Dicit piger: Leo est in via, / et leæna in itineribus. 14As the door turneth upon its hinges, so doth the slothful upon his bed.Come la porta si volge su' suoi cardini, così il pigro nel suo letto.as a doore turneth on his hinge so the slothful in his bed.Sicut ostium vertitur in cardine suo, / ita piger in lectulo suo. 15The slothful hideth his hand under his armpit, and it grieveth him to turn it to his mouth.Il pigro si nasconde la mano sotto l'ascella: è gran fatica per lui il portarla alla bocca.The slothful hideth his hand vnder the armehole, and is greeued if he turneth it to his mouth.Abscondit piger manum sub ascella sua, / et laborat si ad os suum eam converterit. 16The sluggard is wiser in his own conceit, than seven men that speak sentences.Il pigro si crede più sapiente, che sette uomini, che pronunciano sentenze.The slothful seemeth wiser to himselfe, then seuen men speaking sentences.Sapientior sibi piger videtur / septem viris loquentibus sententias.
17As he that taketh a dog by the ears, so is he that passeth by in anger, and meddleth with another man’s quarrel.Chi in passando si impaccia temerariamente nelle altrui contese, è come chi prende un cane per le orecchie.As he that taketh a dog by the eares, so he that passeth by impatient, and medleth with an other mans brawle.Sicut qui apprehendit auribus canem, / sic qui transit impatiens et commiscetur rixæ alterius. 18As he is guilty that shooteth arrows, and lances unto death.Come è reo chi scaglia saette, e dardi mortiferi;As he is hurtful that shooteth arrowes, and speares vnto death:Sicut noxius est qui mittit sagittas et lanceas in mortem, 19So is the man that hurteth his friend deceitfully: and when he is taken, saith: I did it in jest.Così colui che fa danno con frode all'amico, e quando viene ad essere o scoperto, dice: Non l'ho fatto con mal fine.so a man, that hurteth his frende fraudulently: and when he is taken with al sayth: I did it in iest.ita vir fraudulenter nocet amico suo, / et cum fuerit deprehensus dicit: Ludens feci. 20When the wood faileth, the fire shall go out: and when the talebearer is taken away, contentions shall cease.Al mancar delle legna si spegne il fuoco, e tolto via il soffione si calmano le contese.When wood fayleth, the fire shal be extinguished: and the whisperer taken away, brawles cease.Cum defecerint ligna extinguetur ignis, / et susurrone subtracto, jurgia conquiescent. 21As coals are to burning coals, and wood to fire, so an angry man stirreth up strife.Come i carboni danno il fuoco, e la legna la fiamma, così l'uomo iracondo accende le risse.As coles to burning coles, and wood to fire, so an angrie man rayseth brawles.Sicut carbones ad prunas, et ligna ad ignem, / sic homo iracundus suscitat rixas. 22The words of a talebearer are as it were simple, but they reach to the innermost parts of the belly.Le parole del soffione paiono semplici, ma elle penetrano nell'intimo delle viscere,The wordes of the whisperer as it were simple, and the same come to the inmost partes of the bellie.Verba susurronis quasi simplicia, / et ipsa perveniunt ad intima ventris. 23Swelling lips joined with a corrupt heart, are like an earthen vessel adorned with silver dross.Le labbra turgide congiunte con pessimo cuore, son come argento impuro, col quale tu pretenda di ornare un vaso di terra cotta.As if thou wouldest adorne an earthen vessel with drossie siluer, so swelling lippes ioyned with a most wicked hart.Quomodo si argento sordido ornare velis vas fictile, / sic labia tumentia cum pessimo corde sociata.
24An enemy is known by his lips, when in his heart he entertaineth deceit.Al suo parlare si riconose il nemico, quando macchina inganni in cuor a suo.An enemie is perceiued by his lippes, when he shal handle deceites in his hart.Labiis suis intelligitur inimicus, / cum in corde tractaverit dolos. 25When he shall speak low, trust him not: because there are seven mischiefs in his heart.Allorché egli abbassa sua voce, o non te ne fidare, perocché egli ha sette iniquità in cuor suo.When he shal submit his voyce, beleue him not: because there are seuen mischiefes in his hart.Quando submiserit vocem suam, ne credideris ei, / quoniam septem nequitiæ sunt in corde illius. 26He that covereth hatred deceitfully, his malice shall be laid open in the public assembly.Si scoprirà nella pubblica adunanza la malizia di colui, il quale con finzione nasconde la sua mala volontà.He that couereth hatred fraudulently, his malice shal be reuealed in the councel.Qui operit odium fraudulenter, / revelabitur malitia ejus in consilio. 27He that diggeth a pit, shall fall into it: and he that rolleth a stone, it shall return to him.Chi scava la fossa vi caderà, e la pietra cadrà addosso a chi l'ha smossa.He that diggeth a pit, shal fal into it: and he that rolleth a stone, it shal returne to him.Qui fodit foveam incidet in eam, / et qui volvit lapidem revertetur ad eum. 28A deceitful tongue loveth not truth: and a slippery mouth worketh ruin.La lingua dell'ingannatore non ama la verità, e la bocca adulatrice è a cagion di rovine.A deceitful tongue loueth not truth, and a slipper mouth worketh ruines.Lingua fallax non amat veritatem, / et os lubricum operatur ruinas.
26:1
Aeschines
Glory and power. A fool in a high office will endanger himself and the public; (Calmet) while the virtuous, seeing that merit is not regarded, will not push themselves forward. (Aeschines.)
26:2
Challoner
As a bird, etc. The meaning is, that a curse uttered without cause shall do no harm to the person that is cursed, but will return upon him that curseth; as whithersoever a bird flies, it returns to its own nest. (Challoner)
Calmet
Come. Chaldean, "shall not come in vain," if it be just, like that of Noe, Josue, etc. Hebrew, "shall not come" (Calmet) to the person against whom it is uttered, though God will not hold the curser guiltless, as the Vulgate intimates. (Haydock) Curses, anathemas, etc., vented without reason, do not injure any but those who denounce them. Yet out of respect for ecclesiastical authority, those who are under censures, must abstain from their functions till they be absolved. (Calmet)
26:3
Haydock
Snaffle. "Bit," or muzzle, (camus) to prevent the animal from biting. (Haydock)
Calmet
Septuagint, Arabic, etc., "a goad for an ass." But metheg denotes a bridle. (Montanus; Haydock) asses being there very large, and commonly used for riding, Proverbs 13:13. (Calmet)
26:4
Challoner
Answer not a fool, etc. Viz., so as to imitate him; but only so as to reprove his folly. (Challoner)
Haydock
If thou answer at all, (ver. 5.) do it to the purpose, and to prevent others from taking scandal, (Calmet) as well as to humble the wicked, for his good. (Haydock)
26:6
Calmet
Iniquity. He is exposed to shame, (Septuagint) and must condemn his own folly. (Calmet)
26:7
Haydock
Fair. Hebrew, "unequal legs," or "lifted up," so, etc. (Haydock)
26:8
Haydock
Mercury. The god of travellers, who were wont to throw a stone at the foot of his statue, as the Indians (Vincent. Bellor. xxiv.) and Arabs did. Mahomet would not disturb this superstitious custom. The Rabbins style these statues Mercolis. But Septuagint, etc., give another sense, "as he that bindeth a stone (Calmet) in the boss of a ring, sphendone, (Menochius) or in a sling," can do no good, but only endanger himself or others, "so," etc. Yet margema is never used elsewhere for a sling, and it means undoubtedly "a heap of stones," (Calmet) as Montanus substitutes instead of "the sling," in Pagnin. "As a small piece of precious stone in a heap of stones is lost, so," etc. (Pole. Syn. Parkhurst in rogom.) (Haydock)
Calmet
Honour, or an office, in which he may do harm. (Calmet)
26:9
Haydock
If. Hebrew, "as a thorn goeth up into the," etc. (Protestants) (Haydock)
Calmet
If he attempt to handle or to extract one, he will wound himself the more, as the fool would render truth and wisdom contemptible. (Calmet)
Haydock
Parable. Septuagint, "but slavery in the hands of fools" groweth up. (Haydock)
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Calmet
Anger, and prevent lawsuits. Hebrew is variously read and translated. (Calmet)
Haydock
Protestants, "the great God, that formed all things, both rewardeth the fool and rewardeth the transgressors." Marginal note, "a great man giveth all, and he hireth the fool," etc. Septuagint, "all the flesh of fools is exposed to many storms, for their excess is punished." (Haydock)
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Calmet
Dog. This is the only animal which is known to do so. St. Peter uses this comparison to deter any from renouncing the faith; as the Fathers do, to shew the misery attending a relapse. Septuagint here add, "there is a confusion," etc., taken from Ecclesiasticus 4:25. (Calmet)
26:12
Calmet
Fool. The ignorant may be convinced that he wants instruction. (Calmet)
But "none are worse than the half-learned." (Quintil. 1:Jo. 5:21.)
26:14
St. Augustine
Bed, which he will scarcely leave, though avarice push him forward. (St. Augustine, ser. xxii. or clxiv.)
26:16
Calmet
Seven, or many wise men, who used to speak in a sententious manner. (Calmet)
So seven is used, ver. 25.
26:17
Haydock
Anger. Hebrew, "passeth by, and meddleth with a quarrel not to him" pertaining. (Haydock)
Such expose themselves foolishly to danger. Great discretion is requisite to reconcile those at variance.
26:19
Jest. He will not escape, no more than the person who had committed murder involuntarily, if he were not in a city of refuge, Numbers 35:22.
26:20
Haydock
Faileth. Hebrew, Symmachus, Calmet, "aboundeth, the fire is bright, or flourisheth" (Septuagint) (Haydock)
26:23
Dross. Hence the proud will be detested, and appear contemptible.
26:24
Lips. He will speak of what he hates much.
26:26
Calmet
Deceitfully. Hebrew, "in desolation." He will cringe, but when he finds an opportunity, he will discover his evil designs. (Calmet)
26:27
Him. "Bad advice is worst to him who gives it." (Varro. Rust. 3:22.)
26:2
As a bird, etc.... The meaning is, that a curse uttered without cause shall do no harm to the person that is cursed, but will return upon him that curseth, as whithersoever a bird flies, it returns to its own nest.
26:4
Answer not a fool, etc.... Viz., so as to imitate him but only so as to reprove his folly.
26:1
Aduance not the vicious.
26:2
Patience in false sclander.
26:3
Chastisment.
26:4
Answer a foole wisely: detecting his follie.
26:6
Place fitte men in office:
26:7
VVise men in authoritie:
26:8
Vertuous in honour: and Lerned to teach. Make fooles to kepe silence. Returne not to sormer sinnes. Humble opinion of thy self. Fortitude. Profitable laboures. At least some good worke. Loue not idlenes.
26:11
Concordance 2. Pet. 2.
26:17
Intermedle not in brawles Vnfained friendshipe, especially in familiar acquantance. Punish batemakers. Pacific the wrathful.
26:22
Heare not whisperers of euil reportes. Flee from hypocrites. VVhose flaterie and soft speach are suspicious, they wil fal at last into their owne trappes, truth preuailing.
26:2
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 3.43
… He that gaineth treasures with a lying tongue followeth vanity, and shall come into the snares of death. Say thou nought in the ear of a fool, lest haply the wise mock at thy words. The bludgeon and the sword and the arrow are hurtful things; so is the man who beareth false witness against his friend.
26:4
St Cyprian of Carthage † AD 258 An Address to Demetrianus 1
… Neither did I do this without the authority of the divine teaching, since it is written, “Speak not in the ears of a fool, lest when he hear thee he should despise the wisdom of thy words;” and again, “Answer not a fool according to his folly, lest thou also be like unto him.”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.10
… As he says elsewhere: “As though he were deaf he heard not them that speak vanity and imagine deceit: and as though he were dumb he opened not his mouth to them.” Again, in another place, it is said: “Answer not a fool according to his folly, lest thou also be like to him.”
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 3.43
… Say thou nought in the ear of a fool, lest haply the wise mock at thy words. The bludgeon and the sword and the arrow are hurtful things; so is the man who beareth false witness against his friend. As the birds and the sparrows fly away, so the curse shall be vain and shall not overtake him.
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Pope Callistus 1.2
… For it is a thing unworthy that a doctor should reply to a foolish and ignorant person, and one who leads a reprehensible life, according to the man’s folly; as Scripture says, Answer not a fool according to his folly.
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Origen † AD 254 Origen's Commentary on the Gospel of John 6.37
… Not all men’s sin, however, is taken away by the Lamb of God, not the sin of those who do not grieve and suffer affliction till it be taken away. For thorns are not only fixed but deeply rooted in the hand of every one who is intoxicated by wickedness and has parted with sobriety, as it is said in the Proverbs,
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 10
… Forasmuch as they are idle and do no work, they pry into those things which ought not to be inquired into, and by means of plausible words make merchandise of the name of Christ. These are men from whom the divine apostle kept aloof, because of the multitude of their evil deeds ; as it is written: “Thorns sprout in the hands of the idle;”
26:10
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 19
… How shall he be chaste, who looks upon a woman to lust after her? ‘For from the heart proceed evil thoughts, fornications, adulteries, murders .’ By them the fool is wrecked, as by the waves of the sea, being led away and enticed by his fleshly pleasures; for this stands written, ‘All flesh of fools is greatly tempest-tossed
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.14
… Wherefore, on the other hand, in a good sense it is said again, The words of a man’s mouth are as deep water ( Ibid. xviii. 4 ). He therefore who letteth out water is the wellspring of strifes, because he who curbs not his tongue dissipates concord. Hence on the other hand it is written, He that imposes silence on a fool allays enmities (
26:11
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
… And again we read “if a man goes back from righteousness to sin the Lord will prepare him for the sword,” and, “as a dog when he has returned to his vomit, and become odious, so is a fool who by his wickedness has returned to his sin.”
St John Chrysostom † AD 407 Homilies on 1 Timothy 5
Let us then, I beseech you, not neglect our salvation, that our labor may not be in vain. For he who turns from his sins, and goes and commits the same again, is “like a dog that returneth to his vomit.” (
John Cassian † AD 435 The Conferences of John Cassian 17.2
… our impudence, and yet hating the shame which was natural to us, weighed down by which we could not in any other way resist the prayers of those who kept us back against our profit and purpose, except by the promise of a speedy return, as we wept indeed that we laboured under the fault of that shame, of which it is said “There is a shame that bringeth sin.”
26:12
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.50
… so far are they from being even wise enough to perceive their own ignorance. And we may rightly, in my opinion, apply to them the saying of Solomon: There is an evil which I have seen under the sun, a man wise in his own conceit;
St John Chrysostom † AD 407 Commentary on Galatians 1
These words weighed by themselves seem to breath an arrogant spirit, and to be foreign to the Apostolic temper. For to give one’s suffrage for one’s self, and to admit no man to share one’s counsel, is a sign of folly. It is said, “Seest thou a man wise in his own conceit? there is more hope of a fool than of him;” (
St John Chrysostom † AD 407 Homilies on Philippians 7
Listen to the Wise Man, who says, “I saw a man wise in his own conceit; there is more hope of a fool than of him.” (
26:19
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 3.43
… so is the man who beareth false witness against his friend. As the birds and the sparrows fly away, so the curse shall be vain and shall not overtake him. Answer not an unwise man according to his lack of wisdom, lest thou become like unto him; but answer a fool according to his folly, lest he appear to himself to be wise.
26:24
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 3.43
… but answer a fool according to his folly, lest he appear to himself to be wise. He who layeth wait for his friends when he is discovered saith, I did it in sport. A faggot for the coals, and wood for the fire, and a man of evil words for the tumult of strife. If thine enemy ask thee aught, sparingly but with a loud voice,
26:25
John Cassian † AD 435 The Conferences of John Cassian 5.25
… And of this sevenfold incentive of sins Solomon gives the following account in Proverbs: “If thine enemy speak loud to thee, do not agree to him because there are seven mischiefs in his heart;”
26:27
St Hippolytus † AD 235 On Daniel 6
61. “And they arose against the two elders;” that the saying might be fulfilled, “Whoso diggeth a pit for his neighbour, shall fall therein.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.109
In Solomon, in the Proverbs: “He who diggeth a pit for his neighbour, himself shall fall into it.”
St John Chrysostom † AD 407 Homilies on Philippians 14
For “he who diggeth a pit for his neighbor, falleth into it.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 51
[3.] Such a thing is malice! it will give way to nothing, it looks to one thing only, and that is, to destroy the person against whom it plotteth. But what saith the Scripture? “Whoso diggeth a pit for his neighbor, shall fall into it himself.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 88.5
… In like manner, your forefathers cast Cæcilianus and his companions to be destroyed by the king’s wrath; and when, by their innocence, they were delivered from this, you yourselves now suffer from these kings what your party wished them to suffer; as it is written: “Whoso diggeth a pit for his neighbour, shall himself fall therein.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.19
… let the lions now be turned to break in pieces the bones of the calumniators, and let no intercession for them be made by Daniel when he has been proved innocent, and set free from the den in which they meet their doom; for he that prepareth a pit for his neighbour shall himself most justly fall into it.
26:1
Symmachus and Theodotion: "It is not fitting that a fool receive honor"; Cajetan: "Honor is not becoming to a fool"; Vatablus: "As untimely snow in summer and rain in harvest, so untimely is the honor bestowed upon a fool"; the Septuagint: "As dew in harvest and as rain in summer, so honor is not fitting for a fool" (not fitting, that is, it is not proper, not suitable, as the Author of the Greek Catena explains); the Arabic version: "As dew which is in harvest and as rain in summer, so honor is not fitting for a fool." First, some expound it thus, that is to say: As snow falling here and there in summer and rain falling in harvest do not last, nor satisfy the dry and thirsty earth, but are immediately absorbed and vanish from it and from the heat: so likewise glory bestowed upon a fool does not last, much less does it satisfy his soul thirsting most for glory, but immediately passes away and perishes, leaving him vile and inglorious. Both are true, but irrelevant to this passage. For he says thus: "It is unbecoming for a fool to have glory," which differs greatly from "the glory of a fool does not last" or "glory does not satisfy a fool": for many things are unbecoming and yet do not last, nor satisfy the foolish. Second, therefore, genuinely, that is to say: As snow in summer and rain in harvest are unbecoming because they are untimely: for summer befits heat and harvest befits dryness; winter indeed befits snow and rain: for these are their opportune seasons and suited to nature: so likewise a fool, that is, one senseless, imprudent, vicious, wicked, it is not becoming, that is, it is unbecoming, to have glory, both because he is incapable of glory, and because shame and reproach are due to him, and because in praising the vicious their vices are praised, and thus the zeal of the wise for wisdom and virtue is extinguished, when they see the wicked preferred to themselves in the conferring of dignities, indeed the good begin to imitate the hypocrisy, frauds and arts of the wicked, so that through them they might attain magistracies and dignities. Whence Aeschines in Stobaeus, in the discourse On the Republic: "Consider this," he says, "that if you confer gifts and honors on few, and those worthy and according to law, you will have many striving for virtue; but if you gratify anyone who desires it, and those who have done or understood nothing distinguished, you will corrupt even industrious minds." This saying is indeed to be noted by princes. Again, it is unbecoming for a fool to have glory, not only because it is incongruous and unbecoming, but also because it is harmful; for the wicked man harms himself, while he abuses his glory to arrogance; he harms others, while he oppresses and crushes them; and he harms the commonwealth while he plunders it and transfers his own wickedness and vices into it. Therefore, as cold snow or frost, which falls here and there at the beginning of heat and summer, kills with its cold the first flowers and fruits bursting forth, and as rain in harvest flattens the already mature crops, dampens them, rots them, corrupts them: so also honors bestowed upon a fool dull and kill in youths the first ardors of virtue, when they see foolishness and wickedness honored; in mature men, however, they corrupt the already mature fruits of virtue, while they wish to live for themselves and not to undertake the governance of the commonwealth, inasmuch as they have seen it ruled by fools: or certainly if they aspire to its governance, they enter the way of fools and become foolish with the foolish, and act impiously with the impious. Following Solomon and the Hebrews, the Greeks forbid honor to be shown to the unworthy by this worn saying: "Do not wash an ass's head with nitre." And Publius Syrus in this mime: "Glory is in place with the unworthy for ignorance." And St. Jerome to Pammachius: "Concerning Caesar," he says, "Cicero spoke excellently: When he wished to honor some," he says, "he did not honor them, but disgraced the honors themselves." Do you want examples? Take these. Alfonso, King of Aragon, surnamed the Wise, when a friend urged him to live tranquilly and voluptuously and not to expose himself to so many dangers, replied: "The Romans joined the temple of honor to the temple of virtue, into which no one was permitted to enter except through the temple of virtue, so that they might signify that to the summit of honor one must strive not by the way of pleasures, but by virtue, which is indeed rough and difficult." Thus the Panormitanus, book I of the Deeds of Alfonso. Antisthenes, when asked "what thing portended ruin to a city," replied: "When there is no distinction between good and bad men," namely when neither the good are honored nor the bad are reproached. For it is far worse and unbecoming to place the wicked at the helm of the commonwealth than if you were to use an ass instead of a horse for the plow. Thus Laertius, book VI, chapter I. Cato the Elder used to say: "The Roman people are benefited not only by purple, but also greatly by virtue: for just as dyers apply that color especially which they see men most delight in, so the youth applies itself especially to those studies to which the people bestows honors: for honor not only nourishes the arts, but also virtue." In this way he admonished the people to entrust magistracies only to those who had given proof of virtue in themselves, so that very many would apply themselves to excellent pursuits. The same man, who would defraud virtue of his honor, he said was taking away virtue itself from youth, sensing that the minds of the young are kindled to virtue by rewards; which if you take away, virtue itself languishes. Thus Plutarch in the Roman Apophthegms. The same man, when seeking the censorship, seeing his other competitors as suppliants and flattering the people, himself cried out to the people that they needed a stern physician and strong remedies, and therefore should choose not the most pleasant, but the inexorable one. And saying these things, he was created censor before all others. The people recognized their disease, and thus Cato prevailed more by rebuking than others by flattering: in the same place. Augustus Caesar admonished the Roman magistrate to entrust the republic to those who could most by use and experience of affairs, and not to allow it to depend on anyone's will. For he thought nothing more pernicious in a republic than if a magistrate ignorant of affairs should hold dominion. Thus Xiphilinus, the abbreviator of Dio, in his account of Augustus. Mystically Bede says: "This verse," he says, "warns that honor of teaching should not be committed to the unlearned. For snow in summer and rains in harvest are persecutions of the unfaithful in the time of evangelical preaching, which while they perhaps press more heavily and impede the heat of charity in many, and spoil the fruits of good works. To which rightly the glory which is conferred on the foolish is said to be similar: because if the chair of teaching is given to the unlearned, the Church is similarly harmed by this as by the persecution of the unfaithful, which the calamity of the Arian tempest proved to be most true."
26:2
Bede, Lyra and others prefer 'nam', and read 'alta' for another reading: but the Roman codices delete 'nam', and read 'alia' for 'alta', and this agrees more with the Hebrew, Chaldean, and Greek. The Hebrew texts word for word have it thus: as a bird to wandering, and a sparrow (or swallow, as Vatablus, Pagninus, Arias, R. Solomon, R. Levi and Aben-Ezra translate it) to flying: so a curse without cause shall not come. In Hebrew there is here a double reading: for some read לא lo with aleph, that is, it shall not come upon; others truly read לו lo with vau, that is, it shall come upon him, wherefore they turn them into the appearance of contraries; Aben-Ezra thus connects both readings: Lo, he says, when it is written with aleph, and when it is read without aleph with vau, so that it may be signified that that imprecation shall be devolved upon him from whom it was uttered, not however upon him whom another had devoted with curses. The negative reading is held by the Royal Bible, the Chaldean, and the Septuagint, who thus translate: as birds fly away and sparrows, so a curse in vain (that is, vainly and falsely fabricated) shall not come upon any; or, as the Author of the Greek Catena says, as birds and sparrows fly without any one's harm, so a foolish curse does not attack anyone with harm. Now first, Cajetan thus translates and explains: as it is for a bird to wander, and for a swallow to fly: so a curse (uttered) shall not come, as if to say: A curse and calumny uttered against an innocent person without cause is like a bird flying across, because it in no way touches the innocent, but is merely as it were a beating of a flying word in the air. Secondly, Vatablus, as a sparrow, he says, was born to flee, and a swallow was born to fly: so a curse uttered undeservedly shall not come, that is, shall not harm, as if to say: As a sparrow, seeing a bow or a man, flees so as not to be harmed: so a curse, which is sent undeservedly against someone, does not harm. Thirdly, our Salazar thus: As swallows and other birds, which change regions, winter coming on never oppresses: so also innocent and blameless men, whether by curses, or reproaches, or insults, or affronts, are never affected. For as those birds flying toward sunny places defend themselves from the injuries of the seasons: so also these, taking refuge (if we may so speak) in innocence and integrity, easily decline the affronts, injuries and reproaches inflicted upon them. You will say: A swallow changes region in winter, but not a sparrow which remains in its place. It is answered: A sparrow is often taken generally for any bird by synecdoche. Again: A sparrow in winter, although it does not change region, nevertheless changes place from a cold to a warm one; for it dwells in caves and warm holes, where it hides itself so as to grow warm. Fourthly, the Chaldean translates: as a sparrow which flies, and as a bird which flies, so a curse shall not come in vain upon him to whom it is due; the Syrian: as a bird which flies, and a sparrow which wanders, so a curse without cause shall not come upon him, that is, undeserved, namely upon an innocent and blameless person. Some think there is an allusion to quarrelsome and fighting birds, such as sparrows, hawks, roosters, and therefore curses, quarrels and brawls are rightly compared to them here, as if to say: As a quarrelsome bird, for example a sparrow flying across everywhere cries out, and stirs up quarrels and fights, by which it afflicts and harms both itself and others: so likewise curses, insults and brawls, which the cursing and quarrelsome everywhere sow, afflict both others and the cursers themselves; for insult is repaid with insult, blow with blow. Trees are found from whose sap, leaves, trunk, branches birds are born, biting with their beaks whatever comes in their way. Thus Vincent in the Mirror of Natural History, book VIII, chapter XL, Olaus, book XIX, chapter XVI, Ortelius in Scotland and Ireland. Not therefore as other birds are born by offspring and incubation, but of their own accord from trees, with no pre-existing matter, which birds could bear according to the judgment of others, they produce. Not otherwise are there found some who, like these trees, with no occasion from things not pertaining to them at all, as it were bring forth birds of quarrel and contention. Furthermore, Pierius, Hieroglyphics 24, relates that birds are incited to fighting and contending by garlic given as food, which is vile, but sharp and biting: thus by a light and vile thing, namely one sharp word, but sharp and biting, the quarrelsome are stirred up to quarrels and brawls. Whence that saying: "Do not eat garlic." Our author renders it affirmatively: "As a bird flying to other places, and a sparrow going wherever it pleases: so a curse uttered in vain shall come upon anyone," in Hebrew, shall come upon him. Thus also Bede, Baynus, Jansenius and others in various places. By curse understand reproach, reviling and any injury whatsoever; for this is what "curse" signifies, Ecclesiasticus XXII, 30, and chapter XXIX, verse 9, and elsewhere often, as I said there. Bede takes it as an imprecation of evil heard by the listener. But they differ in this, that it can happen that a bird flying anywhere may rest in a place where it has no certain necessity or utility; but the words which we speak are not scattered anywhere into the wind and vanish, but all return to their author, and either well-spoken words help the speaker, or badly-uttered ones burden him. For neither shall the cursers possess the kingdom of God." He then adds: "But he does not say without reason, a curse uttered in vain. For a curse is according to the wrath of divine severity sent forth against the impious, as is that of Blessed Peter against Simon the magus: Thy money be with thee unto perdition; and those anathemas which are pronounced against apostates and heretics by Ecclesiastical punishment, concerning which the Lord says to the same Church: Whatsoever thou shalt bind upon earth, shall be bound also in heaven," Matthew XVI. Thus the curse of Eliseus against the wicked boys mocking him, thundered forth with prophetic authority, was efficacious, and exposed the boys to be devoured by bears, IV Kings II, 24; such a curse therefore does not behave like a flying bird, but like a cutting sword, indeed like a thunderbolt striking down. Secondly, "a curse shall come upon him thus," namely "as a bird flying across," so that it does not touch him into whom it is uttered, or if it touches, does not stick, but flies away and passes over like a bird; thus therefore it shall come upon him, so that it flies over and passes over, and thus immediately the former splendor and glory of his reputation returns. This sense is very apt; for the whole force consists in the "as" and "thus"; for it is a comparison, in which a curse flying is compared to a bird flying hither and thither unstably, and from one place soon flying to another; thus therefore the curse flies across. Wherefore The conscience aware of right laughs at the lies of fame. For the Lord brings forth, as it were, light, the justice of the pious, and their judgment as the noonday, as is Psalm XXXVI, 6. Whence rightly Titus, son of Vespasian, hearing that some had cursed him, said: "I, when I do nothing worthy on account of which I should be affronted, care nothing for lies." And St. Augustine, in his letter to Secundinus: "Think of Augustine whatever you wish: only let my conscience before God not accuse me." Thirdly, a curse rashly uttered, and generally as it were cast into the air against someone, shall come upon him, that is, shall strike someone, shall wound someone's mind, who therefore shows himself injured, and would direct curses, or even blows, against the curser, so that by this maxim Solomon may warn the talkative prone to mockeries, jeers and revilings, which they cast against anyone, so that they abstain from them, and do not think those are cast into the air, but know that some are struck and wounded by them, who will seek vengeance from the curser. This sense is favored by the Syriac version: As a sparrow and a winged animal fly in the air: so a curse errs if it wanders, so that it vaguely now touches this one or that one and afflicts like a wandering thunderbolt, which touches this one or that one, strikes and burns. From what has been said it is clear that whether you read affirmatively, it shall come upon him, or negatively, it shall not come upon him, it comes to the same thing, or certainly the sense comes together in the same way.
26:3
In Hebrew, camus is meteg, that is, a bridle, a restraint, a rein and a strap, whether inserted in the mouth or tied around the face and neck, by which an animal is held back and governed, lest it be carried away by its own desire. Such a rein on a donkey is a strap or rope tied to the donkey's head. Camus is a Greek word κημός, signifying the same thing, but in various ways and forms: for camus is called a small basket made of wicker, or a net woven from cords, which grooms place around the mouths of horses, mules and donkeys, with barley, oats or hay placed in it, so that horses, mules and donkeys do not stop during their journey for the sake of seeking fodder. Again, camus is a halter, by which the mouths of horses and donkeys are bound so that they do not bite, or so that they do not pluck shoots. Moreover, camus is a bridle, a snare, a rope, which is tied to the neck and head of a donkey, so that it can be guided by the rider. Finally, the Septuagint, the Chaldean and the Syriac render the Hebrew meteg as a goad; for thus they have it, A whip for the horse and a goad for the ass: thus a rod for an unjust nation; Lucifer, for a foolish nation; Aquila, for the body of a madman. The sense therefore is, as if to say, Just as horses and donkeys are governed by a whip and a bridle, so also the imprudent must be chastised and governed by a rod, so that they may strenuously walk the straight path of virtue. Yet for the sake of elegance, he attributed a whip to the horse and a camus (that is, a bridle) to the donkey, because horses wonderfully fear a whip or scourge, so much so that they are excited to run by its mere brandishing and threat; but donkeys, because they are wandering and dull, need a bridle, namely a strap or rope tied to the head, so that they may be directed by the rider to walk straight, lest they turn aside or deviate from the path, because the sluggish need a camus to be drawn along to proceed. These same animals are intent upon grass and fodder; they must therefore be called away from it by a bridle and halter, so that, having abandoned grazing, they may proceed on their journey. Similarly, the imprudent man, because he is wandering and dull just as much as he is sluggish, must be driven by the rod of chastisement, so that he may proceed diligently in the pursuit of prudence and virtue. He must likewise be restrained from gluttony and delights to which he is inclined, so that, torn away from these, he may strenuously proceed in the pursuit of virtue. Therefore, the whip signifies incitement to good things, the camus signifies restraint from evil things, both of which are necessary for the imprudent man. Add that donkeys in Syria and Palestine are far more lively and noble than ours, and are comparable to horses and mules, and therefore need a camus and a bridle. Wherefore we read that the sons of the Judges and princes of Israel rode upon donkeys. See Abdon, Judges XII, 14: "He had," it says, "forty sons, and thirty of them grandsons riding upon seventy young donkeys." And Christ the Lord, as the Messiah king of Israel to be inaugurated in Jerusalem, entered it with triumph on Palm Sunday riding upon a donkey, Matthew cap. XXI. To this pertains that saying of Seneca: "A noble horse is governed by the shadow of a rod, a sluggish one is not even stirred by spurs." Otherwise others respond, namely that the words are transposed here by metathesis, and are therefore to be restored to their proper order in this way. Just as a camus, that is a bridle, is suited to a horse, and a whip to a donkey: so also a rod is suited to the back of the imprudent. For the petulance of a horse must be checked by a bridle, but the sluggishness of a donkey must be incited by a whip. The foolish man needs both, who, like a horse, is wanton and runs toward vices; but like a donkey, is slow toward virtues: this sluggishness therefore must be spurred on by a rod, and his wantonness must be checked by the same. Otherwise also our Salazar, as if to say, Correction and punishments inflicted on a fool, if indeed the fool is headlong and fierce like a horse, certainly incite him, and make him more headlong and fierce toward vices: but if he is sluggish and inert in the manner of a donkey, punishment certainly makes him more inert and sluggish. Symbolically Bede: "What does a horse signify," he says, "but a proud man? and what does a donkey signify but a lustful man? and therefore it is necessary that through divine scourging the pride of the proud be humbled, that through the weakness of the flesh, as it were through a camus, the will of the lustful be restrained; so that those who are unwilling to be converted of their own accord may be forced by scourges to turn away from vices, as the Prophet says: Constrain their jaws with bit and bridle, those who do not draw near to thee." I have said more about this rod in cap. XXIII, 13, and Ecclesiasticus XXXIII, 25, to those words: "Food, and a rod, and a burden for an ass: bread, and discipline, and work for a servant."
26:4
In Hebrew, do not match yourself with him. For, as Plato says in the Dialogue on Love: "The wise man is raised above the foolish man by a whole head." The Septuagint, do not answer the imprudent according to his imprudence, lest you become like him. For כאולתו keiuvalto, that is, according to his foolishness, Cajetan and others read באולתו beiuvalto, that is, in his foolishness; for the letters כ and ב are neighboring and related. To this pertains the proverb of the Arabs: "Be with the paliurus an olive tree, that is, be with the fool wise, and with the insane of sound mind."
26:5
In Hebrew, lest he be wise in his own eyes; the Septuagint, but answer a fool according to his folly, lest he seem wise in his own sight; the Chaldean, but speak with a fool in his wisdom, lest he think himself wise; the Syriac, address a fool according to your wisdom, etc.; St. Cyprian, in the book On Individual Clergy, answer the unwise against his unwisdom. For the Greek κατά signifies not only to or according to, but also against. First, in general, reconcile and explain these two maxims which appear contrary to each other in this way with St. Jerome, book I on Ezekiel: "Both," he says, "agree according to the diversity of times and persons, since a fool is despised because he does not receive wisdom; and foolish pride is beaten down by other foolishness, according to what the Apostle says in II Corinthians XII: 'I became foolish, you compelled me.'" The sense therefore is, as if to say, There is a time when one ought not to answer foolish things according to their folly, namely when, if you answer foolishly to one speaking foolishly, you will seem to become foolish with him, or you will incur the mark of foolishness among the prudent. There is again a time when one ought to answer a fool according to his folly, namely when he grows insolent and seems to himself to be wiser than others; then indeed this foolish presumption of his must be checked, lest it harm both him and his hearers, and this must be done by answering him according to his folly, that is, by correcting his foolishness with foolishness. Thus we overthrow the foolish questions of heretics with a similar foolish response or opposition, and exhibit them to others for ridicule. To this pertains that saying of Cato: Be foolish when the time or matter demands it: To simulate foolishness in its place is the highest prudence. I shall add examples presently. Thus St. Paul, in II Corinthians XI, praises himself excessively, because false apostles exalted themselves and disparaged Paul: against these therefore he is forced to praise himself, so that he might defend his authority against them. "I wish," he says, "you would bear with me in a little of my foolishness;" and in chapter XII, 11: "I became foolish," he says, "you compelled me." For it is foolish to praise oneself; but Paul used this foolishness wisely, because by it he beat down foolishness, that is, the praises of the false apostles. So Melania the Elder, imprisoned by the prefect of Palestine in hope of money, said: "I am indeed his daughter; but the wife of him who was noble in birth on earth; now however I am the handmaid of Christ. See that you do not stir up my people against you. For it is necessary to deal with the foolish as with a dog and a hawk, using elevation of spirit, and in the time of their pride to set them upon them." Whence the prefect, terrified, excused himself and adored her. Thus Palladius in the Lausiac History, chapter CXVII. Therefore the pride of fools must be checked by the pride of the wise, so that they may be restrained from injury by fear of the world, they who do not fear Christ. For worldly men are moved by light and foolish reasons, not by solid and wise ones; just as children are stirred by shadows not by things, by an apple not by gold, by a rod not by a sword. Their foolishness therefore is beaten down by similar foolishness, and as it were a nail is driven out by a nail, since they neither grasp nor care for wisdom. In a similar way you will persuade an avaricious man of what you wish, for example, frequent confession and communion, not through eternal reasons, by promising him the kingdom of heaven, but through vile and temporal reasons, by promising him earthly riches; and a glutton, by promising him a delicate table; a proud man, by promising him honors, etc. To such therefore a prudent man will answer not according to his own wisdom, but according to their foolishness. In short, answer a fool appropriately to his capacity by instructing him: do not answer a fool by imitating his foolishness: thus both will he cease to be foolish, and you will not become so. Second, in particular, as if to say, There is a time when one ought not to correct a fool growing foolish, for example when he is raging with anger or madness; for he who corrects him then will be deemed imprudent and foolish, because he does not observe the time opportune for correction. There is again a time when one ought to correct him, namely when his foolishness, that is his anger and passion, has subsided, and he is capable of correction. For just as medicines must be applied to the body, so correction must be applied to the soul only at a fitting time, otherwise it will not heal the disease but will irritate it. Antistrophic to Solomon is the maxim of the Arabs: "Cover your merchandise with honey, and cast it into a cistern of mud, that is, win the hearts of fools with sweet speech." Third, and altogether genuine, that is to say: Do not speak foolishly with a fool, lest you become like him and equal to him, so that with a fool you become foolish; for Solomon adds this reason, for example, when a fool utters foolish, insane, dishonorable, erroneous things, etc., take care lest you utter similar things; when he attacks you with reproaches and curses, take care lest you hurl similar things back at him: for thus you will make yourself like him in vice. Yet answer the fool according to his foolishness, that is, his senselessness, anger, scurrility, insults, errors, etc., correct him wisely, and refute him with reason, so that he may recognize his foolishness, and having recognized it, correct it, especially if there is danger lest he infect others with the same. Whence Lyra notes that the preposition "according to" is taken here in different ways, for in the former verse it signifies imitation, in the latter exigency, that is to say: Do not imitate the foolish words of a fool, lest you become foolish, that is senseless and impious; "yet answer the fool according to his foolishness," that is, refute his lack of wisdom with sound and valid reasons according to the exigency of his foolishness, so that it may be demonstrated to him, and he himself may see it and amend it. Whence Cajetan, reading in the former place "in his foolishness," and in the latter "according to his foolishness," thus translates: Do not answer a fool in his foolishness, lest you become like him; but answer a fool according to his foolishness, lest he seem wise to himself. And Vatablus: "If," he says, "you speak foolishly to a fool uttering foolish things, do not you also utter foolish things: if he afflicts you with reproaches, do not you repay him evil for evil; yet refute the fool on account of his foolishness," that is, "show him his foolishness." So also Rabbi Levi: Do not answer a fool. When a fool, he says, accuses you of something on account of the madness from which he suffers, do not answer anything, since it is unbecoming for you to lend your ears to the ravings of his demented speech. Do not become like him, if you esteem his words, so that you allow yourself to be moved or disturbed by them, that would be to go mad in truth. Answer the fool. Answer the fool, so that you may turn him away from the error in which he labors in matters of wisdom. Let him not seem wise to himself. When, captured by such an error, he cherishes an opinion alien from the truth in his mind, you must not remain silent, since it is worthwhile that you remove stumbling blocks from the sight of mortals to the best of your ability. So also Salonius, Bede, Jansenius, Baynus, Rabbi Solomon, Aben-Ezra and others throughout. To this pertains that saying of Cicero against Sallust: "I must have regard not for what Sallust deserves to hear, but for what I can honorably say." Finally, St. Cyprian, in his letter to Demetrius, holds that a fool should not be answered with silence, so that by remaining silent we despise and suppress his foolish talk, just as those passing by suppress a dog's barking not by barking back, but by passing silently. Yet he should be answered not with disputation, but with sharp reproof or correction and beating; for fools are corrected only by blows. For thus he writes: "You, barking at me and raging against God, who alone is true, with a sacrilegious mouth and impious words, Demetrius, I have often despised, thinking it better to spurn the ignorance of one erring with silence, than by speaking to provoke the madness of one demented. Nor did I do this without the authority of divine teaching and the divine name, since it is written: Do not answer a fool according to his folly, lest you become like him. I add the reason: For since you often came to me with more zeal for contradicting than with desire for learning, and preferring to resound with clamorous voices rather than to put forth your views, you seemed unwilling to listen patiently to ours; it seemed inept to contend with you, when it would be easier and lighter to beat back the excited waves of a turbulent sea with shouts, than to restrain your rage with treatises. Certainly it is both fruitless labor and without effect, to offer light to the blind, speech to the deaf, wisdom to a brute, since neither can a brute perceive, nor can the blind admit light, nor can the deaf hear." The same St. Cyprian, in his tract On Individual Clergy, reads the latter saying of Solomon thus from the Septuagint, and explains it thus: "Such men, namely fools, must therefore be refuted not by prayer, but by correction. For against such men Solomon teaches us, saying: Do not answer a fool according to his folly, lest you become like him; but answer a fool against his folly, so that he may not seem wise to himself." Thus Christ, when the Jews foolishly wished to catch Him in His words, and asked whether it was lawful to give tribute to Caesar, having shown them Caesar's image on the coin, answered wisely according to their foolishness: "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's." Matt. XXII, 21. He did the same in refuting the stupidity of the Pharisees, Matt. XXIII throughout the whole chapter; and disputing with foolish Jews and Scribes, John cap. V, 19, and cap. VI, 43, and VII, 27, and cap. VIII, 12 and seq. And St. Paul refuted Elymas the magician, who foolishly resisted his preaching, according to his foolishness, and struck him with blindness: "O full of all guile, said he, and all deceit, child of the devil, enemy of all justice, thou ceasest not to pervert the right ways of the Lord. And now behold the hand of the Lord is upon thee, and thou shalt be blind," Acts XIII, 10. Nay, even the devil prudently confuted the foolish stupidity of the Jewish exorcists who wished to cast out a demon from a possessed man in the name of Jesus, just as Paul did: "Jesus I know, said he, and Paul I know; but who are you? and leaping upon them, etc., he overpowered them, so that they fled out of that house naked and wounded," Acts XIX, 12. The same thing happened in this age to Luther when he wished to expel a demon. Thus the schoolmaster of Orthodox Antioch, foolishly asked by Libanius the sophist, friend of Julian the Apostate: "What is the carpenter's son doing (thus he mockingly called the Lord Christ)?" answered wisely to his foolishness: "He is making a coffin for Julian." And he was a true prophet: for shortly after Julian was killed and carried to the tomb in a coffin. Thus Theodoret, lib. III Hist. cap. XVIII. And Maris, Bishop of Chalcedon, reproaching Julian for his apostasy, when he was foolishly mocked by him as if blind, and heard: "Your Galilean will not heal you," prudently answered him according to his foolishness: "I give thanks to God that I am blind, lest I behold with my eyes you an apostate." Thus Sozomen, lib. V, cap. IV. St. Basil, foolishly rebuked by Demosthenes the cook of the Emperor Valens, an Arian, because he did not believe and teach it, smiling wisely answered the fool: "We have seen today that Demosthenes is illiterate: it is your business to care for the seasoning of broths, for since your ears are filled with filth, you cannot hear the most holy dogmas." Thus Theodoret, lib. IV, cap. XVII. Wittily, but falsely, recently in Belgium a certain Franciscan friar, mocked by an insolent heretic and struck with a blow, when he foolishly objected to him that he should offer the other cheek to be struck; for it is written, said he: "If one strike thee on thy right cheek, turn to him also the other," Matt. V, 39. But you, with yours, profess yourself a keeper of the Gospel according to the letter. Soon the shrewd and vigorous friar wisely and strongly crushed his foolishness; for throwing him to the ground he beat him badly with his fists, saying: It is likewise written: "With what measure you shall mete, it shall be measured to you again." When a third person came and wished to separate them: "Let be, said he, for I am teaching this heretic to understand rightly the holy Scriptures, which he foolishly cited. For it is written: Answer a fool according to his foolishness, lest he seem wise to himself."
26:6
In Hebrew, striking the feet, drinking plunder, sending words into the hand of a fool; in the Royal Version, cutting short the feet; Vatablus, he cuts off the feet, and drinks violence, he who demands something through a fool; the Chaldean, he who runs with his feet, drinking iniquity: thus it is with him who sends words into the hand of a fool. The Septuagint, from his ways he makes reproach, he who sends words through a foolish messenger; Procopius, from his feet he makes reproach, etc.; the Syriac, from under his feet he drinks iniquity, he who sends a foolish messenger. For iniquity in Hebrew is חמס chamas, that is, force, plunder, violence, tyranny, iniquity, injustice, reproach, damage: and it is taken both actively for plunder, which someone commits, and passively for ruin, injury and reproach, which someone suffers. Thus Job, chapter XV, 16, of the impious man it is said: "He drinks iniquity like water"; and chapter XXXIV, 7: "He drinks mockery like water", that is, he is spoken of badly by all, mocked and derided. For lame of foot, Our Version reads מקצה mekutse, which is a passive participle pual, signifying cut off, as Pagninus translated it, or cut in the foot, that is, lame: for he whose nerves and tendons of the knees are cut, he is necessarily lame and limps. Now more vigorously others read with different pointing מקצה mekatse, which is an active participle piel, signifying striking or cutting off the feet, as the others already cited translate it. Note: Master and servant, one commanding and one commanded, one sending and one sent, namely a messenger or envoy, are reckoned economically as one, and are computed civilly as one and the same person, because the servant, the one commanded and the one sent does everything from the commission and prescription of his master, the one commanding and the one sending; wherefore what one does, errs or sins, the other also is reckoned to do, err and sin. Hence Solomon here speaks of the one sending and the messenger sent together as if of one and the same, although one epithet may be more fitting for one, another for the other. For lame is more fitting for the messenger; but drinking iniquity is more fitting for the one sending; but because these two are civilly one, hence what is fitting for one is attributed also to the other. The sense therefore is, as if to say: He who sends a foolish messenger to conduct his business will do just as if he sent one lame of feet, that is, slow, weak, unfit and powerless: for a fool cannot conduct them prudently, wherefore he will do many things imprudently, will stir up many against himself and the master who sent him, and will say and do many things rashly, which will be charged to the one sending, so that he himself seems to drink copious iniquity of the messenger, and consequently to suffer the deserved penalties, reproaches and damages of the same. For let us suppose that he reports correctly those things which have been entrusted to him, yet if he is examined upon them, it will not be clear to him, but he will waver as if limping in both directions, and will utter and do many other things which will create infamy and damages for the master. Besides this, he will allow himself to be deceived, and will be imposed upon by a thousand tricks and lies. Hence Rabbi Levi: He drinks iniquity, he says, on account of those things which are reported by the fool. Which indeed happens for a twofold reason, both because the fool does not report the words as he was commanded: from which it will come to pass that what is pleasing will not be returned to the one sending, and those things which had been proposed will not be agreed upon. And therefore he will show himself unjust to him to whom the embassy was destined, although he be free from crime and fault: for that was brought about by the dementia of the envoy. Then because the fool does not report the words as he was commanded by the one giving the response, and therefore it will come to pass that the business is entangled in difficulties, and is destitute of agreeable results. These things Rabbi Levi. Therefore lame of feet is attributed together to the one sending and the messenger sent: yet properly it is fitting for the messenger, but is transferred to the one sending, because what the one sent does, is reckoned to be done by the one sending, and because he is reckoned to limp both in mind, that is to waver in judgment and to be senseless, and in foot, he who sends a fool to whom the mind wavers more than the foot: and because he must be lame, that is, powerless to conduct his business, he who has no one to send but a lame one, that is, a fool. Now more vigorously they read and translate, he strikes or cuts off the feet, namely the one sending, of the messenger whom he sends, as if Vatablus says: He who entrusts words or business of great moment to an unwise man to be carried to another, is like one who, in order to send someone somewhere, cuts off his feet, that is, sends him who either will never arrive at him to whom he is destined; or, if he arrives at him, will do or say the matter wrongly; and so whatever he errs or offends in, he will force the one sending to drink and devour. Aben-Ezra and Cajetan add that he who sends a fool not only cuts off the feet of the fool, but also his own feet, because just as one cutting off his own feet deprives himself of the faculty of walking, so also one managing his affairs through a fool deprives himself of the faculty of accomplishing them through himself; for a fool so entangles and perverts them that they can scarcely be extricated by anyone and restored to their former state. The same drinks iniquity, because the unjust deeds and actions of the fool whom he sends, and their disgrace and penalties, are derived to him, as the one who sent him. Further, Rabbi Solomon extending the incising of the foot applies it to any administrators of business, as if to say: He who employs the works of fools in embassies cuts off the feet of many, whom he ought to restore again, so that he may repair the matter badly managed by the former envoy. The same indeed drinks iniquity, because friends also become angry on account of the fool's embassy. Our Salazar more subtly judges that the incising of the foot signifies the penalty and penance of the mission, as if to say: The master, as a penalty for the fool sent by him, will exact this penalty of his error from him, so that he may incise his own foot, that is, beat and wound it, wishing namely to punish the members which have brought him detriment: for since he could move his feet to accomplish the matter, their idleness or inertia gave cause to calamity or misfortune. The Septuagint translates: from his ways he makes disgrace for himself, or brings reproach, he who sends words through a foolish messenger: thus the Author of the Greek Catena; because a foolish envoy is the disgrace of the sender: for the sender is himself deemed foolish, because he seems to approve the foolish words and deeds and errors of the messenger whom he sent. Procopius: from his feet he makes disgrace for himself; for with his feet, and much more with his mind, both the sent one and the sender are lame, and therefore he is ridiculed more than one lame in his feet, of whom the Poet says: Let the straight man mock the club-footed, the white man the Ethiopian. Mystically Bede: "He who knowingly sends a heretic, he says, to preach to peoples, is lame in his feet, and drinking iniquity, because he has lost the progress of good work, and intoxicates the interior of his senses with the draught of foolishness." Mystically, likewise Blessed Peter Damian, book I, epistle 18, explains this saying of those who promote unworthy men to prelacies: "Lame in feet and drinking iniquity, he who sends words through a foolish messenger. By which words indeed, he says, what else seems to be expressed, except that the office of preaching should not be committed to one who is carnally wise, and therefore foolish in some way? For of holy preachers it is said: How beautiful are the feet of those evangelizing peace, evangelizing good things! Therefore, any ordainer of the Church, if he constitutes worthy and suitable men in dignity, walks as it were with straight feet. For through them, scattering the word, it runs about everywhere, and what it is not able to accomplish through itself, it strives to accomplish effectively through them. But if he presume to ordain carnal men and reprobates, he walks lame in feet. He is also said to drink iniquity: because while he sends words of holy preaching through a foolish messenger, and contrary to the Apostle hastily lays on hands, he communicates in the sins of others. For even if anyone speaks prudently, if nevertheless he does not himself do what he speaks, he is not undeservedly judged lame in the spiritual journey." Thus Peter Damian.
26:7
For parable in Hebrew is משל mascal, that is, predominating, that is, an illustrious, learned, grave, acute sentence, especially ethical, which shapes the morals of men toward prudence and virtue, such as these of Solomon; see the sayings at chapter 1, 1. The Hebrews therefore have it thus: The legs are lifted up from the lame man, and (that is, thus) a parable in the mouth of fools. For "lifted up" in Hebrew is דליו daleiu, which is an imperative from דלה dala, signifying draw up, lift up, exalt, by irony, as if to say you will lift up in vain. Or rather an indicative signifying, the legs are lifted up or exalted from the lame man; for one leg of his is higher than the other: just as one bucket is higher than another, when they draw water from a well: for one is pressed down, the other is lifted up. Lifted up therefore, that is, unequal are the legs of the lame man, as Pagninus, Baynus and others translate it. Others translate it, exhausted are, that is, dried up, or withered are the shins of the lame man. First, therefore from the Hebrew thus some translate and explain it, as if it signifies that a parable, that is, a wise and grave sentence, is not found in the mouth of a fool, just as a straight gait is not found in the lame: for just as the lame man in walking limps, so the fool in speaking shows his imprudence and inconstancy. Whence the Chaldean translates, if you give walking to the lame man, you will receive a word from the mouth of the fool. The Septuagint, better than the gait of the legs and a parable (for this is what the Greek παροιμίαν signifies, as the Complutensian and the Author of the Catena of the Greeks have it, for which less correctly others read παρανομίαν, that is, iniquity) from the mouth of the imprudent, that is, as Symmachus clearly states, the shins have failed from the lame man, and a parable in the mouth of the fool; Vatablus, the legs of the lame man have dried up, etc. Second, others thus translate and explain it, as if to say, "The shins are taken away from the lame man: so parables in the mouth of the fool," as if to say, What is a body without shins, this is a parable without understanding in the mouth of the fool. To this Aben-Ezra agrees, who translates, will they lift up and exalt the legs of the lame man, when he lacks feet? as if to say, "A proverb without understanding is like a body lacking feet. Or as the legs of the lame man are attenuated, so thin and weak is a parable without understanding." Third, Solomon, as if to say, Just as to the lame man the legs of any man appear higher than his own: so to the fool a parable and wisdom appears higher than himself, so that he is unable to raise himself to it and grasp it. Fourth, Vatablus, as if to say, Lift up and set the lame man on his feet: yet he will not therefore walk straight or direct his gait, but rather immediately stumbling he will fall down. In the same way, if a most elegant and very acute parable is placed in the mouth of a foolish and stupid man, he will not therefore discourse with his mind, and from what is received climb to other things; but as soon as he will waver, and having slipped into more absurd things he will fall. Fifth, others translate better, lifted up, that is, unequal, and therefore unbecoming are the shins of the lame man, so also a parable in the mouth of the foolish; which Our Author clearly translates, how the lame man has beautiful shins in vain, so a parable is unbecoming in the mouth of the foolish, as if to say, Just as beautiful shins do not adorn the lame man, but dishonor him, and expose him to ridicule to those who see him, because he does not know how to use them and walk straight, but abuses them for limping which appears ridiculous to those who see it, and moves them to laughter: so likewise a parable, that is, a wise and grave sentence, does not befit the fool, nor adorns him, but disgraces him, because he does not know how to use it rightly, but uses it ridiculously for his own foolishness, and this first, because he utters it not opportunely and suitably, but at an inopportune time and in an unsuitable place. Thus Solomon explains it in Ecclesiasticus chapter XX, 22, saying: "From the mouth of the fool a parable will be rejected; for he does not speak it in its time." See the sayings there. Second, because just as the lame man cannot rightly use beautiful shins, so the fool cannot rightly use a beautiful parable, both because he adds something to it or takes something from it, says R. Levi; and because he does not know how to apply it rightly, but applies it wrongly and unsuitably to a matter to which it ought not, and in a manner in which it ought not. Third, just as a lame man, although he may have beautiful legs, nevertheless walks unevenly, because one leg is shorter than the other, and therefore limps and hops, now raising one longer foot, now lowering the other shorter one: so likewise, although there may be some wise speech in the mouth of fools, yet it does not agree with their other words; but as if walking on unequal legs and limping, after some wise saying, they return to their nonsense and foolishness. Therefore the foolishness of the fool cuts the sinews of wise speech, when after it he appends things that are incongruous, inept, loose, which do not cohere, and which touch neither heaven nor earth, as is commonly said. Wherefore just as a man is monstrous whose limbs are unequal or lacking in due proportion: so the speech of a fool is monstrous, whose parts are unequal and destitute of just proportion. Thus Cicero, in De Claris Oratoribus, noting a certain person who mixed inept things with beautiful ones: "His delivery," he says, "limped somewhat, both from a defect of voice and also from ineptitudes." To this pertains an Arabian proverb, Cent. 1, num. 20: "Do not shut up a peacock and a dove together, that is, do not be now composed, now dissolute, now grave, now light and insolent;" as fools do, who now grave and composed in their sayings and words proceed like peacocks; now light and ridiculous fly about like doves. Fourth, Baynus: A parable, he says, that is, learned and elegant speech in the mouth of a fool, when it discords from his life and action, limps indecently. For speech and action are as it were two legs of a soul; wherefore when the speech is sublime, the action humble, a most unseemly and shameful limping of the feet occurs, of which kind that saying of Elias can be understood: "How long do you halt between two sides? If the Lord be God, follow him; but if Baal, follow him," III Kings XVIII. Therefore this maxim can be turned against those in whose mouth the Gospel is always present, and who preach it to others by office, while they are of wicked life, all of whom the Wise Man calls fools. For this holy preaching is unseemly to them, so that they neither adorn it nor adorn themselves with it, but by the inequality of their words and deeds dishonor it, as much as in them lies, altogether like the lame, who indeed have beautiful legs, but do not walk beautifully in them: for they too limp on two sides, while with their mouth they preach God, with their life the world. Thus Bede, Jansenius and others. Hence also fittingly Blessed Peter Damian, lib. I, epist. 18, expounds this maxim concerning preachers living badly: "How," he says, "does a lame man have beautiful legs in vain, so is a parable unseemly in the mouth of fools. He indeed stands on beautiful legs who shines with the brilliant clarity of speech; but while without good works he corrupts careful eloquence, just as without walking he advances the straight structure of words. As if therefore he has beautiful legs for seeing, but not useful for walking, who entangled in the snares of vicious infirmities, himself indeed limps shamefully, while he invites others to walk agilely. In the mouth therefore of these fools the parable is unseemly, because, while they sound spiritually and live carnally, their life does not accord with their lips: whom indeed speaking honestly but living dishonestly, right preaching does not free, but sharp accusation vehemently accuses the conscience."
26:8
Understand "foolish" here both physically, that is, demented and stupid; and ethically, that is, vicious and wicked. For "heap of Mercury" in Hebrew it is מרגמה margema, which is derived from רגם ragam, that is, to stone, to throw stones, or to bury with stones; whence it is rendered in four ways: first, a heap of stones; second, purple; third, a sling; fourth, a heap of Mercury; hence a fourfold interpretation arises: first, the Hebrews commonly interpret margema as a heap of stones, as if to say: Just as one who throws a stone, especially a beautiful, polished or precious one, into a common heap of stones, makes it useless: for one stone, even if precious, in a heap of so many stones, has neither number nor value, indeed neither appears nor is recognized: so likewise he makes a thing useless who gives honor to the foolish; for he loses the honor, while placing it in an unworthy person, in whom it has neither value nor dignity: for honor has its value in the wise and virtuous. Again, as if to say: He who confers magistracy on a fool confuses and disturbs the entire commonwealth, and makes it like a heap of stones, which is nothing other than a rude and undigested mass of stones mixed and confused without law, without order: for thus in the Republic there is confusion of all things, when the foolish, who ought to be ruled, preside; but the wise, whose office it is to rule, are subject. Here also the heap can be called a heap of Mercury: because indeed formerly many heaps were dedicated to Mercury, hence it seems that the custom flowed forth, that any heap of stones should be called Mercury's: for thus often sacred names have been transferred to profane things from common usage. Some sharpen this interpretation, by understanding through the heap of stones a polyandrium, or a place and burial of corpses; for into this they were accustomed to pile up stones: for the sepulchers and tombs of the common people had a heap of stones; whence that passage of Virgil: Beneath this mountain lies Balista buried, covered with stones. Thus the sense will be, as if to say: Just as if you throw a stone into a polyandrium, it does not adorn the place, but is defiled by the place: so if you give honor to a fool, it does not adorn him, but is defiled by him, according to that saying of Cicero which I cited in verse 1: "Caesar, when he wished to honor certain men, did not honor them, but defiled the honors themselves." Further, others sharpen and narrow this heap of stones more subtly to the fatal heap of stones, which was destined for this purpose, that by it those condemned to stoning should be buried; for so that they might have stones at hand to stone them, they made a heap of them, from which they would take stones: wherefore this heap was abominable to the Jews. Thus the sense will be, as if to say: Just as a stone thrown into a heap of stones destined for condemnation becomes abominable, so likewise the honor given to a fool becomes abominable. Hence concerning Achan stoned by Joshua, cap. VII, 26, it is said: "And they gathered upon him a great heap of stones, which remaineth unto this day." To this the etymology of margema applies, which is רגם ragam, that is, to stone, as if margema were a heap of stoning. Again, others translate margema as a heap of pearls, as if to say: Just as a precious stone loses its beauty, if it is placed in and hidden in a heap of pearls; for gems have their splendor, if they are not placed in a heap, but in their own place and order: so likewise honor conferred on a fool loses its dignity, because it is placed not in its own and fitting, but in an unfit and unbecoming place. Or, as if to say: Just as a counterfeit stone, namely an adulterated gem mixed with other gems and true pearls, detracts from their credibility, and makes all suspect of adulteration and falsity: so likewise one fool placed in a senate, assembly or gathering of the wise, brings a stain upon the others and detracts from the reputation of wisdom, and makes all suspect of foolishness and wickedness. Moreover, some translate it, as a fragment of pottery (the Chaldean, a plate) in a heap of stones, namely cast there is scattered, indeed it breaks into a thousand pieces dashed against the stones, so that it is completely destroyed and lost: so also dignity, if conferred on a fool, breaks apart, and ceases to be dignity, so that no wise man wishes it, because he sees it common to himself with the fool, and already made profane and vile by the fool. Secondly, Aben-Ezra and R. Joseph take the Hebrew margema as ארגמן argaman, that is purple, or רגמה rigma, that is splendor and glory, as if to say: Just as one acts foolishly who wraps a rejected stone in purple, so too does one who bestows honor on a fool: for he who wraps a stone in purple bestows honor upon it; for the stone corresponds to the fool, purple to honor. Again, as if to say: If anyone clothes a stone, that is a stone head, or a stone statue of a prince, in purple, and places it on a throne as if it had authority over peoples, he does a ridiculous thing; for indeed he does not honor the stone, but dishonors the purple: so likewise he who adorns a fool with the honor of magistracy, of judge or prefect, does a ridiculous thing, indeed a harmful one: for a fool cannot properly discharge this honor; but he will rule his subjects foolishly, and will utter foolish sentences, laws, and decrees, according to that saying: "An ape in purple;" wherefore he who confers magistracy on a fool violates and contaminates the magistracy. Thirdly, the Septuagint translates margema as σφενδόνη, that is a sling, by which stones whirled in a circle are hurled with great force, twisted and vibrated at a target: He who binds, they say, a stone in a sling, is like him who gives honor to the foolish; the Chaldean: as a fragment of a plate in a sling, etc.; the Syriac: as a stone in a sling, so he who praises a fool; the Arabic: he who binds a stone in a sling is compared to him who bestows honor on a fool. So also Vatablus, Pagninus, Baynus, R. Solomon and R. Levi, who explains it thus, as if to say: Just as a precious stone is not to be placed in a sling so that it may be cast away: so neither is honor to be conferred on a fool, that is wisdom, since he himself is unworthy of it; for wisdom is called honor, because in it consists the dignity and splendor of mortals, according to that passage in chapter III, 33: "The wise shall possess glory; the exaltation of the foolish, shame." For a sling is called σφενδόνη, from σφενδονεῖν, that is from hastening, because it is whirled and cast about hastily; whence σφενδονᾶν is called τὸ σφενδονίζειν. The sense therefore is, as if to say: Just as he who binds a stone in a sling, so that it may be cast, acts foolishly; for indeed a bound stone cannot be cast: so he acts foolishly who gives honor to the foolish. Or rather, as if to say: Just as he who binds a stone, that is places it in a sling, and by twisting tightens it, so that it may be hurled more powerfully and surely, he casts it, casts it away and loses it; for a stone hurled is cast away, vanishes and perishes: so honor bestowed on a fool does not long endure, but is immediately cast away and lost. Or thirdly, more aptly, as if to say: Just as he who vibrates a stone from a sling at a target often and repeatedly misses it, and twists it aside into wrong directions: so he who gives honor to a fool deviates from the goal of honor, which is that it be given to the wise and upright, and sends it astray, namely to the foolish, wicked and unworthy. Again, St. Ambrose in Psalm CIV, near the end, thus harmonizes the version of the Septuagint: "Liberty," he says, "befits the wise, not the foolish; for he who binds a stone in a sling is like him who gives the foolish brightness; he wounds himself, and rather brings danger upon himself, while he twists the missile. Then just as he is tormented by a harsh instrument, and the evil is doubled by the ruin of the stone, so the ruin of the foolish in liberty is more violent." The meaning of St. Ambrose is, as if to say: Just as he who whirls a sling brings danger upon himself, lest by whirling the stone he strike it upon his own head: so he who promotes a fool to honors creates danger to his own head, lest namely the people injured by the fool attack him who promoted him: for the lapses and errors of the promoted are wont to be attributed to the promoter. Again, just as a stone twisted in a sling with violent force upward soon descends with heavier ruin and is borne downward: so a fool, raised to honors, falls with heavier collapse to the depths, according to that saying: "Let them be lifted on high, that they may fall with heavier ruin;" for just as the place of a stone is the lowest, so too is that of a fool. Finally, the Adagiographer thus adapts it, as if to say: Just as he who places a stone set in a sling in the hands of a fool, gives him weapons by which he may strike others and the giver himself: so he who gives him dignity gives him a stone by which he may wound others and the giver himself: for the foolish do not know how to use dignity moderately, but abuse it at their pleasure to the destruction of others. Some very aptly understand the Greek σφενδόνη, that is a sling, to mean the setting of a golden ring, and they believe the same thing is signified by the Hebrew margema, that is purple. For it is customary for a bracteole of purple color to be added to the setting of a ring, so that the gem enclosed in the setting may not be dulled and obscured by the brightness of the gold, but may retain its own splendor and sharpen it by that color. Thus the sense will be, as if to say: Just as he who binds a common stone in the setting of a golden ring acts absurdly, so also does he who gives honor to a fool. Thus our Menochius in Hieropol. lib. II, cap. XI. For σφενδόνη δακτυλίου is the setting of a ring, as Cicero interprets it in Plato, lib. XXI Polit. And Pliny also says that a sling signifies this, as: "Slings, he says, shall be enclosed transparent, beneath them is placed orichalcum." Now the setting of a ring is a sling, that circle of gold or other metal by which the gem of the ring is enclosed, just as the pouch of a sling encloses the stone to be hurled. Finally, a sling can be understood as a purse, a pouch and a wallet made in the manner of a net; whence Macrobius: "Having thrust his hand into a poor man's sling, he drew out a few denarii." For a sling sometimes signifies a net, as is evident from that passage of Virgil, II Georg.: And another now strikes the broad river with a sling, seeking the depths, and another drags wet lines through the sea. Where Servius: "A sling, he says, is a kind of net called from casting." Consequently, by the stone you may understand either a counter for reckoning, by which merchants calculate sums of money, or stones of weights; for formerly they used stones for weights, and they enclosed both these and counters for reckoning in purses and wallets. If you understand counters for reckoning, the sense will be, as if to say: Just as a counter is in itself of little value, but of great value on account of the sum which it signifies, so honor is to be given to a fool raised to magistracy, not on account of himself, but on account of God and the community, whose person he represents. Thus St. Thomas, II II, Quaest. LXIII, art. 3, whose words I shall presently recite. But if you understand stones of weights with our Salazar, the sense will be, as if to say: He who raises a foolish and unwise man to honors, that is to magistracy or principality, so that he may administer the public affairs by right, does just as if he were to enclose weights in a wallet and bind them enclosed, as if to say: With him ruling, there will be no place for justice, nothing will be done by right, nothing by equity, but for this reason he says that foolish and unwise men ought to be kept from magistracy, because with them governing the Republic, right and equity are banished, and consequently are banished merchants and trade, and commerce by which the wealth of the Republic and abundance of things consists. From what has been said it is clear that σφενδόνη, that is a sling, signifies three things: first, a sling; second, the setting of a ring; third, a purse and wallet, and all three of these meanings aptly agree with this sentence and similitude, according to the senses which I have assigned. Fourth, our Interpreter carefully translated margema as a heap of Mercury; for although margema in general signifies a heap of stones, yet by use this word was appropriated to a heap of Mercury, as being formerly among the Gentiles most common and celebrated, and very well known to the Jews. That this is so the first thing teaches, our Interpreter who thus translated, and whose version the whole Church has approved and approves. Second, because margema is the same as Mercolis מרגמה, regama, that is of Mercury (for the Hebrews call him Mercolis) a heap. Third, thus teach the Rabbis in Sepher Amana, cap. XX and elsewhere, and the Speculum Historiale, lib. XXIV, whom John Drusius cites, although heterodox in faith, and therefore less favorable to the Vulgate Interpreter, lib. III Quaest. cap. LXVI; and in Classe Proverb. lib. II, cap. XXXIV; and R. Solomon here: "The Rabbis, he says, affirm that he who imbues an inept disciple with the doctrine of the law is similar to one casting a stone at Mercury." Thus also Mercerus here (whose words I shall presently recite) testifies that the ancient Hebrews translated margema as Mercury. The same teaches Elias in Tisbi, R. Ismael in Gemara, R. Nathan in the Lexicon of Hebrew Law. Finally, this will be more clearly established from what is about to be said. Nor is it new in Scripture to cite the gods of the Gentiles and to allude to their fables. For thus it alludes to the fable of the Titans, Judith XVI, 8: "Nor did they strike him," it says, "(Holofernes) the sons of the Titans." And Job, last chapter, 15, for Horn of stibium, which was the name of Job's daughter, the Septuagint translates Horn of Amalthea, that is, a horn of plenty, rich with the abundance of all things. For the Poets fable that Amalthea was a goat, the nurse of Jupiter, from whose horn therefore Jupiter poured forth all good things. Thus Olympiodorus and Nicetas there, who wisely observes: "When Scripture," he says, "makes mention of a horn of plenty or of Sirens, or of the valleys of Titans, or of Giants, it signifies only the utility signified by those fables to us, but does not present any falsehood whatsoever." Thus also Nyssenus, homily 9 in the Canticles. It is asked, what is the heap of Mercury? First, Bede, Arboreus, Hugo, Lyran and the Interlinear Gloss understand by the heaps of Mercury piles of stones or heaps collected for building a temple to Mercury, as if to say: Whoever places an unlearned and inexperienced man over the Republic, or assigns him the duty of teaching, sins as much as those who build temples to false idols from heaped stones. For, just as to build a shrine of Mercury is idolatry, so also, says Hugo, it is a certain kind of idolatry to make an unwise man a magistrate, according to that passage in Zechariah, chapter XI: "O shepherd and idol!" Hear Bede: "Whoever confers the honor of teaching upon an unwise man, that is, a heretic, sins no less than one who venerates the gods and shrines of the Gentiles with empty worship." But this exposition seems foreign and far-fetched. Much more foreign, indeed false and erroneous, is that of Mercer in this place: "The ancient Hebrews," he says, "understand margema as an idol of Mercury, which was made from a great mass of stones; in which sense the Vulgate Interpreter translated it as the heap of Mercury, such as is the image of St. Christopher, which a great mass of stone is seen in our churches in some places." Whence he himself twists this passage with Bede against the invocation of St. Christopher and other Saints, and the veneration of their images, as if to say: Just as he acts absurdly, indeed sins against God, who adorns a statue of Mercury, such as that of Christopher, with precious stones: so also he sins who honors a fool. But this is heresy. For an idol and the gods of the Gentiles are one thing, St. Christopher and the Saints of Christians and their images are another, as I showed in I Corinthians VIII, 4. Again, margema does not signify a statue of Mercury, but a heap of stones. Finally, that the image of St. Christopher is the image of a true Saint and Martyr, and not, however, an emblem of any Christian soldier who carries Christ by laboring and suffering, as the heretics wish, John Molanus demonstrates fully and effectively in book III of his work On Sacred Painting and Images. Second, Pagninus translates, as one who binds, or throws a stone into a heap of stones, etc., that is, between the honor which is shown to a wise man, and that which is bestowed on a fool, there is this difference, that between a stone which in a skillfully constructed building is fitted in its proper place, and one which is carelessly thrown into a heap and pile of stones, as if to say: Honor bestowed on the wise falls most aptly upon him, and like a stone cohering in its own place is beautiful; but that which is shown to a fool seems to imitate some rough stone carelessly thrown into a heap, and removed from its proper place. Third, St. Thomas, II II, Question LXIII, article 2, Hugo and Lyran, understand by the heap of Mercury the heap of a merchant, namely small stones (for which they now use bronze coins), or counting pebbles, by which they subtract and compute sums of money. For merchants are called Mercury from merchandise. Whence Fulgentius in the Mythology: "Every merchant," he says, "is called Mercury, as if having care of his merchandise." See Giraldus, syntagm. 9. Hear St. Thomas: "Because the Gentiles attributed reasoning to Mercury, the heap of Mercury is said to be a heap of reasoning in which a merchant sometimes puts one pebble in place of a hundred marks; thus also a Prelate is honored, who is placed in the place of God and in place of the whole community, even if perhaps he be wicked." Lyran has similar things, whom see, if you please, as well as Hugo. Our Salazar, however, understands by the stones of Mercury the stones which we use as weights for weighing any things whatsoever, that is to say: Whoever entrusts magistracy or power to a foolish man is similar to one who takes stones, that is, weights by which things are accustomed to be balanced and weighed, not indeed for the purpose of balancing, but gathers and collects them into a heap, that is, he brings it about that nothing is done exactly and according to law and justice, but as if the weights were removed and set aside, all things are done rashly and confusedly; or he accomplishes this, so that just as commerce ceases when weights are removed, so also judgments cease and the forums are silent. Fourth, simply and genuinely: The heap of Mercury signifies stones heaped together in a tumultuous manner in honor of Mercury, who was the guide of the way to indicate the way to travelers, which the Greeks called Hermaea and Hermaeas, that is, Mercurials, as is evident from Nicander in the Theriacs, where the Scholiast says: "Hermaeas, the poet calls, stones heaped in honor of Mercury." And Hesychius: "A Mercurial heap, he says, signifies heaps of stones of Mercury, which they heaped in the ways in honor of that god." For the ancients were accustomed to place a statue of Mercury at crossroads or three-way intersections, and when those who were making a journey arrived there, and merchants especially, whose god was Mercury, they would offer a small stone for the sake of honor. He, as the overseer of ways, was fashioned in a rough stone form, in a square shape, with these Greek words inscribed: hodios, that is, auspicious for a journey; hodegos, that is, guide of the way; whence exodios, according to Hesychius, or enodios. These stones the Greeks called Hermas, and the heaps were called sorakes: the Latins call them Viacum; the most ancient of the Jews call them Mercolis or Mercury. They cite from the Talmudic Glosses, tract. On Idolatry, fol. 42, part 1: "There are peoples who worship a heap of stones, which they call Mercolis. But the manner of such worship is: Whoever comes casts a stone into that heap." Whence the proverb of the ancient Hebrews similar to this Solomonic one, indeed the same as it was: "He casts a stone into Mercolis." For Mercolis is Mercury, or rather a heap of stones sacred to Mercury. Hence in the Hebrew Lexicon of Law it is said: "What is beth (house) Mercolis? It is a shrine of some idol which was named Mercelis, whose worship was by the casting of stones, concerning which R. Israel in the Gemara: These, he says, are the stones of the shrine of Mercolis, one on this side, another on that side, a third lying upon both." The author of the Sepher Amana (that is, the book of truth) mentions these stones more than once, as in chapter XX and elsewhere. Why, however, merchants or those making a journey would honor Mercury by heaping up a stone heap for the sake of honor, flowed from an ancient fable, which Didymus, in book XVI of the Odyssey, narrates in this sense in Greek, and he relates Anticlidem as the author. The author of the Etymologicum also narrates this same thing. A fool is aptly called a stone, because, as Plautus says in the Soldier: "No stone is more stupid than this." This proverb, therefore, either flowed from the superstition and worship of Mercury, that is to say: Just as casting stones at the statue of Mercury for the sake of honor is the height of madness, because the statue of Mercury is either a stone or wood, feeling nothing: so also bestowing honor on a foolish man is ignorance. Indeed, a fool in Terence is accustomed to be called a block, and a post, and a stone in the Self-Tormentor. Or it flowed from piety toward the traveler, that is to say: It is similar to conferring a benefit on a fool (understand as to recompense) to that by which one provides for the traveler, whoever casts a stone into the heap as a sign and indication of the way. For it is a benefit to those journeying thereafter, but no one of them imputes it to the giver, because he is unknown: thus you lose the benefit, you give a benefit to the fool and the fatuous; for he knows not how to repay. Hence it flowed among Christians, that we see stones accumulated along crosses in the ways. For the first Christians, in order to uproot the depraved ancient custom, began to substitute the cross for Mercury, and to cast stones with great reverence in memory of the mount of Calvary, drawing the superstition of that most corrupt age into true piety and religion; and thus they drove out all idolatry. The Indians indeed and the Mahometans still retain that superstition of casting stones, as is evident from the words which Joseph Scaliger found cited in Vincent of Beauvais, and he himself reports in book V of On the Emendation of Times. The words are: "It was an ancient custom of the peoples of India, which are called Zechia and Albarachuma, to go about naked and bald-headed, making great howling sounds, circling around images of demons, kissing the corners, and casting stones into a heap, which was constructed as it were in honor to the gods. From this it is that in the book of Solomon it is said: He that casteth a stone into the heap of Mercury. Moreover they did this twice in a year, namely when the sun was in the first degree of Aries, and again when it was in the first degree of Libra, that is at the beginning of spring and autumn. When therefore this custom had descended from the Indians to the Arabs, and Mahomet found it being celebrated in his time at Mecca in honor of Venus, he thus ordered it to remain, although he had removed the other vestiges of idolatry." Akin to, if not the same as, the stone of Mercury is the superstitious stone of the Chaldaeans, called mnisurim, concerning which Zoroaster thus speaks: "When, he says, thou shalt perceive an earthly demon (to whom thou seekest a response) to approach, making incantations sacrifice the stone mnisurim." Where Psellus in his Scholia opens up the matter: "Demons, he says, flying about the earth are by their nature liars. But if thou dost wish to hear some true speech from these, prepare an altar, and sacrifice the stone mnisurim. For this stone has the power of calling forth a greater demon, who, being applied in a hidden material manner to the genius, whispers the truth of the things inquired about, which he then brings forth to the man asking. The name itself indicates it, by which it is to be used in the invocation together with the sacrifice of the stone." Thus Psellus. Similar things Nicephorus relates to the book of Synesius On Dreams. This was a most vain superstition of those thinking that not all demons are equally liars, but some are truthful. Then also that error, that some are material, full of dark matter, as he speaks. Here therefore was the magical rite of the Chaldaeans. These and many more things concerning the heap of Mercury were learnedly collected by Lawrence Ramirez in the Pentacontarch, in the penultimate chapter. To this pertains the adage: "Mercury three-headed," which was wont to be said of ambiguous and two-sided matters. For Mercury was to the Gentiles the god who shows the way; wherefore at the crossroads they gave him three heads, and to each they inscribed whither each head and each way (which the head indicated) would lead. There exists an elegant epigram concerning this heap of Mercury in Alciati with this emblem: "Whither the gods call, one must go: At the crossroads there is a heap of stones, over which rises A truncated image of the god, made to the breast. It is therefore the face of Mercury; suspend, traveler, Garlands to the god, who may show thee the right way. We are all at the crossroads, and on this path of life We are deceived, unless God himself show the way." Mercury was believed to be the interpreter of the gods, the prince of speech and discourse, and the deity of travelers; hence his statues were placed at crossroads and intersections to indicate the distinctions of ways; travelers therefore were wont to heap up piles of stones at the statues; for thus they thought God was honored, namely by that thing which was at hand and obvious, or because by that heap of stones the image of God would be more known to those passing by. Ulpian, in his Annotations on the Oration of Demosthenes against Leptines, says that Hermae, that is Mercuries, were of this kind, four-sided, bearing the figure of Mercury in the upper part, showing inscriptions of ways in the lower part, concerning which Giraldus, in syntagm. 9, and Caelius Rhodiginus, lib. XXVIII, cap. XII. The Adagiographer, in Proverbs, On Mercury the right-handed, and Mercurial, and two-faced Mercury. By this emblem as it were by an enigma we are warned that only those things are to be followed to which God and nature render us fit, since it is of the utmost folly and madness to undertake and pursue something against, as they say, Minerva's will. Hence Cato said in Cicero that nature is the best guide to be followed; and nothing else was warring with the gods in the manner of giants, except to resist nature. Whence also St. Paul exhorts us to retain that lot in which God willed us to be. But since the blindness and ignorance of the human mind is so great that it plainly does not know by what way it should go, one must have recourse with suppliant prayer and a submissive spirit to him who is the way, the truth, and the life, whom he that followeth walketh not in darkness; and straightway that Davidic verse must be repeated: "Show me, O Lord, the way in which I should walk." Certainly Socrates also asserts in Plato that we must go by that way alone by which God leads us. Moreover, the sacred mythologists understand by Mercury, once the messenger of the gods, either the sacred Scriptures, which open to us the divine will, or the Prophets and Doctors aptly announcing divine oracles, from which it is necessary to receive the orthodox way of eternal salvation; but the wreaths suspended declare that honor and reverence ought to be shown to them. Hence Paul was called Mercury by the Lycaonians, because he himself was a guide of the word, Acts XIV, 11. For Mercury was the son of Jupiter and Maia, the messenger of the gods, and, as Orpheus sings, the angel of Jupiter, and from this was called Mercury, as it were medicurrius, because he ran as a mediator between God and men. I have said more about Mercury at Acts XIV, 11. But let us return to the heap of Mercury, which Solomon mentions here. He aptly compares him who honors a fool to a traveler who casts a stone, not just any stone, but a precious one into the heap of Mercury. For in place of "who casts a stone," in Hebrew it is צרור אבן tseror eben, that is, a binding of a stone, that is, a stone which is accustomed to be bound in the setting of a ring, which is done for none except a precious and gemmed stone; whence Vatablus translates it as the enclosure of a small stone in a heap of stones, so that he who gives glory to a fool, as if to say: As a small stone enclosed in the setting of a ring is becoming, but it lies unbecomingly in a heap of other stones, and especially of Mercury, so honor is fittingly placed in the wise man, unfittingly in the foolish man. First indeed, as it is unbecoming and ridiculous to adorn with gems a stone or a stone statue of Mercury, and to bow before it and adore it, so also it is unbecoming and ridiculous to adorn, honor and adore a fool, since he himself is dull like a log or a rock. Again, as a stone or a stone statue does not feel the ornaments and honors bestowed upon it, nor does it return thanks to those who bestow them, so neither does a fool esteem them worthily, nor is he grateful to those who bestow them. Thirdly, as Mercury when alive was the inventor and patron of the arts of wisdom and eloquence, and therefore worthy of honor, but a statue of Mercury, being stone and inanimate, could neither speak nor be wise, and therefore was unworthy of worship and honor, so likewise a wise man as it were a living Mercury deserves honor, but a foolish man as it were a feigned and painted Mercury, who is an infant in wisdom and speech, is incapable of honor. Hence the ancients of old fashioned a statue of Mercury maimed and truncated in hands and feet, indeed deformed it, and called stupid, dull, insipid and foolish men, stony and wooden Mercuries; whence that saying of Juvenal against a certain fool, Satire 8: But you are nothing but a Cecropid, and most like a truncated Hermes. For you surpass in no other way except that He has a marble head, your image lives. The sense therefore is, as if to say: He who honors a fool does the same as if he were to worship and venerate a stone statue of Mercury maimed and truncated in hands and feet; for a fool is as it were a stony Mercury with arms and legs truncated, unfit and powerless for acting and speaking. Mystically, Blessed Peter Damian, book I, epistle 8 to Alexander II, Roman Pontiff, expounds this saying of those who promote men devoted to gain to prelacies: "And certainly he who is such," he says, "since for the love of money he violates his order, is doubtless unworthy to obtain ecclesiastical dignity. Whence also Solomon says: As he who casts a stone into the heap of Mercury, so he who gives honor to a fool. For because among the Gentiles Mercury was called the god of gain or money, the heap of Mercury is a pile and accumulation of coins. And because the image of the king is impressed upon the coin, what is designated by the heap of coins except the assembly of clerics bearing the image of regulars and true sanctity? But what do we understand by the stone except the hard, stupid and insensible mind of him who, while he does not believe with undoubted faith that God exists, places his hope in some earthly possession? of whom it is said through the Prophet: The fool hath said in his heart: There is no God. But honor is given to this fool, when someone is promoted to the apex of ecclesiastical rank not for God, but by the genius of money." He then adds appropriately: "But as the heap of coins is scattered if a stone is cast upon it from above, so through the access of an unworthy, or stony pastor, the order of those proceeding regularly and obeying in charity, as it were compacted, is destroyed, and is burdened by the shadow of an evil pastor, and as a heap of heavenly coins is ruined by the weight of a Tartarean stone. Therefore honor ecclesiastical is to be denied to a fool and foolish man, lest the heap of the holy Clerics, as it were of spiritual coins, be submerged." To this pertains the Author of the Greek Catena, who reads thus from the Septuagint and explains it thus: "He who imparts glory to a fool is like him who binds a precious stone in a sling. For fools are anxious about increasing their affairs and gathering riches, and intent with their whole mind on making gain, pursue all base things, having no regard for what is honest or becoming."
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The Chaldean: A thorn ascends in the hand of a drunkard, and foolishness in the mouth of a fool. For "is born" in Hebrew is עלה ala, that is, ascends, that is, germinates or however it is found, exists and comes forth. Aptly is the fool compared to a drunkard, because just as the latter, so also the former is deprived of reason, and is moved not by judgment, but by imagination and desire. Moreover, the parable and word of a fool is compared to a thorn, because just as a thorn pricks, wounds and harms. First, some Hebrews expound it thus, as if to say: Just as there is some kind of thorn which, carried in the hand of a drunkard, makes him sober; so a parable in the mouth of a fool makes him wise from foolish. They think this kind of thorn to be the royal thorn, with which wines are accustomed to be seasoned, as Pliny teaches, book XIII, chapter XXIV, because namely it has the power of cooling, by which power it restrains and breaks the force of wine. Again, just as a thorn pricking the hand of a drunkard stirs him to awake and to shake off drunkenness, so a grave and pious saying in the mouth of a fool, that is, of an impious man, compels him to repent so as to renounce impiety. Thus Baynus. Second, others translate the Hebrew חוח choach, that is, thorn, as shackles and fetters, for binding the guilty and captives. "For choach signifies a thorn, both one born from the earth and an artificial one made of iron, by which someone is pierced and a captive is bound and held," say the Lexicographers, as if to say: Just as shackles and bonds befall drunkards (on account of the quarrels, injuries, fights and murders which they commit in drunkenness), by which their pugnacious hands are bound: so the same befall the hands of fools, who are like drunkards on account of the foolishnesses and foolish injuries which they inflict on others. Hence the Septuagint translates: Thorns are born in the hand of the intemperate, but servitude in the hand of the imprudent. For slaves are bound with shackles lest they abuse their hands. Thus St. Ambrose, book II, epistle 7: "The power," he says, "must be taken away from the foolish, not liberty added; for servitude befits him, and therefore Solomon adds: Thorns are born in the hand of the very drunken (that is, very drunk), but servitude in the hand of the imprudent, because just as the former is wounded by his own cups, so the foolish man by his own deeds; the former by drinking inserts himself into sin, the latter by working adjudges himself to guilt, and is dragged by his deeds into servitude." Where note: The Hebrew משל mascal signifies properly dominion, hence a predominant saying, such as a parable. The Septuagint took mascal for the dominion which is in the master; to this corresponds servitude in the slave, as if to say: Just as thorny shackles and fetters are born, that is, aptly suit the hands of drunkards, so that they seem to be born in them (for that is to be born in the hand by catachresis): so likewise servitude aptly suits the foolish, so that they may be subject to some master, who constrains them by servitude, lest they abuse their foolish liberty and their free and unbridled foolishness to their own and others' ruin. Thus dominion is taken passively, which the fool is forced to suffer. It could also be taken actively, as if to say: Just as a drunkard with his quarrels and fights, as with thorns, pierces and wounds all whom he meets: so a slave, if he should possess dominion and be able to command others, presses them with harsh servitude, and treats them, as it were, like slaves tyrannically, afflicts and torments them: in the manner of these a thorn pricks, wounds and harms. Third, others take mascal, that is, parable, for reproach and reviling, as if to say: Just as a drunkard with his revilings as with thorns attacks all whom he meets, so also a fool casts parables at all, that is, jests and reproaches, with whose stings as with thorns he pricks and pierces all. Hence the Chaldean translates: A thorn descends in the hand of a drunkard, and foolishness in the mouth of a fool. In a similar phrase Christ says, Psalm LXVIII, 12: "I became to them a parable," that is, a reproach and mockery. And thus parable is taken for reproach in Jeremiah XXIV, 9; II Paralipomenon VII, 20; Isaiah XIV, 4, and elsewhere. Fourth and genuinely, as if to say: A parable in the mouth of a fool stands to the fool as a thorn in the hand of a drunkard, on account of many analogies: the first is, that just as a thorn is born, that is, by its nature suits the hand of a drunkard, so that it seems to be born from it, inasmuch as it is thorny, that is, prickly, harmful, quarrelsome and contentious: so also a parable by its thorny nature suits the fool, who like a hedgehog is thorny, that is, prickly, pricking and wounding. The second is, because, just as a drunkard through his drunkenness is so deceived that, when he thinks he is about to pluck some flower or fruit in a garden, or handle some common wood, he unexpectedly falls upon a thorn, by which he is wounded with the mockery of many: so also it is unexpected that some prudence should be found in the mouth of fools, and, when it is found, it harms them more than it profits them, and provokes laughter in others rather than veneration; so that there is said of them that saying of the old proverb: "Is Saul also among the Prophets?" I Kings XIX, 24; especially while they censure the vices of others, to which they themselves are equally or more subject. Truly Seneca: "Many, while they revile others, make a reproach against themselves." The third is: Just as a drunkard, handling thorns and briars with his hand, does not feel them, although briars are so called from the fact that they wound sensation when even lightly touched: so also the fool, that is the impious man, from the parable, that is from the grave and pious saying, which moves compunction, is not compuncted, indeed he does not perceive its meaning, nor does he feel it, but in his stupidity and wickedness remains as if dull and obtuse. The fourth and most important: Just as a drunkard with his thorns, both real and mystical, namely with quarrels and brawls, wounds, hurts and injures all: so likewise the fool, even if he sometimes utters parables, that is grave sayings, nevertheless he cannot utter them aptly for the edification of others, but he distorts them to stupidly and petulantly rebuke, mock, praise the hearers and afflict them with insults and injuries, or so that he might persuade them of his own errors and vices. This is evident in unlearned men who, reading the sacred Scriptures and preaching them to others, corrupt them to their own and others' perdition, as St. Peter says, epistle II, chapter III, verse 16. Furthermore the Author of the Catena of the Greeks, following the Septuagint and reading servitude for parable, thus explains: A drunkard has given himself over to constant idleness, and never proposes to himself to do anything worthy of a man with sincere intent, and thus he leaves the hand of his soul and its entire foundation utterly thorny and uncultivated. But a senseless and witless man does not understand what, or how, or to what extent he ought to work: for since he is not master of his own sense, he works without reason and discernment, if indeed he works at all. Thus he. Mystically Blessed Peter Damian, book I, epistle 18, applies this saying to preachers of evil life: "Just as, he says, a thorn is born in the hand of a drunkard, so a parable in the mouth of fools. For a thorn is born in the hand of a drunkard, when to him who is drunk with the love of this life, the sting of reproof is generated in the mind. In the mouth therefore of fools a parable is like a thorn, because, while they speak one thing, they do another, their mind is sometimes convicted in itself, and is pierced by a certain sting as it were of a pricking thorn. Truly like a thorn the conscience of one living badly and speaking well pricks, while in that which he speaks outwardly, he is wounded inwardly by a certain stimulus of shame or fear."
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The Hebrews here seem to differ entirely; for they have it thus: rab mecholel col, vesocher kesil, vesocher oberim, that is, a great one creates all things, and gives reward to the fool, and gives reward to transgressors. Which you may explain thus: First, with Jansenius, as if to say: God, just as by His great power He created all things, so by the same power He governs all things, and therefore not only the wise, but also fools and transgressors of His law, He sustains as His own hired servants; which He calls giving reward, because He Himself feeds them, as if He owed them food as their master, just as anyone is bound to give reward to his hired servants. Or He speaks of the reward which He renders to the impious, as the master and creator of all, according to their merits, namely inflicting upon those who sin through foolishness or ignorance, and upon those who voluntarily transgress through malice, deserved punishments, whether here or in the future life. He gives the cause and root of justice and of God's just vengeance, as if to say: Therefore God rewards the good and sustains fools and the impious, because He Himself created them by His omnipotence: whence He acquired full dominical right over them, so that He can and ought to rule them, rewarding the good and torturing the wicked. For it is the same to form a work and to direct and govern what has been formed. Second, R. Levi, as if to say: A great one, that is a prince, who is engaged in quarrels and dissensions, afflicts all with sorrow (for this is properly what mecholel means), afflicts and destroys: but the same one heaps rewards upon fools and the wicked, so that he may join them to himself as partners in crime. He adds other explanations likewise, as do Aben-Ezra, R. Moses, R. Solomon and Baynus, but they are foreign and far-fetched. Third, the Zurich Bible translates: an excellent and great man accomplishes all things by himself: but a fool hires transgressors by reward, a master does all things exactly; but one hiring by reward a fool hires also those who pass by, or transgressors. Fourth, more plainly and conveniently Vatable translates: a prince restrains all, and gives reward to the fool, and gives reward to transgressors, that is gives to each what they have deserved; such as the prince, such also are the subjects. He calls transgressors scoundrels, negligent ones, sluggards. Where note: A prince is called in Hebrew rab, that is great, or properly much and manifold, because one man is like many; for he ought to care for many, indeed all his subjects, and to procure their affairs and advantages: wherefore he ought to be of a very great and capacious mind, and likewise of soul, so that he may be able to investigate, know and direct all things. Such was Ulysses, whom Homer therefore calls polytropon, that is multiform, multifarious, manifold, because he was of versatile genius, and knew how to turn himself into various forms, modes and figures, so as to accommodate himself to all persons, places and times. Thus Charles V with the Italians was Italian, with the Spanish was Spanish, with the Belgians was Belgian, with the Germans was German. Hence again a prince and leader is called in Hebrew alluph, that is a commander of thousands, which means he ought not to be one and simple, but manifold and as it were thousandfold. Whence Plato in the dialogue On the State: "A wise guardian," he says, "and one zealous for the universal good, is one for many." But Our Author reads the Hebrew with different points, and therefore translates it differently, nor is this surprising, since the Septuagint, the Chaldean, the Syriac, Theodotion and Symmachus did the same, who support Our Author. Therefore Our Author first, for rab, that is great, reads rib, that is judgment. Second, mecholel properly signifies to bring forth, to form, to perfect, to construct. Whence Our Author translates: judgment forms, that is determines, and by determining reduces all disputed matters to the form of truth and justice, namely all cases and disputes. Third, for socher, that is reward, he reads socher, that is breaks, as if to say: He breaks the fool, that is the fool's utterances and angers and quarrels, which he himself stirred up in them; which is the same as what Our Author translates, who imposes silence on the fool, mitigates angers. Or rather socher with sin, he takes for socher with samech; for sin and samech are of exactly the same sound, and therefore interchange with each other; socher with samech moreover is the same as closing and stopping, namely the mouth of the fool, and imposing silence upon him. Fourth, for oberim, that is transgressors, he reads abarot, that is angers, or certainly deriving from abarot, that is angers, translates aberim as the angry, whose angers he mitigates who imposes silence on the fool. Thus also Symmachus reads, who translates: who restrains the imprudent, stops his angers; and Theodotion: restraining the impatient, restrains angers. The sense is, as it were: Just as a judge by deciding cases and disputes imposes an end and silence upon them, so likewise a wise man composes and mitigates the angers and quarrels which a fool stirs up by his foolish mockery, either in part or wholly, while he closes the mouth of the fool and imposes silence upon him, as it were: Just as the judgment of a judge puts an end to disputes, so silence imposed upon the fool by the wise man puts an end to anger and quarrels. Again, just as a judge determines a case by adjudging it justly to the litigant in the right, and by taking it away and imposing silence upon the unjust litigant, so likewise the wise man mitigates and removes quarrels and angers, while he resists the fool who unjustly and imprudently stirs them up, and commands silence. For by this means he defends those who are unjustly mocked and vexed by the fool, and therefore grow angry and litigate, and declares them innocent, so that they themselves lay down their angers and disputes, as being victors in the cause. This maxim therefore hints that most disputes and quarrels arise from the wickedness and mockery of fools, that is, of the impious; wherefore they must be resisted and silence must be imposed upon them by a judge or superior; which if it be done, disputes will immediately cease, and peace will be restored to all. Hence St. Isidore says, in book XVIII of the Origins, chapter XV: "A judge is called as it were one who speaks justice to the people, or because he decides by right. But to decide by right is to judge justly; nor is one a judge if there be not justice in him. An accuser is called as it were one who calls to a cause, because he calls to the cause him whom he accuses. A defendant is named from the thing which is sought, because, although he may not be conscious of crime, yet he is called a defendant, so long as something is sought for him in court." And a little before: "A quarrel is called as it were a speaking of right, because those who plead a cause decide by right. A suit takes its name from contention over a boundary: concerning which Virgil says: A boundary was set, to decide the dispute of the field. And earlier: A forum is a place for conducting suits, called from speaking, as it were a farum from fari. A cause is called from the case by which it happens. For it is the matter and origin of a business, not yet laid open by discussion and examination, which when it is proposed is a cause; when it is discussed, it is a judgment, as it were a speaking of right, and justice, as it were a state of right." The Septuagint translates: the flesh of the imprudent is tossed about by many storms (the Complutensian editors: is greatly agitated by desires and passions); for their ecstasy is worn away (the Complutensian editors: stupor); or, as the Author of the Greek Catena, if indeed madness and alienation of mind consumes them, as it were: if indeed malice of mind takes away judgment; for the soul thickened and fattened by malice robs itself of sense and sincere judgment, so that, as it were ecstatic and moved in mind and beside itself, it appears to be mad; wherefore it fluctuates greatly and is shaken violently, while by perversity it imprudently thrusts and casts itself into various troubles, quarrels, sins and dangers. This is from the Author of the Greek Catena. Otherwise our Salazar, who takes this maxim from the Septuagint concerning anger, which is the greatest storm and tempest of the soul, as it were: Just as a ship tossed about in the sea, having lost its rudder, dashed upon a rock splits open and sinks, so also a man angered, having cast aside counsel and moved in mind, strikes upon many damages and inconveniences, as upon rocks or Syrtes. And so that is worn away—their ecstasy—is the same as if he said: They themselves are worn away by ecstasy and stupor. The Chaldean translates: the flesh of the fool suffers much, and a drunkard crosses the sea; the Syriac: the flesh of the fool suffers much. The sense of both is the same, because the Septuagint each follows, as it were saying: The fool suffers much, because like a drunkard sailing on the sea, who contends impetuously with the waves and billows, he immerses and plunges himself into the sea of discords, suits and tumults of this age, and everywhere disputes, contends and quarrels with anyone. For, as the Nazianzen says in the cited Iambic On Anger: O anger, fervor, house of a horrible demon, Manifest stain of the face, whirlwind of minds, Drunkenness and scourge, bearing to the lakes of Tartarus, Horrible legion, manifold blight of evil. And St. Chrysostom, homily 29 to the People: "Anger is a kind of drunkenness, nay truly more difficult than drunkenness, and more miserable than a demon." The same, homily 47 on John: "Between anger and madness there is no difference, but it is a certain brief demon, nay more serious than those vexed by a demon; for that one is worthy of pardon; the angry man none, but of innumerable punishments; he is borne of his own accord into the depth of perdition, and even before the future hell he suffers punishments." Seneca demonstrates this very thing with clear parallels, in book I of On Anger: "Just as there are certain signs of those who are raging," he says, "a bold and threatening countenance, a sad brow, a fierce face, a quickened pace, restless hands, a changed color, frequent and more violent sighs: so too there are the same signs in those who are angry. Their eyes blaze and sparkle, much redness spreads over the whole face, blood seething from the depths of the heart, lips quivering, teeth clenched, hair bristling and standing on end, breath forced and hissing, the sound of joints twisting upon themselves, groaning and bellowing, and speech broken with scarcely articulated words, and hands clapped together frequently, and the ground struck by feet, and the whole body agitated, and threatening great threats of anger, a foul and horrible appearance deforming and swelling those who are overcome by it." You may ask: whence comes this variety of versions? What is the reason that the Septuagint, the Chaldean, and ours differ so much from the Hebrew? It is answered: The cause is the variety of Hebrew manuscripts. For the Septuagint, in their Hebrew codices, where שכר socher is placed in the first place, reading something akin to it בשר, by metathesis read בשר bascar, that is, flesh; but in the second place, for שכר socher they read שבר scubbar, that is, it is broken, it is shattered. Finally, for עברים oberim they read עברתם ebram, that is, their passing, that is, their ecstasy; or עברתם ebratam, that is, their anger: for anger is as it were an ecstasy of the mind, so that it snatches him outside himself, so that a man appears not in his reason, but outside himself in fury and madness. For ecstasy, one codex has tarasis, that is, extension. The Chaldean, moreover, similarly in the first place for socher reads basar, that is, flesh; but in the second place for socher by sin reads schicker by scin, that is, drunk; and for עברים oberim by diaeresis with other points reads עבר ים ober iam, that is, crossing the sea. Wherefore it is not surprising that ours also read differently, as I showed above. From this learn how great was once the variety of Hebrew manuscripts, and therefore it is rather to be trusted and believed in the Latin Vulgate, which is the same in all exemplars and consistent with itself, and which the whole Church approved and the unanimous consensus of twelve centuries.
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Septuagint: As a dog returning to his vomit is hateful and abominable, so also a fool who through innate malice returns to his sin. Thus the Author of the Greek Catena. Aquila and Symmachus, thus a madman repeating in his folly, that is, repeating his folly. For this is what this Hebraism signifies here. The foulness of one repeating folly, that is, imprudence and sin, is signified here in three ways: first, because it is compared to a dog, which is a vile, unclean and shameless animal; second, because it is compared to vomit or to a dog vomiting, which all abominate; third, because it is compared to a dog resorbing vomit, than which nothing is more detestable. St. Peter cites this saying, epistle II, chapter II, verse last, where I have explained it to many. Finally, when a dog feels his stomach burdened with food, or rather with worms, he procures vomiting by eating grass, which is called canaria by the dog, concerning which Pliny, book XXV, chapter VIII: "They have found," he says, "dogs the canaria, by which they remove their disgust, and they eat it in our sight, but so that it is never understood what it is; for indeed it is seen to be eaten." But they return to resorb the vomit not from hunger, but from innate greediness and voracity, which is so great that they desire a thing most foul, such as vomit is. So the sinner, while his conscience is pricked and he feels the burden and weight of sin, casts it out through penance: but if he seeks out that which has already been cast out, he does this not from desire, but from malice, as the Septuagint translate it, that is, from a depraved habit of sinning, as for example a drunkard accustomed to intoxicate himself is carried away to drunkenness, even without thirst when full of food and drink, from a depraved use and habit of drinking. Wherefore St. Bernard, sermon 3 On the Assumption: "Having returned, or to the vomit of a hateful dog, he will be much more hateful than before, and he will become a son of Gehenna in many ways, who after the forgiveness of sins has fallen again into the same filth." Hear him, sermon 59 in the Canticles, striking fear into the relapsed: "You ought indeed," he says, "to fear for grace received, more for grace lost, far more for grace recovered;" and giving the causes of the first and second fear, he touched upon the third: "Now if grace having been appeased returns, much more then must one fear lest perhaps it happen to suffer a relapse, according to that: Now sin no more, lest something worse happen to you. Do you hear that to relapse is worse than to fall! just as the danger increases, so too let fear increase." And St. Chrysostom, sermon On the Fall of the First Man, tome I: "Do not," he says, "sin after forgiveness, do not be wounded after healing, do not be defiled after grace." And immediately giving the causes of each: "Consider," he says, "that a graver fault is sin after forgiveness, a renewed wound hurts worse after healing, it is more troublesome for a man to be defiled after grace." And again weighing the perversity of these changes: "He is ungrateful to forgiveness," he says, "who sins after pardon; unworthy of health, who wounds himself after he has been healed; nor does he deserve to be cleansed, who defiles himself after grace." And finally demonstrating the gravity of this to the relapsed: "It is grave," he says, "to abandon an instructed man, graver for one absolved to sin. It is worse for a servant, who offends his patron after liberty has been given."
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that is, unlearned and inexperienced, who allows himself to be taught, indeed desires and wishes it. This one therefore "shall have hope," either in himself, or certainly in the minds of men, that is, men will hope better of him. Whence from the Hebrew you may translate, there is hope of the fool rather than of him; clearly the Chaldean: If you see a man who is wise in his own eyes, the fool is better than him; and Vatablus: If you see a man who seems to himself to be wise, better hope is to be had of the fool than of him, namely that he will put away foolishness, that is, sins, and will learn wisdom, that is, virtue, through repentance and change of morals. The first reason is pride and self-love, by which he labors who seems to himself wise, so that he thinks himself wiser and better than all, and therefore wishes to learn from no one, but to teach all. Second, that God denies His grace and light to such men, as being proud and trusting in themselves, and thus leaves them in their obstinacy, blinds and hardens them, so that they become unteachable and incurable. Such were the philosophers, of whom the Apostle speaks, Rom. 1: "Saying," he says, "that they were wise, they became fools." And Isaiah, cap. V, verse 21: "Woe to you that are wise in your own eyes, and prudent in your own sight!" Third, that such men, who seem to themselves wise, so that they are pleased with their own wisdom, despising others before themselves, are either frequently most ignorant of almost all things, thinking they understand what they do not understand; or even if they know many things well, yet they are unwilling to acknowledge that they are ignorant of many things, which they ought to learn from others: wherefore there is no hope that they will ever become wise; but "the fool shall have more hope than him," that is, there is more reason to hope for the salvation and acquisition of wisdom of some fool, who is commonly held to be such, than of that man. Thus Jansenius. Such were formerly the Scribes and Pharisees who, thinking themselves the greatest teachers of the law and truth, rejected Christ the true teacher: and thus they hardened themselves in their blindness, just as now all the Jews, their followers, harden themselves in Judaism. Such also are heretics, especially the heresiarch, and masters and ministers, who, puffed up with pride, think themselves most wise, and wish to learn nothing, but to teach all. Quintilian speaks excellently, lib. 1: "Nothing," he says, "is worse than those who, having advanced a little beyond the first letters, have put on a false persuasion of knowledge. For they disdain to yield to those skilled in teaching, and as if by some right of power, by which this class of men is usually puffed up, imperious and meanwhile raging, they thoroughly teach their own foolishness. Nor does their error harm morals any less." That saying is well-known: "He who is wise in his own eyes is supremely foolish." Furthermore "wise" and "fool" here denote the prudent and imprudent, and consequently the upright and the wicked. Whence secondly, you may explain this saying thus, as if to say: There is more reason to hope of the wicked man who acknowledges his wickedness, that he will return to his senses, than of the upright man who glories in his uprightness, that he will persevere in it. An example is in the Pharisee vaunting his justice, and the Publican acknowledging his faults, whose lots and fortunes Christ therefore exchanges, saying: "This man went down to his house justified rather than that one," Luke cap. XVIII. It is added that those who seem to themselves wise are easily deceived and lost by the demon; but he who acknowledges his own foolishness seeks light and a teacher, and therefore walks securely and is easily saved. The history of Heron is well-known from Cassian, Collat. II, cap. v. For because in the matter of relaxation of fasting and silence he never acquiesced in the counsels and commands of his elders, he was permitted by the demon to be miserably deceived. For the demon persuaded him to cast himself into a very deep well, so that by this experiment he might prove that his merits were so great that he could no longer be subject to any danger. The wretched man obeyed the counsel of the most malignant enemy, he who had been unwilling to obey the counsels of his kinsmen and friends and the commands of his elders, and precipitated by a great fall, in the same opinion, because he had believed in an angel of light, after the third day miserably ended his life. Cassian recounts similar falls of Anchorites trusting in themselves in the same place, cap. seq. Palladius, in the Lausiac History, cap. XXXI, tells of Valens the Anchorite, wise in his own estimation, and thinking that Angels dwelt with him, who despised the communion of the Sacraments, and adored a demon appearing to him in the form of the Savior. The same, cap. CV, tells of Abraham deceived by a demon, who believed himself to have been ordained by God as a priest. Many such sad cases of Saints wise in their own eyes exist in the Lives of the Fathers. Third, St. Chrysostom, homily 39 to the People, expounds this saying thus, as if to say: He who seems wise to himself, that is, who is proud, is worse than a fool. Wherefore pride is the height of foolishness: "Great," he says, "is the evil of arrogance; it is better to be foolish than insolent. For there foolishness is only slowness of mind, but here foolishness is worse and folly with rage. The fool is an evil to himself, the arrogant one a plague to others; this vice is born from madness. He cannot be proud who is not foolish; the proud man is full of foolishness. Hear a certain wise man who says: I saw a man appearing to be prudent in his own eyes, but the foolish one has more hope than he. Do you see that I did not rashly say that evil is worse than foolishness? For he says, the foolish one has more hope than he. Therefore Paul also said: Be not wise in your own conceits, Romans XII. The Septuagint attach to this saying, nay rather prefix this one: "There is confusion bringing sin, and there is confusion bringing glory and grace." But the Hebrew, Latin, Chaldean texts delete it, and even the Complutensian Septuagint; wherefore it seems to have been transferred here from Ecclesiasticus chapter IV, 25, where I have explained it.
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that is, in the ways and streets, as the Chaldean translator renders it; wherefore lest a lion attack me, I will keep myself at home, and idle and sluggish I will remain. This saying signifies the laziness of the sluggard by which he wishes to sit at home, and not to go out to works and labors necessary for himself and his own, making pretexts of bald excuses, namely terrors and dangers which are not. For lion in Hebrew it is שכל seachal, which Our translator and the Septuagint render as lion; Pagninus and Vatablus, leopard: for thus they render the same in Hosea V, 14; others, asp: for thus they render the same and Our translator in Psalm XC, 13. The Septuagint therefore render thus: The sluggard said when sent on the way: There is a lion in the ways, and in the streets murderers, who tear apart men and prey like lions (hence indeed lion in Hebrew is called ארה ari from ארה ara, that is, he tore apart); the Syriac, the sluggard says when sent, etc. This saying is repeated here: for we have heard it chapter XXII, 13, where I have explained it. From verse 1 hitherto Solomon has dealt with foolishness and imprudence; now he subjoins certain sayings concerning sloth up to verse 17. Mystically, Hugo understands by the lion the devil, by the lioness the delights of the flesh, which deter the idle and sluggish from undertaking the steep and laborious way of virtue. Finally, to the sluggish and wicked the lion is a lion, but to the diligent and holy the lion is a dog: for it serves and obeys them as a dog his master. To pass over other things, John Moschus, in the Spiritual Meadow chapter CLXXXI, relates that a lion, meeting John the Anchorite between two narrow hedges, opened a path for him, and removed the hedges with its back, until John passed through. Thus the lion provided the just man a way without hindrance: after whose passage the lion itself rising from the hedge completed its journey.
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In Hebrew, upon his bed; the Syriac and Vatablus render it: as doors turn upon their hinges, so the sluggard turns upon his bed. Therefore, first, Aben-Ezra explains the analogy of the door on its hinge and the sluggard on his bed thus: A door, he says, is constantly turning on its hinge, both when it is closed and when it is opened. In a similar manner the sluggard on his bed turns now to one side, now to another, and does not rise to attend to those things by which he might sustain his life; and therefore it is afterwards added: "The sluggard hideth his hand under his armpit." Second, he assigns another analogy: The hinge, he says, turns because the doors are opened so that each one might go forth to his work, yet nevertheless the idle man still luxuriates in his bed. Third, R. Levi offers this: Just as, he says, a door is always turning on its hinge and is never torn from it; so the excessively lazy man is a lover of sleep, since laziness brings on sleep. Fourth, Hugo gives this: Just as, he says, a door, while it is moved on its hinge, creaks; so the sluggard, while he is drawn from his idleness, creaks: that is, he murmurs, makes noise and cries out, according to that passage of Virgil, Book I of the Aeneid: "The hinge creaked with strong bronze." And Book VI: "Then at last with horrible creaking the sacred gates are opened on their hinges." Wherefore St. Ephrem, in Paraenesis 22: "The sluggard, he says, constantly murmurs and laments himself." The same, in the book On Virtues and Vices: "Sloth, he says, is most closely joined to murmuring; for wherever the sluggard is sent, he says: There is a lion in the way, I shall be slain in the midst of the streets. The sluggard always has excuses ready at hand; if any work is enjoined upon him, he murmurs, and soon corrupts others as well, saying: And what is this for? Why this or that? it is not expedient, he says, that this be done. If he is sent somewhere: Harm, he says, will come from that journey. If he is roused to sing psalms, he grows angry; if to vigils, he feigns pains of the stomach or head; if you admonish him: Admonish yourself, he says, it will be with me as God wills." For the hinge and the very center of the life and pleasure of the sluggard is idleness, torpor and sloth, in which he places all his good and happiness; hence he does not allow himself to be led or drawn beyond it. From this the hinge is called, as it were, the heart of the door, by which it is moved, as Servius says. Hence also Seneca says of Jupiter in the Hippolytus: "And turns the poles with swift hinge." So also the heart of the sluggard is sloth itself: this is his hinge, this is his pole, around which all his desires revolve. Fifth, Jansenius gives this: that, just as a door entirely hangs from its hinge, and is fixed and firmly held in it, and although it turns, yet it always rests upon its hinge; so the sluggard entirely hangs from his bed of idleness, and is fixed and held in it, so that, although he turns in it and changes his positions and idle thoughts, conversations and actions, yet he always rests in the same, and does not allow himself to be drawn from it by any admonitions or threats. Sixth, Jansenius gives this: that, just as a door hangs on its hinge but does not rest, because it frequently turns, opens and closes; so the sluggard is so devoted to idleness that he cannot even bear idleness idly and quietly, but turns restlessly in it: for even when he does not sleep, and no longer has need of his bed, he turns in his bed now to one side, now to another, stubbornly fixed to his bed, but restless in it, he who is destined only for rest and sleep. He thus beautifully depicts the absurdity of sloth, signifying that the sluggard even uses rest restlessly, and cannot then abandon rest even when it begins to be troublesome. Seventh, our Salazar gives this: Just as a door, he says, is alternately closed and opened on its hinge; so also the sluggard by turns wishes and does not wish, according to that in chapter XIII, verse 4: "The sluggard willeth and willeth not," that is, now he desires work, now he shrinks from it. St. Augustine has learned to describe these very contrary movements of the sluggard man, in sermon 22 On the Words of the Apostle, where he introduces sloth conflicting with avarice in an idle man: "You have with avarice another burden of sloth, and these two most wicked burdens fighting with each other press you down and tear you apart. For they do not command equally, they do not enjoin the same things. Sloth says: Sleep; avarice says: Rise; sloth says: Do not endure cold days; avarice says: Endure even storms at sea; it says: Rest; it does not allow rest." The sluggard therefore now proposes to rise from his bed and return to work, now withdraws himself and shuts himself in his bed, like a rabbit in its burrow, and a chick in its nest, when he feels cold or something else somewhat troublesome. Hence this saying, taken literally as it sounds, is most true in sluggards, who in winter snore much in bed in the light. Finally, just as a door turns on its hinge but does not advance: so the lazy set many things in motion, but advance nothing, accomplish nothing, make not the least progress in virtue, concerning whom David says: "The wicked walk round about," Psalm XI, verse 9. Like beasts in a mill, which always walk but never proceed: so these indeed set before themselves their own will, as it were some center of their actions in a certain way; around this center they are carried about embracing now one object and now another, yet never departing from their will; and although they always walk in the way, they never approach the homeland, which is the end of the way: concerning whom consult St. Bernard, tract. On Loving God, after the middle, and in his Declamations, likewise after the middle, and serm. 12 in Psalm. He that dwelleth. Mystically, understand this gnomon of the bed of evil habit and vices, in which some rest with pleasure, rolling themselves from one vice to another, and now indeed proposing to abandon vices, now however relapsing into the same, through sloth refusing to take up the way of virtue and its labors.
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Symmachus translated it as "grew torpid" for "laborat." It is a hyperbole, as if to say: So lazy and idle is he, that he seems to labor and grow weary when he brings his hand to his mouth, so as to put food into it for himself who is hungry. Again it is a gradation; for he brings three degrees of sloth. The first is, verse 13: "The lazy man saith: There is a lion in the way." The second is greater, verse 14, that he turns in his bed like a door on its hinge. The third and highest is, that he hides his hand under his armpit and labors to bring it to his mouth. We have heard this verse at chapter XIX, 21, where I explained it. Nor is it surprising that the same verse is repeated here again; for the reason is, either that these sayings have been collected by different persons, as the present ones from chapter XXV to the end of the book have been collected by the men of Hezekiah, the preceding ones by others; or because the same saying is fitting for various places, and is brought forward for various ends and purposes, as here it is brought forward for the gradation already mentioned. Mystically Bede says: "It is labor for the lazy man to stretch his hand to his mouth, because every idle preacher does not wish to do what he teaches; for to stretch one's hand to one's mouth is to make one's works agree with the voice of one's preaching."
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In Hebrew, the wise sluggard in his own eyes than seven who render exact judgment; the Chaldean, than seven who give an account; the Septuagint somewhat differently, the sluggard seems wiser to himself than he who in satiety brings back a message; the Syriac, the idle man who seems wise to himself is better than seven who give an account. For the word rendered "judgments" in Hebrew is טעם taam, that is taste, flavor, and from this by metaphor counsel, judgment, reason, opinion: for this is the taste and flavor of the soul and mind; likewise beautiful opinions, witticisms, pleasantries, jests: for these are the taste and flavor of the ears and hearers, just as food seasoned with salt gives flavor to the tongue and palate. Seven, that is many, indeed all; for the number seven is a symbol of multitude and universality. Again, precisely seven, namely the royal counselors and administrators of the kingdom. For, as Aben-Ezra rightly observes, it alludes to the seven counselors of kings once celebrated. Because God in the heavenly court has seven primary Angels as it were assessors, through whom as the highest princes of heaven He rules and administers all things, as is evident from Tob. XII, 15; Zach. IV, 10; Apoc. I, 4. Hence kings imitated the same thing in the earthly court, so that they would choose seven men, indeed princes, excelling in wisdom, whose counsel and work they would use in administering the kingdom. That King Ahasuerus of the Persians had such seven is evident from Esther V, 14. I have said more about these seven men, both heavenly and earthly, in Apoc. I, 4. The meaning therefore is, as if to say, The sluggard seems to himself to be most wise, and thus wiser than seven royal counselors, who were once held to be the wisest in the whole kingdom, because they themselves administered the kingdom, and yet the sluggard is most foolish, for when compared he is here opposed to seven most wise men, to whom none but the most foolish are opposed. For the sluggard by his inertia will lose wealth, health, reputation, life, conscience, all of which the industrious man gains, and by these enriches and blesses himself; he therefore is wise, that one foolish. Whence St. Augustine, serm. 70 On the Seasons: "See, he says, brothers, attend how with fervent spirit you ought to receive guests. Behold Abraham himself runs, his wife hastens, the boy hurries. There is no sluggard in the house of the wise." The a priori reason for this opinion is that the sluggard, as I have said, thinks the supreme good and happiness to be leisure, rest and idleness; which, since he sees despised by the wise, as those laboring and sweating in the study of wisdom and the practice of virtues, hence he judges them to be miserable and foolish, and himself to be wiser than all, and, as the Syriac renders it, better, that is to fare better, to have chosen a better lot, and to be happier and more blessed than others, especially princes and royal counselors, who undergo a thousand labors, cares and sorrows for the safety of the king and kingdom, so that they might find and undertake counsels, ways and reasons, and protect both, while he himself spends his life in rest, leisure and idleness. Second, that the sluggard are talkative and garrulous; for since they are idle with their hands, they busy themselves with their tongue, and exercise it; wherefore they seem to themselves eloquent, fluent and wise, and wiser than other wise men, who are few-spoken and slow-spoken. Hence some render "judgments" as witticisms or pleasantries; for in these the idle and frivolous excel; for, as St. Bernard says: "An idle life is the mother of trifles, the stepmother of virtues." Third, that the sluggard and idle are curious and talkative. For since they do nothing, they curiously observe the deeds of others, and judge them, censure them, mock them; wherefore they constitute themselves as it were censors of all, and thus think themselves to know more than others: for a censor ought to know more than those whom he censures. This is what the Apostle says, II Thess. cap. III, 11: "We have heard, he says, that some among you walk disorderly, doing no work, but curiously acting," that is, as Maximus explains, serm. 46: "Doing no work themselves, but curiously inquiring into the work of others. For, as Theophylactus says there: "It is the property of those who do nothing to inquire into the lives of others." Furthermore the Septuagint renders, the sluggard seems wiser to himself than he who in satiety brings back a message. Because for שבעה sceba with shin, that is seven, they read שבעה sebua with sin, that is satiety, and טעם taam they render as message; for he who brings news gives flavor to the hearers, as if to say, The sluggard prefers to lie idle and hungry rather than by serving others and bringing messages to feast and be satiated, to leap and dance. For the Greek ἀγγελία means both message and the leaping and dancing of the intoxicated.
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From verse 13 hitherto he has dealt with sloth and laziness; now to the end of the chapter he deals with impatience, anger, hatred, deceit and fraud. In Hebrew, seizing the ears of a dog, thus passing and inserting himself in passing over a quarrel not his own; Pagninus, thus is he who passes by and grows angry in a quarrel not his; the Chaldean, thus he who contends in a cause which is not his; the Septuagint, as he who holds the tail of a dog, thus he who presides over another's quarrel. All these versions conspire to the same sense and illustrate the Vulgate. The Septuagint puts the tail in place of the ears, because the tail in dogs is very sensitive, nor do they, even when fawning, suffer it to be touched or held. For the tail in a dog is like wings and oars, to signify every motion and every affection: for angry dogs raise their tail, fearful ones lower it, fawning ones wag it, etc. It does not forbid that anyone interpose himself in a quarrel to settle it and separate those quarreling. For this, if done prudently, charity demands in equals, and justice in superiors; for it is theirs to settle quarrels and disputes and to defend the innocent against those attacking them, as Moses defended a Hebrew unjustly attacked by an Egyptian quarreling with him, by killing him, because he was already destined by God as leader, indeed liberator of the Hebrews from the tyranny of the Egyptians, as St. Stephen teaches, Acts VII, 25. It forbids therefore that anyone rashly from anger and impatience mix himself in the quarrels of others, so that he himself begins to quarrel with those quarreling, either from a desire of quarreling, as are some quarrelsome and pugnacious men, who mix themselves in any quarrels and fights, indeed seek and desire them, or because he favors one party and wishes to defend it, or because he hopes for some gain or advantage, or from indiscreet zeal, or from any other cause; for this properly is to mix oneself in another's quarrel, namely to quarrel with the quarreler, and this is signified by the word impatient, and the Hebrew mitabber, that is anger blazing up, flaring up: the root abar means to pass over; for just as he who passes through fire, his body blazes up: so he who passes through anger, his mind blazes up and flares up. He therefore if he mix himself in the quarrel, kindles it more, and provokes and stirs it up against himself. For, as the Nazianzen says, in the Melissa of Antonius, part. II, cap. LXXI: "Those endowed with great spirit (such as the angry and quarrelsome) are wont to resist stubbornly and obstinately, and as a flame excited by wind is kindled all the more the more it is blown upon." And St. Chrysostom, hom. On Gentleness, tom. V: "The angry man," he says, "is a common enemy both of citizens and strangers, though injured most lightly he cries out, shouts, directs blows at those he meets, speaks things that should and should not be spoken, with fierce aspect, swollen face, rabid tongue," etc. All these things are surely canine. Solomon therefore aptly compares him to one who seizes a dog by the ears; for, as Jansenius rightly says, a dog is an animal most easily irritated, nor is it irritated by anything more than if it be seized by the ears, namely by the part least tractable in dogs: those who do this rashly provoke the dog against themselves to bark, run at and bite, when they could easily avoid it, by leaving the dog untouched: thus he who mixes himself in the affairs of others contending among themselves, in a cause not pertaining to him, while either he wishes to favor one party or wishes to reprove both, the minds already irritated and inflamed by contention, or one of them he easily provokes so much against himself that now either both or one begin to contend with him and rise up against him, and sometimes even harm him, when by passing by and leaving their cause untouched, he could easily escape all inconvenience. The proverb therefore warns that no one should easily insert himself into the cause of others, lest he rashly provoke the enmities and hatreds of others against himself. Secondly, this comparison indicates that the matter is doubtful and altogether perplexing to involve oneself in another's quarrel, just as one who holds a dog by the ears is perplexed and does not know which way to turn: for if he continues to hold it, he irritates the dog more, so that the dog, impatient, either shakes off its ears, or twisting its head back bites the hand of the one holding it, or, if it cannot do that, bites the knees, hips, or feet; but if he releases the dog, there is danger that the dog, irritated by him, will avenge its injury and attack and tear the one who caused it. Thus likewise whoever has begun to involve himself in a quarrel is perplexed and does not know what to do: for if he continues the quarrel, he will easily harm and be harmed in it; but if he ceases, he will be attacked and struck by the others quarreling, whom he has invited against himself. This is what is commonly said: "He holds a wolf by the ears, and can neither retain it nor let it go." Which Suetonius ascribes to the emperor Tiberius: "The cause of his hesitation," he says, "was fear of dangers threatening from all sides, so that he often said he held a wolf by the ears." For a hare, because it has very long ears, can be conveniently held by them; but a wolf, because it has ears short in proportion to its body, cannot be held by them; nor again can such a fierce beast, similar to a dog, be released from the hands without the greatest danger: in the same way for one involved in a quarrel, it is neither complete to abandon it nor safe to pursue it. Thirdly, this comparison indicates that in a quarrel there is manifold danger from chance and accidental blows; for just as a dog's bite is often unexpected and accidental; whence the Belgians say of one who is injured by chance from an uncertain source: "A dog bit him:" thus likewise whoever involves himself in a quarrel is often wounded by an accidental blow not only from an enemy, but also from a friend and others who wish to settle the quarrel, and sometimes is killed; for if he favors one of the quarreling parties, he stirs up the other against himself; if neither, both; if both, he exposes himself to be struck by the accidental blows of both. There is force in the quarrel of another. Just as a dog's own master sometimes suffers to be held by the ears by him, but a strange dog does not: thus he who quarrels with another does not suffer himself to be held or hindered in the quarrel by a stranger, with whom he has neither friendship nor anything else in common. Fourthly, dogs, because they are impatient, and because they have delicate ears, suffer acutely if they are held and pressed by them, especially while they are quarreling; for then the quarrel makes the ears rigid, which if compressed suffer more acutely: thus likewise those quarreling are of acute and delicate touch and sense, so that touched by a light blow or even a small word, even by a friend who strives to settle the quarrel, they suffer acutely and rise up against the author, and pierce him headlong. Finally, some think that by this maxim one is warned not to admonish and reprove those quarreling in the very heat of the quarrel, as being beside themselves and incapable of admonition, but to wait until the heat of anger cools, so that they may be restored to themselves and their mind. But there is no mention here of admonition or reproof: for it is one thing to involve oneself impatiently in another's quarrel, which Solomon says; it is another thing to reprove those quarreling imprudently and inopportunely, which they themselves say. Again, Bede and Hugh think that he who involves himself in another's quarrel is compared not to one holding a dog, but to the dog itself which is held by the ears, as if to say: He who involves himself in another's quarrel is like a dog whose ears are pulled; thus he too is pulled by the ears by those quarreling, while he is forced to receive many insults and reproaches in his ears, and therefore in turn barks and bites them like a dog. But the others more aptly think that he who involves himself in a quarrel is compared not to the dog detained, but to the man holding the dog by the ears, according to the sense assigned at the beginning, for the reasons which I have added, and thus the words sound: "As he who seizes a dog, so he who," etc.; for holding a dog is as it were holding a quarrel: for the idea of this is a dog. Ancient wise men, philosophers and poets agree with Solomon. Siracides especially followed this custom, cap. XXVIII, 10: "Refrain thyself from strife, and thou shalt diminish thy sins; for a man given to anger kindleth quarrels: and according to his heat, so his wrath increaseth; and according to the power of his strength, so shall his wrath be." See the sayings there. Isocrates in Antonius in the Melissa, part. II, cap. LXVIII: "Depraved natures, he says, are wont to be contentious, so that they do not make an end of fighting and contention before they have received a lethal blow and are afflicted with memorable punishment." Demosthenes, when provoked by someone with insults: "I would not wish, he says, to descend with you into this kind of contest, in which he who is vanquished is better than the victor himself." Thus Stobaeus, serm. 19 On Patience. Euripides in the Protesilaus: "When one of two speakers is indignant, he says, the one who does not oppose himself is wiser." The same in the Andromache: "From a small beginning the tongue of man produces great quarrels. But wise men beware lest they stir up any contention." Plautus in the Persa: "It is folly for one to whom it is permitted to be well to prefer himself in lawsuits." A comic poet: "All strife departs as money departs. Do not seek strife, flee strife, if you can. He is not his own who litigates, but the judge's," indeed of him who litigates with himself. "Do you wish dogs to quarrel? Cast a thin bone between them." Gregory of Nazianzus in a poem On His Affairs teaches those who involve themselves in lawsuits that they contract either harm or infamy: As those who have joined themselves more closely to the flame's vapor, Either the flame's or the smoke's marks they will bear in their body. Isidore of Pelusium, lib. I, epist. 361: "Why, he says, do you arm giants against yourself? Why do you exasperate dogs driven mad by rage, whose pestilential bites are so harmful? Why do you sharpen malicious tongues? Why do you besmirch your own reputation by associating with those whom no one of sound mind would wish to use even as slaves?" Cicero: "It is the mark of a most ruined man, he says, both to dissolve friendship and to deceive him who would not have been harmed unless he had trusted."
26:18
Symmachus for 'he who fraudulently harms' translates 'a man of frauds'; St. Jerome, Against Rufinus: "He who lays snares for his friends, when he is discovered, says: I did it in jest." "Spears unto death," that is, deadly spears. A spear is the point of a hunting spear or javelin, as Budaeus says; whence in Hebrew it is חץ chets, that is, a javelin, arrow; a spear therefore is a kind of weapon very long, so called from the width of the iron, or rather from the Greek λόγχη, that is, spear, lance, as Festus says; or, as Isidorus: "Spear is called because it is balanced on an equal scale, that is, balanced with an even strap." For 'harmful' in Hebrew is מתלהלה mitlaleah, which various translators render variously: Pagninus aptly, 'hides himself'; the Zurich Bible, 'wearies himself'; Vatablus, 'feigns himself infirm and weak'; Our translator, 'causes to labor and grieve,' that is, is harmful. For the root להה laha signifies to labor, to grieve, to be afflicted; the Septuagint, 'cares or is cared for'; the Chaldean, 'casts himself down'; the Syriac, 'is haughty'; Aben-Ezra, 'feigns himself mad'; R. Levi: As, he says, someone who is weary from labor and bereft of strength presents himself as such for doing evil, who, when he has later found a suitable place, emits fiery sparks, shoots arrows and death. For 'arrows' in Hebrew is זקים zikim, which R. Solomon, Aben-Ezra, R. Levi and Pagninus translate 'sparks of fire'; Our translator renders it 'flames,' Isaiah 50, 11; others translate it 'snares and fetters'; the Chaldean, 'arrows.' Therefore zikim signifies burning arrows, or fiery bolts and missiles, such as are hurled by enemies against cities or ships, so as to set them on fire and burn them. From the Hebrew therefore you would translate word for word thus: 'as he hides himself casting sparks, arrows and death': so the man who has defrauded his companion, and says: Did I not do it in jest? The Zurich Bible, 'as he who wearies himself casting flames, deadly weapons, etc.'; the Chaldean, 'as he who casting himself down hurls sharp arrows of death, so he who fraudulently deceives his friend, and says: I was jesting'; the Syriac, 'as the haughty cast words like sharp deadly arrows.' I shall presently add the version of the Septuagint. The sense therefore is, as if to say: Just as he greatly harms who secretly hurls burning arrows and deadly spears at those who suspect or fear nothing of the sort: so likewise he harms more, who fraudulently and secretly injures a friend, than he who does so openly and manifestly; and this first, because just as you can repel one attacking you openly with a sword, with sword and shield; but one attacking you from afar with arrows you cannot repel: in like manner you can avoid one attacking you openly, but not him who fraudulently attacks you unaware, indeed ignorant. Second, just as an enemy hurling fiery missiles against a city hides himself secretly behind walls, parapets and ramparts and slaughters: so also he who fraudulently injures a friend, secretly and most gravely wounds him, so that he cannot recognize, avoid and escape him. For who would fear or beware of injury from a friend? He therefore harms inevitably, who conceals enmity and feigns friendship; and if the injury and its author appear or are discovered, so that he cannot hide or excuse himself, he says: "I did it in jest," it was my intention to joke, not to harm; I did not have the intention of harming, but the injury happened unforeseen and by chance beyond my intention. Therefore this maxim teaches that open enemies, who harm openly, harm far less than hidden ones and those disguised by the simulation of friendship, who harm secretly, and therefore they ought to be sought out and avoided like plagues. Such are often found in the courts of princes: indeed sometimes the intimate familiars and counselors of princes, but in name only, since in reality they are perfidious enemies, most harmful traitors, inasmuch as they can scarcely be discovered and guarded against. Excellently St. Basil in the Melissa of Antonius, part II, cap. LXXXVI: "Hidden malice," he says, "is more pernicious than open;" and Philo: "Those to whom the forces of tyrannical nature are lacking accomplish the matter by craft and snares;" Pliny, lib. XVIII, cap. XVII: "Orobanche," he says, "is hostile to vetch and to tare, as darnel to wheat, barley and festuca, which is called aegilops, to lentil and secoridaca; and all these indeed together kill:" thus the friendship of some is more pestilent than enmity; Xenophon, lib. V of the Paedia of Cyrus: "Nor," he says, "would you have conferred a greater benefit on friends in war than if you should seem to be an enemy to their enemies; or rather you would harm enemies in no way more than if you should feign their friendship;" Seneca, lib. De Providentia: "There are," he says, "no more hidden snares than those which lie hidden in the simulation of duty; for him who is openly an adversary you can easily avoid; and the Trojan horse deceived for this reason, because it feigned the form of mercy;" and Boethius, lib. De Consolatione: "There is no plague more efficacious for harming than a familiar enemy;" Demonax in the Melissa of Antonius: "Fewer," he says, "evils befall men from enemies than from friends; for they fear enemies and guard against them, but they are open to friends; whence they are exposed to dangers and are easily caught in their snares." Thus Antonius part. II, cap. XXV. Furthermore the Septuagint for noxius render ἰᾶσθαι, which since it is of the middle voice, can be translated both actively as he cures, and passively as they are cured. The Author of the Catena of the Greeks translates it actively and clearly thus with the Complutensians, those who weave snares for friends with specious words, are not unlike quack doctors. For just as these cast glorious words among men, meanwhile whoever first falls into their discourse is tripped up: thus they circumvent friends with cunning speech, unless indeed they are caught in the fraud: I did it in jest, they say. The Vatican codices translate it passively thus, like those who are cured, they cast words upon men; and whoever first meets the word shall be tripped up: thus all who lay snares for their friends, when they have been seen, say: Because I did it in jest. There is a likeness drawn from phrenetic sick persons, who rage against the doctors treating them, and first attack those they meet with words and then with blows, as if to say: Just as phrenetics, casting reproaches and curses upon doctors, are excused by phrenesis: thus the fraudulent harming others excuse themselves by saying they did it beyond their intention through error. But if they cannot pretend this in an open matter, they say they did it not seriously, but in jest. Finally the Vatican Scholiast renders ἰᾶσθαι as raging. Some codices read παρωμένα, that is, shining forth, which the Scholiast attributes to Symmachus, as to Aquila παρηθικοῦντα, that is, ill-disposed. A notable example of this saying is in Tryphon, who, in order to make himself king of Syria, treacherously and wickedly killed Antiochus the young king committed to his care and trust, and also Jonathan the brother of Judas Maccabaeus with his sons, I Maccabees, cap. XII, 39.
26:20
In Hebrew, and among those not given to whispering, contention will be silent. For whispering, in Hebrew it is nirgan, that is, a whisperer, informer, detractor, calumniator. The sense is clear, as if to say: Just as logs foster fire, so that the more logs are heaped up, the more the fire grows and burns fiercely; but when logs are lacking, the fire fails and dies out, being deprived of fuel and nourishment: so likewise whisperers foster quarrels, so that the more they whisper and increase, the more quarrels and disputes increase; but when they are lacking, they cease and become quiet. For a whisperer is one who sows discord among friends, while he detracts from one to another in turn, reporting his words and deeds, and interpreting them wrongly and exaggerating them, indeed adding and fabricating much from himself. He himself therefore is the fuel and bellows of hatreds and disputes; but when he is removed, both subside and cease. Wherefore God ordained, Leviticus XIX, 16, saying: "There shall be no tale-bearer, nor whisperer among the people." And David, Psalm C, verse 5: "Him that detracts secretly from his neighbour, I persecuted." Indeed, even the Emperor Titus ordered whisperers and informers to be beaten with whips and cudgels and deported into exile. The Septuagint translates it: in many logs it germinates, that is, it arises and grows like a germ slowly sprouting and creeping forth. The Author of the Catena of the Greeks: fire rages; but where there is no one of divided mind, the quarrel is quiet. For one of divided mind in Greek is δίθυμος, that is, double-minded, discordant, not only passively, but also actively, one who by his whisperings and accusations separates united minds, and as it were cuts them into two parts, and thus makes schism, and stirs up quarrels and wars; δίθυμος therefore is a whisperer: for this in Hebrew is called nirgan. Wherefore the sense of the Septuagint is the same as that of the Hebrew reading and the Vulgate, as if to say: Just as many logs stir up a great fire: so many δίθυμοι, that is, whisperers, stir up many quarrels. Conversely, just as when logs are removed or lacking the fire fails: so when the δίθυμος, that is the whisperer, is lacking, quarrels cease. Therefore one thing is δίθυμος, that is, double-minded, discordant; another is δίδυμος, that is, twin, double, doubtful, which in Hebrew is called teom; whence the Apostle Thomas was named, as being hesitant and doubtful concerning faith in the resurrection of Christ, John cap. XX, 24. Therefore Thomas in Hebrew is the same as δίδυμος in Greek, in Latin twin, as the Angel Caninius says in his work On the Hebrew Names of the New Testament. Again, δίθυμος is one of divided mind; for he who is of divided mind from another has another and second mind from him, that is, another judgment, and consequently another and contrary affection, which is the cause of division and quarrels; wherefore even if one labours under anger and hatred, if nevertheless the other is not of divided mind from him, but consents to him in all things, as far as is permitted, and complies with him, immediately the anger and hatred of the former against him subsides and becomes quiet, and all quarrel ceases. And this is what the Septuagint signifies by saying: Where there is no one of divided mind, the quarrel is quiet. Wherefore the Apostle repeatedly admonishes the faithful to be ὁμόψυχοι, that is, to speak and think the same thing, and thus to cultivate peace and concord, as is evident from Romans XV; Philippians III; II Corinthians XIII. For δίθυμος some read ὀξύθυμος, that is, of sharp mind, that is, irascible, hasty, quarrelsome; whence they read: Where there is no ὀξύθυμος, that is, irascible, hot-headed one, the quarrel is quiet. For anger is what stirs up quarrels; whence some codex has: But where there is θυμός, that is, anger and fury, the fight will not cease. Concerning the whisperer I have said more at Ecclesiasticus V, 16, and cap. XXV, 15 and seq.
26:21
In Hebrew: A coal to coals, and wood to fire, and a man of contentions to kindle strife; the Septuagint: A grate with coals, and wood to fire, but a man who speaks evil to the tumult of strife. Thus the Vaticanus; the Complutensian edition, but a man who reviles to the disturbance of strife; Aquila, but a man who whispers; Symmachus, but a deceitful man; Theodotion, but a man who murmurs. The sense is clear, that is to say: Just as coals are able, indeed are born and made to increase and sharpen burning coals; and just as wood is able to increase fire: so anger and an angry man is able, indeed seems born and made to stir up quarrels. There are two kindling materials of strife: the former is external, namely whispering, which the preceding verse removed; the other is internal, namely anger, which this verse removes, that is to say: Remove the external bellows of strife, namely whispering; remove also the internal provocation, namely anger, and you will have removed all strife: for anger stirs up the angry man to quarrel; but quarrel of one provokes the quarrel of the opposing party. This is evident from what was said in the preceding verse, and in chapter XV, 18, where we have heard almost the same proverb in similar terms. In Hebrew it is, a man of contentions, that is a man prone to contending, such as is the angry man: for anger stirs up contention, contention strife, strife fighting, blows and slaughter. The Septuagint ἐσχάρα, that is a hearth; the Vaticanus, a grate covering and containing the hearth with coals and wood to fire, but a man who speaks evil to the disturbance or tumult of strife; Aquila and Theodotion, to kindle strife. For he who speaks evil in Greek is λοίδωρος, that is a reviler; Aquila, a whisperer; Symmachus, a deceitful man; ἐσχάρα also signifies an altar, and this is fitting here, that is to say: Just as fire burns on an altar, by which victims are burned to God: so in anger fire burns in strife, by which men are slain and sacrificed to Mars, indeed to the devil. Therefore anger is the altar of the devil, in which fire is strife, the angry man is the sacrificer, the slaughter of men are the victims. The Author of the Catena of the Greeks: "A hearth," he says, "is destined for coals, and wood for fire; but a man who reviles is able to stir up crowds and seditions." Again, just as coals not only kindle but also darken and blacken with their soot; and just as burning wood, if extinguished, smokes, and coals retain marks as if of burning; whence they are also called ashes: so likewise besides the harms received in strife there remains a mark of infamy, especially from the reproaches and insults cast at you by the quarreler; which endures for many times, and sometimes is indelible. Thirdly, Vatable translates: a coal to coals and wood to fire, the contentious man kindles strife, that is to say: From a coal coals are easily made, coal easily turns into coals, and wood into fire: so contention immediately passes into strife.
26:22
We have heard this proverb in chapter XVIII, 8, where I explained it. Aquila translates, the words of the whisperer deceiving; Symmachus, the words of murmurers spoken in passing; Theodotion, the words of the crafty as if simple; the Septuagint, the words of flatterers are soft, and penetrate even to the innermost recesses of the bowels. For flatterers in Greek is κερκώπων, that is those with tails, that is those who flatter with a tail. Hear the Author of the Catena of the Greeks: The word κερκώπων, that is of the crafty or those who flatter with a tail, is taken from foxes; for these are accustomed to hunt and capture simpler birds by no other art than this one: for indeed with their tail covering their eyes they pretend to sleep, and sometimes also truly sleep, and by this pretense of sleep they allure simpler and weaker animals, and intercept those that approach or fly toward them rashly. Finally the Syriac translates, the words of the angry man disturb, and they themselves reach to the interior of the heart. For as if simple in Hebrew is כמתלחמים kemithlahamim, concerning which Rabbi Solomon: This word, he says, is the same as kemithlachamim, that is the words of the whisperer are as if waging war. But the Rabbis applied this same interpretation to it, and say it is the same as כמת לחם chemath lahem, that is, the words of the informer are as death to them. Aben-Ezra thinks kemithlahamim is placed by metathesis for kemithallamim, that is as if striking or hammering: הלם halam indeed is to strike, to beat; and הלמות halmuth is a hammer; whence he translates, the words of the whisperer are as if blows and wounds. Finally Rabbi Levi: The words of the whisperer as if simple, that is, he says, as if interrupted; for they use that often: I will not recount everything to you, I do not set forth the whole series of the matter to you; which indeed make a vehement impression on the mind of the hearer, so that he persuades himself that those things passed over in silence by the other are far more serious than those which have been narrated. This is from Rabbi Levi.
26:23
In Hebrew, silver of dross covered over a vessel of clay, burning lips and an evil heart. For swelling lips the Hebrew is דולקים dolekim. Symmachus translated it, inflaming lips; Aquila and Theodotion, burning lips; Pagninus, kindling strife; Clarius, flattering lips; the Chaldean, as foul silver, with which a clay vessel is covered, so burning lips with an evil heart. Wherefore Cajetan less correctly takes silver here to be that which is purged of dross in a clay vessel by fire, as if to say: Just as in a clay vessel by fire dross is distinguished and separated from silver, so in depraved lips and malice burning forth, the internal malice and depravity of the heart is revealed and made known. Less correctly, I say, because the Hebrews and all the Interpreters take silver here not enclosed in the vessel, but covering the vessel. First therefore Jansenius thinks this maxim signifies the congruence of swelling lips with an evil heart, as if to say: A fitting lid for a dish, as is commonly said, is an evil mouth for an evil heart, just as dross of silver is superinduced upon a clay vessel. For a depraved mouth agrees aptly and corresponds to a depraved heart, and dross is a fitting covering for a vessel. Secondly, Vatablus holds that the vileness of the same is noted, as if to say: Just as dross of silver is a vile thing, because it covers a vile vessel, so a depraved mouth is vile, which is joined to and covers a depraved heart. Thirdly, our Salazar holds that the weakness and fragility of the same is noted, as if to say: A man who is a hypocrite, who covers an evil heart with deceitful words and false ostentation of integrity, is similar to a clay vessel coated with silver dross, which outwardly feigns the brightness of silver, but inwardly contains clay and mud; which perhaps also contains some silver color; which perhaps also does not display the least firm strength of silver, but is in truth fragile. In like manner a hypocrite and simulator displays simplicity and brightness of soul in words and the rest of his conduct, but hides deceit and perverse affections within; he appears outwardly to be just and good, but is fragile, and prone to every wickedness and liable to fall. Fourthly and most genuinely, this maxim signifies the arts and frauds by which the deceitful simulate and hide the internal malice of the heart, that is, anger, hatred and desire to harm, through friendly and flattering words, by which they display love and desire to do good. Whence by swelling lips understand with Clarius flattering and ingratiating lips, or rather deceitful and false ones, which namely swell inwardly in the heart, and, as it is in Hebrew, burn with anger, hatred, malignity; outwardly however in the mouth they swell with simulation and feigned love, but so that they intermittently break through, and thus show signs of internal hatred: for the fire of hatred lurking in the heart cannot hide itself, but sometimes bursts forth in bubbles and sparks of words, and in hot and threatening utterances. This therefore he compares to foul silver covering a clay vessel, in Hebrew, silver of dross, which Aben-Ezra interprets as silver refined from dross and pure. But others commonly take silver mixed with dross, and therefore foul; or by hypallage the very dross of silver itself, namely fragments of lead, tin or antimony: for these three are mixed with silver when it is extracted impure from its mines, and are the dross and dregs of silver, as those skilled in metallurgy teach, and namely George Agricola, book IX, and Pliny, book XXXIV. But this tin and antimony, thus extracted with silver and impure, is customarily used to coat clay vessels, and especially their opening, so that one putting his mouth to it seems to put his mouth not to clay and mud, but to tin or silver. We see such vessels still frequently in use. To these therefore he compares swelling lips, that is, deceitful ones, flowing from an evil heart. Therefore by this comparison is signified the deceit by which their words are covered by fraudulent enemies, especially by whisperers, so as to deceive, and at the same time the very detection of the deceit. As if to say: Just as potters sometimes superinduce upon a clay vessel a rim or crust of silver dross, so that it appears beautiful, and from a distance seems to be silver, not clay: so likewise a fraudulent man, bearing hatred in his heart like a vessel, superinduces upon it as it were a rim and crust of fine words, by which he displays friendship, indeed a burning desire to help another, so as to lead him into fraud and ruin: but just as, if you examine the silver rim superinduced upon the vessel from close by, you will see it is not silver, but dross and dregs of silver: so likewise if you examine more closely his words and manner of speaking and fraudulent gestures, you will discover his fraud, and that his fine words are feigned and deceitful, and that beneath them is hidden the clay of hatred and malevolence. Again, just as that thin silver border is gradually worn away and damaged by use so that the nakedness of the earthenware appears: so likewise the deceitful man gradually wears away his fair appearance of words in longer conversation or more frequent intercourse, and interjects and does certain things from which his earthenware, that is his hatred and malevolence, is uncovered and laid bare; for it is difficult to conceal one's mind for a long time and not to betray it in one's countenance, without it bursting forth and revealing and displaying itself. Moreover, the heart of the malevolent man, which thinks of nothing but earthly things, is rightly compared to a vessel of clay, that is fragile, which is easily broken both by man and by God, according to that: "Thou shalt break them with a rod of iron, thou shalt dash them in pieces like the potter's vessel," Psalm II, 9. Thus R. Solomon, Aben-Ezra and R. Levi, Isidore Clarius and others. That this is the genuine sense of this sentence is evident: first, because all these verses from verse 18 to the last look to deceivers and whisperers, and describe their fraud and hidden hatred; secondly, because the following verse (where there is an apodosis, that is a return and exposition of this sentence) is thus explained, when it says: "An enemy is known by his lips, when he hath devised mischief in his heart;"; thirdly, the same is clear from the Septuagint, who translate silver given with deceit as reckoned like earthenware; smooth lips (some translate, deceitful) conceal a sad heart, that is an angry and malignant one, as some translate it. Thus sad is taken for angry in Ecclesiasticus XXII, 27, as I have shown there at length: "To a friend, it says, if thou hast opened a sad mouth," that is if thou hast spoken morosely and angrily, "be not afraid; for there shall be reconciliation." The sense is, as if to say: Just as silver with deceit, that is deceitful, suppose adulterated, when namely dross of silver is given for silver, at first deceives by its appearance: for it is thought to be silver, when it is dross; but when it is examined more closely, it appears what it is, namely dross, and then it becomes worthless like earthenware: so likewise "smooth lips," that is bland and crafty of flatterers, "conceal a sad heart," that is an enemy and malignant one; but when they cannot conceal enmity and malignity, but reveal it by insults and gestures, immediately their deceit, flattery and perversity are exposed and rejected, which like earthenware dashed against stones breaks apart, shatters and vanishes. Hence Mystically Bede: "What, he says, is signified by tarnished silver, but corrupted knowledge? and what by a vessel of clay, but a carnal heart is designated? which when it strives to adorn itself from that very false knowledge, swells in its speech against truth, and becomes a teacher of error."
26:24
The Chaldean [paraphrase], and in his inward parts he layeth up deceit. For "is known" in Hebrew is יתנכר iitnacher, from the root נכר nachar, that is to be known, to be understood; but iitnacher in the hitpael is of contrary signification: for it signifies to be unknown, and to be unrecognized, namely to show oneself other than one is and to simulate, that is to show by word or deed oneself other than one is: both significations suit this place. For it is an antapodosis, that is a return and explanation of the parable of the preceding verse, as I said there, as if to say: A false and deceitful friend, who outwardly simulates himself a friend, while in his heart he fosters hatred and enmity, here by his lips and speech simulates himself other than he really is, namely that he is a friend, when he is really an enemy and in his heart devises deceit, whence he flatters with his words and adulates, so that he may cover his hatred with simulated love; but at last from those very lips he is exposed and it is understood who and what he is, namely that he is a feigned friend and a true enemy: because prudent and shrewd men easily detect fiction and simulation from signs. These signs are first, that simulators who strive to conceal hatred are wont to use a composed and exquisite softness and blandishment of words, so that it plainly appears not to be true, but feigned and painted. Whence follows: "When he shall speak lower, believe him not." Secondly, because those same are wont to be inconstant in words. Thirdly, because those same praise to one's face, disparage behind one's back. Fourthly, because hidden hatred cannot be so concealed that it does not from time to time burst forth and flash out through bitter words, nods and gestures. The Septuagint give a fifth [sign] when they translate, the enemy assents to all things with his lips, but in his heart he fabricates deceit. For a feigned friend and flatterer assents to all the words and deeds of a friend, praising them and extolling them to the heavens, when a true friend praises praiseworthy things moderately, blames blameworthy things, and freely admonishes his friend of his vice and error; finally all the signs which expose the flatterer and the deceitful friend: for every false and painted flatterer is a friend, and a true enemy. See Plutarch, On the Differences between a Flatterer and a Friend.
26:25
"Wickedness," in Hebrew תועבות toebot, that is abominations, execrations; the Chaldean, evils. For "submitteth" in Hebrew it is יחנן iechannen, that is hath made his voice gracious; others, hath given a voice beseeching pardon, and praying for grace. For the root חנן chanan signifies to show favor, to have mercy, to pray. Whence various ones translate variously. Pagninus, when he shall have lifted up his voice in prayer; R. David, when he hath made his voice gracious; Zurich, when he is benign with his voice; Chaldean, if he beseech with his voice; Septuagint, if he shall entreat thee with a loud voice; St. Jerome, Against Rufinus, if the enemy shall entreat thee sparing (perhaps beseeching) with a loud voice. Submitteth therefore doth not signify hath whispered submissively in the ear, hath suggested modestly and admonished, but, as if to say, When with a submissive and soft voice, as a humble and suppliant one, he shall have sought thy grace, or shall have begged pardon for his errors. For a lowered voice, as an index of shame and humility, is wont to be gracious and pleasing, such as that of maidens and the penitent. For Solomon seemeth to speak chiefly of a false friend, who was at some time a public enemy, but having falsely repented is reconciled, so that he retaineth his former hatred in his mind. To this one ought in no way to give credence, because seven, that is many, wickednesses are in his heart, as if to say, Hidden hatred in the heart suggesteth to him manifold, nay all arts and tricks by which he may fraudulently harm thee and overthrow thee. Others, as if to say, Hatred is like seven wickednesses, because it embraceth in itself all malices and arts of harming. Solomon being followed by Sirach, cap. XII, 10: "Believe not, saith he, thy enemy forever; and if he go humbled and bent down, add thy mind, and guard thyself from him," etc. See the sayings there. Hugo by seven wickednesses understandeth those of which Christ, Luke XI: "And he taketh seven other spirits more wicked than himself." Others understand the seven capital vices, as if to say, The hidden enemy in order to express his hatred toward thee will call upon seven vices: pride, that he may depress thee; avarice, that he may despoil thee of goods; anger, that he may quarrel with thee; envy, that he may be incensed at thy prosperity; lust, that he may lay snares against the chastity of thy wife and daughters; gluttony, that he may satiate himself with thy delicacies; sloth, that in thy necessity he may show himself sluggish and slow to help. Mystically Bede by the deceitful enemy understandeth the heretic: "Because, saith he, when he submitteth the words of his preaching with feigned humility, he seduceth the hearts of the innocent and the less learned by soothing them." But the author of the Catena of the Greeks by the enemy understandeth Satan. Satan, saith he, in various ways entreats us and provokes us to sin: for now he suggesteth unclean and obscene things and proposeth diverse allurements of pleasures; now again he spreadeth abroad the rumor of some disaster or calamity; now finally he invadeth us by another way: against whom we must resist manfully, so that he who waged continual and irrevocable war against us may turn every kind of wickedness, that is seven, in his heart. Thus he. The Maccabees and his brethren often discovered the deceits of their adversaries, as is related in the books of the Maccabees. But this counsel must be written with c, as is evident from the Hebrew, the Romans, the Septuagint, Symmachus and the rest. By counsel therefore understand an assembly of judges and magistrates, likewise any assembly of elders or of the people, as if to say, The fraudulent one hideth his hatred and frauds, and thinketh they will be secret; but let him know that they will be brought to the judges, and by them he will be punished with just penalty, likewise they will come forth to the assembly of the people so that in them he himself may be brought into disrepute and become the fable and shame of all. For all hate frauds and the fraudulent, and think they ought to be driven out from their assembly and commonwealth. The just vengeance of God is well known, by which He punisheth hidden frauds and crimes through public infamy and punishment, which the fraudulent fear and abhor exceedingly; for they wish their shames to be covered and hidden. This therefore is what Christ saith, Luke XII, 2: "Nothing covered that shall not be revealed, nor hidden that shall not be known," both here often, and always in the future judgment, especially the last, in which frauds and crimes are to be laid bare by Christ to the whole world, that is to all Angels and men: which will be the greatest shame of the reprobate, so that they shall wish and say "to the mountains: Fall upon us; and to the hills: Cover us," Apocalypse VI.
26:26
In Hebrew, he shall cover himself with hatred in desolation: his malice shall be made manifest in the assembly; the Septuagint, he that hideth enmity, composeth deceit; but he revealeth his sins well known in assemblies; Symmachus, he that hideth hatred through deceptions, his malice shall be revealed in the Church; Vatablus, hatred, which hideth itself in solitude, is wont to be revealed in the assembly. Hence it is plain that in the Septuagint of the Complutensian edition ἐκκαλύπτει is not rightly translated, hideth, concealeth, when on the contrary it should be translated, revealeth, manifesteth, as the Vatican, Hebrew, Symmachus and Our translation render it. For fraudulently in Hebrew is במשאון bemassaon, that is in deception, from the root נשא nasa, that is deceived; others, in desolation, from the root שאה seaa, that is laid waste; others, in obscurity, secretly: R. Solomon, in dark vastness, as if to say, He who deviseth frauds in darkness shall be revealed in the public assembly; R. Levi, in vast solitude, where fraud is secret and known to none. Hitherto he hath described the malice of the fraudulent friend, now he addeth the punishment of the same, namely that his malice, to wit hatred and fraud, is to be revealed publicly in council, and there to be condemned and marked with perpetual infamy. Some, as Dionysius, write to consilio with an s, as if to say, By counsel, that is by prudent inquiry, fraud can be detected; as Judas Maccabaeus and his brethren often detected the deceits of their adversaries, as is related in the books of the Maccabees. Finally Cassianus, Collation V, chapter XXV, understandeth by enemy gluttony: "If the enemy, saith he, shall beseech thee with a loud voice, consent not to him; for there are seven wickednesses in his soul, that is, if the spirit overcome by gluttony shall begin to flatter thee with his humiliation, beseeching in a manner that thou shouldest grant him something, relaxing from thy begun fervour, which exceedeth the measure of continence and the measure of just severity, be not dissolved by his subjection, nor, smiling at the security of the assault, whereby thou seest thyself made somewhat quieter for a little while from carnal incitements, return to thy former remissness, or to the past lusts of gluttony. For by this the spirit whom thou hadst overcome saith: I will return into my house whence I came out. And proceeding from him forthwith seven spirits of vices, shall be unto thee more grievous than that passion which in the beginning had been overcome, which shall soon drag thee to worse kinds of sins."
26:27
Some refer "it shall return" not to the stone, but to him who rolled it, as if to say: Just as if someone were to cast a stone from a high place upon someone's head, and in turn he himself, rolling down from on high, were to strike the same stone and be dashed against it: so he who from the height of some dignity to which he has been raised harms inferior subjects, receives this reward, that being cast down from there, he is forced to suffer the same damages which he inflicted on others. But that "it shall return" is to be referred to the stone, not to him who rolled it, is evident from the Hebrew תשוב tascub, that is, it shall return, which is feminine, and therefore agrees with אבן eben, that is, stone, likewise feminine, not with וגולל vegalel, that is, and he who rolls, inasmuch as it is masculine. Whence the Septuagint translates: he who rolls a stone rolls it upon himself. Thus the Author of the Catena of the Greeks. The sense therefore is, as if to say: Just as he who digs a pit to catch boars, wolves and other beasts, often falls into it himself unwarily; and just as he who rolls a stone by pulleys or wheels, or round timbers upward, often by chance with carelessly loosened pulleys or wheels, the stone rolls back upon the one rolling it and him who rolled it, and injures or crushes him: so likewise he who devises deceits for another, often falls into similar ones, indeed the very same ones, so that by the fraud which he has contrived against another, he himself is caught and perishes, as Haman was hanged on the cross which he had prepared for Mordecai, and Perillus offering to Phalaris the tyrant a bronze bull, so that with fire applied beneath he might torture men in it, was the first cast into it by the same and bellowed horribly. Whence Ovid in the Art of Love: "And Phalaris with the bull of violent Perillus torched his limbs: he, the author, blessed the work." Thus Abimelech, who killed seventy brothers upon one stone, was killed by a blow of a stone from a woman, Judges IX, 53. I have explained this proverb at length in Ecclesiasticus XXVII, 28; wherefore I shall add nothing more here. This is what is commonly said: "He who is harmful to others is harmful to himself." A plain example to the letter is in Saul, who pursuing David as a rival of the kingdom, and laying snares and pits for him, entered into a cave to relieve himself, fell into the hands of David lying hidden there, who therefore cut off the skirt of his cloak, but spared his life, I Kings cap. XXIV, 4 et seq. Thus St. Isidore, in I Kings cap. XVII. Wherefore to David and those similar who suffered deceit and fraud, you would attribute the proverb of the Arabs, Cent. 2, num. 50: "Lot has fallen upon you, and your lot is yours;" or, as others more aptly translate: "Arrow against you, arrow for you," as if to say: What was brought against you is for you: you slay your enemy with his own sword. It is memorable what we read in the Life of St. Elizabeth, Queen of Portugal, that a certain servant, envying a companion the favor of the queen, accused him to the king of adultery with the queen; wherefore the king ordered the craftsmen that whomever he sent to them the next morning first, they should immediately cast into a burning furnace. He sent therefore the accused, but he first heard Mass as was his custom, meanwhile the king sent the accuser, so that he might see whether the craftsmen had carried out his orders. But they cast him into the furnace as the first to come; wherefore into the pit which he had prepared for his innocent companion, by the just vengeance of God he himself fell. Many such examples exist in the Lives of the Saints.
26:28
In Hebrew: A tongue of lies will hate him that reproveth it, or him that crushes it, and a smooth mouth will make a thrust, that is, will impel to a fall, that is, works ruins, as Our [translator] renders it. For a smooth mouth in Hebrew is חלק chalak, that is, divided, spread out, smooth, slippery, sleek, bland; Aquila, Symmachus and Theodotion, λεῖον, that is, polished; the Syriac, a mouth of casting out; Vatablus, a deceitful tongue hates him who restrains it, namely, by refuting it and convincing it through contrary truth, as Our [translator], the Chaldean and the Septuagint render it. The Hebrew word for crushing alludes to a nut: for just as the shell of a nut is broken and crushed so that the kernel appears and is extracted, so the frauds of the deceitful are broken by refutation, so that the truth hidden beneath them, that is, the vain falsehood and simulation, appears and is detected. As if to say: Soft and smooth men, who do not love truth, but their false praises, which the smooth mouth of flatterers instills into them: these certainly through them will feel grave losses and ruins, just as he who walks through slippery places often falls and tumbles into mud, rocks and ditches. By a smooth mouth, first, Lyra and others understand a mouth that does not keep a secret, but pours it out and spreads it abroad with slippery garrulity; whence the Septuagint renders it, an uncovered mouth, that is, open: for this is to many a cause of loss and ruin, as if Solomon here notes and attacks two contrary vices, as if to say: Wicked is a deceitful tongue, which namely plots evil secretly, but outwardly hides its deceits, so as to deceive an adversary and oppress the unwary: wicked, I say, is it, because it does not love, nay rather hates truth and true sincerity and faith; equally wicked is a "smooth mouth," which namely is too open, and pours out all secrets: for this is to itself and others a cause of ruin. Neither therefore is deceitful silence to be praised, nor excessive talkativeness, but one must walk the middle path of virtue, so that neither through deceitful silence do we hide the truth, nor through garrulity do we reveal secrets, but let us speak the truth which can be spoken without harm, and keep silent about secrets which can bring harm. Secondly, others understand by a smooth mouth a mouth that is variable and inconstant, which now asserts a thing, now denies it. Whence the Chaldean renders it, a forked or divided mouth; for this is slippery like an eel, so that, if you wish to hold and grasp it in its assertion, slipping away it escapes, asserting now one thing and now another, nay even contrary things. This brings many simple folk, who believe it, to ruin. Whence the Septuagint renders it, but an open mouth makes inconstancy. Thirdly, our Salazar understands by a smooth mouth, or soft and mild, equally as by a deceitful tongue, the mouth and tongue of a flatterer, as if to say: A flatterer, who by flattering deceives and lies much, hates and flees the rigid and austere lover of truth, who refutes and confutes his false flatteries; but loves and follows soft and mild men, who are wonderfully delighted by his praises, even though false, according to that saying of Blessed Peter Chrysologus: "Blandishments always serve vices, sweet things are their pimps; but to virtues the austere and strong are friends." Such was the character of St. Augustine, who writes thus of himself, book IX of On the Trinity: "I would rather be reproved by anyone than praised by a flatterer: for no reprover is to be feared by a lover of truth." Fourthly and genuinely, a "smooth mouth," that is, bland and deceiving by blandishments, and a deceitful tongue is the mouth and tongue of the deceitful man, who deceitfully hides hatred in his heart, and simulates friendship with his mouth. For he has been treating of the deceitful man from verse 18 up to here. For his blandishments, like slippery oil, steal into the minds of hearers, and anoint them, soften them and deceive them. The sense therefore is, as if to say: The lying tongue of the deceitful man hates those who uncover his deceits, and reveal his true enmity: for he with his smooth mouth, that is, bland and simulated, seeks nothing other than through these blandishments to deceitfully work the ruin of others, but in truth he works rather his own proper ruin. This maxim therefore signifies two things: first, the character of the deceitful man, which loves deceits and frauds, and flees those who uncover them; secondly, his loss and punishment. Or rather it represents two of his losses: the former, that by his lies he obscures and destroys truth, sincerity and faith; the latter, that by his slipperiness and smooth speech, like a serpent or honeyed poison stealing into the minds of men, he brings them with him to ruin. Note here with Jansenius that "operatur ruinas" can be understood either of the ruins of others to whom he devises deceits, or of his own ruin. In the first way the sense will be: A lying tongue does not love truth itself which convinces and refutes, but notwithstanding the reproof of truth, a mouth which attempts to deceive by flattery and the enticements of words, continues to impel men into perdition and to plunge them into evils. In the second way the sense will be: A lying tongue, or a man who delights in a lying tongue, does not love truth which detects and reproves the lie, and therefore such a deceitful mouth works perdition for itself, and a plunging into many evils. Which sense agrees better with the preceding passages, as throughout several verses the discourse has always been concerning the deceitful tongue and its vices and punishment: for he treated of vices from verse 18 to verse 27, of punishment in verse 27 and this verse 28. The Septuagint call a slippery mouth an open mouth, that is open to all, obvious, lovable, bland: "An open mouth," they say, makes ἀκαταστασίαν, that is sedition, inconstancy, tumult, confusion, a disordered state of things, that is ruin, as Our translator renders it; and the Chaldean calls a slippery mouth a two-faced mouth, because divided in hatred and love: for in the heart it conceals hatred, in the mouth it displays love; whence it flatters the present, curses the absent. Therefore the deceitful man has a double mouth, and for this reason a two-faced one.
Machine translation from the Latin, not reviewed.
26:7
… truth or a principle of moral and practical order: it is the parable more properly so called (Ezek. 17, 2; 24, 3), the similitude and the example, the saying of popular use (more precisely proverb: I Kings 5, 12; Job 13, 12; Prov. 1, 1.6; 10, 1; 25, 1; 26, 7.9), the witty and sarcastic mot (Ezek. 12, 22 f.; 18, 2 f.; Mic. 2, 4; Hab. 2, 6), the words of mockery
26:16
… The deceased, called (Is. 14:9; 26:14, 19; Ps. 87:11; Prov. 2:18; 9:18; 21:16; Job 26:5) rēphā'im ("weak, flaccid, evanescent," Vulg. gigantes), as among the Canaanites-Phoenicians (Ugarit, inscriptions of Eshmun'azar and Tabnit), lead there, in an amorphous throng (Prov. 26:16), a diminished life, inert and sad, silent like that of shadows. …
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.