Esther prayeth in humilitie of spirite, that God wil deliuer the people from the crueltie of Aman.
1Queen Esther also, fearing the danger that was at hand, had recourse to the Lord.Similmente la regina Esther ricorse al Signore atterrita pell'imminente pericolo.ESTHER also the queene fled to our Lord, fearing the peril that was at hand.Esther quoque regina confugit ad Dominum, pavens periculum quod imminebat. 2And when she had laid away her royal apparel, she put on garments suitable for weeping and mourning: instead of divers precious ointments, she covered her head with ashes and dung, and she humbled her body with fasts: and all the places in which before she was accustomed to rejoice, she filled with her torn hair.E deposte le vesti reali, prese abiti convenienti al lutto, e alle lagrime, e in vece di unguenti si coperse la testa di cenere, e di sozzure, e umiliò co' digiuni il suo corpo, e in tutti i luoghi, dove prima era solita dì rallegrarsi, spargeva i capelli, che si strappava.And when she had laid of her royal garmentes, she tooke clothes meete for weeping and mourning, and for diuers oyntmentes, filled her head with ashes and dung, and her bodie she humbled with fastes: and al the places, in which before she was accustomed to reioyse, she filled with tearing of her heares.Cumque deposuisset vestes regias, fletibus et luctui apta indumenta suscepit, et pro unguentis variis, cinere et stercore implevit caput, et corpus suum humiliavit jejuniis: omniaque loca, in quibus antea lætari consueverat, crinium laceratione complevit. 3And she prayed to the Lord the God of Israel, saying: O my Lord, who alone art our king, help me a desolate woman, and who have no other helper but thee.E pregava il Signore Dio d'Israele dicendo: Signore mio, che se' il solo nostro Re, aiuta me abbandonata, e che altro aiuto non ho fuori di te.And she besought our Lord the God of Israel, saying: My Lord, which onlie art our king, helpe me solitarie woman, and which haue no other helper beside thee.Et deprecabatur Dominum Deum Israël, dicens: Domine mi, qui rex noster es solus, adjuva me solitariam, et cujus præter te nullus est auxiliator alius. 4My danger is in my hands.Il mio pericolo è imminente.My peril is in my handes.Periculum meum in manibus meis est. 5I have heard of my father that thou, O Lord, didst take Israel from among all nations, and our fathers from all their predecessors, to possess them as an everlasting inheritance, and thou hast done to them as thou hast promised.Io ho udito raccontare dal padre mio, come tu, o Signore, separasti Israele da tutte le genti, e i padri nostri da tutti i loro maggiori per possedergli in eterno come tua eredità, e facesti vergo di loro, come avevi promesso.I haue heard of my father that thou Lord didst take Israel out from al Gentiles, and our fathers out of al their predecessours before, that thou mightst possesse an euerlasting inheritance, and thou hast done to them as thou hast spoken.Audivi a patre meo quod tu, Domine, tulisses Israël de cunctis gentibus, et patres nostros ex omnibus retro majoribus suis, ut possideres hæreditatem sempiternam, fecistique eis sicut locutus es.
6We have sinned in thy sight, and therefore thou hast delivered us into the hands of our enemies:Noi peccammo dinanzi a te, e per questo tu ci abbandonasti nelle mani de' nostri nemici:We haue sinned in thy sight, and therfore thou hast deliuered vs into the handes of our enemies:Peccavimus in conspectu tuo, et idcirco tradidisti nos in manus inimicorum nostrorum: 7For we have worshipped their gods. Thou art just, O Lord.Perché noi adorammo gli dei loro: giusto se' tu, o Signore.for we haue worshiped their goddes. Thou art iust ô Lord.coluimus enim deos eorum. Justus es Domine: 8And now they are not content to oppress us with most hard bondage, but attributing the strength of their hands to the power of their idols.E adesso ei non sono contenti di tenerci oppressi in durissima schiavitù; ma attribuendo alla potenza de' loro idoli la fortezza delle lor braccia,And now it suffiseth them not, that they oppresse vs with most hard seruitude, but imputing the force of their handes to the might of their idols,et nunc non eis sufficit, quod durissima nos opprimunt servitute, sed robur manuum suarum, idolorum potentiæ deputantes, 9They design to change thy promises, and destroy thy inheritance, and shut the mouths of them that praise thee, and extinguish the glory of thy temple and altar,Pretendono di cangiare le tue promesse, e di sterminare la tua eredità, e di chiuder le bocche a quei, che ti lodano, e di estinguer la gloria del tuo tempio, e del tuo altare,they wil change thy promisses, and destroy thine inheritance, and shut the mouthes of them that prayse thee, and extinguish the glorie of thy temple and altar,volunt tua mutare promissa, et delere hæreditatem tuam, et claudere ora laudantium te, atque extinguere gloriam templi et altaris tui, 10That they may open the mouths of Gentiles, and praise the strength of idols, and magnify for ever a carnal king.Affinchè le bocche de' Gentili si aprano a lodare la possanza degli idoli, e a celebrare perpetuamente un re di carne.that they may open the mouthes of Gentiles, and prayse the strength of idols, and magnifie a carnal king for euer.ut aperiant ora gentium, et laudent idolorum fortitudinem, et prædicent carnalem regem in sempiternum. 11Give not, O Lord, thy sceptre to them that are not, lest they laugh at our ruin: but turn their counsel upon themselves, and destroy him that hath begun to rage against us.Non dare, o Signore, il tuo scettro a que' che non sono, affinché della rovina nostra non ridano, ma i loro disegni volgi contro di loro, e disperdi colui, che ha principiato ad infierire contro di noi.Deliuer not ô Lord thy scepter to them that are not, lest they laugh at our ruine: but turne their counsel vpon them, and destroy him, that hath begune to do cruelly against vs.Ne tradas, Domine, sceptrum tuum his, qui non sunt, ne rideant ad ruinam nostram: sed converte consilium eorum super eos, et eum qui in nos cœpit sævire, disperde.
12Remember, O Lord, and shew thyself to us in the time of our tribulation, and give me boldness, O Lord, king of gods, and of all power:Ricorditi di noi, o Signore, e fatti vedere a noi nel tempo della tribolazione nostra, e da a me coraggio, Signore, Re degli dei, e di tutte le potestà:Remember ô Lord: and shew thy self to vs in the time of our tribulation, and geue me confidence Lord king of goddes, and of al power:Memento, Domine, et ostende te nobis in tempore tribulationis nostræ, et da mihi fiduciam, Domine rex deorum, et universæ potestatis: 13Give me a well ordered speech in my mouth in the presence of the lion, and turn his heart to the hatred of our enemy, that both he himself may perish, and the rest that consent to him.Metti nella mia bocca parole adattate, nel cospetto di quel lione, e il cuore di lui volgi a odiare il nemico nostro, onde ed egli, e tutti gli altri, che son d'accordo con lui, periscano.geue me speach wel framed in my mouth in the presence of the lion, and turne his hart into the hatred of our enemie, that both him self may perish, and the rest that consent vnto him.tribue sermonem compositum in ore meo in conspectu leonis, et transfer cor illius in odium hostis nostri, ut et ipse pereat, et ceteri qui ei consentiunt. 14But deliver us by thy hand, and help me, who have no other helper, but thee, O Lord, who hast the knowledge of all things.E noi libera colla tua mano, e aiuta me, che altro aiuto non ho, se non te, o Signore, il quale conosci tutte le cose,But deliuer vs in thy hand, and helpe me, hauing no other helpe, but thee ô Lord which hast the knowlege of al things,Nos autem libera manu tua, et adjuva me, nullum aliud auxilium habentem nisi te, Domine, qui habes omnium scientiam, 15And thou knowest that I hate the glory of the wicked, and abhor the bed of the uncircumcised, and of every stranger.E sai com'io ho in odio la gloria degli ingiusti, e detesto il letto degli in circoncisi, e di qualunque straniero.and knowest that I hate the glorie of the wicked, and detest the bed of the vncircumcised, and of euerie stranger.et nosti quia oderim gloriam iniquorum, et detester cubile incircumcisorum, et omnis alienigenæ. 16Thou knowest my necessity, that I abominate the sign of my pride and glory, which is upon my head in the days of my public appearance, and detest it as a menstruous rag, and wear it not in the days of my silence,Tu sai la mia necessità, e com'io ho in abominazione il distintivo della superbia, e della mia gloria, che io porto sulla testa ne' giorni di mia comparsa, e lo ho in orrore, come un panno intriso di sporco sangue, e nol porto ne' giorni della mia quiete.Thou knowest my necessitie, that I abhorre the signe of my pride and glorie, which is vpon my head in the daies of my ostentation, and detest it as the cloth of a woman in her monthlie floores, and weare it not in the daies of my silence,Tu scis necessitatem meam, quod abominer signum superbiæ et gloriæ meæ, quod est super caput meum in diebus ostentationis meæ, et detester illud quasi pannum menstruatæ, et non portem in diebus silentii mei, 17And that I have not eaten at Aman’s table, nor hath the king’s banquet pleased me, and that I have not drunk the wine of the drink offerings:E come io non ho mangiato alla mensa di Aman, e non ho avuto piacere ai conviti del re, e non ho bevuto del vino di libagione:and that I haue not eaten at Amans table, neither the kings banket hath pleased me, and that I haue not drunke the wine of libamentes:et quod non comederim in mensa Aman, nec mihi placuerit convivium regis, et non biberim vinum libaminum:
18And that thy handmaid hath never rejoiced, since I was brought hither unto this day but in thee, O Lord, the God of Abraham.E mai ho avuto contento dacché fui qua trasferita sino al dì d'oggi, sa non in te, Signore Dio d'Abramo.and that thy handmayde did neuer reioyse, since I was transported hither vnto this day, but in thee ô Lord the God of Abraham.et numquam lætata sit ancilla tua, ex quo huc translata sum usque in præsentem diem, nisi in te, Domine Deus Abraham. 19O God, who art mighty above all, hear the voice of them, that have no other hope, and deliver us from the hand of the wicked, and deliver me from my fear.Dio sopra tutti possente, esaudisci le voci di coloro, che non hanno altra speranza, e noi salva dalle mani degli iniqui, e me libera dal mio timore.O God strong aboue al, heare the voyce of them, that haue no other hope, and deliuer vs from the hand of the wicked, and deliuer me from my feare.Deus fortis super omnes, exaudi vocem eorum qui nullam aliam spem habent, et libera nos de manu iniquorum, et erue me a timore meo.
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Calmet
Fearing. Greek, "caught in the agony of death." The old Vulgate has many variations in this chapter. (Calmet)
Menochius
This prayer should be placed after that of Mardochai, at the end of Esther 4:(Menochius)
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Haydock
Ointments. Greek, "instead of the proud sweets, she filled her head with ashes and dust." Such as might be soon cleansed again. (Haydock)
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Calmet
Hands; very imminent. I am ready to expose my life, Psalm 118:109. (Calmet)
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Haydock
Heard. Old Vulgate often repeats, "from the books of my fathers;" adducing the various instances of protection which God had shewn to his people, Noe, Abraham, Jonas, the three children, Daniel, Ezechias, and Anna: which intimates that Esther made the sacred books the subject of her frequent meditations, as good people ought to do. (Haydock)
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Haydock
For. Greek, "since we have extolled," etc. Esther had not been guilty herself of this prevarication; but too many of the people had. (Haydock)
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Haydock
But. Greek Complutensian, "Yea, thou hast placed (or rather as the Alexandrian manuscript reads, they have placed) their hands upon the hands of their idols, (Haydock; making league together. Calmet) to tear away the decree of thy mouth," (Haydock) and to put in execution the projects of (Menochius) the devil. (Haydock)
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Idols. Greek, "of the vain things, and to render wonderful for ever," etc.
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Worthington
Not idols, as they are often here designated, (Calmet and 1 Corinthians viii.) being only the imaginations of men. (Worthington)
Haydock
Destroy. Greek, "Make an example of the man, who has begun (Haydock; evils. Calmet) against us." (Haydock)
Calmet
She throws the blame upon Aman, and not upon her husband. (Calmet)
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Haydock
Gods. Greek, "nations, and Lord of all power." (Haydock)
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Capellus
Lion. This expression seems not sufficiently respectful. (Capellus)
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Capellus
Stranger. Only those near Chanaan were forbidden to marry; and St. Paul commends Eunice, who had espoused an infidel. (Capellus)
Menochius
But this was not the reason of his commendation; for he ordains, Bear not the yoke with infidels. A pious woman might, therefore, very well refrain from such contracts, to which the Jews, at this time, were in a manner forced. Still Esther might have a conjugal love for her husband, (Houbigant) though she would have preferred to marry one poorer of her own religion; and here she only submitted to the designs of God, in raising her to such an elevated station. (Menochius)
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Capellus
Sign. The diadem. It was no sin to wear it. (Capellus)
Houbigant
What then? May not a pious prince despise such ornaments, raising his mind above them? (Houbigant)
Calmet
Silence, when I am alone. Nothing could give us a higher idea of Esther's virtue and greatness of soul, as her elevation did not make her forget herself. (Calmet)
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Capellus
Me. Ought she to have been thus affected towards her husband? (Capellus)
Houbigant
Undoubtedly: as the meats and the wine had been offered to idols. (Houbigant)
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Idoles are nothing in the vvorld. 1. Cor. 8. but ba•e imaginations of men.
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The Church vseth this prayer in the offertorie. the 22. sunday after Pentecost: as a parcel of holie Scripture.
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Of herselfe, nor for wordlie glorie she desired not to marie a heathen king but for the cōmon good she maried him, God dispensing with the law in this behalf. See ch. 2.
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.19
149. Lastly, it followeth, “Thou art nigh at hand, O Lord, and all Thy ways are truth” ( ver. 151 ). Even in their troubles, it hath been a wonted confession of the saints, to ascribe truth unto God, because they suffer them not undeservedly. So did Queen Esther,
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san Girolamo † 420 d.C. The Letters of St. Jerome 48.14
… the brightest star pales before the moon; put the moon beside the sun, and it no longer looks bright; compare the sun with Christ, and it is darkness. “I am that I am,” God says; and if you compare all created things with Him they have no existence. “Give not thy sceptre,” says Esther, “unto them that be nothing”
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sant'Agostino d'Ippona † 430 d.C. A Treatise Against Two Letters of the Pelagians 1.38
… stony heart out of their flesh, and I will give them an heart of flesh, that they may walk in my commandments and observe my judgments and do them.” And what is that which Esther the queen prays when she says, “Give me eloquent speech in my mouth, and enlighten my words in the sight of the lion, and turn his heart to hatred of him that fighteth against us”?
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san Girolamo † 420 d.C. The Letters of St. Jerome 130.4
… Thus this poor novice in Christ’s service was sorely perplexed. She came to hate all her fine apparel and cried like Esther to the Lord: “Thou knowest that I abhor the sign of my high estate”—that is to say, the diadem which she wore as queen—“and that I abhor it as a menstruous rag.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 52.2
… Of which kind was that holy woman Esther, who, though she was wife of a king, incurred the danger of interceding for her countrymen: and when she was praying before God, where she could not lie, in her prayer said, that her royal ornaments were to her but as the cloth of a menstruous woman.
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Vers. 1. Pavens periculum. — Septuaginta: in agone mortis comprehensa, qualis fuit agonia et oratio ultima Christi in horto.
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Vers. 2. Humiliavit jejuniis. — To « jejuniis » non est in Graeco, sed intelligitur: Hebraei enim humiliationem corporis vocant jejunium; nil enim aeque ac jejunium carnem deprimit, unde Hebraei jejunium ab Esther indictum die 13 Adar appellant Taanith Esther, id est humiliationem, hoc est jejunium Estheris. Sapienter S. Ambrosius, Epist. 88: Esther, inquit, regem superbum suis inclinavit jejuniis; qua de re plura dixi cap. IV in fine. Crinium laceratione. — Solebant veteres in grandi calamitate et planctu manus complodere, pectus tundere, genas vellere, crines lacerare ex doloris vehementia, ut omnes ad commiserationem et complorationem commoverent, uti de se narrat Esdras, lib. I, cap. IX, et de Alexandra Hyrcani filia et socru Herodis, ac Salome sorore Herodis refert Josephus, lib. XV, XI, et lib. XVI, XI.
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Vers. 3. Adjuva solitariam: — tum quia in aula regis gentilis sola sum Judaea; tum quia omni humano auxilio sum destituta, ut sequitur; tum quia nullius hominis, sed Dei solius alloquium et consolationem desidero. Josippus ait Estherem sic orasse: Ego hic habito sola, ego in domo regis sola absque patre et absque matre sum. Sicut pupilla paupercula, quae ostiatim mendicat, ita ego mendico miserationes tuas fenestratim, id est, per singulas fenestras ab una in aliam pergens, ut in coelum prospiciam, indeque auxilium tantae afflictionis a Deo exspectem; hac enim de causa solebant Judaei orantes solaria conscendere, et per fenestras in coelum prospicere, uti fecit Judith, cap. VIII, vers. 5; Daniel, cap. VI, vers. 10; imo Christus hac de causa montes conscendebat, ibique « erat pernoctans in oratione Dei, » Lucae VI, 12.
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Vers. 4. Periculum meum (Josippus: anima mea) in manibus meis, — id est, praesentissimum et summum est; quod enim in manibus gestatur, facile effundi, vel a fure aut hoste eripi et auferri potest. Sic David, fugiens Saulem et hostes quaerentes eum occidere, ait, Psal. CXVIII, 109: « Anima mea in manibus meis, » id est vita mea est in summo periculo, ut eam manu gestare videar, et cuivis eam auferre volenti offeram.
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Vers. 7. Coluimus enim deos eorum, — non ego, sed majores nostri in Jerusalem sub Manasse, aliisque regibus idololatris. Ita Josippus Gorionides.
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Vers. 8. Robur manuum suarum idolorum potentiae deputantes, — hoc est, ut vertit Josippus: Ecce ipsi (Aman ejusque asseclae) non dicunt te (o Domine) nos in manus suas tradidisse, sed idolis suis (Mithrae, id est solis) id acceptum ferunt.
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Vers. 9. Volunt tua mutare promissa (quibus tu patribus nostris Abrahae, Isaac, Jacob, Moysi, etc. promisisti te fore Deum et protectorem nostrum) et delere haereditatem tuam (id est populum Israel, quae quasi tuum peculium te solum ut Deum et Dominum suum agnoscit et colit) atque exstinguere gloriam templi et altaris tui, — jam recenter in Jerusalem ab hoc Assuero, id est, Dario Hystaspis reaedificati, I Esdrae VI. Si enim Dario persuasisset Aman perdere Judaeos omnes in Perside, non stetisset hic ejus odium, sed et Jerusalem cum templo everti curasset.
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Vers. 10. Et praedicent carnalem regem; — Darium vel Aman, qui quasi rex et tyrannus nobis dominatur, ut « praedicent » eum nobis nostroque Deo potentiorem nos omnes occidisse et exterminasse.
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Vers. 11. Ne tradas sceptrum tuum his qui non sunt, — id est, falsis diis et idolis qui non sunt dii, ut ne eis adscribatur divinitas et omnipotentia tua, q. d. Ne sinas daemonibus quasi diis attribui potentiam divinam, quasi per illam Aman eos colens nos perdiderit, ut daemones de te, o Domine, triumphent, ac pro te ut dii colantur.
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Vers. 13. Tribue sermonem compositum in ore meo in conspectu leonis, — q. d. Ita compone et ordina verba mea in ore meo, ut animum mariti mei Darii, qui leonis instar terribilis est, emolliam, et ad misericordiam erga me meosque Judaeos inclinem. Hinc S. Augustinus, lib. I De Doctrina Christiana, cap. XV, docet praedicatorem debere, sicut Esther hic, ante sermonem suum idem a Deo petere, nempe ut ita componat verba in ore ejus, ut mentes auditorum penetrent, feriant et perfodiant. Ecce, Esther ad Darium accedens, non vocata, tremit velut haedus coram leone, quasi ab eo devoranda, ideoque tota afflicta et contrita, ardentissime implorat et obtinet auxilium unius Dei. Sic S. Paulus Neronem leonem vocat, dicens: « Liberatus sum de ore leonis, » II Timoth. IV, 17. Nam, ut dicitur Prov. XX, 2: « Sicut rugitus leonis, ita et terror regis. » Hoc patebit in sequenti capite.
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Vers. 15. Nosti quia oderim gloriam iniquorum, et detester cubile incircumcisorum, — q. d. Ego, quia sum fidelis et Dei cultrix, detestor conjugium et copulam cum Dario infideli et idololatra; sed tamen eam admitto et permitto necessitate adacta, ut eum mihi meisque Judaeis placem et conciliem.
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Vers. 16. Tu scis necessitatem meam, — qua compellor me ut reginam regaliter more Persico ornare, ut regi marito meo placeam, quod utique nollem, nec facerem, nisi necessitas haec me cogeret. Hinc S. Augustinus, epist. 199 ad Ecdiciam, eam reprehendit quod uni Deo placere volens, indiscreto zelo habitum monachae assumeret, et sua in pauperes distribuens, inscio marito, ei displiceret, eique adulterandi occasionem daret. Quod abominer signum superbiae meae, quod est super caput meum in diebus ostentationis meae, — cum scilicet in publico vel coram rege compareo, meque ut reginam in habitu ornatuque regali ostendo. Signum superbiae vocat regiam cidarim sive coronam, quam celsam et auro gemmisque distinctam in capite quasi turrim gestabat, uti etiamnum nonnullae caput ita ornant et attollunt, ut turritae vel turrigerae esse videantur, de quibus Juvenalis, Satira X: Tot premit ordinibus, tot adhuc compagibus altum / Turrificat caput, Andromachen a fronte videbis, / Post minor est, aliam credas. Et detester illud quasi pannum menstruatae. — Graece quasi pannum menstruorum, id est pannum infectum sanguine menstruo, qui sordissimus, foetidissimus, imo venenatus et plane abominabilis est, uti multis ostendit Plinius, lib. VII, cap. XIX. Audi S. Augustinum, Epist. 199, jam citata: « Esther, illa regina Deum timens, Deum colens, Deo subdita, marito regi alienigenae non eumdem secum colenti Deum, tamen subjecta serviebat, quae cum extremo periculo, non suo tantum, sed etiam gentis suae, quae tunc erat populus Dei, Domino prosterneretur orando, in ipsa oratione sua dixit ita sibi esse ornatum regium, sicut pannum menstrualem; et ita orantem confestim exaudivit, qui cordis inspector eam verum dicere scivit. Et utique maritum habebat multarum mulierum virum, et deorum alienorum falsorumque cultorem. » Et non portem in diebus silentii mei, — quibus scilicet domi in cubiculo meo ut privata persona quiesco et delitesco.
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Vers. 17. Et non biberim vinum libaminum, — scilicet idolis oblatum et praelibatum.
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Vers. 18. Et nunquam laetata sit ancilla tua ex quo huc (in aulam et thronum regium) translata sum usque in praesentem diem nisi in te, Deus Abraham. — q. d. Sicut Abraham uni Deo credidit, in eoque solo speravit, omniaque bona sua in eodem collocavit, ut de nullo alio gauderet, quam in Deo et de Deo suo; sic et ego nunquam laetata sum in honore et ornatu regio, nec in divitiis et deliciis regalibus, utpote exilibus, caducis et vanis, sed in te solo, Domine Deus; tu enim mihi es omnis honor, omnis decor, omnis voluptas, omnis opulentia, omnis suavitas, omne bonum; idque solidum, stabile, immensum et sempiternum. Magna fuit Estheris animae puritas, sinceritas, charitas et sanctitas, ut ex his verbis liquet. Discamus ab ea in nulla re mundi laetari, sed in solo Deo, uti David hortatur, dicens: « Laetamini in Domino et exultate justi. » Et « Delectare in Domino, et dabit tibi petitiones cordis tui, » Psalm. XXXVI, 4. Et Paulus: « Gaudete in Domino semper; iterum dico, gaudete. » Philipp. IV, 4. Vide ibi dicta; Deus enim solus est verum cordis gaudium, imo mare et oceanus uti bonorum, ita et gaudiorum omnium. Ipse solus immensis gaudiis implet omnes sensus et sinus animae nostrae. Jesus mel in ore, melos in aure, jubilus in corde, ait S. Bernardus.
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II. IL D. NELLA BIBBIA. - Il d. viene lodato e anche comandato nel Vecchio Testamento (Tob. 12, 8; II Reg. 12, 16; Iud. 8, 6; Ioel. 2, 12; Esth. 14, 2; II Mach. 12, 12).
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.