The love of wisdom is the best preservative from being led astray by temptation.
He further exhorteth youngmen to seke wisdom, 5. especially to flee from the intisements of harlots, largely describing the same, 22. and the ruine of them that are so deluded.
1My son, keep my words, and lay up my precepts with thee. Son,Figliuol mio, pon mente alle mie parole, e fatti, un tesoro de' miei precetti.MY sonne, keepe my wordes, and my preceptes hide with thee. Sonne,Fili mi, custodi sermones meos, / et præcepta mea reconde tibi. / Fili, 2Keep my commandments, and thou shalt live: and my law as the apple of thy eye:Figliuolo, osserva i miei documenti, ed avrai vita: custodisci la mia legge, come la pupilla del tuo occhio:keepe my commandmentes, and thou shalt liue: and my law as the apple of thine eie:serva mandata mea, et vives; / et legem meam quasi pupillam oculi tui: 3Bind it upon thy fingers, write it upon the tables of thy heart.Portala legata alle tue dita: scrivila sulle tavole del cuor tuo.binde it on thy fingers, write it in the tables of thy hart.liga eam in digitis tuis, / scribe illam in tabulis cordis tui. 4Say to wisdom: Thou art my sister: and call prudence thy friend,Di alla sapienza: Tu se' mia sorella, e alla prudenza da il nome di tua amica,Say to wisdom, thou art my sister: & cal prudence thy freind,Dic sapientiæ: Soror mea es, / et prudentiam voca amicam tuam: 5That she may keep thee from the woman that is not thine, and from the stranger who sweeteneth her words.Affinchè ella ti difenda dalla donna straniera, e dalla donna altrui, la quale addolcia le sue parole.that she may keepe thee from the strange woman, and from the forenrer which maketh her wordes sweete.ut custodiant te a muliere extranea, / et ab aliena quæ verba sua dulcis facit. 6For I looked out of the window of my house through the lattice,Imperocché io stava osservando dalla finestra della mia casa, dietro alla gelosia,For out of the window of my house I looked out through the lattise,De fenestra enim domus meæ / per cancellos prospexi, 7And I see little ones, I behold a foolish young man,E veggo dei pazzerelli, e considero un giovinetto insensato,and I see litle ones, I behold a foolish youngman,et video parvulos; / considero vecordem juvenem, 8Who passeth through the street by the corner, and goeth nigh the way of her house,Che passa per la piazza vicino all'angolo, e presso alla casa di colei spasseggia.which passeth through the streates by the corner, and goeth nigh the way of her house,qui transit per plateam juxta angulum / et prope viam domus illius graditur: 9In the dark when it grows late, in the darkness and obscurity of the night.A bruzzolo, venuta la sera tral buio, e le tenebre della notte.in the darke the day being toward euening, in the darkenes of the night, and dimnes,in obscuro, advesperascente die, / in noctis tenebris et caligine. 10And behold a woman meeteth him in harlot’s attire, prepared to deceive souls: talkative and wandering,Ed ecco che va incontro a lui la donna abbigliata da meretrice scaltra nel far preda di anime, cianciatrice, e girona,And behold the woman meeteth him in harlotes atyre, prepared to deceiue soules: babling and wandering,Et ecce occurrit illi mulier ornatu meretricio, / præparata ad capiendas animas: / garrula et vaga, 11Not bearing to be quiet, not able to abide still at home,Che non sa star in riposo, né può tenere in casa i suoi piedi,impatient of rest, nor able to consist in the house on her feete,quietis impatiens, / nec valens in domo consistere pedibus suis; 12Now abroad, now in the streets, now lying in wait near the corners.E ora nella contrada, ora nelle piazze, ora in un cantone tende i suoi lacci.now abrode, now in the streates, now lying in wayte neere the corners.nunc foris, nunc in plateis, / nunc juxta angulos insidians.
13And catching the young man, she kisseth him, and with an impudent face, flattereth, saying:Or ella gettate le braccia sul giovinetto, lo bacia, e con faccia sfrontata lo accarezza, e dice:And taking the youngman she kisseth him, and with malepert countenance speaketh fayre, saying:Apprehensumque deosculatur juvenem, / et procaci vultu blanditur, dicens: 14I vowed victims for prosperity, this day I have paid my vows.Io avea fatto voto di vittime (pacifiche), oggi ho adempiuto il mio voto,I vowed victimes for welfare, this day I haue payed my vowes.Victimas pro salute vovi; / hodie reddidi vota mea: 15Therefore I am come out to meet thee, desirous to see thee, and I have found thee.Per questo son uscita fuori a incontrarti, bramosa di vederti, e ti ho ritrovato.Therfore I am come forth to meete thee, desirous to see thee, and I haue found thee.idcirco egressa sum in occursum tuum, / desiderans te videre, et reperi. 16I have woven my bed with cords, I have covered it with painted tapestry, brought from Egypt.Ho steso sulle corde il mio letto, vi ho messo sopra coperte ricamate d'Egitto:I haue wouen my bed with cordes, I haue adorned it with tapestrie pictured out of Aegypt.Intexui funibus lectulum meum; / stravi tapetibus pietis ex Ægypto: 17I have perfumed my bed with myrrh, aloes, and cinnamon.Ho sparso il mio letto di mirra, e di aloè, e di cinnamomo.I haue sprinkled my bed with myrrhe, aloes, and cinamome.aspersi cubile meum myrrha, / et aloë, et cinnamomo. 18Come, let us be inebriated with the breasts, and let us enjoy the desired embraces, till the day appear.Vieni, inebriamoci di delizie, e soddisfacciamo a' nostri desiderj, fino che il giorno apparisca:Come let vs be inebriated with brestes, and let vs enioy desired embracings, til the day appeare.Veni, inebriemur uberibus, / et fruamur cupitis amplexibus donec illucescat dies. 19For my husband is not at home, he is gone a very long journey.Imperocché l'uomo non è in casa sua, è andato a fare un viaggio lunghissimo.For my husband is not at home, he is gone a very long iourney.Non est enim vir in domo sua: / abiit via longissima: 20He took with him a bag of money: he will return home the day of the full moon.Ha portato seco un sacchetto di denaro; tornerà a casa il dì del plenilunio.he caried with him a bagge of money: in the day of the ful moone he wil returne to his house.sacculum pecuniæ secum tulit; / in die plenæ lunæ reversurus est in domum suam. 21She entangled him with many words, and drew him away with the flattery of her lips.Colle molte parole ella lo tira nella rete, e colle lusinghe delle sue labbra gli da la spinta.She intangled him with many wordes, and with flatterie of lippes drewe him.Irretivit eum multis sermonibus, / et blanditiis labiorum protraxit illum.
22Immediately he followeth her as an ox led to be a victim, and as a lamb playing the wanton, and not knowing that he is drawn like a fool to bonds,Egli tosto la segue, qual bue condotto al macello, e come agnello, che scherza, e non sa egli lo stolto, che è menato alla catena,Immediatly he foloweth her as an oxe led to be a victime, & as a lambe playing the wanton, and not knowing that he is drawen as a foole to bondes,Statim eam sequitur quasi bos ductus ad victimam, / et quasi agnus lasciviens, / et ignorans quod ad vincula stultus trahatur: 23Till the arrow pierce his liver: as if a bird should make haste to the snare, and knoweth not that his life is in danger.Fino a tanto che la saetta trafigga il cuore di lui (egli è) come un uccello, che vola al laccio, e non sa che si tratta del pericolo di sua vita.til the arow pearse his liuer: as if a birde should make haste to the snare, and knoweth not that his life is in danger.donec transfigat sagitta jecur ejus, / velut si avis festinet ad laqueum, / et nescit quod de periculo animæ illius agitur. 24Now, therefore, my son, hear me, and attend to the words of my mouth.Ora adunque, figliuol mio, ascoltami, e pon mente alle parole della mia bocca.Now therfore my sonne, heare me, and attend to the wordes of my mouth.Nunc ergo, fili mi, audi me, / et attende verbis oris mei. 25Let not thy mind be drawn away in her ways: neither be thou deceived with her paths.Non si lasci strascinare il cuor tuo nelle vie di costei, e non andar errando pe' suoi sentieri:Let not thy mind be drawen away in her wayes: neither be thou deceiued with her pathes.Ne abstrahatur in viis illius mens tua, / neque decipiaris semitis ejus; 26For she hath cast down many wounded, and the strongest have been slain by her.Perocché molti ella ferì, e gittò per terra, e i più forti furon tutti uccisi da lei,For she hath cast downe manie wounded, and al the most strong are slaine by her.multos enim vulneratos dejecit, / et fortissimi quique interfecti sunt ab ea. 27Her house is the way to hell, reaching even to the inner chambers of death.La casa di lei è strada dell'inferno, strada, che mena fino ai penetrali di morte.Her house the wayes of hel, penetrating to the inner partes of death.Viæ inferi domus ejus, / penetrantes in interiora mortis.
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Worthington
Words. As dangerous temptations always threaten, the same instructions are frequently inculcated. (Worthington)
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Thine. But another's, ver. 19. Give thy heart to wisdom, that it may be guarded against impure love.
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Calmet
Lattice. No glass was used, on account of the great heat. (Calmet)
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Menochius
Ones. Not in age, but prudence. (Menochius)
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Calmet
Attire. Covered with a veil, (Genesis 38:15.) though different from that of honest women. (Calmet)
St. Cyprian
The wanton are commonly the most gaudy; nullarum fere pretiosior cultus est quam quarum pudor vilis est. (St. Cyprian, de Habitu.)
Haydock
Prepared, etc. Hebrew, "guarded," (Calmet) or "subtle of heart." (Protestants) "who makes the hearts of youths take flight." (Septuagint) (Canticle of Canticles 6:4.) (Haydock)
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Calmet
Not....quiet. Is not in Hebrew. (Calmet)
Haydock
"She is loud and stubborn, her feet abide not in her house." (Protestants) (Haydock)
Menochius
Chaste women are guarded in their speech, and keep at home. (Menochius)
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Menochius
Prosperity. Or thy welfare, (Cornelius a Lapide; Tirinus) so great is my love for thee. (Menochius)
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Calmet
Cords. For greater ease, instead of boards, (Menochius) or the curtains are hung with precious cords from Egypt. (Calmet)
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Haydock
Inebriated. Protestants, "take our fill of love until the morning: let us solace ourselves with loves." (Haydock)
Menochius
This passion is a sort of intoxication. (Menochius)
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Haydock
My. Literally, "the man." (Haydock)
Calmet
She speaks thus out of contempt. (Calmet)
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Piscator
The day. Septuagint, "after many days." Hebrew, "at the day concealed," or when the people will dwell under tents, (Chaldean; Calmet) or "at the new moon," when it does not appear. (Piscator)
Menochius
He will not return for a long time, so that we need apprehend no danger from him. (Menochius)
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Mont.[Montanus?]
Lamb. Protestants, "fool to the correction of the stocks," (Haydock) or "like a shackle (abs.) for the chastisement of a fool." (Mont.[Montanus?])
Calmet
Interpreters have read different words. (Calmet)
Worthington
Sinners who have given way to temptations, are as inconsiderate as oxen, or birds which hasten to their own ruin. (Worthington)
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Calmet
Death. There can be no precaution too great, Proverbs 2:18. (Calmet)
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Because tentations stil occurre in this life, and man is fraile, good exhortations, and earnest admonitions must also be continually inculcated as here the vvisman often repeteth and much vrgeth the same good and necessarie aduises to embrace vvisdom and to vvalke stil in the vvay of vertue, especially to flee from vices, and dangers of sinne.
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Sinners after consent geuen to tentations, are as inconsiderate of their ovvne state, & of their perile and ruine, as an oxe, vvhen he is ledde to the shamles, or a ••rd allured vvith a ba•e, that •••eth into the snare or n••te.
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St Jerome † AD 420 The Letters of St. Jerome 108.19
… our heart is not turned back.” “Yea for thy sake are we killed all the day long; we are counted as sheep for the slaughter.” But “the Lord is on my side: I will not fear what man doeth unto me.” She had read the words of Solomon, “My son, honour the Lord and thou shalt be made strong; and beside the Lord fear thou no man.”
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 2
… Ye mourned over the transgressions of your neighbours: their deficiencies you deemed your own. Ye never grudged any act of kindness, being “ready to every good work.” Adorned by a thoroughly virtuous and religious life, ye did all things in the fear of God. The commandments and ordinances of the Lord were written upon the tablets of your hearts.
Origen † AD 254 Origen's Commentary on Matthew 10.3
… For whom will they shine? For those below them who will enjoy their light, after the analogy of the sun which now shines for those upon the earth? For, of course, they will not shine for themselves. But perhaps the saying, “Let your light shine before men,” can be written “upon the table of the heart,”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 5.12
… And just as the mustard seed in one small grain contains many branches, so also this Faith has embraced in few words all the knowledge of godliness in the Old and New Testaments. Take heed then, brethren, and hold fast the traditions which ye now receive, and write them an the table of your heart
St Jerome † AD 420 The Letters of St. Jerome 22.38
… “Lord, we have been with child by thy fear, we have been in pain, we have brought forth the spirit of thy salvation, which we have wrought upon the earth.” Then shall your Son reply: “Behold my mother and my brethren.” And He whose name you have so recently inscribed upon the table of your heart, and have written with a pen upon its renewed surface
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St Hippolytus † AD 235 On Proverbs 1
… or else on account of the insensate folly of the creature, for he, too, pursues his object like one senseless. And they say that this bird is so much pleased with foam, that if one should hold foam in his hand as he sails, it will sit upon his hand. And it also brings forth with pain.
St Athanasius of Alexandria † AD 373 Persecution in Egypt 1
… Being then of such a character, one must fairly pity him, because that under the semblance and name of freedom he is the slave of those who drag him on to gratify their own impious pleasure. In a word, while through his folly and inconstancy, as the Scripture saith
St Basil the Great † AD 379 The Letters 45
… So far as you have been able, you have destroyed the boast of Christ, Who said, “Be of good cheer I have overcome the world,” and its Prince. You have mixed for your country a bowl of ill repute. Verily you have proved the truth of the proverb, “Like a hart stricken through the liver.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 73.9
… Now it is a good thing, brethren, that we should hear in the very words of a prophet of this bull as it were, whereof I have spoken. For thus of him the Scripture doth make mention in another place: he saith that they are, as it were, made ready as for a victim, and that they are spared for an evil liberty.
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St Hippolytus † AD 235 On Proverbs 1
… Wait not to admit the rising of lust; for her death is everlasting. And for the rest, by her words, her arguments in sooth, she wounds, and by her sins she kills those who yield to her. For many are the forms of wickedness that lead the foolish down to hell. And the chambers of death mean either its depths or its treasure. How, then, is escape possible?
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St Jerome † AD 420 Against Jovinianus 1.28
… For no one can know better than he who suffered through them, what a wife or woman is. Well then, he says in the Proverbs: “The foolish and bold woman comes to want bread.” What bread? Surely that bread which cometh down from heaven: and he immediately adds
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MY SON, KEEP MY WORDS, AND LAY UP MY COMMANDMENTS WITH THEE. — As a precious treasure, which will preserve thy life and soul; "lay up," I say, in the ark of thy mind, that from it in due time thou mayest liberally draw them forth for the salvation of others. Whence the Syriac version renders it, hide in thy heart. After the manner of one beginning a new discourse, he stirs up the disciple to attention, by setting forth the excellence of his teachings. The Septuagint subjoins to this sentence another, which is found neither in the Hebrew, nor in the Chaldean, nor in the Latin, nor is it suitable to this place: whence it appears to have been transferred hither and inserted from another place. And it is this: "My son, honour the Lord, and thou shalt be well, and besides him fear thou no other." And this is read by the Complutensian editors, the Roman edition, Lucifer of Cagliari, in his Apology for St. Athanasius, St. Ephrem, in his treatise Against the Impudent, who renders "other" as "alien." "Thou shalt be well," that is, thou shalt be in good health of body and mind, God granting, say some, health. But in Greek it is ischyseis, that is, thou shalt be strong and vigorous to undertake anything, and to resist all evils. Whence St. Jerome in chapter six to the Ephesians reads: "Son, honour the Lord, and thou shalt be strengthened," as if to say, If thou honour and worship God as is fitting, God will make thee stronger than all evils and enemies: wherefore besides him fear no other, neither demon, nor man, nor fictitious god, that is, revere, fear and worship, according to that of Isaiah viii, 12: "Fear not his fear, neither be ye troubled: sanctify the Lord of hosts himself; he shall be your fear, and he shall be your terror." And that of Christ: "Be not afraid of them that kill the body; but rather fear him who is able to destroy both soul and body in hell," Matthew x, 28.
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MY SON, KEEP MY COMMANDMENTS, AND THOU SHALT LIVE; AND MY LAW AS THE APPLE OF THY EYE. — The Hebrew, Aquila, Symmachus and Theodotion have: and live, that is thou shalt surely live, both in this life a long and happy life, and in the future an eternal and blessed one. In Hebrew keischon, that is like a little man of the eye: for from isch, that is man, is derived the diminutive ischon, that is a little man: thus the pupil is called, because in it the image of a little man shines forth. Thus the Greeks call pupils koras, as the Septuagint translates it, as if to say Maidens and Nymphs, because the image of a maiden appears in the pupil. Whence Plutarch writes that a certain orator said acutely, but wittily, of some shameless person, that he had in his eyes not koras, but pornas, that is not maidens, but harlots. Thus also the Latins call the pupil pupilla or pupula, as if a small pupa, that is a small girl. Whence Manilius, book IV: A small pupil penetrated the heaven. It is remarkable what Pliny writes, book XXVIII, chapter xxvi: "An augury from man himself is, not to fear death in sickness, so long as the pupils of the eyes render an image." Hence also the word pupillus, as if pupus and pupa. Others think the pupil is called ischon, that is a dimness or blackness, because it itself is the dark and very black orb of the eyes: from which however the power of sight and a spark of light shines forth. For as God brought forth light from darkness in the world, Genesis 1, 2, saying: "Let there be light," so from that dimness of the eye He wonderfully brought forth the light of the body. To which the Apostle alludes, II Corinthians IV, 6: "God, he says, who commanded light to shine out of darkness, hath himself shone in our hearts, to give the light of the knowledge of the glory of God, in the face of Christ Jesus." Furthermore Aristotle, book V On the Generation of Animals, chapter 1, teaches that the power of sight consists in the aqueous humor, but that blackness is a sign of abundance of aqueous humor. The same, book I On the History of Animals, chapter 1: "The white of the eye, he says, is for the most part similar in all. But what is called black varies: for in some it is dark; in others very grey; in others tawny; in others goat-like, which is an indication of the best character, and holds the first place for clarity of vision." For blackness is necessary to gather the colors which are to be seen, because light and bright color, namely white, scatters and disperses sight. The meaning therefore is, as if to say: Let my law and discipline be so dear and a care to thee, as the pupil of the eye is, which thou lovest and guardest as a tender little girl and maiden most dearly: and as is the very black orb of the pupil, in which the keenness of sight consists: for although in the law there are certain things that are dark, that is obscure and difficult, yet in them consists the power of the mind, of reason and of virtue. Much more therefore guard them, as a guardian guards a ward and the property of a ward: for the pupil of the eye is loved much more than a ward of the dead. Therefore as the pupil, says St. Basil, homily 11 on the Hexaemeron, is by nature fortified and guarded as it were by three bulwarks, namely first, by a fourfold tunic, namely the specular, the reticular, the crystalline and the corneal; secondly, by the eyelids and eyelashes against flies, sand and dust; thirdly, by the eyebrows, under which in a hollow as it were a cave it lies hidden, lest it be harmed, and so that the very keenness of the power of sight may be directed straight and moderated. The eyebrows therefore are as it were the dwelling and bulwark of the eye; for they themselves are as it were a roof covering the eyes, lest the sweat of the head and forehead flow into them, but rather into the temples and cheeks. See St. Basil in the place cited. Secondly, as the pupil is as it were a torch, a star, and a small sun illuminating, shining before, directing the whole man, so that he may go through all his ways and actions clearly and rightly: for without the light of the pupil man would be blind, and could accomplish nothing, but would strike against a thousand stones and rocks: so likewise the law is a light directing man to act honestly and rightly in any occurrence of things. Whence Christ: "The light of thy body is thy eye. If thy eye be single, thy whole body shall be lightsome. But if thy eye be evil, thy whole body shall be darksome," Matthew vi, 22. Thirdly, as the pupil, although small, contains in itself all things, nay even heaven and the world: so the law and discipline, although it may seem to be situated in small things, yet contains in itself all honesty, all virtue, all good, nay even heaven and blessed eternity, and perpetual happiness. Let therefore every religious and faithful person represent these words to himself, and think that they are sung to him by the Holy Spirit: My son, keep my words, etc. as the apple of the eye, namely, most exactly, with the greatest study, love, effort, perfection. Having therefore driven away sloth far off, strive toward perfect, great, lofty things, which your state and vocation suggest to you. If you hear these things daily and do not obey; if you are warned by them daily and are not moved; if you are aroused and do not rise up, you will undertake nothing perfect, nothing worthy of your vocation, and you are certainly hateful to him whose exhortations you despise, and from whose perfection you degenerate. Furthermore, if we shall have kept the law of God as the apple of the eye, God himself in turn will keep and love us as the apple of his own eye, according to that passage in Zechariah II, 8: "He that toucheth you, toucheth the apple of my eye." Which indeed is a matter of wonderful consolation and hope, and of inestimable joy. Wherefore David prays for it earnestly, Psalm xvi, 8: "Keep me as the apple of the eye."
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BIND IT UPON THY FINGERS, WRITE IT UPON THE TABLES OF THY HEART. — The Septuagint: encircle it with thy fingers, inscribe it upon the breadth of thy heart, so that namely you carry it always in your heart and breast as if carved and engraved therein. "So that it may stand by the workings of your soul always," says R. Levi. Concerning which I have said more in chapter III, verse 3. He alludes to that passage of Moses in Deuteronomy vi, 8; Exodus xiii, 16: "Thou shalt bind them as a sign on thy hand, and they shall be and shall move between thy eyes," which the Jews, taking it crudely according to the letter as it sounds, affixed and bound the law of the Decalogue written on parchments to their arm, forehead and fringes, and called them phylacteries, as is evident in Matthew chapter xxiii, verse 5. Our Salazar more aptly understands these things concerning rings of the fingers, that is to say, insert the perfect observance of the law delivered to you by me in place of a ring upon your fingers, and this will be to you as a pledge and earnest for the nuptials of wisdom. For in nuptials a ring is wont to be placed on the finger of the bride by the bridegroom as a pledge and earnest of the nuptials: and in the ring it was customary of old to engrave the image of the bridegroom, or of a friend, or of a beloved thing. But a ring is placed on the fourth finger, because in it a certain vein of blood extends all the way to the heart, says Isidore, book On Offices, chapter xv. However, because it does not say here: Engrave it in a ring, or insert it on thy finger through a ring; but bind it upon thy fingers, hence you should take this more simply and plainly as a proverb, which signifies nothing other than, that is to say, keep the law always before your eyes, keep it always in mind, always remember it, just as if it were bound to your fingers: for we are accustomed, when we wish to remember something and have it before our eyes, to bind a thread or something similar to a finger. Secondly, Baynus aptly explains it thus, that is to say, let the law be always before your eyes and mind, just as your fingers are before them. Again, there are ten precepts of the Decalogue, God has given you as many fingers. Affix therefore to each finger by imagination and memory one precept, the first to the first, the second to the second, etc., so that, as often as you look upon your fingers, so often you may behold in them God's precepts as if bound, as rhetoricians do, and those who teach the art of memory. Tropologically, bind the law in your hand and fingers, that is, execute and perform it by means of them. Thus Bede: "In fingers," he says, "he means in deeds: In the tables of the heart, in the breadth of thought."
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SAY TO WISDOM: THOU ART MY SISTER; AND CALL PRUDENCE THY FRIEND, THAT SHE MAY KEEP THEE FROM THE STRANGE WOMAN. — The sense is, as if to say, Love wisdom and cherish it intimately as a unique sister, adorned with all beauty, and "join it to yourself with sisterly affection," says Bede. Wisdom is rightly called a sister: First, on account of the purity of love, with which she loves us, and in turn is loved by us, since a spouse among men suggests carnal embrace. Second, because wisdom is as it were congenital and connate to us: for God and nature have sown its seeds and rudiments in us and engendered them. Third, because wisdom is the sister of mind and reason: but man is an animal possessed of mind and reason. To this Christ alluded, saying: "Whosoever shall do the will of my Father, who is in heaven, he is my brother, and sister, and mother," Matt. xii, 50. Again, by sister understand a bride and wife; for in order to turn a young man away from a harlot, he offers him wisdom as a bride, as if to say, If you desire a bride, desire wisdom, desire virtue: for whether you seek wisdom, she is most wise; whether nobility, she is most noble; whether riches, she is most opulent; whether beauty, she is most beautiful. This is what Solomon says in Wisdom viii: "Her have I loved from my youth, and have sought her out to be my spouse, and I became a lover of her beauty." Learn here both physically and ethically that the study of wisdom is the best remedy for fleeing lust and preserving chastity: both because a mind occupied with study does not think of Venus, and because wisdom is directly opposed to lust, just as spirit is opposed to flesh, heaven to earth, an Angel to a brute beast. The example of St. Gregory of Nazianzus is well known, to whom wisdom and chastity presented themselves as it were as friends through a vision, in the form of two virgin sisters, because he himself was equally devoted to chastity and to wisdom. Thus today in monasteries, where the study of letters and wisdom flourishes, chastity and Religious discipline flourish likewise: where that lies dormant, these also lie dormant. 5. THAT SHE MAY KEEP THEE FROM THE STRANGE WOMAN, AND FROM THE ALIEN, WHO MAKETH SMOOTH HER WORDS. — In Hebrew, who softens her words. St. Ambrose, expounding these things mystically: "For indeed women," he says, "cohabiting with each of us, divided by enmities and discords, filling as it were our soul's house with certain contentions of jealousy. One of them is to us for sweetness and love, a flattering reconciler of grace, which is called pleasure. We think her our companion and intimate, the other we believe to be harsh, rough, wild, to whom the name virtue belongs."
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FOR FROM THE WINDOW OF MY HOUSE I LOOKED THROUGH THE LATTICE. — Because examples move more by delighting than precepts, hence Solomon brings forward an example which frequently occurs, by which he shows how great is the danger to young men from a harlot; and at the same time graphically describes the manners of a harlot, and the modes of enticing and seducing. He says therefore: "Through the lattice I looked out." Lattices are wont to be narrow and reticulated, so that he who looks through them sees others, but is not seen by them. Solomon therefore, in order to observe the manners of young men, looks through the lattice, so that seeing them he is not seen by them. Thus indeed a teacher looks through the lattice into the school and at his pupils, so that they, not knowing they are being seen, act freely, and reveal their nature and manners. Let Superiors do the same, but let them be mindful of this saying: "Nothing in excess." God does the same; for he sees all things, and yet is seen by no one, except by men who fear him and are perfect. Hear St. Bernard in the Formula of Honest Living: "The ninth," he says, "is that whoever is involved in any business whatsoever, should strive to have God in his heart mindfully, and always prefer the honor of God to all things; but to this especially should he strive, that he always understand God to be present, as if he saw him who is present in his essence: and thus fear and revere him, and be borne toward him with intense love."
7:7
AND I SAW LITTLE ONES, I CONSIDER A SENSELESS YOUNG MAN. — For little ones in Hebrew it is pethaim, that is, as the Chaldean [version has it], senseless ones; the Septuagint, fools; Vatablus, simple, inexperienced, untaught. The sense is, as if to say, I, looking through the lattices, saw many young men walking through the street, heedless, imprudent, inexperienced, and among them one more senseless than the rest; the Hebrew [has it], lacking heart; the Chaldean, deficient in intellect. This senselessness of youths is cleverly represented by an ancient emblem. For the ancients depicted youth as a naked adolescent, having the eyes covered with a certain veil, whose right hand was bound behind the back, the left hand loose: time followed him, supplying many opportunities, and on each day one thread from the veil, by which his face was covered, was drawn away. The naked adolescent signified that that age lacks judgment and reason; he has veiled eyes, because like a blind man he often stumbles; he has his right hand bound, and his left hand loose, because he does nothing rightly and deliberately, but everything wrongly; time pursues him unto death; and each day one thread from the veil is drawn away, because his life is gradually diminished through individual days. See the example of Chrysaorius crying out: "Grant me a respite until morning," in St. Gregory, IV Dialogues, chapter xxxviii. Moreover, harlots are shrewd, so as to recognize and approach a senseless young man, not a prudent and chaste one; and they recognize this from his bearing and countenance, but especially from his eyes. Whence Palladius in the Life of St. Chrysostom: "Unhappy, he says, harlots from the very movement of the eyes recognize and flee from modest men; no differently than a weak eye flees the brightness of the sun."
7:8
WHO PASSES THROUGH THE STREET NEAR THE CORNER, AND NEAR THE WAY OF HER HOUSE, WALKS IN DARKNESS, AS EVENING FALLS. — For thus suitors and rivals of mistresses are accustomed to go about the house by night and to walk about, and to walk near corners, so that in them they may either hide themselves, or slip away through byways. For lust flees the light, and seeks darkness, as being ill-conscious of itself, shameful and infamous.
7:10
AND BEHOLD THERE MET HIM A WOMAN DRESSED IN HARLOT'S ATTIRE, PREPARED TO CATCH SOULS, TALKATIVE AND WANDERING. — He describes the allurements of the harlot: The first is her dress and harlot's attire; for by the law and custom of the Romans and other peoples, harlots were distinguished from honest matrons by their dress. Again, harlots adorn themselves beyond their means and station; and their adornment is light, alluring, breathing love. St. Cyprian, in the book On the Dress of Virgins: "The marks of ornaments and garments, and the enticements of beauty, he says, befit none but prostituted and immodest women." The second is, that she is prepared to catch souls, namely that she knows a thousand ways, and thinks up a thousand other arts each day, by which she may entice and seduce the unwary. The third is, that she is talkative and wandering. Now this woman is called wandering as if empty, in that without business she recklessly runs hither and thither; or wandering as if driven by force: for she is driven by the heat of desire, as cattle are driven by the gadfly. On the other hand, the honest matron and virgin adorns herself modestly; she is of few words and oikouros, that is, keeper of the house, as the Apostle says, Titus ii, 5: for she who wanders like Dinah, often "Penelope comes, Helen departs," as the Poet says.
7:11
IMPATIENT OF REST, AND NOT ABLE TO STAY IN HER HOUSE WITH HER FEET. NOW WITHOUT, NOW IN THE STREETS, NOW LYING IN WAIT NEAR THE CORNERS. — The fourth is this condition and allurement of the harlot, that, since she burns with lust and the desire of attracting lovers, she is unstable and cannot remain at home; but now at the door, now in the streets, now in the corners she shows herself, and impudently lies in wait for the chastity of youths. This instability of mind and feet, this wandering and running about, is a clear sign of a harlot. Whence Tiraquellus teaches that she is presumed to be a harlot, who is accustomed to enter the houses of others, now this one, now another.
7:13
AND SEIZING HIM SHE KISSES THE YOUNG MAN, AND WITH AN IMPUDENT FACE CARESSES HIM, SAYING. — The fifth is this condition and allurement of the harlot, by which she openly reveals her shamelessness and lust through impure kisses, caresses and words: for just as hands become hardened by use and practice, so also the forehead, hardened by the use of crimes, acquires the callus of shamelessness. Wisely St. Basil, in the tract On Virginity, teaches that kisses are to be avoided even of brothers and sisters: "For it is enough, he says, for sin, both through the touch of a brother's hand, and through the kiss of peace and charity, to secretly stir up the sense of the flesh to its own works." It is memorable that in the Life of Pope Gregory VII we read that he was deprived of the grace of compunction, because he had handled the necklace of his niece with his hand. Finally, St. Ephrem against wicked women: "O evil, he says, the worst of evils, an evil woman! a decked snare, shipwreck on land, a fountain of wickedness, a treasure of uncleanness." Whence against her he suggests this remedy: "Think that to be earth which you admire; ashes, by which your insane desire will be burned and suppressed. Also unfold the skin of the face by thought, and you will then see all her beauty to be vileness."
7:14
I have paid my vows for my salvation; therefore have I gone forth to meet thee, desiring to see thee, and I have found thee. — This is the sixth enticement of the harlot and adulteress, namely sacrifice together with a feast, to which she invites the young man, so that she may lead him to lust; for the belly, heated with food and wine, foams forth into lusts, as St. Jerome says. And St. Paul, in 1 Timothy v, 6, speaking of a widow: "She that liveth in delights," he says, "is dead while she liveth," that is to say, a body given to delights is the sepulchre of chastity.
7:16
I HAVE WOVEN MY BED WITH CORDS, I HAVE SPREAD IT WITH PAINTED TAPESTRIES FROM EGYPT. — That is to say, so that thou mayest lie more softly, not on wooden boards and therefore hard ones, but I have furnished and woven my bed with linen or woolen cords, and therefore soft ones. Moreover, that these coverings were precious is evident from the Hebrew marbaddim, which our author in chapter xxxi, verse 22, translates as "a quilted garment." Morally, learn here that the softness of this bed is the devil's pillow; for it incites to wantonness and lust. Whence Amos, chapter vi, verse 4, threatens woe to them: "Woe," he says, "to you that are wealthy in Sion, that sleep upon beds of ivory, and are wanton upon your couches!" St. Chrysostom, homily 1 On Lazarus, teaches that the faithful ought to imitate David and his royal bed: "Behold," he says, "I show thee the bed of blessed David. What then was it like? Not adorned with silver and gold, but everywhere it was adorned with tears and confession."
7:17
I HAVE SPRINKLED MY COUCH WITH MYRRH, AND ALOES, AND CINNAMON. — This is the seventh enticement of perfumes and odours, which soften and enervate both body and mind by their sweetness: "For pleasure is the food of evils," says Plato. Wherefore Clement of Alexandria, book II of the Paedagogus, chapter viii, teaches that the Christian ought to flee delightful odours and ointments: first, because they excite softness and lust; second, because St. Mary Magdalene, doing penance, had offered them to Christ, anointing his feet; third, because it is the part of the Apostles and the faithful to be fragrant with virtues, not with aromatics. With Clement agrees St. Ambrose: "Pleasure," he says, "spreads its odours, because it does not have the odour of Christ." And St. Chrysostom: "Thou art a spiritual soldier: but such a soldier does not sleep in an ivory bed, but on the ground; he is not anointed with ointments. Thou ought not to smell of ointment, but to breathe forth virtue." A horrible example in this matter is related by blessed Peter Damian concerning the wife of the Duke of Venice, who lived so delicately that she washed herself with dew of heaven collected everywhere by her servants. For she, as divine justice avenged this softness, rotted away in her whole body, so much so that none of her servants could bear the stench.
7:18
COME, LET US BE INEBRIATED WITH BREASTS, LET US ENJOY THE DESIRED EMBRACES, UNTIL THE DAY BREAK. — Note that "be inebriated," that is, be satisfied, fulfill to satiety our lust. But indeed lust truly inebriates the mind, that is, drives it mad, so that the lustful man, like a drunkard, says and does unspeakable things, which a sober man and one of sound mind would not dare to say or do, nay, would not even think, as St. Chrysostom teaches, homily 3 against the Jews. This is the eighth enticement, of breasts and embraces, and as it is the most shameless and most open, so also is it supremely enticing and most powerful; for the embraces of the lustful are the proximate disposition to intercourse. Moreover, how burning and poisonous is the embrace, nay, the touch of a woman, is evident from what St. Gregory writes concerning Ursinus the presbyter, who, while giving up his soul, exclaimed: "Depart from me, woman, a spark still lives, remove the straw."
7:19
FOR THERE IS NO MAN IN HIS HOUSE, HE IS GONE A VERY LONG JOURNEY. HE TOOK WITH HIM A BAG OF MONEY, HE WILL RETURN TO HIS HOUSE IN THE DAY OF THE FULL MOON. — This is not the enticement of the adulteress, by which she removes all fear from the young man. For "in the day of the full moon," in Hebrew it is leiom hackese, that is, on the day of the covering, namely of the moon, that is, on the full moon, when the moon is completely covered and obscured by the light of the sun. Mystically, Hugo understands by the man or husband Christ. "There is no man," that is, Christ, "in his house," that is, in the visible world in appearance; "he is gone a very long journey," namely he has ascended into heaven; "he will return to his house in the day of the full moon," that is, on the day of judgment. Hence sinners think it is permitted them to sin with impunity until the day of death and judgment. Wherefore Christ forewarned all, saying: "Watch ye, because ye know not what hour your Lord will come," Matthew xxiv, 42.
7:21
HE ENSNARED HIM WITH MANY WORDS, AND DREW HIM AWAY WITH THE FLATTERY OF HER LIPS. — It signifies that the smooth and deceptive words of the harlot so bait, bind and madden the love and lust of the young man, that they draw him as if with ropes, and violently impel him to satisfy her desires. St. Ambrose: "She displays treasures, promises kingdoms, pledges continuous loves, promises unexplored intercourse, disciplines without a pedagogue, discourse without a monitor, life without care, soft sleep, insatiable lust. Seducing him with much flattery of words, and binding him with the snares of her lips, she drew him all the way to her house." Wherefore young men solicited by harlots should immediately collect their minds, strengthen them in chastity, and imitate St. Wolstan, Bishop of Worcester in England, who, when provoked to turpitude by a noble and beautiful woman, making the sign of the cross, said: "Flee, fuel of lust, daughter of death, vessel of Satan." For there is no remedy more present against the temptations of the flesh than the worship and invocation of the Mother of God. Aptly Plutarch, in the tract "That Love is not Judgment," teaches that the enigma and symbol of love is the sphinx. For just as the sphinx was similar in face and hands to a beautiful maiden, in body to a dog, in wings to a bird, in claws to a lion, in tail to a dragon: so this alluring woman has the beautiful face of a maiden, but in body is wanton and shameless and lustful like a dog; she has the wings of a bird, because she flies to gatherings of young men; the claws of a lion, because she tears her lovers; the tail of a dragon, because she entangles them in the end, destroys them, kills them, devours them like a dragon. What therefore is more intricate than a sphinx? a harlot. What more rapacious than a Harpy? a harlot.
7:22
IMMEDIATELY HE FOLLOWS HER LIKE AN OX LED TO THE VICTIM, AND LIKE A LAMB WANTONLY PLAYING, AND NOT KNOWING THAT HE IS DRAWN FOOLISHLY TO BONDS. — Here is described the madness of the young man captivated by the allurements of the harlot. The Septuagint translates it, and he himself followed her kephotheis — and kepphos is a species of sea bird most light, which is easily turned about by any wind, and which is easily deceived and captured, as Hesychius says, and therefore is taken proverbially for one deceived and foolish. Suidas adds: "Cepphus is a kind of bird, which is called a gull. But the sons of fishermen first cast foam from a distance, then nearby, finally hold it in hand, and thus deceive and capture the cepphus gaping at the foam." First therefore this senseless young man is compared to a cepphus; secondly, to an ox: "He follows the harlot like an ox led to the victim." For when butchers wish to lead fierce bulls to the slaughter, they send ahead cows, and the bull, driven by lust, foolishly follows, and thus is deceived, bound and slaughtered. In precisely the same way this young man, following the harlot, is deceived by her, and bound by her alluring words as if with ropes, and is led to the destruction of both body and soul. Thirdly, he compares the lustful young man to a lamb. "And like a lamb," he says, "wantonly playing." First, because lambs are simple and foolish. Indeed Columella says that lambs are so foolish that, newly born, they do not recognize their own mother, but follow the first sheep they meet, and even sometimes wolves and lions, as if they were mothers: thus this young man follows she-wolves, that is harlots, so that he may be devoured by them. Fourthly, this young man "is ignorant, that he is drawn foolishly to bonds." Others translate the Hebrew eches as a bell, or a rattle, which formerly harlots attached to their shoes, so that by its sound they might excite young men to look upon them, and provoke them to love of themselves. This young man, captivated by the bell of the harlot's shoes, becomes foolish: hence he is worthy that, like a fool, he should wear bells, and by them be chastised and marked with infamy. Therefore Solomon, so that he might represent the madness and folly of the lustful young man, compares him: first, to a cepphus or gull; secondly, to an ox led to the victim; thirdly, to a lamb wantonly playing; fourthly, to shackles of a madman; fifthly, to a deer pierced by an arrow in the liver; sixthly, to a bird caught in a snare.
7:23
UNTIL AN ARROW PIERCES HIS LIVER; AS IF A BIRD HASTENS TO A SNARE, AND KNOWS NOT THAT IT IS A MATTER OF DANGER TO HIS SOUL. — The young man here is pierced by a twofold arrow: the first of lustful love, which wounds his liver. For the liver is the seat of love and concupiscence, according to that celebrated saying: The heart is wise, and the lung speaks, the gall stirs up anger, the spleen causes laughter, the liver compels to love. Second, the arrow of the pain which love brings forth. He alludes to stags, which burn with love for does, and are thereby captured and pierced with arrows. For hunters, in order to capture stags, imitate the wanton voice of does in heat: immediately the stags run to it: soon the hunters hidden among the bushes pierce them with arrows. Just as therefore a stag struck by an arrow flees, but does not escape death, but rather by running increases and aggravates the wound, and hastens death upon itself: so he who is struck by the arrow of love in his heart runs hither and thither, and increases the wound of love and death. For from the wound of love there will immediately follow the wound of pain; for one does not live in love without pain: then remorse and anguish of conscience; then diseases, quarrels, poverty, infamy, dangers and a thousand miseries; then death, which is prepared for him either by a husband or by a judge; then hell and eternal damnation. Mystically, a stag struck by an arrow, eating the herb dictamnus, casts out the arrow. Thus let the young man struck by the arrow of love cast it out through penance and mortification. Whence Tertullian, in the book On Penance: "The stag," he says, "pierced by an arrow, knows how to heal itself with dictamnus, so that it may expel the iron and its irreversible delays from the wound. The swallow, if it has blinded its young, knows how to restore their sight again with its celandine. Does the sinner, restoring to himself the confession ordained by the Lord, knowing this, pass by that which restored the Babylonian king to his kingdom?" AS IF A BIRD HASTENS TO A SNARE. — This is the sixth and last comparison, as if to say: Just as a bird flies to bait and is thereby captured by the fowler, so this young man incautiously pursuing the enticement of the harlot, is likewise captured, ensnared and destroyed. AND KNOWS NOT THAT IT IS A MATTER OF DANGER TO HIS SOUL. — O remarkable stupidity of the young man, who follows the harlot, and knows not that by following her he casts himself into certain danger to his soul, that is to his life, both present and eternal.
7:24
NOW THEREFORE, MY SON, HEAR ME, AND ATTEND TO THE WORDS OF MY MOUTH. LET NOT THY MIND BE DRAWN AWAY IN HER WAYS, NEITHER BE THOU DECEIVED BY HER PATHS. — In Hebrew, let not thy heart decline to her ways, neither err in her paths. He names paths, because harlots, especially secret ones, who wish to be held as honest in public, are accustomed to dwell in secluded places, caves and dens. Indeed, those who publicly prostitute their shame sit in paths, so that they may ensnare those passing by, and from this they are called path-walkers.
7:26
FOR SHE HATH CAST DOWN MANY WOUNDED, AND THE STRONGEST HAVE BEEN SLAIN BY HER. — He says this, so that no one should trust in his own strength, in his past chastity: because this woman has cast down, corrupted, destroyed the strong, the aged, the chaste throughout their whole life in old age. Thus the "daughters of men," that is, the daughters of Cain, enticed and corrupted the "sons of God," namely the sons of Seth, Genesis VI. Who lost Hector, Troy and the whole kingdom of Asia? one Helen. Who delivered the strongest Samson to the Philistines? Delilah. Who impelled the most holy David to adultery and murder? the beauty of Bathsheba. Who drove the wisest Solomon to madness? his concubines. "How many and what manner of Bishops," says St. Cyprian in the tract On Individual Clerics, "clerics together with laymen, after having trampled upon the struggles of confessions and victories, after having shown forth great deeds and wonders and signs everywhere, are known to have been shipwrecked with all these things! How many lions has that delicate weakness of a woman tamed, which, though it is vile and wretched, makes great prey of them!" Therefore Martyrs who had overcome torments were afterwards overcome by women. Confessors who had overcome any temptations were overcome by a woman. Who therefore is so mad as not to be wise from the example of so many and such great heroes? as to esteem himself alone stronger than all others? as to trust that he will be unharmed in the fire? "Fire, sea, woman, three evils," says Menander, or rather one evil. For woman is both fire and sea, which engulfs and absorbs very many and the strongest.
7:27
THE WAYS OF HELL ARE THE HOUSE OF HER, GOING DOWN TO THE INNERMOST PARTS OF DEATH. — For in hell indeed death has its innermost chamber, its sanctuary, its throne and kingdom. If therefore you ask: "What is hell?" I shall answer aptly: "Hell is the sanctuary and kingdom of death," because in it eternal death rules over all the damned with full right, both demons and men. The reprobate therefore in this life are as it were in the outer court of death; in hell truly they will be in the very sanctuaries and bowels of death. Just as conversely the elect in this world are as it were in the outer court of life, in heaven truly they will be in the very sanctuaries of life, where life dominates and reigns perpetually. The sense therefore is: The harlot adorned her bed, and sprinkled it with aloe and myrrh: but these are not so much indications and harbingers of feasting and pleasure, as of death and burial: for with these the bodies of the dead are wont to be anointed. Know therefore for certain, O young man, when you go to the house of the harlot, that you go to the house of death and hell. Tropologically the harlot and adulteress is concupiscence and heresy: this lies in wait for all, and kills all who follow it: this also leads directly to hell. Moreover, how fearful hell is, and judgment, St. Cyril of Alexandria depicts graphically: "I fear death," he says, "because it is bitter to me. I fear hell, because it is eternal. I fear Tartarus, because it has no color. I fear darkness, because it has no light. I fear the venomous worm, because it is eternal. I fear the genii to be placed over judgment, because they are merciless. I fear, when I think of that day's terrible and by no means impregnable council, the horrible tribunal and the incorrupt judge." And St. Ephrem: "The holy martyrs of God, turning over this day in their minds," he says, "did not spare their bodies, but underwent every kind of torment, rejoicing in the hope of crowns. Others, in solitudes and mountains and caves, contended in fasting and virginity; and now indeed they contend not only men, but also women, the weaker part, and walking through the narrow gate and narrow way, they seize the kingdom of heaven. Who therefore would suffer himself to be covered with that shame, so that when women are crowned in that hour, many men are condemned? for there is neither male nor female; but each shall receive his own reward according to his own labor."
Machine translation from the Latin, not reviewed.
7:2
… The generic sense of "teaching" also appears in the didactic books: the t. is given by God to his faithful one (Job 22, 22; Ps. 78, 1 Heb.), by the sages (Prov. 3, 1; 4, 2; 6, 23; 7, 2; 13, 14), by the mother (ibid. 1, 8; 6, 20; 31, 26); Yahweh (or his representative) will give it in the messianic kingdom (Is. 2, 3 = Mic. 4, 2; Jer. 31, 33; Is. 42, 4; 51, …
7:17
Myrrh (Heb. Môr; LXX Αὐωρία; Lat. Myrrha)
… Various biblical passages (Ps. 44:9; 48:8; Prov. 7:17; Cant. 3:6) speak of beds and garments perfumed with myrrh. …
7:27
… faith, later reaffirmed in the Gospel, that every man is in himself a sinner, "unclean" (ibid. 14:4). However, Job's pathetic description, like the topography of the f. (the "channel" that leads into the pit: ibid. 33:18; the "chambers of death" Prov. 7:27), is hyperbolic-allegorical and does not correspond to the general representation of it held in Israel. …
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.