Fragments on Proverbs (in catenae)

MONITUM

^AThat I have for a long time desired to discover in the manuscripts of the Vatican Library some new, remarkable, and indubitable writing of the great Chrysostom, I believe has now finally come to pass. For in a most beautiful and great codex of a catena of Greek Fathers on the Proverbs of Solomon, I have obtained no small remnants of commentaries by Chrysostom on the aforementioned divine book, which, eagerly transcribed and hastily rendered into Latin, I present here. Nothing of this almost unheard-of labor is read, not even in the superlative Maurist edition of the Works of Chrysostom, in which, in Vol. XIII, p. 2, only these words of Montfaucon are said: “In a certain diary, a very brief catalogue of the manuscripts of the Moscow Library is produced, and among other things are held commentaries of St. John Chrysostom on the Proverbs of Solomon, which we find mentioned nowhere else.” Montfaucon further proceeds to say there that he suspects that in the Moscow codex there are extracts of a work, inserted into some catena as happens, rather than that the complete and pure work existed: which, however, I am scarcely persuaded of; for authors woven into catenae are not usually cited in catalogues so absolutely and separately: wherefore I have the greatest desire (if indeed that codex still survives) to know whether by chance such a rich and desirable treasure of the holy Father is preserved there. The Moscow codex, therefore, is the first testimony to the authenticity of this work.

^BA second testimony follows from a catena of Greek Fathers on Proverbs, of which only the Latin translation, by the author Theod. Peltanus, has seen the light of day. For there, among other Fathers, a modest number of fragments of Chrysostom is also read, which appear to have been taken from a commentary on Proverbs, not from other writings of his. A third testimony is supplied by a manuscript catena of Greek Fathers on the same Proverbs, which survives in the Coislinian collection (Bib. Coisl. p. 247), where also, among other things, the name of Chrysostom occurs. But what Montfaucon, Opp. T. III, praef. p. 2, opines, that parts of the Coislinian codex were excerpted from various works of Chrysostom, seems to me to be a mistake; especially because he says (T. I praef., cap. 3) that he inspected the writings of Chrysostom in the Coislinian codices not by himself, but through others. But here now joins this work a fourth testimony from the Vatican codex, in which Chrysostom explains the divine book, not incidentally or by some chance occasion while writing about other things, but quite precisely and in order, with the words of the sacred text set forth, and explained without any admixture of alien matter: so that no prudent person, I hope, will doubt that this is the proper and true commentary of Chrysostom on Proverbs, although in the catena it is concise and greatly diminished and interrupted.

^CFurthermore, the Vatican catena differs clearly from the Coislinian: first, because the names of the Fathers vary; secondly, because no author is named from the middle of the Coislinian codex to the end; but in the Vatican catena, throughout the entire codex, the titles of individual authors in the individual fragments are always written most accurately in the margin. Nor is the Vatican like the Peltanus catena itself, first because that one is in Latin; again, because the names of the Fathers similarly vary; thirdly, because Chrysostom is much less frequent and rarer there than in the Vatican, and from chapter XX to the end he is absent; which happens differently with us: although the Latin fragments of Peltanus so often agree with our Greek ones that they serve as a new testimony for us that Chrysostom is truly contained in the Vatican codex.

If one must also trust arguments deduced from conjecture, we learn from the sufficiently well-known affirmations of Cassiodorus, Suidas, and Pastrengius that Chrysostom had commented on the entire volume of the Old and New Testament; in which labor who would believe that the Proverbs of Solomon were neglected by him? Since that kind of moral, homiletic work was exceedingly suitable to his eloquence and the education of the people. Certainly, among the lost labors of Chrysostom on the Holy Bible, the explanation of the minor prophets is also to be reckoned: for Ephraem of Antioch mentions his exposition on Zechariah in Photius, cod. 229, p. 819: “The wise John, interpreting the prophet Zechariah.” But did not Cotelerius first bring forth from the Escorial codex the latent explanation of Chrysostom on Daniel? Did not Ghislerius likewise first extract from the Vatican catena the rich abundance of his work on Jeremiah? Which book of Ghislerius Montfaucon long before he published it did not know. But the example of Ghislerius was an encouragement and example to us to investigate, as we have done, the remnants of such a man in the Vatican catenae on the Holy Bible. Bandinius announced to us the unpublished commentary of Chrysostom on Job in the Florentine codex with a specimen of it (Catalog. Gr. T. I, p. 409), and Gallandius repeated that specimen in his *Bibliotheca PP.* T. VIII; which work of Chrysostom from the same Florentine codex Fontanius in *Nov. Delic.* T. III praef., p. 17, formerly promised in vain to edit. Would that someone might arise who would inspect the Florentine writing more accurately, institute a critical judgment on the matter; and if the importance of the work is equal to the name of such a clear author, commend it to the public press! Finally, Suidas explicitly mentions with praise the commentaries (ὑπομνήματα) of Chrysostom on the Gospels of Mark and Luke, which, however, have not yet appeared.

^DWe certainly are not starting now for the first time the effort to augment the writings of Chrysostom. For we took his homily on Pentecost from the Vatican codex (*Spicil. Rom.* T. IV). His homily on the Annunciation of the Deipara, led by Nicephorus, whom we published, we have restored to the number of genuine works, against the peevishness of critics (sub fin. *Apolog. pro SS. imag.*, p. 137). Likewise, we have recalled to the same rank of honor the short sermon of Chrysostom on Easter, which critics were taking away from him; but our Studite asserted it with great praise (*Orat. de Paschate*). Finally, the eulogy of Chrysostom written by his contemporary and friend, Martyrius, Patriarch of Antioch, we published at least in part in the second volume of this Library. Indeed, it is certain that the danger and stain of spurious writings must be diligently avoided: nevertheless we have observed for a long time now a moderate number of *anecdota* or unpublished sermons of Chrysostom of good fruit in the codices of various libraries, partly Greek, and partly also translated long ago into the Latin language, and indeed in copies of the greatest antiquity. These, life permitting, or at least a portion of them, we will share publicly with the learned. Moreover, we know that Anianus’s interpretation of the homilies of Chrysostom is still partly unpublished, and we have seen it in the codices. But let no one believe that Montfauco-

[659] ...no edition comprehending all the resources of so eloquent an author. For behold, after this, the Swede Benzelius produced an addition of Chrysostom's homilies. There are added to this very many catenae, both on the Old and New Testament, which retain fragments of Chrysostom, torn, of course, from those commentaries which we have said he worked out on the entire Holy Scripture. These remains, if they be gathered from the codices, will be of the size of a great supplement.

But let us return to the present matter, that is, to the commentary on the Proverbs of Solomon; the authority of the four codices, the name of Chrysostom appended to each fragment, the style—noble, as far as it can be recognized in the severed fragments, and sufficiently conformable to the known writings of the author—and the dense and noble thoughts (with also a profound testimony for the most holy Eucharist, ch. VI, 17) impel us to judge that this inedited remainder of a commentary should be placed in the number of the genuine works of such a great Father. The Vatican codex is of beautiful script, as we have said, of great bulk, vellum, and to be referred to the twelfth century or thereabouts.

OF OUR HOLY FATHER JOHN CHRYSOSTOM, REMAINING PIECES OF THE COMMENTARY ON THE PROVERBS OF SOLOMON

^A CAP. I.

VERS. 2. To know wisdom and instruction. He receives the wisdom of God from Him, and also instruction, learning hereby the mysteries of the Word. For those who have known the true and heavenly wisdom will easily understand the wise words spoken by it. Otherwise, there is also a certain human wisdom, namely, a certain skill in arts and things useful for life.

VERS. 3. To understand the subtleties of words. For those things which are spoken inversely in parables by the Holy Spirit, these become well known to those having a faithful heart toward God; for they understand the true justice proclaimed through Christ.

Ib. And to direct judgment. Furthermore, he who has attained divine grace above all others directs judgment. For the steps of a man are directed by God; since, being mortal, how could he know his own ways?

VERS. 4. To give subtlety to the innocent. What are you saying? You wish to make the innocent subtle? But let us see whom he calls innocent; the simple, the unmalicious, the man who has not yet had experience of evil. For it is most fitting that he should be wise; for by subtlety he means understanding. For he will depart... ^B

^A from insipient counsels. Or, because a man who is free from malice is, because of his simplicity, susceptible to the craftiness of malicious men, it is fitting that, by taking heed against the subtlety of the wicked—so far as in us lies—we should be harmless, but against those who lay snares, prudent as serpents. "For in malice," he says, "be ye children, but in your minds be perfect." In sum, he called those innocent who approach God with a simple and innocent heart.

ID. To the new child, sense and understanding. Those who have become young like little children, and who have attained regeneration through Christ, receive perception and good understanding, just as the Lord says: "Unless you be converted and become," and the rest.

VERS. 5. For the wise man, hearing these things, will be wiser. ^B For every man who listens to the divine doctrines and performs them, if he be wise, becomes wiser, being steered and guarded by the Holy Spirit; for the sensible man, he says, shall possess a steering (gubernatio), so that he is plainly not to be sunk by any of the unexpected. And a pilot, having acquired technical skill, will be more capable at steering; the man, therefore, who has become sensible, he says, will add what is lacking both in action and in contemplation, in order to direct his voyage aright regarding these things. For he who sails with knowledge will arrive at the harbor of the divine will, having suffered no shipwreck of the virtues. But he who is not such, will suffer shipwreck either concerning faith, or concerning hope, or concerning charity, or some one of the virtues. And he who has suffered shipwreck ^C regarding these, might aptly say: "I have come into the depths of the sea, and a storm has sunk me." And one should always say: "May I be rescued from those who hate me, and from the depths of the waters." Steering is the absolute skill of the soul regarding the unstable nature of human affairs, by which one knows how it is fitting to traverse them; for we find that holy Scripture often names this life waters and seas.

VERS. 6. And he shall discern a parable and a dark speech. ^D The spiritual man is compared to spiritual things; but the carnal man does not receive the things of the Spirit of God; for it is foolishness to him, not knowing that he is examined spiritually. For whatever the Holy Spirit has spoken obscurely through a parable by the mouth of the prophets, these things become easily known to those who are participants and kin to the Holy Spirit, being taught by the Spirit himself; for he who is unsealed and unsteered cannot know the divine Scriptures.

VERS. 7. Piety toward God, the beginning of sense. Piety toward God is the beginning, and is as it were the fountain and cause of that divine sense which is according to the inner man, through which we see the true light, and hear the hidden oracles, and are nourished by the bread of life, and

partake of the fragrance of Christ, and touch the word of this life. Or it is because, if piety is present in us, the bodily senses also perform their proper function; and then they are with us, when the eye does not look upon evil, nor the mouth speak thereof.

VERS. 8. Hear, my son, the laws of thy father, etc. ^A That is, of God and the Father of all; and the precepts of the mother, of the wisdom that regenerated you, which becomes as a mother and nurse to us, suckling us and rearing us in the words and commandments of God.

VERS. 9. For thou shalt receive a crown of graces. [ibid.] For if you keep in a faithful heart the law of your father, and observe the commands of your mother, you shall receive a crown of graces for your head, and a golden necklace at the final resurrection of the righteous, being glorified and crowned by Christ in the heavenly and incorruptible kingdom, if you contend worthily for the crown; for no athlete is crowned unless he has disciplined himself temperately and lawfully.

VERS. 10. Let not ungodly men lead thee astray. [cod. f. 7. a.] He speaks of the mysteries that happened to Christ through the Jews, and how Judas obtained a common purse from the Jews, having burst asunder in the midst.

VERS. 13. Let us seize his precious possession, and let us fill our houses with spoils. [cod. f. 8. a.] The possession of the righteous is wisdom and prudence, ^B which the ungodly seize upon, persuading the righteous man to perform some of the forbidden things, in order that the mind, blinded by sin, may fall away from these holy possessions. They might also say what those said: This is the heir; come, let us kill him and seize his inheritance. But the demons, ^C whom men conquer, plunder them, stripping them of their divine armor, the helmet of salvation, and the breastplate, and the sword of the spirit, which is the word of God. And their houses would be the congregations of the wicked, which they desire to fill with spoils.

VERS. 15. Do not walk in the way with them. [cod. f. 8. b.] He did not say, Do not perform, but: Do not even walk with them; and if you should start to, turn aside immediately; for they run to murder. But if you were caught in the snare, ^D although the act was not of necessity but of will, you are storing up destruction for yourself, in your desire for more, failing to see the hidden ruin in the snare. He has suffered the same thing, he says, as birds, which, though possessed of wings and able to fly, hover about the earth. You, too, endowed with reason and able to seek things above, if you do not choose to, shall perish, and not unjustly. Or by the net he speaks of the multiform variety of punishments to which the unrighteous are subjected.

VERS. 22. Ungodly men have hated perception. [cod. f. 9. b.] And if one has no accuser, piety toward God is the beginning of perception.

VERS. 28. When you call upon me, etc.

He has threatened the unbelieving and those who are contumacious against His name. So also David: "He who dwells in heaven shall laugh them to scorn." It shall come to pass when you call upon Me, I will not hear. And through Isaiah: "If you stretch forth your hands unto me, I will turn My face away from you." ^A *They shall eat of the fruit of their own way.* They shall receive the reward from themselves, and they shall eat the labors of their own fruits. For is the evil theirs from Me? They are authors of it unto themselves; they shall be filled, he says, with their own desire.

CAP. II

^B *My son, let not evil counsel take hold of you.* And: *Forgetful of the divine covenant.* By evil counsel he means the devil; which kind of counsel, having once seized Adam, left him stripped of the new and not yet antiquated knowledge of God. And [as for] the divine covenant forgotten, he says [it is that] which to Adam, Noah, Abraham, and Moses, and in the Gospels, Christ promised He would give to all those who overcome the devil, which also the angels desire [to see] in the kingdom of heaven, when it comes.

CAP. III

*Devise not evil against your friend,* and one who dwells and trusts in you. Do not betray him who trusts in you: for this is beastly. *Do not practice enmity against a man without cause.* ^C Be not an enemy rashly. Why does he say "rashly"? Because there is enmity for the sake of religion. Wherefore also Paul says: "If it be possible, as much as lies in you, living peaceably with all men."

CAP. IV

*Who taught me.* ^D See how he did not disdain to be taught his duties by his mother; for it is not, it is not possible to be taught anything wicked for one's duties from one's parents, unless some might be perverse. *Let our word be established in your heart.* For there is no profit in the teacher when the one being taught does not attend; and he well said "Be established." Let it rest, he says, let it be bound, let it not depart, neither let it bound away, but be established—make it the firmament of your soul. *Love her.* Since even loves are broken, love her immortally, he says, that she may keep you unhurt; for it is not possible to accomplish anything noble without ardent desire. *Receive my words.* That *many ways of life may be yours.* For it is idle to hear [a word] if the word is not received; but the many ways are the virtues, which flow into the one way of Him who said: "I am the way." Or as one might say, "All things shall be easy and convenient for you."

and clear and unobstructed; so that you may proceed whithersoever you wish, through riches and poverty, through glory and ignominy. For just as if one were fearless, or had received wings from nature, he would fear no road, however rugged, however deserted, even if a robber or housebreaker were lying in wait, ^B so he who is lifted up by the wings of wisdom will be able to travel anywhere with ease.

VERS. 12. *For if you walk, your steps will not be constrained.* If you run, he says, having become possessed of virtue, you will not endure constraint; you will have no impediment, that is, no end to the action—which is not even the case with wisdom, because of its youthfulness and because one does not get one’s fill of progress. For on the highroads it often happens that, after traveling a great distance, one encounters a chasm which prevents one from proceeding further, or even meets someone who teaches one that the road taken is not the right one, so that one turns back. But in the case of virtue, there is no impediment. Yet how is it possible, burdened as we are with such a sickly body, not to grow weary in the running? Especially since the urgency of the walking alone becomes a cause of fatigue. Therefore he who runs the path of the virtues does not experience weariness, because he is always drawing nearer to the object of his desire.

*The ways of the impious are dark.* ^C Darkness is always a temptation and a danger. Yet even in dangers the light is not absent, until it dissolves the night of temptations.

VERS. 23. *With all vigilance watch over your heart.* He uses "watch" to mean fortification and circumspection. Or he says it thusly: for all time. Like that expression: "from the morning watch until the night," keep the mind fortified, so as not to give an entrance to the enemy. Or finally, beware of deeds, words, and thoughts; for the enemy knows how to plunder not only through deeds, but also through words. For from such a watchfulness, life will come to you.

VERS. 24. *Remove from you a crooked mouth, and put away unjust lips far from you.* He calls those perverted that are not straight or truthful. He calls "unjust lips" those of the slanderers, which he exhorts us to cast far away, and not to pay heed to those who speak them at all, but to stop our ears. For even that person, if he lacks a listener, will fall silent. ^D

CHAPTER V

VERS. 3. *For honey drips from the lips of a harlot.* For by offering honey in her empty, deceitful, and vain words, she attempts to plunder even the smallest things.

*Which for a time makes your throat slick.* Which speaks for the pleasure of the soul, and indulging the desire of the flesh, seems for a moment to sweeten the man.

VERS. 4. *But afterwards you will find it more bitter than gall.*

^A For the last things of that man become worse than the first, coming into a judgment which, like a sharp sword, shall search the hidden things of his heart.

*For the feet of folly, etc.*

[ibid.] For the foolish, and those who run with error and are seized by it, are led down after death into Hades; which he previously called a harlot, he now calls folly. He says, therefore, that this drags down those living who use it—the just, and the unjust, those who are dead; whose users, he says, are led down after death to Hades. And "Hades" (ᾅδης) is so called because those who descend there behold with displeasure (ἀηδῶς) all the punishments there. Concerning those, too, who descend into Hades after death, David prays, saying: *Let them go down alive into Hades, for wickedness is in their dwellings.*

*Remove thy way far from her.*

[cod. f. 15 b.] Do not converse with the dogmas of heresy, nor approach her gates, that is, the multiplicity of the regulations which she has gathered for herself. — By calling it a "fountain," he denotes the abundance of the matter; but by reserving it to him alone, he signifies pleasure. — He calls "strange arms" the evil thoughts in which one ought not to linger, as they hold the soul, and from which even the God who knows the heart is not hidden.

*And with the chains of his own sins is each one tightened.*

^C Even if God, he says, hides [His face] and grants thee a time of repentance, He Himself does not do evil, but thou thyself castest thyself into the nets of sin; thou thyself preparest the bonds for thyself. Accuse no one, therefore, neither God nor man, for the evils among us. He rightly said "they hunt," because punishments are not always inflicted for sins. Nor is every sin called a chain, but only that which is connected with a blameworthy act and a reprovable intention. For when anyone suffers a certain desire, but does not join to it the work of sin, he possesses a simple passion. Do not be caught, therefore, he says, weaving cords against thyself by the habit of sin, and being led as prey to the act of it. Let us not, therefore, attribute the evils among us to anyone; at these things even Manichaeans should be ashamed. And they are not simply bound, but are tightened, and even before being brought to the Judge, have given punishment from their conscience.

*He dies with the undisciplined; and from the abundance of his own fatness he is cast out.*

[cod. f. 28 b.] For having been hunted by lawlessness, and having become undisciplined, he shall suffer the same things as them; for he who has his portion with murderers is, in fact, a murderer. And see how he makes death appear bitter, by saying with whom he shall perish; for it is terrible even to depart with an evil reputation; for he multiplied them, he says, the transgres-

what fatness he spoke of; whence flesh is formed, namely from the works of the flesh, far from that life whereby he might have been saved. And he perished because of imprudence, not because of concupiscence: for he had a legitimate pleasure of concupiscence—his own wife. Therefore, let no one accuse nature, but his own intemperance; for this is not of nature.

Chapter VI

VERS. 3. *Be not dissolute.* Beware that you do not fall away, nor relax the forces of constancy; but rouse the body committed to you by God, and bind it to the observance of the precepts enjoined upon it. ^A

VERS. 6. *Go to the ant, O sluggard.* It is a great reproach that man must go to an irrational creature to be taught virtue. He could have chosen a greater creature to name; but by the simplicity of the example, he wishes to put the slothful person to shame. Mark, moreover, to what he urges him to emulate: to labor, to sweat—he had used rightful labors. And rightly did he say, “having no one to compel him”: for when there is present for it a bountiful table in summer, when there is no fear of famine, it does not look to the present but is anxious for the future; nor does present felicity make it more slothful, just as we, often living in abundance, have no perception ^B of future evils. See to it then, you too—lest, after the present time for gathering has been allotted to you, winter suddenly befalls, a bitter confinement, and the suffering of those virgins. "Go to the ant"—that is, to the nation despised by the rulers of this age, but which has obtained hope in Christ—and emulate its noble way of life, and become wiser. To one who is not a husbandman, nor possessing any hope in the world, nor deceived by the sight of the transgressions committed in this life, nor forced by anyone, but who willingly and by the choice of his heart believes in God, is prepared by good works for eternal life. ^C

VERS. 8. *Go to the bee.* Run to the church, and learn the works of light that are done therein, and how it performs its labor as a holy task; and its way of life—how temperate and pure it shows it to be—whose labors kings and private men, whose commandments rich and poor, receive for their own salvation, even though it is weak in strength and despised in the world. But because it trusts in Christ, it has been brought forward: for there is present for it a rich and sumptuous table, at the time when it stores it away; but it does not look to the present, but takes great thought for the future. In summer it prepares its store, and in the time of harvest it makes a great gathering. ^D Mark, I say, how this creature is anxious for the future. So you, too, enjoy security in the present life; but beware, lest upon the coming of winter, your house be found empty and destitute of food. And mark the fairness of the bee, which matches...

^A its justice; it is not useful to kings while useless to private individuals, for its medicine heals both the one and the other; it serves nature, not for reward. Be you also like this, not respecting persons, but the nature of the matters at hand. And yet, what beauty does it have in its body? None at all. Therefore, lest the sluggard hide behind the excuse of infirmity, Solomon chose the weakest of all animals, to take away that defense from him. It is welcome to all, even those who do not have it or possess it; and daily, in the fields and in the cities, we shall hear the countless praises of this creature being proclaimed by all.

VERS. 11. *Supervenit tibi tamquam malus viator pauperies, et egestas tamquam bonus cursor.* Nothing is more troublesome than poverty, which we have brought upon ourselves; it invades the idle man most swiftly, surpassing even the best of runners in speed. Poverty indeed is akin to destitution: poverty is a lack of knowledge; destitution is a scarcity of virtues. ^B Do you see the absolute excellence of the Creator's handiwork? Are you not sufficiently taught even by the irrational? Be instructed by the experience of things done, lest you appear more irrational than the irrational creatures. Therefore, flee poverty. Is labor a heavy thing? But look to its end. Is sloth sweet? But consider the outcome. I pray you, let us not examine the beginnings of things, but look to where they end. He who leaves his house does not desire to stop on the road, but from the very beginning of the journey he has undertaken, he thinks of the destination. With this mind he makes his beginning, and in the beginning he wishes to connect the end. But you do the contrary.

VERS. 14. *Omni tempore vir hujusmodi civitati perturbationes concitat.* ^C Papae! How much power these words, "at all times," possess! For even if he wishes to command something good, the mode of commanding is nevertheless full of suspicion: inciting the mob to conflict, and disturbing entire cities with sedition. Whoever is of this sort does not have a peaceful spirit, nor has he heard Jesus saying: "Blessed are the peacemakers." By these things, however, he teaches that no one should be given an occasion for offense.

VERS. 17. *Oculus contumeliosi, lingua injusta, manus effundentes sanguinem justum.* He denotes that, in part at least, it is the members of the body that perform evil works. Therefore, what the eye, the tongue, and the hands are in bodies, the same are thought, impulse, and deliberation in the soul. And not rashly did he enumerate these for us, but that we might learn to govern them, avoiding a wicked imitation. Those men shed just blood who, while drinking the blood of the Lord, are defiled by shameful acts.

VERS. 18. *Cor fabricans cogitationes malas.* For when the heart is impure, it makes the members impure as well; for it pours the poison out. ^D He rightly says it "kindles." For a lie is a flame that separates those who are in concord; not only does it not profit, it is even an adversary. Brothers, however, in-

^A are those who possess the grace of adoption, and who are under the same father, Christ: into whom unjust and passionate thoughts, if they fall, attempt to stir up disturbance; kindling anger into hatred, and desire into shameful deeds.

VERS. 21. *Bind them about thy soul*, etc. That is, first bind and store up the doctrine of the laws in the depths of your mind; and then, adorning it with good works, fasten it about your neck. A fine companion and associate is the perpetual meditation on divine laws; especially when we go into the marketplace. For then it is that we have need of these weapons above all, at the time when the eye wounds, and anger burns, and the desire for riches is whetted by what is seen. *But you shall meditate on the law* both sitting, and walking, and lying down. The law is a reproof of evil, but discipline signifies good; for *by the law is the knowledge of sin*.

VERS. 24. *That she may keep thee from the married woman, and from the slander of a strange tongue.* ^B [cod. f. 33. b.] You see how Solomon speaks at length about purity. For desire spreads darkness; but by "slander," he means not only from adultery, but even from the suspicion of it. For it often happens that one is pure of the sin, but has not been freed from suspicion. But the commandment rightly provides for this matter as well; and the married woman may be understood as the doctrine of the heterodox, and their slanderous speech, which it exhorts us to avoid. ^C VERS. 25. *The price of a harlot is as much as one loaf of bread.* He reveals the brevity of pleasure, and the worthlessness of its reward, through the likeness of one loaf of bread.

VERS. 29. *He shall not be innocent.* Nor shall he who is clean in deed, but defiled by other forms of conversation, be held innocent—that is, be pure. For just as it is impossible for eyes that are opened not to see, so it is impossible, if a woman is looked upon, for desire not to be born. Why then do you heap fire upon nature?

VERS. 30. *For he steals, that he may fill his starving soul.* He says this not to absolve the thief of his crime, but for the sake of comparison. For the one has poverty as a defense, but the other is overcome by madness alone. And the former, if caught, will be subject only to a fine, but the latter to a most shameful death. ^D According to a more sublime meaning, it is no wonder if someone uses one or another argument of external wisdom so that, with their aid, he may bring the truth to light and refute those things which among the heathens seem firm. Just as Paul, bringing every thought into captivity unto the obedience of Christ; and convincing the Athenians from their own inscription. Nevertheless, if we abandon true wisdom and come to love the wisdom of the world, we shall commit adultery foolishly.

FRAGMENTS ON THE PROVERBS OF SOLOMON

CAP. VII

^AVER. 3. *Bind them (the words) about thy fingers.* Fingers denote particular acts, but the hand is used for action in a universal sense. He says, therefore: Exercise virtue even in the smallest matters; for thus you will have a widened heart for the reception of virtues. Because the Corinthians by no means did this, Paul exhorted them, saying: “Be ye also enlarged” (II Cor. vi, 13). VER. 4. Reflection on material things is a sister to us, together with incorporeal things; the kinds of which are prudence, knowledge, and discipline. VER. 5. *From a strange woman* he says, instead of: from the doctrine of polytheism; which teaches things that are pleasant, since it is eloquent, as well as pleasure and avarice. *If she shall have beset you with words composed for grace.* Words made for grace are lascivious thoughts; but he who is at leisure for the wisdom of God is preserved from the wickedness arising from these. VER. 6. *Her house* (the adulteress's) is the breadth of her dogmas; *the window*, the parts of them.

CAP. VIII

^BVERS. 1. *Son, preach thou wisdom*, etc. Desire, he says, wisdom, and the habit of mind will obey you. But *on the heights*, either because what she speaks is manifest, or because she makes men exalted. And the perfect man, knowing that wisdom made all things, beholds also her height, and the depression and ascent in the paths. However, the novice, who knows only her height, ought to ask that he might behold her himself, so that he may easily hear the voice of the one admonishing: *Only walk toward her.* ^CAs for the fact that she sits at the gates of the powerful, this comes about either because she makes men powerful, or because they are especially in need of her, or because she attends to the introductory discourses of teachers. For when one has stood at her thresholds, he hears her being praised. It is said, moreover, to be praised now in the goings-out, now in the comings-in, by those who are departing from evil and coming into virtue. Then He makes her speak, as is suitable for persuasion: *O men, I call upon you; and I send forth my voice to the sons of men.* Although it is for your gain, he says, I nonetheless exhort and request. ^DNow the term *man* is just as *sons of men*. Or perhaps he calls *men* the perfect ones who are worthy of that appellation; but *sons of men*, those who are inferior, who are men only in name.

VERS. 26. *The Lord made habitable and uninhabitable regions, and the summits that are inhabited of the inhabited world.* Beware lest you introduce another creator, even if the deserted place has no utility. Therefore, he says, He made the summits habitable, so that when you have learned about both extremities, you may not doubt concerning the things in between. Or he calls *summits* the incomprehensible mysteries of God; just as he also puts *regions* for the fruitful souls, and *uninhabitable places* for the divine counsels, which it is not permitted for man to utter.

CAP. IX.

^A VERS. 21. *Wisdom hath built herself a house, and hath set up seven pillars.*

Since Wisdom is the Son of God, having become man, He built a house for Himself—that is, the flesh from the Virgin. By the seven pillars, He means the Spirit of God: the spirit of wisdom and understanding, the spirit of counsel and fortitude, the spirit of knowledge and piety, and the spirit of the fear of God, as Isaiah says. Or, He calls the Church the "house" and the apostles the "pillars." Or, finally, He speaks of the wise man who is secure in himself, self-sufficient, and in need of nothing. — The house of Wisdom is the Church; the pillars are those who are seen to be pillars.

VERS. 2. *She hath sacrificed her victims.*

By victims, understand divine meanings or the interpretations of the Scriptures. The "mixing" is when we mingle anagogy with history. For since divine things are pure [unmixed], they cannot be grasped; therefore, dividing the dogmas and interpretations in a minute and varied way, she provides food for her disciples: *She hath mingled her wine in the bowl.* Because divine things are pure, she has mingled them with human words—that is, with the wisdom of men—so that we might be able to contain it. Furthermore, one may understand the victims to be the blessed ^B prophets, who were killed by the unbelievers throughout time, according to the text: *For thy sake we are killed all the day long.*

VERS. 3. *She hath sent forth her servants, the prophets and apostles, with lofty proclamation...*—that is, with dogmas having nothing base or ignoble, calling all nations to the knowledge of God. And "lofty" refers to the text: *Their sound hath gone forth into all the earth.*

...*to the needy,* that is, to those who have not yet attained the power of the Holy Spirit, or who have begun but are still imperfect.

VERS. 5. *Come, recognize the true and straight way. Drink the wine,* that is, receive the Holy Spirit as wine. *Leave behind folly, turn aside from the ways of ignorance,* and recognize eternal life. *Eat, be strengthened by my words and mysteries.*

VERS. 9. *Give an occasion to the wise.*

Perhaps the "occasion" is reproof, a useful and salutary thing. Or He calls that the occasion which is drawn from words; for thus he will be lifted up toward the heights of anagogy. *Teach a just man,* that is, teach the man of good mind the ways of justice. *And he will add,* that is, he will love you, for he will correct the sins he committed through carelessness because of the reproof.

VERS. 10. *The counsel of the holy is understanding.* The counsel of the holy is that which discerns what is to be done from what is not to be done; for such is counsel when joined with understanding.

VERS. 11. *You shall live for a long time.* "Long" is put for "eternal." Or, lest someone remove us from the ambiguity of the statement: for the years of such a life are eternal.

FRAGMENTA IN SALOMONIS PROVERBIA.

^A He who does not use the wisdom of God feeds on winds, laying for himself false foundations both for the conduct of life and for the Scriptures. By "the ways of his own vineyard," he means the life lived according to the law, which leads to Christ; for Israel was the vine.

[Cod. f. 46 a.] When work in the field was required, what does this man do? He wanders through the desert; for the nature of a lie is fruitless. Do you see how he has shown the nature of a lie to be barren? He who leans upon it possesses only thorns and thistles. One might also understand this as "waterless" ground—that which does not possess divine teaching; and "thirsty," that which does not bubble forth the drinkable water of the Spirit, which is given by Jesus to the fruit-bearing fountains. barrenness, finally, is put for wickedness and ignorance.

"Stolen bread is sweet." [Cod. f. 46 b.] And what is the pleasure of stolen things, in which there is fear, danger, and the expectation of death? Although it seems sweet, it is not sweet, according to that word: "Sweet to them is the bread of falsehood," and after this: "Their mouth shall be filled with gravel." But do you flee. He did not say "withdraw," but "flee." It is blessed, therefore, to flee; secondly, not to linger upon evil thoughts, but to turn back through repentance; for it is not possible for one who puts fire in his bosom not to burn his garments; nor is it possible for one who perseveres in wicked counsels not to be delivered to the eternal fire; whence it is clear that one must dwell far from wickedness. Sin is a precipice; walk far away. For he who walks near a precipice, even if he plants his foot in a safe place, still trembles and is afraid. ^B Thus indeed will you "pass by strange water." He calls desire water, showing that just as he who strives to drink water from this spring is not without blame, while he snatches the thing set before him and enjoys its abundance, so it happens here too. Or, because as there is with God a fountain of life, so also with the devil there is a fountain of death. But if the fountain of God is a fountain of virtue and knowledge, that of the devil is clearly a fountain of wickedness and ignorance. In the same way, one must think regarding rivers, wells, waters, and rains. And the phrase, "years shall be added," signifies that it is in your power if you wish to receive them.

CHAPTER X

"Treasures will not profit the ungodly." [Cod. f. 47 b.] What then? Have not many escaped death through money? Yes; but they have not freed themselves from sin, and they have purchased for themselves a life much worse than death. Let us not, therefore, trust in riches, but in virtue. Or because justice, coming upon deadly sins, snatches a man from death. What profit is there in this, rather than from treasures heaped up on earth, "where moth and rust consume, and where thieves break through and steal"? Furthermore, justice not only saves those who possess it, but also stirs many others to a desire for it, and transfers them from death to eternal immortality. ^D

Ver. 3. *The Lord will not famish the soul of the just, but he will overturn the life of the impious.* ^A For how could they famish, possessing the life and the heavenly bread? But the impious, even if they enjoy abundance, will have no more advantage. Or understand it thus: if the life of the impious is wickedness, and the Lord is to overturn this, then clearly the impious will one day no longer be impious. For after this overturning, the Lord will deliver the kingdom to God the Father, that God may be all in all. The Lord will not famish the just soul, which longs for knowledge, wisdom, and every good thing.

Ver. 6. *The blessing of the Lord is upon the head of the just; but untempered grief shall cover the mouth of the impious.* ^B The head of the just is saved and crowned; but the impious, because he has misused his mouth for the increase of sins and sins through it, shall be covered in untimely grief. Or thus: in the ruling mind, blessing and understanding are perceived, but the speech of the impious prevails by comparison to great grief; or it means that their speech is worse than untimely grief; or, in other words, their mouth shall be covered, so as to show the fullness of their punishment.

Ver. 7. *The name of the impious is extinguished.* Where public mention is made of a just man, he is praised, and his memory is commended to immortality; but of the impious, not only is death untimely, but the name is extinguished even more untimely.

Ver. 8. *The wise in heart shall receive commandments; but he who has unguarded lips, acting perversely, shall be tripped up.* ^C He calls "wise" the one who is knowledgeable and endowed with some praise of character, who will also obey the law; but "unguarded in lips" is one who is unwise, who has an unbridled mouth, who speaks everything, who does not know how to keep silent; one who has not learned: "Have you heard a word? Let it die with you." Or because, by saying this at one moment and that at another, such a person places obstacles in his own life, by which he will be tripped up, that is, he will fall.

Ver. 9. *He who walks simply, walks confidently.* ^D Wickedness seems to be an act of security, and simplicity seems exposed to deceit. But it says the opposite, that he who walks without guile should be confident; for he who makes his ways crooked shall be made manifest; for it is not possible for the wicked man to remain hidden. Or, he who builds no snares for his neighbor will not suffer from another. But he who secretly plots, even if he praises to one's face, this man shall be known, even if he seems to remain hidden for a time. Then he exhorts that one must do everything with boldness. The acts of the just flow perennially from that fountain which said: "I am the life," and they are granted without fail; but he who speaks impiously shall come to an end, with punishment following.

Ver. 15. *He who brings forth wisdom from his lips strikes the heartless man with a rod.* Lest you say that Solomon wished for revenge,

he wished. I do not say, he says, that you should offer insult, but speak something ^A wise, and you will strike your enemy more than if you had a rod; for toward the one who hates you, it is proper also to strike; as if you wish it, do this; for it is not insult that strikes, but gentleness.

Possession of the rich, a fortified city. But the destruction of the ungodly is poverty.

[Ibid.] The rich man does not suffice for himself; for if he were not in a safe city, his possession would be precarious. Then he also finds fault with poverty. But in a mystical sense, the disciples of the rich according to God are unshaken; but the ungodly, having nothing worthy of report—having no hearers—are in want; wherefore they also perish. Ways of life, those that lead toward ^B virtue; and discipline without cause for reproach, the evil way of life of the soul, which, secretly, causes error.

As the storm passes by, the ungodly is destroyed; but the righteous one, stepping aside, is saved forever.

[Cod. f. 50 b.] That when temptation approaches, he sins without fear; but the righteous one, having overcome the temptation through patience and thanksgiving, is saved forever. See how safe righteousness is; for the one who steps aside, that is, who turns away, or who firmly endures, is saved; but the one who, not simply because it is approaching, but because the agitation or temptation is passing by, is destroyed; yet he sins without fear, not knowing the just judgment ^C of God. The fear of the Lord adds days. Days created by the sun of righteousness; for which David prays: Do not take me away in the midst of my days; of which Abraham, having been full, departed.

CAPUT XI.

False balances are an abomination before the Lord.

[Cod. f. 51 a.] For it desires that our power of judgment be free from entanglement; for our own judgment is a balance of things. Where insult enters, there also follows dishonor. He says this not about those who are insulted, but about those who insult. For why? Because they are the ones who are dishonored; not the one who is spoken evil of, nor the one who suffers, but the one who performs [the insult]; for all drive him away, as becoming a common ^D plague; and he calls insult pride; for the proud man is dishonored; but the humble man is honorable and wise. For wisdom needs this first.

When a righteous man dies, hope does not perish.

[Cod. f. 52 a.] He hoped that his children would become good; he hoped to obtain great things; or the Word directs us to the resurrection; or that it is toward descendants; or that, having enjoyed all things, he will also enjoy those that are to come; or that he enjoys glory even after death.

A double-tongued man, etc.

^A Here he speaks of the deceitful man—the one who is not truthful; who, while speaking, does not have it in his soul, but makes a trial of each man's mind in the assembly. But the faithful man, by his breath—that is, from the depth of his heart—moderating his words with judgment, says what is profitable and keeps silent as to the rest. The brave, however, rely on wealth. ^B He does not discourage them from wealth, which an active man possesses more than a slothful one; one may also speak in a spiritual sense: he who is not fervent in spirit, but slothful in diligence, stands in need of spiritual wealth.

VERS. 22. As a jewel of gold in a swine's snout, so is fair beauty in a foolish woman.

Why did he take the example from this animal rather than another? Because just as the sow, rooting up the mud with that part of its body, defiles that golden ornament, so too does a woman disgrace her own beauty. Why, then, was she made beautiful? And why does he not say why she was made foolish? God allows even foolish women to be beautiful, so that the sober and prudent woman may not marvel at this possession, but perceive the true good. He allowed the foolish also to become rich, so that the prudent man might know its insufficiency, and not be distracted by these things, but rather pursue that which makes even these things good.

VERS. 24. There are those who sow their own and increase more, and there are those who gather what is not their own and are diminished.

^C You may see how dispersion is a cause of income, and gathering results in being diminished. If it happens differently for some, I agree, but it does not happen so for all, lest virtue be forced. For if God made all greedy people poor and all merciful people rich, as if by necessity, all would flock to it. But He did not do the whole, so that there might not be compulsion; nor did He omit the whole, so that He might not stir up wars.

VERS. 26. He who withholds grain, may he leave it for the nations!

Wishing to show the severity of the matter, he even employs an imprecation; namely, that it may not profit him, but that he may leave his plunder for his enemies! So also Paul: I wish those who unsettle you would even cut themselves off! Behold, indeed, the Jews, holding and possessing the ancient Scripture like grain, left it to us, the Gentiles. For the kingdom was taken away from them. Or he speaks of common sustenance; for if you are dealing in and trafficking in famine, as it seems, and when you ask God to make a time of plenty, you yourself are constructing a famine, there is nothing more wicked than this. For he who withholds grain is cursed among the people. Here it is not destruction, but a curse; that is to say: may he leave it to his enemies!

VERS. 28. This man shall rise.

Or because he becomes light; as if to say: he indeed shall die, having reaped no fruit from his own things; but this one...

but he shall be light ^A, sowing in the present age, in hope of the future; or "he shall rise," meaning he shall sprout forth; and if he does, much more so his offspring.

"From the fruit of righteousness grows a tree of life; but untimely souls of the lawless are taken away." The fruit of righteousness is the end of virtue, from which grows the tree of life. They are "untimely," not in age, but in deeds, since they do not possess ripe fruit. This does not often happen. Why? The one meets a rich old age, while the other is snatched away at the very threshold of life. Let us learn the cause, and not be perplexed. What then? Because the contrary happens, so that virtue may not become a matter of necessity. For if the righteous is scarcely saved, where shall the ungodly and the sinner appear? Consider ^B that life is long, that the permanence of this kind of life is great, and its snares are many. He does not say this regarding those who have lived rightly. But even if he should say this, he says it rightly; for if there were an examination of those things which come to us from God and of our own deeds, who would be justified before Him, even if one were purer than the sun itself? One would define the righteous man as the one who is practical, and the ungodly as the one who hates God, and the sinner as the one who is wicked in his actions.

CAPUT XII.

"He who loves discipline loves knowledge, etc." He who loves moral discipline is a lover of the knowledge that exercises the senses for the discernment of good and evil. But he who turns away from knowledge, desiring to be ignorant throughout, acts foolishly. For just as he who does not wish to be healed becomes diseased, so too does this man become senseless.

"Better is he who has found grace with the Lord; but a lawless man shall be passed over in silence." The word "better" is not used here comparatively, but instead of "good." For what comparison can there be with the lawless man, for the one who finds grace with the Lord? And the words "shall be passed over in silence" mean that he shall not even be deemed worthy of a word, namely, before the Lord. "A man will not prosper from a lawless thing." See how he argues sometimes from the decree of God, and sometimes from the deeds of men; from a lawless thing nothing will prosper; in lawlessness all things are distorted.

"A brave woman is a crown to her husband, etc." He continues to say that both good and evil qualities ^C are found in women, because they are in need of continual healing. Therefore, one who is about to take a wife should not seek merely a partner in life, but one in virtue as well; for it is not possible for the husband of a corrupted woman not to perish with her. Therefore, seek virtue, not money. For indeed, the good woman will become a crown of glory, being brave; but the base one is like a worm sitting in the very heart, quietly and little by little destroying it. And what is more terrible, she is not even visible to those outside, but she breathes poison within and consumes the miserable soul. Or in another way: virtue adorns its follower; but wickedness makes the wicked man even more detestable. ^D

^A

The thoughts of the just are judgments. For they are defined and simple: either because the just always meditate on the judgments and commandments of God; or because they always exercise judgments according to their mind; for our mind sits as a judge, judging each virtue when compared with the vice set against it, and it condemns the one, and justifies the other.

VERS. 9. Better is a man in dishonor serving himself. Since many avoid work not only as laborious but also as disgraceful, previously he exhorted men to look to the ant; but now he even destroys this opinion. What do you say? Is work a disgrace to you? Is it better to suffer something indecorous, or to suffer hunger? And why, moreover, should it be a disgrace? You serve another now, and not rather yourself? Even if you serve thousands, you serve not them but yourself. For if you were not striving to avoid hunger, you would have no concern for them at all. Thus it happens that you yourself receive the profit of your servitude. Therefore you serve yourself. Do you not see the soldiers? Each of these serves himself; likewise the craftsman. Do not, therefore, be vexed; you are your own master, and no one else is. Do you not see beggars serving no one? Yet even these serve themselves. What honor, then, is theirs, who are in need of bread? ^B

VERS. 10. A just man takes pity on the souls of his cattle. It is an exercise of human kindness, while one is becoming accustomed in the case of irrational animals to show sympathy toward those of the same race. For he who has pity on these will much more [have pity] on his brother. Furthermore, those who are lazier by nature are to be treated like beasts, and he who has pity on them, instructs and helps them. Otherwise, it is a foolish justice to be anxious about things that profit nothing. What do you say? Does the just man take pity on the souls of his cattle? Yes; and here too, one must show great kindness, so that we may be exercised toward those of our own race; since God did not command this simply, and to raise up those that have fallen, and to bring back those that have wandered, and not to muzzle the ox; but He wishes us to have consideration for all irrational animals: first, for our own sake; second, in order that he may even begin to provide us with bodily service. ^C Yet it is at the same time an exercise of kindness and a healing; for if one has pity on what is foreign, how much more on what is one's own? If one has pity on him who serves, how much more on a brother? But you will say, the beast provides you the use of service, whereas in the case of a brother, what does he provide? I say, he provides much more, even that which is from God. Do you see the service we provide to the cattle, and we do not consider it a dishonor? For we are not serving them, but ourselves. ^D

VERS. 11. He who works his own land shall be satisfied with bread: but they who follow vain things are void of understanding. He exhorts us to a life of farming and sobriety, and to work with justice; for idleness leads to wickedness. To follow vanity is nothing other than to care for useless things. What then, he says, if you were not idle, but after gathering well, you squander it badly, being given to drunkenness and gluttony? No...

he did not say, "Work and covet"; ^A but "Fine is work which is done with justice." *From the fruit of the mouth the soul of a man shall be filled with good things.* Do not think that virtue consists only in works; it is actually even more in words. For from the fruit of a good mind comes a good word; and the fruit of a good word is the performance of virtue, being productive of good things. The word that leads a brave soul into virtue is good, and is productive of good things. *The ways of fools seem right before them.* What he says is this: that the fool considers himself irreproachable. There are two evils: both to be a fool, and when sinning, not to think that one is sinning. For just as one who is cross-eyed thinks he sees straight, and one who has damaged his senses thinks he has a sound mind, so this is the first evidence of the punishment inflicted, that his discernment has been taken away; and for this reason he does not even accept counsel. *The wise man listens to counsel.* This means he who has begun to be wise; so that this thing which you think is prudence—to listen to no one—is rather foolishness. And what you think is folly, this is wisdom: to stand in need of another. *The fool declares his anger the same day, but a cunning man hides his own dishonor.* This means the small-minded and fickle man is impatient; he does not bear his temper, he reveals his anger immediately out of small-mindedness; but the prudent man, even if he is prone to anger, hides the anger within himself. For "dishonor" here is used for anger. *He has an unjust tongue.* You see, ^B both there and here mention is made of the tongue; yet the things arising from it are not the same. For there they are remedies, but here they are wounds. What could be more contrary than this? Do you see that evil is not in nature, since its use for both purposes is evident? *Nothing unjust is pleasing to the just man.* And just as nothing unjust is pleasing to the just man, so too, nothing just is pleasing to the unjust man. Therefore, evils do not exist only by the nature of things, but also by the judgment of those who are justified. Do not say to me that "such-and-such a person was scandalized" or "such-and-such a person is an unbeliever," for all these things come from themselves, not from the things themselves. For just as even if the sun shines, it is of no benefit to one who has diseased eyes, so too, however manifest the truth may be, it is of no benefit to one ^C whose soul is perverted. *A man with understanding is a throne of discernment.* For all his discernment, because of his understanding, rests within him; that is to say, it is a place of rest, a throne, it rests in him, it does not depart, but reigns in him; or because understanding is the head and kingdom of discernment; or, conversely, he who understands all things might be called a throne of discernment, just as, conversely, it is called a throne of iniquity. *Fools meet with curses,* for they walk the way that is devoted to a curse. *The hand of the elect shall rule easily.* Since there is nothing more resourceful than virtue, nothing more powerful, nothing more effective. He speaks of the hand ^D

action which those who rule the world perform. But in no way ^A will good men become captive to demons.

VERS. 25. *A terrible word troubles the heart of the just man; but a good message gladdens him.* The narration of legal punishments truly troubles; but he who hears the promises of the Gospel is gladdened. You may see the goodness of this in both cases: for if a happy man has heard something about his neighbor, he does not envy him, but rather rejoices with him. If something unhappy happens to befall him, his grief has measure, no less than his joy. Everything is the opposite in the case of the impious: for where they ought to grieve at the hearing of terrible words, they despise them instead. And where they ought to rejoice at good things, they pine away with envy, experiencing completely contrary passions.

VERS. 27. *The deceitful man shall not obtain the hunt.* Because our thought is like a hunter and a fisherman; therefore, the deceitful man does not obtain the prey of opposing thoughts, but is instead himself captured by them.

CHAPTER XIII

VERS. 3. *He who guards his mouth, preserves his own soul.* Observe, first of all, that we reap the good, and the harm in turn rebounds upon us. He guards it, I say, who knows how to say: *Set, O Lord, a guard over my mouth.* But he is rash with his lips who does not consider what he says, nor what he is affirming.

VERS. 4. *The slothful man is in desires.* For such a person, even if he should be very wealthy, dissipates his riches through his sloth. Or this is what he means: in so far as labor makes the mind inaccessible to importunate desires. But those who take care of the things they have acquired, even add to them what is lacking.

VERS. 7. *There are those who attribute riches to themselves, having nothing; and there are those who humble themselves in great riches.* Therefore, neither are riches a proof of boasting, nor is poverty of humility. Or, he calls those who seem wise to themselves men who applaud themselves for their riches.

VERS. 8. *The ransom of a man's soul is his own riches.* What are you saying? What are you doing, exalting wealth so much? In the first place, he did not speak of just any riches, but of one's own, ^D acquired through just labors. Poverty, therefore, is not a bad thing. Or rather, he says this, that perhaps no one would even want to threaten the poor man; for how would anyone terrify one who possesses nothing? For this reason, this life is entirely free from trouble. Or he calls one's own riches righteousness, which delivers one from death. But he who is poor in virtues does not bear threats, or the denunciation of punishment, with a calm mind.

VERS. 12. *Better is he who begins to help from the heart, than he who promises and leads one into hope.* Everywhere he admonishes us not to pour out words rashly, and not to promise rashly either to God or to men, but rather to perform our duty with works than with words.

^A Or he says: Make the beginning of virtue immediately, and do not delay; for it is beautiful to begin a good work, and not to aim at empty hope. Vers. 13. *He who fears the commandment shall be whole.* Just as he who fears God obeys His will, so he who fears the commandment observes it. But he who despises God, despises His commandments. Moreover, the soul that keeps the divine commandment is whole.

*A bold king shall fall into evils; but a wise messenger shall deliver him.* ^B Do you see how great an evil audacity is, seeing that it does not profit even a king? And yet, from whom can he suffer any grave harm, he who holds everyone under his authority? Since surely someone will snatch him away, warning him of danger and imparting counsel. Or the king himself will liberate himself, using wise words and an embassy. A wise messenger is one who counsels him wisely.

*He who journeys with the wise shall be wise.* The association with such men is therefore of no small consequence; and it is not merely about sharing a journey. Perhaps even this is beneficial; for it is necessary to learn many things from this too. For he did not say, "he who associates" or "he who is a companion for the longest time," but he who has been a companion for only a single walk, he says, will reap great rewards. For if a man’s gait and the laughter of his teeth reveal his character, much more will a short walk—which often happens—effect this; but among brutish men, the opposite occurs.

*Evils shall pursue sinners.* The word "pursue" indicates the speed of retribution, as though not even needing to delay; and by "evils," understand the afflictions which usually follow sinners somewhat late. But goods, as being swifter, will reach the just.

*A good man shall inherit sons of sons.* The word "inherit" does not mean this: that he will inherit his children—for this would be an ultimate curse—but rather the opposite, namely that he will transmit wealth to his descendants and leave behind successors. But the wealth of the impious is not transmitted to their children, but to those who are able to make good use of it. Or thus: the mind, like a parent, begets good thoughts; and these become the parents of similar acts.

^C *He who spares his rod, hates his son.* This is said to those who seem to be lovers of their children, but are not. So that it is not sparing, but sparing that is hatred; for children are no small possession, for whose salvation we shall have to render an account. Not children! For a bare word is not a correction. Did not Eli pay a most grievous penalty on account of this pretext? But he who loves, instructs diligently. He does not say just "instructs," but "diligently." ^D For because nature persuades one to spare, Solomon cuts away that which is excessive. For nature did not implant in you the love of your children so that you might harm those who are loved, but so that you might care for them. Take away, therefore, the untimely affection.

*A just man eating fills his soul.* And indeed the prophets say: "You have planted them, and they have taken root."

they said: They have planted them, and they have taken root; but not always, and not continuously; for the downfall of the ungodly is great. But why are not all punished, nor all rewarded? So that virtue might subsist for its own sake; or that he who is nourished by divine words may be filled with those things whose lack the ungodly experience. ^A

CHAPTER XIV

VERS. 1. Wise women have built houses. The Church, through her endurance and hope in Christ, has built a house for herself—that is, she has raised up and set upright those who come to her through teaching and faith. But the foolish woman has destroyed what was built with her own hands; which is to say, heresy, having become the cause of eternal death to itself. VERS. 2. He who walks uprightly fears the Lord. It is not that fear simply causes one to walk uprightly, but rather that it also causes one to fear God. For just as the ungodly person, having fallen into the depth of evils, becomes contemptuous, so the godly person fears; so that in this respect also, the virtuous life is beautiful, because fear, being added to it, makes men more cautious. ^B

VERS. 3. From the mouth of fools, a rod of arrogance. [Ibid.] But you were saying before this: He who brings forth wisdom from his lips strikes the man lacking heart with a rod; how then do you give the same thing here to the foolish man? Not necessarily so, he says; for while both are indeed a rod, this one is of arrogance, while that one is of gentleness; the one produces arrogance, while the other corrects; thus they are as burdensome as those who strike. For it is possible to insult and to rebuke, but [to do so] with wisdom; but that which is done with this [wisdom] is neither disagreeable, nor burdensome, nor heavy. Even if ^C the unwise man praises, it is worse than an insult; but if the wise man rebukes, it is equal to praise. This is what some wise man also said: Even if he does this while praising with a loud voice, receive what is said as an insult.

VERS. 4. Where there are no oxen, the mangers are clean, etc. [Cod. f. 63 a.] To me this seems to say that the idle person endures myriad losses and poverty; or if not this, that it is impossible to reap anything unless one works, that one must spare the oxen; that one must be thrifty; that one must bestow much care upon agriculture. Or thus: where there are no teachers, the storehouses of the teachers are empty; but the strength of the teacher is shown where there are many graduates. You will seek wisdom ^D among the wicked, and you will not find it. [Ibid.] For wisdom is not interwoven with wickedness. The houses of the lawless shall need cleansing. For having their foundation upon sand, they must be cleansed, so that having become pure they may see God; but those who hear the words of Jesus and perform them, build their own house upon the rock.

VERS. 15. The innocent believes every word. [Cod. f. 64 a.] He who is light in his hearing is lacking in discernment; for it is a mark of foolishness to believe everyone simply; but the prudent man, even if he be persuaded by a first impression, changes his mind

^A and considers. — VERS. 19. *They shall slip, the wicked, before the good.* For since virtue is unable to coexist with wickedness, as they are opposites, in its presence, the latter falls. *And the ungodly shall wait at the gates of the just*; that is, the ungodly who are repentant shall frequent the gates of the just; for the word "wait" or "attend" in this place does not mean to heal, but is to be understood as those who are about to obey as masters. ^B

*The crown of the wise is their riches.* What do you say? Is wealth the glory of the wise? Yes, he says; not that it adds glory to them, but because they are able to use it for what is needful, and to reap no evil from it; wherefore someone also says: *Why did money come to a fool?* For an undiscerning person will not be able to acquire wisdom. ^B *The commandment of the Lord is a fountain of life.* Being a fountain, it never fails, but always gushes forth both the present life and the life to come; and while it bestows good things, it turns one away from evils. *In a multitude of people is the king's glory; but in the lack of people is the ruin of a prince.* The king indeed has his strength and glory in others; but he who fears God, has it in himself. And it seems to me that through these words he is exhorting both rulers and subjects to yield to one another; as if to say, as having your strength in them, so be disposed toward them. ^C

*A long-suffering man is great in prudence; but the faint-hearted is exceedingly foolish.* Observe the intensity in both cases: "great," and "exceedingly." For nothing is such a token of foolishness as faint-heartedness; and nothing is such a token of perfect prudence as long-suffering. But how can anyone become long-suffering, if not by examining everything with great precision? The gentle man heals the irascible passion of the heart; for by mastering anger and wrath, he heals the very heart that is troubled by them. But sensible understanding, entering into the faculties of the soul, carves them out and wills that they be nourished. ^D

*He who slanders the poor irritates his Maker.* There are two sins here, both the slander and that it is against the poor. But why does he irritate his Maker? Because He Himself made him poor, and subject to your tongue, O slanderer. *But he who honors Him has pity on the needy.* But if God made him, why is there need to pity him? Indeed, I have heard many saying this: Why must we pity the poor? If God loved him, He would not have made him poor. How long shall we trifle with our own salvation? How long shall we laugh at matters in which we ought to tremble, to fear and shudder—a man who is certainly wicked and laden with countless sins? Tell me, come: whom did God love, Lazarus or that rich man? This is what ruins us, that we easily slide into witticisms. *He who trusts*—that is, the man who is pure and relies on God—is just by his own holiness, inasmuch as no one is either saved or perishes for another's deeds.

*In the heart of a good man rests wisdom*, etc.

it will take root, it will be deeply founded, it will be guarded as in the safest place. But wisdom is not recognized in those who have no heart, for it will not dwell in a body enslaved to sin. ^A — VERS. 25. An intelligent minister is acceptable to the king. Again, he encourages men by way of human examples, and draws them away from inertia; for even a king seeks nothing else but goodwill, or that the one who serves him with reason meets with acceptance. By his own agility he removes shame. And if he should at all overlook the shame that might arise from this, he strengthens himself by prudence.

CAP. XV.

^A Ver. 14. *A right heart seeks understanding*, etc. That is, the understanding of wisdom, so that one may become wise; and by "evils" it means either those things which afflict, or wickedness in excess. *All the time the eyes of the wicked wait for evils.* So that even if it does not happen, and even if it does not reach its end, yet the hope disturbs them, as they foresee commotions; or because they expect that punishment is the natural consequence of their actions.

Ver. 17. *Better implies hospitality with herbs*, etc. I shall explain what this means. If one has the fear of God, and if the benevolence of men is also present, a modest patrimony is better than a large one: for pleasure is not in abundance, but abundance is estimated by pleasure, as Hesiod says. He who overlooks offenses lulls to sleep the judgments that are to come concerning them. An unwise man does nothing with consideration; but a prudent man directs, that is, he brings forward an action with deliberate intent. Those who despise consulting with others about what ought to be done, show a contempt for counsel; whence it happens that they wander in error, thinking they are something when they are nothing. One ought not, therefore, to take counsel by oneself, but with many. And where it says *in the heart of those who consult*, it uses "heart" for "mind." *Ways of life*, he says, are the practical virtues which lead to the knowledge of God. *The Lord overturns the words and actions of the proud*, but he strengthens the house of the soul that is bereft of these vices. Not indeed concerning actions and words only, but also concerning the mind, a deep and accurate examination is made. For those who have a pure heart possess not only pure thoughts, but also pure speech.

Ver. 27. *The receiver of gifts destroys himself*, etc. Himself, I say, not the one who gives; he receives to his own detriment; he draws the sword against himself. For he is compelled to do many wicked things. For not only is it necessary not to accept, but also to hate; for he who does not accept does not necessarily at the same time hate. By almsgiving and faith sins are thoroughly purged; and by the fear of the Lord everyone turns away from evil. He mentioned remedies for wounds; he mentioned also the way through which there will not even be any wounds; and he did not say simply that they are "purged," but "thoroughly purged." Or thus: It is necessary not only to show mercy, but also to know Him who commanded the true faith to be preserved.

^D Ver. 28. *The hearts of the righteous meditate on faithfulness.* The meditation of such a heart takes place before God; and therefore this very meditation is faith; being bereft of which, the ungodly man brings forth speech from a wicked heart. But through them, even enemies become friends. For when they have justified themselves before God, they also offer themselves as mediators for others to become friends of God. For they have known by this very act: "Thou shalt not cause strife, but thou shalt reconcile those who are fighting."

Ver. 29. *God is far from the ungodly.* Far, I say, not in place, but in opposition of disposition; but the righteous, as being near to God—it is manifest that it is not in place—are heard when they pray. *Better is a little gain with righteousness.* As one progresses in virtue, he advances from virtue to something better; but as he surpasses, the

in place—are heard when they pray. *Better is a little gain with righteousness.* As one progresses in virtue, he advances from virtue to something better; but as he surpasses, the ^A knowledge of it is something to which he does not attain entirely, but rather he presses forward from one stage to another.

VERS. 30. *Bona fama impinguat ossa.* Either that which one hears of himself, or that which he earns for himself. We are strengthened, moreover, by robust contemplations of the soul. *Fear of the Lord is discipline and wisdom.* For the fear of God sets the life aright, both the practical and the theoretical. To this discipline, wisdom—which is the conciliator of glory—shall be ascribed; or it will come to meet it, or he will obtain it, or finally it will be attributed to it.

CAP. XVI

VER. 11. *Staterae pondus justitia apud Dominum.* Even if He wishes to institute judgment, and delights to bring justice under a rule, yet God is so inclined toward justice that He is not an excessive exactor; for He does not impose a penalty commensurate with sins. VERS. 12. *Abominatio regi est qui facit mala.* He who does evil is abominable to God as well as to a wise king. This is the king's rule: if you are a king, He says, imitate the King. ^D If you do not imitate Him, you are not a king; for He does not render justice only to commoners, but to kings themselves. *Grata regi labia justa.* He has said what a king ought to be; now he speaks concerning subordinates, how they ought to revere the king. *In lumine vitae filius regis.* That is, he dwells in many good things and in prosperity. But those who are acceptable to Him, such...

nunc dicit de subditis, quomodo eos oporteat regem revereri. *In lumine vitæ filius regis.* VERS. 15. Id est in bonis multis ac felicitate versatur. Qui autem accepti sunt ei, tanquam nubes serotina. That is, pleasant and wonderful. The "latter cloud" refers to those who have believed near the time of the Lord’s coming. Yet it seems to me that by these words he advises against seizing tyranny, and [warns] that the succession of one’s lineage should not be hindered. ^A

VERS. 16. *Nests of wisdom are better than gold.* The smallest knowledge of Christ is better than the proud learning of outsiders. Or, the concepts of divine wisdom excel the wisdom of the world.

VERS. 18. *Contumely precedes destruction.* Destruction at times signifies sin, at times punishment, and sometimes both. Therefore, do not commit an insolent act—that is, do not sin—so that you may avoid punishment.

VERS. 19. *Better is the gentle with humility.* He says it is better to be humble in poverty than to be rich with insolent pride. And although both conditions are miserable and calamitous, still the former is in a better state. Or, he is better who moderates his desires with moderate knowledge than he who knows how to arrange his speech, and yet labors under perverse and proud intellectual faculties. ^B

VERS. 21. *The wise and intelligent shall be called base; but those who are sweet in speech shall hear more.* Perhaps prudence is thought to excel wisdom. Or by "the wise" he refers to those outsiders who are wise, that is, those who excel in some branch of knowledge. But "those who are sweet in speech," that is, flatterers, shall be cultivated more than the wise, and will be listened to by a greater number than the former. Or it may be understood in this way: not only will the prudent and wise be heard, but also those who are even more honorable than they will be heard.

VERS. 22. *A fountain of life is the thought of those who possess it; but the discipline of the foolish is evil.* He says: among them also there is discipline, but it is evil. Or he calls "thought" the taking hold of things as they are, but "discipline" that which leads to death, or even wickedness which is impervious to correction. ^C

VERS. 23. *The heart of the wise shall cogitate on things from his own mouth.* For he speaks with foresight. And the prophets, too, knew what they were speaking, not moved by a frenzy, as the Phrygians say. For if God is Light, it is clear that they, being enlightened by Him, knew the future.

VERS. 24. *Honeycombs of honey are fair words.* Honeycombs, because of their preparation and quality; for they possess a sweetness derived from the truth, which heals souls. For the spiritual honey heals the soul. Otherwise, also, a man who is pleasant in speech is agreeable to all.

VERS. 26. *A laboring man labors for himself*, etc. That is, he imposes upon himself the necessity of perishing. For labor often has this meaning. To me, in this place, it seems to be used for wickedness, so that it may mean: he is wicked to himself. Or this is said for: He who tames his own desires labors for himself, not for another, and drives away destruction, consulting for his own salvation. ^D

VERS. 27. *An imprudent man digs up evils for himself.* The heterodox who examine, or dig through, the Scriptures—not in order to find pearls, but to corrupt and to set a snare—treasure up fire for themselves, bringing their hidden malice into the light. These, thinking it a small thing to be wicked themselves alone, transmit their own iniquity to many. A foolish man...

and strives to make others like himself; for this reason he even transforms himself into an angel of light. Or it seems he calls the devil a perverse man, who takes good thoughts away from the soul. And he kindles the torch of deceit in the wicked, and separates friends. ^A He calls the demons the torch of deceit, whom the devil teaches to separate friends—the saints who were connected to one another through divine knowledge, which is naturally wont to connect them even to the angels.

VER. 28. *A perverse man.* He who is perverse needs not much labor in order to bring about his own destruction. For to this end even one blasphemous word is sufficient for him. Moreover, "perverse" is as it were tortuous, having many bends.

VER. 29. *An iniquitous man ensnares his friend.* It is the height of iniquity to endeavor to deceive one's neighbor fraudulently. Or, he who has a bad and simulated friendship leads him away by deceit: in sensible matters, into pathlessness; but in intellectual matters, into a sterility of contemplations. ^B

VER. 30. *Fixing his eyes, he devises perverse things.* That is, fixing his own mind on evil, and having taken up such a habit of soul, he no longer devises anything right: he fosters thoughts equal to his deeds and utters words—namely, that pleasure is natural to us, and that we ought to follow nature. *Fixing his eyes*, that is, sharpening his discernment toward evil, he says, "Pleasure is natural. One must make use of it; riches are from God, one must enjoy them."

VER. 31. *The crown of glory is old age.* Rightly so; for this was not a matter of nature, but an achievement.

VER. 32. *Better is a long-suffering man than a strong one.* For nothing is so strong as long-suffering; such a person suffers nothing bitter, but is of a tranquil mind. And although some think that anger is necessary in wars, yet in fact, at that very time one must most of all control the perturbations of the soul. ^C For the greater part of the business is achieved not just with hands, but with wisdom. Or interpreted thus: A general, having captured a city, decides on pillage as he wills: but the charioteer of his own desires subjects them as long as he is in life.

VER. 33. *All things come into the bosom to the unjust.* Scripture calls the free power of the mind a "bosom," as in the verse: *My prayer shall turn into my bosom.* For from where the action is set in motion, there also the punishment returns. But if the bosom itself is vicious, ignorance obviously appears from this. ^D

CAP. XVII. VER. 1. *Better is a morsel with pleasure in peace, etc.* A partial knowledge of the bread from above is better, providing peace with delight, than the sumptuous knowledge of false doctrines. *A wise servant shall rule over foolish masters.* Or this says that he himself will be as a brother among brothers. Or that, as a father, he will be able to rule them, yet not as a master. Or it speaks of the people from the nations, who, since they were a servant—for Christ redeemed them with a price—overcame the noble and masterly Jews by their own power. *As one is tested...*

in a crucible, so are silver and gold.* ^A For the sake of demonstrating virtue, the righteous encounter distresses, that they may be thoroughly purified. *A wicked man obeys the tongue of the lawless.* It is therefore not only the speaking, but also the obeying of one who speaks, that is of the highest iniquity and malice.

*He who mocks the poor provokes his Maker.* ^B [Ibid.] For what reason? Because God made him poor. But who is so cruel, who is so inhuman, that when he ought to be moved to mercy, he then laughs? Certainly he too shall be liable to punishment; and yet he perishes because he sins against the great and wise providence of God. But he who rejoices at another’s ruin shall not go unpunished, whether he falls from the knowledge of God or whether he dies. *A crown of the aged is the children of children.* Again, showing natural things, that this is a matter of virtue for parents—not simply children, but good ones. To the faithful, the whole world belongs for wealth; to the faithless, not even a penny. The faithful man, not hastening toward sensible things, is as one who possesses all; but he who hastens after these is as one who possesses nothing.

*A reward of graces is discipline to those who use it.* ^C [Cod. f. 73 b.] Moral instruction is a reward of virtues; for this is what graces provide. He therefore who brings virtues to their goal in a life trained in character shall have that very instruction as his end. Or rather, he who has chosen virtue has, as a reward and grace from God, the achievement of these things. For where its conversion is, there also is the sweet fragrance. *He who covers offenses seeks friendship.* That which makes for friendship is that we should not parade or make public our sins. For he who covers vices through virtues becomes a friend to God. Since, for humans, it is not possible not to sin, He has given another way through which we might dissolve sins and remove the harm from them. Or, he who by repentance has covered his wrongs seeks friendship with God.

*Why did wealth exist for a fool?* ^D [Cod. f. 74 b.] Wealth is therefore not good if there is no wisdom; just as if someone had a horse but did not know how to drive it. This is not for the sake of finding fault, but to draw one away from excessive zeal. For what reason are you eager? When you ought to have acquired that first, so as to know how one ought to use them. Just as if someone, seeing another building a ship, were to say, "Why this ship?"—this is not to find fault. *Let a friend be at hand for you at all times.* That is, not only in joy is he appropriate, but also in tribulation, and in pleasant things, and in difficult ones; and this even more than the other. Or he says this: If you make friends, make such as these, so that they exist for all time. *Let brothers be useful in necessities; for the sake of this they are born.* [Cod. f. 75 a.] One must not judge a brother from nature alone, but also from the beneficence, and the conduct, and the standing by in mys-

myths of calamity; so that he who does not do this is not even worthy of the name. Let those who are partakers of the same Spirit take up the needs of one of the same kind.

VERS. 18. *A foolish man claps and rejoices with himself, as he who pledges a pledge for his friends.* [He who rejoices with another, rejoices with himself; he makes the judge more severe. And the one pledging is even more so. You see? He does not say simply, but "his friends," not "his enemies." Why does he command this? They were not yet capable of hearing that one ought to love one’s enemies as well; so that there may not be a transgression of the law, he measures the matter by friendship.

*But the hard-hearted man does not meet with good things.* Why? As one about to cast a shadow over his own troubles. *A man with a turning tongue.* So it is an evil not to be steadfast or established. *A father does not rejoice over an undisciplined son.* What then? Do we not see many who do rejoice? No. The matter does not have its source in nature. Thus, it is not nature, but wisdom; for if a son does not cause rejoicing, clearly it is because he lacks wisdom, and he who is prudent does cause rejoicing—it is not, then, from nature.

*A heart that rejoices makes for well-being.* [He shows great zeal for this; for indeed, dejection itself is an evil. *To him who receives gifts in his bosom unjustly, his ways do not prosper.* In the heart of one receiving unjust intentions, the ways do not prosper. For he called the passionate and most shameful thoughts, which are offered to us by the demons, "gifts." ^C *The face of a wise man is understanding; but the eyes of a fool are at the ends of the earth.* You see how he shows the former keeping it in his mind, while the latter is distracted, gaping, and looking around at everything? Or is it that the one sees with understanding, while the other, not satisfied with what is at his feet, wanders everywhere with his mind reeling? We do not have eyes for this reason, that we might cast them upon all wicked bodies, but that we might bridle them, that we might place a boundary and measure for them; and "at the ends of the earth" is said instead of "in extreme wickedness."

*To fine a just man is not good.* [Since those are the ones who suffer this most, though for others it is just—but the unjust man must be fined, and severely. *And it is not lawful to plot against just rulers.* It is possible for a ruler also to be just. *He who spares to utter a hard word is prudent.* He named "a hard word" the thought that stirs up anger, or the speech that is provocative to it. ^D *To a fool asking for wisdom, wisdom shall be reckoned.* When an unlearned and inexperienced man asks regarding wise words or matters, he is accustomed to be thought wise, even if someone is foolish through ignorance; this is not enough for wisdom to be rightly reckoned to him.

FRAGMENTA IN SALOMONIS PROVERBIA.

CHAPTER XVIII

Vers. 4. *Aqua profunda, sermo in corde viri: flumen vero scaturiens, fons vitæ.* He calls it "deep" water because it is copious, ^A which can often bring forth many things instead of one; or he means that it retains and keeps hidden what is deeply within itself. For as water is immeasurable, so in the heart of a man who lives according to God, the word is incomprehensible. By "word" he means knowledge. For such a person hears the words of Jesus, in whose heart becomes a fountain of springing water. By "scaturiens" (gushing forth), he means "raining down," irrigating the fields beneath, and calling forth a harvest.

Vers. 5. *Mirari personam impii, non bene est*, even if he be established in dignity, and even if the persuasion of his words covers over what is just. He who accepts the wickedness existing in the devil ^B is the one who admires the face of the impious.

Vers. 6. *Labia stulti deducunt eum in mala: et audax asperumve ejus, mortem provocat.* The thoughts and words of the imprudent lead him to calamities of soul and body. But if death is born from audacity, then surely death separates the soul from true life. For audacity, or asperity, truly separates us from Him who said: *I am the life*. And just as death is born from audacity, so life is born from gentleness. For gentleness is opposed to audacity.

Vers. 8. *Pigros dejicit timor: animæ autem effeminatorum esurient.* He calls those lacking in manly vigor "slothful"; and the "souls of the effeminate" refer to the dissolute and the soft.

^C Vers. 9. *Qui non sibi medetur in operibus suis*, etc. He who does not heal himself of his sins through the works demonstrated to him by Christ is a brother of the devil, who, conscious of the punishments, nevertheless rushes into them of his own accord. Paul also says: *If therefore anyone cleanses himself, he will be a vessel useful to the Lord*.

Vers. 10. *Ex magnitudine fortitudinis, nomen Domini innotescit.* That is to say, its knowledge becomes clear. There is no need for teaching; the name of the Lord and the power of God is manifest. And it is further declared by this, namely, that He exalts those who flee to Him.

Vers. 11. *Substantia divitis viri, urbs munita.* ^D This is what he says: One's wealth does not suffice of itself to save its possessor, but there is need for a fortified and glorious city, for glory consists in security. Or thus: The substance of the just, and all their treasure, is the Jerusalem on high; for there they now gather their works.

Vers. 12. *Ante contritionem extollitur viri cor.* Do you see how glory is a burden, and how contrition is something good? For just as, he says, contrition follows pride, so glory follows humiliation; for it is impossible for someone to fall unless they set their thoughts upon high things. For everyone who exalts himself will be humbled.

Vers. 14. *Furorem viri mitigat servus prudens: pusillanimem autem virum quis sustinebit?* He says this, that pusillanimity is worse than fury. For one who is prone to fury...

led. Vers. 14. *Furorem viri mitigat servus prudens: pusillanimem autem virum quis sustinebit?* He says this, that pusillanimity is worse than fury. For one who is prone to fury, even a servant, though he relies on no authority, can appease him by calming him down; but one who is pusillanimous, ^A he cannot. Or, just as the Lord is said to be as a panther leaping against sinners, and a stone of stumbling against the incredulous, so also is the pusillanimous man among sinners.

Vers. 16. *The gift of a man dilateth him.* If one gives cheerfully, and the other is not excessively eager to receive, no harm will occur. Or, he who bestows upon the poor will not suffer distress, but will be as one of the princes.

Vers. 17. *The just is first accuser of himself.* He anticipates, he says, his own case; he makes the judge favorable to himself. For nothing is accustomed to irritate so much as a denial. He will not speak his case without a change of garment. Wherefore, both by prior confession and by the revelation of his own conscience, he may obtain benevolence.

Vers. 18. *Lot settleth contentions, and parteth also between the mighty.* Or he means this, that money has power among the mighty themselves: for this is understood by the word "lot"; or because rulers, destitute of a judge, yield to the lot, which divides inheritances between them. And indeed the contention about to arise was settled by the lot of Matthias, and it commanded the powerful apostles.

Vers. 19. *A brother helped by a brother, is like a strong and fortified city: and he is strong as a kingdom established.* Bound by harmonious doctrine, the disciples of Christ were brothers, and were fortified like a royal palace surrounded by many walls, with one helped by another. They persisted in concord, and mutual aid made them stronger.

Vers. 20. *Of the fruit of his own mouth a man shall fill his belly.* Since sensible words do not fill the belly, it is necessary to understand here a receptacle for spiritual foods, which not a man simply, but a "husband" fills.

Vers. 21. *Death and life are in the power of the tongue.* The tongue is said to bring about death when it speaks perversely, setting aside the law of God. Conversely, it is life when it recites right doctrines.

CAP. XIX.

Vers. 4. *Riches add many friends, etc.* Either he speaks here of the rich man as the wise man, and the poor man as the opposite. Or if this is not the case, he narrates a thing that is accustomed to happen, which he does not commend or approve, but is content with this accusation of a thing known by itself.

Vers. 6. *Many worship the faces of kings, etc.* Here he hands down precepts, and deters those who are worshipped from wishing to be worshipped by the wicked. For disgrace will redound from it: unless money be given, he worships not; and if he adds silver, he will be most base.

Vers. 7. *Whoever hates his poor brother will also be far from friendship.* For if, where nature commands, he does not obey, much more will he abhor friendship on other occasions. *But he who exasperates words will not be saved.* Thoughts troubled by lusts stir the soul to every kind of wickedness, so that man is not saved.

is aliis occasionibus ab amicitia abhorrebit. Qui autem asperat verba, non salvabitur. Cupiditatibus turbatæ cogitationes animam concitant ad omne malitiæ genus, quominus homo sal- ^A vetur. He who possesses prudence, loves himself. He who possesses prudence causes himself to be loved by God and the angels. And he who guards prudence to the end will find good things, which eye has not seen, and ear has not heard, and which have not entered into the heart of man, which God has prepared for those who love Him; as Paul says 1 Cor. II, 9. For no one will be called good who has not found these things to be good.

VERS. 11. *A merciful man is long-suffering: and his boasting comes upon the wicked.* Either he says this because, while he is long-suffering, the wicked boast; or because they boast against themselves; for no one is accustomed to boast against the long-suffering person, except the wicked. For action is annexed to the will.

VERS. 13. *The vows from the wages of a harlot are not pure.* An offering from an evil cause is not received; and the state of an impure soul is unacceptable.

VERS. 14. *A wife is fitted to a husband by the Lord.* Or he says this, that it is the office of God to establish marriage; for this is of greater moment than riches. Or he describes marriage itself and the matter. Or he wishes to show it as a great thing, to obtain a good wife.

VERS. 16. *He who guards a commandment.* Since the commandments were given with heaven and earth as witnesses, they are therefore called testimonies. Wherefore also the mind that has received them is called a witness, which, if it has abjured the same commandments, will not be unpunished.

VERS. 17. *He who pities the poor lends to God.* ^B Even if you do not receive it back immediately, do not be troubled. As much as he delays, by so much he increases the interest. But as God has given to you; if it is much, give much; if it is little, bestow little. And the "much" and "little" are not determined by the measure of the things given. Or he says he lends to God, because God deems as His own those things which are conferred upon the poor. According to the gift, that is, according to the disposition, so as not to give out of grief or out of necessity; for it is not the things given, but the disposition.

*A man of evil mind will suffer many losses.* He will be deprived of perception and knowledge. He who also imparts his own malice to others will be despoiled by God even of his natural intelligence, and will fall into madness.

VERS. 20. *Hear, my son, the discipline of thy father, that thou mayest be wise in thy latter end.* He calls God the "father" here; and by "discipline" he signifies the manner of life and knowledge according to His commandments. And by "in thy latter end," he does not mean a time, but the purity which follows after the practical virtues.

VERS. 22. *The fruit of a man is almsgiving.* It is better to have practical virtue alone than false knowledge.

VERS. 23. *He will be caught in places.* ^C That is, wandering everywhere, such a station will he obtain.

VERS. 24. *He who hides his hands in his bosom unjustly.* That is, he who snatches and steals, will be without fruit; but also he who does not live uprightly, hides in his soul

who does not live righteously, hides his hands wickedly in his soul. For the practical virtues are like hands, which bring the heavenly bread to our mouth. Therefore, in no time can the slothful man obtain utility. ^A — VERS. 25. *If, however, you reprove a prudent man,* either by rebuking him or by bringing forth arguments in speech. And you will not bring your hands to your mouth. You see the wisdom of this figure is not to be ridiculed.

VERS. 26. *He who dishonors his father, shall be most shameful.*

He generates impure thoughts in his soul, he who keeps not the commandments of the universal Father, but separates himself from them. *He who gives surety for a foolish boy* will be unjust to the law. He calls the surety for justice, or for kindness itself; or, for the Law itself, he holds it in mockery. *But the mouth of the impious devours judgements.* For they have passed sentence upon themselves, lacking every defense for their sins. Those also devour judgement who claim that there is no judgement. ^B

CAP. XX

VERS. 6. *A great thing is a man*, etc.

A great thing is man, insofar as he was made to the image of God. But if he also takes up the practical life, of which the virtue of mercy is a part, then he becomes a precious man. But indeed, he who conducts himself so faithfully and wisely is found with difficulty. — VERS. 7. *He shall leave blessed children.* He who observes the divine and human law will save those who hear him and himself. — VERS. 9. *Who shall boast that he has a clean heart?* There is a twofold wickedness opposed to virtue, which is partly theoretical, party practical. Now the term "who" is used regarding rarity: for it is rare to find someone pure in act and thought. It also signifies impossibility; as in the passage: *If God is for us, who is against us?* It signifies also an inquiry, as: *Who is this King of glory?* Finally, it signifies an individual, as: *A certain man was noble.* ^C — VERS. 10. *A great and small weight.* A deceitful habit of mind, having good words but an impure act. Or the excess and defect of any thing.

VERS. 24. *By the Lord are the steps of a man directed.*

A mortal, that is, a sinner, cannot know the ways of the Lord; because being mortal, he has neither died with Christ, nor lived with Him. For indeed, on the journey to the kingdom of heaven, the steps of a man are directed by the Lord. — VERS. 27. *The law of the Lord*, the breath of men; *and a lamp, which searches the inner parts of the belly.* It says that nothing is obscure to Him, even within the intimate parts. But even the soul itself, which He searches, is like light before God, as if it itself were to appear to Him with a lighted lamp. The light of the Lord is the cause of life to rational beings; ^D for *the Life was the Light of men*. Then God, breathing into the face of man, made him a living soul: to which light a corresponding lamp searches out the hidden diseases, by illuminating them. The law is also a lamp, our pedagogue towards Christ. — VERS. 28. *Alms and truth shall guard his throne.*

as justice shall encompass them. For where there is truth and justice, there is nothing unjust. He who possesses these, therefore, is guarded by them. ^B *The ornament of young men is wisdom.* And so, what glory remains for the nature itself? Or what old man does not possess this ornament? Or it is saying this: just as gray hair makes this man venerable, so wisdom makes the former. *Bruises and contusions meet the wicked.* The wicked are struck not only in their face, but also in their heart; for the former can be healed, but the latter cannot. For it is in the inner chambers. Or because punishments lay hold of them even to the depths of the soul; for this is the inner chamber of the belly. You shall understand the "inner chambers" now as vicious habits; for it is because of one's intent that the base man must be punished.

CAP. XXI

*As the rush of water, so is the heart of a king in the hand of God.* Since many things have been said about kings, it is shown how easily God, who is stronger than they are, turns them around wherever He wishes, just as one directs the rush of water everywhere; although no one would turn aside the king because of the magnitude of his authority. Or thus: The heart that is in the hand of God, that is, the one that is engaged in His affairs, it is not possible to restrain; for it is inclined to no evil, but is directed wherever God wishes, just as the rush of water is made to succeed in flowing everywhere.

*Better to dwell in a corner under the open sky than ^C in whitewashed houses with iniquity.* An "open-sky corner" is an act done in secret, touching upon contemplation, and it is illuminated by the Sun of justice. A "whitewashed house," however, is wickedness pretending to be virtue. *By the punishing of a profligate, the unlearned becomes more crafty.* The ignorant and simple man is made sober by the punishment of the wicked. So also the just man washes his hands in the blood of the sinner; purging his own deeds by the other’s punishment. Thus also did the harlots wash themselves in the blood of Ahab.

*He shall rest in the assembly of the giants.* Scripture is accustomed to calling the wicked, the base, the brash, and those who fight against God, "giants"; he shall be numbered with them, it says. Or thus: He who errs concerning the justice of the God who created him shall rest in the assembly of those who fight against God. And "assembly" is wickedness and ignorance. *He who guards his mouth, etc.* If he who loves his neighbor keeps the law, love certainly does no evil to one’s neighbor. He who is mindful of injuries is wicked. He who remembers offenses hates his neighbor. Therefore he is wicked.

*An obedient man being under guard shall speak.* That is, even if he is obedient and is held under guard, he will yet be able to partake of boldness. Or thus: While a false witness acts wickedly, he who is obedient to the law, though held under guard, shall speak. *An ungodly man ^D stands brazenly before his face.* For in sinning against

the law, though held under guard, shall speak. ^A *An ungodly man stands brazenly before his face.* For in sinning against God, he manifests his impudence toward Him in his countenance, having nothing modest or well-composed about him. But the upright man is in the image of God.

*Verse 30. A horse is prepared for the day of battle.* By a horse we must understand the external discourse which is to be prepared against heresies. For if we act with a man’s strength, we shall obtain victory from God, who destroys the wisdom of the wise; or he calls the mind a horse, according to the saying: *You shall mount upon your horses.*

CHAPTER XXII

*Verse 9. He who gives gifts acquires victory and honor.* He calls the virtues of the soul the gifts of man, by which, overcoming the devil, he renders himself precious to God, and rescues his own soul from the demons who had taken possession of it. ^B *Verse 12. The eyes of the Lord preserve perception.* For upon whom, he says, shall I look, if not upon the meek and quiet man, and him who trembles at my words? But a wicked man holds words in contempt. Do you see how it is characteristic of the ungodly to accuse even Providence and the constitution of things, while they are unwilling to obey the laws? For if God wisely administers everything—for this is what it means, *the eyes of the Lord preserve perception*, and perception is conduct according to the law and a life according to reason—why do some indulge in the superstitions of genealogies, which they cannot do without wickedness? Observe how he admonishes princes, that they should not place their primary confidence in ruling, whether in the obedience of their subjects, or in fear, or in punishments, but in the power and prudence ^C of their own words. Then he exhorts them not only by these admonitions, but also by the mention of Divine Providence.

*Verse 20. But do you describe these things for yourself in a threefold manner.* The things spoken by me, says Wisdom, describe in a threefold manner on the tablet of your heart. Just as man consists of body, soul, and spirit, so also Scripture consists of the body of the letter, by which the unlearned man is helped; and this is called the manual instruction. It consists of the soul, that is, the anagoge, which he learns who has raised himself somewhat. It consists of the spirit, that is, the more sublime and spiritual theory, which the perfect understand and set forth. Let the history of the ass tied toward the village, upon which the Savior sat, be an example; of which you must first ^D write the narrative: then the anagoge, namely, that Reason, mounting upon brutish habits, makes the man move rationally. Finally, by the spiritual theory, understand the human race, which is taken from the place set over against paradise, so that afterwards, laden with its own body, it may enter into paradise.

*Verse 22. Do not offer violence to the poor.* It is fitting that no needy or begging or infirm person should be urged by violence or disgraced. For the Lord inquires concerning all these things, and by a just judgment renders to each according to their works. Certainly he who has neither treated them with violence, nor unjustly offended them, nor despised the aforesaid men with words, has rescued himself from eternal punishments, and has kept himself untouched.

take his own soul. Do not give yourself over to ^A suretyship. [Do not become a surety imprudently, that is, do not undertake the affairs of others, lest there be found something for you for which you have testified; for the repayment of such a debt will entirely shift over onto you, since you are powerless to pay; for no one is good on behalf of another, but for himself.] They shall take the mat that is under your sides. ^B [You shall be deprived of the hope that shields your faculties, so that they may be laid bare; for sides are faculties.] — Mounts of Sion, the sides of the north: those who were once powerful before the cold devil, have now become mounts of Sion, namely, the saints.

CHAPTER XXIII

If you sit down to dine at the table of a prince, understand with your mind the things set before you. ^B [Christ is truly a prince; His table and food are the words of His doctrine, and the eternal goods which He has prepared for those who love Him. Every Christian sits down to dine at His table; therefore, he who understands with his mind the things which Jesus taught by His works and words, lays his hand upon them—that is, he begins to show by his works that he is an imitator of Christ, becoming humble, and meek, and loving all, and enduring tribulations. But he who does not do these things, but rather gapes after the delights of life, let him not desire the eternal goods; for he shall not obtain them. For these delights of the age take hold of a false life; those who love them will not enjoy the eternal goods.]

Do not dine with an envious man. [He says this because he does not eat with you pleasantly, since he envies you; or because he will not show gratitude for your meals, but will even be ungrateful; or because he will not depart before he vomits them up.] For just as if one were to swallow a hair. [That is, in the same way as [my]... or one who swallows a hair, so even he will not feel these things.] And during the weariness of words, your lips to my lips. [For when the conversation is sensible, it must of necessity be much and long, ^C because it lacks satiety.] A perforated jar is another's house. [It is not easy to draw out for those who have been cast in henceforth; but to cast them in is easy, to cast them out is not. And he who drinks from the waters of the heterodox is smothered; for they are narrow wells, and by deceit and falsehood they smother themselves.]

Do not get drunk on wines, etc. [Do not be drunk on this sensible wine, nor on that from the Sodomitic vine. Take heed lest you suffer the things of Sodom; but converse with those who are righteous now, or with the sermons of the ancients; and read the Scriptures which contain the lives of the righteous. And as for "converse as you walk about," it means that you must revolve the same thoughts and turn back to them for their examination and walk, if it is possible to say so.] If you cast your eyes upon the bowls and the cups. [He refers to impious ^D doctrines by the bowls and cups in a mystical sense, which inebriate the mind...

it is possible to say so.] If you cast your eyes upon the bowls and the cups. [He refers to impious doctrines by the bowls and cups in a mystical sense, which inebriate the mind; or to diverse desires, or heterodox teachings. He who is thus falsely taught is stripped of the truth, and will finally die the death of the soul.] ^A *Vers. 33. Thy eyes shall see a strange woman, and thy mouth shall speak perverse things.* This is not said only of a harlot, but of any evil craving whatever. For when the mind rushes toward an evil deed, then the heart, which is here called the mouth, meditates perverse things. For then it will be as in the heart of the sea, and will be overwhelmed by the brine of many thoughts; and like a pilot in a great storm, tossed by the waves of evil desire, it strives toward the shameful act. *Vers. 35. And thou shalt say: They have beaten me, but I have not been sensible of pain.* Do you see the storm rising? For one who speaks thus seeks nothing further. When it is morning, you see him immediately from the rise of the day proceeding to his drinking. The time for necessary work, over which everyone begins their cares, this man expends on his desires. Now, indeed, drunkenness and idleness are not only a cause of poverty, but they also entangle one in a dire and incurable disease, from which no one is extricated. Finally, to be exposed to blows and to mockery, how great a misery that is! ^B *Vers. 34. And thou shalt lie as if in the heart of the sea, etc.* Truly, this is when your affairs are desperate, and no reparation will remain. For what use, I ask, is there for a craft, when the storm prevails?

Chapter XXIV.

*Vers. 3, 4. With wisdom a house shall be built, etc.* He calls Christ "wisdom," and "intelligence," and "understanding"; and for the house, he names his Church, which he has built, and whose storehouses he has filled with all manner of wealth, precious and excellent. The storehouses, however, are the hearts of those who have believed in Christ, and who live in imitation of him—hearts, I say, redundant with good thoughts, words, and works. For on account of these things they become worthy of eternal beatitude. ^C *Vers. 5. A wise man is better than a strong man; and a man who has prudence, than a great field.* He did not say a field simply, but a large one. For as much as the land yields annually to the farmer, so much does his prudent virtue yield to a man; nay, prudence is much better, for a field is subject to the irregularity of the weather. *Vers. 6. With management (or, with governance) is a war fought.* He speaks of a matter full of turmoil, a matter requiring many hands. Or he admonishes not to rush to wars recklessly. Behold, he says, when there is need to deliberate, does not wisdom come to the front? ^D *Vers. 17. If thy enemy fall, do not rejoice over him.* For if you rejoice as having obtained vengeance, the Lord will indeed halt thus far on account of his clemency, and will not punish twice for the same crime; or even, he will show mercy to the fallen, but will be angry at the one who exalted himself. For whoever rejoices over a perishing soul is like the devil, who wishes that no one be saved. It must be noted...

that here He calls the enemy a man, for whom we are also commanded in the Gospels to pray and whom we are commanded to love. For if it is good for you to struggle, pray rather that the adversary may survive. ^A

VERS. 21. Fear God, my son, and the king. Understand the true King to be Christ, who is God. Or he calls him king, who rules over himself before he rules over others. Be disobedient to neither of these. For he who denies obedience to a king chosen by God, dishonors God. For the impious will be punished suddenly: because no one knows that hour or day. But often, while they are still living, an unexpected punishment is inflicted. For the opportunity and cause for inflicting punishment are known only to the judge, or to if there be anyone who is his friend. Apart from the Lord and the king, do not have anyone as a friend: for unless they are friends of these, they are their enemies; and those who are not their friends, do not count as your friends. ^B

CAP. XXV.

VERS. 2. The glory of God conceals a word. He who conceals the glory of God, or the kingdom of God, or he who wishes to glorify God, or the king, ought to obey. For to conceal is used for to observe. ^C VERS. 10. Grace and friendship deliver. A graceful man is most dear; his wisdom can save. VERS. 27. To eat much honey is not good. Honey was also used above as an allegory. It is therefore not advantageous to occupy oneself much in this kind of speculation. Do not be wise in many things, lest you be stunned, it is said elsewhere. Therefore, one must use this method moderately, and honor the glorious words of God, which are like silver and gold, and sweeter than honey and the honeycomb.

CAP. XXX.

VERS. Who has bound the waters in a garment? He has placed true knowledge among the virtues. For who in his own life has given stability to the unstable state of things? For in his conduct he concluded all this fleeting life, because he committed no sin. But that the word "garment" denotes conduct; he who is in the field, says Jesus, let him not return to take up his garment; that is, to his former conduct, he who cultivates the spiritual field. ^D

VERS. 15. The leech had three daughters, etc. The leech is the devil, who sucks out the blood of souls, that is, their vital power. He has daughters, not sons: for there is nothing manly, but every kind of effeminate pleasure. Hell is wickedness, the daughter of the devil, which extinguishes the soul and knows no satiety. The love of a woman is irreligious doctrine, which makes no end of deceiving. Earth never filled with rain is an arenaceous and sterile soul, which, though constantly watered by divine Scriptures, produces nothing.

^A

VERSE 17. The eye that mocks at the father.

By "eye" is understood the mind, which is the cause of acting rightly or of sinning. When therefore this eye mocks at the abyss of God’s judgments, I mean, or at the divine Scriptures, it dishonors the heavenly Father and the ancient knowledge delivered by Him to the prophets and apostles. Such a man, therefore, certain evil powers, ministers of punishment, goad; they partly cleanse (for those that devour completely are called eagles, to whom a thoroughgoing purgation is committed).

VERSE 18. There are three things impossible for me to understand, etc.

All these are precepts of temperance. Of this kind is the way of the adulterous woman: for just as she hides her fornication, so here also it happens. Why then does he say this, that the thing is incomprehensible? Doubtless to lead us altogether to temperance; which we ought to hold in such high esteem that not even a suspicion of evil may remain. ^B

VERSE 22. If a servant shall reign.

If any servant, he says, shall reign. Or it is understood as the people of the children of Israel, who, having previously been a servant in the land of Egypt and afterwards reigning in their own land, behaved insolently toward Christ. "And a fool filled with food." For he ate and was filled, and the beloved kicked. ^C And if a handmaid shall cast out her mistress. That is the earthly Jerusalem, which, having been a handmaid of all nations, cast out her mistress—that is, the holy flesh of the Lord—becoming the slayer of her own lady. "And an odious woman if she should happen upon a good husband." What woman is odious, if not the Synagogue of the Jews, which did not love Christ God, her virginal husband, but always wandered in error around idols and played the harlot with them? For God says through the prophet: "The foolish Judea has committed adultery with wood and stone." Behold then the goodness and loving-kindness of Christ. For He says, after she had played the harlot: "Turn to me, says the Lord." "If a servant should reign"—and yet He Himself said that a servant shall rule over foolish masters. But here he does not speak of a prudent servant, but simply a servant; ^D who indeed does certain things insanely beyond his due. And the very people are themselves the cause, who appointed him to rule. But they did not know, he says, how he would use his power. And yet, if this business puffs up even those who have been nobly educated into pride, how much more so with servants? Nothing, therefore, is as suitable for ruling as humility of soul. The servant Jeroboam reigned, and see what evils he did, such as no one before him or since did.

FRAGMENTS ON THE PROVERBS OF SOLOMON

^A VERS. 24, 25. "Four things are least upon the earth," etc. He speaks of the creation, lest perhaps you look to the insignificance of the bodily constitution. Observe how he persuades us not to be fluttered by sensible things; for they are wiser than the wise—not of men, but of the great irrational animals—these he overcomes in wisdom. See how the ant is provident for the future, how it does not grow sluggish, even though the summer season commands it. How it corrects the weakness of nature through providence. For this reason, one needs to have learned wisdom in the weak, so that you do not pursue bodily things in every way. For if it were strong, wisdom would not have appeared. "And the conies are a people not strong." He does not simply mention the weakness of each, but to show the strength of wisdom; the former he commends for the care of food, the latter for the protection of their habitation. He speaks of their dwellings. "The locust has no king." Here are the political [qualities], the obedience, the concord, the movement, the [quality] of ineffable harmony. For these hold our life together: food, dwelling, warfare. Do you see how, just as those were weak, so these are without a ruler, and yet nothing is harmed, but they retain order in their nature? One would not err to say that these are wiser even than men. In this regard, how it preserves order. "And the lizard, leaning on its hands, is an inhabitant of palaces," he says. This animal, easily caught, yet no one harms it.

^C VERS. 31. "And the cock walking among the hens, stout-hearted." ^D "A handsome cock among his own," he says. "But just as this one is among his own, so you also, do not be high-minded among men," he says. And what is more insignificant than a cock? Yet he prides himself greatly in his own rule. One excels in body, another in character, another in intelligence. For the king ought not, as happens among brutes, to excel in body and the force of nature, but also in word and persuasion: for what strength is to the animal, nature is to this one, and this is the rational [faculty] of a king. For this reason he says: "And a goat leading a herd." And as having authority he taught, and not as the scribes, so that they were astonished. For this is he, he says, who was slaughtered for the sin of the world, and brought as a victim, and as into a wilderness sent to the nations; and with a crown of scarlet wool crowned on his head by the unbelievers; and who became a ransom for men, and was shown to be the life of all. "And a king haranguing a nation." The one prophesied by Isaiah: "For a king," he says, "with glory you shall see." This is the one haranguing among a faithful nation, and speaking boldly through the Gospels. "Milk the milk, and it shall be butter." Milk faithfully the two Testaments of Christ, and you shall find precepts as milk; so that, being nourished by them, you may be able to attain to faithful and perfect bread.

SUPPLEMENT TO THE WORKS OF ST. J. CHRYSOSTOM. CAP. XXXI. VERS. 6. Give wine to drink to those who are in pain. Give wine, he says; for it is necessary to warm the downcast soul: not, however, to incite to fervor a ruler who is full of pride, since the heat inherent in the principality suffices for him. Open your mouth more widely, and receive a confident discourse. ^A

Hitherto in the noble Vatican codex did the Commentary of Chrysostom exist.

* Note. In the Latin biblical text I have followed for the most part the interpretation of Nobilius, which is in the Sixtine edition of the Bible. For the vulgate interpreter, or Jerome, expressed the Hebrew text, which is sufficiently varied in this book. We have necessarily taken the biblical text, upon which Chrysostom comments, from the same Vatican catena codex in Greek.

OF ST. JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE, THE SURVIVING WORKS OF THE COMMENTARIES UPON JEREMIAH THE PROPHET.

(From the Catena of the Greek Fathers upon Jeremiah, which Michael Ghislerius drew from an anonymous Greek Vatican catena, augmented by many scholia from Chrysostom’s explanation of Jeremiah found in the Altaemps Library.)

It should be stated what prophecy is, at what time it took its beginning: when it ceased: for what cause it came to an end: and what utility is taken from it in the life of men. Prophecy, therefore, is to speak, or even to indicate by types things past, things present, and things to come. For it is a word, or a thing of some sort, predicting things before those things themselves come into knowledge. For sometimes a thing is signified by a thing. For the brazen serpent was a figure of future things, the lamb in Egypt, and Isaac who was offered. For these are prophecy, but they do not have a cause, as in the case of Ezekiel when he was being ^B brought out through the wall [or, when the walls were being thrown down]. For it has a cause. However, it is necessary that the types should also have been useful to those who were at that time, as in the case of the serpent, and the lamb. Moreover, the prophets prophesy not only when questioned, as is the custom among the profane, but for the most part of their own accord. For they are also called prophets among them by the same name. Wherefore also ^C