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. Et canis secutus est eum, — uti canes familiares sequuntur heros, a quibus nutriuntur. Dicit hoc ad nexum historiae: nam maesti parentes ex praecurrente cane cognoverunt reditum Tobiae, cap. XI, vers. 9. Et mansit prima mansione juxta fluvium Tigris, — puta in domo, vel hospitio Tigri adjacente. Exierat enim illo die e Ninive, quae Tigri adjacet.
6:2
2. Et exivit (ex hospitio ad flumen Tigrim), ut lavaret pedes suos, — ex itinere fatigatos, ac pulvere et sudore sordidos et olidos. Et ecce piscis immanis exivit ad devorandum eum. — Quaeres: Quisnam fuit hic piscis? Primo aliqui censent fuisse caetum, sive balaenam; haec enim homines vorat et glutit. Verum balaenas, utpote vastissimas, non capit Tigris fluvius, sed vastum mare. Rursum balaenam solus Tobias extrahere nequivisset. Secundo, Dionysius Carthusianus putat fuisse crocodilum: hic enim ex Nilo egreditur et homines in terra insequitur, necat et devorat. Est enim amphibius, tamque in terra, quam in aquis degit et pascitur. Verum crocodilum extrahere nequivisset Tobias. Adde: Crocodilus in terra vivit; hic autem piscis, extractus in terram a Tobia, coepit «ante pedes ejus palpitare,» deficere et mori, uti solent pisces extra aquam. Tertio, Rabbini, quos sequitur Georgius Venetus, tom. VI, Problem. CLXXXV, censent esse lucium piscem, qui vorax est, adeoque caeteros pisces devorat, ideoque dicitur lucius, Graece λόκος, id est lupinus, quasi lupus piscium. Verum lucii non sunt tam grandes et audaces, ut hominem invadere audeant. Quarto, ergo verisimilius Franciscus Valesius Sacrae Philos. cap. XLII, ex Plinio, Menandro et aliis censet hunc piscem fuisse callionymum, id est, pulchri nominis, qui maximus est, carnivorus et voracissimus, dentes habens serratos, ac oculos in vertice capitis fixos; unde et uranoscopos, id est, coelum spectans vocatur, et os inter oculos situm, ideoque ab Italis vocatur bocca in capo; unde ejus aspectu territus fuit Tobias. Abundat felle, quod valet ad albugines ex oculis extergendas. Ita Dioscorus, lib. I, cap. XCVI, Galenus et Plinius, lib. XXXII, cap. VII, sub initium, quem audi: «Callionymi fel cicatrices sanat, et carnes oculorum supervacuas consumit; nulli hoc piscium copiosius. Idem piscis et uranoscopos vocatur ab oculo; quem in capite habet.» Dices: Callionymus, teste Plinio et Oppiano, est piscis marinus; hic autem erat ex Tigri fluvio. Respondeo: Pisces marini saepe in magnis fluviis reperiuntur, praesertim in maris refluxu, quando fluvii exundant. Pisces enim amant aquam dulcem, qualis est in fluviis, sed mirum est callionymum, qui duorum pedum mensuram non excedit, teste Rondeletio et Aldrovando, ausum fuisse Tobiam invadere: verum piscis hic vorax est aeque ac stolidus, ideoque Tobiam invasit. Hic ergo «exivit» non in terram, sed extra aquam, caput et guttur erigens et extendens, «ad devorandum eum,» scilicet Tobiam. Adde: Oppianus, libro II, callionymum vocat ruspenitrem, eo quod interdiu indormiat, noctu vigilet praedae quaerenda causa, uti fures interdiu dormiunt, noctu vigilant, ut furentur. Igitur potuit hic piscis e Tigri egredi in arenam vicinam, ibique Tobiam invadere. Subjungit Oppianus adeo voracem esse hunc piscem, ut ciborum copia nimis distento ventre disrumpatur et emoriatur, quo tristi exitu homines a luxu crapulaque deterret. Piscem hunc graphice per omnia membra describit Guillelmus Rondeletius, lib. X De Piscibus, cap. ult., ubi et addit eum callionymum, id est, pulchri nominis dici, eo quod, licet in se sit foedus et turpis, oculos tamen habeat in vertice, ut semper in coelum suspiciat, quae forma dignior est homine, quam pisce. Hominis enim proprium est sursum aspicere et mente coelum contemplari, fragilia et caduca quaeque falso in bonis a vulgo habentur, contemnere, et infra se posita despicere: ergo hominis mens, aeque ac nomen, sit uranoscopos juxta illud Ovidii: Os homini sublime dedit, coelumque tueri Jussit, et erectos ad sidera tollere vultus.
6:8
8. Cordis ejus particulam si super carbones ponas (asses), fumus ejus extricat omne genus daemoniorum. — Quaeres qua vi ac virtute piscis hujus cor aeque ac fel vers. 19, fuget daemones: Valesius, Sacrae Philos. cap. XXVIII, dicit pisci huic virtutem supernaturalem a Deo fuisse tributam ad fugandum daemones, sicut igni inferni eadem tributa est ad eos torquendos, atque aquae benedictae data est vis eosdem fugandi, et animam a culpis abluendi. Innuitur haec virtus verbo «extricat!» Favent Guilielmus Parisiensis, lib. De Universo, Dionysius Carthusianus, Petrus Gregorius Tolosanus, Syntagm. Juris, lib. XXXIV, cap. XXII, Hieronymus Mengus in flagello daemonum, dicentes daemones ob superbiam a Deo subjici certis corporibus, ac herbis. Verum haec virtus in hoc pisce est inaudita, nec unica ejus suffumigatio potuit habere vim perpetuo arcendi daemonem, «ita ut ultra non accedat,» ut hic dicitur. Secundo, noster Sanchez censet daemonem fugari fumo cordis piscis hujus, ex eo quod haec suffumigatio rei tam vilis fiat in daemonis ignominiam et contemptum, quem ipse, utpote superbissimus non ferens, abit et refugit. Hinc exorcistae energumenis colaphos impingunt, ridicula simulacra rerum turpissimarum e collo suspendunt, et probrosis verbis daemonem exagitant, quae ille ex superbia sustinere nequit, ideoque non raro abscedit, uti experientia constat: unde et in libro, qui inscribitur flagellum daemonum, asseritur suffitus hosce adhibendos energumeno, et ignominiosa verba in daemonem jacienda. Unde in eo exorcismo quarto ita ab exorcista appellatur daemon: «Spiritus immunde, miserrime, tentator, fallax, pater mendacii, haeretice, fatue, bestialis, furiose, tui Creatoris inimice, luxuriose, insipiens, crudelis, inique, praedo, bestia, serpens et sus macra, famelica, et immundissima, bestia scabiosa, bestia truculentissima, bestia omnium bestiarum bestialissima, ejecte de paradiso, de gratia Dei, de loco inenarrabili, de consortio et societate Angelorum, creatura damnata, reprobata, et maledicta a Deo in aeternum ob superbiam et nequitiam tuam, scelerate et nefande, maledicte, et excommunicate, blaspheme, damnate atque damnande.» Priscique hujus moris index est etiam Prudentius Contra Symmachum: Intonat antistes Domini: Fuge, callide serpens, Exue te membris, et spiras solve latentes; Mancipium Christi, fur corruptissime, vexas. Tertio planius et plenius Lyranus, Serarius et Abulensis in I Reg. XVI, Quaest. XLVI, et Pererius in Daniel. pag. 272, censent fumum cordis piscis callionymi expulisse daemonem inchoate vi naturali, ut insinuat hic Raphael, sed complete vi Angelica et coelesti. Naturali, nimirum impediendo actionem daemonis, per dispositionem contrariam, quomodo musica Davidis impediebat agitationem Saulis per daemonem. Daemon enim agit per naturales causas et humores maxime melancholicos: quae ergo humores hosce tollunt vel minuunt, daemonis actionem et vexationem infringunt. Hinc idipsum dicitur facere ruta, hypericon, cornua caprina, artemisia, chamelaeontis jecur, lapis Sandius, et Chrysolythus, etc. Quia (si tamen id verum est) nimirum discutiunt melancholiam, exhilarant animam, itaque mororem, perturbationem et anxietatem, ac desperationem, quam suggerit daemon, dissipant. Vide Serarium et Delrio in Magic. lib. III, Quaest. XXVII, sect. II. Completa tamen causa, abigens daemonem, fuit Raphael Angelus, qui ad suffitum jecoris propter merita et orationem Tobiae fugabat daemonem. Hoc autem tacuit Raphael, et suffitum praetexuit, ne se patefaceret, neve Tobias sciret eum esse Angelum, quem quasi hominem habebat viae comitem et ducem; sicut eadem de causa vocavit se Azariam, ac cum Tobia comedit et bibit. Id ita esse indicant Graeca, quae hanc vim non tribuunt cordi piscis; sed sic habent: Fac fumigare cor et jecur coram viro, et non perturbabitur amplius; quia, scilicet, ad hoc signum ego ex condicto et promisso meo pellam, et fugabo daemonem perturbationis auctorem. Unde et cap. VIII, vers. 2, dicitur: «Protulit (Tobias) de cassidili suo partem jecoris, posuitque eam super carbones vivos; tunc Raphael Angelus apprehendit daemonium, et religavit illud in deserto:» non ergo jecur piscis, sed Raphael apprehendit et fugavit daemonem, non tantum ex domo Raguelis, sed ex tota Media. Simili modo Magi et Sagae per certas herbas et signa maleficii nocent, bestiasque et pueros occidunt, cum tamen illa per se ad hoc inefficacia sint, nullamque habeant vim physicam, sed tantum moralem, scilicet, ex pacto daemonis. Daemon enim, posito signo a se dato, damna haec per se bestiis et infantibus infert. Mystice Beda: «Piscis, inquit, qui Tobiam devorare cupiens, Angelo docente, occisus est, Diabolum significat, qui, dum in Redemptore nostro carnem appetiit, captus est potentia divinitatis.» Ex adverso S. Augustinus, serm. 4 De Petro et Paulo: «Est, inquit, Christus piscis ille, qui ad Tobiam ascendit de flumine vivus; cujus jecore per passionem assato, fugatus est diabolus: et per amaritudinem fellis afflatus est caecus, et illuminatus est mundus.» Sic Optatus Milevitanus in III Contra Parmen., per piscem Tigris accipit Christum. Extricat. — Nota: Proprium est daemonis intricare, Raphaelis vero et Angelorum, extricare: sicut enim piscator pisces hamo et venator feras laqueo, aves vero visco et reti implicare satagit, ut capiat; sic daemon corpus et animam variis doloribus, majoribus curis, angoribus, difficultatibus, scrupulis, litibus, rixis, concupiscentiis, intricare contendit, ut se expedire nequeat, sed fiat ejus et gehennae praeda. Vide S. Gregorium, XXXII Moral. cap. XVII, ad illa Job XL, 42: Nervi testiculorum ejus perplexi sunt. «Suggestionum, inquit, illius (daemonis) argumenta implicatis inventionibus illigantur, ut plerosque ita peccare faciat, quatenus si forte peccatum fugere appetant, hac sine alio peccato non evadant, et culpam faciunt, dum vitant;» idque variis exemplis demonstrat, et tandem viam ex hoc labyrintho se extricandi, ostendit per hanc regulam, quasi per filum Ariadnes: «Dum mens inter minora et majora peccata constringitur, si omnino nullus sine peccato evadendi aditus patet, minora semper eligantur; quia et qui murorum undique ambitu, ne fugiat, clauditur, ibi se in fugam praecipitat, ubi brevior murus invenitur.»
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9. Et fel valet ad ungendos oculos, in quibus fuerit albugo, et sanabuntur. — Quaeres an Tobias per fel hujus piscis naturali ejus vi et virtute visum receperit. Respondeo affirmative, Deo tamen vel Raphaele cooperante et supplente, quod causae illi naturali, puta felli piscis deerat, si videlicet stercus illud calidum hirundinum humorem crystallinum et vim visivam internam Tobiae non exstinxerat, sed tantum albuginem et pelliculam oculis ejus obduxerat; hanc enim erosit fel piscis, uti indicatur cap. XI, 13. Sic enim ibi dicitur: «Tunc sumens Tobias de felle piscis, linivit oculos patris sui. Et sustinuit quasi dimidiam fere horam; et coepit albugo ex oculis ejus, quasi membrana ovi, egredi. Quam apprehendens Tobias, traxit ab oculis ejus, statimque visum recepit.» Quid clarius: clariora tamen ibidem sunt Graeca, quae sic habent: Inspersit fel super oculos patris sui, dicens: Confide, pater. Ut autem erosi sunt, detrivit oculos suos, et desquamata sunt ab angulis oculorum albugines. Et videns filium suum, procidit super collum ejus, et ploravit et dixit: Benedictus es, Deus. Secundo, quia hanc virtutem felli callionymi tribuit Plinius, lib. XXXII, cap. VII, et Franciscus Valesius, S. Philos. cap. XLVII, quem audi: «Quia, cum ad extergendas albugines nihil magis a medicis omnibus celebratum sit, quam fel, inter omnia ejus genera, omnium maxime commendatur fel callionymi piscis, et mox hienae.» Galenus quoque, libro X De simplicium medicamentorum facultatibus, capite XII: «Porro, inquit, quorumdam animalium bilis singulariter a medicis extollitur, tanquam aciem exacuat oculorum, et suffusionum initia digerat, veluti piscis, quem vocant callionymum, hienae, et scorpii» marini, tum galli et perdicis. Sic ille. Idem docet Aelianus, lib. XIII, cap. XIV, caeterique medici. Ita censent Lyranus, Dionysius, Serarius et alii. Dices: Tobias erat excaecatus, planeque caecus; ergo a felle piscis visum recipere non potuit. Respondeo, erat caecus exterius ob pellem oculis obductam, non interius, ut vis visiva fuerit exstincta, ideoque erat caecus actu, ac potentiam proximam videndi amiserat, non remotam et radicalem: si quis contendat eum omnino fuisse caecum, et vim visivam amisisse, necesse est ut consequenter dicat eum non felle piscis, sed sola virtute divina supernaturali illuminatum fuisse, uti dixi de fugatione Asmodaei per cor piscis. Allegorice Tobias, per fel illuminans patrem, fuit typus Christi, qui caecum a nativitate illuminavit sua saliva et luto, Joan. cap. IX, vers. 6. Tropologice, fel est amarities perversitatis et tribulationis, quae oculos mentis melle voluptatis terrenae excaecatos, eo discusso aperit, ut videat peccati turpitudinem, gehennae atrocitatem, virtutis pulchritudinem, Dei bonitatem, coeli gaudia, etc. Mystice S. Prosper, parte II Promis. cap. XXIX: «Mysticum, ait, actionis hujus hoc est, quod ex interioribus piscis, et daemon fugatus est, et Tobias illuminatus. Hoc agit piscis magnus ex passione sua Christus, purgans Mariam, ex qua expulit septem daemonia.» Et postea: «ΙΧΘΥΣ» namque, Latine piscem, sacris litteris majores nostri hoc interpretati sunt, ex Sybillinis versibus colligentes, quod est Jesus Christus Filius Dei salvator, piscis in sua passione decoctus, cujus ex interioribus remediis quotidie illuminamur et pascimur.»
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14 et 15. Audio quia tradita est septem viris, et mortui sunt: sed et hoc audivi, quia daemonium occidit illos. Timeo ergo ne forte et mihi haec eveniant. — Graeca addunt: Quoniam daemonium amat ipsam, quod injuria non afficit quemquam praeter accedentes ad eam, q. d. Ipsa habet daemonem incubum, qui, amans ipsam, caeteros ejus procos occidit. Nam daemones in corpore assumpto excipere semen alicujus viri, illudque in feminam infundere, ac per illud prolem generare, uti aiunt Merlinum ac Arcturum esse progenitos, asserunt D. Thomas, Abulensis, Victoria, Molina, Cantipratensis, Caesarius, Camperius, Hector, Boethius et alii quos citat et sequitur Serarius, cap. VIII, Quaest. IV. Audi S. Augustinum, XV De Civ. XXIII: «Creberrima fama est, multique se expertos, vel ab eis qui experti essent, de quorum fide dubitandum non est, audisse affirmant Sylvanos et Faunos, quos vulgo incubos vocant, improbos exstitisse mulieribus, et earum appetisse ac peregisse concubitum, et quosdam daemones, quos Dusios Galli nuncupant, hanc assidue immunditiam et tentare, et efficere: plures, talesque asseverant, ut hoc negare impudentiae videatur.» Audi et exemplum quod refert Auctor Vitae S. Bernardi, lib. II, versu 6: «Mulier quaedam in regione Nanneti a quodam petulante daemone sex annis, habito ejus consensu, incredibili libidine vexata est. Apparuerat ei in specie pulchri militis, et saepe abutebatur ea invisibiliter, marito ejus in eodem lecto cubante, lascivus ille spiritus. Quae anno septimo timore correpta, veniente in praedictam civitatem S. Bernardo Claravallis abbate, misera mulier ad pedes ejus corruit, passionem horribilem et ludificationem diabolicam multis cum lacrymis confessa, succurri sibi flagitavit: a quo consolata, et quid facere deberet edocta, post confessionem diabolus ad illam accedere non potuit.» Verum daemon proprie non amat feminas libidinis suae causa, cum carne careat, ideoque nullum habeat libidinis sensum, sed amorem simulat, ut feminas in sui amorem et peccatum infandum pelliciat. Porro non est verisimile Asmodaeum hic fuisse amasium et incubum Sarae, tum quia sciebat illam esse castissimam, ideoque ei generose restituram. Quare Tobias, dicens Asmodaeum amare Saram, id dixit non ex suo, sed ex vulgi sensu et fama. «Audio,» inquit: vulgus enim, videns septem sponsos Sarae esse occisos a daemonio, suspicabatur id fieri ex ejus rivali amore et zelotypia; sic enim proci eamdem ambientes sponsam saepe se mutuo interimunt. Nam versu 17, Raphael Angelus non hanc, sed prorsus aliam, et quasi contrariam occisionis eorum affert causam, scilicet eos caesos ab Asmodaeo, ob scelera et effraenem libidinem. Ita Serarius.
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17. Et suae libidini ita vacent, sicut equus et mulus, — nam ut Aristoteles, lib. VI Hist. anim. cap. XXII: «Salacissimus omnium tam feminarum, quam marium, equus est.» Unde illud Jerem. V, 7 et 8: «In domo meretricis luxuriabantur. Equi amatores et admissarii facti sunt, unusquisque ad uxorem proximi sui hinniebat.» Mulus quoque, licet sterilis, ardet libidine. Unde veteres luxuriosum designabant pingendo mulum, aut mulam, teste Pierio, Hierogl. XII. Adde certum genus mulorum a caeteris diversum esse in Cappadocia et Syria, quod parit et procreat instar equorum, teste Aristotele, lib. I Histor. anim. cap. VI, et lib. VI, cap. XXIV.
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19. Incenso jecore piscis fugabitur daemonium. — non tam vi jecoris, quam mea, hoc est angelica et divina ob tuas, o Tobia, preces et merita, virtute. Vide dicta vers. 8. Mystice S. Augustinus, loco citato: «Christus, inquit, est piscis iste qui ad Tobiam ascendit, hujus jecore per passionem (in ara crucis) assato fugatus est diabolus.» Apte id fit per jecur, quia in jecore est sedes amoris et concupiscentiae quae hic Christi passione exstinguitur.
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20. Secunda vero nocte in copulatione sanctorum patriarcharum admitteris, — q. d. Eris particeps meritorum, seu sanctitatis S. Patriarcharum, puta Abrahae, Isaac, Jacob, Joseph, etc., ut sicut ipsi caste utentes suis uxoribus insignes, sanctosque genuere filios, sic et tu facias ex Sara, ut sequitur versu 21. Jubet ergo Raphael Tobiae, ut per tres primas a conjugio noctes vacet orationi cum Sara, antequam illud consummet; sic enim fugandum Asmodaeum, qui libidinosos occidit, ac conjugium sancte initurum, ac sanctos a Deo adepturum filios. Utinam conjuges Christiani consilium hoc Raphaelis, et Tobiae ei obedientis, exemplum sequantur. In Tridentino Concilio Sess. XXIV, ita legitur De Reform. Matrim. cap. I: «Sancta synodus conjuges hortatur, ut, antequam contrahant, vel saltem triduo, ante matrimonii consummationem, sua peccata diligenter confiteantur, et ad SS. Eucharistiae Sacramentum pie accedant.»
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22. Amore filiorum magis quam libidine ductus. — Finis enim copulae debet esse desiderium prolium fidelium. «Haec enim sunt tria matrimonii bona, fides (conjugalis), proles, sacramentum,» ut ex S. Augustino docent Theologi. Audi S. Augustinum, lib. De bono conjug. cap. VI: «Conjugalis, ait, concubitus generandi gratia non habet culpam: concupiscentiae vero satiandae, sed tamen cum conjuge, propter fidem thori, venialem habet culpam. Adulterium vero, sive fornicatio lethalem habet culpam; ac, per hoc, melior est quidem ab omni concubitu continentia, quam vel ipse matrimonialis concubitus, qui fit causa gignendi.» Et S. Fulgentius, epist. I, cap. III: «Conjugalis potestatis, ait, inculpabilis est usus, officio gignendi divinitus attributus, si justitia terminum transgredi libidinosus non permittatur excessus. Justitia vero utendi conjugii haec est, ut non explendae libidinis, sed substituendae prolis obtentu, sibi conjuges congruo tempore misceantur. Sic ergo quaeri debet ex nuptiis fructus, ut cohibendus sit lubricae voluptatis excessus.» Quin et Philosophi idem sensere, ut Plato, lib. IV De legibus: «Oportet, inquit, parentes gignere et educare liberos, qui vitam tanquam lampadem posteris tradant, ut sint semper aliqui Deum colentes, juxta ipsius legem.»
6:1
… Dighlath, arabo Diglah; nell'antico persiano il nome aramaico foneticamente divenne Tigrā, onde il greco-latino Tīyquc) è ricordato come uno dei quattro fiumi del Paradiso (Gen. 2,14) e come fiume della Mesopotamia è menzionato nelle storie tardive (Dan. 10,4; Tob. 6,1; Iudt. 1,6; Eccli. 24,35 [25]).
6:3
… Ninive a Rages (v.) nella Media (Tob. 5, 5-21). Durante la sosta della prima sera di viaggio lungo il Tigri, comanda a Tobia, spaventato da un grosso pesce, che tenta di assalirlo, di prendere l'animale e di estrarre il fiele, il cuore ed il fegato (ibid. 6, 3-9). Queste due ultime parti anatomiche verranno usate come suffumigi per allontanare da Sara il demonio Asmodeo (v.). …
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AZARIA (EBR. 'AZARJAH[Ú] « JAHWEH SOCCORRE »)
4) Nome assunto dall'arcangelo Raffaele (Tob. 5, 18; 6, 7; 9, 1) fin da quando si offrì a Tobia per condurre suo figlio a Rages (v. ANANIA, 2). Questo nome, col suo significato etimologico, esprime l'« aiuto di Dio », impersonantesi nell'angelo …
6:10
… In Ecbatana (ibid. 6, 10-22) R. conduce Tobia da Raguel (v.) e lo spinge a chiedere in sposa la figlia Sara, che gli spettava di diritto come parente prossimo, assicurando che un'unione contratta innanzi tutto …
RAGUEL (EBR. RÉ'D'ĒL = «AMICO DI DIO»)
… Nel viaggio da Ninive a Rages l'arcangelo Raffaele (v.) consiglia a Tobia di fermarsi da questo parente per chiedergli in sposa la figlia Sara (Tob. 6, 10 sgg.). …
6:12
… Le corporali sono: 1) dare il cibo agli affamati; 2) dare da bere agli assetati; 3) vestire gli ignudi; 4) ospitare i pellegrini; 5) visitare gli infermi; 6) redimere i prigionieri; 7) seppellire i morti (Tob. 6, 12). Le spirituali sono: 1) insegnare agli ignoranti; 2) consigliare i dubbiosi; 3) consolare i mesti; 4) correggere i peccatori; 5) perdonare gli offensori; 6) sopportare le persone …
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ASMODEO. - Demonio (Tob. 3, 8) che causò la morte dei sette mariti di Sara, figlia di Raguele, fin dalle prime notti di matrimonio (ibid. 6, 14-17). Seguendo le direttive di Raffaele (v.), il giovane Tobia lo ridusse all'impotenza (6, 5 sgg.), e Raffaele lo allontanò per sempre da Tobia, relegandolo nel deserto dell'alto Egitto (8, 3).
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TRIDUO, OTTAVARIO (OTTIDUO), NOVENA
… Sara, figlia di Raguel, dopo la morte dei sette sposi, si dà a digiunare per tre giorni e tre notti, e l'angelo Raffaele invita il giovane Tobia, prima delle nozze, ad attenersi per tre giorni dalla sposa, pregando (Tob. 3, 10; 6, 16-22; 8); Giuditta, nel campo degli Assiri, prima del grande colpo meditato su Oloferne, chiede di poter uscire dal campo per tre notti, per adorare Dio (Iud. 12, 6); la regina Ester, con …
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.