St. Basil the Great
(Homily XII: On the Beginning of Proverbs)
Translated from the Latin of Migne, Patrologia Graeca, vol. 31, cols. 385–424.
§1
The reward of obedience is exceedingly great. Let us therefore obey our gracious Father, who sets before us contests and exercises drawn from the oracles of the Spirit — who, in the manner of skilled hunters in places where access is difficult, wishes to test, as it were, the running of some young hound. And so he has set before us the beginning of Proverbs to expound. Now what understanding of these words we should have, though difficult to grasp, is plain to anyone paying even a little attention. Nevertheless, we must approach the matter without delay or hesitation, placing our hope in the Lord, who at the prayers of our pastor will give us speech in the opening of our mouth.
We know of only three books of the most wise Solomon — Proverbs, Ecclesiastes, and the Song of Songs — each looking to its own particular aim, although all were written for the benefit of men. For the Proverbs is an instruction in morals and a correction of the affections; and in sum, it is a discipline of life, embracing sound and sensible precepts of the things that are to be done. Ecclesiastes treats of natural philosophy, and discloses to us the vanity of the things in this world, lest we think that fleeting things are to be sought after, or that the cares of the soul should be spent on futile matters. But the Song of Songs shows the manner of the perfecting of souls, for it contains the harmony of bride and bridegroom — that is, the familiarity and intimacy of the soul with God the Word. But let us return to our subject.
§2
"The proverbs of Solomon, son of David, who reigned in Israel."
The name "proverbs" was first taken up from outside, from the more common kind of speech, and from those things that are mostly said along the roads. For among them [the Greeks] oimos means "way," whence also they define a paroimia as a trivial saying worn by common usage, and one which can be transferred from a few cases to many similar ones. But among us a paroemia is a useful saying, expressed with a measured obscurity, embracing much usefulness in the letter itself, and concealing within itself much intelligence. Hence also the Lord says, "These things I have spoken to you in proverbs. The hour is coming when I shall no longer speak to you in proverbs, but plainly." For a discourse that has passed into a proverb does not have an open meaning known to the crowd, but indicates its meaning obliquely to the more discerning.
The proverbs of Solomon, then, are exhortatory discourses, useful for every kind and condition of life. He has added the name of the writer, that by the renown of the person he might draw the hearer in. For just as the authority and dignity of the teacher makes his discourse readily received, so it makes the disciples more attentive. These, then, are the proverbs of Solomon — that Solomon of whom the Lord said: "Behold, I have given you a wise and understanding heart: there has not been one like you before you, nor shall there arise one like you after you." And again: "The Lord gave Solomon wisdom and prudence exceedingly much, and breadth of heart like the sand by the sea. And Solomon's wisdom was multiplied above the prudence of all the ancients of men, and above all the wise of Egypt."
So it was necessary that this name be added: "The proverbs of Solomon, son of David." And the father is added, that you may know that Solomon was wise from a wise and prophetic father, instructed in the sacred letters from boyhood — that he did not obtain his rule by lot, nor by any violence get hold of a kingdom that did not belong to him, but obtained the paternal scepters by the just judgment of his father and the suffrage of God. "He was king of Jerusalem." Nor is this idle either. It serves chiefly for distinguishing him from those of the same name; and then it is added also on account of his building of that most famous temple, that you might know its builder, and the author of all the governance and the laws and the discipline of the city. Furthermore, it conduces much to the receiving of his admonitions, that he is a king who composes the discourse. For if his lordship is legitimate, it is clear that the documents given by a king (worthy of that name in truth) have much of equity and right, since they look to the common usefulness of all, and are not referred to the aim of private benefit. For a tyrant differs from a king in this — that the one regards his own advantage from every quarter, while the other consults the good of his subjects. The benefits of the book are also enumerated — what and how great they are that come to the learners from it.
§3
First indeed it is permitted [from Proverbs] to know wisdom and discipline. For wisdom is the science of divine and human things, and of their causes. He, then, who duly and happily devotes his effort to theology, knows wisdom — as also blessed Paul says: "We speak wisdom among the perfect: not the wisdom of this world, nor of the princes of this world, who come to nought; but we speak the wisdom of God in a mystery, which is hidden, which God predestined before the ages."
But also he who from the structure of the world considers the Maker, himself too knows God through the world's wisdom. "For the invisible things of him, from the creation of the world, are seen, being understood through the things that are made." And [Wisdom] leads us to the knowledge of God when she says: "God by wisdom founded the earth." Likewise: "When he was preparing the heavens, I was with him." And: "I was with him fitting all things; and I was she in whom he delighted." For fashioning for us the person of Wisdom, [Solomon] brings forth all these things concerning her, that he may render the knowledge of her clear and conspicuous. And altogether that saying — "The Lord created me the beginning of his ways" — he says concerning the wisdom apparent in the world: which by voice not sent forth, only through those things which are seen, proclaims that she has been made by God, and that so great a wisdom does not shine forth by chance in the things that are founded.
For just as "the heavens declare the glory of God, and the firmament announces the works of his hands" (and they declare without voice; "for there are no speeches, nor discourses, whose voices are not heard") — so also there are certain discourses of that primeval wisdom, the foundation of which was laid before the rest in the work of the world, together with the things created. This wisdom, silent, cries out her Author and her Lord — that through her you may run back to the knowledge of him who alone is wise.
§4
There is also a certain human wisdom — namely, the experience of things pertaining to life — according to which we call those wise who are skilled in any of the useful arts. Wherefore the writer of the book has spent a great part of it in this, that he might exhort to wisdom. "Wisdom is sung at the outgoings of the ways, and in the streets she acts with freedom, and on the tops of the walls she is preached." For when he sees men's zeal toward her, and that we all naturally love her splendor, through the praises of wisdom he excites souls to pursue her energetically and diligently. He says her discourse is everywhere abundant — in the ways, in the forum, in the citadels of the city. For this reason he speaks of gates, and streets, and walls — so that through the outgoings and streets he may indicate her clarity, but through the walls both her usefulness and the rest of the things which suffice for every security of life. And when he wished to join us to her by familiarity and intimacy: "Say," he says, "that wisdom is your sister." And again: "Love her, and she shall preserve you." Then, showing the common usefulness of her — that her usefulness extends equally to all: "She has slain her victims," that is, she has prepared solid food for those who have the senses of the soul exercised by habit. "She has mingled her wine in her bowl, gladdening the heart of man." Now she calls "bowl" the common and general participation of goods, from which it is permitted to all — as much as each is able, and as much as suits each — to draw equally. "And she has prepared her table."
All things he says by way of emphasis, signifying spiritual things to us through bodily ones. For he names the rational food of the soul a "table," to which he summons us with lofty proclamation — that is, with decrees and institutes having nothing humble or abject. "He who is foolish, let him turn aside to me." For just as the medical art is necessary for the sick, so the foolish need wisdom. And that other passage: "For it is better to acquire her than treasures of gold and silver." Likewise: "She is more precious than precious stones; and no precious thing is worthy of her." And: "Son, if you are wise, you shall be wise for yourself and for your neighbors." That also: "To the wise son actions go prosperously." And in sum, it is permitted you to know the truth of the discourse, by gathering at leisure the things that have been said by Solomon concerning wisdom.
But since "wisdom shall not enter into a malevolent soul," he first purges the souls of those who are about to converse with wisdom, through the divine fear. For to cast the mysteries of salvation to the crowd, and to receive all on equal terms — neither adorned with a pure life, nor having used exquisite and accurate reason — is just as if someone should pour the most precious ointment into a sordid vessel. Wherefore, "The beginning of wisdom is the fear of the Lord." Now fear is the soul's purgation, according to the prayer of the prophet who says: "Pierce my flesh through with thy fear." For where fear dwells, there resides every cleanness of soul, and every depravity and impious action flees away — since the members of the body, as if fastened by certain nails of fear, cannot be moved to base works. For just as he who has bodily nails fastened in himself can do nothing on account of the pains by which he is held back, so he who has been seized with the fear of God cannot use his eye for those things that are not fitting, nor move his hands to forbidden actions, nor finally do anything small or great beside duty — pierced through, as it were, by the expectation of threats as by a kind of pain.
§5
Furthermore, he keeps the profane and the vulgar from divine disciplines with these words: "They that are without fear shall dwell in the gates." Likewise this: "You shall seek wisdom among the wicked, and shall not find it." And again: "They shall seek me, the wicked, and shall not find me" — because they have not been purged by divine fear. Wherefore he who is going to approach for the receiving of wisdom must come purged from the disgraces of wickedness through saving fear. So another good has emerged for us also from the doctrine of Proverbs — namely, the obtaining of fear, which is brought to us through wisdom.
"To know discipline" was the second among the things promised. Now discipline is a certain useful instruction of the soul, often not without much labor purging it from the stains of wickedness — discipline which "in the present indeed seems not to be of joy, but of grief; but afterwards it renders peaceful fruit unto salvation, to those who have been exercised in it." To know this discipline, then, is not for any kind of mind, since most people, despairing on account of the difficulty of the things to be done, do not look for the usefulness of the outcome on account of their rudeness and ignorance — but, finding the austerity of the cure hard to bear, remain in the infirmities of inexperience.
For which reason the voices of the just are worthy of admiration, when they say: "Lord, rebuke me not in thy fury, nor chastise me in thy wrath." For they do not deprecate discipline, but wrath. To this is similar also that other: "Correct us, Lord, but in judgment, and not in wrath." That also: "The discipline of the Lord opens my ears." For just as small boys, negligent in learning, after they have been struck with the rod by their masters or pedagogues, are made more attentive and receive the precepts — and as the same lesson, before the blows, was not heard, but after the pain of the rods, with ears as it were freshly opened, is taken in by hearing and retained in memory — so it happens also with those who neglect divine teaching and despise the precepts. For after they have experienced God's correction and discipline, then most of all the commandments of God, which had always been pronounced and always neglected, are received as it were for the first time, slipping into their ears. For this reason he says, "The discipline of the Lord opens my ears."
Since therefore discipline corrects him who behaves himself disorderly — as Paul did, who was "delivering" such men "to Satan," as to some torturer and beater with scourges, that they might learn not to blaspheme; and brings back the rebel, of whom indeed it is said, "After his captivity he did penance" — it is necessary to recognize the force of chastisement and discipline, for how many things and how great it is useful. Therefore Solomon, knowing its usefulness, thus admonishes: "Cease not to chastise the boy, for if you strike him with the rod, he shall not die. For you indeed shall strike him with the rod, but you shall deliver his soul from death." For "what son is there whom the father does not correct?" This discipline is held by fair appraisers of things to be more excellent than many riches. Wherefore Solomon also says: "Receive discipline, and not silver" — that in the time of calamities, or with an ailing body, or with domestic affairs going badly, you may never think anything evil of God, but rather receive in much patience the blows inflicted by Him, as one chastised for your sins; and that you too, on account of recognized discipline, may say that word: "I will bear the wrath of the Lord, because I have sinned against Him." And that other: "It is good for me that thou hast humbled me." As Paul was, when he said: "Chastised, but not given over to death." And that other: "While we are reproved, we are corrected by the Lord, that we be not damned with this world."
§6
Now since the receiving of doctrines themselves is also called discipline — as it is written of Moses, that "he was instructed in all the wisdom of the Egyptians" — yet not for that reason are we to apply our mind to any disciplines whatever; but to know the most useful discipline contributes most to salvation. For some, devoted either to the geometry which the Egyptians invented, or to astrology, which was held in price among the Chaldeans, or in fine, disputing about figures and shadows by some lofty reasoning, have despised the discipline and doctrine of the divine oracles. Moreover, poetics and rhetoric and the invention of sophisms have occupied many — the matter of all of which is falsehood. For poetics cannot stand without fables, nor rhetoric without the art of speaking, nor sophistic without paralogisms. Since therefore many, on account of zeal for these, have neglected the knowledge of God, growing old in the investigation of vain things, for that reason knowledge of discipline is necessary — both for selecting the useful discipline, and for fleeing that which is useless and harmful.
It is permitted also to understand the discourses of prudence to him who attends to Proverbs, and from them eagerly takes utility. Prudence, then, we know to be one of the general virtues, by which we men are taught goods and evils and indifferent things. For the prudent man is so called from prudence by derivation. How then is the serpent reported to have been the most prudent of all beasts? And again the Lord: "Be prudent as serpents." Indeed, the unjust steward also is called prudent. Is it not clear, then, that the name of prudence is twofold? For one kind looks to its own advantage, but in such a way that it at the same time lays a trap for its neighbor — such is the prudence of the serpent, guarding its own head. This seems to be a certain crafty malignity of morals, which quickly contrives what is useful for itself and despoils the simpler — of which kind was the prudence of the unjust steward.
But true prudence is the knowledge and discrimination of things to be done and not to be done — which whoever follows shall never depart from the works of virtue, never be pierced by the deadly javelin of vice. Therefore he who understands the discourses of prudence knows which are captious and composed for deceiving, and which also are those that admonish us about the best things to be done in life — and like a good banker, he will keep what is good, and so will abstain from every appearance of evil. This prudence grants him who builds his house to lay its foundation upon the rock — that is, to underprop it with the faith of Christ, that in rains and winds and the rushings of thunderbolts it may remain unmoved. For the Lord, in the words of this parable, shows us an immovable constancy in temptations, both in those things which are human and in those which are brought upon us from on high. And besides, He teaches us not to neglect necessary things, but, instructed beforehand with the provisions for life, to await the coming of the Bridegroom in alacrity of heart. For, He says, the prudent virgins, because they had oil in their lamps, entered in with the bridegroom; but the foolish, because they were unprepared, were excluded from the joy of the bridal chamber.
§7
Under these things, let us see what it is "to receive the turnings of discourses." For a true discourse, proceeding from a sound mind, is simple and of one and the same character, always affirming the same things about the same matters. But a varied and artificial discourse, when it is much complicated and prepared, takes on six hundred forms, and transforming itself to win the favor of those it converses with, turns innumerable twists in the mind. Therefore, that we may be able to resist firmly the assault of artful discourses, the Proverbs are a great help. For he who is intent on them, and not negligently listens to their admonitions, like one armed by experience, takes in the turnings of words without any harm — to the point that he is neither perverted by them, nor ever departs from the truth.
For when matters stand one way by nature, but words persuade otherwise concerning them, this is a kind of cunning — or rather, an inversion of truth made through speech. And he who appears to be one thing, but is in fact another, uses the twists of discourse, throwing dust in the eyes of those with whom he is dealing — just as hares and foxes do to dogs, pointing out one path while taking another. Indeed, the antitheses of false science are also certain twists of words. For when those who are sharp in dialectic for contradicting do not receive the simplicity of spiritual doctrine, the same men not infrequently overturn the force of truth by the verisimilitude of sophisms. He who is fortified by Proverbs receives these twists of discourse. Indeed, even if at some point he should encounter problems having proofs equal on both sides, in which the discovery of the more probable thing is hard to judge — yet because he is exercised in Proverbs, he will not be confounded in mind, even if the disputants seem most vehemently to inflict on each other equal blows of arguments.
§8
This also Proverbs grants — that true justice may be understood. Since therefore justice is the habit which distributes to each his own according to merit — and since this is difficult to attain, partly because some, on account of want of prudence, do not find how to distribute to each what is fair, partly because others, preoccupied by human affections, abolish and abrogate justice when, despising the poor, they do not rebuke the wrongful potentates — for that reason the book of Proverbs promises to its disciples that it will give the knowledge of true justice. And because most people, hunting after the praise of the crowd, in fact prefer injustice and avarice as something useful, but in appearance and words greatly admire equity and justice — the man trained in Proverbs will not be ignorant of these either, but will know what is adulterated and spurious justice, and what is true and sincere.
And since outsiders also — the wise ones — have discoursed much about justice, and with plausible words deceive those who cannot attain the true reason of the matter set before them for examination, that book promises to indicate true justice to us, that we may beware the harm of sophisms. Indeed, even the laws of the nations, by no means slightly differing among themselves, bring perturbation and confusion to the souls of those who have not grasped the accurate reasoning of justice. For some nations consider parricide just and equitable; others abhor every killing as wicked. Others especially venerate chastity; others rage with lust upon their mothers and daughters and sisters. Finally, most people, conquered by ancient custom, do not recognize the execration and ignominy of their bold deeds. But this book, teaching true justice, frees men from those bestial and senseless affections.
Now there is a certain justice that is conversant among us — namely, the distribution of what is fair. For although we do not entirely attain to it, yet if we use the most just counsel in acting, we shall not stray from the mark. There is also another, brought down from heaven by the just Judge, both correcting and repaying in turn — which on account of the sublimity of the doctrines hidden within itself is very difficult to know. This, I suppose, is what the Psalmist means: "Thy justice is as the mountains of God." This justice, then, plainly true and divine, [the book] promises to manifest to those who shall have been exercised in the doctrine of Proverbs.
§9
Again, since some sins are involuntary, and others arise from a depraved mind, the rule of equity in these is not the same. For let us suppose fornication to be judged, and that there are two harlots: the one indeed sold to a pimp, of necessity is conversant in evil, bringing gain through her body to a wicked master; the other voluntarily delivers herself over to sin for pleasure. Pardon is given in one way to the involuntary; in another, those things which are done from a depraved will are condemned. Again, some one man has sinned, having been badly brought up from the beginning — for he was born of unjust parents, entered into life amid wicked words and deeds, and was nourished among them; but another, having many incitements to virtue, the most honest education, the admonition of parents, the discipline of teachers, the hearing of divine discourses, a chastened and moderate way of life, and other things by which the soul is trained to virtue — afterward, however, has himself also fallen into a similar sin: shall he not justly and deservedly be punished by a heavier penalty? For the former indeed will be accused only on account of the wholesome supports sprinkled upon our soul, that he did not use them properly; but this latter besides, that he has betrayed every help given to him, and imprudently snatched himself away into a depraved life.
Therefore, to understand true justice belongs to a soul truly great, and a mind most perfect. But perhaps it has also a promise — that he who shall have been trained in Proverbs may afterwards be able to attach his mind to the accurate contemplation of theology. For true justice is Christ, "who has been made for us wisdom from God, and justice, and sanctification, and redemption."
It belongs also to the knowledge of true justice that judgment be directed. For it cannot be that he who has not first been trained in the knowledge of justice should be able to judge ambiguous matters rightly. Nor indeed could Solomon himself, unless in himself he had had exquisite reasonings of fairness and rectitude, have brought forth so rightly and aptly that most renowned judgment which he gave concerning the boy between the harlots. For when there were no witnesses to the things spoken on either side, he had recourse to nature; and by its help he found the things that were unknown. The one indeed approved without any commiseration the killing of another's child; but the true mother, on account of natural love, could not bear even to hear of the killing.
He, then, who has come to know true justice, and has learned from it to distribute to each his own, can direct judgment. For just as the archer directs his arrow to the mark — if he neither overshoots, nor falls short, nor declining to either side strays from the archer's art — so the judge aims at what is just, if he has no respect of persons (for to know a person in judgment is not good), and if in acting he in no way inclines to either side, but brings forth judgments that are upright and have nothing oblique. Now if there are two to be judged by him, of whom one has more than is fair and the other less, the judge stands equalizing both between themselves, and takes from him who has more than enough as much as he detects to be lacking to him who has received the injury.
But he who does not have true justice first implanted in his soul, but is either corrupted by money, or favors a friendship, or avenges an enmity, or stands in awe of a power — he cannot direct judgment. To whom it is said in the Psalm: "If indeed you truly speak justice, judge right things, you sons of men." For uprightness in judging is the index of a soul rightly affected toward fairness and right. Hence he himself in what follows forbids it, saying: "A great weight and a small, abominable before the Lord" — adumbrating, in proverbial fashion, inequality of judgment under the appellation of weights.
Nor is this only useful to those who judge, but the same contributes also to the choosing of individual matters in life. For since we have within us a kind of natural judgment by which we discern goods from evils, it is necessary for us, in choosing the things that are to be done, to distinguish each thing rightly — and, as a kind of judge who would judge between contraries with an even and most just mind, both to be obedient to virtue and to condemn vice. For example: fornication and chastity are being judged before you, and your lofty mind presides over a judgment of this kind committed to it. While pleasure favors fornication, the fear of God comes to the help of chastity. But if, having condemned the sin, you grant the victory to chastity, you have brought a right sentence about the matter. But if, on the other hand, inclining toward pleasure, you pronounce that sin is to be preferred — you have made an oblique judgment, and become liable to the curse of him who said: "Woe to those who call bitter sweet, and sweet bitter; who call light darkness, and darkness light."
§10
Since therefore, according to Solomon himself, "the thoughts of the just are judgments," effort must be diligently given that within, in the hidden tribunal of thoughts, we may bring right judgments concerning things, and have a mind like a balance, which without any inclination weighs each thing to be done. When any commandment and the vice opposed to it is committed to your judgment, give the victory to the law of God against sin. Are a greater appetite for having and equity being judged? Pronounce against the cupidity of others' goods; cast the better stone for virtue. Do invective and gentleness disagree with each other? Strike shame into invective and prefer gentleness. Do hatred and love contend? Banish the one tainted with disgrace as far as possible, and make familiar to yourself love adorned with honor. Dissimulation and simplicity, fortitude and timidity, prudence and folly, justice and injustice, modesty and immodesty — and, to put it briefly, whenever any virtue with any vice comes into judgment — then, therefore, show the rectitude of your judgments in the hidden judgment of your soul, and applying the precept like an assessor to yourself, demonstrate hatred toward your wickedness, turning away from sins and preferring virtues.
For if you bring it about that in individual actions the better things win out with you, you shall be blessed "in that day, when the Lord shall judge the hidden things of men according to our Gospel, while their thoughts among themselves accuse, or also defend" — nor shall you depart condemned on account of any inclination toward evils, but with the crown of justice you shall be honored, with which you shall have crowned virtue throughout all your life. How many goods will the book of Proverbs reconcile to you, which teaches both to cultivate true justice and to direct judgment?
§11
What further beyond these things? "That he may give," he says, "to the innocent astuteness, and to the young boy sense and intelligence." We understand "innocence" in two ways. For either we conceive it as a certain alienation from sin, which is brought about by reason — and we take the appellation of innocence on account of the entire privation of vice, when vice has, as it were, by some root been cut out by long attention and meditation upon goods. Or innocence is so called when there is as yet no experience of evil, when there are some who, on account of childhood age or the institution of some life, do not experience certain vices. For example: a boy does not know pride, does not know guile and deceit. Again there are those who, dwelling in the country, do not know the deceits of merchants nor the simulations of the forum. Such people we call innocent — not because they have departed from malice by their will, but because they have not yet experienced evil as a habit.
But properly speaking, an innocent is such as David was, of whom these words are: "But I have walked in my innocence" — namely, who had removed every wickedness from his soul through the exercise of virtue, and who also obtains the inheritance of goods. For "the Lord will not deprive of goods them that walk in innocence." Whoever shall have been of this kind, shall confidently say: "Judge me, Lord, since I have walked in my innocence." And again: "Judge me according to my justice, and according to my innocence upon me."
Simplicity of morals, generosity, a disposition lacking artifice — these are the character and emblem of the innocent. Of which kind was Jacob: "Lacking deceit," it says, "dwelling at home" — that is, using natural simplicity, and putting around himself no appearance fashioned by art, like some mask, for deceiving anyone who came his way. Yet there it seems to call innocent the man inexperienced in evil, to whom it says there is also need of a praiseworthy astuteness — that besides his natural simplicity he may also acquire prudence based on experience, and being fortified with good astuteness as with a kind of weapon, he may scarcely be able to be circumvented by the snares of enemies. For it is fitting, I think, that the perfect man be prudent indeed for good, but simple toward evil. Hence let the innocent draw, as from a spring, a saving astuteness. For "the astute man's throne is sense." And: "The astute, when evils come upon him, hides himself." And: "He who guards against rebukes is more astute."
Astuteness, then, is that by which all things are accomplished through a certain artful diligence — just as maleficence is that by which evil alone is perpetrated. Since therefore every action falls into the astute man, and likewise in all things evils occur, the name astute signifies two things. He who indeed uses skill and artifice for the destruction of others is wicked; but he who, perceiving with shrewdness and prudence his own good, by craft and stratagem evades the harms prepared for him by others, is an astute man worthy of praise. Therefore, attend with diligent mind to the word astuteness; and you shall know that there is a certain middle habit, by which one indeed, using astuteness from sound counsel for his own benefit and that of his neighbor, is to be praised; but the other, applying the very same to the destruction of his neighbor, becomes liable to rebuke — as one who uses his industry as a kind of occasion for ruin.
§12
History is full of examples of the use of this dexterity on both sides. Beautiful is the astuteness of the Hebrews, who, having deceived the Egyptians, as a recompense for the cities they had built, procured for themselves materials for constructing the tabernacle. Praiseworthy was the astuteness used by the midwives, who saved the male children of the Hebrews. Beautiful is the astuteness of Rebekah, who obtained a great blessing for her son. Beautifully astute was Rahab; beautifully also Rachel — the one because she saved the spies; the other because she deceived her father, and freed him from idolatry. But the Gibeonites stood out in being depravedly astute against the Israelites. Wicked was the astuteness of Absalom, who by a simulation of equity allured his subjects, and, plotting against his father, gathered a great supply of rebels. Some are also rebuked, because they have entered into astute and malign counsel against the people of God.
But in this place Scripture approves astuteness, that is usefully employed, since it is, as it were, an armor for the affairs of life, and through itself fortifies the souls of the simpler. For if Eve had had this astuteness, she could not easily have been seduced by the serpent's deceits. Therefore the innocent man, who, because he believes every word, is easily corrupted in mind, this kind of doctrine fortifies and strengthens — since it imparts to him the usefulness of astuteness as a kind of help for the affairs of life.
§13
It follows that we should consider how he gives to the young boy sense and intelligence. Since man is twofold, as the Apostle says — one outer, the other inner — it is necessary for us to take age also both according to him who is seen, and according to him who is understood in the hidden, equally in both. But to say that a newly born boy receives bodily sense almost moves laughter. For what sense can this book bestow, when sight, hearing, smell, taste, and touch are given to us at once, and do not come from teaching, but through these nature completes the animal? Therefore the boy is not to be understood corporeally, nor any of the senses enumerated; but the ages are to be taken of the inner man.
For we have learned in many places of Scripture that there is a certain childlike state of the soul, another of one in vigor, another of one already old. For example, as we have been taught by Paul, the Corinthians were boys, and on that account they still needed milk — namely, the primary and simpler doctrine of the Gospel, since they could not yet digest the solid food of doctrines. He is a youth in soul who is altogether perfected in all parts of virtue, who is fervent in spirit, who is strenuous toward the actions of piety, and active in carrying out all good works strongly — who is also called violent by the Gospel, mighty namely to seize the kingdom of heaven. Whom also the Holy Spirit takes up as suitable for singing hymns: "Let young men," He says, "and virgins praise the name of the Lord." And in Joel it is promised that young men shall see visions.
But he is old in soul who is perfect in prudence — such as Daniel was, who in a youthful body bore wisdom and gravity more venerable than any white hair. Wherefore those men full of evil days say to him: "Come, sit in the midst of us, and tell us what God has given you the honor of old age." So also here he calls a young boy the man who has been reborn through the laver of regeneration and brought up, and made as a little child, and who through such a state is suitable for the kingdom of heaven.
The book of Proverbs, then, to such a one — to an infant thus newly born, longing for the rational and pure milk — when he has exercised himself thereby, imparts sense and intelligence: sense indeed of present things, intelligence of future. For it instructs in human matters and grants the sense of things, in such a way that no one serves base pleasures, nor gapes after the empty glory of this world. Moreover, it confers the intelligence of the future age, and by its discourses brings him forward to faith in the things promised.
§14
But since we have transferred the differences of ages to the inner man, it will follow also that we transfer the names of the senses to the powers of the soul. So when he says, "Apply your ear to my words," it is fitting for us to know that he requires an obedient mind — exactly as the Lord does: "He who has ears to hear, let him hear"; and that other word: "A wise discourse to an obedient ear." Through these and similar things, then, sound hearing gives sense to the new boy.
But when he says, "Do not attend to a depraved woman"; and again: "Fix not your gaze upon her"; likewise: "Let your eyes look straight ahead" — he plainly shows that he gives the boy something like the sight of the soul. And when he admonishes, "Eat, son, honey, that your throat may grow sweet" (calling divine doctrine, by a trope, honey: "How sweet," he says, "are your eloquences to my jaws, above honey to my mouth") — through this admonition he perfects the spiritual taste of the soul, of which it is said: "Taste and see, that the Lord is sweet."
There is also a certain touch of the soul, by which wisdom touches it, embracing as it were her lover. "Love her," he says, "that she may embrace you." And again Ecclesiastes: "There is a time of embracing, and a time of being far away from the embrace." Bodies indeed are defiled by impure embraces; but the soul, joined wholly and entirely to wisdom by her embrace, is filled with sanctity and purity. Thus, then, he gives sense to the young boy.
But how does he instill intelligence? Surely when he says: "Goods will not profit in the day of evil." For he casts into your heart the thought of that day, in which the abundance of monies will be no help to you, nor will it deliver you from eternal punishment. Or when he says: "The innocent shall inherit the earth" — that earth, namely, of which also the meek are heirs, both according to the Psalmist who says, "The meek shall inherit the earth," and according to the beatitude proclaimed by the Lord: "Blessed," He says, "are the meek, for they shall possess the earth." And again: "The wise shall inherit glory." So he stimulates the soul to desire the goods that are promised. This intelligence he gives to the new boy: namely, fear of the threats which are held over sinners, and desire of the things which are prepared for the just.
"For when the wise man hears these things, he shall be wiser." Scripture ascribes great force to Proverbs — namely, that they surpass the wisdom of the wise, and that the documents handed down in this book are greater than what is found among the wise. Wherefore other masters indeed have countless disciples; but the hearers of this book are wise. But since the name "wise" is ambiguous (for the wise of this world are also called wise, and likewise those are called wise who have received true wisdom — our Lord Jesus Christ — by faith into themselves), Scripture promises that those who are foreign to our doctrine, when they shall have come to the sound doctrine of Proverbs, will become wiser — so that, having despised the knowledge of vain things, they shall transfer their admiration to truth. Or — since the wise man is so called in many ways (for he too is called wise who is held by the desire of wisdom; and he who already advances in the contemplation of wisdom; and he who is already perfect in that habit are called by the same name) — when the wise man has heard these things, whether he is a lover of wisdom, or has already advanced in it, they shall be wiser. Indeed, as they will learn many doctrines about divine things, so they will be taught many things about human ones, this very book in various ways routing vice, and again in many ways inducing virtue. It bridles an iniquitous tongue, instructs an eye that looks on depraved things, does not allow violent hands to inflict harm first on anyone, drives away idleness, restrains base desires, teaches prudence, teaches fortitude, adorns temperance.
Wherefore he who shall have been instructed in these things, and shall hate strongly within himself the worse things, and shall have obtained a desire of the good with greater impetus, as it were with a kind of acclamation, though he is wise by his own impetus, yet by the perfection accruing through doctrine becomes wiser.
§15
"But he that understandeth shall obtain governance."
He who is going to take up some art ought to have a nature suited and ready for exercising it: a wrestler, a body well constituted and robust; a runner, suppleness and lightness of limbs; and in the same way a helmsman, acuteness of mind and sagacity. Wherefore Scripture does not call just anyone to governance, but the man who understands.
Now what is governance, but in general the knowledge and art of the soul concerning the instability of human affairs — how it may be its match in traversing? For in many places we find this life called by Scripture waters and a sea, as in the Psalm: "He sent from on high, and took me; he received me out of many waters." For openly it calls the tumult of life waters. For neither do prosperous things — those by zeal for which most are held — have stability and lasting endurance, nor do adverse and sad things constantly persevere; but all things are subject to a certain agitation and movement and unforeseen changes.
Therefore, just as it cannot be that the sea remain long the same (for what you now see calm and stable, a little while later you will behold roused by the violence of the winds; and what is roused and seething with the tide, presently a deep tranquillity settles), so also worldly things are easily turned in either direction. For this reason there is need of a helmsman, that both in the calm of life, when all things proceed according to his soul's wish, he may anticipate changes and not rest in present things as if they were always to remain; and in a sadder state he may not despair of himself, nor be submerged, swallowed up by an excess of sadness.
For neither bodily health, nor the flower of youth, nor domestic felicity, nor the rest of life's prosperity endures long; but if you find yourself in this life's serenity, expect nevertheless the storm and tempest of things at some time. For sickness will come, and poverty will come, with a wind not always rising from the stern. Even the man admirable and emulable in all things is for the most part invaded by unexpected disgraces, and unforeseen misfortunes, like certain whirlwinds, throw the whole felicity of life into confusion. Indeed, even continual evils are to you in the place of waves, of which some succeeding others exasperate your life and bring upon you a horrible tempest of life. Sometimes you shall see even these passed by, and your life transmuted into hilarity and into truly delightful tranquillity.
This man, then, is the understanding helmsman, who, having taken account of his subject nature, handles those things that befall, and always remaining like himself, neither is lifted up by glad things, nor falls in soul amid distresses.
Again to other matters too the benefit of governance is useful to us. For I know other waves and a horrible tempest rising up against the soul — namely the tempest which arises from the vicious affections of the flesh. For angers, and fears, and pleasures, and griefs, breaking out from the sense of the flesh as from some violent whirlwind, often submerge the soul that lacks a helmsman.
It is fitting, therefore, that the mind, like a kind of helmsman, preside over the affections; that it climb upon the flesh as upon a ship, and turning the thoughts skillfully like rudders, strenuously trample down the waves; and likewise, remaining in the height and almost inaccessible to the affections, in no way be filled up with the bitterness of these as with a kind of saltness, but always praying say: "Rescue me from those who hate me, and from the depths of waters. Let not the tempest of water drown me, nor the deep swallow me up."
§16
Will you have me tell you of yet another navigation, for which the gift of governance is necessary to us? "The kingdom of heaven is like a man who is a merchant." Therefore, however many of us walk the evangelical way are merchants, gathering for ourselves by observing the precepts the possession of heavenly things. We must therefore gather many and varied heavenly riches, if we do not wish to be afflicted with shame in the showing of our gain (just like those who had received the talents), and do not wish to hear: "You wicked and slothful servant." Likewise we must strive that, with the merchandise loaded on, we may pass safely through this life. For many, gathering many things from youth, when they have advanced to about middle age, with the spirits of wickedness raising up temptations against them, have not borne the burden of the tempest, being destitute of governance, and have made shipwreck of all those things. Whence some "have suffered shipwreck concerning the faith," others, with depraved pleasure breaking in like some unforeseen storm, have lost the chastity prepared from youth.
A miserable spectacle: that someone after fasting, after a hard manner of life, after prolonged prayers, after copious tears profusely shed, after continence of twenty or perhaps even thirty years, through inconsiderateness and incaution of soul, is found naked and stripped of all things. Likewise, that he who is opulent through the gain of the precepts becomes very like some exceedingly rich merchant who, on account of the abundance of his merchandise rejoicing while his ship sails with a favorable wind, having traversed dreadful seas, with his ship dashed to pieces at the very port, would suddenly be stripped of all things — since this man too, by a single assault of the demon, has lost the goods gained by labors and sweats, plunged into sin as into some vast storm. Fitting is the voice for him who has at one stroke lost every virtue by shipwreck: "I have come into the depth of the sea, and the tempest has overwhelmed me."
§17
Hold therefore the rudders of life with all diligence; govern your eye, lest at some point the impetuous wave of lust slip in upon you through the eyes; your ear, your tongue, lest they receive any noxious thing, lest they speak any of the things which are forbidden. Beware lest the heat of anger overturn you; beware lest the blows of fears overwhelm you; beware lest the burden of sadness submerge you. The waves are the affections of the soul, above which if you set yourself, you shall be a secure helmsman of life. But if you do not skillfully and constantly decline any of these, like a kind of ship without ballast, driven about by the continual mischances of life, you shall be submerged in the sea of sin.
Hear therefore how it can come to pass that skill in governance comes to you. The custom of those who navigate is to look up to heaven, and from there to direct the course of their navigation — by day indeed by aid of the sun, by night by aid of the Bear, or of any other of those stars that always shine — and by their leading always to conjecture the straight course. Do you also therefore lift your eyes to heaven, after him who said: "Unto thee have I lifted up my eyes, who dwellest in the heavens." Look to the Sun of justice, and with the Lord's commandments directing you like the most splendid stars, have a sleepless eye, "giving not sleep to your eyes, nor slumber to your eyelids," that the commandments may continually lead you. "For thy law," He says, "is a lamp to my feet, and a light to my paths." Indeed, if you never sleep at the rudder while you are in this life — namely, in the unstable state of worldly things — you will obtain the help of the Spirit, who will lead you further on, and with gentle and peaceful breezes will safely transport you, until you escape unharmed to that tranquil and serene port of God's will, to whom be glory and dominion unto the eternal ages of ages. Amen.