#vanity thy name is george | Explore Tumblr Posts and Blogs

stellar-stag · 7 years

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Wow it’s been a while since I did a personal update here huh

I’ve honestly transitioned a lot of my venting/personal stuff to twitter

(I promise I havent abandoned you for my furry friends)

(I kinda have)

(I totally have)

(sorry)

But I feel like the last couple months have been a whirlwind for me, so I may as well keep y’all in the loop. I’m gonna sort these by topic.

First off, I had some issues with my romantic feelings. There’s a guy, a very very good friend, who is just fantastic in so many ways. Friendly and kind and supportive, progressive and enthusiastic, and shares so many of my interests. Seems natural that I would fall for him, right?

Well I did, and it resulted in a lot of emotional duress.

He has a girlfriend, and I knew this going in, but I didn’t fight my attachment. In the process of admitting my feelings to him and working through everything, I learned a lot about myself and got some practice in controlling my emotional state and how I react to things. But I also relied on him as an emotional crutch and used him for validation, especially during some particularly low emotional points, which is unfair to him. It is only because he is immensely understanding that we remain close friends, and this could have easily resulted in disaster.

But through this process I have grown, and identified a new issue blocking me from being of completely sound mind: Low self-esteem and reliance on others for validation. During my more anxious periods, I would slip into joking self-deprecation, and somewhere along the way it stopped being so joking. But surely, now that I’m taking meds for anxiety it would stop, right? Well, no. Turns out, even if I stopped consciously having thoughts of “Wow, I’m so bad at this”, I didn’t automatically gain appreciation or acceptance of myself. This manifests in a particularly dangerous manner when guys who are attractive are nice to me.

I end up conflating kindness with romantic intent, and decide that obviously, if someone doesn’t have romantic interest in me, I must be irreparably flawed in some way. This is bullshit, and I consciously understand that, but my subconscious doesn’t play by the rules. So I end up in a self-loathing spiral that only manifests in periods of intense romantic desire, and a month later I’m exhausted, bruised, and have run the risk of alienating those around me who care about me.

So how to fix it? I suppose I’ll need to work on drawing validation from within, so that rejection feels less of a condemnation of my character and everything I am. It won’t be simple, to be sure, but understanding the issue is the key to overcoming it.

Here’s hoping.

Secondly: I started working out! As of today, March 24th, I have been to the gym 12 times this month (half the days, holy shit) and thats because I, last week, decided to go from 3 workouts a week to 5, solely because I wanted to. If you told me a year ago that I would, of sound mind and body and my own volition, wake up every weekday at 5:45am to go workout for an hour, and enjoy the experience, I would have called you a liar.

But I am, and I do. I think it’s benefitting my mental health and self confidence, and I’m thankful that I’m in a place where its even an option. This is only possible due to a coalition of so many factors: A free gym in my office and a natural predilection to waking up early to remove barriers, I started taking Vyvanse in January to aid in my attention issues (not sure if I have ADD/ADHD or what, but it’s helping me remained focused in all aspects of my life and for that I am grateful). And, of course, two people who aided in the impetus for beginning and making it a habit: My dad, for giving me crippling self-worth issues my entire life and then visiting in February and criticizing my health and weight (because I was sweating after walking up a hill, which more and more I realize is not actually an indicator of my exertion! I am just a person who sweats easily, and its more a function of temperature and endocrine system than anything else) and giving me the sheer spite to begin working out, and the guy I was crushing on (who is intensely into working out, and I wanted to impress him. Yeah, I was hella thirsty. Sue me).

Regardless of the reasoning, I found that (once I cut cardio because seriously, fuck cardio), I enjoy working out in the mornings. It’s calming to wake up by exertion and then cool down slowly at my desk before other people even wake up. It’s given rise to a ritual of sorts where I get to my desk, deal with my emails, make breakfast and tea, all before anyone shows up, so that I can really hit the ground running. And more than that, I don’t have a goal in mind. I’m doing this because I know it’s good for me and I want to be healthy, and I enjoy the exertion and following “good” tiredness. If I was trying to lose weight or trim fat, or stuck only to cardio, I would have given up by now. But its a habit, and I love it, and I’m sleeping better, eating better, and feeling better.

Again, this is only possible because of an alignment of several factors, but I’m thankful for it, and I’m glad I got out of the mindset that “workouts must suck but people do them because they wanna lose weight”. You don’t gotta do anything you don’t want to do, and I wish I had realized that sooner. Im feeling way better about my body, even, because despite the fact that I haven’t lost weight or gotten trimmer from working out, I know I’m eating (pretty) well and working out, and that my body does everything I need it to. I can take pride in the callouses on my hands and the soreness of my body, because they’re proof of dedication, exertion, and effort, and those are way better things to feel good about than shape and size, anyways. If people think I’m unhealthy because I have fat, they can suck it.

Thirdly, I’ve begun looking for a condo to buy! Housing in the bay area is STUPID EXPENSIVE (and yes everyone knows this, and I know this, but it bears repeating). But I can put a down payment on a one bedroom in a good location, and I’m prequalified for a loan, and I just need to keep waiting and pouncing on leads. I think I’ll be happier living by myself with a kitchen to myself, and still going out to social events to prevent becoming a hermit. Plus, with this setup I can maybe bring dudes back and not have to show them the pigsty that is our living room or the shoebox that is my bedroom. I was terrified at the start of this process, but my mom and the realtor have been awesome about taking this step by step and ensuring nothing is confusing or surprising, which is sweet.

Fourthly, possibly because I’ve been taking Vyvanse but also possibly because I’ve finally begun understanding what the hell I’ve been doing, I’ve really hit my groove at work. The project I’m working on is complex but interesting, challenging but well understood, and I don’t feel alone but still get to feel a sense of ownership. It’s not the most fulfilling thing ever (I don’t know that working on payments platforms for a corporation ever will be) but I enjoy work, I don’t loathe going to work, and despite the fact that I was sick as a dog all this week, I came in everyday (after working out) to work full productive days, and I was happy at the end of each of them, more or less. Its not perfect but its head and shoulders above what most people get from their jobs, and I’m immensely fortunate to be in this position.

Fifthly, this is more a continuation of already known things, but I’m making cool friends in the furry fandom. I’ve made good friends, some who I hope I will keep as friends for the rest of my life, and I’ve already made plans to go to Reno in June and Disneyworld in November to hang out and have fun with them. As nerve wracking as being an adult is sometimes, the freedom is something I wouldn’t trade for anything.

Sixthly, I’ve been taking a creative writing workshop in SF! It finished last weekend and I’m happy to not need to commute each week anymore, but I learned a lot about reading like a writer and choices you can make as a writer to achieve desired effects. The workshop focuses on narrators and how who is telling the story tells it, and the model they use for exercises is SO HELPFUL. We would read an excerpt of something, discuss how the narrator/choices/tense/mood all work together, and then we would write something in a similar format about whatever we wanted. Lemme tell yall, that is so much more helpful to me as a student than just prompts. Having a guide to format is like drawing from references, its helpful and and great for learning and gives you the tools to make your own things later on. I highly recommend it, and I can’t wait to get back to my book.

Got a lot of art to make first, though. I’ve definitely improved a lot in artistic skill and confidence, and I’m loving finding niche styles that I like and mimicking them. The stained glass pic I posted yesterday is proof of that, I feel. Its drawn from Mucha and various real life stained glass windows and a bit from Kingdom Hearts, but I took these and the tools at my disposal and wove it into something that feels complete. I figured out how to apply a cloudy “glass” texture, glows, stabilization, symmetry tools, pattern design, and more all through the process, and I know theres so much room to iterate and grow, in shading and coloring and proportion. But even knowing I have room to grow, I’m proud of what I put out and I put a lot of my heart into that piece (yes, its a birthday gift for workout boy. Shut up). I think I’m going to accept commissions for pictures in this style, even. It’s great fun.

So yeah, the last couple of months have been intense. I’ve had ups and downs, but I’ve learned and grown a lot, and I think I’m in a really good place in my life right now, and I hope that every one of you achieves a similar level of peace.

#ramblings of a gay man #long post #life update #wrote almost 2k words about myself #vanity thy name is george

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scotianostra · 3 years

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The Corryvreckan.

The Gulf of Corryvreckan is a narrow strait between the islands of Jura and Scarba, in Argyll and Bute, off the west coast of mainland Scotland. It is famous for its strong tidal currents and standing waves. The whirlpool which forms at the right state of the tide is the third largest whirlpool in the world.

With this brings loads of stories of loss of life and miraculous escapes, the most famous, well in my opinion happened in 1947, when author George Orwell, who was in Jura to complete his internationally famous 1984, almost drowned with his young nieces and nephews after sailing too close to the whirlpool.

The Corryvreckan or to give it the Gaelic name Coire Bhreacain meaning "cauldron of the speckled seas also is a place of legends and folklore, one of which surrounds Norse king Breacan attempting to woo a princess. He tried to sail near the whirlpool. However, other people claim that he was attempting to flee from his father’s wrath. Either way, the whirlpool beat him and now the whirlpool may be named after Breacan, or a Gaelic pun on his name.

Another legend revolves around Charles Mackay’s poem “The Kelpie of Corrievrackan,” which tells the story of a woman who leaves her lover for sea kelp. She tried to go after the kelp by diving to its home (which just so happens to be at the bottom of the whirlpool). Therefore, she drowns trying to seduce a piece of seaweed. This piece of folklore was meant to be a “warning to fickle maidens,” claiming that if you are unfaithful to your lover, you’ll end up dying.

He mounted his steed of the water clear, And sat on his saddle of sea-weed sere; He held his bridal of strings of pearl, Dug out of the depths where the sea-snakes curl. II. He put on his vest of the whirlpool froth, 5 Soft and dainty as velvet cloth, And donn’d his mantle of sand so white, And grasp’d his sword of the coral bright. III. And away he gallop’d, a horseman free, Spurring his steed through the stormy sea, 10 Clearing the billows with bound and leap — Away, away, o’er the foaming deep. IV. By Scarba’s rock, by Lunga’s shore, By Garveloch isles where breakers roar, With his horse’s hoofs he dash’d the spray, 15 And on to Loch Buy, away, away! V. On to Loch Buy all day he rode, And reach’d the shore as sunset glow’d, And stopp’d to hear the sounds of joy, That rose from the hills and glens of Moy. 20 VI. The morrow was May, and on the green They’d lit the fire of Beltan E’en, And danced around, and piled it high With peat and heather, and pine logs dry.

VII. A piper play’d a lightsome reel, 25 And timed the dance with toe and heel; While wives look’d on, as lad and lass Trod it merrily o’er the grass. VIII. And Jessie (fickle and fair was she) Sat with Evan beneath a tree, 30 And smiled with mingled love and pride, And half agreed to be his bride. IX. The Kelpie gallop’d o’er the green — He seem’d a knight of noble mien; And old and young stood up to see, 35 And wonder’d who the knight could be. X. His flowing locks were auburn bright, His cheeks were ruddy, his eyes flash’d light; And as he sprang from his good gray steed, He look’d a gallant youth indeed. 40 XI. And Jessie’s fickle heart beat high, As she caught the stranger’s glancing eye; And when he smiled, “Ah well,” thought she, “I wish this knight came courting me!” XII. He took two steps towards her seat — 45 “Wilt thou be mine, O maiden sweet?” He took her lily-white hand, and sigh’d, “Maiden, maiden, be my bride!” XIII. And Jessie blush’d, and whisper’d soft — “Meet me to-night when the moon’s aloft. 50 I’ve dream’d, fair knight, long time of thee —

I thought thou camest courting me.” XIV. When the moon her yellow horn display’d, Alone to the trysting went the maid; When all the stars were shining bright, 55 Alone to the trysting went the knight. XV. “I have loved thee long, I have loved thee well, Maiden, oh more than words can tell! Maiden, thine eyes like diamonds shine; Maiden, maiden, be thou mine!” 60 XVI. “Fair sir, thy suit I’ll ne’er deny — Though poor my lot, my hopes are high; I scorn a lover of low degree — None but a knight shall marry me.” XVII. He took her by the hand so white, 65 And gave her a ring of gold so bright; “Maiden, whose eyes like diamonds shine, Maiden, maiden, now thou’rt mine!” XVIII. He lifted her up on his steed of gray, And they rode till morning away, away — 70 Over the mountain and over the moor, And over the rocks to the dark sea-shore. XIX. “We have ridden east, we have ridden west — I’m weary, fair knight, and I fain would rest. Say, is thy dwelling beyond the sea? 75 Hast thou a good ship waiting for me?” XX. “I have no dwelling beyond the sea, I have no good ship waiting for thee:

Thou shalt sleep with me on a couch of foam, And the depths of the ocean shall be thy home.” 80 XXI. The gray steed plunged in the billows clear, And the maiden’s shrieks were sad to hear; — “Maiden, whose eyes like diamonds shine — Maiden, maiden, now thou’rt mine!” XXII. Loud the cold sea-blast did blow 85 As they sank ’mid the angry waves below — Down to the rocks where the serpents creep, Twice five hundred fathoms deep. XXIII. At morn a fisherman sailing by Saw her pale corse floating high. 90 He knew the maid by her yellow hair And her lily skin so soft and fair. XXIV. Under a rock on Scarba’s shore, Where the wild winds sigh and the breakers roar, They dug her a grave by the water clear, 95 Among the sea-weeds salt and sere. XXV. And every year at Beltan E’en, The Kelpie gallops across the green, On a steed as fleet as the wintry wind, With Jessie’s mournful ghost behind. 100 XXVI. I warn you, maids, whoever you be, Beware of pride and vanity; And ere on change of love you reckon, Beware the Kelpie of Corryvreckan. (From Charles Mackay, Legends of the Isles and Other

#scotland #scottish #whirlpool #history #folklore #Legend

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pamphletstoinspire · 6 years

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THE BOOK OF ECCLESIASTES- From The Douay-Rheims Bible - Latin Vulgate

Chapter 10

INTRODUCTION

This Book is called Ecclesiastes, or the preacher, (in Hebrew, Coheleth) because in it Solomon, as an excellent preacher, setteth forth the vanity of the things of this world, to withdraw the hearts and affections of men from such empty toys. Ch. --- Coheleth is a feminine noun, to indicate the elegance of the discourse. It is very difficult to discriminate the objections of free-thinkers from the real sentiments of the author. It is most generally supposed that Solomon wrote this after his repentance; but this is very uncertain. S. Jerom (in C. xii. 12.) informs us that the collectors of the sacred books had some scruple about admitting this; and Luther speaks of it with great disrespect: (Coll. conviv.) but the Church has always maintained its authority. See Conc. v. Act. 4. Philast. 132. C. --- It refutes the false notions of worldlings, concerning felicity; and shews that it consists in the service of God and fruition. W.

The additional Notes in this Edition of the New Testament will be marked with the letter A. Such as are taken from various Interpreters and Commentators, will be marked as in the Old Testament. B. Bristow, C. Calmet, Ch. Challoner, D. Du Hamel, E. Estius, J. Jansenius, M. Menochius, Po. Polus, P. Pastorini, T. Tirinus, V. Bible de Vence, W. Worthington, Wi. Witham. — The names of other authors, who may be occasionally consulted, will be given at full length.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Greek letters. The original text sometimes includes Greek expressions spelled out in Greek letters. In this transcription, those expressions have been transliterated from Greek letters to English letters, put in italics, and underlined. The following substitution scheme has been used: A for Alpha; B for Beta; G for Gamma; D for Delta; E for Epsilon; Z for Zeta; E for Eta; Th for Theta; I for Iota; K for Kappa; L for Lamda; M for Mu; N for Nu; X for Xi; O for Omicron; P for Pi; R for Rho; S for Sigma; T for Tau; U for Upsilon; Ph for Phi; Ch for Chi; Ps for Psi; O for Omega. For example, where the name, Jesus, is spelled out in the original text in Greek letters, Iota-eta-sigma-omicron-upsilon-sigma, it is transliterated in this transcription as, Iesous. Greek diacritical marks have not been represented in this transcription.

Footnotes. The original text indicates footnotes with special characters, including the astrisk (*) and printers' marks, such as the dagger mark, the double dagger mark, the section mark, the parallels mark, and the paragraph mark. In this transcription all these special characters have been replaced by numbers in square brackets, such as [1], [2], [3], etc.

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

Ligatures, single characters containing two letters united, in the original text in some Latin expressions have been represented in this transcription as separate letters. The ligature formed by uniting A and E is represented as Ae, that of a and e as ae, that of O and E as Oe, and that of o and e as oe.

Monetary sums in the original text represented with a preceding British pound sterling symbol (a stylized L, transected by a short horizontal line) are represented in this transcription with a following pound symbol, l.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 10

Observations on wisdom and folly, ambition and detraction.

[1] Dying flies spoil the sweetness of the ointment. Wisdom and glory is more precious than a small and shortlived folly.

Muscae morientes perdunt suavitatem unguenti. Pretiosior est sapientia et gloria, parva et ad tempus stultitia.

[2] The heart of a wise man is in his right hand, and the heart of a fool is in his left hand.

Cor sapientis in dextera ejus, et cor stulti in sinistra illius.

[3] Yea, and the fool when he walketh in the way, whereas he himself is a fool, esteemeth all men fools.

Sed et in via stultus ambulans, cum ipse insipiens sit, omnes stultos aestimat.

[4] If the spirit of him that hath power, ascend upon thee, leave not thy place: because care will make the greatest sins to cease.

Si spiritus potestatem habentis ascenderit super te, locum tuum ne demiseris, quia curatio faciet cessare peccata maxima.

[5] There is an evil that I have seen under the sun, as it were by an error proceeding from the face of the prince:

Est malum quod vidi sub sole, quasi per errorem egrediens a facie principis :

[6] A fool set in high dignity, and the rich sitting beneath.

positum stultum in dignitate sublimi, et divites sedere deorsum.

[7] I have seen servants upon horses: and princes walking on the ground as servants.

Vidi servos in equis, et principes ambulantes super terram quasi servos.

[8] He that diggeth a pit, shall fall into it: and he that breaketh a hedge, a serpent shall bite him.

Qui fodit foveam incidet in eam, et qui dissipat sepem mordebit eum coluber.

[9] He that removeth stones, shall be hurt by them: and he that cutteth trees, shall be wounded by them.

Qui transfert lapides affligetur in eis, et qui scindit ligna vulnerabitur ab eis.

[10] If the iron be blunt, and be not as before, but be made blunt, with much labour it shall be sharpened: and after industry shall follow wisdom.

Si retusum fuerit ferrum, et hoc non ut prius, sed hebetatum fuerit, multo labore exacuetur, et post industriam sequetur sapientia.

[11] If a serpent bite in silence, he is nothing better that backbiteth secretly.

Si mordeat serpens in silentio, nihil eo minus habet qui occulte detrahit.

[12] The words of the mouth of a wise man are grace: but the lips of a fool shall throw him down headlong.

Verba oris sapientis gratia, et labia insipientis praecipitabunt eum;

[13] The beginning of his words is folly, and the end of his talk is a mischievous error.

initium verborum ejus stultitia, et novissimum oris illius error pessimus.

[14] A fool multiplieth words. A man cannot tell what hath been before him: and what shall be after him, who can tell him?

Stultus verba multiplicat. Ignorat homo quid ante se fuerit; et quid post se futurum sit, quis ei poterit indicare?

[15] The labour of fools shall afflict them that know not how to go to the city.

Labor stultorum affliget eos, qui nesciunt in urbem pergere.

[16] Woe to thee, O land, when thy king is a child, and when the princes eat in the morning.

Vae tibi, terra, cujus rex puer est, et cujus principes mane comedunt.

[17] Blessed is the land, whose king is noble, and whose princes eat in due season for refreshment, and not for riotousness.

Beata terra cujus rex nobilis est, et cujus principes vescuntur in tempore suo, ad reficiendum, et non ad luxuriam.

[18] By slothfulness a building shall be brought down, and through the weakness of hands, the house shall drop through.

In pigritiis humiliabitur contignatio, et in infirmitate manuum perstillabit domus.

[19] For laughter they make bread, and wine that the living may feast: and all things obey money.

In risum faciunt panem et vinum ut epulentur viventes; et pecuniae obediunt omnia.

[20] Detract not the king, no not in thy thought; and speak not evil of the rich man in thy private chamber: because even the birds of the air will carry thy voice, and he that hath wings will tell what thou hast said.

In cogitatione tua regi ne detrahas, et in secreto cubiculi tui ne maledixeris diviti : quia et aves caeli portabunt vocem tuam, et qui habet pennas annuntiabit sententiam.

Commentary:

Ver. 1. Ointment. A fly cannot live in it. Pliny xi. 19. --- Hence the smallest faults must be avoided, (C.) and superfluous cares, (S. Greg.) as well as the conversation of the wicked, (Thaumat.) particularly of heretics. S. Aug. con. Fulg. 14. --- Detractors may be compared to flies: they seek corruption, &c. A little leaven corrupteth the whole lump. 1 Cor. v. 6. C. --- The wicked infect their companions, and vice destroys all former virtues. W. --- Wisdom, or "a small...folly is more precious than wisdom," &c. of the world. 1 Cor. i. 25. and iii. 18. Dulce est desipere in loco. Hor. iv. ode 12. --- Heb. "folly spoils things more precious than wisdom." A small fault is often attended with the worst consequences, (C. ix. 18.) as David and Roboam experienced. 2 K. xxiv. and 3 K. xii. 14. C. --- Sept. "a little wisdom is to be honoured above the great glory of foolishness." Prot. "dead flies cause the ointment of the apothecary to send forth a stinking flavour; so doth a little folly him that is in reputation for wisdom and honour." H.

Ver. 2. Hand, to do well or ill. Deut. i. 39. Jon. iv. 11. Chal.

Ver. 3. Fools. People judge others by themselves. C. --- Thus Nero could not believe that any were chaste. Suet.

Ver. 4. Place. If the devil tempt or persuade thee to sin, repent and humble thyself; or if thou hast offended the great, shew submission.

Ver. 5. Prince, who seems to have been guilty of any indiscretion.

Ver. 6. Rich. Such were chosen magistrates. Ex. xviii. 21. Prov. xxviii. 16. and xxx. 21.

Ver. 8. Him. Those who disturb the state or the Church, shall be in danger.

Ver. 9. Stones. Landmarks or walls. Prov. xxii. 18. --- Them. God will punish his injustice, in meddling with another's property.

Ver. 10. Made blunt. After being repeatedly sharpened, (C.) it will be more difficult to cut with it, and will expose the person to hurt himself, v. 9. H. --- Man, since original sin, is in a similar condition. --- Wisdom. The wise perform great things even with bad tools. Heb. "wisdom is the best directress." C.

Ver. 11. Silence. Prot. "without enchantment, and a babbler is no better." H. --- But he compares the detractor to a serpent, (C.) as he infuses the poison into all who pay attention to him. S. Jer. S. Bern.

Ver. 12. Grace. Pleasing and instructive. C.

Ver. 14. Tell him. How foolish, therefore, is it to speak about every thing!

Ver. 15. City. Being so stupid, that they know not, or will not take the pains to find what is most obvious. C. --- Thus the pagan philosophers knew all but what they ought to have known; (S. Jer.) and many such wise worldlings never strive to discover the paths which lead to the city of eternal peace: like him who contemplated the stars, and fell into a ditch. C.

Ver. 16. When thy. Heb. lit. "whose," cujus, as v. 17. H. --- S. Jerom give two senses to this passage, the literal and the mystical, according to his usual custom. The dominion of young men and of luxurious judges is reproved, as well as innovations in matters of religion. Is. iii. 4. Those are blessed who have Christ for their head, descending from the patriarchs and saints, (over whom sin ruled not, and who of course were free) and from the blessed Virgin, who was "more free." They have the apostles for princes, who sought not the pleasures of this world, but will be rewarded, in due time, and eat without confusion. T. 7. W. --- Child. Minorities often prove dangerous to the state, while regents cannot agree. --- Morning, as children eat at all times. This may relate to the ruler who is a child in age, or in knowledge, though it seems rather to refer to his counsellors. Is. v. 11.

Ver. 17. Noble. Royal extraction, (Esqlwn genesqai. Eurip. Hec.) and education, afford many advantages which others, who raise themselves to the throne, do not enjoy. Heb. "the son of those in white," (C.) or "of heroes." Mont. --- Eurim, (H.) or Chorim seems to have give rise to the word Hero. The advantages of birth only make the defects of degenerate children more observable. C. --- Heroum filii noxæ. "The sons of heroes are a nuisance," (H.) was an ancient proverb. --- Season. The time was not fixed; but it was deemed a mark of intemperance to eat before noon, when judges ought to have decided causes. Dan. xiii. 7. Acts ii. 15.

Ver. 18. Through. If we neglect our own, or other's soul, (H.) in the administration of Church, (S. Jer.) or state, all will go to ruin.

Ver. 19. Feast. As if they were born for this purpose, (Phil. iii. 19. C.) fruges consumere nati. Hor. i. ep. 2. --- Money. ---

Scilicet uxorem cum dote fidemque et amicos,

Et genus, et formam regina pecunia donet. Horace, i. ep. 6.)

- Heb. "money answers all purposes," (H.) to procure meat, drink, &c. C.

Ver. 20. Said. Pigeons are taught to carry letters in the east, and Solomon alludes to this custom, or he makes use of this hyperbole to shew, that kings will discover the most secret inclinations by means of spies. We must not speak ill even of those who are worthy of blame. v. 16. C.

#book of ecclesiastes

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leanstooneside · 3 years

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Knee drop

1. world is mine

2. bloom kkifeloch harimon rakatejch m'baad l'zamatejch thy temple amid thy hair is as a slice

3. surface of the lake in stephen's green

4. name on the label is plumtree

5. it comes when he is abandoned and challenges him

6. stephen's and bloom's

7. human organism normally capable of sustaining an atmospheric pressure of 19 tons when elevated to a considerable altitude in the terrestrial atmosphere suffered with arithmetical progression of intensity according as the line of demarcation between troposphere and stratosphere was approximated from nasal hemorrhage impeded respiration and vertigo when proposing this problem for solution he had conjectured as a working hypothesis which could not be proved impossible that a more adaptable and differently anatomically constructed race of beings might subsist otherwise under martian mercurial veneral jovian saturnian neptunian or uranian sufficient and equivalent conditions though an apogean humanity of beings created in varying forms with finite differences resulting similar to the whole and to one another would probably there as here remain inalterably and inalienably attached to vanities to vanities of vanities and to all that is vanity

8. it with the preceding scene and with others unnarrated but existent by implication to which add essays on various subjects or moral apothegms e.g my favourite hero or procrastination is the thief

9. analogy implied in his guest's parable which examples

10. sign attracted bloom's who attracted stephen's

11. financial success achieved by ephraim marks and charles a james the former by his 1d bazaar at 42 george's street south the latter at his 6 1/2d shop and world's fancy fair and waxwork

12. oscillation between events of imperial and of local interest the anticipated diamond jubilee of queen victoria born 1820 acceded 1837 and the posticipated opening of the new municipal fish market secondly apprehension of opposition from extreme circles on the questions of the respective visits of their royal highnesses the duke and duchess of york real and of his majesty king brian boru imaginary thirdly a conflict between professional etiquette and professional emulation concerning the recent erections of the grand lyric hall on burgh quay and the theatre royal in hawkins street fourthly distraction resultant from compassion for nelly bouverist's non intellectual non political non topical expression

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silver-whistle · 6 years

Text

More thoughts about Thomas Carlyle…

And his tripped-out take on the French Revolution.

I don’t think any of us here need feel embarrassed about drooling over the dashing young men of the Revolution, given how Carlyle drools over the women. Théroigne, Lamballe, Roland… He goes so far over the top, it’s ridiculous, and some of it patronising as hell. (And he wants to be Thor?!!!)

And as for the rest… This is the root of so much bad historiography and most of the bloody awful fiction about the French Revolution (Dickens, Orczy & c all based their vision of the Revolution on this truly barking book).

Behind the cut, Carlyle being overwrought and over-writing… Don’t say I didn’t warn you.

Maria Teresa Luisa of Savoy-Carignan, Princesse de Lamballe:

Princess de Lamballe has lain down on bed: "Madame, you are to be removed to the Abbaye." "I do not wish to remove; I am well enough here." There is a need-be for removing. She will arrange her dress a little, then; rude voices answer, "You have not far to go." She too is led to the hell-gate; a manifest Queen's-Friend. She shivers back, at the sight of bloody sabres; but there is no return: Onwards! That fair hindhead is cleft with the axe; the neck is severed. That fair body is cut in fragments; with indignities, and obscene horrors of moustachio grands-levres, which human nature would fain find incredible,—which shall be read in the original language only. She was beautiful, she was good, she had known no happiness. Young hearts, generation after generation, will think with themselves: O worthy of worship, thou king-descended, god-descended and poor sister-woman! why was not I there; and some Sword Balmung, or Thor's Hammer in my hand? Her head is fixed on a pike; paraded under the windows of the Temple; that a still more hated, a Marie-Antoinette, may see. One Municipal, in the Temple with the Royal Prisoners at the moment, said, "Look out." Another eagerly whispered, "Do not look." The circuit of the Temple is guarded, in these hours, by a long stretched tricolor riband: terror enters, and the clangour of infinite tumult: hitherto not regicide, though that too may come.

[Except most of this didn’t happen…]

Manon Roland:

Among whom, courting no notice, and yet the notablest of all, what queenlike Figure is this; with her escort of house-friends and Champagneux the Patriot Editor; come abroad with the earliest? Radiant with enthusiasm are those dark eyes, is that strong Minerva-face, looking dignity and earnest joy; joyfullest she where all are joyful. It is Roland de la Platriere's Wife! (Madame Roland, Memoires, i. (Discours Preliminaire, p. 23).) Strict elderly Roland, King's Inspector of Manufactures here; and now likewise, by popular choice, the strictest of our new Lyons Municipals: a man who has gained much, if worth and faculty be gain; but above all things, has gained to wife Phlipon the Paris Engraver's daughter. Reader, mark that queenlike burgher-woman: beautiful, Amazonian-graceful to the eye; more so to the mind. Unconscious of her worth (as all worth is), of her greatness, of her crystal clearness; genuine, the creature of Sincerity and Nature, in an age of Artificiality, Pollution and Cant; there, in her still completeness, in her still invincibility, she, if thou knew it, is the noblest of all living Frenchwomen,—and will be seen, one day. O blessed rather while unseen, even of herself! For the present she gazes, nothing doubting, into this grand theatricality; and thinks her young dreams are to be fulfilled. […]

Noble white Vision, with its high queenly face, its soft proud eyes, long black hair flowing down to the girdle; and as brave a heart as ever beat in woman's bosom! Like a white Grecian Statue, serenely complete, she shines in that black wreck of things;—long memorable. Honour to great Nature who, in Paris City, in the Era of Noble-Sentiment and Pompadourism, can make a Jeanne Phlipon, and nourish her to clear perennial Womanhood, though but on Logics, Encyclopedies, and the Gospel according to Jean-Jacques! Biography will long remember that trait of asking for a pen "to write the strange thoughts that were rising in her." It is as a little light-beam, shedding softness, and a kind of sacredness, over all that preceded: so in her too there was an Unnameable; she too was a Daughter of the Infinite; there were mysteries which Philosophism had not dreamt of!

Anne Théroigne:

But where is the brown-locked, light-behaved, fire-hearted Demoiselle Theroigne? Brown eloquent Beauty; who, with thy winged words and glances, shalt thrill rough bosoms, whole steel battalions, and persuade an Austrian Kaiser,—pike and helm lie provided for thee in due season; and, alas, also strait-waistcoat and long lodging in the Salpetriere! Better hadst thou staid in native Luxemburg, and been the mother of some brave man's children: but it was not thy task, it was not thy lot. […]

One thing we will specify to throw light on many: the aspect under which, seen through the eyes of these Girondin Twelve, or even seen through one's own eyes, the Patriotism of the softer sex presents itself. There are Female Patriots, whom the Girondins call Megaeras, and count to the extent of eight thousand; with serpent-hair, all out of curl; who have changed the distaff for the dagger. They are of 'the Society called Brotherly,' Fraternelle, say Sisterly, which meets under the roof of the Jacobins. 'Two thousand daggers,' or so, have been ordered,—doubtless, for them. They rush to Versailles, to raise more women; but the Versailles women will not rise. (Buzot, Memoires, pp. 69, 84; Meillan, Memoires, pp. 192, 195, 196. See Commission des Douze in Choix des Rapports, xii. 69-131.)

Nay, behold, in National Garden of Tuileries,—Demoiselle Theroigne herself is become as a brownlocked Diana (were that possible) attacked by her own dogs, or she-dogs! The Demoiselle, keeping her carriage, is for Liberty indeed, as she has full well shewn; but then for Liberty with Respectability: whereupon these serpent-haired Extreme She-Patriots now do fasten on her, tatter her, shamefully fustigate her, in their shameful way; almost fling her into the Garden-ponds, had not help intervened. Help, alas, to small purpose. The poor Demoiselle's head and nervous-system, none of the soundest, is so tattered and fluttered that it will never recover; but flutter worse and worse, till it crack; and within year and day we hear of her in madhouse, and straitwaistcoat, which proves permanent!—Such brownlocked Figure did flutter, and inarticulately jabber and gesticulate, little able to speak the obscure meaning it had, through some segment of that Eighteenth Century of Time. She disappears here from the Revolution and Public History, for evermore. (Deux Amis, vii. 77-80; Forster, i. 514; Moore, i. 70. She did not die till 1817; in the Salpetriere, in the most abject state of insanity; see Esquirol, Des Maladies Mentales (Paris, 1838), i. 445-50.)

Max vs Georges:

One conceives easily the deep mutual incompatibility that divided these two: with what terror of feminine hatred the poor seagreen Formula looked at the monstrous colossal Reality, and grew greener to behold him;—the Reality, again, struggling to think no ill of a chief-product of the Revolution; yet feeling at bottom that such chief-product was little other than a chief wind-bag, blown large by Popular air; not a man with the heart of a man, but a poor spasmodic incorruptible pedant, with a logic-formula instead of heart; of Jesuit or Methodist-Parson nature; full of sincere-cant, incorruptibility, of virulence, poltroonery; barren as the east-wind! Two such chief-products are too much for one Revolution.

Supreme Being:

All the world is there, in holydays clothes: (Vilate, Causes Secretes de la Revolution de 9 Thermidor.) foul linen went out with theHebertists; nay Robespierre, for one, would never once countenance that; but went always elegant and frizzled, not without vanity even,—and had his room hung round with seagreen Portraits and Busts. In holyday clothes, we say, are the innumerable Citoyens and Citoyennes: the weather is of the brightest; cheerful expectation lights all countenances. Juryman Vilate gives breakfast to many a Deputy, in his official Apartment, in the Pavillon ci-devant of Flora; rejoices in the bright-looking multitudes, in the brightness of leafy June, in the auspicious Decadi, or New-Sabbath. This day, if it please Heaven, we are to have, on improved Anti-Chaumette principles: a New Religion.

Catholicism being burned out, and Reason-worship guillotined, was there not need of one? Incorruptible Robespierre, not unlike the Ancients, as Legislator of a free people will now also be Priest and Prophet. He has donned his sky-blue coat, made for the occasion; white silk waistcoat broidered with silver, black silk breeches, white stockings, shoe-buckles of gold. He is President of the Convention; he has made the Convention decree, so they name it, decreter the 'Existence of the Supreme Being,' and likewise 'ce principe consolateur of the Immortality of the Soul.' These consolatory principles, the basis of rational Republican Religion, are getting decreed; and here, on this blessed Decadi, by help of Heaven and Painter David, is to be our first act of worship.

See, accordingly, how after Decree passed, and what has been called 'the scraggiest Prophetic Discourse ever uttered by man,'—Mahomet Robespierre, in sky-blue coat and black breeches, frizzled and powdered to perfection, bearing in his hand a bouquet of flowers and wheat-ears, issues proudly from the Convention Hall; Convention following him, yet, as is remarked, with an interval. Amphitheatre has been raised, or at least Monticule or Elevation; hideous Statues of Atheism, Anarchy and such like, thanks to Heaven and Painter David, strike abhorrence into the heart. Unluckily however, our Monticule is too small. On the top of it not half of us can stand; wherefore there arises indecent shoving, nay treasonous irreverent growling. Peace, thou Bourdon de l'Oise; peace, or it may be worse for thee!

The seagreen Pontiff takes a torch, Painter David handing it; mouths some other froth-rant of vocables, which happily one cannot hear; strides resolutely forward, in sight of expectant France; sets his torch to Atheism and Company, which are but made of pasteboard steeped in turpentine. They burn up rapidly; and, from within, there rises 'by machinery' an incombustible Statue of Wisdom, which, by ill hap, getsbesmoked a little; but does stand there visible in as serene attitude as it can.

And then? Why, then, there is other Processioning, scraggy Discoursing, and—this is our Feast of the Etre Supreme; our new Religion, better or worse, is come!—Look at it one moment, O Reader, not two. The Shabbiest page of Human Annals: or is there, that thou wottest of, one shabbier? Mumbo-Jumbo of the African woods to me seems venerable beside this new Deity of Robespierre; for this is a conscious Mumbo-Jumbo, and knows that he is machinery. O seagreen Prophet, unhappiest of windbags blown nigh to bursting, what distracted Chimera among realities are thou growing to! This then, this common pitch-link for artificial fireworks of turpentine and pasteboard; this is the miraculous Aaron's Rod thou wilt stretch over a hag-ridden hell-ridden France, and bid her plagues cease? Vanish, thou and it!—"Avec ton Etre Supreme," said Billaud, "tu commences m'embeter: With thy Etre Supreme thou beginnest to be a bore to me." (See Vilate, Causes Secretes. Vilate's Narrative is very curious; but is not to be taken as true, without sifting; being, at bottom, in spite of its title, not a Narrative but a Pleading.)

Where Assassin’s Creed got some of its idiocy:

One other thing, or rather two other things, we will still mention; and no more: The Blond Perukes; the Tannery at Meudon. Great talk is of these Perruques blondes: O Reader, they are made from the Heads of Guillotined women! The locks of a Duchess, in this way, may come to cover the scalp of a Cordwainer: her blond German Frankism his black Gaelic poll, if it be bald. Or they may be worn affectionately, as relics; rendering one suspect? (Mercier, ii. 134.) Citizens use them, not without mockery; of a rather cannibal sort.

Still deeper into one's heart goes that Tannery at Meudon; not mentioned among the other miracles of tanning! 'At Meudon,' says Montgaillard with considerable calmness, 'there was a Tannery of Human Skins; such of the Guillotined as seemed worth flaying: of which perfectly good wash-leather was made:' for breeches, and other uses. The skin of the men, he remarks, was superior in toughness (consistance) and quality to shamoy; that of women was good for almost nothing, being so soft in texture! (Montgaillard, iv. 290.)—History looking back over Cannibalism, through Purchas's Pilgrims and all early and late Records, will perhaps find no terrestrial Cannibalism of a sort on the whole so detestable. It is a manufactured, soft-feeling, quietly elegant sort; a sort perfide! Alas then, is man's civilisation only a wrappage, through which the savage nature of him can still burst, infernal as ever? Nature still makes him; and has an Infernal in her as well as a Celestial.

#thomas carlyle #french revolution #fanboying #manon roland #princesse de lamballe #georges-jacques danton #maximilien robespierre #wtf?!#historiography #historical mythmaking

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nickyschneiderus · 6 years

Text

A fanfic painting of Trump with other presidents is hanging in the White House

President Donald Trump spoke with 60 Minutes in an interview that aired on Sunday night, where he discussed a number of topics, including Russia, Defense Secretary James Mattis, North Korea, and Special Counsel Robert Mueller‘s investigation, among other topics.

However, one portion of the interview appeared to catch the internet’s eye—a painting of Trump with other Republican presidents that is hanging in the White House.

Now on 60 Minutes: There's less than a month until the mid-term elections. Hear what President Trump has to say about some of the issues that will likely be motivating voters at the ballot. pic.twitter.com/4WYnh3t0hy

— 60 Minutes (@60Minutes) October 14, 2018

The Daily Beast reports that the painting, called “The Republican Club,” was created by Andy Thomas and given to the president by Rep. Darrell Issa (R-Calif.).

It shows the president at a table, drinking what appears to be Diet Coke, with other presidents such as Richard Nixon, Teddy Roosevelt, Ronald Reagan, George W. Bush, Abraham Lincoln, and others.

Some people online decided to “fix” the painting by making their own additions to it. Some of the changes included Russian President Vladimir Putin being put into the painting or trying to make Trump look “more realistic.”

One person even added the plaid shirt guy who got some attention at a Trump rally last month.

There — I fixed it. pic.twitter.com/ZiVpSviQyG

— A Liberal Marine (@USMCLiberal) October 15, 2018

did some restoration pic.twitter.com/HYhVaqHkox

— TrumanCapote's Ashes (@tcapotesashes) October 15, 2018

pic.twitter.com/RvRA2UjgTG

— pdorfman (@pdorfman) October 15, 2018

Made it slightly more realistic. #60Minutes pic.twitter.com/wNQKTrsLWL

— Staz Trudeaux (@SheJStaz) October 15, 2018

I fixed it pic.twitter.com/LZ5Rz7exmV

— JBL (@jblongwell) October 15, 2018

Fixed it pic.twitter.com/hKP9f2we5F

—

Stefan

(@SinceSept1980) October 15, 2018

pic.twitter.com/bnYW6XftA4

— Covfefe Dammit Kanye Jones

(@PromoteMyCause) October 15, 2018

Others were just left in awe that such a thing was hanging in the White House.

turns out the president is also a big fan of fanfic https://t.co/LY82oWaKhj

— Nate Jara (@Nate_Jara) October 15, 2018

Really? Is this for real? https://t.co/UCf6zLshpm

— Gemma Grennan (@gemmagrennan) October 15, 2018

I have a feeling that 50 years from now this is going to be hanging in a museum and kids are going to look at it while learning about the collapse of American democracy. https://t.co/49FGVcrKQQ

— gothy zbornak says vote Nov. 6

(@Kaiwhakamarie) October 15, 2018

This just screams narcissism. https://t.co/hxFmtQe8wO

— Timothy McPherson (@Forward2000) October 15, 2018

Well we know at least Nixon is wearing a wire. https://t.co/fJKBGDfAxM

— Dave Stankoven (@DaveStankoven) October 15, 2018

Vanity, thy name is @realDonaldTrump! https://t.co/zOvmnNUZWR

— Conscience843 (@Conscience843) October 15, 2018

If you look closely at the screenshot 60 Minutes shared, there is also a bowl of Starburst candy near the photo.

Georgia senator snatches phone from student during campaign event

Interview reveals there was meaning to Melania’s jacket

Trump Jr. ignores the haters, dines at Salt Bae’s restaurant

from Ricky Schneiderus Curation https://www.dailydot.com/layer8/trump-painting-memes/

#Ricky Schneiderus Curation

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hashtagcwinstagram · 7 years

Photo

#Repost @colonialwmsburg ・・・ ON THIS DAY IN HISTORY, 1776: George Washington wrote a letter to an extraordinary young woman from his military headquarters in Cambridge, Massachusetts. The recipient was Phillis Wheatley, an enslaved woman in her early 20s who was already acquiring a reputation as a talented poet. • Wheatley, taken from her home in West Africa before the age of ten, was the property of a Boston tailor and his wife, who permitted her the education that allowed her talents to flourish. In 1773 her work was published as “Poems on Various Subjects, Religious and Moral." • Wheatley was fearless, writing to several luminaries, including General Washington. In her October 1775 letter she enclosed a poem paying tribute to his qualities: “Fam’d for thy valour, for thy virtues more, Hear every tongue thy guardian aid implore!” • Washington wrote back on February 28: “I thank you most sincerely for your polite notice of me, in the elegant Lines you enclosed; and however undeserving I may be of such encomium and panegyrick, the style and manner exhibit a striking proof of your great poetical Talents.” • “I would have published the Poem,” Washington continued, “had I not been apprehensive, that, while I only meant to give the World this new instance of your genius, I might have incurred the imputation of Vanity.” • The general ended with an invitation for the poet to visit him at his headquarters (known today as the Longfellow House). Unconfirmed stories claim she was able to take him up on his offer in March. In any case, it was a fascinating correspondence which has invited a variety of interpretations (in particular for insights on Washington’s attitudes about race and slavery). • Wheatley’s fame continued to spread. Back in Williamsburg, the Virginia Gazette published the poem by the “African poetess” in the March 30 issue. Sometime in the 1770s Wheatley gained her freedom and married a grocer named John Peters. But they lost three children, and Phillis died in 1784 at about the age of 31. • • #18thcentury #history #otd #otdih #wheatley #phylliswheatley http://ift.tt/2mAJwyO

#Colonial Williamsburg #CW #Williamsburg

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milenapetrofig · 6 years

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Vaughan’s “Temple”

One of the best ways to understand and evaluate the work of a poet is to consider the influence and impact of his or her work on contemporaries. The study is on the impact George Herbert made on Henry Vaughan, a seventeenth-century Welsh Protestant poet, and on Richard Crashaw, a Catholic devotional writer of the same period. Introduction The work of George Herbert was beloved by both Renaissance readers and writers. Herbert adulation is documented in the wave of imitations which emerged in the wake of The Temple. Herbert's anthology was the first of its kind to incorporate various religious poems in a single body of poems in a method reminiscent of Philip Sidney's secular sonnet sequence Astrophil and Stella (written c. 1580). Inspired by The Temple, subsequent Renaissance religious poets like Henry Vaughan, Richard Crashaw and Christopher Harvey produced anthologies such as Silex Scintillans, Steps to the Temple, and The Synagogue respectively. The poet Christopher Harvey was so moved by Herbert's materially-inspired poems such as 'The Altar', 'The Church Floor' and 'The Windows', that he made them structural blueprints for The Synagogue. Extemporising on a theme derived from Herbert's 'The Church Porch', Harvey's variations included 'The Church Gate', 'The Church Wall' and 'The Church Stile'. Although Harvey did not enjoy the fortune of his predecessor's success, a few of Herbert's imitators did. Henry Vaughan and Richard Crashaw are particularly prominent among those who went on to achieve literary renown. Herbert inspired Vaughan and Crashaw to different degrees and to different ends. Vaughan was fascinated by how Herbert made the poem an object for the eye as much as it was an object for the ear. This was revolutionary for its time. At the time of Herbert's publishing, the technology of movable type printing (developed by Gutenberg in 1450) was still relatively new. Publication and typography were new domains. Writers of the time (poets in particular) were still exploring the yet un-codified typographical possibilities of the page. Unlike manuscripts (which were handwritten and often circulated within a select circle), printed poems were able to reach wider audiences. Printed poems were also able to exploit typographical effects. The full range of these possibilities was of particular interest to Henry Vaughan. Like those of Herbert, Vaughan's poems require the reader to be acutely aware of the poem's physical existence as a page. Under the influence of Herbert's highly visual poems, Vaughan exploited the poem's corporeal and spatial dimensions to forge meaning through shape. Vaughan, does not, however, exalt the physical world in these highly sensate 'shape poems'. Instead, he decries it and calls the world as understood by the senses mortal, tainted, and inherently duplicitous - 'False life! A foil and no more, when / Wilt thou be gone?' ('Quickness'). Whilst Richard Crashaw also wrote under Herbert's influence, his poems were inspired in a demonstrably different way. While Vaughan casts aspersions on the veracity of the physical world, Crashaw, by contrast, celebrates the physical world's materiality. He views nature as something which is God-affirming, and his poems are thus grounded in material motifs more frequently than Vaughan's are. It is thus correspondingly unusual that it is not Vaughan but Crashaw who inherited Herbert's poetic musicality. This might be considered striking as music appears to be at odds with physical matter: sound is incorporeal and abstract, while matter is corporeal and has both form and substance. Like Herbert, Crashaw often conceives of poetry as sound - the rarest and most refined of the physical senses. Poems are not merely words but songs. Crashaw shared Herbert's awareness of music inhered in verse. Poems are songs through which the poet can praise the divine. Crashaw's aesthetic values are thus unusual if not paradoxical, for they result in an apparent disjunction between poetic method and poetic themes. The motifs in Crashaw's poems are often physical. Crashaw's poetic world is a material, if not quasi-natural, physical universe; one in which he constructs 'New similes to nature' ('A Hymn'). Conceptually, however, Crashaw equates his poetry with sound - the most abstract, immaterial and incorporeal of aesthetic forms. Henry Vaughan Henry Vaughan (1621-1695) led an extraordinarily diverse professional life. He received a legal education in Oxford and the Inns of Court, but went on to a career in medicine when his legal studies were interrupted by military service and the Civil War. Although a practising physician, Vaughan also wrote poetry. He was widely recognized for the Welsh cultural influences in his work, and was known as 'The Silurist' (after the ancient Welsh tribe of the Silures), a name he adopts in his first printed poetical anthology Olor Iscanus, or The Swan of Usk. His use of alliteration, assonantal rhymes, and dyfalu or Welsh similes (which involve the multiplication of comparisons held ), are distinct features of his poetry. Some critics, however, claim that whilst Vaughan's poems are Welsh, they are also a 'tissue of echoes' which allude to works ranging from Donne and Jonson to Habington and Carew. Nevertheless, it is the poems of George Herbert which Vaughan personally cites as the single, most significant influence on both his artistic vision and temperament after his conversion to Anglicanism. In the preface to Silex Scintillans, his first anthology of religious poems, Vaughan makes his admiration for Herbert explicit - he calls Herbert a man 'whose holy life and verse gained many pious Converts (of whom I am the least)'. Twenty-six poems in Silex Scintillans are titled after poems from Herbert's The Temple. Others - like 'Unprofitableness' (which clearly alludes to Herbert's 'The Flower') - begin with direct quotations from Herbert. 'The most glorious true Saint' The physician-turned-poet Vaughan often expressed explicit admiration for Herbert whom he called the 'most glorious true Saint' of the British church. Vaughan viewed Herbert as the perfect instantiation of the poet prophet. A common Renaissance conceit, this unity was popularised by Sidney's The Defence of Poesie (written c. 1580), in a passage on the Latin cognate of the Greek word 'poet' - vates - which means 'prophet' or 'diviner'. It is thus particularly significant that Vaughan praised Herbert as 'a seer' whose 'incomparable prophetic Poems' (The Works of Henry Vaughan) predicted present political and religious upheaval. Like Herbert, who believed that secular poetry - once 'wash[ed]... with tears' and 'brought... to church well dressed and clad' ('The Forerunners') - could be sanctified for religious purposes, Vaughan also believed in the reformative power of Christian verse: Harken unto a Verser, who may chance Rhyme thee to good, and make a bait of pleasure. A verse may find him, who a sermon flies, And turn delight into sacrifice. ('Perirrhanterium', The Church Porch) Both poets wrote in the shadow of the Erasmian tradition, which advocated religious teaching through wholesome and preferably scriptural, but nonetheless pleasurable, influences. Following Herbert's lead, Vaughan, too, was adamant to refute Puritan allegations against the vacuity or vanity of 'idle' verse. 'The root' Vaughan's poems are distinctly Herbertian in a number of ways. As I mentioned earlier, several are grounded in actual lines from The Temple. From this collection Vaughan also adopted many of the motifs of Silex Scintillans. For example, 'The poor root... still trod / By ev'ry wandring clod' ('I walked the other day (to spend my hour), ll. 37-42') is immediately evocative of Herbert's own - 'Sweet rose... Thy root is ever in its grave' ('Virtue', The Church). Again, the opening to Vaughan's 'The Morning-watch' directly alludes to Herbert's own opening to 'The Holy Scriptures (I)'. Like Herbert's 'O Book! infinite sweetness! / let my heart / Suck ev'ry letter', Vaughan, too, begins his poem with one of Herbert's favourite adjectives - 'O Joyes! Infinite sweetnes! With what flowers / And shoots of glory, my soul breakes, and buds!' Later in the same poem, Vaughn attempts, also like Herbert, to both articulate and apprehend the spiritual enigma of prayer through periphrasis. Under the influence of Herbert's famous lyric 'Prayer (I)', he speaks of how 'Prayer is / The world in tune, / A spirit-voyce, / And vocall joyes / Whose Eccho is heavn's blisse' (ll. 18-22). Herbert frequently shapes his verse in ways which demonstrated how he considered the poem (as it exists on the printed page) not simply an object for the ear but an object for the eye. In 'Justice (II)', Herbert doubts the power of 'show and shape' even as his verse form visually enacts the imbalance that will one day prove to be God's overwhelming weight on his behalf: O Dreadfull Justice, what a fright and terrour Wast thou of old, When sinne and errour Did show and shape thy looks to me, And through their glasse discolour thee! ('Justice (II)', ll. 1-5) Like Herbert, Vaughan's poems are not simply aural artefacts but visual ones. This was revolutionary for its time. As established earlier, the printing press (developed by Gutenberg in 1450) was a relatively modern invention. Prior to this, poems were either distributed as handwritten manuscripts or they were memorised (a process eased by rhyme) and recited from person to person; written poems, especially in the court context, were also sometimes set to music, and circulated through performances. Hence, most Medieval and Renaissance lyrics treated poems as highly, if not purely, aural objects. Although Herbert frequently equates his verse with sound, often calling it 'my music' ('The Thanksgiving') or 'my song' ('Whitsunday'), he nevertheless viewed the poems as visual objects. Herbert viewed the poem as both page and sound. This is particularly surprising as the idea of poem as a page was relatively modern for his time. Herbert's awareness of the poem's physicality was revolutionary. This resulted in his creation of iconic poems with physically emblematic structures. Herbert manipulated typeface, lineation and typography to create a range of stanzaic innovations and effects, generating subtle arguments via visually expressive forms. Herbert was fond of these highly emblematic shapes which allowed the poet to merge both form and substance. The conjunction of both the ear and the eye in Herbert's poetry (a practice later adopted by Vaughan) is most evident in the pattern poem. A form both popularised and pioneered by Herbert, the pattern or emblem poem is shaped around the object its represents. A type of glyph, the poem becomes an icon which takes on the visual nature of its subject. Herbert's most famous shape poems, 'The Altar' and 'Easter Wings', for instance, are shaped after an altar and a pair of wings, respectively. The pattern poem's iconic shape thus creates at least some of its meaning through sight. Herbert's 'Easter Wings' was a homage to Stephen Hawes' 'A pair of wings', a Medieval lyric from the collection titled The Conversion of Swerers (1523) - the first recorded emblem poem in English. Herbert's popularisation of the form subsequently resulted in the assimilation of various elements of the pattern poem into the poems of Crashaw and Vaughan. As Vaughan wrote in one of his poems, the visual shape of the poem could act to lead the reader to the poem's meaning: When first thy Eies unveil, give thy Soul leave To do the like; our Bodies but forerun The spirits duty. ('Rules and Lessons', Silex Scintillans) Like Herbert, Vaughan's poems require the reader to negotiate between the eye, the ear, and the understanding. This is particularly evident in an emblem poem like 'The Waterfall': With what deep murmurs through times silent stealth Doth thy transparent, cool and watry wealth Here flowing fall, And chide, and call, As if his liquid, loose Retinue staid Lingring, and were of this steep place afraid, The common pass Where, clear as glass, All must descend Not to an end: But quickened by this deep and rocky grave, Rise to a longer course more bright and brave. Here, Vaughan makes sound semantically resonant. In the 'stealth' / 'wealth' couplet assonance and alliteration seem both furtive (the 's' and 'a' / 'e' sounds merge in hushed tones) and fertile as the vowels proliferate. Hence, assonance represents and encapsulates 'stealth' and 'wealth' respectively. However, it is not just sound but sight which is simultaneously represented in the poem. There here exists a recognisable incorporation of both aural and visual elements. In addition to the assonance and sibilance ('silent stealth') which aurally evokes the waterfall's 'deep murmurs', Vaughan uses alternating stanza length to visually evoke the 'flowing fall' of the waterfall's cascading 'liquid, loose Retinue'. The stanza beginning with 'Here flowing fall' is abruptly indented and curtailed in a way which pictorially represents the flowing undulations of a waterfall. This kind of facility with the poem's graphic elements is a debt Vaughan owed to Herbert. Even when Herbert's poems are not explicitly emblematic, he adopts, nevertheless, techniques derived from the pattern poem in order to foreground the simultaneously aural and visual nature of his writing. In some fleeting instances, for example, Herbert manipulates line breaks and spacing in order to show, for example, 'my heart broken, as was my verse' ('Denial', The Church), or how spiritual suffering can be manifested bodily, or even textually: Broken in pieces all asunder Lord hunt me not. ('Affliction (4)', The Church) This kind of breaking is evident in a more sustained way in a poem like 'Easter (I)'. Although it is not a pattern poem, it uses shape to forge a thematic argument. Its bipartite structure essentially divides the work into two halves - regular, whole stanzas follow from the jagged, broken stanzas with which it opens. This division creates a visual progression from the broken to the whole which physically evokes its subject - the crucifixion and resurrection, in celebration of Easter. Brokenness (recalling the broken body of Christ) which heightens the wonder of resurrection is forged on a local level through emblematically broken lines such as - Rise heart; thy Lord is risen. Sing his praise Without delays. The syntactic conclusion of the opening - 'thy Lord is risen' - does not correspond with the line's conclusion as it segues into 'Sing his praise'. This phrase is not resolved and its abrupt division is augmented by its indentation into 'Without delays'. The result is a sequence in which sound, sight and syntax combine to achieve a unified effect. The line is broken on two levels - visual and syntactic. This is physically emblematic of the brokenness which both precedes and heightens the resurrection with which Herbert's 'Easter (I)' is concerned. This practice was adopted by Vaughan in similar structures, such as 'Happy those early dayes! when I / Shin'd in my Angell-infancy' ('The Retreat'). Like Herbert, Vaughan uses the division of sight and syntax physically to evoke the displacement with which the poem is concerned. Richard Crashaw, title page from Steps to the Temple (London, 1646). Richard Crashaw The poems of Richard Crashaw (1613-49) are distinctive. Sensuously ekphrastic and sonorously resonant, they are frequently expressions of ecstatic religious rapture. They are also the only English Renaissance poems to represent the Catholic counter-Reformation. Crashaw's conversion to Catholicism may have been incited, in part, by his education. He was first a student at the Charterhouse, then at Pembroke College, Cambridge. Both institutions were noted in the seventeenth century for their Laudian Anglicanism which, like Catholicism, favoured both clerical hierarchy and liturgical ceremony. Crashaw's attraction to the rituals and devotions of the Catholic faith is evident in his poetry. Its vivid metaphors are often grounded in continental, baroque motifs which include the infant Jesus, the wounds of the broken, crucified Christ and the sufferings of the Virgin Mary, the Mater Dolorosa. This was a familiar practice in the medieval spiritual tradition of affective piety or devotion. Affective piety - which appeals to faith through sense and consequently emotion - is often grounded in loving expressions of the humanity of Christ, particularly in highly visual emphases on the Nativity and the Crucifixion. Crashaw's first and second collections of sacred poems - Steps to the Temple (1646, 1648) - acknowledge Herbert's The Temple. However, they are very different in tone and temperament from Herbert's. Unlike Herbert, Crashaw's poems are often unbridled celebrations of nature. In Crashaw's poems, even secular objects such as 'darts' and 'nests' become means to religious expression. Consequently, Crashaw's poetic syntax was often highly as his poems were often premised on incorporation and synthesis. On the other hand, Herbert's poems were elegant and concise. Though Crashaw's poetry may differ markedly, in important respects, from the style and meaning of Herbert's, it bears, nevertheless, the inescapable influences of Herbert's work. The extent and degree of Crashaw's allusions to Herbert - intentional or otherwise - is particularly evident in the opening to 'A Hymn to the Nativity': Welcome all wonders in one sight! Eternity shut in a span. Summer in winter, Day in night. Heaven in earth, and God in man. Great little one! Whose all-embracing birth Lifts earth to heaven, stoops heav'n to earth. The stanza is essentially predicated on conjunction - 'all wonders in one'. On a lexical level, this principle of incorporation is reflected in its morphology, such as the compound 'all-embracing'. The hyphenated compound welds two elements - 'all' and 'embracing'. This incorporative gesture reflects the unity of opposites - 'summer in winter', 'day in night' - which dominates the poem. These recurrent metaphors of paradoxical union are part of a figurative system which contains the theological argument of how 'God in man... Lifts earth to heaven' and 'stoops heav'n to earth'. The poem is about the apparent disparity between man's persistent unworthiness of God and His salvation of man in spite of this. The couplet 'birth' / 'earth' summarises this argument in précis. The break in the potential couplet that might have been forged between 'sight' and 'night' (in lines 1 and 3) or between 'span' and 'man' (in lines 2 and 4) is also evocative of this mismatch between the unity of 'heaven' and 'earth'. Whilst Crashaw could have made both lines couplet rhymes, he chooses, instead, to arrange them in terms of syntax (i.e. breaking and beginning a new line with the syntactic end) instead of sound. He thus begins each new line when new syntax begins. Although Crashaw's poems are distinct from Herbert's in both religious and aesthetic terms, these lines are, nevertheless, highly reminiscent of Herbert's. 'Heaven in earth', 'God in man' and 'all-embracing birth' which 'lifts earth to heaven, stoops heav'n to earth' conspicuously recall lines from Herbert's 'Prayer (I)' like 'Heaven in ordinary ', 'God's breath in man returning to his birth' and 'the Christian plummet sounding heav'n and earth'. The most pervasive mark of Herbert's influence on Crashaw, however, is the latter's usual equation of poetry with song. Crashaw calls the poem a 'hymn', although it is not composed of music but words. Also, Crashaw uses musical forms to structure his poems. He inherits this practice from Herbert whose poems - such as 'Antiphon' and 'A Dialogue-Anthem' are effectively speech-songs. Herbert and Song My music shall find thee, and ev'ry string Shall have his attribute to sing; That all together may accord in thee, And prove one God, one harmony ('The Thanksgiving', The Temple) Herbert's religious lyrics are significant for a number of reasons. Firstly, poetry's essentially musical nature makes them (i.e. the poems) an appropriate vehicle for articulating religious ideas. The conceptual, philosophical and theological implications of music in Herbert's day were rooted in medieval conceptions of music. The writings of the philosopher Boethius often refer to how many people in the Middle Ages believed music to be a litmus test for the condition of one's soul. The purer one's soul, the more beautiful the music. One's soul both reflected and resonated with the music of the spheres. Musica mundana reflected musica humana. This medieval idea survived in Renaissance theatre. In Shakespeare's Twelfth Night, for instance, the antagonist Malvolio cannot and does not appreciate song. Neither can The Merchant of Venice's Shylock. Music was moral as much as it was aesthetic. To write a verse or two, is all the praise, That I can raise. ('Praise (I)', The Temple) Music, purity and goodness thus existed reciprocally in the Renaissance. Since poems were often associated with music, Christian verse - particularly in a mode much like the Old Testament Psalms - became an ideal choice for didactic, contemplative and meditative purposes. This connection is one which is particularly marked for the critic Samuel Singer. In Das Nachleben der Psalmen or 'The Afterlife of the Psalms', Singer posits that the basis of the medieval religious lyric tradition was one founded entirely on the tradition of the Old Testament Psalms. Gray, too, asserts that the medieval religious lyric tradition is largely premised on are essentially abstractions and meditations of Biblical verses for ease of the lay-person. Herbert, 'the sweet singer of the Temple', was celebrated as a highly musical poet who 'rightly knew David's harpe'. This is readily attested by how easily his poems were set to hymns, some of which include settings by Isaac Watts. Herbert's poems were often associated with both scripture and ecclesiastical music for a number of reasons. These reasons affected Crashaw to varying degrees and ends. These similarities are significant as the equation of music with spirituality - whilst alluded to - was not often made explicit in the period. Herbert's reverence for music was so deep that it altered his views on prayer. He viewed prayer as song itself - 'a kind of tune, which all things hear and fear' ('Prayer (I)'). Crashaw did likewise. The ancillary text which precedes 'Prayer', for instance, makes that poetic 'ode' part of 'a little Prayer-book'. Music was inalienable from prayer. Herbert also equates music with flight. In 'Whitsunday', song is concomitant with flight - 'Listen sweet Dove unto my song, / And spread thy golden wings in me'. In lines from 'A Hymn', Crashaw speaks likewise - 'Awake and sing / And be all wing'. Herbert viewed music as a way to grasp spiritual enigmas. Herbert uses the musical triad, for instance, as an analogue for the Holy Trinity: Or since all music is but three parts vied And multiplied; O let thy blessed Spirit bear a part, And make up our defects with his sweet art (Herbert, 'Easter (I)') Like Herbert, Crashaw also invokes music to meditate on divine nature - as he appeals to God, 'Help me to meditate mine Immortall Song' ('A Hymn'). Although Crashaw's poems were highly different in tone from Herbert's, both Crashaw and Herbert equated religious poetry with music and song in highly similar ways. This is apparent in lines from Herbert's 'Praise (I)'. In it, poetic 'verse' is essentially synonymous with musical 'praise' and 'To write a verse or two, is all... praise / That I can raise'. This equation is one also which he makes explicit the poem 'Virtue'. 'Virtue' is musical in both thematic and structural ways. Herbert calls his verse a song - 'My music shows ye have your closes, / And all must die'. He equates both this music and death with revelation. Like its musical themes, the poem's structure is corresponding song-like. Each of the stanzas ends with a refrain; like a musical chorus, each of these stanzas concludes with the modal imperative 'must die'. The tonality of the poem shifts at its 'coda' or close. The melancholy refrain modulates to a triumphant 'And chiefly live' like a musical tierce di picardie, the movement from a minor key to a major one often found in the music of Herbert's time. Like Herbert, Henry Vaughan, too, equates poetry - Crashaw's 'songs in the night' - with music. Nevertheless, the connection that Herbert forged between poetry and song is most evidently realised in the poems of Richard Crashaw. Whilst Herbert often asserts that verse and music are essentially synonymous, Crashaw subordinates speech to song. Crashaw speaks of how music is transcendent. This is encapsulated in the opening lines to 'A Hymn'. 'I sing the Name which None can say' reveals how Crashaw believes that song can and does transcend the limitations of human language. Singing is transcendent. 'The Name which None can say' refers, undoubtedly, to the Hebrew YHWH, a reference to God so sacred that it is not traditionally spoken. However, a reading of the line pivots between two possible interpretations. Each of these readings is hinged on different ways of understanding the modal auxiliary verb 'can'. In the context of the line, 'can' modulates between its deontic sense and its dynamic sense. The deontic 'can' refers to what one is socially or morally obligated to do after an action has been authorised by a superior. The dynamic 'can' refers to what one is capable of doing. Hence, in one sense, Crashaw 'can' circumvent speaking by singing because the verb ('sing') refers to an action which is not to speak. To 'sing' is not to speak. Thus, Crashaw plays on definitional lines - the explicit assertion that speech is not song results in an implicit suggestion that song surpasses speech. This modulation pivots on the deliberate ambiguities latent in 'can'. In another sense - one which also affirms this one - Crashaw speaks of singing allows him to circumvent social obligations of what he 'can' or cannot do, in its deontic sense. Thus, he 'can' 'sing' of God's name because he is not socially obliged not to. Singing, hence, is a superior mode of communication to speech. In a manner derived from Herbert's 'Antiphon', Crashaw's poems consistently associate poetry with music in both structural and thematic ways. Like those of Herbert, Crashaw's poems are also structural hybrids which merge poetry with song. Crashaw calls and treats his poems as 'hymns' and 'songs'. The most famous of these include works like 'A Hymn to the Nativity', 'A Hymn to St. Teresa', 'A Song' and 'Prayer, An ode'. These poetic hybrids synthesise music and poetry in more than metaphorical ways. Through them, Crashaw merges song and word. Herbert and the twentieth century The force of Herbert's revolutionary incorporation of vision with sound is clearly attested by the hold it was to have on poets who emerged centuries later. Four hundred years ahead of his time (in what is roughly the poetic equivalent of a Renaissance painter anticipating cubism) Herbert's iconic innovations - typographical, stanzaic and structural - inspired, influenced and catalysed ranging from Thomas Hardy to Gerard Manley Hopkins, Ezra Pound to T.S. Eliot, and Emily Dickinson to e.e. cummings. Herbert's iconic 'Colossians 3:33', 'Paradise', 'Anagram' and 'Jesu' demonstrate a revolutionary facility with the poem's graphic interface. This was to be fully realised in twentieth-century Modernism. Herbert's structural poems found their most vocal advocates in a movement pioneered by Pound - Imagism. The Imagists, too, believe in the power of speaking shapes. Hence, they were particularly partial to the pattern or emblem poem. Even non-Imagists - the poet Dylan Thomas, for instance - were so taken by Herbert that they created poems which were patterned after Herbert's. For instance, Thomas's emblem poem, 'Vision and Prayer', alludes directly to Herbert's 'Easter Wings'. Further Thinking This discussion of Herbert and Vaughan relates how significant and imitable many of Herbert's poetical innovations were - and above all, his visual sense. Protestant theologians of the Reformation, though, had stressed the reading and interpretation of Scripture over the older Catholic religious life of saints, icons, and images. Does Vaughan's reception of Herbert's poetry help you to understand this contradiction? These are some of the ways in which Herbert and Vaughan manipulated the visual impact of their pattern poems. Can you see other ways in which the shape of these poems represents or influences their meaning? How would you use shape in a poem today? Crashaw's debt to Herbert runs much deeper than simple echoes of his words and phrases, extending rather into basic assumptions about the musical quality of poetry and its suitability for prayer and religious experience. Do you think that the musicality of some modern verse - whether influenced by Herbert or not - strives after a similarly spiritual (if not religious) end? What examples can you think of, and how do those poets create and exploit musical effects in their words and phrases?

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pamphletstoinspire · 6 years

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THE BOOK OF ECCLESIASTES- From The Douay-Rheims Bible - Latin Vulgate

Chapter 9

INTRODUCTION

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 9

Man knows not certainty that he is in God's grace. After death no more work or merit.

[1] All these things have I considered in my heart, that I might carefully understand them: there are just men and wise men, and their works are in the hand of God: and yet man knoweth not whether he be worthy of love, or hatred:

Omnia haec tractavi in corde meo, ut curiose intelligerem. Sunt justi atque sapientes, et opera eorum in manu Dei; et tamen nescit homo utrum amore an odio dignus sit.

[2] But all things are kept uncertain for the time to come, because all things equally happen to the just and to the wicked, to the good and to the evil, to the clean and to the unclean, to him that offereth victims, and to him that despiseth sacrifices. As the good is, so also is the sinner: as the perjured, so he also that sweareth truth.

Sed omnia in futurum servantur incerta, eo quod universa aeque eveniant justo et impio, bono et malo, mundo et immundo, immolanti victimas et sacrificia contemnenti. Sicut bonus, sic et peccator; ut perjurus, ita et ille qui verum dejerat.

[3] This is a very great evil among all things that are done under the sun, that the same things happen to all men: whereby also the hearts of the children of men are filled with evil, and with contempt while they live, and afterwards they shall be brought down to hell.

Hoc est pessimum inter omnia quae sub sole fiunt : quia eadem cunctis eveniunt. Unde et corda filiorum hominum implentur malitia et contemptu in vita sua, et post haec ad inferos deducentur.

[4] There is no man that liveth always, or that hopeth for this: a living dog is better than a dead lion.

Nemo est qui semper vivat, et qui hujus rei habeat fiduciam; melior est canis vivus leone mortuo.

[5] For the living know that they shall die, but the dead know nothing more, neither have they a reward any more: for the memory of them is forgotten.

Viventes enim sciunt se esse morituros; mortui vero nihil noverunt amplius, nec habent ultra mercedem, quia oblivioni tradita est memoria eorum.

[6] Their love also, and their hatred, and their envy are all perished, neither have they any part in this world, and in the work that is done under the sun.

Amor quoque, et odium, et invidiae simul perierunt; nec habent partem in hoc saeculo, et in opere quod sub sole geritur.

[7] Go then, and eat thy bread with joy, and drink thy wine with gladness: because thy works please God.

Vade ergo, et comede in laetitia panem tuum, et bibe cum gaudio vinum tuum, quia Deo placent opera tua.

[8] At all times let thy garments be white, and let not oil depart from thy head.

Omni tempore sint vestimenta tua candida, et oleum de capite tuo non deficiat.

[9] Live joyfully with the wife whom thou lovest, all the days of thy unsteady life, which are given to thee under the sun, all the time of thy vanity: for this is thy portion in life, and in thy labour wherewith thou labourest under the sun.

Perfruere vinum cum uxore quam diligis, cunctis diebus vitae instabilitatis tuae, qui dati sunt tibi sub sole omni tempore vanitatis tuae : haec est enim pars in vita et in labore tuo quo laboras sub sole.

[10] Whatsoever thy hand is able to do, do it earnestly: for neither work, nor reason, nor wisdom, nor knowledge shall be in hell, whither thou art hastening.

Quodcumque facere potest manus tua, instanter operare, quia nec opus, nec ratio, nec sapientia, nec scientia erunt apud inferos, quo tu properas.

[11] I turned me to another thing, and I saw that under the sun, the race is not to the swift, nor the battle to the strong, nor bread to the wise, nor riches to the learned, nor favour to the skillful: but time and chance in all.

Verti me ad aliud, et vidi sub sole nec velocium esse cursum, nec fortium bellum, nec sapientium panem, nec doctorum divitias, nec artificum gratiam; sed tempus casumque in omnibus.

[12] Man knoweth not his own end: but as fishes are taken with the hook, and as birds are caught with the snare, so men are taken in the evil time, when it shall suddenly come upon them.

Nescit homo finem suum; sed sicut pisces capiuntur hamo, et sicut aves laqueo comprehenduntur, sic capiuntur homines in tempore malo, cum eis extemplo supervenerit.

[13] This wisdom also I have seen under the sun, and it seemed to me to be very great:

Hanc quoque sub sole vidi sapientiam, et probavi maximam :

[14] A little city, and few men in it: there came against it a great king, and invested it, and built bulwarks round about it, and the siege was perfect.

civitas parva, et pauci in ea viri; venit contra eam rex magnus, et vallavit eam, exstruxitque munitiones per gyrum, et perfecta est obsidio.

[15] Now there was found in it a man poor and wise, and he delivered the city by his wisdom, and no man afterward remembered that poor man.

Inventusque est in ea vir pauper et sapiens, et liberavit urbem per sapientiam suam; et nullus deinceps recordatus est hominis illius pauperis.

[16] And I said that wisdom is better than strength: how then is the wisdom of the poor man slighted, and his words not heard?

Et dicebam ego meliorem esse sapientiam fortitudine. Quomodo ergo sapientia pauperis contempta est, et verba ejus non sunt audita?

[17] The words of the wise are heard in silence, more than the cry of a prince among fools.

Verba sapientium audiuntur in silentio, plus quam clamor principis inter stultos.

[18] Better is wisdom, than weapons of war: and he that shall offend in one, shall lose many good things.

Melior est sapientia quam arma bellica; et qui in uno peccaverit, multa bona perdet.

Commentary:

Ver. 1. Of God. He seems to treat both alike, so that the just themselves cannot say whether their sufferings be a punishment or a trial. S. Jer. C. --- Knoweth not certainly, and in an ordinary manner. W. --- Hatred. Heb. and Sept. "yet love and hatred man knoweth not." H. --- Prosperity or adversity proves nothing. C. --- Mortals cannot tell whether their afflictions tend to their greater improvement, like Job's, or they are in punishment of sin, like those of Pharao, and of the Egyptians. This they shall know after death. W. --- Yet the wicked know already that they are displeasing to God. Salmeron in 2 Cor. xii. "The just and...their works are in the hand of God, even love and hatred; men know not," &c. Dieu. Amama.

Ver. 2. But. Heb. joins this with the preceding not, "by all that is before them. All things come alike to all, there is one event to," &c. Prot. H. --- The pagans distinguished real goods and evils from those which were only apparent, like prosperity and adversity, which are determined only by the good or bad use. S. Jer. --- Thus religion looks upon virtue and vice in the former light; and riches, poverty, &c. in the latter. It may be difficult to decide, whether, under adversity, the just have supported themselves better by virtue, or the wicked by vanity. God will manifest the truth. C. --- Perjured. Heb. and Sept. "swearer, so he that fears an oath." H.

Ver. 3. Evil. People hence take occasion to indulge in vice, (C. viii. 14.) though the conduct of God be irreproachable. C. --- Shall. Heb. "they go to the dead." H. --- Many think that these are the sentiments of the impious.

Ver. 4. There. Even those who have had the vanity to claim divine honours, never could persuade themselves that they would escape death. But the just forms a different conclusion from the wicked. He looks upon his life only as a preparation for the other, (Heb. xi. 13. Eph. ii. 19.) while libertines make haste to enjoy the fleeting pleasure. Is. xxii. 13. To the former death seems desirable, (C. iv. 2. and vi. 3.) to the latter it is a subject of consternation; and he prefers the vilest creature living, to the most noble when dead. C. --- Heb. "for whosoever is chosen (yebuchar. Marg. yechubar, "is united") to all the living, has hope; for a," &c. H. --- Moderns generally follow the marginal reading of the Masorets. C. --- "For who shall live for ever?" Sym. "Who partakes with all the living? There is hope." Sept. H. --- During life alone the sinner may amend. C. ii. 3. The Gentiles are preferred before the Jews. W.

Ver. 5. Know nothing more, viz. As to the transactions of this world, in which they have now no part, unless it be revealed to them; neither have they any knowledge or power now of doing any thing to secure their eternal state, (if they have not taken care of it in their lifetime) nor can they now procure themselves any good, as the living always may do, by the grace of God. Ch.

Ver. 7. God. Be grateful to him, and make a good use of his benefits, (S. Jer. exp. 2.) or these are the words of libertines. Boss. S. Jer. 1. explicat. C.

Ver. 8. White. As in times of joy, and among people of quality. C. x. 17. Prov. xxxi. 23. --- Head. Our Saviour reproaches the Pharisees for neglecting this. Lu. vii. 45.

Ver. 9. Wife. Some translate, "the woman," or harlot; as if the wicked still spoke.

Ver. 10. Earnestly. Live in delights, or perform many good works. C. ii. 5. Our Lord seems to allude to this passage. What thou dost, do quickly. Jo. xiii. 27.

Ver. 11. All. Thus it appears to the inattentive, and to the wicked. For Solomon frequently inculcates that Providence directs all wisely. Human industry is not always attended with success. Deut. xxix. 19. This is a fresh proof of the vanity of all things. C.

Ver. 12. With. Heb. adds, "evil." Net, (Mont.) or hook. H. --- Them. They may use precautions; but, without God's aid, they will not succeed. Ps. cxxvi. 1. C.

Ver. 14. And the siege, &c. Heb. has only "great bulwarks over or against it." H.

Ver. 15. Afterward, is not in Heb. The poor man was unnoticed before. C. --- Vulg. insinuates that he met with no return of gratitude, which is but too common; (H.) and this shews the vanity of the world.

Ver. 16. Heard? Eccli. xiii. 28. Men are so unjust as to despise wisdom, if it be in a poor man. The prudence of an individual has often saved cities, as was the case at Abela, and Bethulia; (2 K. xx. 22. C.) and Syracuse was defended a long time by Archimedes against the whole Roman army. Plut. in Marcel.

Ver. 17. Fools. Though the wise often meet with contempt, it is only among fools, who form the majority. C. --- Vain declaimers in the Church shew their own folly, as well as that of their hearers. S. Jer.

Ver. 18. Things. A woman saved Abela; and Achan almost ruined Israel. Want of prudence in a general is often fatal. Virtues are connected, as well as vices. C. - For one transgression, many acts of virtue are lost. S. Jer.

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pamphletstoinspire · 6 years

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THE BOOK OF ECCLESIASTES- From The Douay-Rheims Bible - Latin Vulgate

Chapter 7

INTRODUCTION

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 7

Prescriptions against worldly vanities: mortification, patience, and seeking wisdom.

[1] What needeth a man to seek things that are above him, whereas he knoweth not what is profitable for him in his life, in all the days of his pilgrimage, and the time that passeth like a shadow? Or who can tell him what shall be after him under the sun?

Quid necesse est homini majora se quaerere, cum ignoret quid conducat sibi in vita sua, numero dierum peregrinationis suae, et tempore quod velut umbra praeterit? aut quis ei poterit indicare quod post eum futurum sub sole sit?

[2] A good name is better than precious ointments: and the day of death than the day of one's birth.

Melius est nomen bonum quam unguenta pretiosa, et dies mortis die nativitatis.

[3] It is better to go to the house of mourning, than to the house of feasting: for in that we are put in mind of the end of all, and the living thinketh what is to come.

Melius est ire ad domum luctus quam ad domum convivii; in illa enim finis cunctorum admonetur hominum, et vivens cogitat quid futurum sit.

[4] Anger is better than laughter: because by the sadness of the countenance the mind of the offender is corrected.

Melior est ira risu, quia per tristitiam vultus corrigitur animus delinquentis.

[5] The heart of the wise is where there is mourning, and the heart of fools where there is mirth.

Cor sapientium ubi tristitia est, et cor stultorum ubi laetitia.

[6] It is better to be rebuked by a wise man, than to be deceived by the flattery of fools.

Melius est a sapiente corripi, quam stultorum adulatione decipi;

[7] For as the crackling of thorns burning under a pot, so is the laughter of a fool: now this also is vanity.

quia sicut sonitus spinarum ardentium sub olla, sic risus stulti. Sed et hoc vanitas.

[8] Oppression troubleth the wise, and shall destroy the strength of his heart.

Calumnia conturbat sapientem, et perdet robur cordis illius.

[9] Better is the end of a speech than the beginning. Better is the patient man than the presumptuous.

Melior est finis orationis quam principium. Melior est patiens arrogante.

[10] Be not quickly angry: for anger resteth in the bosom of a fool.

Ne sis velox ad irascendum, quia ira in sinu stulti requiescit.

[11] Say not: What thinkest thou is the cause that former times were better than they are now? for this manner of question is foolish.

Ne dicas : Quid putas causae est quod priora tempora meliora fuere quam nunc sunt? stulta enim est hujuscemodi interrogatio.

[12] Wisdom with riches is more profitable, and bringeth more advantage to them that see the sun.

Utilior est sapientia cum divitiis, et magis prodest videntibus solem.

[13] For as wisdom is a defence, so money is a defence: but learning and wisdom excel in this, that they give life to him that possesseth them.

Sicut enim protegit sapientia, sic protegit pecunia; hoc autem plus habet eruditio et sapientia, quod vitam tribuunt possessori suo.

[14] Consider the works of God, that no man can correct whom he hath despised.

Considera opera Dei, quod nemo possit corrigere quem ille despexerit.

[15] In the good day enjoy good things, and beware beforehand of the evil day: for God hath made both the one and the other, that man may not find against him any just complaint.

In die bona fruere bonis, et malam diem praecave; sicut enim hanc, sic et illam fecit Deus, ut non inveniat homo contra eum justas querimonias.

[16] These things also I saw in the days of my vanity: A just man perisheth in his justice, and a wicked man liveth a long time in his wickedness.

Haec quoque vidi in diebus vanitatis meae : justus perit in justitia sua, et impius multo vivit tempore in malitia sua.

[17] Be not over just: and be not more wise than is necessary, lest thou become stupid.

Noli esse justus multum, neque plus sapias quam necesse est, ne obstupescas.

[18] Be not overmuch wicked: and be not foolish, lest thou die before thy time.

Ne impie agas multum, et noli esse stultus, ne moriaris in tempore non tuo.

[19] It is good that thou shouldst hold up the just, yea and from him withdraw not thy hand: for he that feareth God, neglecteth nothing.

Bonum est te sustentare justum : sed et ab illo ne subtrahas manum tuam; quia qui timet Deum nihil negligit.

[20] Wisdom hath strengthened the wise more than ten princes of the city.

Sapientia confortavit sapientem super decem principes civitatis;

[21] For there is no just man upon earth, that doth good, and sinneth not.

non est enim homo justus in terra qui faciat bonum et non peccet.

[22] But do not apply thy heart to all words that are spoken: lest perhaps thou hear thy servant reviling thee.

Sed et cunctis sermonibus qui dicuntur ne accomodes cor tuum, ne forte audias servum tuum maledicentem tibi;

[23] For thy conscience knoweth that thou also hast often spoken evil of others.

scit enim conscientia tua quia et tu crebro maledixisti aliis.

[24] I have tried all things in wisdom. I have said: I will be wise: and it departed farther from me,

Cuncta tentavi in sapientia. Dixi : Sapiens efficiar : et ipsa longius recessit a me,

[25] Much more than it was: it is a great depth, who shall find it out?

multo magis quam erat. Et alta profunditas, quis inveniet eam?

[26] I have surveyed all things with my mind, to know, and consider, and seek out wisdom and reason: and to know the wickedness of the fool, and the error of the imprudent:

Lustravi universa animo meo, ut scirem et considerarem, et quaererem sapientiam, et rationem, et ut cognoscerem impietatem stulti, et errorem imprudentium :

[27] And I have found a woman more bitter than death, who is the hunter's snare, and her heart is a net, and her hands are bands. He that pleaseth God shall escape from her: but he that is a sinner, shall be caught by her.

et inveni amariorem morte mulierem, quae laqueus venatorum est, et sagena cor ejus; vincula sunt manus illius. Qui placet Deo effugiet illam; qui autem peccator est capietur ab illa.

[28] Lo this have I found, said Ecclesiastes, weighing one thing after another, that I might find out the account,

Ecce hoc inveni, dixit Ecclesiastes, unum et alterum ut invenirem rationem,

[29] Which yet my soul seeketh, and I have not found it. One man among a thousand I have found, a woman among them all I have not found.

quam adhuc quaerit anima mea, et non inveni. Virum de mille unum reperi; mulierem ex omnibus non inveni.

[30] Only this I have found, that God made man right, and he hath entangled himself with an infinity of questions. Who is as the wise man? and who hath known the resolution of the word?

Solummodo hoc inveni, quod fecerit Deus hominem rectum, et ipse se infinitis miscuerit quaestionibus. Quis talis ut sapiens est? et quis cognovit solutionem verbi?

Commentary:

Ver. 1. Above him. We are intent on things which regard us not, while we neglect the important concerns of heaven. Hebrew may be joined with the preceding. C. --- Prot. (11.) "seeing there are many thing which increase vanity, what is man the better? 12.) for who knoweth?" &c. H. --- Some strive to obtain riches or honours, which will prove fatal to them. C. --- None can perfectly know the nature of things either present or future. W.

Ver. 2. Name. "It is necessary for the sake of others," (S. Aug. de B. Vid. xxii.) particularly for those who have to direct souls. S. Greg. in Ezec. C. --- In this second part is shewn that felicity is procured by a good life. W. --- Death. Speaking of the just, for death is the beginning of sorrows to the wicked. C. --- Some nations mourned on the birth-day of their children. Val. Max. ii. 6. Eurip in Ctes.

Ver. 3. Come. While at birth-day feasts (Gen. xl. 20. Matt. xiv. 6.) people give themselves up to joy, and cherish the idea of living long. C.

Ver. 4. Anger. That is, correction, or just wrath and zeal against evil, (Ch.) is preferable to a misguided complaisance. Prov. xxvii. 6. C. --- Anger, when rightly used, helps us to correct our faults. W.

Ver. 5. Mourning. They submit willingly to correction, (S. Jer.) or think seriously on the dangers of sin and God's judgments.

Ver. 6. Wise man. Much prudence is requisite to correct with fruit, and to persuade the sinner that he is under a mistake. C.

Ver. 7. Laughter. It is loud and soon over. Eccli. xxi. 23. Lu. xxvi. 5. C.

Ver. 8. Oppression. Lit. "calumny." The most perfect can hardly bear it. Heb. "oppression (or calumny of others. C.) will make the wise insane, and a present will ruin the heart." Mont. --- Avarice blinds us. H. --- Deut. xvi. 19. "a corrupt judge examines ill the truth."

Ver. 9. Speech. Heb. "thing." The best projects often are seen to fail. --- Beginning, as the auditor is on longer kept in suspense. --- Presumptuous. Rashness must not be confounded with courage. C. --- Hasty and immoderate anger is hurtful. W.

Ver. 10. Bosom, as in its proper place. The wise may feel its impressions, but he immediately makes resistance.

Ver. 11. Foolish. Men endeavour to excuse themselves by the manners of the age. But there have always been both good and evil. C. i. 10. C. --- Corruption was prevalent in former times as well as now. M.

Ver. 12. With. Heb. also, "above, or much as riches." C. --- These are impediments in the hands of the reprobate, while they promote virtue in the good." S. Amb. Lu. viii. n. 85. --- The man who has only wisdom, cannot do as much good as those who are also rich. C. --- The moderate use of riches helps the servants of God, while they do not set their hearts upon them. W. --- The sun, to men on earth.

Ver. 13. Them. Money may procure necessaries for the body; (H.) but wisdom gives a long and happy life. Prov. iv. 10. Bar. iii. 28. C.

Ver. 14. Despised. God never neglects first. Trid. Ses. vi. 11. --- He detests sin, and at last abandons the obstinate, though he never fails to offer sufficient graces. A person who is of an unhealthy constitution, or involved in sin, cannot be cured by man alone. Yet we must not cease to preach, &c. while we expect all from God, who gives the increase. 1 Cor. iii. 7.

Ver. 15. Complaint. Prosperity and adversity succeed each other, that we may be neither elated nor dejected too much. S. Bern. ep. xxxvi. --- If we enjoy the advantages of nature, we must be thankful; if we feel pain, we must cheerfully submit to God's will. H.

Ver. 16. Vanity, during this miserable life. --- Wickedness. This seemed more incongruous under the old law, when long life was promised to the just, (C. Ps. lxxii. 3. Ex. xx. 12.) though it chiefly regarded heaven. H.

Ver. 17. Over just, viz. By an excessive rigour in censuring the ways of God in bearing with the wicked. Ch. --- Give not way to scruples, (S. Bern.) nor to self-conceit. Alcuin. --- Become. Heb. "perish," being oppressed with majesty. Lorin. T. C.

Ver. 18. Overmuch. No sin can be tolerated. C. --- But as all offend in many things, (v. 21. H.) they are encouraged to rise again with diligence and sorrow.

Ver. 19. From him. Who is otherwise withdrawn, &c. Heb. "take hold of this, and not neglect that: for he who feareth God, will walk with all them." He will avoid all extremes both of virtue and vice. C. --- Prot. and Mont. "he shall come forth of them all," and advance towards heaven. H.

Ver. 20. City. It has the advantage over more strength. C. ix. 16.

Ver. 21. Not. 1 Jo. i. 8. Crates said it was "impossible to find one who falls not." Laert. vi. H. --- We must not flatter ourselves with impeccability, v. 18. C. --- See Seneca. Clem. i. 6. Peccavimus omnes, &c. and de Ira. i. 28. M.

Ver. 23. Thy. We must be satisfied with a good conscience, as we cannot control the thoughts and words of all. S. Amb. Of. i. 1.

Ver. 24. Me. This is a proof of having made great progress in wisdom, since the half-learned are the most presumptuous. C.

Ver. 25. Much. Prot. "the which is far off, and exceeding deep, who can find it out?" H.

Ver. 26. Reason. Of all things. In this natural wisdom consists. Sept. "and number." He examined the pretensions of philosophy, which attempted thus to predict future events; but found that it was all deceit, like a harlot. Olympiod. --- He explored the qualities of different things, as an arithmetician counts numbers. M.

Ver. 27. Her. He speaks by experience, (S. Jer.) as none perhaps ever fell more terribly victims of impure love. C. --- Though a plurality of wives was then permitted, Solomon did wrong in marrying strangers; and in suffering himself to be deluded by them, so as to erect temples to their respective idols. H. --- All the attractions of women are replete with danger, and can only be overcome by God's grace, and by flight. 1 Cor. iv. 8. Prov. vii. 22. and xxii. 14. C.

Ver. 29. Man. The superior part of the soul rarely thinks of good; but the sensual part always inclines to evil. W. --- Solomon found danger from all women, (S. Jer.) and there is none who may not prove fatal to those who are off their guard. C. --- Yet some are doubtless innocent, like the bless Virgin. H.

Ver. 30. Right. He fell by his own free-will. S. Aug. de Civ. Dei. xiv. 11. W. --- The great corruption of the world is not, therefore, to be attributed to God. Eph. iv. 23. Our first parents were led by curiosity to examine whether the fruit was good, &c. (S. Cyr. Cat. ii. Chal. Boss.) or mankind, in general, make useless enquiries. --- And he. Heb. and Sept. "they," &c. C. - Of the word. That is, of this obscure and difficult matter (Ch). if this sentence have any connection with the preceding. It is placed at the head of the next chapter in Heb. C.

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THE BOOK OF ECCLESIASTES- From The Douay-Rheims Bible - Latin Vulgate

Chapter 5

INTRODUCTION

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 5

Caution in words. Vows are to be paid. Riches are often pernicious: the moderate use of them is the gift of God.

[1] Speak not any thing rashly, and let not thy heart be hasty to utter a word before God. For God is in heaven, and thou upon earth: therefore let thy words be few.

Ne temere quid loquaris, neque cor tuum sit velox ad proferendum sermonem coram Deo. Deus enim in caelo, et tu super terram; idcirco sint pauci sermones tui.

[2] Dreams follow many cares: and in many words shall be found folly.

Multas curas sequuntur somnia, et in multis sermonibus invenietur stultitia.

[3] If thou hast vowed any thing to God, defer not to pay it: for an unfaithful and foolish promise displeaseth him: but whatsoever thou hast vowed, pay it.

Si quid vovisti Deo, ne moreris reddere : displicet enim ei infidelis et stulta promissio, sed quodcumque voveris redde :

[4] And it is much better not to vow, than after a vow not to perform the things promised.

multoque melius est non vovere, quam post votum promissa non reddere.

[5] Give not thy mouth to cause thy flesh to sin: and say not before the angel: There is no providence: lest God be angry at thy words, and destroy all the works of thy hands.

Ne dederis os tuum ut peccare facias carnem tuam, neque dicas coram angelo : Non est providentia : ne forte iratus Deus contra sermones tuos dissipet cuncta opera manuum tuarum.

[6] Where there are many dreams, there are many vanities, and words without number: but do thou fear God.

Ubi multa sunt somnia, plurimae sunt vanitates, et sermones innumeri; tu vero Deum time.

[7] If thou shalt see the oppressions of the poor, and violent judgments, and justice perverted in the province, wonder not at this matter: for he that is high hath another higher, and there are others still higher than these:

Si videris calumnias egenorum, et violenta judicia, et subverti justitiam in provincia, non mireris super hoc negotio : quia excelso excelsior est alius, et super hos quoque eminentiores sunt alii;

[8] Moreover there is the king that reigneth over all the land subject to him.

et insuper universae terrae rex imperat servienti.

[9] A covetous man shall not be satisfied with money: and he that loveth riches shall reap no fruit from them: so this also is vanity.

Avarus non implebitur pecunia, et qui amat divitias fructum non capiet ex eis; et hoc ergo vanitas.

[10] Where there are great riches, there are also many to eat them. And what doth it profit the owner, but that he seeth the riches with his eyes?

Ubi multae sunt opes, multi et qui comedunt eas. Et quid prodest possessori, nisi quod cernit divitias oculis suis?

[11] Sleep is sweet to a labouring man, whether he eat little or much: but the fulness of the rich will not suffer him to sleep.

Dulcis est somnus operanti, sive parum sive multum comedat; saturitas autem divitis non sinit eum dormire.

[12] There is also another grievous evil, which I have seen under the sun: riches kept to the hurt of the owner.

Est et alia infirmitas pessima quam vidi sub sole : divitiae conservatae in malum domini sui.

[13] For they are lost with very great affliction: he hath begotten a son, who shall be in extremity of want.

Pereunt enim in afflictione pessima : generavit filium qui in summa egestate erit.

[14] As he came forth naked from his mother's womb, so shall he return, and shall take nothing away with him of his labour.

Sicut egressus est nudus de utero matris suae, sic revertetur, et nihil auferet secum de labore suo.

[15] A most deplorable evil: as he came, so shall he return. What then doth it profit him that he hath laboured for the wind?

Miserabilis prorsus infirmitas : quomodo venit, sic revertetur. Quid ergo prodest ei quod laboravit in ventum?

[16] All the days of his life he eateth in darkness, and in many cares, and in misery, and sorrow.

cunctis diebus vitae suae comedit in tenebris, et in curis multis, et in aerumna atque tristitia.

[17] This therefore hath seemed good to me, that a man should eat and drink, and enjoy the fruit of his labour, wherewith he hath laboured under the sun, all the days of his life, which God hath given him: and this is his portion.

Hoc itaque visum est mihi bonum, ut comedat quis et bibat, et fruatur laetitia ex labore suo quo laboravit ipse sub sole, numero dierum vitae suae quos dedit ei Deus; et haec est pars illius.

[18] And every man to whom God hath given riches, and substance, and hath given him power to eat thereof, and to enjoy his portion, and to rejoice of his labour: this is the gift of God.

Et omni homini cui dedit Deus divitias atque substantiam, potestatemque ei tribuit ut comedat ex eis, et fruatur parte sua, et laetetur de labore suo : hoc est donum Dei.

[19] For he shall not much remember the days of his life, because God entertaineth his heart with delight,

Non enim satis recordabitur dierum vitae suae, eo quod Deus occupet deliciis cor ejus.

Commentary:

Ver. 1. Few. As none can arrive at the perfect knowledge of God, they should be reserved in speaking of Him. W. --- De Deo etiam vera loqui periculosum. Cic. de Nat. --- In prayer, (C.) we must not pretend to give him any information, like the heathens. Matt. vi. 7. H.

Ver. 2. Folly. Under anxiety a person is naturally disturbed with dreams, in which some true ideas may present themselves; in like manner, as a great talker will say some things respecting God, which may not be reprehensible, though the greatest part of his discourse will be nothing to the purpose. This is another abuse. All must speak of God and religion, though few are able to do it, with propriety! C.

Ver. 3. Pay it. Deut. xxiii. Vows must be fulfilled. W. --- God requires that we should keep the commandments; (Lu. x. 28.) and if we engage ourselves to perform some work of supererogation, he expects that we should be faithful. To vow is of counsel; but to comply with it is of precept. An abuse too common among the Jews is here condemned. C.

Ver. 5. Sin by making a vow, above thy strength, (Chal. Pineda) or by speaking what may excite the passions. Thaumat.; Bossuet --- Angel guardian assigned to each one, (W.) or the priest, who took cognizance of vows. C. --- Providence, or "foresight" in me to avoid the evil. Heb. and Sept. "it is an error," (H.) or sin of ignorance, for which certain victims were specified. Lev. v. 4. The neglect of vows could not be thus expiated. C. --- Use no allurements to lust. M.

Ver. 6. Number. Those who observe dreams, are filled with apprehension. The Jews were very subject to this superstition. C. --- As dreams are vain, so are many words or excuses to evade a vow. Jun. Grot. --- Such pretences must not be made. S. Jer. M.

Ver. 7. These. God will bring the wicked to judgment, (C.) and shew for what design he left them in power. H.

Ver. 8. Him. An appeal may be made to the king or to God. Reges in ipsos imperium est Jovis. Hor. iii. ode 1. --- Heb. "the king serves, (Mont.) or is served by the field." Prot. H. --- All have a mutual dependence on each other, and thus the vanity of men and the order of Providence appear. C.

Ver. 9. Money. Avarice is like a dropsy, (C.) or poison, infecting all the person. Sallust. --- The miser is the slave, and not the possessor, of his riches, (S. Chrys.) like Tantalus, who could not drink, though in the midst of waters. Hor. i. Sat. 1. --- Nescis quo valeat nummus, quem præbeat usum.

Ver. 10. Them. He shews the vanity of the great.

Ver. 11. Sleep. Is not the health and content of the poor to be preferred?

Ver. 12. Owner. When they are taken away, they bring greater sorrow, (C.) and even when present, they fill the mind with anxiety. H.

Ver. 13. Affliction. Heb. "by an evil affair," or accident. C. --- Who. Heb. "and there is nothing in his hand." H. - As temporal riches prove detrimental to their owners, so do false philosophy and heresy to those who follow them. S. Jer. W.

Ver. 14. Labour. All must die in this manner. But it is most afflicting that he was formerly rich, and must leave his son indigent. C.

Ver. 16. Sorrow. The person whose riches have been taken away, had made a bad use of them, (C.) living like a miser. It would be more rational to indulge in the pleasures which they afford, though this is also vain. C. iii. 14.

Ver. 19. Delight, while he observes due moderation. His life passes away sweetly. C.

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BOOK OF JOB - From The Douay-Rheims Bible - Latin Vulgate

Chapter 11

The Book of Job shows how human affairs are ruled by Divine Providence using probable arguments.

"Although you hide these things in your heart, I know that you still remember everything." - (Job speaking to God)

***

INTRODUCTION.

This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned Gen. xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. Ch. --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to C. xv., the second to C. xxii., the third to C. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (C.) and set the most noble pattern of virtue, and particularly of patience. Tob. ii. 12. Ezec. xiv. 14. Jam. v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. H. --- The time when Job lived is not clearly ascertained. Some have supposed (C.) that he was a contemporary with Esther; (D. Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (H.) or sojourned in the wilderness. Num. xiv. 9. The Syrians place the book at the head of the Scriptures. C. --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. H. --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts. C. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, (ib. v. 8) and reprimands Elihu, (C. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. Houbigant. --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. S. Greg. S. Aug. &c. T. --- Job refutes them by sound logic. S. Jerom. --- We may discover in this book the sum of Christian morality, (W.) for which purpose it has been chiefly explained by S. Gregory. The style is very poetical, (H.) though at the same time simple, like that of Moses. D. --- It is interspersed with many Arabic and Chaldaic idioms; (S. Jer.) whence some have concluded, that it was written originally by Job and his friends (H.) in Arabic, and translated into Heb. by Moses, for the consolation of his brethren. W. --- The Heb. text is in many places incorrect; (Houbig.) and the Sept. seem to have omitted several verses. Orig. --- S. Jerom says almost eight hundred, (C.) each consisting of about six words. H. --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. H. --- Those who desire farther information, may consult Pineda, (W.) whose voluminous work, in two folios, will nearly (H.) give all necessary information. C.

Verses are in English and Latin.

HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 11

Sophar reproves Job, for justifying himself, and invites him to repentance.

[1] Then Sophar the Naamathite answered, and said:

Respondens autem Sophar Naamathites, dixit :

[2] Shall not he that speaketh much, hear also? or shall a man full of talk be justified?

Numquid qui multa loquitur, non et audiet? aut vir verbosus justificabitur?

[3] Shall men hold their peace to thee only? and when thou hast mocked others, shall no man confute thee?

Tibi soli tacebunt homines? et cum ceteros irriseris, a nullo confutaberis?

[4] For thou hast said: My word is pure, and I am clean in thy sight.

Dixisti enim : Purus est sermo meus, et mundus sum in conspectu tuo.

[5] And I wish that God would speak with thee, and would open his lips to thee,

Atque utinam Deus loqueretur tecum, et aperiret labia sua tibi,

[6] That he might shew thee the secrets of wisdom, and that his law is manifold, and thou mightest understand that he exacteth much less of thee, than thy iniquity deserveth.

ut ostenderet tibi secreta sapientiae, et quod multiplex esset lex ejus, et intelligeres quod multo minora exigaris ab eo quam meretur iniquitas tua!

[7] Peradventure thou wilt comprehend the steps of God, and wilt find out the Almighty perfectly?

Forsitan vestigia Dei comprehendes, et usque ad perfectum Omnipotentem reperies?

[8] He is higher than heaven, and what wilt thou do? he is deeper than hell, and how wilt thou know?

Excelsior caelo est, et quid facies? profundior inferno, et unde cognosces?

[9] The measure of him is longer than the earth, and broader than the sea.

Longior terra mensura ejus et latior mari.

[10] If he shall overturn all things, or shall press them together, who shall contradict him?

Si subverterit omnia, vel in unum coarctaverit, quis contradicet ei?

[11] For he knoweth the vanity of men, and when he seeth iniquity, doth he not consider it?

Ipse enim novit hominum vanitatem; et videns iniquitatem, nonne considerat?

[12] A vain man is lifted up into pride, and thinketh himself born free like a wild ass's colt.

Vir vanus in superbiam erigitur, et tamquam pullum onagri se liberum natum putat.

[13] But thou hast hardened thy heart, and hast spread thy hands to him.

Tu autem firmasti cor tuum, et expandisti ad eum manus tuas.

[14] If thou wilt put away from thee the iniquity that is in thy hand, and let not injustice remain in thy tabernacle:

Si iniquitatem quae est in manu tua abstuleris a te, et non manserit in tabernaculo tuo injustitia,

[15] Then mayst thou lift up thy face without spot, and thou shalt be steadfast, and shalt not fear.

tunc levare poteris faciem tuam absque macula; et eris stabilis, et non timebis.

[16] Thou shalt also forget misery, and remember it only as waters that are passed away.

Miseriae quoque oblivisceris et quasi aquarum quae praeterierunt recordaberis.

[17] And brightness like that of the noonday, shall arise to thee at evening: and when thou shalt think thyself consumed, thou shalt rise as the day star.

Et quasi meridianus fulgor consurget tibi ad vesperam; et cum te consumptum putaveris, orieris ut lucifer.

[18] And thou shalt have confidence, hope being set before thee, and being buried thou shalt sleep secure.

Et habebis fiduciam, proposita tibi spe, et defossus securus dormies.

[19] Thou shalt rest, and there shall be none to make thee afraid: and many shall entreat thy face.

Requiesces, et non erit qui te exterreat; et deprecabuntur faciem tuam plurimi.

[20] But the eyes of the wicked shall decay, and the way to escape shall fail them, and their hope the abomination of the soul.

Oculi autem impiorum deficient, et effugium peribit ab eis, et spes illorum abominatio animae.

Commentary:

Ver. 1. Naamathite. Sept. "the Minean," in Arabia Felix, or rather of the Meonim, not far from the Themanites. Judg. x. 11. Sophar was probably a descendant of Sepho, styled by Sept. Sophar, (Gen. xxxvi. 11. and 1 Par. i. 36.) brother of Thaman, and grandson of Eliphaz, the son of Esau. C. --- He speaks with greater insolence than the two others, (Pineda) and inveighs against Job, insisting that he can be punished thus only for his crimes. C.

Ver. 2. Much. The speeches of Job seemed tedious to him, because he was not of his opinion. M. --- He might have applied to himself and his friends the fault of talking too much, as they all spoke many things to no purpose, whereas Job went straight to the point. W.

Ver. 3. Men. Heb. "shall thy lies make men keep silence?" Sept. "Blessed be the short-lived son of a woman. Speak not much, for there is no one to give sentence against thee." H. --- Mocked, by not acquiescing to their solid arguments, (M.) and speaking with much animation. Pineda.

Ver. 4. Sight. Job had just said the reverse. C. ix. 2. S. Chrys.

Ver. 6. Law. Heb. Thushiya, (H.) "the essence" of any thing. Hence it is explained, "law, strength, comfort," &c. We might translate, "and that the reality of thy crimes deserved double punishment," &c. The obligations of the natural, and also of the written law of Moses, with which Job was (C.) perhaps (H.) acquainted, (C. xxii. 22.) are very numerous and difficult. The ways of Providence are not easily understood, though some are obvious enough. He rewards and punishes. C. --- Sept. "for it is double of what has come against thee, and then thou wouldst know that thy sins are justly requited." Prot. "that they are double to that which is: Know, therefore, that God exacteth of thee less than thine iniquity deserveth." 1 Esd. ix. 13. H.

Ver. 7. Perfectly? If not, it is rash to find fault. M.

Ver. 11. It? to inflict punishment. Sept. "he will not overlook." H.

Ver. 12. Is. Heb. "is he heart? or wise, (C.) he who is born like a," &c. Shall he assert his independence, or pretend to be wise? H. --- The Hebrews place wisdom in the heart, as we do courage. C. xii. 3. Prov. ii. 2. &c. C.

Ver. 13. But. Heb. "If thou direct thy heart, &c. Thou mayst lift up thy face," (v. 15. H.) without fear. 2 K. ii. 22. C.

Ver. 14. Iniquity. Of this Job was not conscious, and therefore could not confess it. W.

Ver. 15. Without. Sept. "as clean water, thou shalt pass away corruption, and shalt not fear."

Ver. 17. Brightness. Sept. "But thy prayer, like the day-star and life, shall arise to thee from the south, or as at noon-day." Heb. "Thy age (H.) shall appear clearer than the noon-day, and darkness like the morning." Prosperity shall succeed, (C.) when thou shalt think all lost. M.

Ver. 18. Secure, dying full of hope. Chal. Heb. "thou shalt dig," (for water, which was there a great treasure. Gen. xxi. 25. and xxvi. 15.) or to fasten down thy tent, (C.) "and rest secure." H.

Ver. 19. Face. Luther translates "shall flatter thee." The Dutch version, which is taken from Luther's, has mistaken a letter, and rendered "shall flee before thee," which shews the danger of translating without recurring to the originals. Amama.

Ver. 20. Soul, because hope deferred causeth pain to the soul. Prov. xiii. 12. M. --- Heb. "their hope shall be the sorrow, or the breathing out of the soul." C. - Prot. "the giving up of the ghost." Margin, "a puff of breath." C. xviii. 14. H.

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THE BOOK OF ECCLESIASTES- From The Douay-Rheims Bible - Latin Vulgate

Chapter 11

INTRODUCTION

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 11

Exhortation to works of mercy, while we have time, to diligence in good, and to the remembrance of death and judgment.

[1] Cast thy bread upon the running waters: for after a long time thou shalt find it again.

Mitte panem tuum super transeuntes aquas, quia post tempora multa invenies illum.

[2] Give a portion to seven, and also to eight: for thou knowest not what evil shall be upon the earth.

Da partem septem necnon et octo, quia ignoras quid futurum sit mali super terram.

[3] If the clouds be full, they will pour out rain upon the earth. If the tree fall to the south, or to the north, in what place soever it shall fall, there shall it be.

Si repletae fuerint nubes, imbrem super terram effundent. Si ceciderit lignum ad austrum aut ad aquilonem, in quocumque loco ceciderit, ibi erit.

[4] He that observeth the wind, shall not sow: and he that considereth the clouds, shall never reap.

Qui observat ventum non seminat; et qui considerat nubes numquam metet.

[5] As thou knowest not what is the way of the spirit, nor how the bones are joined together in the womb of her that is with child: so thou knowest not the works of God, who is the maker of all.

Quomodo ignoras quae sit via spiritus, et qua ratione compingantur ossa in ventre praegnantis, sic nescis opera Dei, qui fabricator est omnium.

[6] In the morning sow thy seed, and In the evening let not thy hand cease: for thou knowest not which may rather spring up, this or that: and if both together, it shall be the better.

Mane semina semen tuum, et vespere ne cesset manus tua : quia nescis quid magis oriatur, hoc aut illud; et si utrumque simul, melius erit.

[7] The light is sweet, and it is delightful for the eyes to see the sun.

Dulce lumen, et delectabile est oculis videre solem.

[8] If a man live many years, and have rejoiced in them all, he must remember the darksome time, and the many days: which when they shall come, the things past shall be accused of vanity.

Si annis multis vixerit homo, et in his omnibus laetatus fuerit, meminisse debet tenebrosi temporis, et dierum multorum, qui cum venerint, vanitatis arguentur praeterita.

[9] Rejoice therefore, O young man, in thy youth, and let thy heart be in that which is good in the days of thy youth, and walk in the ways of thy heart, and in the sight of thy eyes: and know that for all these God will bring thee into judgment.

Laetare ergo, juvenis, in adolescentia tua, et in bono sit cor tuum in diebus juventutis tuae : et ambula in viis cordis tui, et in intuitu oculorum tuorum, et scito quod pro omnibus his adducet te Deus in judicium.

[10] Remove anger from thy heart, and put away evil from thy flesh. For youth and pleasure are vain.

Aufer iram a corde tuo, et amove malitiam a carne tua : adolescentia enim et voluptas vana sunt.

Commentary:

Ver. 1. Waters. Sow thy seed where it may produce a good crop. C. --- Be charitable to all. Lu. vi. 30. Indiscrete faciendum bene. S. Jer. --- Assist those in distress, (C.) even though they may be ungrateful, or unable to make a return. Lu. xiv. 12. T. --- In this third part we are exhorted to serve God with perseverance. Of all virtues, the works of mercy avail most. Matt. xxv. W.

Ver. 2. Eight. To as many as thou art able, (C.) especially to those who are of the household of faith, (Gal. vi. 10. H.) whether under the old or the new Testament, signified by the numbers, seven and eight. W. S. Jer. --- Mandatum accipis octo illis partem dare, fortasse benedictionibus, (S. Amb. in Lu. vi. n. 49.) which intimates, that we must apply ourselves to the pursuit of al virtues, as the number eight denotes perfection. C.

Ver. 3. If the tree fall, &c. The state of the soul is unchangeable, when once she comes to heaven or hell: and the soul that departs this life in the state of grace, shall never fall from grace; as on the other side, a soul that dies out of the state of grace, shall never come to it. But this does not exclude a place of temporal punishment for such souls as die in the state of grace: yet not so as to be entirely pure; and therefore they shall be saved, indeed, yet so as by fire. 1 Cor. iii. 13. 14. 15. Ch. --- After death, none can merit. W. --- "He who shall not have cultivated his field, (the soul) shall after this life experience the fire of purgation, or eternal punishment." S. Aug. de Gen. con. Man. iii. 20. H. --- The souls in purgatory have their names inscribed in heaven, like the ancient saints, who were detained in the bosom of Abraham. C. --- They fall, therefore, to the south. Let people dispense their alms to all, as the clouds rain upon the just and unjust, (H.) upon the cultivated and the barren land, and let them do it before death. They know not how soon it may lay them low. C. --- By looking at the branches of a tree, we may conclude which way it will fall; so we may form a judgment of our future state, by reflecting on our present dispositions. "Our branches are our desires, by which we stretch ourselves to the south, if they be spiritual," &c. S. Bern. ser. xlix. The liberal are not concerned where they bestow charity. People will gather up the fruit both on the north and south, and they who have given alms will find them (Abenezra; Mercer.) laid up in the heavenly tabernacles. H. --- This agrees with the sequel. C.

Ver. 4. Reap. Those who are too circumspect in their alms-deeds, will often pass over such as stand in need, (S. Jer.) and people who reflect on the difficulties of a virtuous life, will never begin. S. Greg. iii. Past. xvi. and Mor. xxvii. 5.

Ver. 5. Spirit. In a man, or of the wind. Why then wouldst thou judge of the merit of thy petitioner? or pretend to determine why God has made thee rich and him poor?

Ver. 6. Better. Be kind to all during life. Gal. vi. 10. C. --- Do good, both in youth and in old age, (W.) lest, if thou shouldst grow remiss, all would be lost. S. Jer.

Ver. 8. And the. Heb. "for they are many. What comes to pass is vanity." Mont. - Nothing can more effectually repress the love of this world. Eccli. vii. 40. After Solomon has presented the objections of the wicked, he comes to this conclusion.

Ver. 9. Eyes. He speaks ironically, (C.) or exhorts to spiritual joy and moderation. S. Greg. Mor. xxiv.

Ver. 10. Anger. All turbulent passions, and evil or carnal pleasures. S. Jer.

#the book of ecclesiastes

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THE BOOK OF ECCLESIASTES- From The Douay-Rheims Bible - Latin Vulgate

Chapter 4

INTRODUCTION

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 4

Other instances of human miseries.

[1] I turned myself to other things, and I saw the oppressions that are done under the sun, and the tears of the innocent, and they had no comforter; and they were not able to resist their violence, being destitute of help from any.

Verti me ad alia, et vidi calumnias quae sub sole geruntur, et lacrimas innocentium, et neminem consolatorem, nec posse resistere eorum violentiae, cunctorum auxilio destitutos,

[2] And I praised the dead rather than the living:

et laudavi magis mortuos quam viventes;

[3] And I judged him happier than them both, that is not yet born, nor hath seen the evils that are done under the sun.

et feliciorem utroque judicavi qui necdum natus est, nec vidit mala quae sub sole fiunt.

[4] Again I considered all the labours of men, and I remarked that their industries are exposed to the envy of their neighhour: so in this also there is vanity, and fruitless care.

Rursum contemplatus sum omnes labores hominum, et industrias animadverti patere invidiae proximi; et in hoc ergo vanitas et cura superflua est.

[5] The fool foldeth his hands together, and eateth his own flesh, saying:

Stultus complicat manus suas, et comedit carnes suas, dicens :

[6] Better is a handful with rest, than both hands full with labour, and vexation of mind.

Melior est pugillus cum requie, quam plena utraque manus cum labore et afflictione animi.

[7] Considering I found also another vanity under the sun:

Considerans, reperi et aliam vanitatem sub sole.

[8] There is but one, and he hath not a second, no child, no brother, and yet he ceaseth not to labour, neither are his eyes satisfied with riches, neither doth he reflect, saying: For whom do I labour, and defraud my soul of good things? in this also is vanity, and a grievous vexation.

Unus est, et secundum non habet, non filium, non fratrem, et tamen laborare non cessat, nec satiantur oculi ejus divitiis; nec recogitat, dicens : Cui laboro, et fraudo animam meam bonis? In hoc quoque vanitas est et afflictio pessima.

[9] It is better therefore that two should be together, than one: for they have the advantage of their society:

Melius est ergo duos esse simul quam unum; habent enim emolumentum societatis suae.

[10] If one fall he shall be supported by the other: woe to him that is alone, for when he falleth, he hath none to lift him up.

Si unus ceciderit, ab altero fulcietur. Vae soli, quia cum ceciderit, non habet sublevantem se.

[11] And if two lie together, they shall warm one another: how shall one alone be warmed?

Et si dormierint duo, fovebuntur mutuo; unus quomodo calefiet?

[12] And if a man prevail against one, two shall withstand him: a threefold cord is not easily broken.

Et si quispiam praevaluerit contra unum, duo resistunt ei; funiculus triplex difficile rumpitur.

[13] Better is a child that is poor and wise, than a king that is old and foolish, who knoweth not to foresee for hereafter.

Melior est puer pauper et sapiens, rege sene et stulto, qui nescit praevidere in posterum.

[14] Because out of prison and chains sometimes a man cometh forth to a kingdom: and another born king is consumed with poverty.

Quod de carcere catenisque interdum quis egrediatur ad regnum; et alius, natus in regno, inopia consumatur.

[15] I saw all men living, that walk under the sun with the second young man, who shall rise up in his place.

Vidi cunctos viventes qui ambulant sub sole cum adolescente secundo, qui consurget pro eo.

[16] The number of the people, of all that were before him is infinite: and they that shall come afterwards, shall not rejoice in him: but this also is vanity, and vexation of spirit.

Infinitus numerus est populi omnium qui fuerunt ante eum, et qui postea futuri sunt non laetabuntur in eo; sed et hoc vanitas et afflictio spiritus.

[17] Keep thy foot, when thou goest into the house of God, and draw nigh to hear. For much better is obedience, than the victims of fools, who know not what evil they do.

Custodi pedem tuum ingrediens domum Dei, et appropinqua ut audias. Multo enim melior est obedientia quam stultorum victimae, qui nesciunt quid faciunt mali.

Commentary:

Ver. 1. Any. God suffereth the innocent to be oppressed for a time, that they may merit a greater reward. Ps. lxxii.

Ver. 3. Born. It is better to have no existence than to be in eternal misery. Matt. xxvi. 24. But the affliction of the just procureth glory for them. W. --- The pagan sages observed, that it was "best for mortals not to be born; and if they were, to die very soon." Chalcid. and Theognis. --- But they considered only temporal inconveniences. Religion has in view the danger of sin, and the desire of eternal happiness. Rom. vii. 24.

Ver. 4. Industries, or Heb. "righteous actions." If one be poor, he is in distress; if rich, he is exposed to envy; so that all is vanity. C.

Ver. 5. Flesh, which he will not labour to sustain; (H.) or he repines at his own past misconduct, and at the affluence of others.

Ver. 6. Mind. These are the words of the slothful, (C.) or of truth. H. Prov. xvii. 1. --- The indolent will not observe moderation in the application of this sentence. M.

Ver. 8. Things? He acts as if he were to live for ever, or feared to be starved.

Ver. 9. Therefore is not in Heb. &c. The miser had better have some society. It is advantageous; though to refrain from its comforts, out of piety, is not blamed. The solitary must be "an angel or a devil." C. --- Society. Besides the advantages of friendship, this implies that a person must have Jesus Christ with him, that he may rise from sin and death by his assistance. S. Jer. W.

Ver. 10. Fall into sickness, poverty, or sin. The saints have withdrawn people from the dangers of the world into monasteries, where they may fight together against the devil.

Ver. 12. Cord. True charity increaseth in strength as it does in number, (S. Jer. W.) though friendship may not admit of more than two persons. H. --- Some explain this triple cord of the blessed Trinity, or of the three monastic vows, the theological virtues, or the parts of penance, &c.

Ver. 13. Foolish. Great wisdom and prudence is required of kings; who, like others, are exposed to many vicissitudes.

Ver. 14. Prison. The exaltation of Joseph, Mardochai, and Daniel, was remarkable. C. --- Si fortuna volet, fies de Rhetore Consul. Juv. Sat. vii.

Ver. 15. Second heir. M. --- "They adore the rising (Papinius) more than the setting sun; (Plut. Pomp.) and a person is no sooner on the throne than his successor begins to be courted: (v. 16.) so inconstant are mortals! C.

Ver. 16. In him. Many are perfectly unacquainted with the king, who finds so many admirers about his person, and even of these the greatest part begin to be presently disgusted, and wish for another change.

Ver. 17. Keep. Here many begin the fifth chap. as Solomon alters his style, and gives many important instructions. C. --- For. Heb. "rather than that fools should offer sacrifice, since they know not that they are doing wrong." Mont. - Do not imitate hypocrites, (H.) who have the appearance of sanctity, while they despise God's orders. Jer. vii. 2. C.

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Wartime Prayers - Part 5

For all fighting forces - Those living in a world at war - May God's mercy be upon them. Prayers used by Fulton J. Sheen during WWII.

LOOKING INTO MY SOUL

I may not believe in taxation, but taxation is inescapable. I may not believe that one day God will judge me, but the judgment is inescapable. "It is appointed for men to die once, but after that comes judgment." (Heb. 9:27)

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"For what will it profit a man, if he gains the whole world and forfeits his life? Or what shall a man give in return for his life? For the Son of Man is to come with His angels in the glory of His Father, and then He will repay every man for what he has done." (Matt. 16:26 – 27)

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"Then the King will say to those at His right hand, 'Come, O blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.' Then the righteous will answer Him, 'Lord, when did we see Thee hungry and feed Thee, or thirsty and give Thee drink? And when did we see Thee a stranger and welcome Thee, or naked and clothed Thee? And when did we see Thee sick or in prison and visit Thee?' And the King will answer them, 'Truly, I say to you, as you did it to one of the least of these my brethren, you did it to me.' Then He will say to those at His left hand, 'Depart from me, you cursed, into the eternal fire prepared for the Devil and his angels; for I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.' Then they also will answer, 'Lord, when did we see Thee hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to Thee?' Then He will answer them, 'Truly, I say to you, as you did it not to one of the least of these, you did it not to me.'" (Matt. 25:34 – 45)

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How do I stand in my duties toward God? "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the great and first commandment." (Matt. 22:37 – 38)

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Do I seek to know Him, to love Him, and to serve Him? I know that I ought to do it. I would like to do it, I am not doing it, and I hate to be reminded about it.

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How do I stand in my duties toward my neighbor? "Thou shalt love thy neighbor as thyself." (Matt. 22:39) My neighbor is often my enemy. "And as you wish that men would do to you, do so to them. If you love those who love you, what credit is that to you? For even sinners love those who love them. And if you do good to those who do good to you, what credit is that to you? For even sinners do the same. And if you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive as much again. But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for he is kind to the ungrateful and the selfish." (Luke 6:31 – 35) "If anyone says, 'I love God,' and hates his brother, he is a liar; for he who does not love his brother whom he has seen, cannot love God whom he has not seen. And this commandment we have from him, that he who loves God should love his brother also." (John 4:20 – 21)

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Do I boast and consider myself superior to my neighbor, because he is ignorant, or poor, or a member of a certain class or race? "Whoever exalts himself will be humbled, and whoever humbles himself will be exalted." (Matt. 23:12) "There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus." (Gal. 3:28)

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How do I stand in relation to myself? What kind of thoughts and desires possess my soul? Do I realize that if it is wrong to do a certain thing, then it is wrong to think about that thing? That the way to keep my actions clean is to keep my thoughts clean? That it is not when the act has been committed that the danger to the soul begins, but when the thought has been freely and favorably accepted by my will? "Do you know they your bodies are members of Christ? Shall I then take the members of Christ and make them members of a harlot? By no means! Or do you not know that he who cleaves to a harlot, becomes one body with her? 'For the two,' it says, 'shall be in one flesh.' But he who cleaves to the Lord is one spirit with Him. Flee immorality. Every sin that a man commits is outside the body, but the immoral man sins against his own body. Do you not know that your body is a temple of the Holy Spirit within you, which you have from God? You are not your own; you were bought with a price. So glorify God in your body." (1 Cor. 6:15 – 20) "But I say to you that everyone who looks at a woman lustfully has already committed adultery with her in his heart." (Matt. 5:28) "But what comes out of the mouth proceeds from the heart, and this defiles a man. For out of the heart come evil thoughts, murder, adultery, fornication, theft, false witness, slander." (Matt. 15:18 – 19) "Then desire when it is conceived gives birth to sin; and sin when it is full-grown brings forth death." (James 1:15) "For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by men and hating one another; but when the goodness and loving kindness of God our Savior appeared, He saved us, not because of deeds done by us in righteousness, but in virtue of His own mercy, by the washing of regeneration and renewal in the Holy Spirit." (Titus 3:3 – 5) "Food is meant for the stomach and the stomach for food – and God will destroy both one and the other. The body is not meant for immortality, but for the Lord, and the Lord for the body." (1 Cor. 6:13)

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HOW DO I STAND BEFORE GOD IN MY WORDS?

Do I realize that a spoken word is like a shot fired and that it can never be taken back? Do I spread evil about others, whether it be true or false? Do I set myself up as a judge of others' actions? Is my speech clean? Do I take the name of God in vain? "You brood of vipers! How can you speak good, when you are evil? For out of the abundance of the heart the mouth speaks. The good man out of his good treasure brings forth good, and the evil man out of his evil treasure brings forth evil. I tell you, on the day of judgment men will render account for every careless word they utter; for by your words you will be justified, and by your words you will be condemned"? (Matt. 12:34 – 37) "Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless who takes His name in vain." (Exodus 20:7) "To the pure all things are pure, but to the corrupt and unbelieving nothing is pure; their very minds and consciences are corrupted." (Titus 1:15) "Blessed are the pure in heart, for they shall see God." (Matt. 5:8)

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"The General is sorry to be informed that the foolish and wicked practice of profane cursing and swearing, a vice heretofore little-known in an American army, is growing into fashion. He hopes the officers will, by example as well as by influence, endeavor to check it, and that both they and the men will reflect that we can have little hope of the blessing of Heaven on our arms if we insult it by our impiety and folly. Added to this, it is a vice so mean and so low, without any temptation, that every man of sense and character, detests and despises it." – Gen. George Washington

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HOW DO I STAND BEFORE GOD IN MY DEEDS?

Do I send by omission? Do I fail to be charitable to those who need my help, to edify by good example, to pray, to diffuse God's truth, to prevent scandal? "What does it profit, my brethren, if a man says he has faith but has not works? Can his faith save him?" (James 2:14) "Shall your brethren go to the war while you sit here?" (Num. 32:6) "So, because you are lukewarm, and neither cold nor hot, I will spew you out of my mouth." (Apoc. 3:16)

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What sin do I actually commit? Am I guilty of any of these sins which manifest that I live not by Christ, but by the flesh; "Now the works of the flesh a plain; fornication, impurity, licentiousness, idolatry, sorcery, enmity, strife, jealousy, anger, selfishness, dissension, party spirit, envy, drunkenness, carousing, and the like. I warn you, as I warned you before, that those who do such things shall not inherit the kingdom of God." (Gal. 5:19 – 21) "Watch therefore – for you do not know when the Master of the house will come, in the evening, or at midnight, or at cockcrow, or in the morning – lest He come suddenly and find you asleep. And what I say to you I say to all: watch." (Mark 13:35 – 37)

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"Lord Jesus, I believe, and by Thy grace will ever believe and hold, and I know that it is true, and will be true to the end of the world, then nothing great is done without suffering, without humiliation, and that all things are possible by means of it. To possess Thee, O Lover of souls, is happiness, and the only happiness of the immortal soul! To enjoy the sight of Thee is the only happiness of eternity. At present I may amuse and sustain myself with the vanities of sense and time, but they will not last forever. We shall be stripped of them when we pass out of this world. All shadows will one day be gone. And what shall I do then? There will be nothing left to me but the Almighty God. God and my soul would be the only two beings left in the whole world, as far as I am concerned. He will be all in all, whether I wish it or not. What a strait I shall then be in if I do not love Him." – Cardinal Newman

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"Earth must fade away from my eyes, and I must anticipate the great and solemn truth, which I shall not fully understand until I stand before God in judgment, that to me there are but two beings in the whole world, God and myself. The sympathy of others, the pleasant voice, the glad eye, the smiling countenance, the thrilling heart, which at present are my very life, all will be away from me when Christ comes in judgment. I shall have to think of myself. My eyes shall see Him; my heart will be full of Him. He will speak to me; and I shall be rendering to Him my own account. By self-restraint, by abstinence, by prayer, by meditation, by recollection, by penance, I now anticipate in my measure that dreadful season. By thinking of it before hand, I hope to mitigate its terrors when it comes. By humbling myself now, I hope to escape humiliation then. By owning my faults now, I hope to avert the disclosures of that day. By judging myself now I hope to be spared that judgment which mercy tempers not. I prepare now to meet my God; I retire, as it were, to my sick room and put my house in order.… I leave the goods of earth before they leave me." – Cardinal Newman

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Did God send us, above all other men, into the world to be idle in spiritual matters? It is our mission only to find pleasure in this world, in which we are merely pilgrims and sojourners? Are we more than sons of Adam, who, by the sweat of their brow, are to eat bread till they return to the earth out of which they are taken? Unless we have some work in hand, unless we are struggling, unless we are fighting with ourselves, we are not followers of those who "through many tribulations entered into the kingdom of God. A fight is the very token of a Christian. He is a soldier of Christ; high or low, he is this and nothing else. If we have triumphed over all mortal sin, then we must attack our venial sins; there is no help for it; there is nothing else to do if we would be soldiers of Jesus Christ.

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"Everyone is made for his day; he does his work in his day, what he does is not the work of any other day, but of his own day; his work is necessary in order to prepare the work of that next day, which is not his, as a steppingstone on which we, who come next, are to raise our own work." – Cardinal Newman

#wartime prayers

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