By the angel’s advice young Tobias taketh hold on a fish that assaulteth him. Reserveth the heart, the gall, and the liver for medicines. They lodge at the house of Raguel, whose daughter Sara, Tobias is to marry; she had before been married to seven husbands, who were all slain by a devil.
By the Angels aduise yong Tobias apprehendeth a fish, that ass•ulteth him. 5. reserueth the hart, gal, and liuer for meaicines. 10. They lodge at the house of Raguel, whose daughter Sara Tobias is to marie, 14. A diuel hath heretofore slaine her seuen husbandes, 16. but shal not hurt him.
1And Tobias went forward, and the dog followed him, and he lodged the first night by the river of Tigris.Or Tobia partì, e seguitollo il cane, e alla prima posata si fermò presso il fiume Tigri.AND Tobias went forward, & a dogge folowed him, and he made his first abode by the riuer of Tigris.Profectus est autem Tobias, et canis secutus est eum, et mansit prima mansione juxta fluvium Tigris. 2And he went out to wash his feet, and behold a monstrous fish came up to devour him.E andò per lavarsi i piedi, quand'ecco un pesce smisurato uscì fuora per divorarlo.And he went out to wash his feete, and behold an huge fish came forth to deuoure him.Et exivit ut lavaret pedes suos, et ecce piscis immanis exivit ad devorandum eum. 3And Tobias being afraid of him, cried out with a loud voice, saying: Sir, he cometh upon me.E Tobia impaurito grido ad alta voce: Signore, egli mi viene addosso.Of whom Tobias being afrayd, cryed out with a loud voice, saying: Sir, he inuadeth me.Quem expavescens Tobias clamavit voce magna, dicens: Domine, invadit me. 4And the angel said to him: Take him by the gill, and draw him to thee. And when he had done so, he drew him out upon the land, and he began to pant before his feet.E l'Angelo gli disse: Prendilo per una branca, e tiralo a te. E quegli avendo così fatto, lo tirò a secco, e cominciò a palpitare a suoi piedi.And the Angel said to him: Take him by the gille, & draw him to thee. Which when he had done, he drew him on the drie land, and he began to strugle before his feete.Et dixit ei angelus: Apprehende branchiam ejus, et trahe eum ad te. Quod cum fecisset, attraxit eum in siccum, et palpitare cœpit ante pedes ejus. 5Then the angel said to him: Take out the entrails of this fish, and lay up his heart, and his gall, and his liver for thee: for these are necessary for useful medicines.Allora l'Angelo gli disse: Sventra questo pesce, e serbati il suo cuore, il fiele, e il fegato perocchè queste cose son necessarie per utili medicazioni.Then sayd the Angel to him: Take out the entralles of this fishe, and his hart, and gal, and liuer, keepe to thee: for these are necessarie and profitable for medecines.Tunc dixit ei angelus: Exentera hunc piscem, et cor ejus, et fel, et jecur repone tibi: sunt enim hæc necessaria ad medicamenta utiliter. 6And when he had done so, he roasted the flesh thereof, and they took it with them in the way: the rest they salted as much as might serve them, till they came to Rages the city of the Medes.E fatto ciò, arrostì delle sue carni, e ne portaron per istrada, il resto lo salarono, perchè servisse loro fino al loro arrivo a Rages città de' Medi.Which when he had done, he rosted the flesh therof, and they tooke it with them in the way: the rest they salted which might suffise them, til they came to Rages the citie of Medes.Quod cum fecisset, assavit carnes ejus, et secum tulerunt in via: cetera salierunt, quæ sufficerent eis, quousque pervenirent in Rages civitatem Medorum.
7Then Tobias asked the angel, and said to him: I beseech thee, brother Azarias, tell me what remedies are these things good for, which thou hast bid me keep of the fish?Allora Tobia domandò all'Angelo, e disse: Di grazia, o fratello Azaria, dimmi a che sieno buone queste parti del pesce, le quali mi hai ordinato di conservare?Then Tobias asked the Angel, and sayd to him: I besech thee brother Azarias, tel me what remedies shal these things haue, which thou hast bid me keepe of the fish?Tunc interrogavit Tobias angelum, et dixit ei: Obsecro te, Azaria frater, ut dicas mihi quod remedium habebunt ista, quæ de pisce servare jussisti ? 8And the angel, answering, said to him: If thou put a little piece of its heart upon coals, the smoke thereof driveth away all kind of devils, either from man or from woman, so that they come no more to them.E l'Angelo gli rispose, e disse: Se tu metterai un pezzetto di quel cuore sopra i carboni, il fumo scaccia qualunque specie di demoni dall'uomo, o dalla donna, talmente che più non si accostino a essi.And the Angel answering, sayd to him: If thou put a litle peece of his hart vpon coales, the smoke therof driueth out al kinde of diuels, either from man or from woman, so that it cometh no more vnto them.Et respondens angelus, dixit ei: Cordis ejus particulam si super carbones ponas, fumus ejus extricat omne genus dæmoniorum sive a viro, sive a muliere, ita ut ultra non accedat ad eos. 9And the gall is good for anointing the eyes, in which there is a white speck, and they shall be cured.E il fiele è buono a medicare gli occhi, che abbiano qualche macchia, e resteranno sani.And the gall is auailable to annoynt the eies, in which there shal be white blemish, and they shal be healed.Et fel valet ad ungendos oculos in quibus fuerit albugo, et sanabuntur. 10And Tobias said to him: Where wilt thou that we lodge?E Tobia gli disse: Dove vuoi tu, che noi alloggiamo?And Tobias sayd to him: Where wilt thou that we tarie?Et dixit ei Tobias: Ubi vis ut maneamus ? 11And the angel answering, said: Here is one whose name is Raguel, a near kinsman of thy tribe, and he hath a daughter named Sara, but he hath no son nor any other daughter beside her.E l'Angelo gli disse: E qui un uomo nomato Raguele, tuo parente, della tua tribù, il quale ha una figliuola per nome Sara: ma non ha nè maschio nè femmina fuori di lei.And the Angel answering, sayd: Here is one named Raguel, a nerekinsman of thy tribe, and he hath a daughter named Sara, and he hath neither man child, nor anie woman child beside her.Respondensque angelus, ait: Est hic Raguel nomine, vir propinquus de tribu tua, et hic habet filiam nomine Saram, sed neque masculum neque feminam ullam habet aliam præter eam.
12All his substance is due to thee, and thou must take her to wife.A te son dovuti tutti i beni di lui, e tu dei prenderla per moglie.Al his substance is dewe to thee, and thou mayst take her to wife.Tibi debetur omnis substantia ejus, et oportet eam te accipere conjugem. 13Ask her therefore of her father, and he will give her thee to wife.Chiedila adunque a suo padre, ed egli te la darà per moglie.Aske her therfore of her father, and he wil giue her thee to wife.Pete ergo eam a patre ejus, et dabit tibi eam in uxorem. 14Then Tobias answered, and said: I hear that she hath been given to seven husbands, and they all died: moreover I have heard, that a devil killed them.Allora Tobia rispose, e disse: Ho sentito dire, che ella ha sposati sette mariti, e sono morti e ho sentito dire di più, che il Demonio gli ha uccisi.Then Tobias answered, and sayd: I heare that she hath beene deliuered to seuen husbandes, and they are dead: yea and I haue heard, that a diuel killed them.Tunc respondit Tobias, et dixit: Audio quia tradita est septem viris, et mortui sunt: sed et hoc audivi, quia dæmonium occidit illos. 15Now I am afraid, lest the same thing should happen to me also: and whereas I am the only child of my parents, I should bring down their old age with sorrow to hell.Io perciò ho paura, che lo stesso non avvenga anche a me, ed essendo io unico figliuolo de' miei genitori, io venga a precipitare nel sepolcro la lor vecchiezza per l'afflizione.I am afrayd therfore, lest these things may happen to me also: & whereas I am the onlie childe of my parentes, I may bring downe their old age with sorow vnto hel.Timeo ergo, ne forte et mihi hæc eveniant: et cum sim unicus parentibus meis, deponam senectutem illorum cum tristitia ad inferos. 16Then the angel Raphael said to him: Hear me, and I will shew thee who they are, over whom the devil can prevail.Allora l'Angelo Raphaele gli disse: Ascoltami, e io ti insegnerò chi sien quelli, sopra de' quali ha potestà il Demonio.Then the Angel Raphael sayd to him: Heare me, and I wil shewe thee who they are, on whom the diuel can preuaile.Tunc angelus Raphaël dixit ei: Audi me, et ostendam tibi qui sunt, quibus prævalere potest dæmonium. 17For they who in such manner receive matrimony, as to shut out God from themselves, and from their mind, and to give themselves to their lust, as the horse and mule, which have not understanding, over them the devil hath power.Perocchè quelli, che in tal guisa abbracciano il matrimonio, che Dio scacciano da se, e dalla lor mente, e soddisfanno la loro libidine come il cavallo, e il mulo, che non hanno intelletto, sopra questi ha potestà il Demonio;For they that so receiue matrimonie, that they exclude God from them selues, and from their mind, and so geue them selues to their lust, as horse and mule, which haue not vnderstanding, ouer them the diuel hath power.Hi namque qui conjugium ita suscipiunt, ut Deum a se et a sua mente excludant, et suæ libidini ita vacent sicut equus et mulus quibus non est intellectus: habet potestatem dæmonium super eos.
18But thou when thou shalt take her, go into the chamber, and for three days keep thyself continent from her, and give thyself to nothing else but to prayers with her.Ma tu quando l'avrai sposata, entrando nella camera per tre dì ti asterrai da lei, e non altro farai, se non di star con essa in orazione.But thou when thou shalt take her, entring into the chamber, for three daies be continent from her, and thou shalt geue thy self to nothing els but to prayers with her.Tu autem cum acceperis eam, ingressus cubiculum, per tres dies continens esto ab ea, et nihil aliud nisi orationibus vacabis cum ea. 19And on that night lay the liver of the fish on the fire, and the devil shall be driven away.E quella stessa notte, bruciato quel fegato del pesce sarà messo in fuga il Demonio.And the same night, the liuer of the fish sette on the fyre, the diuel shal be driuen away.Ipsa autem nocte, incenso jecore piscis, fugabitur dæmonium. 20But the second night thou shalt be admitted into the society of the holy Patriarchs.E la seconda notte sarai ammesso all'unione co' Patriarchi santi.But the second night thou shalt be admitted in the copulation of the holie Patriarches.Secunda vero nocte in copulatione sanctorum patriarcharum admitteris. 21And the third night thou shalt obtain a blessing that sound children may be born of you.E la terza notte otterrai la benedizione, affinchè nascano da voi de' figliuoli di buona sanità.And the third night thou shalt obteyne a blessing that sound children may be procreated of you.Tertia autem nocte, benedictionem consequeris, ut filii ex vobis procreentur incolumes. 22And when the third night is past, thou shalt take the virgin with the fear of the Lord, moved rather for love of children than for lust, that in the seed of Abraham thou mayst obtain a blessing in children.Passata poi la terza notte, prenderai la vergine nel timor del Signore, mosso più da desiderio di prole, che da libidine, a fine di ottenere la benedizione riserbata alla stirpe di Abramo.And when the third night is past, thou shalt take the virgin with the feare of our Lord, moued rather for loue of childeren then for lust, that in the feede of Abraham thou mayst obteyne blessing in children.Transacta autem tertia nocte, accipies virginem cum timore Domini, amore filiorum magis quam libidine ductus, ut in semine Abrahæ benedictionem in filiis consequaris.
6:1
Year of the World 3299.
Calmet
Dog. Greek and Hebrew specify this circumstance, (chap. 5:22.) but not here. Those who attack the authority of this book, infer that such a trifle would not be noticed by the Holy Spirit, Tobias 11:9. Yet Homer mentions the fawning of the dog upon Ulysses, after he had been 20 years from home; and the gravest historians record instances of the fidelity of dogs. (Calmet)
Calmet
Night, or stage, mansione, (Haydock) at a caravansera, or house where travellers might stop all night, and sometimes, though seldom, might be supplied with necessaries. Herodotus (V. 52.) mentions several in the kingdom of Persia. (Calmet)
6:2
Feet. Greek, "to bathe."
Challoner
Fish. The learned are of opinion that this was the fish which Pliny calls callyonymus, ([Natural History?] L. XXII. ch. 7.) the gall of which is of sovereign virtue to remove white specks that grow over the eyes. (Challoner)
Bochart
Other fishes have the like virtue; and as the aforesaid has no scales, and is not above a foot long, it could not be lawfully eaten by the Israelites, nor could it suffice for ten days' provision, ver. 6. (Leviticus 11:10.) Others, therefore, prefer (Calmet) the sea-calf, (Brado) the hippopotamus, (Grotius) the crocodile, (Denis the Carthusian) whale, (Theophylactus) sturgeon, or silurus. (Bochart, Anim. 4:15.)
Calmet
But there are great difficulties with respect to all these; and Fran. George adopts the sentiment of the Rabbins in favour of the pike, which seems the least objectionable, as it has scales, gills, and cannot live long out of water, ver. 4. It grows to a great size in the Tigris, and its gall is good for the eyes. (Calmet)
6:3
Calmet
And. This verse is not in Greek. Tobias and the fish were both in the water. (Calmet)
6:4
Take him. "It," would be as proper.
Haydock
Gill. Greek, "Seize the fish, and the boy got the better of the fish, and threw it upon the land." (Haydock)
Haydock
Hebrew also omits the gill and the panting, (Calmet) circumstances which would invalidate the opinions of many respecting the nature of this fish, ver. 2. (Haydock)
6:5
Haydock
For thee. Greek, "carefully." (Haydock)
Calmet
The rest is omitted also in the Hebrew of Fagius. (Calmet)
6:6
Worthington
Flesh. St. Paul uses the like expression, (1 Corinthians xv.) as well as Pliny, [Natural History?] 9:15. (Worthington)
Haydock
Took. Greek and Fagius, (Calmet) "eat, and both went on till they came near to Ecbatana." (Haydock)
Calmet
From Ninive to Rages would be 10 or 12 days' journey. (Calmet)
6:7
Haydock
Tell. Greek, "What is the heart, the liver, and the gall of the fish for?" (Haydock)
6:8
Challoner
Its heart, etc. The liver, (ver. 19.) God was pleased to give to these things a virtue against those proud spirits, to make them, who affected to be like the Most High, subject to such mean corporeal creatures, as instruments of his power. (Challoner)
Worthington
God sometimes makes use of things as remedies which have, naturally, a different effect; as when Christ put clay on the eyes of the blind man, John ix. The things which the angel ordered were salutary, by God's appointment. (Worthington)
Calmet
They could not act directly upon a spirit: but they might upon the person troubled by one, as Saul was relieved by music. (Calmet, Diss.)
Menochius
The smoke was a sign of the devil's expulsion, and of the efficacy of prayer; or rather, God subjected the proud spirits to such weak elements. (Serarius, q. 3.) (Menochius)
Greek, "and he said to him, respecting the heart and liver, if any demon or wicked spirit be troublesome, make these smoke before a man or a woman, and the person shall be troubled no longer.
6:9
6:10
Haydock
And. Greek, "But as they approached to Rages, the angel said to the young man: Brother, to-day we shall lodge with Raguel, and he is thy relation, and he has an only daughter, by name Sara: I will propose that she may be given to thee for a wife, because the inheritance belongs to thee, and thou art the only one of her kindred. The girl is beautiful and prudent. Now, therefore, give ear to me, and I will speak to her father, and when we return from Rages, we will celebrate the nuptials. For I know Raguel, that he will not give her to another man, comformably to the law of Moses, or he will incur death; because thou art entitled to the inheritance before any other. Then," etc., ver. 14. (Haydock)
Calmet
The law regulated the marriages of heiresses, (Numbers 36:6.) though not under pain of death. (Calmet)
6:14
Haydock
Died. Greek, "were destroyed in the nuptial chamber, (numphe). And as I am my father’s only son, I fear lest, approaching to her, I should die like the former; because a demon is in love with her, which hurts no one but such as approach to her. Now, therefore, I fear lest I should die, and bring down the life of my father and mother upon me to their grave." (Haydock)
Haydock
If this text may be styled Scripture, it only records the opinion of Toby[Tobias]. (Calmet) or what he had "heard." (Haydock)
St. Augustine
Many grave authors have been of the same persuasion that devils could be enamoured with mortal beauties: (Calmet) talesque asseverant ut hoc negare impudentiae esse videatur. (St. Augustine, de C.[City of God?] 15:23; Delrio, Magic. 2.)
Calmet
But this opinion is now almost entirely abandoned. Many who have testified such things, may have experienced only some diabolical illusions. The devil could not love the beauty, nor the virtue of Sara. But he was permitted by God to exercise his malice against those who would have gratified their impure desires. (Calmet)
Houbigant
We may perhaps decide too peremptorily on the nature of devils, with which we are little acquainted. As they are susceptible of pride, anger, etc., why may they not also give way to some subtle kind of mental impurity? (Houbigant)
6:15
To hell. That is, to the place where the souls were kept below, before the coming of Christ; (Challoner) as the just had not yet access to heaven. See Genesis xxxvii. (Worthington) Greek adds, "and they have no other son to bury them."
6:16
Haydock
Raphael. Greek, "said to him: Dost thou not remember that thy father ordered thee to take a wife of thy kindered? Now then hearken to me, brother; for she shall be thy wife. Mind not the devil. For this night she shall be given in marriage to thee; and if thou enter the nuptial chamber, thou shalt take the ashes of incense, and shalt place thereon some of the heart and liver," etc., ver. 19. (Haydock)
6:17
Mule, which are very libidinous, Psalm xiii.
Menochius
Power. Yet he is not always permitted to kill them, as God often allows them time for repentance, or suffers them to draw down heavier judgments. (Menochius)
St. Gregory
"The devils can do no more than God secretly permits;" (St. Augustine, de C.[City of God?] 2:23.) and "God justly suffers the wicked to fall victims to their iniquitous appetites." (St. Gregory, mor. ii.)
6:18
Days. No morality could be more pure. The Christian Church has given similar counsels, in the Capitulars of France, and of Erard, archbishop of Tours, and in many rituals published in the 16th century. The council of Trent only advises people to approach to the sacraments of penance and the Holy Eucharist, three days at least before marriage. The Greeks, in their third council of Carthage, (canon 13) order the first night to be spent in continence.
6:19
Haydock
Lay. Greek adds, "some of the heart....and make it smoke, and the devil shall smell, and flee away, and shall not return for ever." (Haydock)
Haydock
This is contrary to reason, say our adversaries. But though devils be incorporeal, may they not be affected by certain bodies, as our souls are when our limbs are hurt? The angel chose this sort of usual exorcism, that those who were present might be convinced of the devil’s departure. As the devils abuse the works of the creation, it was convenient that they should be punished by them; as they submit to magical operations, they must feel the power of such exorcisms (Houbigant) as are authorized by God and his Church. (Haydock)
6:20
Worthington
Society (copulatione.) He then obtained this blessing, though he knew not his wife till the fourth night. (Worthington)
Calmet
His marriage resembled that of the patriarchs. (Calmet)
Haydock
Greek, "But when thou shalt go to her, arise both, and cry to the merciful God, and he will save and have pity on you. Fear not, for she was prepared for thee from eternity; and thou shalt save her, and she shall go with thee; and I flatter myself that thou shalt have children of her. And as soon as Tobias heard this, he loved her, and his soul was much attached to her: and they arrived at Ecbatana." (Haydock)
Haydock
Some may wonder that Tobias did not ask for the consent of his parents. But the angel reminded him of his father’s injunctions, (Calmet) and spoke in such a manner, that he was convinced his counsel was from God. (Haydock)
6:8
Its heart, etc. The liver (ver. 19).... God was pleased to give these things a virtue against those proud spirits, to make them, who affected to be like the Most High, subject to such mean corporeal creatures as instruments of his power.
6:15
Hell.... That is, to the place where the souls of the good were kept before the coming of Christ.
6:6
S. Paul also calleth flesh of fish 1. Cor. 15. and Plinie lib. 9. c. 15.
6:8
and liuer. v. 19.
Diuels who exalted them selues as equal with God, a•e iustly made subiect to corporal creatures. God cōcurring with natural causes, whose good pleasure is sometimes to vse instrumēts naturally vnapt, as when Christ gaue sight to the blinde by putting clay on his eyes. Ioan. 9. sometimes more apt, as when he fed manie with few loaues. Ioan. 6. So the Angel by Gods appointment vsed this meanes to expel the diuel.
6:15
Into the place where good soules rested, none then hauing accesse into heauen. See Annotations. •en. 37.
6:19
and hart v. 8.
6:20
The second night he asked and obtayned this grace; for he knew not his wife vntil the fourth night. v. 22.
6:1
1. And the dog followed him, — as domestic dogs follow heroes by whom they are nourished. He says this for the connection of the narrative: for the grieving parents learned of Tobias's return from the dog running ahead, chapter XI, verse 9. And he remained in the first lodging beside the river Tigris, — namely in a house or lodging adjacent to the Tigris. For he had departed that day from Nineveh, which is adjacent to the Tigris.
6:2
2. And he went out (from the lodging to the river Tigris) to wash his feet, — wearied from the journey and filthy and foul with dust and sweat. And behold a huge fish came forth to devour him. — You will ask: What was this fish? First, some think it was a whale or cetacean; for these devour and swallow men. But the Tigris river, being a river, cannot contain whales, which are vast, but only the vast sea. Again, Tobias alone could not have drawn out a whale. Second, Dionysius the Carthusian thinks it was a crocodile: for this comes forth from the Nile and pursues men on land, kills and devours them. For it is amphibious, living and feeding both on land and in waters. But Tobias could not have drawn out a crocodile. Add: A crocodile lives on land; but this fish, when drawn out onto land by Tobias, began "to palpitate before his feet," to fail and die, as fish are wont to do outside water. Third, the Rabbis, whom George of Venice follows, volume VI, Problem CLXXXV, think it was a pike fish, which is voracious and devours other fish, and is therefore called pike, in Greek λόκος, that is, wolf-like, as it were the wolf of fishes. But pike are not so large and bold as to dare to attack a man. Fourth, therefore more probably Francis Valesius in Sacred Philosophy, chapter XLII, from Pliny, Menander and others, thinks this fish was a callionymus, that is, of fair name, which is the largest, carnivorous and most voracious, having serrated teeth and eyes fixed on the top of its head; whence it is also called uranoscopos, that is, heaven-gazing, and has its mouth situated between its eyes, and is therefore called by the Italians bocca in capo; whence Tobias was terrified by its appearance. It abounds in gall, which is effective for removing white spots from the eyes. Thus Dioscorides, book I, chapter XCVI, Galen and Pliny, book XXXII, chapter VII, at the beginning, whom hear: "The gall of the callionymus heals scars and consumes the superfluous flesh of the eyes; no fish has this more abundantly. This same fish is also called uranoscopos from the eye which it has on its head." You will say: The callionymus, according to Pliny and Oppian, is a sea fish; but this was from the river Tigris. I answer: Sea fish are often found in great rivers, especially in the reflux of the sea, when rivers overflow. For fish love fresh water, such as is in rivers, but it is remarkable that the callionymus, which does not exceed the measure of two feet, according to Rondelet and Aldrovandi, dared to attack Tobias: but this fish is as voracious as it is stupid, and therefore attacked Tobias. This fish therefore "came forth" not onto land, but out of the water, raising and extending its head and throat, "to devour him," namely Tobias. Add: Oppian, in book II, calls the callionymus a ruspeniter, because it sleeps by day and watches by night seeking prey, as thieves sleep by day and watch by night to steal. Therefore this fish could have come forth from the Tigris onto the neighboring sand, and there attacked Tobias. Oppian adds that this fish is so voracious that with an excess of food, its belly becomes too distended and bursts and it dies, by which sad end he deters men from luxury and gluttony. William Rondelet describes this fish graphically in all its members, book X On Fishes, final chapter, where he also adds that it is called callionymus, that is, of fair name, because, although it is foul and ugly in itself, it has eyes on the top of its head so that it always looks toward heaven, which form is more worthy of a man than of a fish. For it is proper to man to look upward and to contemplate heaven with his mind, to despise all fragile and perishable things which are falsely held as goods by the common people, and to scorn things placed below him: therefore let man's mind, as well as his name, be uranoscopos according to that saying of Ovid: He gave to man a face lifted up, and commanded him to gaze upon heaven, and to raise his countenance erect toward the stars.
6:8
8. If you place a part of its heart upon coals (ashes), its smoke drives out every kind of demon. — You will ask by what power and virtue this fish's heart, as well as its gall in verse 19, puts demons to flight: Valesius, in Sacred Philosophy, chapter XXVIII, says that this fish was given a supernatural virtue by God to drive out demons, just as the same virtue was given to the fire of hell to torment them, and as blessed water was given the power to put them to flight and to wash the soul clean from sins. This virtue is hinted at by the word "drives out." This is favored by William of Paris, in his book On the Universe, Dionysius the Carthusian, Peter Gregory of Toulouse, in his Compendium of Law, book XXXIV, chapter XXII, and Jerome Mengus in his Scourge of Demons, saying that demons are subjected by God to certain bodies and herbs on account of their pride. Yet this virtue in this fish is unheard of, nor could its fumigation alone have had the power to perpetually keep the demon away, "so that he should not come again," as is said here. Secondly, our Sanchez holds that the demon is put to flight by the smoke of this fish's heart, from the fact that this fumigation is done with something so vile to the demon's shame and contempt, which he himself, being most proud, cannot bear, and so he departs and flees. Hence exorcists strike the possessed with blows, hang ridiculous images of most shameful things from their necks, and harass the demon with reproachful words, which he cannot endure on account of his pride, and therefore not rarely departs, as experience shows: whence also in the book which is called the Scourge of Demons, it is asserted that such fumigations should be applied to the possessed, and shameful words should be cast at the demon. Whence in that fourth exorcism the demon is thus addressed by the exorcist: "Unclean spirit, most wretched, tempter, deceiver, father of lies, heretic, fool, bestial, furious, enemy of thy Creator, lustful, senseless, cruel, unjust, robber, beast, serpent and lean swine, hungry and most unclean, mangy beast, most savage beast, beast most bestial of all beasts, cast out from paradise, from the grace of God, from the unspeakable place, from the fellowship and society of Angels, creature damned, reprobate, and cursed by God forever on account of thy pride and wickedness, wicked and impious one, accursed and excommunicated, blasphemer, damned and to be damned." An ancient witness to this custom is also Prudentius Against Symmachus: The priest of the Lord thunders forth: Flee, cunning serpent, Strip thyself from these limbs, and loose thy hidden coils; Slave of Christ, most corrupt thief, thou dost vex. Thirdly, more clearly and more fully, Lyra, Serarius and Abulensis in I Kings XVI, Question XLVI, and Pererius in Daniel, page 272, hold that the smoke of the heart of the fish callionymi expelled the demon by an inchoate natural force, as Raphael here insinuates, but completely by an angelic and heavenly force. By natural force, namely by impeding the action of the demon through a contrary disposition, in the manner that David's music impeded the agitation of Saul by the demon. For the demon acts through natural causes and especially melancholic humors: therefore those things which remove or diminish these humors break the demon's action and vexation. Hence rue, hypericon, goat's horns, artemisia, the liver of a chameleon, the Sandius stone, and Chrysolite, etc., are said to do the same. Because (if indeed that is true) namely they disperse melancholy, gladden the soul, and thus dissipate the sadness, perturbation and anxiety, and desperation which the demon suggests. See Serarius and Delrio in Magic, book III, Question XXVII, section II. However, the complete cause expelling the demon was Raphael the Angel, who by the burning of the liver on account of the merits and prayer of Tobias drove away the demon. But Raphael concealed this, and used the burning as a pretext, lest he reveal himself, and lest Tobias know him to be an Angel, whom he had as a companion and guide on the way as if a man; just as for the same reason he called himself Azarias, and ate and drank with Tobias. That this is so is indicated by the Greek, which does not attribute this power to the heart of the fish; but thus it reads: Make the heart and liver smoke before the man, and he shall not be troubled any more; because, namely, at this sign I by my covenant and promise shall drive out and put to flight the demon, the author of perturbation. Whence also in chapter VIII, verse 2, it is said: "Tobias drew out of his bag a part of the liver, and laid it upon the live coals; then Raphael the Angel seized the demon, and bound it in the desert:" therefore not the liver of the fish, but Raphael seized and put to flight the demon, not only from the house of Raguel, but from all Media. In a similar manner Magi and Witches through certain herbs and signs of witchcraft harm, and kill beasts and children, although those things are in themselves inefficacious for this, and have no physical force, but only a moral one, namely from the covenant of the demon. For the demon, the sign given by him being placed, brings these harms through himself upon beasts and infants. Mystically Bede: "The fish, he says, which, desiring to devour Tobias, was killed by the teaching of the Angel, signifies the Devil, who, while he desired flesh in our Redeemer, was captured by the power of divinity." On the other hand St. Augustine, sermon 4 On Peter and Paul: "Christ is, he says, that fish which ascended to Tobias alive from the river; whose liver roasted through the passion, the devil was put to flight: and by the bitterness of the gall the blind man was afflicted, and the world was illuminated." Thus Optatus of Milevis in III Against Parmenian, by the fish of the Tigris understands Christ. Extricate. — Note: It is proper to the demon to entangle, but to Raphael and the Angels to extricate: for just as the fisherman and the hunter strive to ensnare fish with a hook and beasts with a snare, and birds with birdlime and nets, in order to capture them; so the demon strives to entangle the body and soul with various pains, greater cares, anguishes, difficulties, scruples, quarrels, disputes, and concupiscences, so that it cannot free itself, but becomes the prey of him and of hell. See St. Gregory, XXXII Moral, chapter XVII, on those words of Job XL, 42: The sinews of his testicles are twisted. "The arguments of his (the demon's) suggestions, he says, are bound with intricate inventions, so that he makes very many sin to such a degree that if perchance they desire to flee sin, they cannot escape without another sin, and they incur guilt while avoiding;" and he demonstrates this with various examples, and finally shows the way out of this labyrinth of extricating oneself through this rule, as it were through Ariadne's thread: "When the mind is constrained between lesser and greater sins, if there is absolutely no way of escaping without sin, the lesser should always be chosen; because he also who is shut in on all sides by the circuit of walls, lest he escape, throws himself into flight there where he finds the shorter wall."
6:9
9. And the gall is of value for anointing the eyes, in which there shall be an albugo, and they shall be healed. — You will ask whether Tobias recovered his sight through the gall of this fish by its natural power and virtue. I answer affirmatively, yet with God or Raphael cooperating and supplying what was lacking to that natural cause, namely the gall of the fish, if indeed that warm dung of swallows had not extinguished the crystalline humor and the internal power of sight in Tobias, but had only drawn an albugo and a pellicle over his eyes; this the gall of the fish eroded, as is indicated in chapter XI, 13. For thus it is said there: "Then Tobias taking of the gall of the fish, anointed his father's eyes. And he endured it about half an hour; and a white spot began to come out of his eyes, like the skin of an egg, to go out. Which when Tobias saw, he caught it, and drew it from his eyes, and immediately he recovered his sight." What could be clearer: yet the Greek texts are clearer still, which read thus: He sprinkled the gall upon his father's eyes, saying: Be of good courage, father. But when they were rubbed, he wiped his eyes, and the white spots were scraped away from the corners of his eyes. And seeing his son, he fell upon his neck, and wept and said: Blessed art thou, O God. Secondly, because Pliny attributed this virtue to the gall of the callionymus, lib. XXXII, cap. VII, and Francis Valesius, S. Philos. cap. XLVII, whom hear: "Because, when for removing white spots nothing has been more celebrated by all physicians than gall, among all its kinds, the gall of the callionymus fish is most commended of all, and next that of the hyena." Galen also, in book X On the Faculties of Simple Medicines, chapter XII: "Moreover," he says, "the bile of certain animals is singularly extolled by physicians, as sharpening the acuteness of the eyes, and digesting the beginnings of suffusions, such as the fish which they call callionymus, the hyena, and the marine scorpion, then the cock and the partridge." Thus he. The same teaches Aelianus, lib. XIII, cap. XIV, and other physicians. Thus judge Lyra, Dionysius, Serarius and others. You will say: Tobias was blinded, and plainly blind; therefore he could not recover his sight from the gall of the fish. I answer, he was blind outwardly on account of a skin drawn over his eyes, not inwardly, so that the power of sight was extinguished, and therefore he was blind in act, and had lost the proximate power of seeing, not the remote and radical power: if anyone contends that he was altogether blind, and had lost the power of sight, it is necessary that he consequently say that he was illuminated not by the gall of the fish, but by the sole supernatural divine virtue, as I said concerning the flight of Asmodeus through the heart of the fish. Allegorically, Tobias, by the gall illuminating his father, was a type of Christ, who illuminated the blind from birth with his spittle and clay, John cap. IX, vers. 6. Tropologically, gall is the bitterness of perversity and tribulation, which opens the eyes of the mind blinded by the honey of earthly pleasure, by dispersing it, so that it may see the foulness of sin, the atrocity of hell, the beauty of virtue, the goodness of God, the joys of heaven, etc. Mystically St. Prosper, part II Promis. cap. XXIX: "The mystical meaning," he says, "of this action is this, that from the interior of the fish, both the demon was put to flight, and Tobias was illuminated. This the great fish does from his passion, Christ, purging Mary, from whom he cast out seven demons." And afterwards: "For ΙΧΘΥΣ, namely, which in Latin is fish, our ancestors in the sacred writings interpreted thus, gathering from the Sibylline verses, that it is Jesus Christ the Son of God the Savior, the fish cooked in his passion, from whose interior remedies we are daily illuminated and nourished."
6:14
14 and 15. I have heard that she was delivered to seven men, and they are dead: but I have heard this also, that a devil killed them. I fear therefore lest perhaps the same thing happen to me also. — The Greek texts add: Because the devil loves her, which injury does not affect anyone except those approaching her, that is to say, She herself has an incubus demon, who, loving her, kills her other suitors. For demons, they say, in an assumed body receive the seed of some man, and pour it into a woman, and through it generate offspring, as they assert that Merlin and Arthur were begotten, which St. Thomas, Abulensis, Victoria, Molina, Cantipratensis, Caesarius, Camperius, Hector, Boethius and others whom Serarius cites and follows assert, cap. VIII, Quaest. IV. Hear St. Augustine, XV De Civ. XXIII: "It is a most frequent report, and many affirm that they have experienced it, or have heard it from those who had experienced it, concerning whose trustworthiness there is no reason to doubt, that Sylvans and Fauns, whom the common people usually call incubi, have been wicked toward women, and have sought and accomplished intercourse with them, and that certain demons, whom the Gauls call Dusii, persistently attempt and effect this same uncleanness: many assert such things, and such things, that to deny this would seem to be impudence." Hear also the example which the Author of the Life of St. Bernard relates, lib. II, verse 6: "A certain woman in the region of Nantes was vexed for six years by a certain wanton demon, with her consent, with incredible lust. He had appeared to her in the form of a handsome soldier, and that lascivious spirit often abused her invisibly, while her husband lay in the same bed, and she was unaware. Which woman in the seventh year, seized with fear, when St. Bernard of Clairvaux the abbot came into the aforesaid city, the wretched woman fell at his feet, confessing with many tears her horrible suffering and diabolical mockery, and begged that she be helped: by whom comforted, and taught what she ought to do, after confession the devil could not approach her." But a demon properly does not love women for the sake of his lust, since he lacks flesh, and therefore has no sense of lust, but simulates love, that he might entice women into love of him and unspeakable sin. Moreover, it is not likely that Asmodeus was here the lover and incubus of Sarah, both because he knew her to be most chaste, and therefore would generously restore her to him. Wherefore Tobias, saying that Asmodeus loves Sarah, said this not from his own knowledge, but from the sense and report of the common people. "I have heard," he says: for the common people, seeing that seven suitors of Sarah were killed by a demon, suspected this to happen from his rival love and jealousy; for thus suitors seeking the same bride often slay one another. For in verse 17, Raphael the Angel assigns not this, but a wholly different, and as it were contrary cause of their slaying, namely that they were slain by Asmodeus on account of their crimes and unbridled lust. Thus Serarius.
6:17
17. And they give themselves over to their lust just as a horse and mule, — for as Aristotle, lib. VI Hist. anim. cap. XXII: "The horse is the most lustful of all both females and males." Whence that passage from Jeremiah V, 7 and 8: "In the house of a harlot they were luxuriating. They became lovers of horses and stallions, each one was neighing after the wife of his neighbour." The mule also, although sterile, burns with lust. Whence the ancients designated a lustful person by depicting a mule, or she-mule, as Pierius testifies, Hierogl. XII. Add that a certain kind of mule different from the others exists in Cappadocia and Syria, which bears young and procreates like horses, as Aristotle testifies, lib. I Histor. anim. cap. VI, and lib. VI, cap. XXIV.
6:19
19. By burning the fish's liver the demon shall be put to flight. — Not so much by the power of the liver itself, as by mine, that is, by angelic and divine power on account of thy prayers and merits, O Tobias. See the words at verse 8. Mystically St. Augustine, in the place cited: "Christ," he says, "is that fish which ascended to Tobias; by this fish's liver roasted through his passion (on the altar of the cross) the devil was put to flight." It is fittingly done through the liver, because in the liver is the seat of love and concupiscence, which is here extinguished by the passion of Christ.
6:20
20. But on the second night you are admitted into the union of the holy patriarchs,—that is to say, You shall be a partaker of the merits, or holiness of the holy Patriarchs, namely Abraham, Isaac, Jacob, Joseph, etc., so that just as they, using their wives chastely, were renowned and begat holy sons, so also you shall do with Sara, as follows in verse 21. Raphael therefore commands Tobias to abstain from conjugal relations for the first three nights with Sara, before he consummates it; for thus Asmodaeus, who kills the lustful, is to be put to flight, and marriage is to be entered into holily, and holy sons are to be obtained from God. Would that Christian spouses would follow this counsel of Raphael, and the example of Tobias obeying him. In the Council of Trent, Session XXIV, it is thus read, On the Reform of Matrimony, cap. I: "The holy synod exhorts spouses that, before they contract, or at least three days before the consummation of matrimony, they diligently confess their sins, and piously approach the Sacrament of the Most Holy Eucharist."
6:22
22. Moved by love of children rather than by lust. — For the end of conjugal union ought to be the desire for faithful offspring. "For these are the three goods of matrimony, fidelity (conjugal), offspring, and sacrament," as theologians teach from St. Augustine. Hear St. Augustine, in the book On the Good of Marriage, chapter VI: "Conjugal intercourse," he says, "for the sake of generating has no fault: but for satisfying concupiscence, yet with one's spouse, on account of the fidelity of the marriage bed, has venial fault. But adultery or fornication has mortal fault; and through this, indeed, abstinence from all intercourse is better than even matrimonial intercourse itself, which is undertaken for the sake of begetting." And St. Fulgentius, epistle I, chapter III: "The use of conjugal power," he says, "is blameless, assigned by divine law to the office of begetting, if justice does not permit libidinous excess to transgress the limit. But the justice of using marriage is this, that spouses come together at a fitting time not for the satisfaction of lust, but for the obtaining of offspring. Thus therefore the fruit ought to be sought from marriage in such a way that the excess of slippery pleasure is restrained." Moreover, even the Philosophers felt the same way, as Plato, in book IV of the Laws: "It is necessary," he says, "for parents to beget and educate children, who hand down life like a lamp to posterity, so that there may always be some worshipping God, according to his law."
Machine translation from the Latin, not reviewed.
6:1
… Arabic Diglah; in Old Persian the Aramaic name phonetically became Tigrā, whence the Greco-Latin Tīyquc) is remembered as one of the four rivers of Paradise (Gen. 2:14) and as a river of Mesopotamia it is mentioned in the later histories (Dan. 10:4; Tob. 6:1; Jdt. 1:6; Sir. 24:35 [25]).
6:3
… from Nineveh to Rages (v.) in Media (Tob. 5:5-21). During the stop on the first evening of the journey along the Tigris, he commands Tobiah, frightened by a large fish that tries to attack him, to seize the animal and extract its gall, heart and liver (ibid. 6:3-9). These last two anatomical parts will be used as incense to drive the demon Asmodeus (v.) away from Sarah. …
6:7
Azarias (Hebrew: 'Azaryah[û] «Yahweh helps»)
4) Name assumed by the archangel Raphael (Tob. 5:18; 6:7; 9:1) from the time when he offered himself to Tobit to lead his son to Rages (v. ANANIA, 2). This name, with its etymological meaning, expresses the "help of God," personified in …
6:10
Raguel (Heb. Rē'ḏēl = "Friend of God")
… On the journey from Nineveh to Rages the archangel Raphael (v.) advises Tobias to stop at this relative's house to ask for the hand of his daughter Sarah (Tob. 6:10 ff.). …
… In Ecbatana (ibid. 6:10-22) R. leads Tobiah to Raguel (v.) and urges him to ask for the hand of his daughter Sarah, who belonged to him by right as a close relative, assuring him that a union contracted above …
6:12
… The corporal ones are: 1) to feed the hungry; 2) to give drink to the thirsty; 3) to clothe the naked; 4) to shelter pilgrims; 5) to visit the sick; 6) to ransom prisoners; 7) to bury the dead (Tob. 6:12). The spiritual ones are: 1) to instruct the ignorant; 2) to counsel the doubtful; 3) to comfort the sorrowful; 4) to correct sinners; 5) to forgive offenders; 6) to bear with troublesome …
6:14
ASMODEUS. - A demon (Tob. 3:8) who caused the death of the seven husbands of Sarah, daughter of Raguel, from the very first nights of marriage (ibid. 6:14-17). Following Raphael's instructions (v.), the young Tobiah reduced him to impotence (6:5 ff.), and Raphael drove him away from Tobiah forever, banishing him to the desert of upper Egypt (8:3).
6:16
Triduum, Octave (Octiduum), Novena
… Sarah, daughter of Raguel, after the death of the seven husbands, gives herself to fasting for three days and three nights, and the angel Raphael invites the young Tobias, before the wedding, to abstain from his spouse for three days, praying (Tob. 3, 10; 6, 16-22; 8); Judith, in the Assyrian camp, before the great blow meditated against Holofernes, asks to be able to leave the camp for three nights, to adore God (Iud. 12, 6); Queen Esther, with …
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.