Bonaventure

Secundo manifestat suam curiositatem in operibus opulentiae, eandemque primo describit quoad artificialia, quae ordinantur ad divitias, et hoc quidem quadruplici ratione.

Magnificavi opera mea etc. Determinavit supra curiositatem in consideratione sapientiae; hic intendit determinare curiositatem in operibus mechanicae, quae respiciunt ea quae corporis sunt, priora vero, quae spiritus. Prima sunt liberalia, secunda, artificialia. — Et habet haec pars duas: quia primo agitur de artificialibus, quae ordinantur ad divitias; secundo, de his quae ordinantur ad delicias, ibi: Feci mihi cantores.

Curiositatem igitur suam in his quae spectant ad possessionem divitiarum, describit hoc ordine: primo, quoad acquisitionem possessionum stabilium; secundo, quoad multiplicationem servientium; tertio, quoad amplificationem pecorum et animalium; quarto, quoad coacervationem mineralium; in quibus quatuor fere omnes consistunt deliciae mundanorum.

(Vers. 4. 5. 6.). Primo igitur suam exprimit curiositatem quantum ad possessionem stabilium, scilicet domorum ad habitandum, vinearum et hortorum ad vescendum, piscinarum ad irrigandum. Propterea dicit: Magnificavi opera mea, id est magna feci; tertii Regum decimo⁵: « Magnificatus est rex Salomon super omnes reges universae terrae ». Et exprimit singillatim: Aedificavi mihi domos, quia plures aedificavit; unde tertii Regum nono: « Postquam aedificavit Salomon duas domus: domum Domini et domum regis », aedificavit domum filiae Pharaonis; et id fuit curiositatis et reprehensibile; unde Isaiae quinto⁶: « Vae, qui coniungitis domum ad domum ». Plantavi vineas, ad potum scilicet; Genesis nono: « Noe plantavit vineam bibensque vinum inebriatus est ». — Feci hortos et pomaria et consevi ea diversi generis arboribus, ad cibum; Cantici sexto: « Descendi in hortum meum, ut viderem poma convallium et inspicerem, si floruisset vinea, et germinassent mala punica ». — Et quia haec indigebant irrigari, ideo subdit: Et exstruxi mihi piscinas aquarum, id est loca, in quibus est aquarum congeries; et hoc, ut irrigarem silvam lignorum germinantium, scilicet per irrigationem, quia dicitur Iob duodecimo⁷: « Si continuerit aquas, omnia siccabuntur ». Tales necessariae erant in terra promissionis propter aquae penuriam; Deuteronomii undecimo: « Terra, ad quam ingredieris possidendam, montuosa est et campestris, de caelo exspectans pluvias ».

(Vers. 7.). Possedi servos. Tangitur hic secundo curiositas quoad multitudinem servientium, quia in utroque sexu; unde dicit: Possedi servos et ancillas; et etiam in omni aetate; unde: Multamque familiam habui; tertii Regum decimo⁸: « Videns regina Saba sapientiam Salomonis et cibos mensae eius, habitacula servorum et ordines ministrantium, non habebat ultra spiritum ».

(Vers. 7.). Armenta quoque. Tangitur hic tertio curiositas quantum ad congregationem pecorum et animalium tam magnorum quam parvorum, cum dicit: Armenta quoque et magnos ovium greges, supple: habui; ultra omnes, qui fuerunt ante me in Ierusalem. Et quod multa habuerit, patet, quia multa consumebat; unde tertii Regum quarto⁹: « Erat cibus Salomoni per singulos dies decem boves p. 22 pingues et viginti boves pascuales et centum arietes, excepta venatione cervorum, caprearum » etc.

(Vers. 8.). Coacervavi mihi. Tangitur hic quarto curiositas quoad coacervationem mineralium, cum dicit: Coacervavi mihi aurum et argentum, quantum ad metalla, et substantias regum et provinciarum, quantum ad lapides pretiosos et gemmas; tertii Regum decimo¹: « Singuli deferebant munera Salomoni: vasa argentea et aurea, vestes et arma bellica », et post: « Fecitque, ut tanta esset abundantia argenti in Ierusalem, quanta et lapidum ».

Spiritualiter Salomon iste, qui magnificavit opera sua, Christus Dominus est, qui est rex pacificus, cuius opera magna; unde in Psalmo²: « Quam magnificata sunt opera tua, Domine; omnia in sapientia fecisti » etc. Christus autem opera sua magnificat spiritualia, dum magnos et multos facit servos tum quoad vitam activam tum quoad contemplativam. — Contemplativi enim ad hoc, quod sint magni in statu suo, multa habent sibi collata a Christo Domino: domos, scilicet conscientias quietas; Proverbiorum vigesimo quarto³: « Ne insidieris et quaeras impietatem in domo iusti neque vastes requiem eius ». In hac domo quiescendum est, non in aliena; quoniam econtra, Ecclesiastici vigesimo primo: « Pes fatui facilis est in domum proximi ». — Vineas, id est affectiones devotionis, ex quibus vinum elicitur; Iudicum nono⁴: « Nunquid possum deserere vinum meum »? — Hortos, id est exteriores clausuras; Cantici quarto: « Hortus conclusus, fons signatus, soror mea, sponsa ». — Silvas, hoc est virtutes varias; Numerorum vigesimo quarto: « Quam pulcra tabernacula tua, Iacob, ut valles nemorosae ». — Pomaria, id est operationes honestas et famosas; Iob nono: « Dies mei transierunt velut naves poma portantes », quae scilicet relinquunt bonum odorem; secundae ad Corinthios secundo: « Christi bonus odor sumus Deo ». — Piscinas, id est lacrymas multas; Cantici septimo: « Oculi tui sicut piscinae in Hesebon »; Ieremiae nono: « Quis dabit capiti meo aquam et oculis meis fontem lacrymarum »? — Sicut Christus opera sua magnificavit in contemplativis, sic et in activis, quibus plura necessaria sunt: servi et ancillae, per humilitatem; Lucae decimo septimo⁵: « Cum omnia feceritis, quae praecepta sunt vobis, dicite: servi inutiles sumus ». — Armenta boum, per operum strenuitatem, quia boum non est quiescere, sed arare; Iob primo: « Boves arabant »; Ecclesiastici septimo: « Ne oderis laboriosa opera ». — Oves, per intentionis simplicitatem; Matthaei decimo: « Ecce ego mitto vos sicut oves in medio luporum »; primae Petri secundo: « Quasi modo geniti infantes, lac concupiscite ». — Aurum, per caritatem; Danielis secundo dicitur de statua illa, quod « caput eius erat ex auro optimo », quia caritas est caput virtutum. — Argentum, per eloquii suavitatem, quia dulcem habet sonum; unde in Psalmo⁶: « Eloquia Domini, eloquia casta, argentum igne examinatum »; et Ecclesiastici sexto: « Verbum dulce multiplicat amicos et mitigat inimicos ». — Substantias regum, per munificentiae largitatem; Ecclesiastici decimo tertio: « Bona est substantia, cui non est peccatum in conscientia ».

Suam curiositatem opulentiae secundo describit quoad artificialia, quae ordinantur ad delicias, et hoc quadrupliciter.

Feci mihi cantores. Egit de curiositate sua quantum ad ea quae ordinantur ad divitias; hic agit quantum ad ea quae ad delicias; et hoc quidem facit per hunc modum. Quia enim talia non fiunt a quocumque, sed ab eo qui vult, potest et scit; ideo primo ostendit suam diligentiam ad huiusmodi delectabilia praeparandum; secundo vero, potentiam ad consummandum; tertio, sapientiam ad ordinandum; quarto vero, voluptatem ad perfruendum.

(Vers. 8.). Primo ostendit superfluam diligentiam suam ad huiusmodi delectabilia praeparandum, quia quantum ad auditum et quantum ad visum. Ratione auditus dicit: Feci mihi cantores et cantatrices, scilicet in utroque sexu, et hoc propter delicias⁷; unde dicit: Et delicias filiorum hominum, et hoc quantum ad auditum. Quantum ad visum etiam fecit vasa pulcra; unde dicit: cyphos et urceolos, quantum ad vina fundenda, scilicet feci, et hoc propter delicias. Unde valde diligens fuit, et hoc reprehensibile; unde Amos sexto⁸: « Vae vobis, qui opulenti estis in Sion »; et post: « Qui canitis ad vocem psalterii, bibentes in phialis vinum ».

(Vers. 9.). Et supergressus sum opibus etc. Tangitur hic secundum, scilicet potentia ad perficiendum, quia pauper, etsi possit huiusmodi artificialia deliciosa inchoare, non tamen perficere; sed ipse poterat tanquam dives. Propterea dicit: Et supergressus sum opibus omnes, qui ante me fuerunt in Ierusalem. Omnes enim excessit; tertii Regum tertio⁹: « Dedi tibi divitias et gloriam, ut nemo fuerit similis tui in regibus cunctis retro diebus ».

(Vers. 9.). Sapientia quoque etc. Tangitur hic tertium, scilicet prudentia ad ordinandum, cum dicit: Sapientia quoque perseveravit mecum, per quam p. 23 scilicet illa quae fecerat, ordinabat; tertii Regum decimo¹: « Videns regina Saba Salomonis sapientiam et ordines ministrantium, vestes quoque eorum et pincernas etc., ultra spiritum non habebat »; et tertii Regum quarto: « Praecedebat sapientia Salomonis sapientiam omnium Orientalium et Aegyptiorum, et erat sapientior cunctis hominibus ».

(Vers. 10.). Et omnia, quae desideraverunt etc. Tangitur hic quartum, scilicet voluptas eius ad perfruendum iis rebus delectabilibus, quas praeparaverat; et quia quaedam est voluptas, quae habet ortum ab extrinseco, quaedam ab interiori conceptione, utrumque notat in se. Quantum ad primum dicit: Et omnia, quae desideraverunt oculi mei, scilicet exterius videntes, non negavi eis, immo satisfecit ad suam culpam; unde Threnorum tertio²: « Oculus meus depraedatus est animam meam »; et Ieremiae nono: « Ascendit mors per fenestras meas ». — Quantum ad voluptatem interiorem dicit: Nec prohibui cor meum, id est cordis concupiscentiam, quin omni voluptate frueretur et oblectaret se in his quae praeparaveram; contra illud Ecclesiastici decimo octavo: « Fili, post concupiscentias tuas non eas, et a voluntate tua avertere ». Et quia affectus pervertit saepe iudicium rationis, sequitur perversum iudicium; unde et subdit: Et hanc ratus sum partem meam, id est iudicavi, mihi esse melius, si uterer labore meo, scilicet in praesenti. Et hoc est iudicium Epicureorum, qui non exspectant aliud bonum nec aliam partem; econtra Sancti in praesenti non habent partem, sed in futuro; unde in Psalmo³: « Portio mea, Domine, sit in terra viventium »; et rursus: « Dominus pars hereditatis meae et calicis mei » etc.

Quaestiones

I. Quaeritur, cum peccatum sit in his cantilenis sic delectari, ad quod genus peccati reducitur? — Si tu dicas, quod ad luxuriam; quaeritur: cum auditus sit unus sensus, sicut gustus et tactus; videtur, quod debeat esse capitale peccatum in auditu, sicut in tactu; aut si non, quaero causam.

2. Item quaero, utrum in huiusmodi cantilenis delectari sit peccatum? Quod non, videtur: quia Sancti instituerunt cantari ad gloriam Dei.

Quod autem peccatum sit; Augustinus in Confessionibus⁴: « Quoties cantus mihi magis placuit quam verba, graviter me peccasse confiteor ».

Respondeo: dicendum, quod delectari in huiusmodi cantilenis, aut hoc est propter internam devotionem, et haec non quaerit nisi cantum honestatis et verba; aut propter internam voluptatem et lasciviam; aut propter quandam curiositatem. Primo modo non est peccatum, sed meritum; secundo modo est peccatum annexum luxuriae de proximo; tertio modo est peccatum curiositatis annexum luxuriae de remoto.

Quod quaerit, quare non est peccatum capitale circa hunc sensum, sicut circa tactum et gustum; respondeo, quia non est tanta corruptio nec delectatio.

II. Quaeritur de hoc quod dicit: Et supergressus sum opibus omnes, qui ante me fuerunt in Ierusalem. Quid est hoc? Quod dicit nulla videtur eminentia, quia ante ipsum non regnavit nisi solum pater eius, quia ipse ascendit et cepit eam et expulit Iebusaeum⁵.

Ad hoc dicunt quidam, quod non tantum loquitur quantum ad reges Israel, scilicet David et Saul, sed etiam quantum ad iudices⁶. — Sed hoc non fuit magnum. — Propter hoc dicitur, quod ante ipsum fuerunt reges in Ierusalem de Chanaan, et illi quidem divites et magni fuerunt, et quantum ad illos dicit. — Vel potest littera legi, ut ista determinatio in Ierusalem referatur ad opes, quas possedit in Ierusalem, non ad reges, ut sit sensus: Supergressus sum opibus in Ierusalem omnes, qui ante me fuerunt, quia nullus ante eum ei similis.

III. Item quaeritur de hoc quod dicit: Sapientia quoque perseveravit mecum.

Contra: « Sapientia doctrinae secundum nomen illius », Ecclesiastici sexto⁷: ergo nullus est sapiens, nisi cui sapiunt res, prout debent; sed Salomoni non sapuerunt, quia bona aeterna contempsit et temporalia adamavit: ergo non fuit sapiens, sed stultus.

Respondeo: dicendum, quod sapientia uno modo importat cognitionem solum, et sic dicitur « sapientia rerum divinarum humanarumque cognitio⁸ »; alio modo importat gustum et affectus saporem et ordinem, et sic dicitur sapientia a sapore. Primo modo p. 24 sapere est in bonis et malis, qui habent intellectum illuminatum ad videndum multa vera de Deo et creaturis; secundo modo tantum est in bonis. Primo modo perseveravit, quia intelligentiam non amisit; secundo modo amisit, cum peccavit et stultus factus est.

IV. Quaeritur hic de hoc quod dicit: Et hanc ratus sum partem meam, si uterer labore meo.

1. Ergo videtur, quod Salomon fuerit de sententia Epicureorum, qui non ponunt, aliud gaudium esse nisi in praesenti; et hoc est haereticum.

2. Item, si ipse fuit sapiens et intelligens et hoc posuit: ergo praesumendum, quod hoc esset verum.

Respondeo: dicendum, quod duplex est iudicium in nobis: quoddam rationis deliberantis et conferentis, quoddam aestimationis. Dico, quod Salomon iudicio rationis deliberantis et conferentis nunquam hoc ratus est nec fuit istius sententiae, sed solius aestimationis, sicut omnis peccator aestimat, sibi esse bonum peccare; unde non est ibi error infidelitatis, sed potius error deviationis a bono. Epicurei autem non solum hoc aestimant, immo certitudinaliter asserunt, non esse aliud bonum; et ideo sunt haeretici et infideles.

2. Quod obiicit, quod sapiens etc.; dicendum, quod, etsi sapiens fuerit, tamen in hoc insipienter egit; et ideo non est imitandus; sicut David bonus fuit, tamen non bene fecit, cum Uriam fecit occidi¹; nec hoc dicit ad imitandum, sed ad reprehendendum.

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Secondly he manifests his curiosity in the works of opulence, and first describes it as to the artificial things which are ordered to riches, and this indeed on a fourfold ground.

I magnified my works etc. He determined above of curiosity in the consideration of wisdom; here he intends to determine of curiosity in the works of the mechanical arts, which regard the things that belong to the body, whereas the former regard the things of the spirit. The first are liberal, the second artificial. — And this part has two divisions: for first there is treated of the artificial things which are ordered to riches; secondly, of those which are ordered to delights, there: I made me singing men.

His curiosity, therefore, in those things which pertain to the possession of riches, he describes in this order: first, as to the acquisition of stable possessions; secondly, as to the multiplication of servants; thirdly, as to the amplification of cattle and animals; fourthly, as to the heaping together of minerals; in which four things nearly all the delights of worldly men consist.

(V. 4. 5. 6.). First, then, he expresses his curiosity as to the possession of stable things, namely of houses for dwelling in, of vineyards and gardens for feeding on, of fishponds for watering. Therefore he says: I magnified my works, that is, I did great things; the third of Kings, the tenth chapter⁵: « King Solomon was magnified above all the kings of the whole earth ». And he expresses them one by one: I built me houses, because he built many; whence the third of Kings, the ninth chapter: « After Solomon had built two houses, the house of the Lord and the house of the king », he built the house of Pharao's daughter; and that was a thing of curiosity and blameworthy; whence Isaias, the fifth chapter⁶: « Woe to you that join house to house ». I planted vineyards, namely for drink; Genesis, the ninth chapter: « Noe planted a vineyard, and drinking of the wine was made drunk ». — I made gardens and orchards, and set them with trees of all kinds, for food; the Canticle, the sixth chapter: « I went down into my garden, to see the fruits of the valleys, and to look if the vineyard had flourished, and the pomegranates budded ». — And because these needed to be watered, he therefore adds: And I made me ponds of water, that is, places in which there is a gathering of waters; and this, that I might water therewith the wood of the young trees, namely by irrigation, because it is said in Job, the twelfth chapter⁷: « If he withhold the waters, all things shall be dried up ». Such were necessary in the land of promise on account of the scarcity of water; Deuteronomy, the eleventh chapter: « The land, which thou goest in to possess, is mountainous and champaign, expecting rains from heaven ».

(V. 7.). I got me servants. Here the second is touched upon, curiosity as to the multitude of servants, since it was in both sexes; whence he says: I got me servants and handmaids; and also in every age; whence: and had a great family; the third of Kings, the tenth chapter⁸: « When the queen of Saba saw the wisdom of Solomon, and the meats of his table, the dwellings of his servants and the order of his ministers, she had no longer any spirit ».

(V. 7.). Herds of oxen also. Here the third is touched upon, curiosity as to the gathering of cattle and animals, both great and small, when he says: Herds of oxen also, and great flocks of sheep, supply: I had; above all that were before me in Jerusalem. And that he had many is plain, because he consumed many; whence the third of Kings, the fourth chapter⁹: « The provision of Solomon for each day was ten fat oxen p. 22 and twenty out of the pastures and a hundred rams, besides the venison of harts, of roes » etc.

(V. 8.). I heaped together for myself. Here the fourth is touched upon, curiosity as to the heaping together of minerals, when he says: I heaped together for myself gold and silver, as to metals, and the wealth of kings and of provinces, as to precious stones and gems; the third of Kings, the tenth chapter¹: « Every one brought presents to Solomon: vessels of silver and of gold, garments and armour of war », and afterwards: « And he made it that there should be as great abundance of silver in Jerusalem as of stones ».

Spiritually, this Solomon, who magnified his works, is Christ the Lord, who is the peaceable king, whose works are great; whence in the Psalm²: « How magnified are thy works, O Lord; thou hast made all things in wisdom » etc. Now Christ magnifies his spiritual works when he makes great and many servants, both as to the active life and as to the contemplative. — For the contemplative, that they may be great in their state, have many things conferred on them by Christ the Lord: houses, namely quiet consciences; Proverbs, the twenty-fourth chapter³: « Lie not in wait, nor seek after wickedness in the house of the just, nor spoil his rest ». In this house one must rest, not in another's; since on the contrary, Ecclesiasticus, the twenty-first chapter: « The foot of a fool is soon in his neighbour's house ». — Vineyards, that is, the affections of devotion, from which wine is pressed out; Judges, the ninth chapter⁴: « Can I forsake my wine »? — Gardens, that is, outward enclosures; the Canticle, the fourth chapter: « A garden enclosed, a fountain sealed up, my sister, my spouse ». — Woods, that is, the various virtues; Numbers, the twenty-fourth chapter: « How beautiful are thy tabernacles, O Jacob, as woody valleys ». — Orchards, that is, honourable and renowned works; Job, the ninth chapter: « My days have passed by as ships carrying fruits », which, namely, leave behind a good odour; the second to the Corinthians, the second chapter: « We are the good odour of Christ unto God ». — Fishponds, that is, many tears; the Canticle, the seventh chapter: « Thy eyes like the fishpools in Hesebon »; Jeremias, the ninth chapter: « Who will give water to my head and to my eyes a fountain of tears »? — As Christ magnified his works in the contemplative, so also in the active, for whom more things are necessary: servants and handmaids, by humility; Luke, the seventeenth chapter⁵: « When you shall have done all the things that are commanded you, say: we are unprofitable servants ». — Herds of oxen, by strenuousness in works, because it is not for oxen to rest, but to plough; Job, the first chapter: « The oxen were ploughing »; Ecclesiasticus, the seventh chapter: « Hate not laborious works ». — Sheep, by simplicity of intention; Matthew, the tenth chapter: « Behold I send you as sheep in the midst of wolves »; the first of Peter, the second chapter: « As newborn babes, desire milk ». — Gold, by charity; in Daniel, the second chapter, it is said of that statue that « the head of it was of the finest gold », because charity is the head of the virtues. — Silver, by sweetness of speech, because it has a sweet sound; whence in the Psalm⁶: « The words of the Lord are pure words, silver tried by the fire »; and Ecclesiasticus, the sixth chapter: « A sweet word multiplieth friends and appeaseth enemies ». — The wealth of kings, by largeness of munificence; Ecclesiasticus, the thirteenth chapter: « Riches are good to him that hath no sin in his conscience ».

Secondly he describes his curiosity of opulence as to the artificial things which are ordered to delights, and this in a fourfold way.

I made me singing men. He has treated of his curiosity as to the things which are ordered to riches; here he treats of it as to the things which are ordered to delights; and this indeed he does in the following manner. For since such things are not made by anyone whatsoever, but by him who wills, is able and knows how; therefore he first shows his diligence in preparing delightful things of this sort; secondly, his power in completing them; thirdly, his wisdom in ordering them; fourthly, his pleasure in enjoying them to the full.

(V. 8.). First he shows his superfluous diligence in preparing delightful things of this sort, namely as to hearing and as to sight. By reason of hearing he says: I made me singing men and singing women, namely in both sexes, and this for the sake of delights⁷; whence he says: And the delights of the sons of men, and this as to hearing. As to sight also he made beautiful vessels; whence he says: cups and pitchers, as for pouring out wines, namely I made, and this for the sake of delights. Whence he was exceedingly diligent, and this is blameworthy; whence Amos, the sixth chapter⁸: « Woe to you that are wealthy in Sion »; and afterwards: « You that sing to the sound of the psaltery, drinking wine in bowls ».

(V. 9.). And I surpassed in riches etc. Here the second is touched upon, namely power to accomplish, because a poor man, even if he can begin artificial delights of this sort, cannot yet accomplish them; but he was able to do so, as being rich. Therefore he says: And I surpassed in riches all that were before me in Jerusalem. For he exceeded them all; the third of Kings, the third chapter⁹: « I have given thee riches and glory, so that no one hath been like thee among the kings in all days heretofore ».

(V. 9.). Wisdom also etc. Here the third is touched upon, namely prudence in ordering, when he says: Wisdom also persevered with me, by which, namely, p. 23 he ordered the things he had made; the third of Kings, the tenth chapter¹: « When the queen of Saba saw the wisdom of Solomon and the order of his ministers, their apparel also and his cupbearers etc., she had no longer any spirit »; and the third of Kings, the fourth chapter: « The wisdom of Solomon surpassed the wisdom of all the Orientals and of the Egyptians, and he was wiser than all men ».

(V. 10.). And whatsoever my eyes desired etc. Here the fourth is touched upon, namely his pleasure in enjoying to the full those delightful things which he had prepared; and because there is a certain pleasure which has its rise from without, and a certain one from an inward conception, he notes both in himself. As to the first he says: And whatsoever my eyes desired, namely seeing outwardly, I refused them not, but rather he satisfied them to his own fault; whence Lamentations, the third chapter²: « My eye hath wasted my soul »; and Jeremias, the ninth chapter: « Death is come up through my windows ». — As to inward pleasure he says: Nor did I withhold my heart, that is, the concupiscence of the heart, from enjoying every pleasure and delighting itself in the things which I had prepared; against that of Ecclesiasticus, the eighteenth chapter: « Son, go not after thy lusts, but turn away from thy own will ». And because affection often perverts the judgement of reason, a perverse judgement follows; whence he also adds: And this I esteemed my portion, that is, I judged it better for me, if I made use of my own labour, namely in the present life. And this is the judgement of the Epicureans, who look for no other good nor any other portion; whereas on the contrary the Saints have no portion in the present life, but in the life to come; whence in the Psalm³: « Let my portion, O Lord, be in the land of the living »; and again: « The Lord is the portion of my inheritance and of my cup » etc.

Questions

I. The question is asked: since it is a sin to take delight in these songs in this way, to what kind of sin is it reduced? — If thou sayest that it is reduced to luxury, the question is asked: since hearing is one sense, like taste and touch, it seems that there ought to be a capital sin in hearing, as there is in touch; or if not, I ask the reason.

2. Again I ask whether to take delight in songs of this sort is a sin? That it is not, seems so: because the Saints appointed singing to the glory of God.

But that it is a sin; Augustine in the Confessions⁴: « As often as the singing has pleased me more than the words, I confess that I have grievously sinned ».

I respond: it must be said that to take delight in songs of this sort is either on account of inward devotion, and this seeks nothing but the song of what is honourable and the words; or on account of inward pleasure and wantonness; or on account of a certain curiosity. In the first way it is not a sin, but a merit; in the second way it is a sin annexed to luxury proximately; in the third way it is a sin of curiosity annexed to luxury remotely.

As to what he asks, why there is no capital sin about this sense, as there is about touch and taste; I respond, because there is not so great a corruption nor so great a delight.

II. The question is asked concerning this, which he says: And I surpassed in riches all that were before me in Jerusalem. What is this? In what he says there seems to be no eminence, because before him no one reigned but only his father, since he himself went up and took it and drove out the Jebusite⁵.

To this some say that he speaks not only as to the kings of Israel, namely David and Saul, but also as to the judges⁶. — But this was not a great thing. — On account of this it is said that before him there were kings in Jerusalem from Chanaan, and those indeed were rich and great, and he speaks with reference to them. — Or the letter can be read so that this determination in Jerusalem is referred to the riches which he possessed in Jerusalem, not to the kings, so that the sense is: I surpassed in riches in Jerusalem all that were before me, because none before him was like him.

III. Again the question is asked concerning this, which he says: Wisdom also persevered with me.

Contra: « The wisdom of doctrine^tr. is according to her name », Ecclesiasticus, the sixth chapter⁷: therefore no one is wise but he to whom things have the savour they ought to have; but to Solomon they had not their savour, since he despised eternal goods and doted on temporal ones: therefore he was not wise, but foolish.

I respond: it must be said that wisdom in one way bespeaks cognition alone, and so it is called « the cognition of things divine and human⁸ »; in another way it bespeaks a tasting and the savour and ordering of the affection, and so wisdom is named from savour. In the first way p. 24 to be wise is found in the good and in the wicked, who have an understanding illumined to see many true things concerning God and creatures; in the second way it is only in the good. In the first way it persevered, because he did not lose his intelligence; in the second way he lost it, when he sinned and was made foolish.

IV. The question is asked here concerning this, which he says: And this I esteemed my portion, if I made use of my own labour.

1. It seems, therefore, that Solomon was of the opinion of the Epicureans, who hold that there is no other joy but in the present life; and this is heretical.

2. Again, if he himself was wise and intelligent and laid this down: therefore it is to be presumed that this was true.

I respond: it must be said that there is a twofold judgement in us: one of deliberating and comparing reason, another of estimation. I say that Solomon by the judgement of deliberating and comparing reason never esteemed this nor was of that opinion, but only by the judgement of estimation, as every sinner estimates that it is good for him to sin; whence there is no error of unbelief there, but rather an error of deviation from the good. The Epicureans, however, not only estimate this, but assert with certitude that there is no other good; and therefore they are heretics and unbelievers.

2. As to the objection that he was wise etc.; it must be said that, although he was wise, yet in this he acted unwisely; and therefore he is not to be imitated; just as David was good, yet he did not do well when he caused Urias to be slain¹; nor does he say this for imitation, but for reproof.

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