ORIGINAL NOTES
ON THE
BOOK OF PROVERBS.
VOL. II.
ORIGINAL NOTES
BOOK OF PROVERBS.
MOSTLY FROM EASTERN WRITINGS.
BY THE
EEV. S. C. MALAK", D.D.,
LATE VICAR OF BROADWINDSOR, DORSET.
VOL. II. CH. xi. xx.
WILLIAMS & NORGATE,
14, HENRIETTA STREET, COVENT GARDEN, LONDON;
AND 20, SOUTH FREDERICK STREET, EDINBURGH.
1892.
LONDON:
FEINTED BY C. GREEN AND SON,
178, STKAND.
THE publication of this Second Volume of my Original
Notes on the Book of Proverbs, Ch. xi. xx., has been
delayed longer than was expected, owing chiefly to these
Chapters being annotated more fully than the former ones.
The third and last volume, Ch. xxi. xxxi., already
begun, will (D.V.) be published, together with an Index of
the proper names, terms, &c., not explained in the Index to
Vol. I., and will follow with as little delay as possible. But
the progress of a work of this kind, done single-handed, and
under difficulties and hindrances incident on old age, must of
necessity be more or less uncertain. This may partly account
for occasional oversights in this Work, which might have been
avoided under more favourable circumstances.
S. C. MALAN.
BOURNEMOUTH,
March sg, i8gs.
ORIGINAL NOTES
ON THE
BOOK OF PROVERBS.
VOL. II.
CHAPTER XI.
A FALSE balance is abomination to the Lord :
*^* but a just weight is his delight. * '
np~)p \JT^Q, lit. 'the scales of fraud or deceit,' thus rendered in
the Arabic, the-Syriac, the Armenian, and the Coptic ; but the LXX.
render it like the A,V. ; -n^bp p^l, lit. ' but a full, whole stone,'
used as a weight.
"A false balance" &c. '.' In dealing and barter," say the
Chinese, "you must be just and equal, and not tell lies, to
deceive others. Your weights" and measures ought to be one
and the same ; not light to go out [sell], and heavy to come in
[buy]." 1 " Let thy work be done in truth, and thy balance in
justice and faithfulness," 2 say the. Rabbis.
" ^Tadfiov fir) Kpovtiv frepofcvyov, ctAA icrov e'AKetv,
" Not having two weights and two measures, but the same for
all," says Phocylides. 3 " Even measure in everything" 4 [lit. in
' camphor,' which is of light weight, and in ' cotton stuffs,' that
are long and heavy].
" Thy name is ' Stone [ANR, for a weight] of Truth,' that is,
'just weight,'" 5 [said to the heart which is being weighed in
the balance, with the figure of 'Truth' in one scale, at the
entrance of the Hall of Justice, in presence of Osiris, in the
1 Chin, max., Dr. Medh. Dial. 180. 2 Ep. Lod. 1480. 3 Phocyl. 12.
4 Vararuchi Sapta R. 3. 5 Shai-n-sin s. ii. 1. 9.
VOL. II. B
2 ORIGINAL NOTES ON [xi. I
'Neter Kar,' Amenti, or Nether-world]. 1 "Where the heart
or soul is justified in peace, if not found wanting in the balance,
when the defunct's two eyebrows are said to be the beam or
two arms of the balance, on the day of reckoning or of judg-
ment" 2 With this compare : "On that day the weighing [of
works] shall be just. Those who shall be found heavy [with
good works] shall be blessed ; but those who shall be found
light, are they who have jeopardized their soul by making light
of (or doing violence to) the clear signs we gave them." 3
" The Samano Gautama's duty is to eschew fraud in [balance]
weights, metals or measure." 4 "Yea, the measure and the
balance must agree with equity [public, open evenness]; it
must not come out light and come in heavy." 5 " For it is a
sin," says Tai-shang, " to take from others in order to add to
one's own, and to exchange bad wares for good money." 6 " I,"
says Mahomet, " sent unto Madian their brother Shoghail to
tell them to worship only the true God ; to give the right
measure and balance ; and not to defraud men in what is due
to them." 7 " For in sooth he who shall have given heavy weight
(balance) shall lead a happy life, but he who shall have given
light weight shall dwell in hell." 8 "A raven," say the Geor-
gians, "has a light head ; and so has he who weighs." 9
" Arda Viraf when in hell saw the soul of a man made to
measure continually dust and ashes with a bushel and a gallon
[of dust and ashes], which he was given to eat. And [Arda
Viraf] asked : What sin had the man committed whose soul
undergoes such a punishment? Then Srosh the pious and
Ataro the angel answered : It is the soul of the wicked man
who, while on earth, kept neither true bushel, gallon nor weight,
nor yard measure ; who mixed water with wine, and dust with
grain ; who sold to the people at a high price, and stole and
1 Hit. of D. c. i. 16. a Id. ibid. xvii. 62, xviii. 14, 15. * Al Qoran,
sur. vii. 8. * Silakk'handa, fol. ki. 3. 6 Wen chang yin t. in
Shin-sin, 1. iv. p. 81. 6 Kang ing p. * Al Qoran, sur. vii. 83, and
xvii. 35. 8 Id- sur c ; - 6
xi. 2] THE BOOK OF PROVERBS. 3
extorted from good men." 1 "A just balance and full weight
do a man no harm," say the Chinese.' 2 According to the Qoran, 3
the Book [Al-Qoran] and the balance were sent down from
heaven. This balance is the common one in use, according to
one commentator, who says that God sent it by Gabriel to
Noah, with these words : " Teach thy people to use it for
weighing." Other commentators understand it of the balance
of justice in the day of judgment. 4
2 When pride cometh, then cometh shame : but
with the lowly is wisdom.
"p'"rc. LXX. u/fyus. Syr. ' obscenity,' also 'pride.' Armen. 'enmi-
ties.' Arab, follows the Hebrew.
" When pride," &c. " Let not thy heart be high," says Ptah-
hotep, "lest it be humbled." 5 "And set not thy heart to feel
high (or great) by reason of thy learning ; but hold intercourse
with the ignorant as with the learned." 6 "For greatness lies
not in clamour and much talking, and superiority lies not in
pretension and self-opinion. Humility raises the 'head of
elevation ;' but pride or self-conceit casts thee down into the
dust." 7 "Be not arrogant (or proud), O my son ; for through
it thou mayest some day be thrown down headlong. Arro-
gance is not pleasing in a wise man ; it is the habit of the
ignorant and foolish ; it ruined Azazil [Satan], and doomed
him [held him in] to the prison of God's curse ; it is the root
of a bad disposition (or evil nature)." 8
" But, O my heart ! if thou makest choice of humility, people
in the world will be thy friends. Humility enhances outward
advantages [lit. pomp], just as the sun sheds lustre on the
moon ; it will [increase] raise thy character ; it is the capital
[sum] of friendship ; it is the ornament of eminence and out-
1 Viraf N. c. xxvii. and Ixxx. 2 Chin. pr. 220. 3 Sur. Ivii. 25.
4 See Maracci ad loc. 6 Pap. Pr. xii. i. 6 Id. v. 8, 9. 7 Bostan,
iv. st. 4. 8 Pend nam. p. 9, u.
B 2
4 ORIGINAL NOTES ON [xi. 2
ward pomp ; humility makes a man eminent ; for the truly
intelligent man is humble. The branch laden with fruit bows
to the ground." 1 "Trees [become humble] bend under the
weight of their fruit [although ' the fruit of a tree is no weight
to it' 2 ], and clouds heavy with fresh rain lower down on the
earth. So also true men are not elated by an increase of
riches ; for such is the [character] disposition of those who live
to benefit others." 3
" The man who is humble reaps honour, but the proud man
reaps contempt and ruin." 4 "The water of virtue does not
remain on the top of pride." 5 "Most of humble people are
wise," say the Rabbis ; " they are like most of low places that
are full of water" 6 [for the use and enjoyment of others]. " He
that is of a humble spirit is worthy of honour, and Shekinah
[God's presence] rests upon him." 7 "The horn [glory, prero-
gative] of a man of understanding is humility." 8 "True
greatness bends," says Tiruvalluvar, "but littleness decks itself
and sings its own praises. True greatness is reft of greatness
[conceit], but littleness is known to mount a high car." 9 So
the Greek
" To yap,
evyevts eK^percu 777305 ouOw,"
" for a noble or generous nature [shows itself in] is inclined to
modesty," says the Chorus in Alcestis. 10 And Lao-tsze 11 says
that " a man eminent in virtue likes the earth for his dwelling
[i.e. likes an humble position, 'humilis'], and in this respect
comes near to the Tao." " For in like manner as Tao is so
small [subtil] as to pervade all things, and yet so great as to
embrace them all, so also the holy man unto his life's end does
not affect to be great. For that very reason does he achieve
great things." 12
1 Pend nam. p. 6. 2 Beng. pr. 3 Nitishat. 62. * Ebu Medin,
174- 5 Mong. mor. max. Sepher ham. in B. Fl. p. 11. 7 Id. ibid.
8 Id. p. 1 19. Cural, 978, 979. w Euripid. Ale. v. 600. " Tao-
te-King, c. viii. Ibid. c. xxxi.
XL 2] THE BOOK OF PROVERBS. 5
Rabbi Akiba Mahalaleel said : " Whosoever will lay to heart
these four things will not return to sin : (i) whence he comes ;
(2) whither he is going ; (3) what is to become of him ; and
(4) who is to be his Judge. Whence? From a dark place.
Whither ? To a place of thick darkness. What is he to be-
come? Dust and worms. And his Judge? The King of kings." 1
[R. Simeon 2 enlarges upon this ; and in Pirqe Avoth, 3 R. Akiba
is said to omit the third question. In the Masseket Derek
erez Rabba, 4 however, these words are quoted as they are by
R. Nathan.] " By pride, learning is deteriorated [lowered] ;
and by lust [or covetousness], modesty [lit. appearance, or
' name of the face'] is also altered for the worse," 5 say the
Mongols. "As the health, so is the enjoyment; and as the
learning, so is the humility," say the Telugus. 6
" Be very humble of spirit before men," says Rabbi Levitas ;
"for the expectation of men is worms." 7 So also R. Meir. 8
" Humility receives advantage ; but pride brings about ruin." 9
" He who bends himself, is able to manage all [men] ; but he
who loves to overcome, must meet with many an enemy." 10
" Being entitled to respect and withal in humble contentment,
with the knowledge of the result of good actions, is a blessing
indeed." 11 " Humility is the ornament of people endued with
qualities." 12 And "wisdom is the strength of lowliness." 13 "It
is but seldom that men raise a trophy to the proud," said the
crow to the king. 14 " The really proper [courteous, educated]
man," say the Chinese, " humbles himself and yields to others ;
whatever be their position, whether rich or poor, he deals
courteously with them." 15 And the Hindoo : " Let go pride
(or self-conceit) ; but to embrace (or cherish) qualities is most
delightful [desirable]." 16 "Men full of 'self [conceited]," say
1 Avoth R. Nathan, 10. 2 Id. ibid. 3 c. iii. * c. iii. 6 Sain
ugh. fol. 29. 6 Telug. pr. r Pirqe Avoth, c. iv. 8 Id. ibid.
9 Chin. pr. 1308 and 1312. 10 Morriss. Dy. p. 230. " Mangala thut. icr.
12 Nava R. 3. 13 Id. 7. " 2rt^. *. ! X vti\. p. 306. 16 Li-ki (kiu-li),
c. i. 16 V. Satas. 79.
6 ORIGINAL NOTES ON [xi. 3
the Chinese, "come to grief; and boastful men are but fools
[stupid]." 1 But " Heaven and earth, men and spirits, all love
the humble ; they do not love the proud ; to the humble, hap-
piness comes; to the proud, trouble." 2 "Proud men are dis-
gusting" [lit. stinking]. 3 "Foolishly to make oneself noble
and great [self-conceit] is the sure way to death," say the
Chinese; "and he who is full of self deceives himself;" 4 "but
the mild and yielding benefits himself in the end." 5
Chilon being asked what Jupiter had to do, answered :
" Tot pev in/^Ad raTreivoi, TO. Se Tcwreiva v\f/oi,
" He humbles the proud, and exalts the humble." 6 And Pindar
to Hieron :
" 6eos, God," said he, " tyi<$>povu>v TLV fKap-^e /3poTwv,"
" has bowed down many a haughty man, but has given lasting
honour to others [to the lowly]." 7 A great book of olden time,
quoted by Wang-yew-po, says : " The humble and yielding
profit ; but those who are full of themselves call for trouble to
themselves. These two expressions are very good. But how
do humble folk profit, and self-conceited ones court misfor-
tune? To be humble is to yield and conciliate [harmonize].
Nowadays every one seeks his own and wrangles for it. But
in every great and small thing yield one step, and you will
assuredly gain thereby. How then do people full of 'self
[self -conceited] court trouble? Self-sufficiency consists in
considering oneself great This feeling leads to despise autho-
rity, break the laws, and suffer for it afterwards." 8
3 The integrity of the upright shall guide them : but
the perverseness of transgressors shall destroy them.
Chl, m. ; nnj-1, f. The masc. seems to answer to the Greek in /to,
and the fern, to it in o-is. Dfi is integrity, perfection set forth in daily
conduct ; nan is more the habit of mind or principle of integrity.
1 Chin. pr. 1304. 2 Id. 1309. 3 Id> I3IO 4 Mun Moy> fab . 2I>
Id. fab. 70. e Sept Sap p 2Q r pyth jj 94> 8 \vang-yew-po
on the 9th maxim of Kang-he, 1. 71, 72.
xi. 3] THE BOOK OF PROVERBS. 7
It often occurs in Job in this sense. Syr. the hope or expectation
of the upright shall be realized' (lit. ' built up'). Arm. follows the
Hebrew, as does Arab. But the LXX. are in great confusion in this
" The integrity? &c. " There is nothing better [no greater
good]," says Confucius, "than to practise sincerity [upright-
ness]; and nothing worse than to be insincere." 1 "Neither
partial nor inclined either way, neither forward nor rebellious,
is the high [king's] road to walk in." 2 In Chih-yen-keue it is
said : " As a mirror is to lighten the face, so is wisdom to
lighten the heart. A bright mirror is not tarnished (or soiled)
by dust, neither does bright wisdom originate evil." 3 "There-
fore ought the superior man to look to his own sincerity [up-
rightness] when practising respectful behaviour towards others ;
when he carries his uprightness to perfection, he then attains
to happiness and emoluments." 4 " Let a man therefore always
constitute himself his own governor (or guide)." 5
" Although affairs may be carried on by means of sundry
evil actions, yet how could a wise man desire such means ? A
thing when done may become evil, but the wise man turns
away in alarm from such a thing." 6 "The Bodhisatwa who
walks in his integrity and frees himself from [filth] guilt, will
soon attain to perfection if he readily submits to the prescribed
rule of life." 7 " For those who are bent on fulfilling their duties,
will part with life and their body rather than give up doing
their duty." 8 " How is that, and why ? In the performance
of one's duties lies the principal, spotless means of attaining
to perfection ; it is the way to walk happily to freedom from
sorrow [nirvanam]. And the profit that accrues from the ful-
filment of one's duties is immense. For instance, the ocean
cannot be measured and is without limits ; so also is the profit
1 Chung yg, c. xvi. 2 Shoo-King, quoted by Yung-shing in 7th maxim
of Kang-he, p. i 47. 3 Ming-sin p. k. c. xi. 4 Chung- King, c. x.
5 Vajikra R. B. Fl. 6 Sain ugh. 122. J Byan-chub-sgron-ma, fol. iii.
8 Dsang-Lun, c. xvi. fol. 18.
8 ORIGINAL NOTES ON [xi. 3
of fulfilling one's dutfes without measure and without limits." 1
" For an action which is not flavoured with sincerity had better
be let alone." 2 "And the good order [measure] of an action
(or work) is the measure of its excellence." 3 " For many are
the paths of those who go astray ; but those who walk up-
rightly, go straight in one way," 4 says Asaph. " But let a man
have what qualities he may, one grain worth of evil [impurity]
in him makes him disagreeable ; just as a little of the [bitter]
nimba seed [margosa tree, Melia azadaracha], mixed up with
sugar in milk or water, spoils the taste of it." 5 " For one
must keep oneself upright [right, straight] amid the worldly
estimate of what is right" [act on principle, apart from people's
opinion]. 6 " For a man is not a keeper of the law [dhamma-
charb] for his much talking about it," says the Buddhist, " but
he who sets it forth in his own person, and does not neglect
it. He is not a ' thero' [a senior priest of Buddha] for having a
hoary head in his old age, for he is only then said to be old to
no purpose ; but he in whom is truth and piety, who does no
ha/m^and who without failing abides firm and self-restrained,
he is a thero indeed. A man is not handsome for his fine
talking an'd his fair countenance, if he is envious, niggard and
dishonest (or deceitful) ; but if he gives up all those [evil
habits] and is wise, he is then said to be handsome. So also
a man is not a samano [young priest, ascetic] for having his
head shorn ; but he is such by overcoming his sins. Then he
is a samano. Neither is one a bhikkhu [mendicant] for his
begging of others ; but for leading conscientiously the life of a
' brahmachari' in this world. Neither is a fool a ' muni' [sage]
for keeping silence ; but he is a muni who, holding the balance,
chooses the best part and forsakes his sins. He, and he alone,
is indeed a muni." T
" Art thou not afraid to wander alone ?" said the king and
1 Dsang-Lun, c. xvi. fol. 18. 2 Akhlaq i m. ii. 3 Tarn. pr.
^ Mishle As. xxxii. 21. 6 Subhasita, ed. col. Shi tei gun, p. n.
1 Dhammap. Dhammathut, 258 sq.
XL 4] THE BOOK OF PROVERBS. 9
queen to their son Mitra Dzoghi [yogi ; a celebrated Mongolian
monk]. " Shalt thou meet thy equals [and treatment suited
to thy rank] in foreign India ? Shalt thou not be laughed at
and ill treated ?" " Even if I meet with unequal treatment,"
answered Mitra, "yet with an even [lowly] disposition I shall
[lay myself down] subdue myself and go quietly through this
passing world, though I be alone and without a companion." 1
" Vir temperatus," says Cicero, " constans, sine metu, sine aegri-
tudine, sine alacritate ulla, sine libidine, is est sapiens." 2
"Walk so as to be a great and good man," 3 says Avveyar.
" A great and good man," says Meng-tsze, " does not lose the
simple heart he had when a child." 4 " How could such a man
swerve from that which is good in itself, even at the risk of
his life? Fine gold, whether cut or burnt, will not change' its
colour." 5 "For although fools may gain some advantage
through evil means, yet not so, wise men. These are not
ashamed to fail, when trying to act by fair means." 6 '"But
misery and ruin are invariably the result of sin." 7 "For the
angels who had left heaven had wrought a great corruption
in the earth. There will then be no peace for them in the
earth, neither forgiveness of sins ; and there will be neither
pity nor peace for them." 8 " In like manner as a spot of rust
arisen on iron eats into it forthwith, so also do the deeds of
him who transgresses the rule, mean or measure, lead him to
an evil end," 9 says the Buddhist.
4 Riches profit not in the day of wrath : but right-
eousness delivereth from death.
Tin, < wealth will not avail, Vy1\ in the day of the pouring forth of
wrath' (day of judgment). The LXX. render this verse thus:
" The righteous when he dies leaves regret after him, but the destruc-
tion of the wicked is at hand, and people rejoice over it." Both the
1 Mitra Dzoghi, fol. 4. 2 Tusc. Q. v. 3 Aw. Adi S. 54. 4 Hea-
Meng, viii. 12. 5 Legs par b. p. 45. 6 Id. ibid. 721. r Gun
den s. mon, 225. 8 Bk. Enoch, c. iii. 12. 9 Dhammap. Malav. 240.
IO ORIGINAL NOTES ON [xi. 4
Armenian and the Coptic add this to their correct rendering of the
Hebrew. The Arabic and Syriac versions render the Hebrew rn?3?
by 'indignation' and 'wrath' respectively. Chald. 'a lie will not
profit.'
" Riches profit not" &c. " The happiness of men," says
Democrates, "lies neither in the body nor in wealth, but
opOwrvvj) Kal SiKaiotrvvy, in uprightness and righteousness." 1
" A wise man was asked : What is the value of righteousness ?
To reign for ever." 2 For "thinkest thou that thy wealth will
rescue thee from the prison into which thy actions have cast
thee?" 3 "I," quoth Nushirwan, "for whom brass has been
overlaid (or incrusted) with gold [on monuments], yet do
things which are not allowed. Why do I make my name
evil through violence ? My body is consumed without profit
to myself, and through this madness my heart is burnt to the
quick." 4 "Therefore [use] build with bricks of silver and
bricks of gold [do good with thy money] before thy death." 5
" For treasure hoarded up in treasuries is a perishable thing ;
but the treasures of the mind [or heart, lit. inside the body,
inward] are imperishable." 6
"Wealth," says Pythagoras of Samos, "is an anchor that
gives way ; glory is still less to be trusted. What are then
safe anchors ? Prudence and magnanimity and valour ; these
are anchors which no tempest can wrench." 7 "With money
one may purchase everything pleasing to the eye ; but with
exertion [there is here a play on words in the original] one
purchases everything pleasing to the intellect." 8 "Gold opens
everything," say the Greeks, " K' AtSov TrvAas, even the gates of
Hades." 9 " Riches without virtue," said Sappho, " are a ruinous
consort." 10 "A wise man, therefore, thinks light of them." 11
"For the right use of wealth is most difficult ; therefore does
1 Democr. Aur. Sent. 6. 2 Eth-Theal. 45. 3 Hariri i. p. 16, ed.
Schult. * Nizami Makhzan al-asr, 923926. 6 Sadi Gul. iii. 23.
6 Kukai in Jits go Kiyo. * Pythag. Sam. 12, ed. G. - 8 Mishle Asaph,
xxxiv. 16. 9 yvw/i. ftov. '<> Sappho, 33, ed. G. Hien w. shoo, 63.
xi. 5] THE BOOK OF PROVERBS. II
the really great man forsake it." 1 The commentary on Ta-hio
quotes the words of Kieou-fan : 2 "When a man is dead,
nothing is of any value to him [his riches profit him not] ;
benevolence [virtue] and filial duties alone are his only riches."
Rabbi Nathan ben Yoseph said : " He who neglects the
law for the sake of his riches, will have to neglect them by
reason of affliction. But he who continues in the words of
the law in his affliction, will in the end be supported by
riches." 3 "By eschewing sin through virtue, a man attains
nirvana, being delivered from innate defilement." 4 Sophos
and Syntipa have a fable of the ass and the horse. " The ass
envied the horse that died in battle ; the moral of which is,
that we may live happy in poverty, yet not so in riches and
show." 5 And Pindar says rightly that "prosperity, wv Oe$
<j>vTfvOfis, implanted by God is of all riches most enduring." 6
"I have sons, I have wealth, says the fool. Yet he is not
his own master, neither of his family, nor yet of his wealth." 7
" Rich or poor, sinners go to hell, but ' sugatino,' those who
walk or go well [the good], go to 'saggam'" 8 [swarga, heaven].
This and other like expressions tend to modify one's notions
of nirvanam, nibban, nibbanam. For if it is total extinction,
how can it be good or bad and lead to heaven as an existence
and abode of eternal bliss? The idea of total extinction,
though borrowed from Buddhism, yet seems to differ materially
in the old and the modern sect of that name].
5 The righteousness of the perfect shall direct his
way : but the wicked shall fall by his own wickedness.
" The righteousness" &c. Prahlada said to the Brahmans :
" Who is killed and by whom is he killed ? and by whom is
he left unprotected ? A man either kills or protects himself,
1 Kawi Niti Sh. 2 Ch. x. 3 R. Nathan, xxx. * Dulva,
vol. v. If. 29. 6 Sophos, fab. 32, Syntipa, 29. 6 Nem. viii. 28.
7 Dhammap. Balav. 62. 8 Id. Papav. 126.
12
ORIGINAL NOTES ON [xi. 5
according to whether he practises good or evil." 1 "For the
perfect man," says Confucius, " there is only one way ; he who
has not a clear idea of good, cannot himself tend to perfec-
tion." 2 "But the good virtues of the perfect man are good
itself. Nothing else is good." 3 Chung-tsze said : " I examine
myself three times a day in order to see if in my relations
with men I may not have been insincere ; whether towards
my friends I may not have been faithless ; and whether I
have practised the instructions [I have received]." 4 " For the
good order [measure] of actions is a test (or measure) of
excellence," say the Tamulians. 5
" He," says Confucius, " who, when he sees a chance of gain,
thinks of justice ; who, when he sees danger, is able to give
suitable advice ; who, however important his business be, yet
never forgets the language that may tend to peace, he indeed
is a perfect man." 6 " Perfection," says Meng-tsze, "is the way
of Heaven ; and to wish for perfection is the way of man [to
walk in]." 7 "And perfection," says Ts'heng-tsze, "comes from
within ; but the appearance of it shows itself without." 8
" Therefore does the good man keep watch over himself, in
awe of that which can neither be seen nor heard" [God's
presence everywhere]. 9 "He watches over his eyes by not
looking at what he ought not ; over his mouth, by not speaking
'short' [gruffly]; over his heart, by not indulging impure or
covetous desires ; and he keeps watch over his own person by
not associating with bad companions," said prince Luy-yew-
yung. 10 " For he alone can be called perfect who is sincere." 11
"Be upright, then, and attain unto happiness and emolu-
ment; be insincere, and punishments will assuredly befall
you." 12 "Walk steadily in the path of virtue, completing the
gilding of the elephant's tusk," say the Bengalees. 13 " Even
1 Vishnu P. x. 18, 21. 2 Chung-yg, c. xx. 3 Cural, 982.
4 Shang-Lun, i. 4. & Tarn. pr. Hea-Lun, xiv. 13. ' Hea-Meng,
vii. 13. s Comm. on Ta-hio, v. 9 Chung yg, c. i. 10 Ming-sin,
p. k. c. iii. Chung-King, c. xiv. Id. c. xvi. 13 Beng. pr.
xi. 5] THE BOOK OF PROVERBS. 13
animals show confidence towards a man whose only thought
is to do good ; for the disposition of such persons does not
swerve from the practice of what is good." 1 " I," said the priest
Bakenkhonsu, "worshipper of my god Amun, I walk in his
ways, and perform the [turns] rites of the [service] glory and
honour of his sanctuary."- "In acting the man," say the
Chinese, " the first thing is to apply oneself to one particular
business, which, although it be done outwardly, yet proceeds
from the heart. And in this business, whatever it be, the first
thing is to be worthy, honest, correct, upright, sincere, dutiful
to parents, temperate and just. Those who act thus are the
first class of men." 3
" Such was the Bodhisatwa, who was endowed with a heart
upright, without crookedness, free from craftiness, and that
nothing hinders [to do what is right]." 4 " Thus ' Sugato'
[gone well] is said of the Tathagata." 5 On the other hand,
" the fool does not repent of whatever he commits. But the
evil-minded man shall rue when consumed by his own works." 6
"For sin committed by oneself is one's own offspring; it
originates with oneself, and bruises the senseless man, like
diamond which is got out of a stone, yet bruises a gem." 7
" Thus when Viraf was in hell, he saw a man undergoing awful
tortures, who when on earth was unjust, took bribes, and
gave false decisions." 8 "Yea, the violence [cruelty, wicked-
ness] of a man will hurl him down," say the Arabs. 9 " What
other course [or end] can there be for a depraved [lost] man ?" 10
" The innate vileness of men of depraved [lost, ruined] cha-
racter, is the cause of their own ruin, [just as] smoke, which
is raised by fire to the position of a cloud, destroys the fire
that raised it by falling upon it as rain." 11 An evil action
is itself a burden. " An evil deed is a heavy weight on a
1 Hitop. i. 86. 2 Stle of Bakenkhons. 3 Dr. Medhurst's Dial. p. 167.
4 Rgya-tcher r. p. c. ii. 5 Sinhala Suttam, fol. ne. 6 Dhammap.
Dandav. 136. 7 Id. Attav. 161 8 Viraf. N. c. Ixxix. 9 Nuthar
ell, 157. 10 Sanscrit pr. Kobita Ratnak. 9. " Kobitamr. 21.
14 ORIGINAL NOTES ON [xi. 6
man ; for once done, his reputation (is disturbed) suffers from
it." 1
6 The righteousness of the upright shall deliver
them : but transgressors shall be taken in their own
naughtiness.
D"n;i2, not so much 'transgressors,' as 'men who act covertly;'
fraudulent or perfidious. And n-in here is ' greed of gain, cupidity,'
rather than ' naughtiness.' The sense seems to be that ' fraudulent
men are caught in the toils of their own weaving.'
" The righteousness" &c. " At the end of the world," said
the Spirit of Wisdom, "there is death and disappearance.
But the end of the spirit of that which is the soul of the
righteous, is not subject to decay, but is immortal and is free
from sorrow or affliction ; it is full of glory and full of enjoy-
ment, for ever and ever with the Yazdas and with the Ame-
shaspends ; the ' fravashi' [type, idea or counterpart] of the
righteous. But the destruction and punishment of the wicked
in hell is for ever and everlasting." 2 "Men given to medi-
tation, who persevere, and are endued with much strength,
attain to nirvanam, to that supreme safety, 3 ' sugatena desitam,'
shown, taught by the 'Sugata' [Buddha, who walked the
right way]." 4
" But said the parrot : Know thou that he who breaks his
agreements is soon caught in the snares of his own misdeed." 5
" A liar may put on a fair appearance, but after a while his
lying is found out The ass having let his tail appear, caused
his flesh to be sold."e [Alluding to the ass in the lion's skin].
"Time alone," says Pindar, 7 "proves the real truth." Dost
Mohammed having dealt treacherously after he had been
received among the Ozbegs, they [blinded] put out his eyes,
applying to him this saying : " His salt has got into his eyes." 8
1 Kudatku B. xvii. 71. 2 Mainyo i kh. c. xl. 3 Dhamm.
Appam. 23. * Id. Maggav. 285. 6 2r ^ K , ^
148. J OL x. 65. Baber nam. p. 97.
xi. 7] THE BOOK OF PROVERBS. 1$
" For treachery destroys the treacherous, and roguery injures
the rogue." 1 "And evil thoughts (or imaginations) are, in the
beginning, like a spider's web, but at last become like a cart-
rope." 2 Also "like a weaver's beam." "At first they come
in as a guest ; but by-and-bye they take up their abode in the
man, and there remain." 3
7 When a wicked man dieth, his expectation shall
perish : and the hope of unjust men perisheth.
is variously rendered, owing to the manifold meanings of
]iM (from inus. ^N), ' strength, power, wealth,' and of ]iN as stat.
constr. of p.M, ' vanity, misery, wickedness, worthlessness, pain,' &c.
Here, however, D'O'iN may be taken for |)N ""tt^N, men of nought,'
viri nequam, Job xxii. 15, &c. The LXX., which is followed by
Copt., Armen., Syr. and one Arabic version, gives this clause thus :
"When the righteous man endeth (his days) hope perisheth not,
but "
" When a wicked man, &c. " The man who does not steadily
practise virtue which opens the iron bolts of heaven, is by-
and-bye smitten with remorse when he sees himself surrounded
with decay, and is burnt up in the fire of sorrow." 4 "With
final emancipation [or happiness] before him," said Prahlada,
" the wicked, athirst for it, never reaches it." 5 " Such a man
is either a grain-basket full of hope, or a winnowing-fan full
of ashes," say the Bengalees. 6 And the Chinese : " If a man
does good in this present world, then in the life to come he
will again be a man. But if in this present world a man does
that which is not good, in the life to come he will be turned
into a brute, or fall down into [the earth, prison] hell, and
endure misery." 7 "Therefore let the mind of the man who
swerves from goodness, and does what he ought not to do,
1 Eth-Theal. p. 97, 290. 2 Succa in Millin, 646. * Ibid. id.
* Hitop. i. 163. 6 Vishnu Pur. i. 17, 45. 6 Beng. pr. 7 Dr. Medh.
Dial. p. 156.
1 6 ORIGINAL NOTES ON [xi. 8, 9
[say to itself], Know thou, I shall surely perish." 1 "For,"
.says Pindar,
" the end of vain hopes is foolish (or empty)."
8 The righteous is delivered out of trouble, and the
wicked cometh in his stead.
Or in his place, Vipnri ; gets into some of the trouble out of which
the righteous is delivered.
" The righteous" &c. " A great (and good) man, though
he be brought low (or pressed down) for a while, ought not to
be grieved at it. The moon, although [failing] eclipsed for a
time by a planet, soon again reappears." 3 " It is impossible
that when honourable men die, dishonourable men should
take their place. No one would take refuge under the shadow
of an owl, not even if the huma [phoenix, a bird of good omen]
were no more in the world." 4 In the Tso-foo it is said : " After
great strait comes relief." 5 "In like manner as an elephant
caught in the mire can only be rescued by the leader of the
herd, so also when a great [and good] man endued with great
wisdom falls into adversity, he is delivered by his great know-
ledge" [that helps him to hold out, and to endure]. 6 " I know
no one besides those two [Ahura Mazda and Vohu Mano],
O Asha [blessing personified], to protect us." 7
9 An hypocrite with his mouth destroyeth his neigh-
bour : but through knowledge shall the just be delivered.
*^n, <a deceiver, hypocrite,' according to Aben Ezra Si
3n "bin 1 ], < one who is good on his outside, and evil in his inside (or
middle); hence, in general, 'impious, profane,' Trapavo/xos; and is so
rendered by Syr., Armen., Copt.; but Arab, has 'hypocrite, dissembler.'
8 Cural, xii. 116. 2 Nem. viii. 77. 3 Legs par ^ p 23> 4 Gulist.
i. st. 3. a Ming-sin p. k. c. xi. Subhas. 21. f Ya^na, xxxiv. 7.
xi. 9] THE BOOK OF PROVERBS. I?
"An hypocrite" &c. " It is-a sin," says Tai-shang, 1 "for the
mouth to be right and the heart to be wrong ;" or as the
Mandchu renders it : "To be 'yes' with the mouth, and with
the heart 'no.'" "Let Olympian Jove," says Theognis, "destroy
the man who [chatters] talks over his neighbour, the while
deceiving him." 2 "He," says Manu, "who speaks of himself
to good men as being different from what he really is, is the
greatest sinner in the world ; he is a thief and a robber of
souls. Men receive their impressions through the meaning
of words ; they depend on them, and their acts result from
them. The man, therefore, who cheats in words (or falsifies
speech) cheats in everything." 3
" Place no confidence in a wicked man because he speaks
fair. Honey is on his tongue, but he hides a subtle poison in
his heart." 4 "For the friendship of a man in whose blood
craft and calamity lie, is but falsehood and shift" 5 [of con-
duct, manner, &c.]. " Such a man keeps faith no more than
a sieve holds water." 6 "For," says Meng-tsze, "to pass off
feigned propriety for genuine propriety ; to impose upon
others with feigned justice, is what no great and good man
would do." 7 Peter said : "Thou shalt not act with a double
heart, nor with a double tongue ; for a double tongue is a
snare of death. Thou shalt not be greedy of gain, nor rapa-
cious, nor yet a hypocrite; neither shalt thou have an evil
heart, nor be proud." 8
"Do not talk hypocrisy, exaggeration, or craft." 9 "It is
called 'black art' or 'black deed.'" 10 " For there is, O man,
great iniquity in injury done to a friend," said Duryodhana. 11
"Ever since the fist [hand, grasp] of hypocrisy prevailed,
judgments have been distorted and actions corrupted. So
that no man can say to his fellow : ' My actions are greater
1 Kang-ing-p. 2 Theognis, 829. 3 Manu S. iv. 255, 256. * Hitop.
i. 83. 5 Caab b. Zoheir, 7. 6 Id. ibid. 9. 7 Hea-Meng, viii. 6.
8 Apostol. Constit. Copt. i. 6. 9 Atthi Sudi, 45. 10 Cural, 287.
11 Maha Bh. Sabha P. 1942.
VOL. II. C
1 8 ORIGINAL NOTES ON [xi. 9
than thine.'" 1 "Every man who is a hypocrite brings man's
wrath upon this world ; and besides that, his prayer is not
heard." 2 "Yea, further, children that are yet in their mother's
womb, curse him." "And he falls into hell." 3
A hypocrite is said by the Javanese "to split his face" [to
have two faces]. 4 " At the root of his tongue, venom ; and
ambrosia on the tip of it." 5 "A snake," say the Georgians,
"is spotted outside, but man is inwardly deceitful (or flatter-
ing)." 6 " Hypocrisy, deception or cheating, is a three-fold sin,"
say the Cingalese. 7 " So he who is full of guile and deception
knows not the superiority (or value) of friendship." 8 "And
the neck of a false believer [hypocrite], is one mass of beads
[is all rosary]." 9
" People's misfortunes do not come from Heaven," say the
Chinese. " Fair speech and backbiting hatred, these come from
men." 10 "The fair talking of a bad man." 11 "The good that
is in a man [much or little] may deceive other men, but
not Heaven," say the Chinese ; " as a man's wickedness may
frighten men, but not Heaven. If a man's heart is bad,
Heaven does not wash it over with metal [does not gild it].
Imperial Heaven does not depend on the good or the bad of
man." 12
" Trust not thy money," say the Spaniards, " to a man who
looks down when speaking to thee." 13 "A hypocrite shall
perish like a grasshopper [hopping into the fire]." 14 " For the
worst lie, 'gwaethaf celwydd,'" say the Welsh, "is to hide
one's disposition." 15 A wise man said therefore: "Be not
deceived by the bowing of the hypocrite ; for the more he
bends and bows to thee, the more he does it for evil." 16
"A man who hoists the standard of virtue in order to hide
1 Sota, fol. 41, B. Fl. 2 Id- ibid 3 Ibid 4 j ayan pr
6 Tarn. pr. 108. 6 Georg. pr. Atthitha W. D. p. 46. 8 Tarn. pr.
9 Ibid. 10 She-King, v. ode 7. " Bahudorsh, p. 57. " Ming-
sin, p. k. ch. ii. is Span. pr. " Vemana, iii. 125. 15 Welsh pr.
16 Ep. Lod. 300.
xi. 9] THE BOOK OF PROVERBS. 19
his vices, makes what Prahlada called ' the vow of a cat.' A
cat, he said, pretended holiness and retired to the banks of
the Ganges, where he deceived birds and rats, all of which he
devoured. At last an old rat, Kokila by name, wiser than
the rest, said to them : The cat grows fatter as we perish ;
even Dindika has disappeared. It is all pretence to deceive
us. Let us all be gone. So then, Uluka, tell the son of
Vasudeva, to throw off his mask, and to do good works." 1
" A wily cat will snatch the funeral-cake bestowed by devout
hands ; so also does the detestable snake-like bad man have
a double tongue, pouring forth deadly venom from his mouth"
[lit. 'venom incurable by good mantras ;' spells]. 2
" He who holding up the standard of virtue does evil in
secret and thus deceives others, acts the part of the cat that
ate the mice" [alluding to the above story by Prahlada]. 3
"The cat," say the Japanese, "hides her claws to catch the
rat." " The deceiver sets his mien fair, and then afterwards
shows his real intention." 4
" He," say the Georgians, " who praises thee to thy face is a
disciple of Satan." 5 "One false word might kill a man. Shall
I then commit [or contract] such a sin?" said Shalya to
Kama. 6 " It is killing a man with cold water" [to use fair
words], say the Cingalese. 7 " Of all venomous creatures, wise
men do not vainly declare the cheat to be the most venom-
ous, because a snake is hostile to the ichneumon [to others
than his own race], whereas the cheat is cruel to his own
kindred" [with a play on 'nakula,' 'of other race,' and ichneu-
mon, or mangoose]. 8 " Shall a man obtain happiness by using
false words?" asks Vema. "Where will vain babbling [lit.
the noise of animals] pass current ? It is nothing worth ;
nothing but mind reft of every quality." 9
1 Maha Bh. Udyoga P. 5420-50. 2 Kamand. Niti Sara, iii. 20.
3 Musika jat. 128, and Bitara jat. p. 461. * Sain ugh. 149. A Georg. pr.
6 Maha Bh. Kama P. 2010. 7 Cing. pr. 8 Kobitamrita, 17.
9 Vemana, i. 87.
C 2
20 ORIGINAL NOTES ON [xi. 9
" If a bad man sets forth good conduct outwardly, it is but
a show or pretence [false appearance]. Glass may borrow
lustre from a gem ; but if it is put in water, it shows its real
colour." 1 "A bad man accomplished in knowledge [artifice],
only deceives others by it." " But the wicked man who does
evil openly, deceives others by the words of his mouth." 2 "'A
szep alma/ a beautiful apple, is often maggoty within," 3 say
the Hungarians, and the Italians also say the same ; but of a
chesnut 4 "The Zahid [religious devotee] is not such for
his covering of course sackcloth. Be purely pious and dress
in satin." 5 " O thou whose inward parts are void of piety,
and who wearest on the outside garments of hypocrisy ! Thou
drawest a seven-coloured curtain of silk before thy door, thou
who dwellest in a hut of reeds." 6 " Thy words are only ' from
thy lip and out,' but thy heart is not in them." 7
" One need not fear [open] enemies like a sword ; but one
may well be afraid of those who appear like friends." " Yea,
fear a foe from within" [a traitor]. 8 "And remember," say
the Chinese, " that good words are not spoken behind a man's
back ; words thus spoken are not good." 9 " Do not treat thy
friend like a brother," says Hesiod
"neither speak falsely for the sake of talking." Loqman has
a fable of the 'Ichneumons and the Fowls ;' n Sophos, of the
1 Fox and the Fowls ; ' 12 and Esop, of the < Fowls and the
Cat,' 18 the moral of which, as given by Loqman, applies to a
man who shows friendship with hypocrisy, and in his heart
hides deceit.
" The mean man," says Ts'heng-tsze, 14 " does not continue
long in doing good. He sees the good man's conduct, and
does all sorts of extraordinary things in trying to imitate him ;
' Legs par b. p. 55. ' Sain Ugh I45j ^ 3 Rung 4 ItaL
Gulist. ii. 4. e Id. ii. 47. ' Sanhedr. 106, M. S. Cural, 882, 883,
Chm. max. "> 1. K . fa 707. " Fab. 33. Fab. ii. 13 Fab.
157, 21 1, 6, and 103. " Comm. on the Ta-hio, c. v.
XL IO] THE BOOK OF PROVERBS. 21
but the wise man sees through him [lit. his liver and lungs].
How then does the mean man profit?" "ViOvpov S.v8pa K/?aA.c
TT}S o-r/s oi/aas," " Drive a whispering man out of thy house," said
Thales j 1 and Chilon also, very much to the purpose at pre-
sent : " H /xaXio-ra vo/itov, rjKuna 8f prjTopw aKovovcra TroArreia, apicrrr)
rri," " The state best governed is that which hearkens most
to laws and least to orators." 2 "And where the wicked are
not suffered to rule," adds Pittacus. 3
10 When it goeth well with the righteous, the city
rejoiceth : and when the wicked perish, there is shouting.
" When it goeth well" &c. "Virtuous men rejoice with the
virtuous ; not so, however, with those who are not virtuous.
The honey-bee delights in flowers ; not so the blue-bottle [or
flesh-fly]." 4
" KttXoV KOIVOV TTl X/D^OTOS fVTV^WV,"
" It is a common good when it goes well with the good
man." 5 "Men are afraid of the wicked, but Heaven is not:
wicked men upbraid the good, but Heaven does not," say the
Chinese. 6 " When the high and good are held in honour and
affairs are entrusted to them, every one finds rest and joy.
Wise men say that the Chintamani [fabulous gem, that brings
good fortune] set on the top of the Khan's standard, protects
the place it occupies." 7 [So reads the Mongolian ; but the
Tibetan original says : " When a good man is chosen for ruler,
then every one readily finds his good and happiness. Wise
men say that when a sacrifice is performed with a gem on the
top of the standard, it is a good token [of victory] for the
country." 8 ] "One's own exaltation is another man's destruc-
tion (or decay) ; and both, they say, is polity. Granting this,
then our fine language is contradicted by our actions." 9 " But
respect for the upright in their way [walk or conduct] is best." 10
1 Sept. Sap. p. 36. 2 Id. p. 24. 3 Id. p. 30. * Sam ugh. in.
6 Tvw/t. pov. 6 Chin. pr. p. 14. r Sam ugh. fol. 7- 8 Le s P**
b. p. 26. 9 Hitop. iii. 99. 10 Dhammap. Sahassav. 108.
22 ORIGINAL NOTES ON [xi. II
" What is the most profitable thing, and that causes no sorrow ?
The death of bad men, answered the wise." 1
1 1 By the blessing of the upright the city is exalted :
but it is overthrown by the mouth of the wicked.
E!?nl, ' is ruined, desolate.' Well suited to the time when knavery
works on folly, and wisdom is set at nought.
" By the blessing? &c. " Go to, thou best of men, and put
the state in order," said the high-priest to CEdipus ; " go to,
take counsel and be wise. The land calls to thee as saviour
of it, in its present good will to follow thy lead, For we could
not cherish the memory of thy reign, if after having been
raised up thou let us down." 2 Rabbi Gamaliel, son of R.
Judah, said : " Every study that is not accompanied with work
[practice] comes to nought Those, then, who conduct the
affairs of the congregation (or state), ought to do it as unto
God." 3
" Good men, O my son, have never ruined any city ; but
when it pleases the wicked to do violence, to ruin the people,
and to set up unjust men for judges for the sake of their own
private gain and power, do not expect that if that city is at
present quiet, it will long continue so, when these wicked men
thus gratify their wishes, to the ruin of the people." 4 " Often
has this state (or city), like a ship on her beam-ends, drifted
ashore, through the wickedness of her rulers." 5 " If three men
consort together against a country (or town), they will ruin
it," say the Arabs. 6
" When the shepherd is angry with the sheep, he gives the
flock a blind sheep for leader." 7 [God sends bad rulers, for
the sins of the people]. " On the other hand, that city is best
1 Matshaf Phal. * Sophocl. (Ed. Tyr. 43. * Pirqe Av. ii.
4 Theognis, 43. Id. 835. Egypt, pr. 173. ~> Yalkut Tanch. R.
BL 336.
XL 12] THE BOOK OF PROVERBS. 23
to live in," says Solon, " in which good men are held in honour,
and where, on the other hand, evil men are duly requited." 1
Being asked what town or country one should choose for a
residence, he answered : " One in which the citizens obey the
rulers, and the rulers obey the laws." 2
" When in hell, Arda Viraf saw souls undergoing great tor-
ture, and asked what they had done when in the body. They
are the souls, said Srosh, of men who [desired] strove for
anarchy, and through whose covetousness, avarice, lewdness,
wrath and envy, innocent and pious people were slain. There-
fore do they now suffer this severe punishment and retribution." 3
" Let the Sultan do no violence ; you cannot turn a wolf into
a shepherd. For the padishah who is a tyrant [acts with
cruelty] saps the foundation of the wall of his kingdom.
Deal honourably with your subjects, and sit secure from war
with your enemy ; for the subjects of a just sovereign are his
body-guard." 4
" When a king abides by God's commandment, God becomes
his guardian and his helper. It is impossible when God is
thy friend that thou canst fall into the hand of thy enemies." 5
" Go to, protect the poor and needy," said Nushirwan, on his
death-bed, to his son Hormuz, " for the Shah holds his crown
from the people. The subjects are like the root, and the
Sultan like the tree. And the tree derives strength from the
root." " But ruin and a bad name come from tyranny. Let
great men dwell on this saying with due deliberation." 6
12 He that is void of wisdom despiseth his neigh-
bour : but a man of understanding holdeth his peace.
^1? "">PD, 'short of or 'wanting in heart' [mind, judgment or
wisdom]. Syr. ' wanting in thought or reflexion.' LXX. render it
differently; but Arab, and Armen. correctly. Copt, wanders from
the Hebrew. Chald. ' void of mind, wanting in sense or intellect.'
1 Sept. Sap. p. 1 8. 2 Ibid. 3 Viraf N. c. lv. 4 Gulist. i. st. 6.
6 Bostan, st. i. 6 Id. ibid. st. 2.
24 ORIGINAL NOTES ON [xi. 12
" He that is void" &c. " The seventh door to decay," says
the Buddhist, " is when a man is proud of his birth, of his
wealth and of his family, and despises his relations." 1 "They
ought not to despise the ferryman, though he be of a low
caste, because he takes them across the water." 2 "O thou
wise and sensible man, make not public the faults of others.
But busy thyself with thine own, rather than with other
people's." 3 "And before despising thy neighbour, judge him
not," said Rabbi Hillel, "until thou art in his place." 4 "Remem-
bering whence thou comest and whither thou goest to dust,
and before whom thou must appear," said R. Akiba." 5
" A deficient lad may yet be noble ; a foolish-looking one
may yet be learned ; and a man of no wealth may yet possess
much [in other ways] ; therefore despise no one." 6 " For dis-
respect must be expiated (or punished)." 7 "Be obedient to
thy superiors, and despise not thy equals," say the Georgians. 8
" Tov eAaTTO) p) a7roo-Kvj8aXnjs," " Despise not thy inferior," says
Cleobulus. 9 " For the blind, the lame, the hump-backed, may
all have some quality," say the Bengalees. 10 " And a neigh-
bour's right is God's right," say the Osmanlis. 11 " Despise no
one ; for how many pearls are often found under a poor man's
tatters," say the Rabbis. 12
" Speak to [hold intercourse with] the ignorant as well as
to the wise," said Ptah-hotep to his son. 13 Tiruvalluvar, how-
ever, seems to differ from the Egyptian sage: " To speak before
those who are not of one's tribe [or rank], is like dropping
nectar [ambrosia] into mire." 14 But here is better advice.
" The Tale [or Screw-pine, Pandanus odoratissima] has a large
leaf, and sweet is the scent of the Magil [Mimusops elengi] ;
say not then : Their [body] growth is mean [insignificant].
For the sea is broad and wide, yet one cannot drink of it ;
1 Paranibb. Sutt. 7. * Naladiyar, 6. * Bostan, vii. st. 6. 4 Pirqe
Av. iii. * Id. ibid. e Lokaniti, 39. t Patimokha stir. 54.
Zneobasa Tser. p. 102. Sept Sap. p. 10. 10 Beng. pr.
Osman. pr. " Orchot. chaj. B. Fl. p. 50. Pap. Pr. v. 12.
14 Cural, 720.
5U. 12] THE BOOK OF PROVERBS. 25
whereas the trickling spring may quench thy thirst." 1 " So
you must not pass by modest [self-controlled] people, thinking
them ignorant. The heron may die of hunger while waiting
for a particular fish, if not satisfied with those that swim about
him at the top of the weir." 2
" A man will always see with his eyes his neighbour smaller
than himself." 3 "But," says Tai-kung, "he who sets about
measuring men of this world, should, first of all, measure him-
self." 4 "Therefore do not arrogantly despise others." 5 "And
have no part with those who despise others, for whatever
reason." 6 "Wan-kung says: "He who wishes to measure
other men should first of all measure himself. Words that
hurt others, hurt ourselves also. To hold blood in the mouth
in order to spurt it upon others, first of all defiles our own
mouth." 7 And says Meng-tsze : "The well-behaved [respect-
ful] man does not despise others ; the temperate [or moderate]
man does violence to no one." 8
" Do not despise (or slight) a poor or mean man." 9 " For
respect is a door to religion," says the Buddhist ; " it enables a
man to practise constantly all absence of doubt." 10 "And the
knowledge of our own actions [pdprvpts o-o^xoraToi], 11 is one door
to religion, for it teaches us not to despise others." 12 "The
excellent man considers his own faults ; the bad man searches
into those of others. The peacock looks at himself; but the
night-owl is an evil omen to other birds." 13 "He who says,
4 1 know nothing,' is a knowing one in the world ; he who says,
' I am learning,' is a talker only ; but he who holds his peace
[who says nothing] is by far the best of all." 14 " Of three men
walking together," says the Mandchu, " One at least may be
my master (or teacher)." 16
1 Muthure, 10. 2 Id. 14. 3 Ep. Lod. 1368. * Ming-sin, p. k.
i. c. 5. 6 Jap. pr. Shi tei gun, p. 11. 7 Morris. Dy. p. 231.
8 Hea-Meng, vii. 16. 9 Oyun tulk, p. u. 10 Rgya-tcher r. p. c. iv.
11 Find. Ol. i. 53. 12 Rgya-tcher r. p. c. iv. 13 Legs par b. p. 104.
14 Vemana, iii. 247. 15 Ming h. dsi, 33.
26 ORIGINAL NOTES ON [xi. 13
" The wise man," says Confucius, " values others and depre-
ciates himself; he prefers others, and places himself after
them." 1 " Honour (or value) every man, and flatter no one to
thine own profit. Nay, let thy neighbour's honour be as dear
to thee as thine own." 2 "Let the Brahman despise no one,"
says Manu, "nor create enmity with any one." 3 "O king of
kings," said Brahma to Yayati, " neither the low, the excellent,
nor the mean, are to be despised by thee." 4 "Despise me
not," says a poet, " for oftentimes has a mouse bored a hole
through the mound (or wall) of Yadjudj [built by Alexander
between the countries of Gog and Magog]." 5
Sophos has a fable of the bull who kept aloof from the herd
and was devoured by a lion, from want of help, with this
moral : " Those who through pride and arrogance despise
others, find no one to help them when they are in adversity." 6
See also Esop's fable 7 of the ' Lion and the Mouse,' on which
the Chinese say : " When you spare people, spare them. Do
not on any account think another man mean [or small ; despise
him] ; but sincerely fear lest the small mean man of to-day,
may by-and-bye become 'goodness man' to you. You cannot
tell how it will be." 8
13 A talebearer revealeth secrets : but he that is of
a faithful spirit concealeth the matter.
^ V3-3 "nVH lit. 'one who goes about (with) defamation.' LXX.
dn?p SiyAuo-o-os, ' double-tongued.' Armen, 'deceitful' Syr. 'accuser.'
The Syriac name for Satan in S. Matt. iv. is lit. 'feeding on accusa-
tion, or calumny.'
A talebearer," &c. "2<fy>ay# v TO^S pZ v Ao'yovs <nyy, T^V &
tpy," " Seal thy words with silence," says Solon, " and
thy silence with a proper opportunity." 9
Li-ki, c. xxv. 2 Derek erez sutta, ii. 10. ^ Manu S. vi. 47.
Maha Bh. Udy. P. 4114. 6 E th-Theal. 154. Sophos, fab. 42.
J-ab. 48. s Mun moy, p. 55. 9 Seph. Sap. p. 14.
xi. 13] THE BOOK OF PROVERBS. 2 7
" Virtutem primam esse puto compescere linguam,
Proximus ille Deo est, qui scit ratione tacere." 1
"It is a sin," says Tai-shang, "to reveal the secrets of
others." 2 " For the hearts of genuine men are graves for the
secrets of others," say the Arabs. 3 " Beware of thinking light
of words easily spoken ; for ears are applied to the wall." 4
" The partition-wall must have ears ; how much more will there
be people listening under the window." 6 " Noble-minded men
preserve all their life long a thing which is to be kept secret ;
but mean men tell it all." 6
" Make no friendship anywhere with a man who is ' no man'
[worthless] ; for he will make thy secret known to everybody." 7
" Take care, then, of what thou sayest before a wall, lest there
should be an ear behind it." 8 " Therefore the wise have said
that it is not well (or good) to tell everything one has seen in
secret, as one would of things done in public ; nor to make it
known to all." 9 " Better it is to be silent than to open the
thoughts of thy heart to some one, and say to him : Don't tell
it." 10 In Siddhikur we are told that "in the north of India, in
black China, king Dai-bang [Tai-wang] had a son who, when
he became king, never showed himself because he had ass's
ears ; but put to death every mar who combed his hair, lest
the secret should ooze out. One man who had combed his
hair escaped through his own stratagem, and was bound over
to keep the secret. This burden on his mind made him ill.
His mother advised him to go and unburden his mind in some
lonely place. He went and told it in the hole of a squirrel.
The squirrel told it, and the wind carried it abroad ["A bird of
the air shall carry the voice," Eccl. x. 20] until it reached the
ears of the king, who sent for the man. The man advised him
1 Dion. Cato, lib. i. 3. 2 Kang-ing-p. 3 Meid. Ar. pr. 4 Gun
den s. mon. 793. 6 Hien w. shoo, 170. Sain ugh, 133. T Ahmed
u Yusuf. st. i. 8 Gulist. viii. 12. 8 Thoodhamma tsari, st. xi.
10 Gulist. viii. 10.
28 ORIGINAL NOTES ON [xi. 13
to wear a cap ; and that is the origin of the cap worn by the
king and others." 1
" Jemshid had a minister more intimate with him than the
sun is with the moon, who was wearied with the responsibility,
and said to himself : My endurance (or patience) weighs down
my body. My sovereign has laid the jewel of his secrets in
my heart. It is a great thing ; I cannot betray it. I have
not closed my heart to his word, but I have tied my tongue
because of my own weakness." 2 " He who holds fast a secret,
holds fast [the opportunity] of telling it (or of making it
known) ; but if he does not hold it fast, then never no, never
divulge it to him." 3
"The lion's mother said to him : We ought to keep our
friend's secrets. But where the object is to state the truth, and
to vindicate one who is falsely accused, then the fault should
not be concealed." 4 " Despite, said she, of what wise men
have taught of the guilt and shame there is in revealing secrets,
I have told thee what thou didst not know. I am not ignorant
of what wise men have said concerning the penalty due to
those who reveal secrets, and of the shame they bring on
themselves. Yet would I tell thee of the counsel taken and of
the plot that was made." 5
"A secret told thee," said Buddha to his son Rahula, " is not
to be spread abroad ; neither utter a low word in the presence
of others. Speak that which is worth remembering, and let
alone what is not." 6 " The prudent man repeats what he saw ;
the fool repeats what he heard." 7 "And make not a chest for
thy secret, but in the breast of a true and genuine friend." 8
At the same time, " Do not inquire of him who conceals the
matter from thee ; and search not into that which is hidden
from thee." 9 " For four things are requisite in order to live at
1 Siddhi kur, st. xxii. 2 Nizami, p. 105. 3 El Nawab. 63.
* 2r 0. *. Ijfv. p. 137. 5 Calilah u D. p. 137. Rahula thut. 14.
r Ep. Lod. 776. s E1 Nawab. 138. Chagig. Millin, 245.
XI*. 13] THE BOOK OF PROVERBS. 29
peace with others : to see, to hear, to hold one's peace, and to
endure." 1
" A man of sense does not reveal to others these five things :
loss of money, anxiety of mind, whatever goes wrong in the
family, being taken in by others, and the want of respect shown
him. So also are the nine following to be carefully concealed :
one's age, means, household, defects, devotion, marriage, medi-
cine, austerities, charities, and disrespect." 2 "The sick are a
boon to the physician ; the vicious and dissipated, to officers ;
fools are the life of the wise ; and trusty men [who can keep
a secret] are the life of kings." 3 "The holding safe of one's
own secrets answers in two ways ; if the plan succeeds, it is to
the credit of him with whom it originated ; but if it does not
succeed, it hides his failure, said the crow about the war with
the owls." 4
"A secret is pledged faith," 5 says Abu Ubeid. "No one
keeps a secret but he who is faithful ; it remains shut up with
the good among men. A secret with a good man is as it were
in a house with a lock, the key of which is lost, and the door
shut." 6 "My many friends," said Meskyn of Dasima, "have
confided to me their secrets, which I have hidden in the
impenetrable [recesses] of my heart. My friends are scattered ;
but their secrets are entombed in one stone, that will weary
those who try to break it." 7 "What, then, are the four prin-
cipal rules of conduct for wise and good men ? As regards
telling the faults of others, to be as one without a tongue ; as
to seeing their evil actions, to be as one without eyes ; to be
modest [lit. as it were, trembling] towards one's own wife and
all others ; and as to injuring others, to be as one without
intention." 8 " Do not mention the faults of others." 9
" Nil bene cum facias, facis attamen omnia belle;
Vis dicam quid sis? magnus es ardelio." 10
1 Ep. Lod. 392. 2 Hitop. i. 137, 138. 3 Ibid. iii. 36.
* 2r0 r. /xv. p. 250. 6 Abu Ubeid, 51. ' Alef leil. ix. p. 60.
7 Hamasa, p. 573. 8 Putsa pagienaga, Q. 19. 9 Gun den s. mon. 177.
10 Mart. Epigr. ii. 7.
30 ORIGINAL NOTES ON [xi. 14
So that
" Est et fideli tuta silentio
Merces." 1
1 4 Where no counsel is, the people fall : but in the
multitude of counsellors there is safety.
rribsnn here means more than ' counsel ;' it is properly ' delibera-
tions, guidance, government, as by one at the helm,' from
cable or rope,' bnh, a sailor.' The LXX. render it well
which Armen. follows. The Arabic has 'direction, counsel, with
regard to the end or issue thereof.' Syr. follows the LXX., but reads
xu/fyjvrjTTjs, 'guide, director or pilot.' The Hebrew plural, though
idiomatic, has a peculiar force here.
' Where no counsel is" &c. " There is no success without
deliberation," says AH; whom the Persian paraphrase thus
renders : " Counsel (or deliberation) is the guide to success ;
in everything take counsel ; if the action of him who does not
take counsel succeeds, it can only be a wonder." 2 "Chi trovo
il consiglio invento la salute," "He who discovered counsel
invented safety," say the Italians. 3 " If the man says : Soul,
come let us jump down the well. Let us wait till Sunday,
says the Soul, and then we will jump down the well." 4 " He
is the best seer [soothsayer or prophet] who is also counsellor,"
says Menander. 5
Yu said : " My intentions were first settled ; I consulted
and deliberated ; every one was of the same opinion. The
demons and the gods also complied ; and the tortoise and the
reeds [divination] harmoniously followed." To which Yu
also added : " Do not listen to unauthenticated words ; and
do not follow counsels that have not been advised (or well
deliberated)." 6 And E-yun on the occasion of his escorting
Thae-kea to Po, said : " When the people are without a
1 Hor. Od. iii. 2. * All b. A. Taleb, max. xxiii. 3 Ital. pr.
4 Telugu pr. 5 Menand. i. 0op. a. 6 Shoo-King, bk. i.
sect. 3.
xi. 14] THE BOOK OF PROVERBS. 31
governor, they have no means of correcting one another in
order to preserve life." 1
" From want of propping the house with a beam, it falls of
itself," say the Bengalees.' 2 "Yet even if thou hast sixty
counsellors, forsake not thine own counsel," says Ben Syra." 3
Yet " with too many carpenters the room is made awry," say
the Chinese. 4 Still, "as the flame of fire dispels darkness
from a house, so also if there be many counsellors their lamp
[light] outshines the sun in brilliancy." 5 "A poisoned draught
kills one, and an arrow kills one [only once] ; but confusion in
counsel ruins king, kingdom and people," said Vidura to
Dhritarashtra. 6 [An authority only inferior to the one that
said : "A kingdom divided against itself cannot stand," S. Mk.
iii. 22, &c. a warning at the present time.] " And firmness
in keeping a secret is the perfection of a counsellor." 7 On the
other hand, "a king is destroyed by evil counsel." 8
"A king who is overtaken by sudden misfortune is the
enjoyment [or solicitous care, opportunity] of counsellors [or
ministers] : therefore do ministers wish the king's misfortune.
But in like manner as he who is free from disease does not
send for the physician, so also does a king free from difficulty
dispense with counsellors." 9 Referring to the difficulty and
importance of good government, one of the early Emperors of
China, mentioned in 'the Song of the Five Children' [brothers
of Thae-kang, B.C. 2170], is reported to have said : "When I
come to the millions of my people, I feel as if I were guiding
six horses with rotten reins. He, then, who is placed over the
people, how can he feel otherwise than awe-struck [and care-
ful]?" 10 "For," said Chung-hwuy [one of Tang's ministers,
B.C. 1800], "Heaven formed man subject to passions, so that
1 Shoo- King, bk. iii. sect. 6. * Beng. pr. 3 Ben Syra, 21.
* Chin.-pr. 5 Lokopak. 73. 6 Maha Bh. Udyoga P. 1015.
7 Niti Sara, iv. 37. Nitishat. 34. Pancha T. i. 133, 134-
10 Shoo-King, bk. ii. 3.
32 ORIGINAL NOTES ON [xi. 15
if there be no ruler, the people get into confusion. But Heaven
brings forth an intelligent man to govern them." 1
Both Sophos and Syntipa have a fable of the ' Hare and
the Fox,' the moral of which is that they fare like the hare in
the well, who will take no advice, but act entirely cf their own
accord. 2 " That, however, may be done which is the opinion
of five men," says the Bengalee proverb. 3 Shun, addressing
Yih and Tseih, said : " Ministers, oh ! how important ! attend-
ants, oh ! attendants, oh ! ministers, oh ! You are my legs
and arms, my ears and eyes. When I wish to help the people,
you must help me. If I act unreasonably, help to set me
right. Do not seem to agree with me, and when you go
from my presence have [invent] some after [backbiting] words.
Mind that!" 4 "He is the real companion of a prince (or
king), who setting the law and virtue [of his duty] before
him, and setting aside his likes and dislikes, tells him truths
he may not like." 5 " But the prince who is of many minds in
his counsels, is disliked by his minister. On account of his
variableness, he finds himself neglected in his affairs by th&
minister." 6
15 He that is surety for a stranger shall smart for
it : and he that hateth suretyship is sure.
"He that is surety',' &c. "Be surety for no one; it will
bring about many evils." 7 "'Eyyi^, irdpa S'arrj," " Surety? sorrow
(or trouble) at hand," said Pittacus. 8 " The strange gardener
with whom seven Bymahas had deposited six hundred
pieces of silver, and who tried to ignore the deposit, had to
restore it, nevertheless." 9 On the other hand, "in your inter-
course with men," says the Siao-hio, " be sincere and truthful ;
1 Shoo-King, bk. iii, 2. 2 Sophos and Syntipa, fab. 10. 3 Beng. pr.
4 Shoo-King, bk. i. sect. 5. * Hitop. iv. st. 8. 6 Id. ibid.
r Tarn. pr. 4739. Sept. Sap. p. 18. See Dhammathut. ii. 3.
XL 1 6] THE BOOK OF PROVERBS. 33
even if a man be a barbarian, you may not neglect him (or
forsake him)." " For instance," adds the Japanese commen-
tary, " if one loses his way in a strange country, he may not
be left to himself and neglected, though he be a stranger." 1
" Let me give thee five bits of advice and keep it, said a man
to one who had been taken in : trust not wholly an ignorant
man ; do not show thyself weak in presence of an unknown
individual ; be alert at all times, even in thine own home ;
be not the guest of a hungry man ; and take no present from
a poor one." 2 [The worldly saying, ' No trust, no mistrust,' is
wise in general, but liable to many charitable exceptions.]
"Rear a tiger," say the Japanese, "and he will kill you" [lit.
you seek your death]. 3 "Eleve un corbeau, et il te crevera
les yeux," say the French. 4
1 6 A gracious woman retaineth honour : and strong
men retain riches.
l, < an( j stron g men> > & c- The LXX. paraphrase this verse
and are followed by Syr., Armen. and Copt.
" A gracious woman" &c. " God," said Simonides, " did not
make all women of one mind. Some good, some bad ; some
cunning, crafty, sly, disorderly, &c. But he is fortunate who
takes for his wife one like a bee. Such a one no fool will
come near. But life flourishes and prospers under her hand.
She grows old with her husband, loving him the while ; the
mother of a renowned family. She is singled out of all other
women. Surrounded by divine favour, she takes no pleasure
in the frivolous talk of other women. Such are the best and
most sensible women whom Jove grants as a favour and a
blessing to men for their wives." 5 " Even when she is ill, she
thinks nothing of it, but waits on her husband with affection.
For the relation of a wife to her husband," say the Japanese,
1 Siao-hio, c. iii. Jap. ed. 2 Sibrzne sitsr. xcviii. p. 123. 3 Jap. pr
4 Fr. pr. 5 Simonid. ii. 83.
VOL. II. D
34 ORIGINAL NOTES ON [xi. 1 6
" is drawn from the laws of nature, heaven and earth, Yo and
Yin [male and female principles] ; man, the Yo, revolves and
works like heaven ; but woman, the Yin, like the earth, is
quiet and follows her husband, as the earth follows heaven." 1
" Women should cultivate chastity and constancy ; men,
talent [skill] and goodness." 2 "The earth is covered [pro-
tected] by the sea ; a house by the wall ; a kingdom by the
king ; and women are protected by their own demeanour." 3
" Which is the most pleasing woman ?" asks Vararuchi. " She
who conducts herself well." 4 " And bashfulness is the [praise]
ornament of a handsome woman." 5 "Yet let not a wise man
either despise women or place confidence in them." 6 "Among
the thirty-two qualities which the woman should possess of
whom Byam-tsum-sems-pa [Buddha] was to be born, were the
following : she was to be handsome, of course, and of a good
family, &c., with a smiling countenance, affable, no flirt, no
gossip, patient and chaste, modest and bashful, &c. Such
was Maya, the daughter of Suddhodana, of the Shakya race." 7
" For one of the best women is she who can do what is hand-
some and comely." 8
" King Littsavi's queen was not handsome ; but he made
her his queen because of her modesty [shame-facedness]. She
was a poor girl whom he noticed walking more modestly
than the rest. To this Phara Thaken said: Such perfect
modesty and shame-facedness is rarely found. It has nothing
to do with good or bad looks. For the greatest beauty
deserves no mention [no long talk] in comparison with it." 9
" Therefore," said also Phara Thaken, " women who have no
great beauty, but have purity and excellence, shall attain unto
a state of excellence." 10 " The human body is a precious jewel
when possessed of the two-fold gem-like mind and rule, dis-
1 Onna ko kiyo, c. xiii. 2 Gun den s. mon. 161168. 3 Chanak. 76.
Var. Pancha Ratna, 4. * Id. Nava Ratna, 3. Vishnu- Pur. iii.
7 Rgya-tcher rol-pa, c. iii. p. 26. Putsa pagien. Q. 85.
9 Buddhagh. Par. xvi. w Id. ibid. Par. xix.
XI. 1 6] THE BOOK OF PROVERBS. 35
cretion and instruction withal. But on account of the great
difficulty of finding all these qualities united, they are reckoned
a precious jewel." 1
" How sweet [pleasing] is beauty," say the Greeks, " when
gifted with a wise mind." 2 For "modesty," say the Arabs,
"is a part of religion." 3 "The ornament of a woman," say
again the Greeks, " lies in her manner, bearing, deportment ;
not in her jewels." 4 " Don't you think that a beautiful woman
is respectable without paint, ornaments, or a turquoise ring ?
Brocade and broad-cloth only look out of place on a bride
who is not good-looking." 5 "A thing which is by nature
beautiful, requires no artificial get-up ; a pearl is not submitted
to the grinding [polishing] of the grinding [or touch] stone." 6
" Pride, also, and haughtiness are not seemly on women." 7
"A fine house," say the Rabbis, "a handsome wife, and
beautiful furniture, enhance the opinion others have of a
man." 8 Again : "A handsome wife is happiness to her husband ;
and the number of his days is doubled." 9 [Chanakya, however,
did not think so, for he says "that a handsome wife is an
enemy."] 10 Yet "she is a fit consort for a great man." 11 " The
power of a child lies in crying to be caressed ; the power (or
strength) of fishes is the water in which they roam [that is
their safety] ; that of birds is the expanse in which they fly ;
but the power of a handsome woman for being loved is four-
fold." 12 " One loves one's own property ; but everybody loves
a handsome woman." 13 "A woman's appearance (or looks) is
her wealth," say the Burmese. 14 " But simplicity [modesty] is
her ornament," say the Tamulians. 15 " Beauty of form," says
the Buddhist, " is the wealth of women ; knowledge is that of
men ; morality, that of religious mendicants [bhikkhus] ; and
1 Thar-gyan, fol. 9. 2 rVu/i. pov. 3 Meid. Ar. pr. * Tvwp. pov.
6 Gulist. ii. 33, 46. 6 Drishtanta Shat. 49. J Megilla in Khar. Pen.
xxi. i. 8 Berach. in Millin, 352. 9 Jebam. Millin, 201. 10 Chanak. 45.
11 Kawi Niti S. 12 Id. ibid. 13 Hill pr. 143. " Ibid. 237.
16 Tarn. pr. 4949.
D 2
36 ORIGINAL NOTES ON [xi. 1 6
strength is that of kings." " But the glory of a wife is to be
devoted to her husband." 1
" The greatest virtue in a woman," say the Mongols, " over
and above her fifteen other merits, is a good and gentle dis-
position. Let a woman be ever so accomplished in other
ways, yet if she has a bad disposition, she is to her belong-
ings [or surroundings] like a cataract in the eye." 2 "A little
. beauty," says Sadi, " is better than great wealth. A beautiful
woman meets with honour and deference wherever she goes,
even if her father and mother had turned her out of doors in
anger." 3 " The lamps in a house are sacred," said Vidura to
Dhritarashtra ; " so also are the women belonging to it looked
upon as deities, and are thus to be especially taken care of
[and cherished]." 4 "Where women are duly honoured," said
Manu, " there the gods are well pleased ; but where women
are not so treated, all other deeds are fruitless." 5 "And the
sage asked the Spirit of Wisdom : Who is chief among women ?
Then the Spirit of Wisdom answered : The woman who
speaks well [of agreeable voice and conversation], who has a
[straight] frank disposition, who is clever, who has a good
name, who is good-tempered, who is the light and life of her
home, who is duly modest and bashful, who is friendly towards
her own father, uncle, husband and guardian, and who, withal,
is good-looking, is chief among her fellows." 6
"and strong men" &c. "Strength and weight and valour
are the ornament of a man ; but the virtue of his partner is to
yield obedience to him. The Yang and the Yin combined
are strength and softness in one." The E-king says : " The
rule [way or display] of strength is in a perfect man ; that of
[kwan] the earth, is in a perfect woman." 7 "A modest girl, a
brave boy, and good price for one's land," say the Georgians. 8
" Helmeted men go to battle, but the brave among them win
1 Lokaniti, 93, 94. 2 Qyun Tulk. p. 4. 3 Gu i ist . JH. 2g .
Maha Bh. Udyog. P. 1408. * Manu S. iii. 56. Mainyo i kh.
c. Ixi. i Yew hio, vol. iii. p. i. a Georg. pr.
XI. 17] THE BOOK OF PROVERBS. 37
it." 1 "Yea, the brave and bold man catches the tiger."*
" There is a time for procuring wealth," say the Chinese ; " and
manly strength is the root of it," said Confucius. 3 "The
strong man sees virtue in the world [passes for virtuous, or
thinks his strength virtue]," said Bhishma to Arjuna's wife. 4
"And good fortune attends the brave." 5 So says Ennius,
" Fortibus est fortuna viris data." 6
And Horace,
" Fortes creantur fortibus et bonis." 7
"'Fortes' enim non modo 'fortuna adjuvat,' ut est in vetere
proverbio, sed multo magis ratio, quae quibusdam quasi prae-
ceptis confirmat vim fortitudinis," says Cicero. 8 For,
" 6 /ieyas KtVSwos avaA/av ou <dmx Aa/z/3avei,"
"A great venture does not admit a powerless man." 9
1 7 The merciful man doeth good to his own soul :
but he that is cruel troubleth his own flesh.
2, lit. ' retributes or renders, returns good to his own soul,'
or 'to himself.' LXX. and Copt, 'to his own soul.' Armen. 'to his
own person, to himself.' Arab, like the Hebrew. Syr. 'entails a
good retribution on himself [or on his own soul]. But "HPO &&
means 'a benevolent, kind-hearted, pious' man, rather than 'merciful;'
this being only one of the attributes of benevolence or of piety.
D^Tpn, 'pious men,' 10 V^pn, 'His saints.' Syr. oo-ios, 'saint,
pious,' &c.
" The merciful man" &c. " Excellent men do good to them-
selves and to others also ; but a cruel and wicked man troubles
himself and others also. A fruit tree feeds itself and others,
but a dry tree consumes [burns] both." 11 "Good men show
pity to good and bad alike. The moon does not withhold
her light from the Chandala's hovel." 13 "The Bodhiaatwa
1 Berach. in Khar. Pen. iii. 8. 2 Malay pr. 3 Ming-sin, p. k. c. xii.
4 Maha Bh. Sabha P. 2354. 6 Telug. st. 2. 6 Ennius Ann. 262.
7 Hor. Od. iv. 4, 29. 8 Tusc. Q. ii. II. 9 Pind. OI. i. 129.
10 I Maccab. vii. 13, and Joseph. Ant. Jud. lib. xii. 10, 3. " Sain
ugh. 106. 12 Kobitamr. 22.
38 ORIGINAL NOTES ON [xi. I/
[the highest of the five classes of men] is a man of a naturally
kind and righteous heart, and free from guile, &c. He is
perfected, and others also are made godly by prescribed means
and discipline, just as butter is procured from milk. So also
from a living being a 'Burkhan,' Buddha, may be produced." 1
[This and like passages show clearly that ' Burkhan/ as it is
used in the Mongolian Bible, is a bad equivalent for ' God.']
"An easy [good, generous] heart [lit. exhausts] is the greatest
happiness of a quiet life," say the Chinese. 2
" Every one who is merciful towards [God's] creatures shall
himself find mercy from heaven ; but he who shows no pity
shall receive none," said R. Gamaliel. 3 "Come what will,"
said a Turkish father to his son, " be not heart-breaking nor
tongue-cutting." 4 King-hing-luh says: "A great man is
always measured [moderate], grave, sedate and indulgent. He
does not affect it, but is so indeed." 5 "Who are they that are
like the soft influence of moon-beams ? Good men." 6 " What
ought one to practise ? Kind feeling towards all beings." 7 For
"Semper beatam se putat benignitas." 8
"Wise men say that a good disposition [good mind or
morals] is like a powerful rope that draws good to the good
man ; and that it is like a sling that throws off evil from him,"
says the Ethiopic adage. 9
" Like as perfumed oil does not grow less in golden vessels,"
say the Cingalese, "so also do love and pity [kindness] that
fill a good man's heart never grow less in it." 10 " As regards a
good man, his belongings are attached to him [lean on him] ;
while he benefits himself by practising the virtue of his heart." 11
" But as to the bad man, others keep at a distance from him ;
while he works for himself, before his eyes come trouble and
sorrow that might not have taken place." 12 "When good men
1 Tonilkhu y. ch. c. ii. * Ming-sin p. k. c. xi. * Shabbath, 151, M. S.
Khair nameh, p. 26. * Ming-sin p. k. i. 5. ^ Ratn amal. 29.
Id. 32. 8 Publ. Syr. o Matshaf. Phal. w Lokopak. 32.
Wen chang yin, &c, Shin-sin 1. c. v. p. 54. " Id. ibid.
Xl. 17] THE BOOK OF PROVERBS. 39
help others, others also, every one, will help them in return." 1
"And a good disposition [good-nature] gives peace [well-
being]," say the Telugus. 2 And the Chinese : " In most things
[business] be easy [yielding, large-hearted], agree and forgive ;
and your happiness will increase of itself." 3
" He who hoists the standard of tenderness (or compassion)
does his own work and that of the whole creation. But he
who raises his head above it [who disregards it], will go back
from the happiness (or wealth) he had seen." 4 " El Jonaid
was asked the token of a generous [noble] man. He answered :
Forgiveness." 5 For it is said : " Forgiveness of faults is purity
of soul." "Be merciful to men, and be called 'merciful,'" said
Nur-ed-din to his son. " For there is no hand above it but
God's hand ; but no one is cruel that does not waste away
through cruelty." 6 " Fortune makes choice of liberality, because
a man becomes fortunate through liberality." 7 "It is the
work of pious men, and freshens up the heart of worldly men
through generosity." " For he," say the Chinese, " who does
good to others, does good to himself." 8
" The bad man always injures those who protect him, but
the good man protects them. The pie-bald mare brings her
own mother to ruin [the Mongolian version renders thus the
Tibetan : " The worm eats little by little that which protects
it," such as fruit, wood, &c.], but a lion protects the neigh-
bourhood where he lives." 9 "A good man by his gentleness
does good [preserves] both to himself and to others." 10
"Ti's yap 7-0Aos ovx avTaJ <f>i\o<s ;"
"Where is the good man who [as such] is not his own
friend?" said GEdipus. 11 "In assisting him I benefit myself,"
said he also to Creon. 12 For
" Multo ignoscendo, fit potens potentior," 13
1 Nidivempa, 91. 2 Nitimala, ii. 28. 3 Ming-sin p. k. i. 5.
* Akhlaq i m. xix. 6 Eth-Theal. 83. 6 Alef leil. xxi. p. 159.
7 Pend nameh, p. 3, 4. 8 Ming-sin, p. k. c. i. p. 4 and Chin. pr. G.
9 Sain ugh. 132. 10 Legs par b. p. 105. u Sophocl. CEdip. Col. 309.
12 (Edip. Tyr. 141. ia Publ. Syr.
4O ORIGINAL NOTES ON [xi. 17
"And he who studies the advantage of others, studies his
own." 1 "Those that are gentle and easily entreated, profit
themselves in the end. But the violent and the fierce invite
misfortune." 2
" The wise are always at rest and satisfied in their mind.
The wicked, on the contrary, are always in trouble and mis-
chief." 3 For "to be hard, violent and inhuman, are sins that
shorten a man's life," says Tai-shang. 4 "Accustom thyself
to mildness," said the brahman to the king. 5 "Mildness is
the first duty (or virtue)," said the brahman of Mithili. 6 " He
is reckoned good and merciful who is kindly disposed towards
all ; but the pitiless man is just the reverse," said Yudhisht'ira
to the YakshaJ " All men will cleave to him who has a repu-
tation for kindness. When one spreads cotton-wool on a
mat, some will adhere to it." 8 " Kindness of heart is the root
of ten thousand good things," said Meng-tsze. 9 " And he who
shows pity day by day [by giving alms], the goodness of his
heart comes out increasingly." 10
" Generosity, said the young dge-long to Paltschei, is ' born
common' [inbred] in good men ; we pray thee to forgive us.
To which he replied : I bear you no ill-will ; be free from the
consequences of your injury to me." 11 The true principle of
mercifulness is in the love of God. Even the Chinese say that
'jin,' charity, philanthropy in its true sense, is 'Theen-sin/
the heart, sentiment or thought of heaven, the exercise of
which constitutes a perfect man. One day one of Confucius's
disciples asked another one how it happened that the Master's
course of conduct was so consistent. Hwuy-tsze answered :
"The rule of life of our Master consists in being sincere in
his endeavour to feel for others as he does for himself." 12
[After this maxim, " In our actions we must obey the will of
Heaven ; and in our daily intercourse consult the feelings
Ming h. dsi, 2. 2 Hien w. shoo, 78. * Ming h. dsi, 51.
Kang. i. p. s Dsang-Lun, fol. x. Maha Bh. Vana P. 13989.
L I i- ibld ' I?377> 8 LCgS Par k P- 297 ' 9 Shin " s - L L P- 94-
Mmg-sm, p. k. c. i. u Dsang-Lun, fol. 80. 12 Shang-Lun, c. iv.
&i. l;] THE BOOK OF PROVERBS. 41
[heart] of men." 1 ] On another occasion Fan-che asked the
meaning of 'jin/ Confucius answered: "It is to love men." 2
" The man who has charity wishes to fix his heart in it, and
also the heart of others ; he wishes to be absorbed in it, and
to absorb others in it also." 3 "All of you," says the Buddhist,
" listen attentively to this doctrine, and, having heard it, hold
it fast." " Whatever things are not agreeable to yourself, are
not to be done to others/' 4 " This is ' shoo/" said Confucius ;
" what you do not wish for yourself, do it not to others," and
it is the real meaning of 'jin,' 'the love of man, charity.' 5
" Ignoscito saepe alteri, nunquam tibi." 6
And Tai-kung says : " The kind-hearted live long ; but the
wicked and the violent perish." 7 "And the warm-hearted,
genial and respectful man is the pillar of virtue." 8 " For there
is no greater virtue than mercy, and no greater sin than
malice," say the Bengalees. 9
" He is not an Ariya who kills living beings ; but he who
injures no one is indeed an Ariya [noble, who attains nibbanam
at the end of his present life]/' 10 " Ill-nature is a disease bred
in the body." 11 "If a man is without knowledge (or intelli-
gence) and unable to assist others, yet if he is free from false-
hood, he will be of use to himself. But if a man is ignorant
and false, and a fool withal, he will be looked upon by every
one as an enemy, and good for nothing." So said the dge-
long to himself, while hesitating whether or not to tell the
truth to Mangal's son. 12
" EvepSwv eu -n-paa-a-e," " Do good to thyself by doing good to
others," says Theognis. 13 " For ill-natures are justly to them-
selves the sorest pain to bear/' 14 And, say the Osmanlis,
" Strong vinegar injures both itself-and the vase that holds it" 15
1 Hien w. shoo, 87. 2 Hea-Lun, c. xii. 3 Shang-Lun, c. xvi.
4 Bstan-hgyur. vol. cxxiii. I, 174. 6 Hea-Lun, c. xii. 6 Publ. Syr.
1 Ming-sin p. k. c. i. 8 She-King, in Liki, c. xxvi. ' Beng. pr.
10 Dhammath. 270. Lokan, 77. 12 Dsang-Lun, fol. 73.
13 Theogn. 587. " GEdip. Tyr. 674. 1S Osm. pr.
4 2
ORIGINAL NOTES ON [xi. 1 8
" A snake," says Chanakya, " is cruel (or terrible), and a vile
man is also terrible (or cruel). But a vile man is worse than
a snake; for the snake is tamed with charms, but where-
withal can a vile man be warded off?" 1 Mahasatwa said in
answer to Mahanada : " It is difficult for men so gross and
sensual as we are to part with life ; but not so for those who
strive after excellence. It is difficult for men to become
Buddhas, even by doing good to others. Yet as it is only
through pity and compassion for creatures that a man can
attain to regions of the gods, I will try for it." 2
1 8 The wicked worketh a deceitful work : but to
him that soweth righteousness shall be a sure reward.
"^ nbyD, lit. <a work of lie,' 'a lying work,' 'a work that lies
to him, deceives him.' Armen., Copt., Syr., follow the LXX.,
acre/3i)s iroiet cpya oSc/ca, &c. Arab, renders it like A.V.
" The wicked" &c. " Mentitur iniquitas sibi." 3 " Enmity is
a work that gives plenty to do," says Ali ; and as the Persian
explains it, " Enmity is a work without profit or advantage ;
that keeps men from all useful employment, and is itself dis-
appointing. It either brings trouble to the heart, or brings the
body to jail." 4 "A man thereby cuts off his own nose to
hinder another man's journey." 5 " A deed (or work) done with
bad faith, is like the mirage [deceptive] and like ashes." 6 " The
pot (or kettle) of the false man does not boil ; or if it boils,
it [the broth, pilaw, &c.] does not thicken," say the Ozbegs." 7
" When a foolish and stupid man does anything, though accord-
ing to custom, yet when finished it turns out different." 8
Vartan has a fable of the 'Lamb and the Wolf,' 'in which the
lamb told the wolf to sound the horn that brought the dogs
that fell upon him ; " showing that many men are deceived by
silly speeches, and repent of it afterwards." 9
1 Chanak. sh. 26. 2 Altan Gerel, sect. x. fol. 160. 3 Lat. pr.
* Ali b. A. T. max. lix. 6 Beng. pr. 6 j Nawab. 30.
7 Ozbeg pr. 8 Sain ugh. fol. 11. 9 Vartan, fab. n.
XI. 1 8] THE BOOK OF PROVERBS. 43
" Dishonest men do not enjoy happiness long, through their
dishonesty. They prosper only as the heron and the crab.
The heron pretended to take the fish to the pond, but ate
them. A crab, however, nipped off his neck." 1 Sophos has a
fable of 'the Eagle and the Fox,' 2 and Esop also, 3 the moral
of which is, that the deceiver is punished, if not by men, assur-
edly by God. Phaedrus 4 draws a different lesson from it, but
Gab. Faernus, 5 more correctly,
" Qui tenuem amicum laedit, hinc si humanitus
Impune fuerit, imminet vindex Deus."
See also Esop, fab. 44, 46, and 144. Vartan has also a
fable of ' the Poor Man and the Eagle,' probably borrowed from
this fable of Sophos or of Esop, with the moral " that he who
injures the innocent brings upon himself guilt, in consequence
of his evil deeds." 6 "He who deceives others injures him-
self." 7 Thus D. Cato,
" Nolo putes pravos homines peccata lucrari,
Temporibus peccata latent, sed tempore patent." 8
On the other hand, " God," said R. Simeon, " is not unmind-
ful of thy labour, but He is faithful and will reward thee for it
And know that the reward of the righteous is in the world to
come." 9
" If one seed of virtue is sown, numberless fruits are pro-
duced." 10 " He that plants a vine shall gather grapes ; so he
who sows righteousness shall reap perfection." 11 "For the
hand that [awards] distributes justly shall not be cut off," say
the Georgians. 12 It is said in the Shoo-King : " Do good, and
a hundred blessings shall descend upon thee. Do evil, and a
hundred miseries will alight on thee." 13 "Every one has a
disposition that is not exhausted [that is liable to improve-
ment or to deterioration]^ happiness which is not enjoyed to
the full, and misery which is not irremediable. Doing good is
1 Baka jat. p. 223. 2 Fab. 25. 3 Fab. i. * Fab. 28.
6 Fab. 60. 6 Vartan, fab. 3. r Sain Ugh. fol. 31. 8 D. Cato, ii. 8.
9 Pirqe Av. ii. 10 Mong. mor. max. " Mishle As. xxvii. 26.
12 Georg. pr. " Chung-King, c. xvi.
44 ORIGINAL NOTES ON [xi. 19
like vegetables in a garden in spring, you cannot see them
grow, yet they increase nevertheless. Doing evil is like a
hone ; you do not see it grow less, yet it wears away never-
theless." 1 "I am wealthy," said king Mig-ched ['Open-eyed,'
so called for his being able to see fourteen leagues off, through
mountains, &c.], "and my people are subject to me like grass
laid on one side by the wind. But if at this present time I do
not prepare fruit for hereafter, I shall have trouble and sorrow.
Like husbandmen who sow in spring and reap in autumn, if I
do not in this time of spring sow seed also, I shall not reap in
the autumn of hereafter. Therefore will I not be idle now, but
I will sow seed in the field of happiness hereafter." 2 " If so be
that virtue is here without reward," said Yudisht'ira to Drau-
pada, " it is only because this world is plunged in degrading
obscurity (or darkness). Virtue then is not without fruit,
neither is vice without fruit ; for, indeed, the fruits are seen
both of the ignorant and of the religious." 3
19 As righteousness tendeth to life : so he that
pursueth evil pursueth it to his own death.
D^rV? n|yj? };>. 'thus (doth) righteousness (tend) to life.' This
seems a more natural construction, as a consequence of the preceding
verses, inasmuch as ]3 means 'thus' rather than 'as,' especially at
the beginning of a sentence, as it is here. The LXX., which are
followed by Syr., Armen. and Copt., have hardly anything in common
with the Hebrew original. Chald. ' he that worketh righteousness
[lays it] as a store for life [lives].'
"As righteousness:' &c. " It does not matter," said Pwang-
kang [B.C. 1400], "whether [people] be far or nearly related
one to another. Whosoever commits sin shall be punished
with death ; and whosoever acts virtuously, his good shall be
made manifest." 4 A saying in the kingdom of Tsin is: "To
follow good is like going upwards ; but to follow evil is like
rushing down [a precipice]." 5 Ma -kin said : "The end [or
1 Ming-sin p. k. c. i. 2 Dsang-Lun, fol. 193. 3 Maha B h.
Vana P. 1184, 1190. * Shoo-King, iii. 9. Ming-sin p. k. c. i.
XL 20] THE BOOK OF PROVERBS. 45
object, purpose] of the body is to work good. Cease not to
devise plans for good. Evil done one day will bring many
other evils with it" 1
"Firmness [or contentment], patience, self-control, abstaining
from theft, purity, restraint of the organs of sense, understand-
ing, wisdom, truth, freedom from anger, are the ten tokens of
virtue. The brahmans who study this ten-fold code of duties,
and who, having studied it, put it in practice, go the best
way to heaven. When a brahman has forsaken all work, is
intent on his own occupation [meditation, &c.], is free from all
other feeling, and his sin is done away with through his auste-
rities, he is on the best road [to heaven]." 2 " If a man has
practised virtue generally, and unrighteousness only a little,
he enjoys happiness in heaven, clothed in brilliants. But if,
on the other hand, he served unrighteousness in general, and
righteousness only a little, bereft of these heavenly brilliancies,
he falls into the power of Yama [king of Death], and suffers
his torments. And when he has in life endured these torments
inflicted by Yama, then released from his taint he is again
restored to the five elements, according to their distribution." 3
" Let us then be as it were afraid of sin and in awe of
death." 4 " For the motives [practices] of serpents, of evil men,
and of slanderers, do not prosper in the world." 5 "What
chance has a man of being happy who has no humanity?"
says Confucius. 6
20 They that are of a froward heart are abomination
to the Lord : but such as are upright in their way are
his delight.
nb >#j?y, < tortuous (in) heart' (or 'of heart').
" They that are" &c. " It is a sin," says Tai-shang, " to
harbour a double heart within. The officer who harbours a
1 Ming-sin p. k. c. i. 2 Manu S. vi. 92 96. 3 Id. ibid. xii. 20 22.
* Vemana, ii. 62. 6 Pancha T. i. 366. 6 Shang-Lun, iii. 3.
46 ORIGINAL NOTES ON [xi. 21
double heart will deceive his prince, as the son will deceive his
parents, and the wife her husband. And if men do not know
I am such, yet the spirits, alas ! know my inmost (thoughts),"
say the Chinese. 1 And Pindar also :
" .... el 0(ov
avrip TIS e ATreTou Tt Aao-e
fj.fv tpSwv, ap-aprdvei," 2
" If a man hopes he may hide aught he does from God, he
makes a mistake." " If a man indulges licentious or disorderly
intentions in his heart, he then walks in the way of corruption
[becomes depraved] ; and this comes from the will (or purpose)
of his heart not being upright (or firm)." 3
"To men," says Hesiod, "who are addicted to injustice and
other evil deeds, far-seeing Jove sends heavy judgments from
heaven ; plague and famine, with the ruin of families and
nations ; but to those who love justice justice that walks
unseen among men to punish the wrong-doers [for justice shall
prevail in the end, however much or little fools may profit by
their own experience] to just and good men, far-seeing Jove
sends peace and plenty ; their country and people prosper,
free from the tumult of war ; for famine and injury do not
come to men who are both just and good. But they need not
go out to sea on ships to seek their maintenance ; their own
land feeds them." 4 " The sinner is tormented here and here-
after in both places he is tormented ; and chiefly at this
saying : Lo, what sin I have committed ! when he is gone to
perdition." 5
2 1 Though hand join in hand, the wicked shall not
be unpunished : but the seed of the righteous shall be
delivered.
, 'the wicked shall not be held innocent/ exculpated.
LXX. paraphrase it, and are followed by Arm. and Copt. Syr. reads,
1 Shin-sin, 1. ii. p. 79. 2 Ql. i. 102. 3 Wang-kew-po, max. x. p. 80.
4 Hes. e. K. j. 215245. 6 Dhammap. Yamakav. 17.
xi. 2l] THE BOOK OF PROVERBS. 47
'he who stretches his hand upon his neighbour' (to injure him), Arc.
Arab, follows the Hebrew. Chald. ' he who stretches his hand upon
his neighbour shall not be held innocent.'
" Though hand? &c. " A bald man on whose pate fell the
scorching rays of the sun, sought, subject to his fate, a spot
sheltered from the heat, and sat himself at the foot of a vilva-
tree [bel, CEgle marmelos], when one of its fruits fell and broke
his skull. Thus, then, wherever a man goes who is forsaken
by fortune, thither go with him all manner of misfortunes." 1
" The net of Heaven," says Lao-tsze, " is immense ; no one
escapes" (or it loses nothing). 2 And Tai-shang : "There are
the 'san-she' [three presiding spirits] in the middle of man's
body. Whenever the day 'king-shin' [the day on which the
sins of men are judged in Heaven] arrives, forthwith go those
spirits in person to the court of Heaven, and there declare the
sins and trespasses of men." 3
" Let no one make light of sin and say : This will not affect
(or touch) me ; for the pitcher is filled drop by drop. So is
the fool filled with sin gathered in by degrees." 4 "Wise men
of old said : If a man who does what is not right, and yet
gets a great name by it, Heaven will assuredly seek him out
to destroy him, even if men cannot injure him," say the
Chinese. 5 "Yet looking at the wicked," said CEdipus, "we
see that no profane man ever escapes." 6 Nam,
" Raro antecedentem scelestum
Deserit pede Poena claudo." 7
" aA.A.a 8iK
" But justice overtakes all."
" Setvat 8'a.fj. '7rovTcu
" and then follows an awful doom laden with guilt." 9 " For,"
1 Nitishat. 86. * Tao-te-King, c. Ixxiii. 3 Tai-shang Kang i. p.
4 Dhammap. Papav. 6. 6 Ming-sin p. k. c. ii. 6 Soph. CEdip. Tyr. 280.
7 Hor. Od. iii. 2, 32. 8 Mosch. epit. Bion. 121. CEdip. Tyr. 471.
48 ORIGINAL NOTES ON [xi. 21
says Tai-shang, " it is a sin to plan aught that is contrary to
justice, or to act against reason ; for it causes the god who
presides over life to shorten it of a certain period." 1
" Taxews 8'dvafj.uryeTai ary," " It comes quickly to grief," says
Solon, "for justice is sure to reach him. It comes to some at
once, and to some later ; but if guilty men attempt to flee
from their impending fate when sent to them by the gods,
y\v6e TTCIVTWS, it came at last." 2 "If the goat-herd is lame
and his goats are running out at the gate of the fold, we
shall have words, and there will be reckoning together," say
the Rabbis. 3 "Queen Magandiya had plotted and wrought
the death of queen Somavatti. That was a punishment for
Somavatti's former sins. But from queen Magandiya's own
body slices of flesh were cut off, which she was made to eat
after they were fried in oil. Thus did she suffer great tortures
for her sin," 4 says the Buddhist.
"Deceivers may hide themselves from men, but they do
not hide themselves from God ; for He watches [notices] what
they do." 5 "Children and children's children," says Wang-
kew-po, "suffer for the crimes of their ancestors. Say not,
then, that the Justice of Heaven does not know." 6 "Corn,"
says the proverb, " goes from hand to hand, but comes at last
to the mill." 7 "And a fault," say the Turks, "returns from
Baghdad" [after a time, and from afar]. 8 "Punishment," said
the parrot, " comes down from those who sin, to their children
and to their posterity after them." 9 " Ka/cov K aKov," " One
evil from another"" from bad to worse," as Briseis said to
the corpse of Patroclus. 10 " Lead a quiet life," say the Chinese,
" and do good, and Heaven will increase thy happiness ; but
the stupid and dull [comm. 'wicked'] will meet with misfor-
tunes. Good and evil have each a beginning and an end ;
1 Tai-shang Kang i. p. 2 Solon Ath y ^ 8> 2 g_ 32 ed- Bn
3 Marukba Shabb. 32, M. S. * Buddhagh. par. v. 5 A1 Q ora n,
sur. iv. 108. Wang-kew-po, I2th max. t Egypt, pr. 122.
8 Osm. pr. 9 Zr0 K l xv . ix. p. 398. 10 II. A. 290.
XI. 21] THE BOOK OF PROVERBS. 49
when they are full, they each have a reward, from which,
whether you fly high or run far away, it is hard to escape." 1
" Good and evil, when come to a head, meet with their
reward. Do what you will, it will come early or late." 2 "The
wicked may swim in mid-ocean, but he dies on the strand,"
say the Javanese. 3 "Foziyo, when dying from an arrow shot
at a venture by an enemy who had not seen him, said : That I
should die thus ! is but a requital of evil in the past world. I
was not aware that the proverb, ' The parents' evil deeds shall
be avenged (or requited) on the children,' should apply to
me." 4 Hasan Yakub, while fleeing, was hit in the dark by
an arrow from one of his own men, and taken up dead.
" When thou hast done evil, thou art not safe from misfortunes,
for a reward must be given thee," said Baber, on the occasion. 5
"Fleeing from the rain, he met the hail," say the Turks. 6
"God, however, does not requite man until his measure is
full," say the Rabbis. 7
And according to the Vendidad, " the daeva [demon], called
Visaresa, brings bound the souls of the good and bad to the
sacred bridge Chinvat, where they are questioned about the
deeds done while in the body. Then the fair maiden who
awaited the soul at its departure from the body thrusts the
guilty soul into darkness ; but makes the souls of the pure (or
saints) ascend a high mountain and sees them safe across the
bridge Chinvat, in the way of the heavenly (or spiritual)
Yazatas [heavenly deities]." 8 This passage is paraphrased in
the Mainyo i khard (c. ii. 123, foil.), where we read that, "at
the command of Hormuzd, the soul of the pure (or righteous),
whether man or woman, when it leaves the body and life,
receives at the hand of the heavenly Yazatas the pleasantest
food [maidy5zarm-raogan, that procures forgetfulness of all
worldly cares], and is put on a jewelled seat (or place) where
1 Ming-sin p. k. c. i. 2 Id. ibid. 3 Jav. pr. * Nage ki no kiri,
p. 66. 6 Baber nam. p. 32. Osm. pr. 7 Sotah, M. S.
8 Vendidad, xix. 29, 30.
VOL. II. E
50 ORIGINAL NOTES ON [xi. 22
it will be for ever in its own brilliancy, with spiritual (or
heavenly) Yazatas for ever and ever. But the soul of the
wicked dies ; it slinks about his head for three days and three
nights, during which all his former sins and crimes are brought
before his eyes. The demon Vizarsh torments that soul that
cries for pity. But as no help is at hand, it is thrust by
Vizarsh into the nethermost hell [azer dozakh]." 1 " But when
' Saoshyansh,' the saviour, comes [at the end], he will make
a new world and men shall become immortal," &c. 2 [For the
doctrine of the Resurrection as taught of old by the Magi, see
Windishmann, " Zoroastrische studien," p. 231 and following.]
22 As a jewel of gold in a swine's snout, so is a fair
woman which is without discretion.
^n| DTp 'a gold ring,' but here 'a nose-ring of gold.' DtjJ means
both 'ring and ear-ring,' as rendered by LXX., Armen., Syr. and
Copt, after the LXX. But a ' nose-ring,' as worn by women in the
East, and often adorned with pearls strung on it, is evidently meant
here. It is rendered in Arabic by 'a camel nose-ring' to which the
halter is fastened to lead the camel, a^to rnp 'a woman,' lit.
'wandering from, forsaking (good) taste,' or good judgment, reason
or propriety. Some take QElp in the sense of 'flavour,' 'sapor;'
and translate it ' an insipid woman.' But inasmuch as rnp is an active
participle, it is difficult to see how it can be made to bear that mean-
ing. The original implies a deliberate act, straying from propriety
in any way.
"As a jewel" &c. " Modesty is beauty in a woman." 3 "An
eye without shame (or modesty) is not pleasing," say the Per-
sians ; " in the sight of wisdom it is not an eye." 4 " And honour
[character] thrown away or ruined for half a cash, cannot be
restored by thousands paid for it," say the Tamulians. 5 " In
what proportion God gives qualities [wit, &c.], in such pro-
portion also does He withhold beauty of form. Whosoever
^ J Mainyo i kh. ii. 135166. 2 Zamyad y. xix. 88 ; Bundehesh, c. xxxi.
Tarn. pr. 86. 4 Akhlaq i m. viii. 6 Tarn. pr. 327, 328.
XL 22] THE BOOK OF PROVERBS. 51
possesses both, it is gold and perfume together." 1 "The
daughter of a good family who is without shame (or discretion)
is lost." 2 "And beauty in one who is unworthy of it, is like
poison in a casket of pure gold." 3 "Like red gold fastened
on a swine's snout," say the Cingalese. 4 And the Arabs : " A
face without shame (or modesty) is like a tree without bark,
or like a lamp whose oil is spent." 5
"Wise men," said Khojishtah, "teach that a woman without
shame is the worst of all." 6 "And a bad woman is like meet-
ing a poor old man in rags ; it creates disgust." 7 " How good,
then, is modesty (or bashfulness), especially in a woman," say
the Rabbis. 8 " A man without repentance is like a river with-
out water ; and a woman without modesty [shame-facedness]
is a lamp without light," says Abu Ubeid. 9 " Swiftness is the
chief ornament of a horse ; learning that of a brahman ; and
shame-facedness that of a woman." 10 For "vain arrogance
spoils beauty," and " shame (or disgrace) of a woman abides,"
says the Arabic proverb. 11 Yet " Bellezza e follia, son sovente
in compagna," " Beauty and folly often go together," say the
Italians. 12 Yet again : " Bellezza senza bonta e como vino
svanito," " Beauty without goodness is like wine whose flavour
is gone." 18 For " Bellezza senza virtu presto svanisce," " Beauty
without virtue soon fades away." 14
" Diogenes seeing a good-looking man making use of bad
language to him, said : The house truly is beautiful, but he
who lives in it is ugly (or bad)." 15 "Not every one who is
handsome in form is also excellent within. For beauty (or
excellence) comes from within, not from the skin." 16 " A hand-
some [well-modelled] figure," says Elbohteri, "without qualities
1 S. Bhilas, 107, and V. Satasai, 80. 2 Lokaniti, 115. 3 Tarn. pr. 260.
* Athitha w. d. p. 43. * El Nawab. 180. 6 Toti nam. st. xxvii.
7 Kawi Niti Sh. Ep. Lod. 1413. 9 Abu Ub. 115. 10 Banaraya-
staka. 6. Meid Ar. pr. 12 Ital. pr. 13 Ibid. u Ibid.
16 Matshaf Phal. 16 Sadi, Gul. viii. 44.
E 2
52 ORIGINAL NOTES ON [xi. 22
is vapid (or insipid) ; it is like a body without a soul." 1 " It
is like a gold necklace on an ape's neck," say the Bengalees. 2
" M.rj Kpiv Ojowi/ TO /caAAos, dAAa rov rpoTrov," 3
"Judge not a woman from her beauty, but from her
demeanour (or bearing)," say the Greeks. " For I would
rather be deformed than fair and bad," say they again. 4 " For
there is no greatness for one who has no discretion [or pro-
priety of manners]." 5 "And a perfect woman should keep
her feet, her hands, her eyes and her mind, in proper order." 6
" For wise men soon avoid a physician given to drink, a
foolish traveller, a coward in battle, and a wife vain of her
youth, and addicted to others." 7 "A young wife," say the
Japanese, "must beware of familiar intercourse with the ser-
vants ; keep a strict severance between men and women [of
her establishment] ; and in all things she must do everything
agreeably to herself [to her circumstances]." 8 " For the merit
(or advantage) of bringing (or putting) things together is their
agreement (or congruity) ; with a head-gear of velvet, wear
velvet slippers also." 9 "A crown and an elephant do not
occupy the same place," say the Japanese. 10 Thus "kohol
[black antimony] is an eyesore on the mouth, but is an orna-
ment to the eye." 11 "An egg is well, but not on the point of
a horn." 12
" Like a woman of sixty, like a girl of six, dancing to the
sound of the lyre," say the Rabbis. 13 "Anus saltat," 14 "an old
woman dancing;" or, according to the Hebrew proverb, "a
camel dancing." 15 " Out of keeping, like a gold nose-ring on a
swine's snout, or beauty on a silly woman." " If glass is worn
on the forehead and a gem is worn on the feet, it is not their
fault, but it is the wearer's fault. If a gem that should have
1 Eth-Theal. 261. 2 Beng> pr 3 ^^ ^
6 Cural, 135. 6 Rgya-tcher rol-pa, c. iv. * Banarayast. 6. 8 Onna
dai gaku, p. 74. a V. Satasai, 228. 10 Jap. pr. p. 223. Drishtanta
shat. 82. " Malay pr- is Moed Kat ?) 2j B _ Fl u Lat pr 15 Reb
XI. 23] THE BOOK OF PROVERBS. 53
a setting of gold has one of lead, it neither shines nor is
admired as it should be ; but he who set it thus is spoken of
[as wanting in sense]." 1
" Servants, like ornaments, should be at their proper place.
A brilliant ruby is not worn on the feet." 2 "But everything
at its proper place. A head ornament is not tied to the feet ;
neither will anklets do to be worn on the head." 3 "So also
the mouth in a fair countenance that says what it ought not,
is like a dagger." 4 "And a respectable position in life with-
out discretion, becomes a source of labour (or burden)," says
Confucius ; " and a truthful disposition without discretion,
must become a source of anxiety." 5 "The mark on the fore-
head [the painted badge of a sect] of one who is not used to
it [to whom it does not belong], frets the forehead," say the
Bengalees. 6 Since, then, " beauty of form is a prey," say the
Arabs, 7 " the female portion of the household," says Ajtoldi,
" should always be kept at home ; for in women their exterior
is not like that which is within. Take good care of them, and
do what is right by them." 8
23 The desire of the righteous is only good : but
the expectation of the wicked is wrath.
" The desire? &c. " As Tsze-loo inquired about the cha-
racter of the wise and good man, Confucius replied : He adorns
his conduct with respectful conduct towards others. Is that
all ? asked Tsze-loo. Confucius said : He adorns his conduct
by promoting peace among men. Is that all ? said again
Tsze-loo. And Confucius went on to say : He adorns himself
by promoting peace and comfort among the people. [Again
I repeat] he adorns himself by causing peace and comfort
among the people." 9 " On another occasion Confucius asked
4 Pancha T. i. 85 ; Hitop. ii. 71, 72. * Pancha T. i. 82. 3 Legs
par b. p. 392. 4 Nitishat. 55. 6 Shang-Lun, viii. 2. 6 Beng. pr.
7 Meid. Ar. pr. 8 Kudatku B. xxxviii. 9, 10. 9 Hea-Lun, xiv. 42.
54 ORIGINAL NOTES ON [xi. 23
Yan if he knew his [Confucius'] way to perfection. As Con-
fucius was going out, and one of his disciples asked, How is
it ? Teng-tsze said, The way of our master is to practise con-
tinually sincerity and benevolence." 1 "Sincerity [a genial
disposition] is thorough [runs through everything in a man's
conduct] ; its excellence (or perfection) is public [towards all] ;
not private [selfish]." 2
Speaking of virtue, E-yun [B.C. 1750] said : "Virtue is not
invariable in its rule (or teaching) ; it fixes upon good as its
law. Goodness has no constant model ; but it harmonizes
with perfect sincerity." 3 "Just as cream pervades milk and
dwells in it, so also does the heart [spirit or feeling] of the
Tathagata pervade (or embrace) all things." 4 "Wasps seek
the blossom of the punne-tree [Ficus religiosa] ; kings seek
wealth ; and fools, confusion or tumult ; but the good seek
friendship and affection." 6 "As the rose-coloured lotus desires
the rising sun, the white lotus moon-beams, and the blue
bee a bed of flowers, so does the good seek friendship and
affection." 6 "As bees desire flowers, so do good men also
desire virtue. Flies seek putrid food, so do wicked men evil
deeds." 7
" Tseu-sze, speaking of the good man, says that he is not
satisfied with perfecting himself and going no further ; but he
aims at perfecting others as well. This comes from his love
for mankind" [humanitas]. 8 "Good men," says the Japanese
proverb, "see other men's actions in good, but evil men see
them in evil." 9 Ts'heng-tsze 10 illustrates the saying of Con-
fucius, "that the superior man settles only in the extreme
good [goes on towards perfection], which extreme good con-
sists in rectifying oneself and then others." "For," adds
Choo-he, " the wise and good man does not tarry, save in the
extreme good [perfection]."
Shang-Lun, iv. 15. 2 Chung-King, c. i. 3 Shoo-King, iii. 8.
Dam chhos rin po. fol. 3. s Nitivempa, 86. Id. ibid. 95.
7 Lokan. 49. 8 Chung y& c< xxv> 9 j apailf pn 10 Ta . hio Com ch iiL
XI*. 23] THE BOOK OF PROVERBS. 5 5
"He is a great man who entertains kindly [pleasing]
thoughts, to please everybody," 1 "considering another man's
profit as his own, and another man's losses as his own also." 2
" The way (or rule) of life of a good man is hidden [in the
heart], but discovers itself more and more every day ; whereas
the rule of conduct of the inferior (or mean) man is all show,
and goes on getting worse every day." "All honour then,
praise and joy, to the wise and good man [kiiin-tsze, which
the Mandchu renders everywhere by 'ambasa saisa/ great
sages], who shines of a brilliant and rare virtue. He gives to
every man his due ; he derives his happiness from Heaven ;
his orders only tend to the protection of others, and Heaven
multiplies blessings on him," says Confucius. 3 " He who does
not indulge his own ease, and who does not withdraw his
hand from doing good to others his conduct is that of the
great [gods]." 4 " Oneself enduring, and having patience with
others." 5 "Fa opere degne di vita, chi sovente alia morte
pensa," " He does actions worthy of life who oftens thinks of
death," say the Italians. 6
" The thoughts of the wise," say the Mandchus, " dwell only
on what is just; those of mean men dwell only on gain." 7
"A good deed," says Tai-kung, "is serviceable and is to be
coveted ; but a bad action gives no joy." 8 " In a good man
everything appears good ; the voice alone is different. But
in a wicked man everything is bad ; and his anger is violent." 9
" A good man, even if his life gets low [his condition worse],
how can he forsake that which is good in itself? Pure gold
does not lose its colour by being either cut or burnt" 10 " For
a jewel lying in a mud-bank is yet a jewel for all that" 11
" But when intending to bestow kindness, give no [second]
thought to it. And having received a favour, forget it not" 12
1 Kawi Niti Sh. iv. i. 2 Tai-shang, k. i. p. 3 Chung yg, c. xxxi.
4 Oyun Tulkidar, p. 3. 5 Nitimala, iii. 3. 6 Ital. pr. 7 Ming h.
dsi, 73. 8 Ming-sin p. k. c. i. 9 V. Satasai, 74, 75. 10 Legs par
b. p. fol. 45. ll Cingal. pr. M. S. 12 Choo-tsze kia k. y.
56 ORIGINAL NOTES ON [xi. 23
" For benevolence does not look for a return. What does the
earth give to the cloud?" 1
" The righteous," say the Rabbis, " are governed by a good
disposition ; the wicked, by a bad one ; and other men, by the
one or the other disposition." 2 " There are in the world men
called great and little," say the Japanese. "The great man,
so called, is intelligent and superior ; the little man is mean
and worth little. The great man acts for others; but the
little or mean man acts for himself alone." 3 " But a good,
kind-hearted man is never weary of doing good and of being
useful (to others) ; the bad man is never weary of doing harm ;
and a child is never weary of wanting something. These are
the three insatiables." 4 "But the wicked has no other friend
[or relative] than the boiling water of hell." 5
" O Amun ! god of the first time [beginning] he tells [what
is in] the heart, he reckons the wicked : This one is for the
fire, the other [is for the right]." 6 "The wicked is for the
cauldron, but the just is for the right hand" 7 [Ram. Meriamun,
I4th cent. B.C.]. " O ye sons of men," said old Wainamoinen,
just returned from the realms of death, " so long as you live
here below, do no injury to those who do none, neither hurt
the harmless, lest ye be repaid for it in the [houses] realm of
Tuonen [the god of death], the place of the guilty, the bed of
criminals, under burning stones, a covering of snakes there
prepared for them." 8 "When the god of the sea appeared
suddenly to the five merchants of the city of Sirawassun, as
they sailed in search of valuable wares, and asked them who
they were and what they wanted, he added : Those who defile
their life with wilful misdeeds, nourishing wicked desires,
telling lies, stealing what is not given them, and speaking false
words, behaving indecently, &c. all these, when they end
their birth [life] on earth, are born in hell, where the erliks
1 Cural, 211. 2 Berach. 61, M. S. 3 Gomitori, iii. p. r.
4 Varar. 74, Schf. 6 El Nawab. 20. Bologn. Pap. Let. iv. Chabas
Mel. ii. 145, 1 68. 7 Pap> AnasL iis 6j L 7< 8 Kalevala, xvi. 401.
XI. 24] THE BOOK OF PROVERBS. 57
[ministers, angels of hell] lay hold on them, and for some
thousands of years make them undergo frightful sufferings ;
cut them up in pieces, boil them in cauldrons, make them pass
through Mount Il-du-dii [of swords]," &c. &C. 1
24 There is that scattereth, and yet increaseth ;
and there is that withholdeth more than is meet, but
it tendeth to poverty.
TiDOE 1 ? tj, ' only to want '(or 'destitution'). 'But 'does not render
"i]$ sufficiently. Neither the LXX, nor the other versions give the
full force of the original. Chald. ' is a loss, or want, to him.'
" There is" &c. "Tsze-chang asked Confucius about ['jin,'
humanity] virtue. Confucius answered : There are five things
that make the man who has them virtuous all the world over.
These are : respect, liberality, good faith, quickness of percep-
tion, and benevolence. If you are liberal, you will gain the
multitude. If you are benevolent, you will be able to manage
men." 2 "A man's honour lies in his liberality, and his glory
is in munificence. He who has neither of these two, better
were it that he was dead rather than living." 3 "The head
that has brains practises liberality; and mean-minded men
are but skin without brains." 4 "A full blessing does not
indeed rest on what we weigh, or measure, or count ; but on
that which is remote from our eye [given away]. The niggard
does not prosper." 5
"He," said Rabbi Hiskiah, "who heaps [hoards] up, takes
from [others] and himself comes short." 6 " He will not move
his hand to make a gift ; but after heaping up much wealth,
he buries it up. Yet after all he will not prosper, but perish
root [and branch]." 7 "Those who have most riches, are most
in want," says the Persian proverb. 8
1 Uligerun Dalai, c. i. 2 Hea-Lun, xvii. 6. 3 Rishtah i juw. p. 117.
* Bostan, ii. st. 16. 6 Taanith. M. S. 6 Sanhedr. 29, M. S.
7 Vemana, i. 162. 8 Pers. pr.
58 ORIGINAL NOTES ON [xi. 24
" Utere qusesitis opibus ; fuge nomen avari.
Quo tibi divitias, si semper pauper abundas ?' n
"A certain covetous man would spend and give nothing,
but hoarded up his wealth. His son dug it up, and put a
stone in the place of it. When the father, half mad with grief
at having lost his treasure, remonstrated with his son, who
had already spent it, this one said : O father, this gold was
for spending and eating ; if it was for keeping, what [difference
is there] between a stone and gold ? They bring gold out of
stone ; and in the hands of a miser it is still in a stone." 2 "A
brave man who eats and gives, is better than a servant of God
who fasts and hoards up." 3
" Yin-tsze, when Mandarin, refused an offer of nine hundred
measures of corn. ' Refuse it not,' said Confucius, ' [but take
it] to give to the inhabitants of your hamlets, villages and
cities.' "* " Those of us," say the Japanese, " who have received
their comforts from their father and mother and from their
ancestors, and who do not know what is to want, ought to
wish to resemble the good men who go from place to place
relieving the wants and sufferings of others, thus saving them
from death ; and never thinking it distasteful, nor thrusting it
away from our breast, but with a cheerful and kind look
ought we to scatter [give away] rice and pence in great quan-
tity ; unable as we ought to be to witness hunger and want
without relieving it." 5 " Vikramaditya having asked the
pundits around him what they understood by ' a liberal man,'
they answered : A liberal man excels the kalpa-tree 6 [a tree
in the garden of Indra that yields any kind of fruit that is
wanted]." " He only who gives to all may be called liberal,
like the rain-cloud, that makes no difference [in giving rain]." 7
" The household [domestic establishment or estate] of the
man who cherishes those who come to him daily, will not
1 Dio Cato, iii. 16. 2 Bostan, ii. p. 40. 3 Gulist. viii. 60.
4 Shang-Lun, vi. 3. 6 Ma no atari, i. p. 5, 6. Pancha Ratna, i. i.
7 V. Satasai, 100.
XL 24] THE BOOK OF PROVERBS. 59
be in trouble or come to desolation." 1 "Bestowing hoarded
wealth is the way to save it ; it is like carrying about
water from a tank." ["And water taken from a well springs
up again," say the Cingalese. 2 ] "If we are rich of riches,
deprived of the enjoyment of them and of liberality, we are
rich of riches sunk in a hole in the earth. And he whose days
are spent without the enjoyment of giving away, is no better
than a pair of smith's bellows. He breathes only, but does
not live." 3 "The wealth of him who is virtuous, and conscious
of his former births, shall bubble up like a well-spring the
more he gives." 4 " In like manner as a man, by putting one
and one together carefully, and multiplying, increases his gains,
so also will it be with liberality; there will be fruits thereof." 6
" But those who winnow their grain until they are weary, and
give in charity the chaff and dust, or the tares and pebbles,
wretches as they are ! they shall delight in feeding on earth,
and shall be born earth-worms." 6
"Too much greed," says the proverb, "tends to poverty." 7
" If one gives, he will not be ruined ; and when he dies, he
will take nothing with him." 8 " Give and spend, and God will
send," for "L' avarice rompt le sac." 9 [See also, among other
apologues on this subject, Sophos, fab. 61 ; Syntipa, fab. 42 ;
Loqman, fab. 12, of the old woman and her hen, that laid one
egg every day, but died from being over-fed in order to make
her lay two eggs daily, with this moral : " Those who covet
more than they have, lose even the little they hold in hand."]
"Avarice," say the Rabbis, " is like a pack-saddle on a donkey,
that galls him, but is a comfort to the rider [to the miser's
heirs]." 10 " However, when to diligence careful economy is
added," say the Japanese, " a man is doubly fitted to prosper
in his business. But it is a matter fraught with error to be
over-avaricious and stingy." 11
1 Cural, ix. 83. 2 Athitha W. D. p. 29. 3 Hitop. i. 164168.
4 Vemana, ii. 121, 5 Ibid. iii. 15. 6 Ibid. 34. 7 Telugu pr.
8 Ibid. 9 Fr. pr. io Ep. Lod. 730. u Den ka cha wa, i. p. 4.
60 QRIGINAL NOTES ON [xi. 24
" For the man who amasses wealth does not enjoy it ; he
only gathers fuel for his funeral-pile [lit to burn his body].
Bees gather honey for their own use, yet only for others to
take away and themselves to die" 1 ["Sic vos non vobis melli-
ficatis apes," &c.].
" Callidus effracta nummos fur anferet area,
Mercibus extructas obruet unda rates.
Extra fortunam est, quidquid donatur amicis,
Quas dederis, solas semper habebis opes." 2
" He who digs to hide his wealth down, down in the earth,
makes first a way for him to live there [to be buried with his
money]." " He who stands in the way of his own happiness
by labouring to heap up riches, is a carrier of burdens for
others, and a vessel full of trouble. For the miser's wealth
which is not enjoyed, is just as if it belonged to others. Yet
when they say of a man, He is worth so much, it is hard for
him to cut asunder such a tie." "The miser's wealth goes
neither to God, to the brahmans, to religious men, nor to him-
self; it goes to fire, to thieves, and to the king." 3
" Misers' gains evil men and thieves." 4 " O Agni ! ward
us from the knave who gives nothing ; and destroy him wholly
with a club, like a potter's vessel." 5 " Food for a fly and offer-
ing for a snake are not found [in a miser's house]." 6 " Ye'll
brak your neck as soon as your fast i' this house." 7 " The dog
in the manger," of Esop's fable, 8 "is like those men in the
world," says Mun moy, "who are slaves to hoarding their
wealth. It profits them not, and is of no advantage to others
[during their life-time]. Well may they be despised indeed !" 9
"The wealth of grace [kindness, giving] is the wealth of wealth.
For abundance of money [alone] is also found with mean men.
The poor may become rich ; but those who have no kindness
are really destitute, and cannot be benefited." 10 "In the Savatti
1 Sam ugh. 300. Mart. Ep. v. 42. 3 Hitop. 5. 165171.
* Avveyar Kondreyv. 4. 6 Rig v . i. V arg. x. 15, 16. 6 Telugu pr.
7 Scotch pr. s Fab . 404> 9 Mun moyj fab> 3r 10 Cura]j
241, 248.
xi. 24] THE BOOK OF PROVERBS. 6 1
country there was a 'thuteh' [rich man] worth four hundred
millions. But one day all his wealth turned to charcoal. A
friend, being grieved at this, said to him, that it happened
because he was not worthy of it." 1 " Pro thesauris carbones." 2
" Nullus argento color est avaris
Abdito terris, nisi temperato
Splendeat usu." 3
His wealth "is like nuts numbered and tied up in a bag," 4
says the Arabic proverb. " The liberal, however, is lord, while
the niggard is despised." 5 So also
" Si quis ad ingentem frumenti semper acervum
Porrectus vigilet cum longo fuste, neque illinc
Audeat esuriens dominus contingere granum ;
Ac potius foliis parcus vescatur amaris,
Nimirum insanus paucis videatur, eo quod
Maxima pars hominum morbo jactatur eodem." 6
" And he who shuts up his hand from the poor, plays false
to the Lord." 7
" If thou wilt be great, be liberal ; for grain does not grow
until it is scattered. Karoon, with his forty treasures, was
killed ; whereas Nushirwan is not dead, for he bears a good
name." 8 " For as to the virtuous, they are honoured wherever
they go. Like the steps that lead to the city tank, the vir-
tuous live only for the good of all creatures. The [respectable]
excellent are like a vessel full of milk. It is a real blessing
to behold such personal excellence." 9 " Eat," says Avveyar,
"but only after giving alms" 10 [charity to others comes first].
" Give alms of thy wealth ; for when the gardener lops off the
exuberance of the vine, it brings forth more fruit." 11 "For
know thou that ten thousand things follow in full abundance
from liberality," say the Chinese. 12 " But the miser, through
1 Buddhagh Par. x. p. 112. 2 Lat. pr. 3 Hor. Od. ii. 2.
4 Meid. Ar. pr. 5 Mifkhar Pen. B. Fl. p. 172. 6 Hor. Sat. ii. iii.
112 120. 7 Mishle As. i. i, 19. 8 Gulist. i. 19. 9 Rgya-tcher
r. p. c. xii. 10 Atthi Sudi, 9; Cural, 229. " Gulist. ii. 49.
12 Ming-sin p. k. c. 3.
62 ORIGINAL NOTES ON [xi. 24
meanness, suffers the hardship of the poor." 1 " For as regards
hoarding only to keep, a stone is as good as gold." 2
" There is a three-fold door to Naraka [hell]," said Vidura
to Dhritarashtra " love, anger and greed [or covetousness] ;
therefore, let a man eschew these three." 3 Yet " when deciding
on giving money to any one, it should be done with judg-
ment," say the Japanese ; " but if he does not return the
benefit, do not trouble : it is your part to do good." 4 And
grudge it not. "He who takes away 'a pruta' [a farthing]
from his alms, if he is not in want of it, shall not be taken
away from this world until he finds himself in want of [or
dependent on] others," said Rabbi Nathan. 5 " For every one
who is fallen into the dungeon of avarice, gives the harvest of
life to the winds," 6 "since there is no end to [the greed of]
riches." 7 "But the covetous heart does not obtain [all it
yearns after] ; but it loses all, capital and interest," says the
Chinese proverb. 8 " For everything that is clenched must be
dropped at last." 9
" The miser, then, sits like a frog under a cocoa-nut shell
splitting an areca-nut in two," say the Malays. 10 " He will
not allow anybody to taste one fig from his garden," says
Theophrastus ; " he will not let any one pass through his
grounds, lest he should help himself to an olive or a date
fallen on the ground." " If he sells wine, even to his friend,
he mixes water with it ; and when he asks some of his own
kindred to come and eat with him, he takes account of the
half-eaten radishes left by the guests, lest his servants should
eat them." 11
" Avarum irritat, non satiat pecunia." 12
" A gli avari sempre esce una goccia di sangue, avanti che
diano un quatrino per amor di Dio," 13 " Miserly people shed a
1 Pend nam. p. 6. * Pers. pr. 3 Maha Bh. Udyog. P. 1036.
* Gomitori, iii. p. i, 2, 9. * Pirqe Av. c. 3. 6 Pend nam p Ig-
Telug. pr. 8 Mun moy, p. 5. Malay pr. 10 Ibid.
11 Theophr. char. xi. xii. 12 Publ. Syr. 13 hal. pr.
XI. 24] THE BOOK OF PROVERBS. 63
drop of blood, ere they will give a farthing for the love of
God," say the Italians. " It is like drawing one of his teeth,"
say the Arabs. 1 " He is cursed by every tongue ; whereas the
generous man is held in honour everywhere." 2 "He is liberal
in this world, and has no one invidious of him," said Abu
Temman. 3
" He, then, who does not wish to see his own shame in the
world [be disgraced], let him root out from his heart the seed
of avarice, which is a part of folly. Avarice is a branch of
the tree of hell. And the avaricious man is one from among
the dwellers in a slaughter-house, who shall never see the
light of Paradise. He is a gnat fallen under the foot of an
elephant. Therefore avoid avariciousness, lest thou be reckoned
among the crowd of fools." 4 " For thy actions [acts, deeds]
will either bring others to thee, or will keep them at a distance,"
said Rabbi Akabia ben Mahallat. 5 "For however much a
poor man may lack, the avaricious one lacks still more." 6
" For though he make pilgrimages by land and sea, he will
not enjoy Paradise, so says the tradition." 7 "Therefore pay
no respect to his riches, and make no mention of his wealth
and possessions."
" Gather together, then, but not over-much ; and remember
the jackal which through greed was killed by the bow, the
string of which it gnawed first, reserving the flesh of the
hunter for afterwards." 8 " For increase often is a lessening of
profit, as one more finger in the hand [only] hinders it." 9
" Enough is as good as a feast," 10 says the proverb ; and D. Cato : n
" Quod nimium est fugito ; parvo gaudere memento.
Tuta mage est puppis, quae modico flumine fertur."
On the other hand, " liberality is the way to Indra's heaven." 18
" And a brave, generous house [or family] does not long retain
1 El Nawab. 85. 2 Id. 70. 3 Eth-Theal. 188. * Pend i
Attar, xix. 6 Eduyoth, v 7, M. S. 6 Ital. pr. 7 Pend nam. p. 5.
8 Hitop. i. 7th st. 9 El Nawab. 109. 10 Engl. pr. u ii. 6.
12 Telug. pr.
64 ORIGINAL NOTES ON [xi. 24
hoarded wealth." 1 " If my hand does not dispense my wealth
and I am not liberal," said Nur-ed-dln to his steward, who
reproved him for his lavishness, " let my hand never prosper
(or rest) and my foot never be lifted up (or walk) ; show
me a miser who ever won respect or glory for his stinginess ;
and come ! show me a liberal man who ever died of his
liberality." 2
" Giving," says Chanakya, " adorns the hand that gives." 8
" A gift made to a wise and learned man, according to rule,
yields profit both to the giver and to the receiver, in this world
and in the next." 4 " Money does not remain long in the hand
of a liberal man, any more than water does in a sieve.
Wherever there is a spring of fresh [sweet] water, men, birds
and ants, all come to it : but not to the sea-shore." 5 " Rivers
do not drink their own water ; trees do not eat their own fruit ;
neither are clouds stationary anywhere. So also with wealth :
it is for the benefit of others." 6 " Generosity [or liberality]! God
establish the host of thy good fortune [increase a thousand-
fold thy income]. But avarice is degrading." 7
"These three will destroy [thee] : self-conceit, avarice and
lust." 8 "The householder at Benares who sold his inheritance,
and turned it into a pot of gold, and did so with all he had
until he got seven pots of gold, went and buried them in the
earth. But he died ; and because of his devotedness to these
pots of gold, he was changed into a venomous serpent that
guarded them." 9 " The miser," says the Bengalee proverb, " is
like an ox carrying sugar" 10 [he neither enjoys nor tastes of
it]. " But the wealth of the liberal [or bountiful] man does
not diminish." 11 "Give what remains. The giver receives in
return. See ! he enjoys the use (or advantage) of his gift." 12
1 Ming-sin p. k. c. xi. 2 Alef leil. n. xxxv. p. 287, and Enis ed-djelis,
p. 28. 3 Chanakya, 275, J. K. Manu S. iii. 143. 5 Gulist. i. 13.
6 Lokan. 62. 7 Hariri, vi. 228, 230. * Nuthar ell. 33. 9 Dsang-
Lun, c. xxviii. fol. 139. 10 Beng. pr. Kudatku B. xvii. 59.
12 Id. xviii. 12.
xi. 25] THE BOOK OF PROVERBS. 65
" Liberal and [brave or] valiant men live best ; they seldom
nourish cares," said Odin. 1 " For the hand that gives, gathers,"
say the Welsh. 2 " And a wise man being asked, When does
a man gain wealth ? answered, When he gives to him who is
in want [of his gift]." 3 "If thou givest," say the Hungarians,
" give with a good heart ; if thou receivest, do so with good
grace, that neither side be offended." 4 "Generosity will give
thee a [good] name in this world ; there is no better action in
the world than generosity [or bountifulness] ; it is the harvest
of life." 5 "The liberal enjoy the fruit of their riches, but the
niggard only suffer the pain of having silver and gold." 6
25 The liberal soul shall be made fat: and he that
watereth shall be watered also himself.
rpn? 1253, lit. 'the soul of blessing,' Syr., Chald. and Arab, 'the
generous, liberal soul,' 'bountiful and bestowing.' The LXX. 'a
blessed soul is simple,' and so read also Armen. and Copt, without
reference to the original. The remainder of the verse is variously
understood, owing to the several meanings of !Tti\ If taken as the
fut. hoph. of n"T, 'to throw, teach,' and also 'to rain,' then the
rendering of A. V. is correct, and in harmony with the context. The
Chaldee seems to have read rnia for n)~il? and gives, 'he that
teaches shall also teach' [for 'be taught']. The Syriac, 'he that
curses shall also be cursed,' without apparent reason for such a render-
ing, Aben Ezra gives three interpretations : (i) the soul that spreads
God's blessings, temporal and spiritual, shall be made fat, blessed ;
(2) he connects n*l."]D with soul, and n~)b with watering like a rain-
cloud; (3) the wise man who 'waters' (teaches, helps) one who is in
want, shall be made fat. But A.V. is best.
" The liberal soul" &c. " The good a man does [to others]
will be poured back upon him." 7 " Give ; for liberality has a
good footing [is solid and lasting]. But when thou givest
(or showest a favour) be not a worshipper of self [self-conceited],
1 Havamal, 47. 2 Welsh pr. 3 Matshaf Phal. * Hung. pr.
6 Pend nam. p. 4. 6 Id. p. 6. 7 Ar. pr. Soc.
VOL. II. F
66 ORIGINAL NOTES ON [xi. 25
and say not : I am chief [I am above, and he below]. [" The
hand that gives is above the one that receives," say the Arabs. 1 ]
" I called liberality the action of superior men ; but I made a
mistake. It is the action of prophets [sages, holy men]." 2
"To grant [lit to add] a favour," says Tai-shang, "and to
expect no return (or equivalent), is a token of what is called a
good man ; 3 also to give away, and to feel no regret after-
wards." " An emperor said to his minister : I have spent my
life in alms-giving ; has my virtue any merit or not ? The
minister answered : It has no merit, for you have a heart that
looks for a return. Therefore your virtue has no merit." 4
" Increase your happiness through alms-giving," said the
Bodhisatwa to the dge-long [priest]. 5 " Maan was liberal of
[bread] food ; after his death, through his reputation [known
liberality], he was as a meadow that is green after it has been
watered," said Husain-asad. 6 And Lao-tsze : "The more
a man gives to others, the more he has himself." 7 Tai-shang
also : " To give to others without any after-thought of regret, is
being a good man indeed. All men respect him ; Heaven's
rule protects him ; good appointments follow him ; all evil
spirits stand aloof from him ; the spirits favour him especially ;
he prospers in whatever he undertakes ; and he may hope for
immortality." 8
" The constant thought of alms-giving," says the Buddhist,
" is one door of entrance to religion ; it leads one to bestow
freely one's goods." 9 "The benefit of a gift made without
reckoning on any return for it, is wider than the sea," says
Tiruvalluvar. 10 This is further enlarged by Ramanuja: "Having
considered attentively [weighed] the value of a benefit con-
ferred by one who does not calculate the profit that may
accrue to him from that gift [one who gives freely, liberally],
1 Arab. pr. 2 Bostan, ii. 2nd st. 3 Tai-shang, kang i. p.
4 Shin-sin, 1. i. p. 96. 6 Dulva, vol. v. fol. 29. 6 Hamasa, p. 565.
7 Tao-te-King, c. Ixxxi. Tai-shang, kang i. p., Mandchu vers.
9 Rgya-tcher r. p. c. iv. 10 Cural, 103.
XI. 25] THE BOOK OF PROVERBS. 67
I say the good of that favour is greater than the sea." 1 "If
such a benefit, when conferred, is the size of a millet-seed,
those who appreciate the advantage of it will think it as large
as a palm-tree." " The measure of the benefit is not in the
benefit itself, but it lies in the condition of those who receive
it." 2 "The characteristic of a man of gentle birth is to give,
and not to resort to the paltry excuse of saying: I have
nothing." 3
" Can the wealth of the liberal man help increasing, or can
he ever become poor ? When the well has poured forth its
water, it will fill again. Hear, O Vema!" 4 "A good, con-
ciliating and liberal man, though he have small means, is like
the water in a well ; but the abundant wealth of lawless and
bad men is like the water of the sea, which even beggars do
not reckon." 5 "There are only two castes among men ; those
who, without failing in justice and walking aright, do give
they are the great (or excellent) among men. But those who
give not are the low caste. So it is, in truth." 6 "Water drawn
from a well keeps fresh ; if not drawn, it fouls ; if drawn, it
springs up again," says also the Tamil proverb. 7
" In like manner as a tank full of water, that benefits the
fields and villages around when parting with the abundance
of its water, is preserved for its own sake [because it does good
to many], so also the rich man who with knowledge gives of
his wealth [to others], prospers both in this world and in the
next." 8 "The wealth of a good man," says the Cural, "is like
a tank full of water ; or like a tree full of ripe fruit in the
midst of a town or village ; or it is like a good medicine that
benefits all alike." 9 "The generous [bountiful, noble-minded]
man raises on high the thunder-cloud of his steady rain [in
soft, frequent showers], and does not send a hurricane [of
wind and rain] through his delay in giving." 10 [The liberal
1 Comm. id. 2 Id. 104, 105. 3 Id. 223. 4 Vemana, i. 130.
6 Subhas. 83, and Lokan. 61. 6 Nalvari, 2. 7 Tarn. pr. 2130, 2131.
8 Lokapak. 126. 9 Cural, 215, 217. 10 El Nawab. 7.
F 2
68 ORIGINAL NOTES ON [xi. 2$
man compared to a shower of rain on a dry ground, is a
frequent imagery among Arabic poets.] "The liberal, how-
ever, only meet with ingratitude ; but," say the Telugus truly,
"the trees that bear fruit are alone pelted with stones." 1 "I
migliori alberi sono i piu battuti," "The best trees are the
most beaten." 2
" The sage asked the Spirit of Wisdom : Which is the one
good work [for a man to do] ? And Wisdom answered :
Liberality is the first, and truth is the next ; then come the
worship of God, reciting prayers," &c. 3 And elsewhere, 4 " To
liberality, truth, &c., is added a firm faith in the creation of
the world by Hormuzd, and in the resurrection of the dead,"
&c. " These six virtues ought a man never to forsake," said
Vidura to Dhritarashtra : " truth, liberality, activity, freedom
from calumny (or detraction), patience and firmness." 5 " King
Kosol's gifts were like waves, and his virtue and kindness
were a jewel, and his words always pleasant and cheerful." 6
Uvindu [Vishnu] when in the sea of milk, could not drink a
drop of it. For whosoever dwells by miserly men, gets no
profit either for this world or the next" 7
"But only do good and look not for a return," say the
Mongols; 8 for "selfishness becomes Satan alone," say the
Ozbegs. 9 And " there is no time at which one may not
give alms," say the Welsh. 10 " Fortunate men, then," say the
Persians, "make choice of liberality; for liberality makes the
liberal man happy. It is the office of the righteous, and the
duty of the elect." 11 "The liberal man giveth and upbraideth
not," " for a benefit is fouled by being upbraided." " Gratitude
for a benefit increases the favour ; but upbraiding it, knocks it
out of thy hand," say the Persians. 12 [The true principle of
liberality, however, is freely to give for the love of God.]
1 Telug. pr. 2271. 2 Ital. pr. 3 Mainyo i kh. c. iv. 4. 4 Id. c. xxxvii.
6 Maha Bh. Udyog. P. 1051. Kusa jat. 37. 1 Lokapak. 147.
8 Mong. mor. max. 9 Ozb. pr. 10 Welsh pr. u Pend nam. p. 4.
12 Rishtah i juw. p. 1 59.
xi. 25] THE BOOK OF PROVERBS. 69
" There is in the world no deed greater than generosity," says
the Persian proverb. 1 And again : "If thou wilt be great,
practise liberality." " Show honour [confer a favour], but do
not lay stress on the obligation." 2 " It is said of Bali, the son
of Virochani, that while performing his sacrifice in his solitude,
whatever beggar and whencesoever come, with whatsoever
request, he received it at his hands." 3
" When the guest [whether invited or not] is come, let the
householder give him a seat and water [for his feet], and let
him also give him food according to his means, treating him
with all respect according to rule. For 'kusha' grass [Poa
cynosuroides, used in sacrifices], earth and water and con-
versation, and fourthly, agreeable and truthful speech, are
never wanting in the house of a good man. The guest who
comes at sunset is not to be sent away that same evening by
the householder. But whether he be come in season or out
of season, let him not remain in the house without food."
" But let the brahman treat his guests according to their rank ;
first helping matrons and young women, sickly people and
pregnant women." 4
" Let him always practise the virtue of liberality, which is
best at a sacrifice and is meritorious ; with a cheerful disposition,
according to his means, whenever he meets with a fit object
for it. Even the smallest gift is to be made without grudging
to him that asks. Such an object of charity is sure to arise,
to whom alms-giving helps the giver of it safely through the
lower regions." 5
" For the hand is adorned by giving ; not by the bracelet." 6
"And niggardliness is a blot on the giver." 7 "Abound then
in liberality, and be satisfied with little," say the Arabs. 8
" For the liberal man is a father, and has everything ; but the
niggard is useless, and has nothing," says the Tamil proverb. 9
1 Persian pr. 2 Ibid. 3 Ramayana, i. xxxi. 7. 4 Manu S.
iii. 99114. 5 Id. iv. 227. 6 Nitishat. 63. 7 Dham. Malavag. 8.
8 Ar. pr. 9 Tarn. pr.
7<D ORIGINAL NOTES ON [xi. 26
" What is a gift ? To give without regret, and looking for no
return." 1 " Let a man, then, overcome stinginess with liberality,
and falsehood with truth," said Vidura to Dhritarashtra. 2
26 He that withholdeth corn, the people shall curse
him : but blessing shall be upon the head of him that
selleth it.
12, 'corn threshed, winnowed and ready for sale.' "^atpia, 'one
who supplies "l???, corn for food, provisions, by sale or gift.' The
Chald., LXX., Armen. and Copt, paraphase the original; Arab.
follows it.
" He that withholdeth" &c. " He," says Confucius, " who is
intent on gain only, acts in a very hateful way [shall have
cause to regret it]." 3 In the song of the Five Children [the
younger brothers of Thae-khang, B.C. 2170], one of them says :
" Our great ancestor has left word in his instructions that the
people must be cherished [nourished, kept close to the
emperor's heart] ; they cannot be trampled down. The people
alone are the foundation [or root] of the country ; when that
foundation is firm, the country is at peace." 4 " Know thou,"
said Vidura to Dhritarashtra, " that wealth gotten is liable to
be abused [or misused] in two ways, by giving to unworthy
(or improper) persons, and by not giving to deserving ones.
These two kinds of men who misuse their money should have
a stone tied to their neck, and they cast into the sea, namely,
a rich man who does not give, and a bhikkhu [mendicant friar]
who does not beg." 5
"But the virtuous man has a continual feast, so long as
there is corn [to give away] in his house." 6 "Reaching the
opposite bank in alms-giving [perfect liberality] is one door
of entrance to religion." 7 "But when in hell," says Arda
Viraf, " I saw the souls of men that were tossed from side to
1 Ratnam. 34. 2 Maha Bh. Udyog. P. 1519. s shang-Lun, iv. 12.
4 Shoo-King, ii. 3. * Maha Bh. Udyog. P. 1050. Hind. pr.
7 Rgya-tcher r. p. c. iv.
xi. 26] THE BOOK OF PROVERBS. 71
side, crying from hunger and thirst, from heat and cold. And
I asked, What of these ? These are the souls of the men
who on earth consumed the whole of their food and clothing
on their own persons, gave none of it to the good and worthy,
and practised no liberality at all." 1 "Men who are by nature
irritable, but who have understanding and knowledge, will
give. But base men, though soft [yielding], will not give.
Plantain, though unripe, is fit for food ; not so ' the eddi'
[Strychnos nux vomica], even when ripe." 2
" He that supports this one and that one, without making a
difference, is a friend to very many." 3 " Has any one ever
perished through alms- giving? Is rice given in alms ever
scarce?" 4 "Yet as a fact, when a liberal man stops his gifts,
it creates ' cutting hatred,'" says also the Tamil proverb. 5 " But
he who will neither spend properly, nor give alms, may fancy
himself rich. He has only to think that the mountain he sees
is made of gold, and that he owns it." 6 "Giving, enjoying
and losing, are the three ways of spending money ; he who
does not give, does not enjoy ; so that he only wastes his
property." 7
" He who being possessed of wealth does not enjoy it
worthily by bestowing alms, is either suffering from fever, or
is a 'yi-dwags,' a monster [emblem of a miser]." 8 "But he
who gathers together grain like precious stones, who threshes
and winnows it in abundance, and distributes liberally such
clean food say that he is a god." 9 " Do not lessen the quan-
tity of grain, do not make it dear," says Avveyar. 10 " For in
a liberal man's eyes wheat and barley are both alike" [he
gives away the best as if it were the worst, unstintedly], say
the Persians. 11 For
" Potens misericors publica est felicitas." 12
1 Arda Viraf n. c. xxxix. I 8. 2 Nanneri, 28. 3 Oyun Tulk, p. 7,
4 Tarn. pr. 6 Ibid. 6 Legs par b. p. 268. 7 Hitop. i. 172.
8 Legs par b. p. 267. 9 Vemana, iii. 14. 10 Atthi Sudi, 13.
11 Pers. pr. 12 Publ. Syr.
72 ORIGINAL NOTES ON [xi. 2/
" The liberal man puts food into the mouth, but the churl
grudges even a mote." Thus Hamasa : " He saw my distress,
however concealed it was, for it was like a mote [festuca] in
his eye, until he removed it [by helping me]." 1 "All have
need of the owner of corn" 2 [literally, "of a man strong in
bread," as the Georgians say ; and figuratively, of a man of
parts, learning, &c.]. " Let him indeed live," said Damanaca,
"through whose life many live." 3 "And let him not think
little of the blessing of the poor and needy among men."*
" For the niggard is such from defect in the family ; poverty
comes from defect in work ; madness from the mother's fault,
and stupidity (or folly) from the father's." 5
"'Who is the man,' asked the Yaksha of Yudhisht'ira, 'endued
with faculties, intelligent, and worshipped by the world, who
yet does not live though he breathe?' ' He/ said Yudhisht'ira,
'who does not scatter abroad [who does not give] aught to
these five : gods, guests, servants, ancestors and himself he
does not live though he breathe.'" 6 " For the best wealth [the
excellence of wealth] is for the good of the many [for the
support, maintenance of the people]." 7 And "Amato non
sarai se a te solo pensarai," " You will not be loved if you
think of yourself alone." 8 " The wonderful mill Sampo, wrought
by Ilmarinen [the god or genius of the air] ground daily a
measure-full for that day's consumption in three parts : one
portion to eat, one to sell, and one to store up." 9
27 He that diligently seeketh good procureth favour :
but he that seeketh mischief, it shall come unto him.
nito -irittf, he that riseth early seeking good,' as the Chaldee
nnpn-ri and Aben Ezra understand it. Arab, and Syr. 'seeketh;'
LXX. 'worketh;' Armen. 'weaveth;' Copt, 'doeth'good. Butinas-
1 Hariri, vi. 234, and notes. 2 Khar. Pen. v. 10, and R. Bl. 254.
J Hitop. ii. st. 2. * Pesach. in Millin. 125. & chanak. 48.
8 Maha Bh. Vana P. 17343- 7 Kawi Niti Sh. Ital. pr.
9 Kalewala, x. 419.
XL 27] THE BOOK OF PROVERBS. 73
much as "intZJ means ' to seek,' and that the idea of c rising early,'
whence inffi', 'dawn,' only implies earnestness in this place, A.V. is
a good rendering, fSsn ttJftS 1 !, ' seeketh the good-will or favour of
others, among themselves or towards himself.' ri3H VT)\ ' he who
searcheth, inquireth, after evil,' who taketh pains to seek and to
find it.
" He that diligently, &c.
" Si potes, ignotis etiam prodesse memento,
Utilius regno est meritis adquirere amicos." 1
"A good deed should be so done as to be either in thanks-
giving to God or in favour of men," says Sulkhan Orbelian. 2
" In doing good, do not examine too closely the demerits of
the person," say the Mongols. 3 " He who habitually does not
consider the good of others, acts after the manner of brutes.
He eats and drinks with them, but he cannot prepare (or
provide) their food." 4 " Practise good all life long, as if good
were 'never full,'" say the Chinese. "One day of evil done,
leaves a remnant of itself. [The measure of good is never
full, but that of evil soon fills.] Since good is difficult and
evil is easy, a man must brace [encourage] himself to do good,
and refrain from what is evil and easy." 5 " Shed tears of
compassion on all," said a brahman to Danyama, " and accus-
tom them [promote among them] to great joy." 6
" He who does good to others respectfully [who renders a
small service modestly], does more good to himself [than to
them]. He that spreads a carpet (or mantle) for his friends,
receives himself the greater honour." 7 "Do good for its own
sake, and speak of it as such ; but glory not in it, nor seek to
profit by it. Hast thou done much good ? Then let it be
little in thine eyes, and say not : I have done good with what
belongs to me (or of my own self); but ascribe it to Heaven.
But if others do thee but little good, let it appear great in
thine eyes," say the Rabbis. 8 " Think only of good, and you
1 Dion Cato, ii. i. 3 Sibrzne sitsr. xlvii. 68. 3 Mong. mor.
max. R. 4 Sain ugh. 62. 6 Ming-sin p. k. c. i. 6 Dsang-
Lun, c. i. fol. 10. 7 Sain ugh. 149. 8 Derek Erez Sutta, ii. 5, 13.
74 ORIGINAL NOTES ON [xi. 27
will raise no enemy to yourselves," said the Bodhisatwa to
the priests. 1 " Do good only [for its own sake], and do not
look for (or require) thanks." 2 "To seek peace does good to
both parties ; to quarrel, injures them." 3 " If possible," quoth
Ajtoldi, "take to all [the people] with thy face [address them
kindly, or friendly]. And do all good with gladness and
[kind] words." 4
" Teach, instruct and bring up ; provide corn to feed others ;
do thy best ; even carry burdens for them. But look for no
reward," says the Hungarian proverb. 5 And the Greek :
" He who has been saved (or rescued) is by nature thankless."
And " after the gift, gratitude for it soon grows old." Still,
"always think of a favour received, but forget one done by
thee." 6 For "those who receive a favour always forget it;"
for " no sooner has he had mercy shown him than his gratitude
for it is gone." "Nevertheless, abiding gratitude is a good
store to keep in one's heart." 7 "If a man does no good to
others, his prayers to Fo [Buddha] are all said in vain." " For
in doing good to others, we do good to our own selves [we
profit thereby]." " And trouble will not come near him who
is constant in doing good to others." "Yea, do good for
good's sake, and look neither for a return nor for an equivalent." 8
" For assuredly the best man is he who benefits others." 9 " If
dexterous and good at all times, if agreeable (or rather agreeing),
he is happy in every place." 10 " Seeing that the life of mortals
is as wavering as the moon on the water, let a king or noble-
man continually practise kindness, knowing that it is as fickle
[uncertain] as life itself." 11
For " the well-advised [gifted with mental eyes] who do good
to all creatures, when they die, go to the next world, to the
joy of heroes and Nirvana." 12 " If thou doest good, thou shalt
1 Dulva, v. fol. 29. 2 Ming h dsij ; 3 Id 6 4 Kudatku
B. xi. i. e Hung pn 6 Pv<t>fl ^ i Ibid 8 Ming h dsi>
165, 109, i, 2. Ebu Medin, 96. 10 Akhlaq i m. xviii. u Kamandak.
Niti S. ii. 12. " Lokapak. 78.
XL 27] THE BOOK OF PROVERBS. 75
be noticed among the multitude, or alone. Thine acquaintances
(or neighbours) will search thee out, and all thou sayest shall
be done," said Ani the scribe. 1 And Yang-chu : " Practise
good, but not in order to get a name for it, and the name will
follow. A name (or reputation) is not bound with profit, but
profit is bound with a name [good reputation]. Therefore
does a good man practise good diligently." 2 " For if a man
does nothing for his own advantage that shames his heart,
trouble and sorrow will not come upon him of themselves ;
but as to him who conducts all his affairs according to
truth, abundant happiness will of its own accord freely come
to him." 3 "For all men," says Tai-shang, "respect such a
man, and [Theen-Tao, Heavenly Tao] Providence favours him
and makes him prosper." 4
" The good man who is endued with qualities and has in
him the root of good morals, with branches covered with
blossom of alms-giving, patience and knowledge, bearing fruit
for Heaven, his kalpa-tree grows evermore by the water of
friendship [of friendly feeling from others towards him]." 5
[The kalpa-tree of Indra's paradise is also the name given to
the ' Pinus Devadaru,' God's tree.] " As the fruit-trees of a
village, like a cloud, bring profit to others, so also good men,
who have the power, always do good to all creatures." 6
" For a man's worth (or value) consists in the amount of good
he does," say the Arabs. 7
" Therefore let a man hasten to do good [or be diligent in
doing good], and restrain his thoughts from evil ; for the mind
of him who is slow in doing good delights in sin." 8 "For
virtue is not seen except in the virtuous alone." 9 " But malice
(or mischief) leads to one's own ruin on the earth." 10 For "let
him do no mischief to others who does not wish that trouble
1 Ani, max. xxxi. 2 Lao-tsze, bk. viii. p. 13. '.Ming h. dsi, 131, 19.
4 Tai-shang, kang i. p. 6 Subhasita 13, and Lokapak. 28.
6 Lokapak. 40. T Ali Fr. 8 Dhammap. Papav. 116.
9 Vemana, ii. 153. 10 Ib. ibid. 63.
76 ORIGINAL NOTES ON [xi. 28
should befall him." 1 "You, injuring other men?" say the
Chinese ; "so indeed it may answer. But other men injuring
you, how will it do?" 2 For after all, " the greater the cunning,
the greater the trouble," says the Bengalee proverb. 3 See also
Esop's fable, 144, of the Ass, the Fox, and the Lion, with this
moral : " Those who plot against others are involved in their
ruin." 4
28 He that trusteth in his riches shall fall : but the
righteous shall flourish as a branch.
imp? ffft'TO n^yasi, 'but the righteous shall flourish, burst forth
or luxuriate, like the leaf [foliage].' The LXX. stray from the Hebrew,
and is followed by Armen. and Copt. But Chald., Syr. and Arab,
agree with the Hebrew. The righteous, ^rPSpl, ' like the growth of
the tamarind (slow, green and beautiful).'
"But riches are like the 'chigilinta' (Panicum verticillatum),
that grows quickly but soon withers." 5 "Let a man," says
Kamandaki, " look upon wealth that may be taken away by
accident, as on a moment of pleasure from sorrow, as no better
than a shadow, and as on a drop of water. How, in sooth,
can magnanimous men be caught by alluring objects of sense,
that are no better than light, fleeting clouds carried away by
a high wind ? Knowing then that the life of embodied souls
[bodies] is like the trembling light of the moon on water, let
him, so long as he breathes, practise what is good and of good
repute." 6 " Therefore let no one indulge in pride from pros-
perity. He that is free from it, may be [abide] without fear,"
said Krishna to the Rajahs. 7
Lao-tsze says : " Much wealth injures (or spoils) the proper
keeping of it [makes it difficult]; and overmuch learning
creates confusion from what one hears/' 8 " When the Man-
1 Cural, xxi. 206. 2 Hien w. shoo, 89. * Beng. pr. 4 Esop,
fab. 144. 6 Telug. pr. 872, 873. 6 Kamand. Niti sh. iii. 10. r Prem
Sagur, c. Ixxiv. 8 Ming-sin p. k.
XI. 28] THE BOOK OF PROVERBS. 77
darin has grown fat, he [wastes] fades away like a flower ;
and when his years begin to fail, his own servants oppress
him. So also good lasts not a thousand days to a man.
When the flower withers, the bright colour thereof fades away." 1
For, "however high a man may jump, he must fall to the
ground," say the Cingalese. 2 "And many a man, when his
riches go, loses everything." 3 "' I have sons, I have money ;'
so worries himself, the fool [in thinking]. But he is not him-
self [not all there] : of what use then to him are his sons and
his money ?" 4 " Commit no injustice, relying on thy wealth,"
say the Greeks. 5
" Riches are a possession for this world only ; when the
body perishes, they also perish with it. But wisdom is trea-
sure to a thousand generations. When life ends, wisdom
follows him who was wise [in life]." 6 Luh-kung-kung says :
" When virtue is taught, then comes strength ; when riches
overcome a man, then follows ruin." 7 "He whose power
[influence] is increased by wealth, loses his power or influence
when he loses his money. I have heard that if the hoarding
mouse loses its hoard, its thrifty disposition grows less." 8
" Mother," said Molon Toin to his mother, as he was about to
abandon his possessions, "your life is always spent in covetous
desires. It is a bad inclination ; one becomes crushed (or
overwhelmed) by it." 9
" When riches increase, let not pride increase [with them] ;
but let the mind abide firm." 10 " For," says the Hindoo, "the
high station a man reaches is the place of his fall." 11 [See the
fable of the Two Cocks in Syntipa and in Sophos, 12 with the
moral that " it does not beseem a man to glory or trust too
much in his riches."] " Be not presumptuous on much wealth
and fortune," says the Spirit of Wisdom, " for in the end thou
1 Ming h. dsi, 59, 63. 2 Athitha w. d. p. 11. 3 El Nawab. 74.
4 Dhamm. Balav. 62. 5 IVw/i pov. 6 Jits go kiyo, p. i. r Ming-
sin p. k. i. c. 5. 8 Legs par b. p. 125. 9 Molon Toin, fol. 14.
10 Subha Bil. 45. " V. Satas. 132. 12 Fab. 7.
78 ORIGINAL NOTES ON [xi. 28
must leave it all behind." 1 "What of the rich man? All he
has only makes his spirit grovel on his riches," says a Rabbi. 2
And Lao-tsze : 3 " A man who, being rich, is elated with pride,
will bring down upon himself judgments from heaven." And
adds Tai-shang, 4 that " to get wealth by unfair means, and to
be proud of it, is a sin."
" Man is a slave of wealth, but wealth is the slave of no
man. It is true, O king," said Bhishma to Yudhisht'ira ; " for
we are slaves of Durjodhana for the sake of money." 5 "It
often happens that the wealth men possess becomes the cause
of their poverty [or renders them destitute]. For a man who
is given to trust in wealth as the greatest good, does not on
that account attain to supreme good." 6 " And it often happens
that when a man has around him everything [that heart can
wish], that man dies suddenly." 7 "And while living, the rich
man has always to be afraid of the king, of water, fire and
robbers, and of his own kindred ; just as the living are in fear
of death. In like manner as prey is caught by birds in the
air, is eaten by beasts on earth, and by fishes in the water, so
also is the rich man devoured on all sides." 8
" And wealth does not lead to heaven ; it leads to every-
where else," says the Tamil proverb. 9 " Nothing then profits
a man more than not to trust in the goods of this world, nor
[believe or] rely on them," say the Rabbis. 10 He who by reason
of his great wealth places confidence in his enemies, and he
who trusts a wife whose affection is given to some one else,
has seen the end of his days." 11 " He who hates alms-giving
and is proud on account of his riches, and revels in them, shall
see no good, but perish at last." 12 " If thou art rich," say the
Rabbis, " trust not in thy riches, for God's plague is about to
1 Mainyo i kh. ii. 112. 2 Sabbat, in Millin, 52. 3 Tao-te-king,
c. ix. 4 Kang-ing-p. 6 Maha Bh. Bhishma P., quoted in Kobita
Ratn. p. 22. 6 Maha Bh. Vana P. 87. 7 Legs par b. p. 291.
8 Maha Bh. Vana P. 85. 9 Tarn. pr. w p, Lod. 98.
11 Hitop. i. 92. 12 Vemana, iii. 31.
XI*. 29] THE BOOK OF PROVERBS. 79
reach thee ; therefore be thou always in fear ; and when trouble
comes, despair not ; salvation is at hand." 1
" For money [pence, oboli] are but a deposit [from God]
into the hands of man." 2 " In prosperity, therefore, cultivate
humility ; and in adversity, rise above it." 3 " For when once
got to the top, a man will assuredly topple over," 4 say the
Japanese. " Know this then," said Auharmazd to Arda Viraf,
" that cattle are dust, that horses are dust, that silver and gold
are dust, and that the body of man is dust. He alone does not
mingle with the dust who praises [practises] piety, and does
meritorious works." 5 "But the piety [virtue] of true men
never grows old [never sees old age]." 6 "But as to riches,
no bond is made here below that cannot be dissolved. Where
are now the treasures heaped together by the mighty sons of
Khosru ?" 7
29 He that troubleth his own house shall inherit
the wind : and the fool shall be servant to the wise
of heart.
A. V. renders the Hebrew correctly. But there are various ways
of troubling one's house. The LXX. reads, o-v/z7r/3i<e/>o/vos, 'he
who does not accord with, adapt himself to the circumstances of his
house or family.' Syr. 'he who builds his house by fraud, will leave
sighs to his children.' Chald. also renders ' wind,' by ' wind or sigh.'
Armen. and Copt, follow the LXX. in the sense of ' managing the
house, going about in it.' Arab, follows the Hebrew.
"He that troubleth" &c. "A house [household or family], if it
be as well fitted [outwardly] as a small box, yet if full of in-
ternal hatred, cannot be united." 8 "For internal feuds waste
a house, as a file does gold." 9 "A hearth without faith [con-
fidence, intimacy] is a heath laid waste [wilderness]," 10 say the
Welsh. " Where they disagree as water with oil," 11 say the
1 Ep. Lod. 265. 2 Id. 773. 3 Cural, 963. * Jap. pr. p. 464.
6 Viraf n. c. cl. 20. Dhammap. Jaravag. 151. 7 The 40 vizeers,
ist day. 8 Cural, 887. Id. 888. 10 Welsh pr. u Javan pr.
80 ORIGINAL NOTES ON [xi. 29
Javanese. "A house," say the Chinese, "which accumulates
good, must have abundant happiness ; but the house which
accumulates what is not good must have abundant calamity." 1
" If thou scoldest those of thine own house," say the Rabbis,
" and fightest them, the end of it is Gehenna. But be loving
and forbearing towards the members of thine own house." 2
For " he who lets loose his anger [zeal for vengeance] lays
waste his own house." 3 But rather, "govern well thy own
house," says Chilon. 4 " And do not raise (or begin) enmities
with your own kindred ; for parents either help you to cross
this world or sink you in it," said Vidura to Dhritarashtra. 6
" Even a monkey will not dwell in a village divided against
itself" [lit in two]. 6 "And if thou thinkest," said CEdipus to
Creon, " that a next-of-kin who injures [his kindred] shall
escape justice, thou thinkest not aright." 7 " For assuredly
the man who goes on troubling and deceiving shall only reap
poverty, and Heaven has no forgiveness for such a man. He
lives in the world like an unfortunate being who swallows the
wind." 8 Since " no ' house virtue,' is no virtue at all," says
Avveyar. 9
" For he who neglects [to do] good to his own belongings,
and bestows it on others, is like the ostrich that forsakes its
own eggs, and broods over those of other birds." 10 "For a
subject to serve his prince, the root of it is sincerity ; and the
home of that subject may be called the substance (or practice)
of that sincerity [fidelity, worth, or merit]. Thus below [at
home], practice ; above [towards the prince], fidelity. Thus
can his fidelity (or honesty) be perfected (or shown to be
perfect)." 11 And as regards troubling one's household, "a little
of the water lying at the bottom of a cask, when troubled,
troubles the whole." 12 "And the hatchet [handle] that comes
1 Ming-sin p. k. c. i. 2 Derek Erez Sutta, iii. 9. 3 Sanhedr.
in Millin, 370. * Sept. Sap. p. 24. 6 Maha Bh. Udyog. P. 1470.
6 Tamil pr. ' Sophocl. CEdip. T. 551. * Ming h. dsi, 167. 168.
9 Kondreiv. 3 10 El Na\vab. 1 16. " Chung-King, c. iii. 12 Kawi N. ix. i.
XI. 29] THE BOOK OF PROVERBS. 8 1
from the wood, fells the trees thereof [injuring one's own]." 1
"Wise men, however, even hide injuries their own belongings
may have received," 2 say the Greeks.
But as to what constitutes the family circle, ideas differ in
different countries. " Your wife's family are your own rela-
tions," say the Telugus ; " but your mother's people are your
distant relations. But as to your father's people, they are
your enemies [as joint heirs]." 3 Ideas in this respect differ,
however ; for we are told by the Rabbis that " the father's
family is 'the family,' but that the mother's family is not 'the
family.' "* Be this as it may, the French have a saying : " Pas
de pire que ses proches," 5 "Mothers-in-law fare badly as a rule."
"A mother-in-law's affection [hatred, rancour, &c.] is perse-
vering." " The pot she breaks was cracked, she says ; but the
pot her daughter-in-law has broken was a new one." "For in
a mother-in-law there is no good, as in a margosa-fruit [strych-
nos] there is no sweetness." " Where there is no mother-in-
law, the daughter-in-law is excellent ; and where there is no
daughter-in-law, the mother-in-law is full of good qualities."
" But the happiness felt under the charge of a mother-in-law,
is like a blow at the elbow." 6
With these Telugu proverbs, the popular proverbs of most
other countries agree. But according to Chinese ideas, the
house, or family, which it is reckoned a grievous sin to trouble,
extends to nine orders or generations ; four above and four
below oneself. This was settled by the Emperor Yaou [B.C.
2 353]. "who harmonized the nine degrees of kindred." 7 The
second maxim of the emperor Kang-he's celebrated edict is
on the harmony and good understanding that ought to exist
among the members of the same family or clan, and the
great evils that result from discord. Kang-he's son Yung-
ching, in his paraphrase of his father's edict 8 [2nd max.]
1 Sanhedr. B. Fl. 2 rvw/*. fiov. 3 Telugu pr. * Baba
Bathra B. Fl. p. 96. 6 Fr. pr. 6 Telugu. pr. r Shoo-
King, c. i. 8 2nd max. p. I.
VOL. II. G
82 ORIGINAL NOTES ON [xi. 30
quotes the Li, to the effect " that he who wishes to pay proper
worship to his ancestors, should respect the persons of his own
surname." [As there are only a hundred or more surnames
in China, that duty reaches very far indeed]. And he quotes
Chin, a native of Keang-chow, who on this principle fed daily
seven hundred persons at his table. And Wang-kew-po adds
to this in his own paraphrase, " that a hundred and ten dogs
belonging to that family were so influenced [kan] by the
harmony that ran through it, like blood in arteries, that when
one of those dogs refused his food, the rest would not touch
their own. Those, therefore, who disturb the harmony of a
family or clan are worse than dogs." 1
"Fool wise of heart" " Endless kalpas ago, Udpala, a rishi
of Varanasi, wishing to learn the law, offered to become the
servant of him, whosoever he be, who would teach it him." 2
" For by reason of being wise, one can make a slave of even a
great man." 3 " Foolish men without knowledge, though they
be many, nevertheless fall of their own accord into the hands
of the enemy. One wise hare alone destroyed a whole herd
of elephants." 4 " For the wise check the recklessness of the
fool, as water quenches a burning fire." 5
30 The fruit of the righteous is a tree of life ; and
he that winneth souls is wise.
Chald. agrees with the Hebrew, but has, ' and the winning of souls
is wisdom.' LXX., Syr., Armen. and Copt render this clause alto-
gether differently. A. V. is right.
" The fruit of the righteous? &c. [See at ver. 27 the quota-
tions from the Subhasita 12, and Lokapakaniti 28 and 40, for
the comparison of the righteous to a fruit-tree benefitting
himself and others]. "Since joy is the fruit of gathering
virtue, it must be joy to have an opportunity of practising it.
1 2nd max. p. 3. 2 Dsang-Lun. fol. u. 3 L egs par b. p . n.
* Sain ugh. 82. 6 El Nawab. 107.
XL 30] THE BOOK OF PROVERBS. 83
Those then who do not fulfil the precepts of Buddha ['Bork-
han,' the term in the Mongolian Bible for 'God'] are possessed
by a fury [devil]." 1 "But he who gratifies his father by his
good conduct, is a son indeed ; she is indeed a wife who seeks
only her husband's good ; he is a friend indeed who continues
the same in trouble and in joy ; and those three good things
are the portion of those who do well." 2 "Let a man then
gather together virtue by degrees, as the white ant builds its
nest ; giving offence to no living thing, that he may have a
companion in the next world," said Manu. 3 " Yea, be thou
diligent in performing meritorious actions, that it may come
to thy help in the world of spirits [heaven]." 4
"For when a man considers that his visible state here
below is but the root of his existence, how can he walk on
earth without having God always before his eyes?" said Rama
to Kaikeyi. 5 " The practice or custom of a Buddhist is to
treat others like himself, by keeping [or saving, preserving]
them by means of the most perfect thoughts." 6 " Because the
man who has little sorrow must have had good qualities
[formerly]. His successive births are easy ; his natural pride
diminishes, and he becomes compassionate towards all crea-
tures ; he feels ashamed of committing sinful actions, and
takes pleasure in doing good." 7 " For good men, whether
they have much or little, minister [to the wants of] the poor.
Like a tree which, so long as it bears fruit, bears it for the
good of others." 8
"And good and bad deeds await the time of [fruit] in-gather-
ing. Rice ripens quickly in autumn, but never in spring." 9
" For that which is cast and sown is called seed ; and seed
being cast and sown becomes a great tree. So also by
gradual knowledge a man becomes part of the Deity." 10 "Those
1 Mitra Dzoghi, p. n. 2 Nitishataka, 58. 3 Manu S. iv. 238.
4 Mainyo i kh. ii. 96. 6 Ramayana, ii. 18, 16. 6 Dsang-Lun, fol. 10, 1 1.
7 T'hargyan, fol. 8. 8 Lokapak. 28. Drishtanta Sh. 31.
10 Vemana, iii. 48.
G 2
84 ORIGINAL NOTES ON [xi. 30
who restrain their heart and know the great secret, shall see
the abode of bliss. He who plants the tree, shall he not reap
the fruit thereof?" 1 "In like manner as the young shal-tree
[Sorea robusta] shows by its beauty the wholesome moisture
it draws from the earth, so also is he lovely among men in
whom Achyuta [Vishnu] dwells." 2
"A good and pious deed no larger than a sesamum-seed,
but done with thought and knowledge, yields a fruit equal to
Mount Meru. It is like the small seed of the banyan-tree and
the tree itself." 3 "For the fruit of the wise abides ; and the
[form] nature of it pleases all." 4 " Yea," say the Greeks,
"'AvS/)OS SlKCLlOV KajOTTOS OVK UTToAA-VTai," 5
" the fruit of a righteous man does not perish." " Gather your
surroundings to yourself with sacrifices and a becoming man-
ner, and with liberality. Even the gods may be won over
thus." 6
As bearing on this and the next verse, we may notice a
remarkable passage in the Avesta 7 on the resurrection of the
dead [which, together with the creation of the world by Ahura
Mazda, is an article of faith with every true Mazda-yasnan]. 8
This in-gathering of good and evil fruit at the resurrection, is
treated more fully in the 3ist chapter of the Bundehesh [or
'Creation,' a much later work], too long to be given whole
here. It says : " When the resurrection takes place, then
Saoshyansh [the Saviour] and his thirty helpers [fifteen men
and fifteen virgins] will make the dead arise. All men,
whether good or evil, shall then stand up there where their
soul had left the body. Then will the gathering of Setwastran
take place, when every man shall see his good and bad deeds,
and be judged. Then the good shall be sent to Garodman
[Paradise], where they will abide, radiant in light ; but the
1 Vemana, iii. 75. 2 Vishnu P. iii. 7, 21. 3 Saddhammapalam. p. 99.
1 Kawi Niti Sh. 6 r/i, fiov. 6 Legs par b p ^ l(j 7 Za myad
Yasht. xix. ed. Kossow. 8 Mainyo i kh. c. xlii.
xi. 30] THE BOOK OF PROVERBS. 8$
wicked will be sent to hell." 1 Then in Sadder Bundehesh, we
find Vendidad [Farg. iii.] quoted about the soul hovering three
days over the place where it left the body. Then comes
Serosh, who takes the soul to the bridge Chinvat, where the
reckoning takes place. Rashnu makes the reckoning, when-
ever good deeds are [in advance of or] greater than sin ; for
so much does he then reckon it to that man's credit, impar-
tially." 2 This again is told in still greater detail in the 2nd
chapter of Mainyo i khard." 3
" For the retribution of good and of evil follows each like a
shadow," say the Mongols. 4 "As the humble-bee [bingun]
gathers pollen [honey] without shaking [hurting] the flower,
so let a man gather revenue for both worlds without hurting
a creature." 5 "The fruit of good or of bad actions," said the
Tarkkika [disputant, philosopher or sophist], "is not reaped
here below ; therefore it is for another life heaven or hell.
And therefore also there is another life." 6 " I saw in heaven,
says Enoch, seven mountains, the stones of which were brilliant
and beautiful. And between those mountains were deep
valleys. The seventh mountain was in the midst of them,
and on it grew sweet-smelling trees. And among those trees
there was one tree that never ceased to emit its fragrance ;
such fragrance, that among all the trees in Eden there was
not one tree like it, whose fragrance could be compared to it.
The leaf, the blossom, and the wood of that tree never wither;
and the fruit of it is beautiful. A nd that fruit is like clusters
of the palm.
" Then said I : This tree is beautiful, beautiful to behold ;
the leaf of it is pleasant, and the fruit of it is also graceful in
appearance. Then Michael said to me : On those mountains
shall the Lord of Glory sit when He comes to visit the earth.
And that tree that has so fragrant a smell, and not a smell of
1 Bundehesh, c. xxxi. 2 Sadder Bund. 1. c. 3 Mainyo i kh.
ii. 1 10 194. * Mong. mor. max. R. 6 Lokapak. 224. 6 Vidwan
Tarang. p. 29.
86 ORIGINAL NOTES ON [xi. 31
flesh, may not be touched until the great judgment. When
all is avenged and put an end to, that tree shall be given
to the righteous and to the lowly. And some of the fruit
thereof will be given to the elect. For life shall be planted
towards the north, and towards the habitation of the Lord
the King eternal in the Holy place.
"At that time they will rejoice with exceeding joy, and
delight themselves [exult] in the Holy One. They shall bring
the fragrance of that tree into their bones ; and they shall live
a long life upon the earth as thy fathers did live. And in
those days grief and sorrow, toil and plagues, shall not come
near them." 1 "And when the soul of the pious goes onwards
after passing the bridge Chinvat, a sweet-scented breeze [or
wind] comes to greet him. And the soul asks, What breeze is
this ? Then Srosh answers, It is the breeze of Paradise that
smells so sweet." 2
31 Behold, the righteous shall be recompensed in
the earth : much more the wicked and the sinner.
The Chaldee seems to have taken D bltf"! in the sense of ' shall be
kept at peace, strengthened, prosperous,' and renders it by ^DQOP,
' the wicked and the sinners being 1^^> brought to an end, destroyed.'
But Syr., Armen. and Copt. Arab, follow the LXX. tl 6 p.tv Si'/ccuos
/ioAts o-wfercu, 6 acre's KCU d/zaprwAos TTOV <avemu ; the very words
of i Pet. iv. 1 8, " If the righteous scarcely be saved, where shall the
ungodly and the sinner appear?" but with no regard to the Hebrew
original. A.V., however, is right, if DbtP is taken in the sense of
'requiting;' but another version is offered of E^"! in the sense of
'being betrayed, made over to death;' this verse being rendered,
" Behold the righteous is betrayed (or condemned) to death in the
earth ; much more the wicked and the sinner."
" Behold the righteous" &c. " When good and evil have
reached their highest point, they each receive a full reward.
You will see it sooner or later." 3 " If good is done, a good
1 Bk. Enoch c. xxiv. i 10. 2 Mainyo i kh. ii. 140144.
3 Ming h. dsi, 144.
XI. 31] THE BOOK OF PROVERBS. 87
reward will follow ; if evil, then evil shall return to him who
did it" " And say not that the reward of thy actions does
not happen [at once] before thine eyes ; it shall reach thee
when seen in thy sons and grandsons." 1 "And if you will
not believe it," say the Chinese, " only look at the water that
falls from your roof; how drop follows drop without inter-
mission." 2 "The sinner," says the Buddhist, "has sorrow here
and hereafter ; in both estates he sorrows. He sorrows and
he grieves when he sees the guilt of his own actions. But the
righteous has joy both here and hereafter ; in both estates he
rejoices. He has joy, he has delight, at the sight of the good
he has done." 3 " The sin a man commits is expiated by him,
and the sin he does not commit is recompensed unto him.
The righteous and the wicked, each for himself ; for one man
cannot cleanse another man from his sin." 4 "For all men,"
said Kavya, " regulate their own good and evil [happiness or
misery] by their own actions." 5
" Virtue [or duty, dharmma] is the conduct (or practice) of
true men ; every man enjoys the fruit of his own nature 6 [or
disposition, good or bad]. " A talented (or learned) man and
good gold, a valiant soldier and a good horse, a skilful
physician and a really good ornament, go where they will,
always find favour." 7 " Propriety requires ' to go and to return'
[give and take]. Go and no return, is no propriety ; return
and not go, is no propriety" 8 [it must be reciprocal], say the
Chinese. " The fruit of works [retribution] is threefold. The
fruit of misfortune is owing to one's actions. So is that of
happiness. So is also the moving of man [in his transmigra-
tion], as it is seen plainly in his successive births." 9
In the Dhammapadam 10 we are told of the Mahathero Chak-
kupala, who became blind for having caused the blindness of
1 Ming h. dsi, 99, 157. 2 Hien w. shoo, 72. 3 Dhammap.
Yamakav. 15, 16. * Id. Attavag, 9. 6 Maha Bh. Adi P. 3308.
6 Id. Vana P. 13776. T Legs par b. p. 243. 8 Li-ki (kiu-li), c. i.
9 T'hargyan, v. fol. 40. 10 St. i.
88 OIRGINAL NOTES ON [xi. 31
a woman. His evil deeds followed after him. How ? " Thus,"
said Phara Thaken : " as the wheel of the waggon follows the
foot of the ox that draws it." " By concentration [deep medi-
tation] on Vishnu, depend upon it, you will reap much fruit
from the tree of divine wisdom [or knowledge, brahma]," said
Prahlada to the Daityas. 1 "The fruit of the Vedas is fire-
offering ; the fruit of instruction is soft moral training ; and
the fruit of riches is enjoyment and alms-giving." 2
" But the result of actions that bring a reward is gradual.
And these actions are of two kinds those of the mind and
those of the dry hardened sinner. These resolve themselves
into ten black sins [or defilements]. Which are they ? Those
done through the door [instrumentality] of the body, that
defile the whole life lust, the tongue, lying, evil-speaking ;
those of the mind [or thought], evil thoughts, an evil eye, &c.
[The sins of the body are punished in the body ; those of
thought are punished in the mind ; and render men liable to
be transformed into animals, &c.]." s " For one is born of a
good or of a bad birth, according to good or to bad deeds
done previously." 4
"Misfortune and happiness," says Tai-shang, "have no
door [they do not come when they list, at will]. Man sum-
mons them to himself." 5 And the Mandchu Commentary
adds : " Whatever sin a man commits if great, a period of
his life is lost thereby ; if small, a number of days is taken
from his life. Those sins are a hundred in number. Whoso-
ever wishes to live long, ought to avoid them." " For good
and evil are followed by their reward, as a body is by its
shadow. And there are spirits in heaven and on earth which
investigate the results of a man's actions, and who estimate
the weight or lightness of them, and who thus settle his fate."
" And .however you may make your plans," say the Japanese,
" and think that the retribution of evil deeds is covered and
1 Vishnu P. i. 17, 58. 2 Chanak. iii. 3, Schf. 3 Tonilkhu
yin ch. c. 6. * Niitsidai ugh. 6 Kang-ing-p.
XI. 31] THE BOOK OF PROVERBS. 89
slow to come ; yet it will come in a short time with glaring
light ; and not to yourself alone, but also to the injury of your
children." 1
" Prosperity comes from doing good," say they again, " but
misfortune follows from lust and evil-doing. That is to say,
the heart of Heaven [Providence] is to give prosperity to
every one who does good ; but misfortune to every one who
does evil." 2 "And the three principal sects in China, the Joo
or disciples of Confucius, the Buddhists and the Taouists, are
of one mind as to Heaven being just and equitable in awarding
rewards and punishments, both in this life and in that which
is to come. The 'near' are administered to the individual
himself; the 'distant' to his children and grandchildren." 3
" Good receives a good reward, but evil receives an evil one.
If either is not recompensed, it is because the time is not yet
come." 4
" When good or evil have come to a head, they both at last
receive their reward. Whether you fly high, or go far away,
yet it will be difficult for you to escape [the result]." " For
that follows, as the shadow follows the body [form or sub-
stance]." 5 "And good and bad men walk side by side in the
world. Mark how they are mixed together in one place. A
waggon or carriage carries men of sundry minds." "And
there will be judgment on all, even on all the righteous. For
behold He cometh with ten thousand saints to pass judgment
and to destroy the wicked, and to accuse all flesh of all that
sinners and the wicked have done, and have committed against
him." 7 [This is the passage quoted in S. Jude's Ep. 14, 15-]
It is said in the Chung-ching-king : "Imperial Heaven,
though so high, yet sends his punishments down, and Queen
Earth, though so low, yet has her punishments on high." 8
[That is, Heaven's chastenings (or trials) are temporary, but
1 Denka cha wa. iii. p. 16. 2 Kuwan ko hen. ii. p. 25. 3 Dr. Medh.
Dial. p. 156. * Ming-sin p. k. c. i. 6 Dr. Medh. Dial. p. 237240.
6 Lokapak. 105. ' Bk. Enoch, c. i. 59. 8 Shin-sin 1. i. p. 79.
9O ORIGINAL NOTES ON [xi. 31
the punishment for sin is from Heaven and hereafter.] [The
Samanap'hala Suttam [2nd of Silakhanda-vagga of Diga-
Nikaya] treats of the rewards and punishments attached to
religious actions in this world.] " So true is this, that a man
reaps the fruit of a very good or of a very bad action within
three years, three months, three fortnights, or three days." 1
" Heaven," says Confucius, " retributes good in happiness to
those who do good, but to those who do evil He returns it to
them in misfortunes." 2 And Shang-shoo says: "Do good,
and a hundred blessings will alight on thee ; but do evil, and
then a hundred calamities will befall thee." 3 Again, Seu-shin-
ung says : " Gather together good, and reap good ; heap up
evil, and find evil. Think carefully on the right measure ; for
heaven and earth are not washed with gold" [that is, says the
Commentary, Heaven rewards daily, and not for show]. 4
1 Hitop. i. 84. 2 Ming-sin p. k. c. i. 3 Id. ibid. * Id. ibid.
xii. l] THE BOOK OF PROVERBS. 9 1
CHAPTER XII.
loveth instruction loveth knowledge:
but he that hateth reproof is brutish.
~)?2, and with the accent "TO2, ' stupidity, brutishness,' but oftener
used in the sense of ' stupid,' &c. The Chaldee has fcTfiS, emph.
'boor, boorish.' LXX. a<pwv, 'thoughtless, senseless,' and are fol-
lowed by Syr., Armen. and Copt. Arab. All of which agree with
the A.V. and with the Hebrew.
" Whoso loveth" &c. " Oh ! how evil is in general the nature
of man, bereft of teaching (or law, rule). Thinkest thou to
differ from the other animals ? Only in this they walk on
all fours, but thou walkest upright." 1 "The man bereft of
understanding (or wisdom) is a brute." 2 " There is but little
difference between man and brutes," says Meng-tsze ; " the
common people lose that difference, but the superior man
preserves it." 3 "Eating, sleeping, fear and sexual intercourse,
are common to men and to brutes : virtue is the one excellence
that distinguishes men from brutes. Therefore men without
virtue are like brutes." 4 So also said Clean thes, that " men
without instruction (or education), /xovy rrj pop<j>r] TWV Qypiuv
&ia<f>epeiv, differ from brutes only by their form." 5
" For what difference is there between a brute and a brutish
man, who is void of intellect wherewith to discern between
good and evil ; who has no instruction whatever in the doc-
trine of Scripture ; and whose only thought is how to satisfy
hunger?" 6 "Those who have no wisdom, no religion, no
1 Philemon, fypoiK. p. * Hitop. 3 Hea-Meng. viii. 19.
4 Hitop. Introd. 25, and Lokaniti, 21. 6 Fragm. Phil. Gr. p. 154.
6 Hitop. ii. 42.
92 ORIGINAL NOTES ON [xii. I
liberality, no knowledge, no morals, no qualities, no virtue, go
about the world bearing the burden of their existence, like
deer (or beasts in general)" 1 [like the inhabitants of the
mountains of Georgia, who, says Wakhoucht, have the ways
of brute beasts, but are intelligent]. 2 " Even elephants when
young learn wisdom ; much more ought children to do so, and
be happier than elephants," says the Burmese mother to her
children. 3 " If, like the poor before the rich, thou sittest down
humbly [to learn], thou shalt be learned ; but men untaught
will always occupy the lowest place [outside]." 4
"But a man without knowledge is like a brute;" and "a
man without morality is like a monkey," say the Telugus. 5
Meng-tsze says that "the way of men to eat until they are
full, to clothe themselves comfortably, and then retire to live
in idleness, without instruction, can hardly be called the way
of a man, but is akin to that of birds or beasts. The holy
man grieves at that, and fain would teach the settled relation-
ship of men one with another." 6 Referring to these relations,
the emperor Shun [B.C. 2286] said to his minister Sie : " The
people do not agree among themselves, and five relations are
not observed. Be thou public instructor, and diffuse the
knowledge of the five precepts [or canons : affection of parents
and children, justice between sovereign and people, duties of
husband and wife, order between superiors and inferiors, and
sincerity among friends]. But it all resolves itself (or consists)
in a large heart." 7
"Work diligently night and day for the honourable science,"
says the Turkish father to his son. " Stay not in the quality
(or state, condition) of brutes, but be acquiring knowledge." 8
" Rats have [inside] bones of their own ; but men without
propriety are not men why should they live ?" 9 Where there
1 Bhartrih. suppl. 3. * Wakh. Geog. of Georgia, p. 64.
3 Putt-ovada, i. * Cural, 395. 6 Nitimala, iii. 29, 30. 6 Siao-
hio, c. i. r Canon of Shun, and Dr. Medhurst's note to sect. ii. p. 13,
of his Shoo-King. 8 Khair nam. p. 12. 9 She-King, bk. iv. ode 8.
xii. l] THE BOOK OF PROVERBS. 93
is no distinction [between right and wrong] and no justice
it is the way of birds and of beasts." 1 Han-wan-kung says:
" Men, both ancient and modern, that are not taught the
right way [or reason, Tao], are but oxen and horses capari-
soned." " For without instruction a man cannot know the
right way to walk in." 2 "Of old, men were in appearance like
beasts [rough and uncouth], but they were gifted with great
and holy virtue. But the men of to-day, though they wear
clothes and dress like men, yet have a brutish heart deep
within. They have a heart that cannot consider (or examine) ;
and if they do consider, it is from their natural heart. They
consider without heart, because their reflection follows a de-
praved heart." 3 "And Tai-kung says that a man who lives
without instruction, his conduct is dark, dark as the night."*
" Will not men understand that men go wrong from want
of education ? A man may be clad in the best garments, but
if his heart within is 'muddled or stupid,' he is no better than
a mule or a horse. For although he stands apparelled in
saddle, bridle and gay trappings, yet is he but a domestic
animal after all." 5 "Wisdom is the real and greatest beauty
of man, and is his hidden wealth ; it gives grace, glory and ex-
cellence. He who is without wisdom is a brute." 6 "Sense,"
says the Osmanli proverb, " comes to the Turk, but too late.
He may become learned, but never a man." 7 "For it is but
human to err," say the Spaniards; "but to persevere in error
is brutish." 8 "He in whom the law is not," say the Rabbis,
though he have plenty of money and be held in honour, is yet
to be thought nothing of, but to be reckoned among brutes." 9
Thus wrote the scribe Mahou to scribe Pinem [in the days
of Ramses Mei Amun] : " Be not a man without heart, with-
out teaching (or instruction). One looks at thee lying ; one
teaches thee walking ; but thou hearkenest not to justice
1 Li-ki, c. x. 2 Ming-sin p. k. c. ix. 3 Id. c. vii. * Id. c. ix.
6 Wang-kew-po Kang-he's 6th max. p. 142. 6 Rajaniti in Kobita R. 72.
1 Osman. pr. 8 Span. pr. 9 Ep. Lod. 1123.
94 ORIGINAL NOTES ON [xii. I
[common-sense, judgment]. Thou doest thine own will (or
purpose). Even the camel brought from Kush hearkens to
words ; and the horse is broken in (or tamed) ; all are taught,
but thou alone. One knows not the like of thee among men.
Mind that." 1 " For he who does not consider what is good
and what is bad, and who does not improve his mind and
hearing, is like a hog without hair, that only cares to gorge
himself with food." 2
On the other hand, " He," says Confucius, "who loves in-
struction is near to knowledge." 3 Tsze-kung asked? "Why
was Kung-wang-tsze said to be learned?" Confucius answered :
" He was not ashamed to inquire of those who were his in-
feriors. That is the reason of his being called learned."*
" How great was the wisdom of Shun!" said Confucius. " He
loved to examine the words of those about him ; he concealed
the bad, but proclaimed the good. He then considered both
ends of the question, and holding fast the mean, used it for
the good of the people." 5 "When we make a candle, we seek
light; when reading a book, we seek reason [good principles];
light to lighten the darkness of the house, and good princi-
ples (or reason) to enlighten the heart." 6 "He," says Con-
fucius, "who strives to practise [virtue], is near to humanity
[as he who loves instruction is near to knowledge] ; he who
knows how to blush, is not far from being manly ; and he who
knows these three things, knows how to order himself aright,
and others with him." 7 " For if he has understanding, he will
not be ashamed to inquire of men beneath him." 8
Confucius says also: "A clever man is fond of instruction;
he is not ashamed to find himself in the lower class." 9 "O ye
children, all of you," says the Burmese mother, " bend like a
little bow, if you wish to become learned, while at the mo-
nastery [at school] ; stick to your books, standing, lying, ques-
1 Bol. Pap. letter vi. Chabas Et. ant. 405. 2 Legs par b. p. 63.
3 Chung yg. c. xx. 4 Shang-Lun, v. 15. 6 Chung yg. c. vi. 6 Hien
vv. shoo, 48. T Id. c. xx. 8 Ming h. dsi, 27. 9 Ming-sin p. k. c. ix.
xii. l] THE BOOK OF PROVERBS. 95
tioning, answering, eating, drinking, any how, &c. ; and mind
your teacher's instructions." " Country people are mean and
rough, not polished (or ' respectable') and not right; but they
sit down all day long to drink themselves drunk and to fill
themselves with food." 1 "Cease not to learn," says Avveyar. 2
" Sit mihi, quod nunc est, etiam minus, et mihi vivam
Quod superest asvi, si quid superesse volunt di ;
Sit bona librorum et provisae frugis in annum
Copia." 3
" My son," said Rabbi Tibbon in his will, " make thy books
thy companions ;" 4 as Ben Mishle says: "My books are my
garden and paradise." 5 "And be thou one [of those] who love
instruction [or hearkening, obedience]," says Ptah-hotep. 6
" The scholar," says Yung-ching, " is the first of the four
classes of the people ; therefore in order that they should
respect him, he must respect himself, and be a pattern to all
in his behaviour. He ought to consider for himself the filial
and brotherly duties, which are the root, branch and twig,
that come first ; literary distinction coming last. As to his
reading, it ought to be of standard [correct, orthodox] works
only, and his intercourse with men of that stamp also. And
let him study propriety, and avoid shame, lest he disgrace
his college." 7
" So also, if the husbandman knows his business well, and
applies himself to it earnestly, he is a scholar [in his way]. If
a soldier obeys his superior officers and obeys and loves his
parents, he too is a scholar [in his way]." 8 " Read, and if you
succeed, apply to reading ; and if you do not succeed, still
apply yourself to reading." 9 " One of the ancients said : The
more I read, the less [lit. the more I do not] I succeed ; what
have I to do with fate? The more I do not succeed, the more
1 Putt-ovada, p. 3, 4. 2 Atthi Sudi, u. 3 Hor. Ep. i. xvii. 107.
4 R. Tibbon's Testament. 6 Id. ibid. 6 Pap. Pr. xii. 14.
7 Yung-ching, on Kang-he's 6th max. p. 140. * Wang-kew-po, on
the 6th max. 9 Id. loth max. p. 79.
96 ORIGINAL NOTES ON [xii. 2
I will apply. What has fate to do with me P" 1 "Oh ! 'Fate
must be given to do it/ say craven men. Nay, make an effort,
O man, and [slay] overcome thy fate. If thou succeedest
not, whose then is the blame? [not thine, at all events]." 2
" He who having somewhere a wise teacher, does not learn
good qualities of him, is either possessed of a devil or is suf-
fering from his former actions." 3
" But rather," says Manu, "let the brahman be always given
to the study of the Vedas and to some good work ; for he who
is intent on a good work upholds (or supports) both animate
and inanimate creatures." 4 "A family need not cease from
instruction (or education) because it is poor, nor a rich one
despise it because it is rich ; diligent instruction will give a
position to the poor family, and glory and lustre to the rich
one. For education [instruction] constitutes the value of a
man, and is the [delicacy] thing most valued in the world.
Thus it is that education makes the superior man, and the
want of it makes the mean man. Education is like refined
rice ; but the want of it is like dry wood and grass. And as
the best grain, it is the provision stored up for the kingdom,
and the most precious thing for the world." 5
2 A good man obtaineth favour of the Lord ; but a
man of wicked devices will he condemn.
P^p* ' draweth (from),' depromit, God's blessing, as a natural con-
sequence of his serving Him. Chald. bjajTf ]B (is) ' he who receives.'
The LXX. render Sito by Kpeio-crw, ' excellent,' and are followed by
Armen and Copt. Arab. ; but Syr. reads, Good shall be done to the
man who feareth the Lord.' Arab, agrees with the Hebrew and A. V.
" The wicked man only thinks of trickery and deceit because
his heart is evil ; but the wise are righteous and kind because
they put their trust in Heaven." 6 "Yet if a man wishes to
1 Wang-kew-po, on the loth max. p. 79. 2 Hitop. 3 Legs
par b. p. 266. * Manu S. iii. 75. 6 Ming-sin p. k. c. ix. 6 Ming
h. dsi, 170.
xii. 3, 4] THE BOOK OF PROVERBS. 97
find fault with (attach sin to) one, why then look for excuses
to do it?" 1 "No one knows, however, what God may (or
will) do to one who resists Him," said Ptah-hotep to his son. 2
3 A man shall not be established by wickedness :
but the root of the righteous shall not be moved.
" A man shall not" &c. " The man who lives by confusion
and fraud shall always be wretched and poor. From the first
there is in Heaven no pardon for such a man." "The sly and
wicked man deceives him who is good and simple-hearted ;
but the good and simple-hearted man takes care of him who
knows nothing." " The sly and wicked man, however, shall
be transformed into an ass, to be then ridden by the simple-
hearted man he had deceived," say the Mandchus. 3 "Who
are they, on the other hand, who, like large rocks, remain
unmoved even in the Kali age [the last and worst]? Good and
true men." 4 " Mount Sumburi [Sumeru] is high and is not
moved ; so also is the mind of the best men like it. But as a
flake of cotton is easily carried about, so also do mean men
change about [up and down] very much." 5 Piety, however,
never grows old [never wears out], whereas crime is never
forgotten; but wealth passes away, and good done alone
remains." 6 " For this world passes away like writing ; but
wisdom endures like an engraving," says Abu Ubeid. 7
4 A virtuous woman is a crown to her husband : but
she that maketh ashamed is as rottenness in his bones.
VrjT nips. LXX. -yw^ avfyeia, not 'a masculine' wife, but a valiant
one. Chald. Nri"T^?3 'upright, good, or worthy, virtuous;' and, adds
the paraphrase about the bad wife, ' Lo ! she is accursed to the tree
or wood (fit to be hanged, crucified, or put in the stocks), for she
destroys the bones (or whole body) of her husband.' The Syriac
1 Chin. pr. M. Moy, p. 2. 2 Pap. Pr. ii. 1. 2. 3 Ming h. dsi,
1 68, 173, 174. 4 Ratnamal, 60. 5 Sain ugh. 140. Ebu Medin, 38.
7 Abu Ub. 142-
VOL. II. H
98 ORIGINAL NOTES ON [xii. 4
follows the LXX. literally. Armen. ' diligent, active, good manager.'
Aben Ezra, ' a wife who gains money whereby her husband may be
respected, as a king is by his crown.' Rabbi Levi B. Gershon, ' a
wife tucked up for work, diligent, good house-wife.' Copt. Arab. ' a
strong, powerful wife.' Arab. ' an excellent, virtuous wife.' Fr. ' une
femme forte.'
"A virtuous woman" &c. "A virtuous wife is a very great
honour to her husband, but a bad wife is a great grief to
him." 1 "And a good wife is a good gift to her husband, but
a bad wife is a wasp* (or hornet) to her husband." 2 "Every
man who marries an upright [virtuous] woman, is as if he
stood firm in the whole law, from beginning to end," said
Rabbi Asha. 3 " But he who marries a wife for her money,
shall have children who will do him no credit [shall be ill-
bred]," said R. Nakhman. 4 " The virtuous wife, however, who
is like a fruitful vine, has virtuous children, and is thus
virtuous from Aleph [the head of the family] to Thau" 5 [the
youngest child. The crop often depends as much on the soil
as on the sample of wheat].
" For no generation of men has been delivered [from taint
or decay] but through the purity of righteous women," say
the Rabbis. 6 " As the kingdom is ruined by the sins (or mis-
deeds) of the king, so is the house by those of the wife." 7
" But which is the most pleasing wife ? She who is devoted
to her husband." 8 " Like Shaivya, queen of Shatadanu, who
was devoted to her husband, eminently virtuous, sincere, pure,
pitiful, and adorned with every female virtue, modest and well-
behaved," 9 &c. " She is a wife," said Shakuntala, "whose life
[breath] is in her husband,- and whose heart wholly turns to
him." 10 " She is a wife," says Vishnu Sarma, "who manages
her house well ; she is a wife who bears children ; she is a wife
1 Chin. pr. p. 91. 2 Jebam. in Millin, 200. 3 Midrash Yalk.
in Ruth. M.S. 4 Kiddush, 70, M.S. * R. Asha Midr. Yalk. 1. c.
6 Yalkut Ruth. D. r Beng. pr. 8 Bhartrih. Suppl. 10. 9 Vishnu
Pur. iii. 1 8, 36. 10 Maha Bh. Adi P. 8027.
xii. 4] THE BOOK OF PROVERBS. 99
whose whole life is her husband ; she is a wife whose heart
always turns to him." 1
" In choosing a wife, then, [her merit] does not consist in
her beauty ; if she is worthy and virtuous, then indeed she is
[good] worth having." 2 rt Therefore, before looking at the
beauty of her face (or form), inquire after the goodness of the
root [her race and heart]." 3 " For a bad wife is a fiend ; but
she who is gentle as a sister, and [flows] comes to the heart
like a devoted friend, who is as practical [useful] and as loving
also as a mother, and as hard-working as a servant, honour
her like the goddess of the family.". She is 'to be honoured
like a goddess," says the Commentary,- "because she protects
her family from loss and damage." 4 For human relationship
is five-fold, and husband and wife is the first. The great
ceremonies are three thousand; and that of marriage is the
most important." 5 " When the wife is wise, the husband has
few causes of complaint." 6 " Let a man, therefore, take good
care always to honour his wife ; for no blessing comes to his
house but through his wife," said Rabbi Chelso. 7
" A woman," said Shakya, " who is vulgar, whose behaviour
is not perfect, and whose words are not true, will by no means
suit me. But a woman young and handsome, yet not vain or
proud of her beauty, of a gentle disposition towards her
brothers and sisters and mother; who has a kind, clement
mind ; who delights in alms-giving to priests and brahmans,
and who knows when to do it if there be such a woman,
father, let her be given me to wife. One who, being without
conceit, pride or superciliousness, has given up altogether
deceit, envy and artifice, and is upright in her conduct ; who
is always satisfied with her husband ; who is modest and
chaste, even in thought ; who is not corpulent, but has a
firm and steady gait ; who is free from pride, and as simple
1 Hitop. Mitr. 209. 2 Hien w. shoo, 120. 3 Altai pr. * Nagarjuna's
Letter, 36, 37. 6 Hien w. shoo, 22. 6 Ming h. dsi, 85. 7 Baba
Metzia, M.S.
H 2
100 ORIGINAL NOTES ON [xii. 4
as a maid-servant ; who is not addicted to music, perfumes,
delicate food or wine ; who is free from covetousness and
selfishness, and is contented with her lot ; who abiding in
truth, does not parade herself, but is strictly modest in her
dress [lit. studies a garment of blushing] ; who is not given
to much laughing and display ; who is diligent in her moral
duties, without a superstitious worship of the gods at festivals ;
who is perfectly and really pure in her person and speech and
heart ; who is neither dark, dull of understanding, nor stupid ;
who is gifted with good judgment, and does everything in the
proper way ; who treats her father and mother-in-law with as
much respect as her spiritual teacher, and treats her men- and
maid-servants in as gentle a manner as she would treat herself ;
who is thoroughly wise ; who goes last to sleep, and rises first
from her bed ; who makes every preparation like a mother,
without fuss or trouble if there be such a woman, father,
give her to me to wife.
" Then the king sent his minister to Ser-skya [Kapilavashtu],
to fetch a woman with all those qualities ; ' whether she be of
the brahmanical, the patrician, or the plebeian class ; for my
son,' said he, ' does not look chiefly for race or pedigree ; but
his heart delights in qualities of the mind, in virtue and in
moral worth.'" 1
" For he whose wife is always doing the right thing [who is
kind] like a mother, his frame [members] waxes great like the
moon." 2 " Of all jewels, women are the best. What will other
jewels profit if you leave out this one?" 3 "And yet, O king,
they have a thousand faults, and but three virtues (or merits) :
to manage the house, to bring forth children, and to die with
their lord." 4 " For there is no wife so correct and virtuous
as she who does her husband's will." 5 "A worthy wife causes
her husband to be honoured ; but a bad wife causes her hus-
band to be lightly esteemed." " Whatever the husband be,"
1 Rgya-tcher r. p. c. xii. 2 Chanak. 186, J. K. 3 Id. 171, J. K.
4 Id. 173, J. K. 6 Midrash Yalk. in Judges, M. S. 6 Hien w. shoo, 140.
Xli. 4] THE BOOK OF PROVERBS. IOI
says Manu, "he is to be revered like a god by a virtuous wife."
" As far only as a wife is obedient to her lord [or does him
service, pays homage], so far only is she exalted in heaven."
" The virtuous wife who wishes to attain to her lord's mansion
in heaven, must do him nothing unkind, whether he be alive
or dead." "If he dies, then let her emaciate her body by
living readily on pure flowers, roots and fruit ; but let her not
even pronounce the name of another man when her husband
is dead." "Let her abide until death patient, retired and
restrained, and given to religious duties, and to the supreme
virtue of women, wives of only one man." " A virtuous wife
[sadhwl] who after the death of her husband devotes herself
to religious austerities, ascends to heaven, though she has
borne no children." " But a widow who turns away [from the
remembrance of] her husband, and who, from a wish to bear
children, marries again, only brings reproach on herself, and
is shut out from her lord's mansion." Then, after declaring
illegitimate a child begotten by another man than the husband,
and denouncing women twice married, Manu sums up by,
"No second husband is allowed to a virtuous woman" [so
also the Chinese and Mandchus: "A good subject cannot serve
two lords ; and a chaste woman does not marry twice"]. 1
" But the wife who is not unfaithful to her husband with other
men ; who keeps under her tongue, her heart and her body,
will attain to the abode of her husband in Swarga [heaven] ;
and by good men she is called virtuous. By such conduct
does a wife who rules her tongue, her heart and her body,
acquire the highest reputation here on earth, and in heaven
the same abode as her husband." 2
" For women are not protected by being shut up at home,
even by affectionate husbands ; but those whom their own
soul protects are truly protected (or really safe)." 3 " For
women, even of a respectable family, without modesty are
1 Ming h. dsi, 169. * Manu S. v. 165, 166. 3 Id. ix. 12.
102 ORIGINAL NOTES ON [xii. 4
lost." 1 "As truth is the soul of a promise, so also the soul of
a woman is her honour," says Sumati Shatakam 2 [a book of
good precepts]. " O woman ! a thousand [alas-es !] sighs !
do not be free with men. Of a man one may speak ; but of
a woman who is free with men, one cannot speak." 3 "But
Chung-shih is sincere [or true] ; her heart is a depth of sin-
cerity ; and she watches over her person [as regards conduct,
manner, &c.]." 4 "Women must be careful to preserve their
chastity ; and men, to acquire talents and good things," say
the Chinese, and the Japanese also. 5
" But a chaste wife is chaste without orders from her hus-
band" [it must come from principle within], says Avveyar. 6
"And that feeling of self-respect and modesty is the beauty
of women." 7 Meng-tsze mentions one of the marriage cere-
monies in olden time, when the mother accompanied her
married daughter to the door of her new home with these
words : " The duty of a married woman is to reverence, to
watch over, and not to oppose her husband ; but to look upon
obedience as the right way." 8 "When a woman leaves her
father's house and marries, being at the head of her establish-
ment, and having made herself over to her husband, her duty
is to think she has but little of her own. His parents are
hers ; and she is to devote herself to him morning and even-
ing," say the Japanese. 9 " For to treat slightingly one's hus-
band, and to honour oneself, is to show one does not fear
Heaven [Ten-do]." 10 "As in the world in general; where it is
customary for husband and wife to have no determination to
continue faithful one to another," say also the Japanese. 11
As they also teach that " a woman from the age of fourteen
should avoid all public places where men come together ; all
theatrical performances, dancing and singing ; and also avoid
1 Chanak. 80. 2 Quoted in a Telugu gram. 3 She-King,
bk. v. ode 4. 4 Id. bk. iii. ode 3. 6 Gun den s. mon. 161168.
6 Kondreiv. 14. 7 Id. 15. 8 Shang-Meng, vi. 2. 9 Waga-
tsuye, vol. i. p. 12. 10 Onna Ima kawa. u Jap. pr. p. 594.
xii. 4] THE BOOK OF PROVERBS. IO3
seeing and hearing the ways of loose women. A well-con-
ducted woman also dresses according to her station, without
show." 1 [In Japan, it seems that, as in England, the secret
of good dressing is that no one should notice what you have
on.] As Tiruvalluvar says truly : " If the domestic state
[establishment] is ever so great, yet it is nothing if the wife is
not endued with domestic virtues." " If the head of the family
owns ever so much wealth, yet has not such a wife, what has
he got ? But if he has such a wife, what does he lack ? What
is there more excellent than a wife, if she has the firmness of
chastity ? And what is the use of a guard ? The one safe-
guard of a woman is her chastity." 2
" But those sinful wives who follow evil are the plague of
their husbands. A wife ought never to do anything disagree-
able to her husband," said Satrajiti to Yajnasani." 3 [For a
description of a virtuous woman, see the account of Satyabhama,
Krishna's wife, in this section of the Vana Parva, si. 1470]
" Gopa, Shakyamuni's bride, said : All who have restrained
their bodies, and have kept their passions in subjection, who
study to restrain their tongue, who have coerced their secret
lusts, and their heart as well, why should such women veil
their faces ? Although they cover their bodies with a thou-
sand dresses, yet all such, who withal, have their mind stripped
bare, without shame or modesty, who are reft of those qualities
and tell falsehoods, go about the world more barefaced than if
they wore no clothes. But women who restrain their thoughts,
and who, having subdued their passions, think of their husband
alone, are like the sun and moon without a cloud (or veil).
Why should such women veil their faces?" 4
On the duties of a wife, thus wrote Melissa, a disciple of
Pythagoras, to her friend Cleareta. "Melissa to Cleareta,
greeting : Thou seemest to me to be by nature full of good
1 Onna dai gaku, p. 70. 2 Cural, vi. 52, 53, 57. 3 Maha Bh.
Vana P. 14665. * Rgya-tcher r. p. c. xii. p. 141 ; Csoma, Tibet. Gr.
p. 161.
104 ORIGINAL NOTES ON [xii. 4
feeling. For thy earnest desire to hear from me concerning
things that become a woman, leads me to believe thou wishest
to come to grey hairs in the path of virtue. It becomes then
a modest and free woman to converse with her lawful husband,
simply dressed, but not magnificently. Her dress should be
white, clean and plain ; but not costly and extreme. For
gorgeous apparel of purple and gold must be left to loose
women, who use it as wiles to effect their purpose of ensnaring
their prey.
" But the ornament of a wife who wishes to please her own
one husband, consists in her manner [bearing, conduct], and
not in apparel. For it is ' good form ' [eu/Y><ov] in a wife who
is a free woman, to please her own husband and not others ;
and to wear on her cheeks the blush of modesty rather than
paint ; and on her person comeliness, goodness and reserve
[modest bearing], rather than gold and emeralds. For the
woman who studies becoming modesty, does not affect sump-
tuous apparel, but rather the good order of her house ; endea-
vouring to win" her husband's love by studying to please him
in every way.
" For the wishes of her husband should be the unwritten
law of a well-ordered wife, whereby to rule herself so long as
she lives ; reckoning that the best and largest dowry she could
bring him is propriety of conduct towards him. For we
ought to rely on the beautiful qualities and wealth of the soul,
rather than on the beauty of form and riches. For these only
procure envy and disease, while the others last until death." 1
[MeAio-o-a, Melissa, ' Bee,' like rn'h'?, Deborah in Hebrew, Mm'a,
Mya, ' Fly,' &c., and the like, were favourite names for women.
Simonides, after saying that at first Zeus had not made all
women of one mind, and that some had the mind of a horse,
of a fox, of a dog, and others of the earth, the sea, of an ass,
of a weasel, or of a cat, &c, says : " But he also made some
with the mind of a bee, thus called Melissa], Happy is the
1 Melissa's letter to Clear, ed. G. p. 748.
xii. 4] THE BOOK OF PROVERBS. 10$
man who gets one for a wife. To such a one no fool will
come near. But with her, life blossoms and [grows] prospers ;
she grows old, loving her husband, who loves her also ; she
becomes the mother of a good and renowned family. She is
singled out among all women, surrounded as she is with
divine favour [or grace]. She takes no delight in the empty
or frivolous chatter of other women ; but she is one of those
women, best and most sensible, whom Zeus grants as a favour
to men." 1
"What are the four virtues of a wife?" ask the Chinese.
" Female virtue, female countenance, female words, and female
handicraft." 2 "Woman's virtue is not deep," say they again ;
"but her anger (or resentment) has no end." 3 "An angry
[contentious] woman in a house," say the Rabbis, " is like
weavils in wheat, or like a maggot in a sesamum-seed."*
" Loose morals in a family are like a weavil in a sesamum-
seed." 5 "However, no man," said the soldier's wife, "can
seduce a virtuous woman, and no husband can guard one who
is not virtuous." 6 "The woman said to her paramour, whose
foot she descried peeping from under the bed, in presence of
her husband : 'Most of us women like to have friends for our
pleasure, though we care neither for their rank nor number.
But a husband is in the place of a brother's father. Yet let
God disgrace the wife whose husband is not to her like her
own soul.' The husband, hearing this, thought how much she
loved him." 7
" The honour [character] of a woman," say the Uigurs, " is
her name [i.e. merit]. If the name of the weak one is not
protected, then she is not as she ought to be." 8 [This may
also mean, the root, rank or support of a woman, or of a wife,
is in her name of woman or wife. As she is the weaker vessel,
she is to be guarded and protected ; if not, she loses the rank
1 Simonid. ii. 8393. 2 Yew-hiao, vol. iii. p. i. 3 Chin. pr. P.
* Talmud, Sotah. B. Fl. 5 Sotah in Millin. 542. 6 Toti nameh, st iv.
7 Calilah u D. p. 197. 8 Kudatku B. xxviii. 15.
IO6 ORIGINAL NOTES ON [xii. 4
and honour of being woman or wife.] " For an unchaste woman
insures the fall of her family ; she throws blame on her off-
spring, and creates confusion in relationship and connections." 1
" He who has a field on the bank of a river, a faithless wife, a
serpent in the house, how can he enjoy peace of mind?" 2
" Any disease," say the Rabbis, " but a bowel complaint ;
any pain, but of the heart ; any ache, but a head-ache ; any
evil, but a bad wife." 3
"A bad wife consumes the flesh of people joined together
in one house by family ties, who have little understanding ;
as the female crab is devoured by her own offspring. Let a
man eschew such a wife," said Pujani. 4 " What is a wife to
him who cannot govern her? For a woman who is not
governed [who is without a husband or parents] is like the
sand of a river," say the Tamuls. 5 "A stubborn wife who
shows fight is like death. She who does not repair early to
her kitchen, is a disease ; and she who does not bestow the
food she has prepared, is a demon in life. These three are an
instrument (or weapon) of death to their husbands." 6
"A disobedient wife is an evil to her mother [for having
given her birth] and to herself." 7 " A flickering lamp is useless
[worthless] in a house ; and a faithless wife is worthless [a
shame] to her husband." 8 "She who winks with her eyes,
has ruined families" [with a play on the word that means 'to
wink' and 'to ruin' or 'to destroy']. 9 "Eschew from afar a
bad country ; a bad friend, family and relation ; a bad servant,
and a bad wife." 10 "A vicious wife, a deceitful friend, servants
who reply [when they receive an order], and living in a house
with a serpent, is death, without doubt." 11 "For a bad wife
destroys all happiness." 12 "And wise men flee quickly from
a faithless wife, as from a brother without affection, and from
1 Pancha T. i. 192. 2 Id. ibid. 234. 3 Shabb. ii. M. S.
4 Maha Bh. Shanti P. 5222. 5 Tarn. pr. 806, 808. 6 Naladiy.
Nanneri, 3. 7 Tarn. pr. 89. 8 Telugu pr. 1761. 9 Id. 2257.
10 Lokan. 89. u Chanak. 43, in Kobita R. 164. " Banarash. 3.
xii. 5] THE BOOK OF PROVERBS. ID/
a horse with no go in him." 1 "A harlot is better than a wife
without virtue, who thus brings disgrace upon herself, her
husband and her family." 2
5 The thoughts of the righteous are right : but the
counsels of the wicked are deceit.
" The thoughts of the righteous are tflSp'o (good, right) judgment."
LXX. KpifjLara; so also Syr. 'judgment.' Copt. Arab, follows the
LXX. Arab, 'justice, equity.' Armen. 'right.' Chald. 'judgment.'
" The thoughts of the righteous" &c.
"'Ei/ Se Si/ccuoo-wj7 a-vXXij/38rjv Tracr d/oer^ VTI,"
" Every virtue," says Theognis, " is comprehended in righteous-
ness and justice ; for every good man, my son, is just and
righteous." 3 Confucius says : "The scholar forms his inten-
tions on (or according to) Tao [the right way]. He is ashamed
of dressing or eating badly ; but is never satisfied to try to
speak and to do [arrange] things properly." 4 "A man who
seeks [desires] good, when he sees what is not quite right,
considers that evil. But the low (or mean) man, although he
knows what is proper (or convenient), yet that is to him as a
great evil (or very bad)." 5
" The wise man," says Husain Vaiz, " is he whose thoughts,
words and works, all agree with what is good." 6 "And,"
quoth Kamandaki, " the moon shining on a pond full of blue
lotuses, does not rejoice the mind so much as do the actions
of a good man." 7 "That which is good," says Menander,
" must needs be most noble ; and that which is free [' liberal,'
in the true sense, not political] must needs always nourish
lofty aspirations (or thoughts)." 8 "And he who is unjust to
no one, is in want of no law," say the Greeks. 9
And Meng-tsze teaches that " the great [and good, superior]
1 Vararuchi Shapta R. 2. 2 Nitinerivil. 83. 3 Theogn. 149.
4 Ming-sin p. k. c. xi. 6 Choo-tsze kea k. y. 6 Akhlaq i m. 29.
7 Kamand. Niti Sh. iii. 15. 8 Menand. >}p. /3'. 9 IVw/*. /iov.
108 ORIGINAL NOTES ON [xii. 6, 7
man does not speak as if his words must be believed [peremp-
torily], nor does he act as if he [wished to prevail or] were
superior ; but he studies only to abide in what is just." 1 " In
the house of a man who, driving away from him evil thoughts,
studies to think aright, children will obey their father ; younger
brothers and elder ones will agree together ; the husband will
rule (or direct) his wife and the whole family; friends and
relations will advise and counsel mutually ; evil spirits will
depart ; and the Spirit of Heaven will of His own accord fence
and protect them." 2 "The righteous say little, but do much ;
the wicked, however, say much, but do little," so say the
Rabbis. 3
" but the counsels" &c.
"Merc, to Sos. Advenisti, audacias columen, consutis dolis."*
6 The words of the wicked are to lie in wait for
blood : but the mouth of the upright shall deliver them.
Syr. and Chald. ' The words plot or lay wait for blood.' LXX.
Adyoi-So'Aioi, and so also Armen. and Copt. Ar. But Arab. 'The
words are a lying in ambush,' or ' laying wait' for blood.
" But the mouth? &c. " The thoughts (or spirit, mind) of
the supremely wise are how to exert himself for the happiness
of the world." 5 "Yahia ben Akatam one day said to Al-
Mamun : ' O Emir of the faithful ! this man wants me to
confirm his witness !' 'Then,' said Al-Mamun, 'he has let his
uprightness fall from his tongue.'" 6
7 The wicked are overthrown, and are not : but the
house of the righteous shall stand.
A.V. and the versions convey the meaning, but not the terseness,
of the original Hebrew.
1 Hea-Meng, viii. n. 2 Mandchu Pref. to Dzu-gung. 3 Baba
Metzia B. Fl. * Plaut. Amphit. i. i. 6 Arjuna wiwaha.
6 Eth-Theal. 16.
Xli. 8] THE BOOK OF PROVERBS. ICXJ
"The wicked? &c. "The shadow of clouds in summer
abides not, said the tortoise to the mouse ; nor the state (or
fortune) of the wicked ; neither the love of women, nor false
witness, nor yet great wealth." 1
" but the house? &c. " The house in which there are plenty
of righteous deeds, must assuredly prosper abundantly ; but
the house in which evil is done, will assuredly [grow weak or]
decay." 2
" The house that has accumulated good deeds, will assuredly
enjoy abundant happiness. But to the house that has gathered
together evil deeds, much sorrow will assuredly come." 3 " The
house in which the words of the law are heard at night, shall
not be ruined (or laid waste)," say the Rabbis. 4 [Family
prayer brings blessing on the family.] " Every house in
which the words of the law are heard at night," said Abarbanel,
"shall never be ruined." 5 "He," says Lao-tsze, "who lays a
good foundation shall not be destroyed. He who knows how
to preserve anything, need not fear to lose it. His sons and
grandsons will sacrifice to him without interruption." 6 "But
this will be known for certain in time ; for time only shows
the righteous man," said Creon to CEdipus. 7
8 A man shall be commended according to his
wisdom : but he that is of a perverse heart shall be
despised.
"ibptZ? 'D?, 'for the mouth (words) of his understanding' (wise and
clever sayings). Chald. follows the Hebrew. Syr. 'men will praise
the mouth of understanding.' LXX., Copt. Ar. 'The mouth of
understanding shall be praised by man.'
" A man shall be commended" &c. " A mountain is honoured
[valued], not for its height," say the Japanese, "but for the
trees that grow on it. So also is a man honoured, not for his
1 Calilah u D. p. 174. 2 Go ji kiyo. 3 Ming h. dsi, 8, 9.
4 Erubin in Millin. 833. 6 Abarban. B. FI. 6 Tao-te-King, c. liv.
7 GEdip. Tyr. 614.
I IO ORIGINAL NOTES ON [xii. 8
[bulk] size, but for his wisdom." 1 "A man is known by his
speech and by his wisdom. Be not like a parrot, talking
without knowing what he says." 2 "Thou hast heard it with
thine ears," said the brahman : " make Gnag-lhas-sgyes [' born
in a stable'] thy teacher. For let a man be born in a stable,
if he rids himself of his passions, and does the work of one
born of Brahma, he then becomes a pure gem." 3 "When
respect is paid to qualities, no regard is shown to the want of
them. Some merit is granted to a parrot, but none to a
crow." 4 "Contempt for a good man, or, in the place of it,
respect for a mean (or low) one? What great difference is
there between contempt for a swan or praise of a crow?" 5
" A man is proved by his wisdom (or sense)," say the Finns.
" By his wisdom does a man always excel also." 6 " But," said
Ichnelates, " do not despise my meanness and weak state ;
for victory is not always to the strong and powerful in body.
For many of the more powerful have been overcome by chance
opponents." 7 "A fine horse," said Confucius, "is not praised
(or thought much of) on account of his strength ; but he is
valued for his virtue [docility and mettle]." 8 Yan-yuan,
wondering at the wisdom of Confucius, said : " Whether I aim
at it, oh, how high ! or search into it, oh, how [deep] solid it
looks !" 9 [His own wisdom not borrowed.] " For," say the
Burmese, " one may eat of the food ' left by others, but one
cannot speak the words left by others." 10 .
" No man," says AH, " comes to grief [perishes] who knows
his own power." "That is," says the Commentary, "he who
knows his own power [what he can do], so long as he lives
here on earth, is placed on a pinnacle of respect, and clad in
a breastplate of safety. No hurt will touch him from any
one, and no fear will reach him from anywhere." And the
Persian : " Every one who knows his position (or place) and
1 Jits go kiyo. 2 Bostan, vii. st. 3. 3 Dulva, vol. ii. p. 488.
4 V. Satas. 78. 5 Id. 254. 6 Kalewala, xxiii. 85. 7 2rf<. K. T^vA,
p. 50. 8 Hea-Lun, xiv. 32. 9 Shang-Lun, ix. 9. 10 Hill pr. n.
xii. 9] THE BOOK OF PROVERBS. 1 1 1
does not stretch his foot beyond the blanket of his estimation
[merits], and does not meddle with any round of duties foreign
to his station and circumstances, will be free from trouble all,
his life long, and bound up in safety (or peace)." 1 "The
price (or worth, value] of a man is that in which he excels (or
does best)." Watwat explains it thus : " In so much as a
man excels in knowledge (or learning), in so much also is he
prized in the hearts [breasts] of men ; on the other hand, a
man sinks in rank and dignity (or respect) in the hearts of
others, in so much as he is deficient in learning." And the
Persian : " The price (or value) of a man is according to one's
estimation of his knowledge. If he has great learning, his
value is enhanced ; but if he has little knowledge, his price
falls." 2
" but he of a perverse heart" &c. "The avaricious man is
accursed by every tongue ; but the generous man is honoured
everywhere." 3
9 He that is despised, and hath a servant, is better
than he that honoureth himself, and lacketh bread.
A. V. and Chald. follow the Hebrew. LXX. ' He who while being
despised ministers unto himself/ which Syr., Armen., Copt. Arab,
follow.
"He that is despised" &c. We read in the Li-ki that "one
must divide [share], but not take too much for oneself;" and
also that " the respectable man values others while he depre-
ciates himself; others come first, then himself; and then he
may rebuke the people" [give advice to others. Quoted by
the author of Shin-sin-luh from the commentary on this
saying of Tai-shang, " Yield much and take little."] 4 " Better,"
say the Chinese, "to be a fowl's beak than the tail of a cow." 5
" The great need not be proud ; and pride in evil men, of what
1 Ali b. A. Taleb, 4th max. 2 Id. ibid. 5th max. 3 El Nawab. 70.
4 Shin-sin-1. i. p. 95. 6 Dr. Morrison's Dial. p. 239.
112 ORIGINAL NOTES ON [xii. 9
use is it ? A gem needs no praise ; but who would buy a false
gem, even if it were praised?" 1
" Let no frivolous thoughts disquiet thee," says Epictetus.
"It is enough for thee to be a philosopher; and if thou art
disregarded, what dees it matter?" 2 "For the value of a
man is not in his silver and gold, but in his ability (or power)
and skill." 3 "The character (or disposition) of a man that
causes him to be honoured or despised," said Tchinggiz-khan,
" comes from within him. My horse has mettle in him though
he be lean ; while another one wears himself out by riding." 41
"Who is honourable? He who honours God's creatures,"
say the Rabbis. 5
" than he that honoureth himself" &c., from false pride or
shame ; or from keeping up false appearances, above one's
real station. " The name of a man's house is ' kasturi' [musk],"
say the Telugus ; " but the smell of it is like the smell of a
bat's-hole." 6 "At home he has not ten pieces of silver; but
on the road, plenty of banter." 7 "But he would still be a
goat, even if he could fly," say the Arabs. 8
" Ubi coepit pauper divitem imitari, peril," 9
"When once the poor man takes to aping the rich, there is an
end of him," says Publius Syrus.
" Tu poscis vilia rerum
Dante minor, quamvis fers te, nullius egentem." 10
" Thou beggest cast-off clothes and broken meat of thy better,
pretending withal to want nothing."
" The love of sufficiency [self-love, importance] is the key
to weakness," said Abd-ullah ben Masudi ; " self-importance
causes the weakness of keeping up false appearances. It is
so in all countries." 11 "The rat-snake," say the Cingalese,
" seeing the cobra swelling its hood, at once takes a potsherd
1 Legs par b. p. 204. 2 Epict. Ench. xxxi. 3 Beharist. R. 4.
* Tchinggiz-khan's last words, p. 7. 6 Ep. Lod. 66. 6 Telug. pr.
7 Beng. pr. 8 Meid. Ar. pr. 9 Publ. Syr. 10 Hor. Ep. i. 17.
11 Abd-ullah b. M.
Xli. 10] THE BOOK OF PROVERBS. 113
in his mouth" 1 [in order to look like the cobra]. And "dry
cow-dung floats, but ' tiruwanagala ' [a precious white stone,
a kind of quartz] sinks to the bottom." 2 " Scum uppermost." 3
" A man who, with no money, loves fine apparel ; one who,
while living on others, is proud ; and one who, ignorant of
books, attempts to dispute, are three things that make people
laugh." 4 " He who is nothing and nobody, but who thinks
himself something and somebody," say the Rabbis, "better
were it for him not to have been created." 5 But as regards
honouring oneself in the sense of 'self-respect,' the Chinese
say : " He who honours [respects] himself, ennobles himself ;
but he who disesteems [thinks little of, disregards] himself,
degrades himself [makes himself cheap]." 6
10 A righteous man regardeth the life of his beast :
but the tender mercies of the wicked are cruel.
!\ 'a righteous (or just man) knows (there is) life (breath,
or soul) in his beast.' Chald. ' a righteous knows the life (breath or
soul) of his beast.' Syr. ' a righteous (or just man) takes knowledge
(or account) of the life of his beast.' LXX. Sucatos oucrcipet ^as
KTfjvuv avrou, ' a. righteous (or just man) feels compassion for the souls
(or lives) of his beasts.'
" A righteous man" &c. " Be kind-hearted towards animals "
[creatures in general], says Tai-shang ; and, " You must not
injure either insects, plants, or trees." 7 "The virtuous," says
Tiruvalluvar, "are justly called 'Andanar' [beautiful, merci-
ful, &c., from ' Andanan,' a name for God] ; for in their bearing
[conduct] towards other creatures, they are clothed with kind-
ness." 8 " The superior (or gentle) man," says Meng-tsze, "loves
animals [creatures], but does not show them benevolence [jin,
humanitas, aycwnj] ; he shows this to man only." 9 "A com-
passionate heart," says the Buddhist, " is one door to reli-
1 Cingal. pr. 2 Id. ibid. 3 Engl. pr. 4 Legs par b. p. 257.
6 Midrash Qohel. in Khar. Pen. xii. 26. 6 Chin. pr. G. : Kang i. p.
* Cural, iii. 30. 9 Hea-Meng, xiii. 43.
VOL. II. I
114 ORIGINAL NOTES ON [xii. IO
gious enlightenment ; it leads to a careful practice of harm-
lessness." 1
. " Always consider insects and ants attentively," says Wen-
chang ; " for Shang-te loves life and hates death [killing].
A kind [loving, tender] heart [reaches] embraces all things,
and thus [rises high] raises itself. A good ruling prince ought
to act thus ; how much more towards man [his subjects] ?" 2
" For to injure living things is to transgress the law." 3 "And
he who is without ever so little of kindness (or pity), is his
virtue real virtue?" 4 "Mercy is one of the qualities that
belong to the generous, but hardness [of heart] belongs to the
mean man," say the Arabs." 5 "And one of the qualities of
the Bodhisatwa, besides his being of a good and kind disposi-
tion, and free from all guile, is to cherish [all ways] all means
of enabling him effectually to protect life." 6
"The story of the dog, the cat and the ichneumon, every
one of which was purchased for a hundred pieces of silver, and
was well treated, because they had benefited their master and
saved his life, shows that although man is more excellent than
beasts, yet that he will derive advantage from kindness and
pity shown to them." 7 " The distinguishing feature [or quality]
of a Rahanta," said Gautama to the Rahans [mendicant
priests], " is not to kill (or destroy) any living creature." 8 "Ac-
cording to some, all animals, except the cat, become Buddhas
after death ; because the cat was not allowed to attend
Shakya-muni, with the rest of animals and birds, when he
entered Nirvana." 9 "The house in which animal life is pre-
served, sees neither pestilence, madness nor sickness of any
kind. For to have pity on creatures is a secret work of
charity from a man, whom on that account misfortune and
disease will not touch," say the Japanese. 10
1 Rgya-tcher r. p. c. iv. 2 Shin-sin 1. v. p. 14. 3 Baba Metzia,
32, M. S. * Nitimala, iii. 31. 6 Eth-Theal. 82. 6 Tonilkhu y.
ch. ii. 7 Thudham. Tsari. st. 14. 8 Buddhaghos. Par. i. p. 47.
9 Anthol. Japonaise, p. 21. 10 In shits mon. i. p. 8.
xii. II] THE BOOK OF PROVERBS. US
"Tradition says: The 'Kiiin-tsze' [good, well educated man;
comes nearest to 'real gentleman']," says Siiin-tsze, "serves
[cherishes] living creatures ; but the mean man is served by
them [gets all he can out of them]." 1 f
" but the tender mercies" &c. " He," say the Finns, " who is
cruel towards his beast, is [cool] indifferent towards his wife." 2
"As the man is, so are his animals," say the Welsh. 3 "And
the cattle is like its owner," say the Georgians." 4 "The
master's eye makes the horse fat, and his foot the ground." 5
But " though one may break a stone ball into fragments, and
hills may be reduced to powder, yet the heart of a cruel man
cannot be melted."
" And I saw in hell," says Arda Viraf, " souls of men that
were under the feet of bullocks, and were being gored by
them. These were men who while on earth [tied] muzzled
the mouth of their oxen and ploughing cattle [Deut. xxv. 4 ;
I Cor. ix. 9 ; I Tim. v. 18] ; and during the heat gave them
no water to drink, but kept them hungry and thirsty." 7 " And
I saw also the souls of men whose back and legs were covered
with sores, and they hanging head downwards, and stones
falling upon them. They were the souls of the wicked men
who while on earth had beasts which they worked hard and
too heavily laden; who gave them little food and starved
them, until they were covered with sores," &c. 8 " For it is
forbidden that a man should himself eat before he has given
fodder to his beast," said Rabbi Jehudah. 9
ii He that tilleth his land shall be satisfied with
bread : but he that followeth vain persons is void of
understanding.
ina^N 1^3 , lit. he that serveth (colit) his land.' Chald. and
Syr. 'he that laboureth (on) the land' (the husbandman). LXX.
1 Siun-tsze, ii. c. i. 2 Finn. pr. 3 Welsh pr. * Georg. pr.
5 Engl. pr. 8 Vemana, i. 135. 7 A. Viraf nam. Ixxv. 15.
8 Id. Ixxvii. Gittin, M. S.
I 2
Il6 ORIGINAL NOTES ON [xii. II
Armen and Copt. Ar. ' he that worketh in his field.' Arab. ' he
whose business (occupation) is in his field.' Dilb 3??P1, ' shall be
satisfied with bread,' but rather ' with food,' as DD*? means bread,
meat and food in general ; Arab. ' flesh, meat ;' for support from
farming includes milk and meat from the flock.
" He that tilleth, &c. " If thou art a tiller of the ground,"
says Ptah-hotep, "gather from the field what the great God
gives into thy hand, and do not satisfy thy [mouth] hunger
among thy neighbours." 1 "For thou mayest perhaps obtain
food from them once or twice, but if more, woe be to thee,"
says Hesiod ; " ask it, therefore, of no one ; but be alert and
work, and delay not.
Ov yap TOKrioe/Dyos dvrjp TTtprA^o-t KaXiyv,
for the man who shirks work does not fill his barn, nor yet he
who is dilatory ; but diligence and care will fill it. When
ploughing-time is come, then starting very early, with thy
servant not one given to look here and there among his
fellows, but one intent on his work, to plough straight furrows.
But, first of all, praying to Jupiter and to Ceres, that she may
yield thee heavy sheaves of her gifts." 2
"O fortunatos nimium, sua si bona norint,
Agricolas ! quibus ipsa procul discordibus armis
Fundit humo facilem victum justissima tellus." 3
So Virgil. And Cicero " Omnium rerum ex quibus aliquid
exquiritur, nihil est agricultura melius, nihil uberius, nihil
dulcius, nihil homine libero dignius" 4 [not at the present time,
however]. The time is gone by when Horace sang :
" Beatus ille qui procul negotiis,
Ut prisca gens mortalium
Paterna rura bobus exercet suis
Solutus omni fenore." 6
" To have fields," say the Chinese, " and not to till them, is
to have empty barns ; to have books and not to teach one's
1 Pap. Pr. vii. 1. 5. 2 Hesiod, *. *. r,. 395480. 3 Virg.
Georg. ii. 459. 4 De Offic. i. 5 Epod. ii. i.
xii. Il] THE BOOK OF PROVERBS. 1 1/
children, is to secure a stupid posterity." 1 "The family tills
the field, and the field yields [food] to the family." 2 "The
ploughman goes forth to guide the plough; but Providence
(Vidhata) guides the result and the scale," say the Bengalees." 3
" Of all things sown, asked the Yaksha, which is the best ?.
Corn is the best thing sown, answered Yudhisht'ira." 4 "And
when Bharata visited Ramchandra after he had ended his
ascetic life, Ramchandra said to Bharata : Give me a good
account of the corn, the chief produce that requires so much
labour, and is so necessary for daily food." 5 " For corn was
given from heaven as a continual treasure for the support of
man." 6
"O Aswins, come hither with the aid by which you sup-
ported the valiant Manu with food when ye showed him the
grain [to be] hidden in the earth." 7 " You Aswins, who cause
the barley food to be sown [in fields prepared] by the plough,
and who milk [the clouds with rain] for the sake of man." 8
" The man who gets his living from husbandry," says Cha-
nakya, "who enjoys uninterrupted freedom from sickness, and
who has a wife devoted to him, his house is a continual feast
[prosperous]." 9
"If you look for what I have hidden in my vineyard," said
the dying father to his sons, " you will find it." They looked
for treasure which they did not find, but the ground being well
turned over yielded abundant fruit, showing that, " 6 Ka/zaros
flrjoravpos <JTI TOIS dv6pwTroi<s," l "Labour is a treasure to men," thus
paraphrased by the Chinese translator: "It is better for a man
to spend his strength in labour (or exertion), than to sit down
and consume his gold. There is no limit to man's exertion
(or industry). But the end soon comes of riches consumed
[without work]." 11 [See as counterpart of this fable, Esop, v. 82,
1 Chin. pr. P. * p; nn pr> 3 Beng. pr. * Maha Bh.
Vana P. 17341. 6 Ramay. in Kobita R. 181. 6 Pancha T. i. 248.
1 Rig. V. i. skta. cxii. 18. 8 Ibid. skta. cxvii. 21. 9 Chanakya, 90.
10 Esop, fab. 22 or 23. " Mun moy, fab. 54.
Il8 ORIGINAL NOTES ON [xii. II
and Avienus 12, of the labourer who while ploughing found a
lump of gold, and then let his oxen go their own way, while
he lived on it]. 1
" If you seek riches," says Avveyar, " work the plough."
And Phocylides : " Are you in search of riches ? then
dypov yap re Xeyovcriv 'ApxAtfei^s Kepas eivat, 2
take good care of your field, well manured ; for men say that
a field is Amaltheia's horn [cornucopia], a source of plenty."
" The management of the principal thing is husbandry ; and
this consists in the early and latter crops [sowing and reap-
ing], Sow ye both to eat and to sell." 3 "In like manner as
a field tilled carefully at the proper time yields fruit after-
wards, so also does good rule bring about good results, not all
at once, but by degrees and at length." 4 " However much the
world may [trouble or] disquiet itself, it follows [depends on]
the plough. Therefore is the plough [husbandry] the chief
thing, though it is laborious." " Those who live by the plough
[tilling the ground], do live ; other men, whatever be their
life, contemplation, &c., come after them." "Those who get
their own living with their own hands [need] not beg, but
have enough and to spare for others." " If the ploughman
relaxes his hand, even those who have given up the world
[ascetics] shall wax faint." 5
" The most important thing is ploughing [tilling] and mul-
berry [rearing silkworms] " said the emperor Kang-he in his
edict.
On this, his son, the emperor Yung-ching, says : 6 " We
have heard that the [root] support of the people consists in
raiment and food. Ploughing and mulberry-trees, that is, food
and raiment, come from the field. If a man will not plough
[till the land], he shall suffer hunger ; if a woman will not
1 Kondreiv. 24. 2 Phocyl. Milesius, i. 3 Gun den s. mon. 649.
4 Hitop. iii. 46. 6 Cural, 1031 36. 6 4th max.
Xii. II] THE BOOK OF PROVERBS. 119
weave, she shall suffer from cold. In olden time emperors
themselves ploughed [like Shun, who tilled the land while
elephants ploughed and birds weeded it for him], and em-
presses reared silk-worms. So then the way of the food and
raiment of man is to come from the earth, to be matured in
time and to be gathered by man. But if a man will not work
at the fundamental [radical] employment [tilling the land], and
does not exert himself, he may as well sit down and wait for
misery." [But rather, O man, chase away thy cares with the
substance gotten through thine own efforts]. 1
" Therefore," continues Yung-ching, " listen to me, and
exert yourselves. Men will then have grain, and women
cloth, to spare. I wish my people to exhaust their strength
in tilling the ground and rearing mulberry-trees. Love not
idleness and hate work. Begin not with diligence and end in
sloth ; and do not relax your efforts by reason of changeable
weather," &c. 2
" And if thou art not idle, thy harvest will burst upon thee
like a spring ; and thy poverty will flee from thee like an evil
runagate." 3
\Yhen Ahura-Mazda gave to Yima the first man direc-
tions concerning the earth and the creatures on it, he said to
Zerdhust : " I gave him [weapons] implements to rear food
from the earth, for the use of men and of beasts and of plants,
namely, a mattock [or plough] of gold [to signify the value of
husbandry] and a golden goad [wherewith to goad the oxen].
Then Yima split (or rent) the earth with the golden mattock
[or share?], to prepare food for the use of men and beasts,"*
&c. Addressing thus Armaiti [Genius of the Earth, and also
perfect Wisdom], " Dear, holy Armaiti, proceed in accordance
with my prayer, to procure food for animals, plants, and human
beings," &c.
1 Aloha Mudgara, i. 2 Paraphr. of Yung-ching, p. i. 2. 3 Didasc.
Ap. Ethiop. xi. * Vendidad, ii. 7, 10, ed. Koss.
I2O ORIGINAL NOTES ON [xii. 12
"but he that folloiveth? &c. "Again," says Yung-ching,
"tilling the ground and rearing silk-worms may be neglected
for the love of gold, gems, and other such vain and costly
fashions. Guard against it." 1 " For to forsake obedience, and
to follow after vain, useless things, is a sin," says Tai-shang. 2
" And he," says Manu, " who walks [consorts, associates] with
a fallen man for one year, falls [like him] not [only] by offer-
ing sacrifices [with him], reading the Vedas, or by contracting
affinity with him, but even by sitting in the same carriage (or
seat) with him, and by eating with him." 3 When following
such men, "those who go before raise the sand, and those who
follow get sore eyes," say the Chinese. 4 And the Rabbis :
" The loaf and the stick were sent down from heaven tied
together ; and God said : If you keep the law there will be
bread for you to eat ; if you do not keep it, the stick shall be
for your punishment," said Rabbi Simon Ben Jochai. 5
12 The wicked desireth the net of evil men: but
the root of the righteous yieldeth fruit.
TIES, 'the booty, prey, capture.' IW, 'yieldeth' or 'giveth' fruit,
but also 'roots;' striketh root. Chald. D^O?, 'shall be made to
stand,' 'shall be established.' Syr. 'shall blossom,' or flourish.
LXX. h oxvptop-a.o-1. Arm. and Copt. Ar. follow the Greek. Arab,
will ' flourish ' or abound.
" The wicked" &c. "A thirsty crow," 6 is a Javanese expres-
sion for a man who goes after bad things. "He who does not
offer a gift to Buddha, does not lay the foundation of virtue.
Therefore let him gather, during his uncertain life, a heap of
virtues brought forth by himself." 7
"but the root" &c. "When the root is sound, the tree,
though it be clipped, will yet grow and flourish again." 8 " It
1 Kang-he's 4th. max. p. 2. 2 Kang. i. p. 3 Manu S. xi. 180.
4 Chin. pr. G. 6 Dukes, Rab. Bl. 46. 6 Javan. pr. r W. y.
Okhda. tukhchi, p. 14. 8 Dhammap. Tanhav. 338.
xii. 13, 14] THE BOOK OF PROVERBS. 121
was said of AH Shi'ita that he was a man, ' totus teres,' one
[the same] both in and out." 1
1 3 The wicked is snared by the transgression of his
lips : but the just shall come out of trouble.
" The wicked" &c. " The wicked praise the wicked, as a
swine praises [delights in] mud. Will it praise rose-water?" 2
41 The wicked, at the beginning, is drawn out by his words ; then
when he is become shameless (or careless) he is caught from
without [by police-officers]." 3 "A thousand occasions of
sorrow and a hundred of fear befall the fool day by day; but
not the wise man." 4 "But where is righteousness, there is
victory (or success)." 5 "And justice," says Hesiod, "VTT/>
vftpios icrx, I? TAos e^fXOova-a, is more powerful than injury,
and prevails at the last." 6 "A man," say the Ozbegs, "is
caught by his words, as an ox is by his horns." 7 " One is not
entrapped (or made to trip) by his asking questions, but by
his answers," said Foziro to Tokinusi. 8
" out of trouble" &c. " But best of all, let one fix his dwel-
ling (or abode) near a good man who has suffered affliction.
A lamp burns for itself, and sheds abroad light on others
also." 9 " I have used no deceit," says the soul in the Hall of
Justice in Amenti ; " I have not despised (or spoken ill of) the
king ; nor have I spoken ill of my father." 10
14 A man shall be satisfied with good by the fruit
of his mouth : and the recompence of a man's hands
shall be rendered unto him.
T ' shall be returned, made to come back to him.' Chald.
and Syr. ' but every son of man, whatever his hands may do, that
shall be recompensed unto him.' Vulg. : 'unusquisque replebitur, &c.
1 Ahmed. J. Arshah. p. 40. a Vemana, i. 31. 3 Sain ugh. 141.
* Hitop. i. fab. i. 2. * Kobita R. 8. Hesiod, t. *. >. 215.
7 Ozbeg pr. Nakegi no kiri, p. 47. Vr. Satasai, 292.
10 Rit. of the Dead, cxxv. 27.
122 ORIGINAL NOTES ON [xii. 14
"A man shall be satisfied" &c. "A man reaps the fruit of
his good deeds or of his evil ones, here below, within three
years, three months, three fortnights or three days, according
to the nature of his actions." 1 " Wishest thou for health [well-
being], then let no senseless (or profitless) word escape from
thy lips." 2 " For a man's tongue is [the cause of] a man's con-
tempt ; it is his error. But it is also [the cause of] his being
respected, and his reward/' 3 "Joy and anger come from the
heart, and words come out of the mouth. How can one avoid
being sincere [careful] ?" 4 "An act of the mind [or soul] is of
the heart ; having its origin in the mind [or soul], it is the
action of the heart. The body and speech only make it
known (or evident). A small action ripens [develops] into
innumerable [results or consequences] to oneself; because it is
one's own, ' done by me to myself,' with the understanding, the
results of which are many either misfortune or happiness,
transmigration," &c. 5
" To praise others and to speak well of them produces hap-
piness ; but to speak evil only brings trouble." 6 " But [purity
of] good manners comes from cleanness [soundness] of roots
[origin, birth]." 7 "And then," says Abulpharaj, "disposition
[qualities] is such as to yield sweet perfume, and the fruits
thereof find a ready sale." 8 " For the [fruit] proof of a supe-
rior understanding is in good manners (or morals)." 9 "Yet
study is not the main thing, but ' doing' is," say the Rabbis ; 10
" so the wise man says to his son : ' Son, be not wise in words
only, but in deeds ; for the wisdom of deeds will profit thee for
ever, but the wisdom of words will be left behind,'" say again
the Rabbis. 11
And the Chinese : " One may destroy a man either with
words or without them [from want of speaking at the proper
1 Hitop. i. 84. 2 Kudatku Bil. x. 14. 3 Id. xiv. 10. * Ming-sin
p. k. i. 5. 5 T'hargyan, v. fol. 40. 6 Ming h. dsi, 7. r Eth-Theal.
247. 8 Id. ibid. 9 Ebu Medin, 63. 10 Pirqe Avoth. i.
11 Rab. Bl. 189.
xii. 15] THE BOOK OF PROVERBS. 123
time] ; and one may ruin one's words either with words or
without them. He, therefore, who knows how not to lose (or
ruin) others, does not waste his words." 1 " For every one who
injures with the sword [the tongue] shall also perish with it," 2
say the Rabbis ; and also : " With the measure a man uses to-
wards others, will others also use towards him," 3 say they to
all alike.
But to courtiers, Sadi says : " It is but to wash one's hands
in one's own blood, to oppose the Sultan's will. If by day he
should say, ' It is night,' it behoves thee to say, ' Behold the
moon and the Pleiades.'" 4 " If he has a tongue, he shall win,"
and " receive with one hand the reward due to the work of the
other hand." 5 "And with a man's own measure will others
measure him also," say again the Rabbis ; 6 for " the smith
often wears the fetters he made." 7
1 5 The way of a fool is right in his own eyes : but
he that hearkeneth unto counsel is wise.
" The way of a fool" &c.
" Homine imperito nunquam quidquam injustius
Qui, nisi quod ipse facit, nil rectum putat." 8
" Men of a fickle and changeable mind," says Vemana,
" think themselves wise (or knowing), and know not themselves
to be without understanding. They disappear like men wan-
dering in a thick forest [are bewildered and lost]." 9 " The fool
never goes whither he ought, but always tries to go where he
ought not to be. It is like when a bad summer is passed, for
a dry spring to return [when rain is wanted]." 10 "A fool's
opinion [quality, disposition] is to him as straight as a line," 11
say the Tamulians. " Therefore," said the Egyptian of old,
1 Ming-sin p. k. c. 18. 2 Ep. Lod. 1131. 3 Sota, in Millin, 246.
4 Gulist. i. 30. 5 Telug. pr. 2457. 6 Targ. Hieros. in B. Flor.
P- 357- 7 Id. p. 358. 8 Ter. Ad. i. 2. 9 Vemana, iii. 93.
10 Sain ugh. 29. Tarn. pr. 4744.
124 ORIGINAL NOTES ON [xii. I 5
" do not form [make] plans after a fool [follow not his
advice]." 1 For "he is like the blind tortoise that thinks it is
all right." 2
The tortoise and the turtle are said to be blind, by the
Chinese and Japanese : " Like a blind turtle finding a stick in
the water." 3 " When lost, the floating stick of the blind tortoise
is difficult to find again," said Foziro to Tokinusi. 4 By the
Chinese : "A blind tortoise picking up a needle." 5 And by
the Mongols : " Like a man in Altan Deleghei [Golden Land]
who threw a board with a hole in it to a blind tortoise, that
had a poor chance of passing its neck through it. So diffi-
cult is it for a man with three evil natures to find his way to
good." 6
"As a tree planted in a soil that will not do, does not grow,
so a man who is ill-disposed does not hearken to what is said
to him." 7 "But he who does not hearken to the words of
friends kindly disposed towards him, perishes like the foolish
tortoise that let go the stick." 8 This is an allusion to the story
of the Two Geese and the Tortoise, 9 friends that lived together
in the same pond. But fishers preparing to catch them, the
two geese agreed to take the tortoise to another pond. They
each seized one end of a stick in its beak, and told the tortoise
to bite and hold tight the middle of the stick, warning the tor-
toise not to let go. They flew away, the tortoise hanging by
its beak to the stick. But some cow-herds shouted, at so
strange a sight, that when the tortoise fell they would kill and
eat it. The tortoise, enraged at this, opened its beak, let go
the stick, fell, and was killed.
This story, that has found its way, with other such, in many
books of the East, is variously told. The Arabic 10 transforms
1 Maximes Demot. M.S. du Louvre. 2 Kawi Niti Sh. 3 Jap.
pr. p. 354, 559. * Nakegi no kiri. p. 47. 6 Chin. pr. Gonzalves.
6 Tonilkhu y. ch. p. 3. 7 Dr. Desima, in Tamino Nigiwai, p. 16.
8 Pancha T. i. 358, and Kobitaratna, 68. 9 Hitop. iv. 3, 4. 10 Calilah
u. D. p. 125.
xii. 15] THE BOOK OF PROVERBS. 12$
the geese into ducks, and makes the tortoise say to the people
looking at it, "God put out your eyes, O ye men!" the
Syriac, "Go, to have your eyes put out I" 1 the Persian, 2 " Let
him be blind who cannot see [me flying];" so also the Hin-
dustani, 3 and the Turkish. 4 But the Greek 5 follows the Arabic,
and makes two ducks take the tortoise, which, in self-exultation
exclaims : dvurfpr) tTrra/xai vp-wv, " I fly over and above you "
[whence, perhaps, the Latin, ' Testudo volat,' unless it be
from the ' Eagle and the Tortoise ']. 6 On the other hand, the
Tibetan 7 makes two crows do the work, and the Mongolian
turns the tortoise into a frog. 8 Then the Cingalese 9 changes
the geese into cranes, and the cow-herds into a jackal that
cried to the cranes to let go the tortoise ; while the Chinese 10
keeps to the geese, but makes little boys cry, " There go
geese carrying a tortoise!" at which the tortoise replied,
"What business is that of yours?" then it fell and was killed.
Then we find it told again in the Kachchapa Jataka, 11 where
two young geese propose to the tortoise to take it to their
home on the Himavanta mountains. "Wherefore," said the
Bodhisatwa to Brahmadatta, who was king of Varanasi [Be-
nares], and was very talkative, " speak at the proper time, for
the tortoise was killed through much talking." Likewise also
in the Vinilakha Jataka we read that two young geese said
they would go and fetch Vinilakha from where he sat, on the
top of a ' tal' tree. They made him sit on a stick, and each
taking an end of it in its beak, brought him by flying above
the city of Mithila. Vinilakha seeing Videha, king of Mithila,
driving in his chariot, compared himself to him. Wherefore
his father commanded the two geese to deposit him on the
dunghill of Mithila.
1 Kalilag u. D. p. 210. s Anwar i soh. p. 167. 3 Khirud
Ufroz, vol. i. p. 235. * Humayun nam. ad. 6 Srf^av. K. 'I^v. p. 116.
* Esop. 61, Babr. 8, Avien. 2, &c. 7 Legs par. b. p. 87. 8 Sain
ugh. ad. i. 9 Athitha W. D. p. 8. 10 Avadanas, in Julien Nouv.
Synt. Chin. vol. ii. p. 297. Ed. Fausb.
126 ORIGINAL NOTES ON [xii. 15
This story may have been founded on fact, inasmuch as the
small amphibious tortoise that is found in the ditches, pools,
and meres of Bengal, is not too heavy for two geese or ducks
to carry in the manner aforesaid. A like feat was witnessed
elsewhere on a smaller scale. In the 'Animal World ' for
November, 1875, we read the following from America: "The
myriads of sparrows that nestle in the ivy that clings to and
almost entirely covers the walls of Christ Church, occasionally
display a surprising amount of intelligence in their little acts
of kindness to each other. From a tree located about oppo-
site to Northrop's in Church Street, a sick or crippled sparrow
recently fell to the ground, and fluttered about the side walk
in vain efforts to regain a place of safety. Several of its little
companions gathered around it, and seemed greatly concerned
for it, and by their incessant chirping attracted a swarm of
little winged converts from the church walls. Efforts were
then made by several of the number to lift the helpless bird
by catching its wings in their beaks, but there seemed to be a
difficulty in getting started together, and the effort was futile ;
and then the chattering increased perceptibly, as if there was
a general scolding going on.
" Presently several of the birds flew away, one returning with
a twig about four inches long and an eighth of an inch thick.
This was dropped before the sick one, and each end was picked
up by a sparrow and held up so that the sick bird was enabled
to catch the centre of the twig in its beak, and with the aid of
the other two it flew over the fence into the churchyard, and
from tombstone to tombstone until the church was reached,
when they disappeared in the ivy, followed all along by a
swarm of their companions, chirping as if in great joy. The
whole affair was viewed by several spectators." [New Bruns-
wick, N. J., Times.]
" But lie that Jiearkeneth" &c. "A man who is not endued
with good advice [prudence, judgment], may well make use
of one who has plenty of it. The hand may not, of itself, kill
Xli. 15] THE BOOK OF PROVERBS. I2/
an enemy, but if it takes a weapon may it not do so?" 1 "I
have heard," said Chung-hwuy, " that he who can get for him-
self an adviser, is sure to reign ; while he who says others do
not come up to him [equal him], is sure to come to nought." 2
" The safety of kings depends on wise ministers [counsellors] ;
therefore hear that great profit accrues to kings from know-
ledge of the wise [wise advice]." 3 " Receive kindly a wise
man's advice," say the Greeks. 4
"When Tchinggiz-khan had been three years from his
home, occupied in conquering his neighbours, his queen, Biirte
Djudjin, sent him this message by Argassun Khartchi, his
musician : ' Biirte Djudjin, queen [khatun], greets her lord
through Argassan, the lute-player. Thy spouse, the princes
and princesses, and the great of the realm, are all well. The
eagle built his nest and laid eggs on a high tree, and, trusting
to it, grew careless ; then another bird destroyed the eggs and
devoured the young. Swans also, that made their nest
among the rushes of the lake, trusted to that safe retreat. But
a water-eagle soaring above, devoured the young of these also.
My lord will understand the message.' In answer, Tchinggiz-
khan sent word : 'All right,' and returned home." 5 To this
may be added the story of 'the Dove and the Hawk.' 6
" Nam parva sunt foris arma, nisi est consilium domi," says
Cicero [and Khartoom also]. 7 " Et melius curantur ea quae
consilio geruntur, quam quae sine consilio administrantur." 8
"And he," said R. Gamaliel, "who multiplies counsel, multi-
plies prudence;" 9 "but," says Ben Syra, "if thou hast sixty
counsellors, still use thine own judgment [decide thyself]." 10
" For an old man's bones are good for medicine [his advice is
worth having]," 11 say they in Bengal. "Then ask well and
kindly (or courteously), but use thine own, and little of that,"
1 Legs par b. p. 310. * Shoo-King, bk. iii. 2. 3 Lokap. 149.
4 yv. IJLOV. 5 Ssanang Setzen, p. 76. Dsang-Lun, st. i. T Offic. i.
8 Id. de Inv. i. 9 Pirqe Av. ch. ii. 7. 10 In B. Flor. p. 47.
11 Beng. pr.
128 ORIGINAL NOTES ON [xii. 1 6
say the Chinese. 1 " In like manner as a bhikkhu [mendicant
friar] begs his food from all alike, from the low, high or mean,
so also, if thou wilt attain to Buddhahood, be firm in the pur-
suit of perfect wisdom, by inquiring always for wisdom and
knowledge, from all wise men alike. So shalt thou attain to
Bodhi [supreme lore]." 2 "And let him who wishes to know (or
find) a help towards good morals, question the learned." 3
"By hearkening, one learns to distinguish good teaching
from bad ; one eschews [flees from] sin. By hearkening, one
abandons what is profitless ; and by hearkening, one escapes
from sorrow [Nirvana];" 4 by practicing what is right. "Faith,"
said Melon's mother to him, " is wrought out by thy obedient
disposition." 5 "For he," said Rabbi Isaac ben Phinehas,
" who has research but has not practice, has not tasted
the taste of wisdom." 6 And the Japanese: "The great
and holy man, Tokuhon, says in his verses : ' Since Mida
[Amida, Buddha] is so interwoven [with us], it is frail and
foolish in man not to look up to him. It shows the great
love and care of the gods. They help us day and night
to see as regards our original heart [conscience] what is evil
and what is good. They show that our fancies, lusts and
passions, are not to be followed. Yet do men turn away from
their conscience. The gods love men as parents love their
children ; but men behave towards them as undutiful children.
Yet men who disregard them are but frail creatures [so let
them beware,' &c.]." 7
1 6 A fool's wrath is presently known : but a prudent
man covereth shame.
, ' by day, within a day, soon.' Chald. and Syr. i"PDV "O, ' son
of his day,' auTjj/iepos. LXX. id. Vulg. ' statim.' Arm. ' that day.'
Copt. Ar. ' from day to day.' Arab. ' that very day.'
1 Chin. pr. P. 114. 2 Pannap. Jataka, p. 21, 22. 3 Bahud. p. 37.
4 Vasuhandhu, 13. 6 Molon tuin. fol. 16. 6 R. Nathan, Mass.
Avoth. xxix. T Kiu O Do wa, vol. i. serm. 2, p. 6.
Xli. l6] THE BOOK OF PROVERBS. 1 29
" A fool's wrath" &c. " Time alone," said Creon to CEdipus,
" shows a good man [for what he is] ;
but as to a bad one, thou mayest know him in one day." 1 "A
man who is often angry, shows himself to be an abject [de-
graded] individual." 2 "A fool's wrath," says the Arabic pro-
verb, " lies in his words ; but the wrath of an understanding
man lies in his deeds." 3 "And a man," say the Rabbis, "is
known by three things : by his purse [liberality], by his cups,
and by his wrath." 4 Bakr ben Abdollah said : " When thou
gettest angry, remember the power of God." 5 "For a wrath-
ful man is on a horse without a bridle," say the Tamils. 6
" But a man who has forsaken wrath, thereby acquires strength.
This strength united by time to a great man [a man of great
attainments], is found hard to endure by angry men ; [they
yield to it]. But ignorant men take anger for strength.
Yet this passion was set in men for the destruction of the
world/' said Yudhisht'ira. 7
And Parasara to Maitreya : " My grandfather, Vashishta,
thus spake to me : ' Enough, in sooth, of anger, my son ; over-
come this thy temper (or frame of mind). Anger is the pro-
perty of fools : but of knowing men, whence ? Anger is the
source of much trouble to men ; it keeps them back from
swarga [heaven], from glory, from devotion ; it even ruins them.
Do not give way to it, my child ; for endurance [patience] is
the pith [strength, might] of the good man.'" 8 " Do not [give
way to wrath]," says the Spirit of Wisdom. " For the man
given to wrath forgets his work, his good actions, prayers and
service of God ; sin and all manner of crimes fall upon a man
in anger, until his wrath has subsided. Wrath is said to be
like Ahriman ;" 9 "perche non pu6 esser prudente, chi non e
1 CEd. Tyr. 614. a Eth-Theal. 76. 3 Meid. Ar. pr.
* Erubim and Shabb. in B. Fl. 6 Eth-Theal. 71. ' Tarn. pr. 3009.
7 Maha Bh. Vana P. 10866. 8 Vishnu Pur. i. 20, 24. 9 Mainyo
i kh. ii. 1 6.
VOL. II. K
130 ORIGINAL NOTES ON [xii. I/
patiente." 1 "And anger should always be restrained in pre-
sence of the gods [idols], of a guru, of cows, of kings, of brah-
mans, of children, of old people, and of sick folk." 2 "Yea,
leave off every intention (or thought) of wrath," said the
brahman to the king. 3
" but a prudent man" &c. " Non ha coscienza chi non ha
vergogna." 4 "He has no conscience who is without shame,"
say the Italians. And Martial :
" Simpliciter pateat vitium fortasse pusillum ;
Quod tegitur, majus creditur esse malum." 6
" Men cover over shameful deeds ; but thou wilt never find
noble ones hidden from men," says an Arab ; 6 and Confucius:
"A man to be hidden, indeed ! Impossible." 7 "Yet better is
he who blushes for himself, than he who blushes before
others," say the Rabbis. 8
1 7 He that speaketh truth showeth forth righteous-
ness : but a false witness deceit.
"BS rpp}, he that breatheth forth truth.' Chald. ' he who beareth
witness to the truth.' Syr. and LXX. ^TT^IKVV^V^V TTIO-TIV a?ray-
yeAAei SIKGUOS. Vulg. ' qui quod novit loquitur.' Copt. ' the righteous
speaketh habitually (plain or) evident faith (truthfulness).'
" He that speaketh" &c. " What is the ornament of speech ?
Truth." 9 " I reckon as sincere, words that come and go [issue]
from the heart ; but great, snake-like, deceitful words issuing
from the mouth artful words, like the tongue in an organ-
pipe, are shameful," say the Chinese. 10 " For true words are
known [by their tone or accent]," says Rabbi Chanina. 11 " Let
a brahman," says Manu, " speak the truth, and what is agree-
able ; never let him say anything unpleasant, neither let him
1 Ital. pr. 2 Hitop. iii. 123. 3 Dsang-Lun, fol. x.
4 Ital. pr. 5 Epigr. iii. 42. 6 Eth-Theal. 17. 7 Shang-L.
i. 2, 10. 8 Taanith, and Derek Erez sutta. M. S. 9 Ratnamal. 37.
10 She-King, v. 4. " Sotah, 9, M. S.
xii. 17] THE BOOK OF PROVERBS. 131
ever say anything pleasant that is false. This precept is
eternal." 1 "A witness is cleansed [absolved] when speaking
the truth, and justice is increased thereby ; therefore is truth
to be spoken by all witnesses of all classes." " The soul (or
spirit) of Brahma is witness of the spirit ; the Soul [eternal
Spirit] is that to which the spirit of man goes [as last resort,
'gati;' comp. Eccl. iii. 21, xii. 7]. Therefore do not think light
of thine own soul, the best witness of men." 2 "And let the
brahman speak that which is both agreeable and not false ;
neither let him blaze abroad the faults of others." 3
" Let the well-advised man speak the truth that gives plea-
sure to others ; but when truth causes pain, let him hold his
peace." 4 " He who speaks the truth from his heart (or mind)
is chief of him who practises liberality with penance [is supe-
rior to him]." 5 "When thou speakest, speak the truth (or
according to truth) and according to virtue." 6 "And let truth-
ful speech be the light of all thy actions." 7 "For there is
nothing in the world better than truth, and nothing worse
than falsehood." 8
" Truth, however, is sour," says the Arabic proverb. So that
" a truthful speaker will be driven away from nine cities," say
the Osmanlis 9 [no one will endure him]. Yet "he that speaks
the truth is always at ease, although it may often disturb his
peace," say the Persians." 10 Any how, "no diminution shall
happen to truth." 11 "Truth is true ; it can be neither more
nor less." " It may be blamed, but cannot be shamed."
" Difficult, then, as it is to ascertain the truth, still the word
of truth is best," said Narada; 12 "although he that speaks
the truth is at enmity with many," says truly the Tamil
proverb. 13
"When truth [inward sincerity] is outspoken, the whole
1 Manu S. iv. 138. 2 Id. ibid. viii. 83, 84. 3 Vishnu P. iii. 12, 13.
4 Id. ibid. 30. 6 Cural, 295. 6 Avvey. Atthi Sudi, 56.
" A. Ubeid, 139. 8 Pend nam. 27. 9 Osman. pr. 10 Pers. pr.
11 Id. Maha Bh. Shanti P. 10571. 13 Tarn. pr.
K 2
132 ORIGINAL NOTES ON [xii. I/
body breaks out in ulcers," "causes hatred from all ;" and "he
who thus tells the truth is reckoned a wicked man ;" for "this
is not the village (or place) for truth-telling, nor for giving
good advice," says the same authority. 1 Still, "A man's
tongue," says the Arab, "is in the service of his heart." 2
" True speech is akin (or near) to the gods, but a lie drops
from the mouth [lit. beak] of bad men ; therefore truthful men
in this world are akin to the gods [godlike or godly]." 3 " Few,
however," says Theognis, " are equally gifted alike with a good
spirit and a good tongue." 4
" He, then, who turns his cheek [countenance, face] to the
truth, is master [prospers]," says Ali. " But," adds the Com-
mentary, "he who turns away from it perishes." And the
Persian : " Whosoever abides in the truth, prospers in every
thing that relates to both worlds ; on the other hand, he falls
into the whirlpool of destruction who turns his back to the
truth." 5 "Let no one hide his truth; no one will do harm
with a word of truth ; bring forth truth, so shalt thou be safe.
Truth from the heart is victory from God. Yet if words of
truth are pearls, still they are bitter, very bitter; for truth is
bitter. When thou bringest out a word of truth in its proper
place, God will help thy speech." 6 "True men spread abroad
(or put forth) the excellent qualities of the just (or pious), as
the sweet smell of flowers is spread abroad by the wind." 7
"but a false witness" &c. " Do not speak so as to commit
a fault [wrongly]." 8 " If the wish came to thee of honourable
and good things, and if thy tongue did not stir up mischief
with words, then," said Sappho, " thou hadst no cause to blush
(or to feel ashamed), for thou didst speak words of righteous-
ness." 9 " Some sin against the earth and not against heaven,
and some sin against heaven and not against the earth ; but
1 Tarn, proverbs. 2 Meid. Ar. pr. 3 Lokap. 173. 4 Theogn. 1137.
6 Ali ben A. Taleb. 88th max. 6 Nizami m. ul asrar, 1753-56.
7 Drishtanta Sh. 12. 8 Avveyar A. Sudi, 78. 9 Sappho, fragm.
34, ed. G.
Xli. 1 8] THE BOOK OF PROVERBS. 133
he who speaks with an evil tongue, sins against both heaven
and earth." 1 Abba ben Abi Lobaba said: "When a man
courts notoriety by lying, then God, in justice and equity,
sends him shame." 2 " Suppress false accusation," said the
emperor Kang-he, " in order to preserve the good and gentle
[innocent]." 3 "And have only one face [be not double-
faced] ; there is nothing like it ; come what will, it is always
right." " For when a man's word is worthy of credit, it is easy
to act accordingly," 4 say the Chinese.
1 8 There is that speaketh like the piercings of a
sword : but the tongue of the wise is health.
*, 'there is one [chattering, tittle-tattling] talking idly, or
at random, like the thrusts of a sword.' Chald. * there is one whose
words are as swords, causing tumult or confusion ' (or, ' to be felt,'
penetrating ?). Syr. id. The idea seems to be that the words of a
random talker are like running amuck, and stabbing right and left.
LXX. ' there are some who when they speak, swords wound [others].
Vulg. is wide of the mark. Armen. ' there are some whose words
wound like swords.'
" There is that" &c. " Bad words may cause distress," says
the Tamil ; "but, on the contrary, good ones never do so ;" 5
"because time passes away, but the accusation remains
[throw mud, some will stick]." 6 The good emperor Shun
said : " Out of the mouth proceeds good ; and out of it also
comes what makes men take up arms [one against another]." 7
" The root-worm destroys the tree it attacks, as does also the
sap-worm destroy the herb (or shrub). So also does the back-
biter destroy virtuous men whom he attacks." 8 "Therefore
leave off unkind and abusive words (or speaking) ; and do
not speak sharply," 9 says Avveyar. 10 Then Agamemnon
1 Midrash Kohel. in B. Fl. * Eth-Theal. 46. 3 Kang-he, I2th
max. p. 190. * Woo-kih. s. p. p. 48 and 41. 6 Parlamodhi, 15.
6 Telug. pr. 2275. T Shoo- King, i. 3. 8 Vemana, i. 15 and 76.
9 A. Sudi,3i. 10 Id. 104.
134 ORIGINAL NOTES ON [xii. 1 8
to Calchas : " Prophet of evil, thou hast never said one word in
favour of me ; but thy mind delights in foretelling evil." l
" O thou," said Dasaratha to Kaikeyi, " who, like a razor,
always speakest untruth with fair words, thou of a hateful dis-
position, bent on the ruin of thy kindred, I can hardly bear
to let thee live, detestable as thou art, doing thy utmost to
consume my heart with the ties thereof." 2 " For many are
the wounds inflicted by the backbiter." 3 " Thus then, be not
guilty of slander," says the Spirit of Wisdom, " lest disrepute
and wickedness attach themselves to thee. For it is said that
slander is heavier than witchcraft; and in hell every demoness
runs to the front, except the demoness of slander, that runs to
to the back, because of her heavier sin." 4 Also said the
same Spirit : " Practise not idle gossip, lest a weight of injury
happen thereby to A merdad [Ameretat, archangel of immor-
tality] Awerdad and Marspend [Spirit of Prayer]." 5
" For the man who wounds others with sharp-pointed words,
who stings others with word-thorns (or spikes), is the most
unlucky of men ; for he carries with him calamity tied to his
mouth. The arrows (or darts) of words are shot by speech ;
and he who is hit by them complains (or weeps) night and
day. They penetrate into the inner parts (or joints). So let
no wise man ever hurt another [with such weapons]," said
Gayati to Puru ; 6 as Vidura said also to Yudhisht'ira : 7 "A
blow from the tongue is harder than one from a spear." 8
" Happy is he, then, who has a tongue free from tongues of
fire in it." 9
" Seest thou not," says Sadi, " that the tongue is like fire,
that cannot be put out in a moment with water?" 10 And
Kung : "A covetous (or greedy) heart injures oneself; but
a piercing tongue injures men." 11 "A sharp sword," says the
1 II. . 106. 2 Ramay, ii. 12, 106. 3 Sanhedrin B. Fl. * Mainyo
i kh. ii 8. 6 Id. ibid. 33. Maha Bh. Adi P. 3559. 7 Id.
Sabha P. 2192. 8 Nuthar ell. 142. 9 Akhlaq i m. xix. 10 Bostan,
vii. st. 4. u Ming-sin p. k. c. 3.
xii. 18] THE BOOK OF PROVERBS. 13$
Chinese proverb, " makes a deep wound [penetrates the body],
but evil-speaking wounds with hatred that cannot disappear
[heal]." 1 " Yet the sharpest word does not hurt those that are
not guilty." 2 Thus : "A brahman's heart," said Paushya, "is like
fresh butter, but in his tongue is a razor with a keen edge and
a sharp point. It is the contrary with a kshatriya [military]." 3
" For the tongue shows the man," say the Osmanlis, " and
kills more men than the sword." 4 Then "mark the end and
make not a sword of thy tongue, nor a window letting out
secrets." " For the sword is pleasant, but only while it is in
the scabbard." " Then open not thy mouth if there is nothing
good under it ; for there are many ears about the wall." 5
" A rough, harsh, hard disposition," say the Mongols, " is a
pike and a spear." 6 "Yet put not away from thee sharp
swords " [for self-defence in words]. 7 " The mouth and tongue
is the door of a man's misfortune ; it is the axe that com-
pletely destroys him," said Kiun-ping. 8 And Siiin-tsze :
" Talking with [or the words of] a good man are as soft and
pliable as silk ; but the words of a grievous, wounding man
stab like the thrust of a sword." 9 "A man (or limb) wounded
by an arrow may yet live (or grow) ; but a bad thing spoken
is abominable. A wound from words heals not," said Vidura
to Dhritarashtra. " Barbed arrows of iron may be drawn from
the body; but the arrow of a word cannot be extracted. It
slumbers, deep in the heart." 10 "Those shafts come from the
mouth ; he who is hit with them mourns [suffers, grieves]
night and day" " stung with the thorns of speech." 11
"A wound may be cured by a clever man ; but no one can
heal the wound of a bad word. The wound of an owl, if
dressed by a crow, would be seen in its traces (or conse-
quences) the length of a kalpa [a day and night of Brahma,
1 Chin. pr. P. 78. 2 Ibid. 81. 3 Maha Bh. Adi P. 786.
4 Osman. pr. 6 Nizami. m. ul asr. p. 106. 6 Oyun tulk. p. 8.
T Id. p. 12. 8 Ming-sin p. k. c. xviii. 9 Id. ibid. 10 Maha
Bh. Udyog. P. 1173, 1174. " Id. 1175, 1267.
136 ORIGINAL NOTES ON [xii. 1 8
4,320,000,000 years]." 1 " Know that a blow [mark or impres-
sion] come unawares, shot like an arrow from the bow of the
mouth, will not return, but that it follows its course from the
mouth forward. When it is thus once gone to the world, even
though the world were a waste, the shafts of thy words will
not glance aside." 2
" The shaft of a word devours and frets the mind," said
Vidura. 3 " Harsh, searing words spoken by ill-natured men,"
said Kamandaki, " cut through the marrow [inner parts] of the
body like so many weapons." 4 "Yea, often is a word spoken
by the mouth harder to bear than the thrust of a sharp sword
(or dagger)." 5 "And a three-fold tongue kills in a three-fold
way, him who speaks, him who hears, and him who retails it.
But the tongue of the wise is also three-fold : it is blessing,
wealth and health (or healing)." 6 " But hard words are worm-
wood," 7 worse than a blow." 8 "He speaks like the piercing
of an arrow." " Therefore ought cutting words never to be
spoken." 9
" But even though you make enmities with those who
plough with their bows, form no enmity with those who
plough with their words." 10 "For Arda Viraf saw in hell the
soul of a man whose tongue was hanging out of his mouth,
while he was being gnawed by ' khrafstars ' [scorpions and
other venomous creatures]. And he asked what sin that
man had committed when in the body. Srosh and Ataro
answered : In the world he was guilty of slander, and at last
his soul fell into hell." 11 Thus the justified soul of the
Egyptian in the nether world [Amenti] pleads, among other
things, "that he has caused no one to weep; nor ill-used his
tongue." 12
1 Legs par b. p. 180. * Rishtah i juw. p. 46. s Maha Bh.
Udyog. P. 1524. 4 Kamand. Niti Sh. iii. 25. 6 El Nawab. 178.
8 Aruch and Ketub, in Millin. 917, 918. 7 Sabb. in Ep. Lod. 599,
8 Tarn. pr. 9 Nitimala, ii. 13. 1( > Cural, 872. Arda Viraf n.
c. xxix. 1J Rit. of Dead, c. cxxv.
Xli. 19] THE BOOK OF PROVERBS. 137
19 The lip of truth shall be established for ever :
but a lying tongue is but for a moment.
nST^N ITS'), lit. ' but while I nod consent,' i.e. an instant, a
moment. Chald. ' but testimony (given) in a hurry is like a lying
tongue.' LXX., Vulg., Syr. and Arm. follow it on the whole.
" The. lip of truth" &c. " Speak the truth, so bid thee all
true men." " For a truthful tongue is an ornament in the
mouth of men who are by nature great." 1 " What thou sayest,
say it correctly." 2 Therefore "do I nurture powerful [strong]
truth," says Tiresias to CEdipus; "if indeed there is strength
in truth." 'AAA' eon, " But there is!" replies CEdipus ; "and
if I do not speak the truth I deserve to die." 3 "When are
men most like the gods ? When they speak the truth. For
the Magi say of their chief god Horomagden [Hormuz,
Ahura-Mazda], that his body is like light, and his soul like
truth." 4
"For truth," say the Arabs, "is the best thing spoken." 5 "It
stands firm on its feet, but a lie does not stand," say the
Rabbis. 6 "Truth has two feet, but lying has none." 7 "Truth
is magnificent [is noble, is magnificence], but a lie is vile."
" It is a disease, but truth is health." 8 " And the face of a liar
is black, but the face of him who tells the truth is white." 9
" And he whose tongue (or speech) is truthful, seldom stumbles
[in his words]." 10 " The run of vanity [untruth] lasts one hour ;
that of truth lasts until that day; [of the resurrection]." 11 " It
is also said that unto a liar belongs a run [duration] that
comes to nought ; but to truth belongs a brightness that is
never tarnished, cast down or vilified." 12 "The run [duration
or existence] of vanity (or folly), is only one moment ; but
that of truth is for ever. Vanity is always vanity, and worth-
1 Nitishat. 70, 55. A. Sudi, 96. 3 CEdip. Tyr. 356, 369, 370,
943- 4 Pythagor. fragm. 22, ed. G. 6 Meid. Ar. pr. 6 Shabbat.
104, M. S. 7 Id. in B. Fl. 8 A. Ubeid, 72, 73. Hind. pr.
10 El Nawab. 44. Nuthar ell. 47- 12 Eth-Theal. 43-
138 ORIGINAL NOTES ON [xii. ig
less. It is difficult for it to assume the appearance of truth
(or reality)." 1
" For the true words of a good man sink and dwell in the
earth " [bring forth fruit]. 2 " No one perishes for telling the
truth, and no one prospers for telling a lie," say the Tamils ;
" for the mind in which is not truth need not be destroyed ;
it destroys itself." 3 "For truth, while it stands, baffles [folly
or] absurdity." 4 " E battuta la verita, ma non abbattuta :"
" Truth may indeed be smitten, but beaten down, never," say
the Italians. " Puo patire, ma non morire:" 5 "it can suffer, but
it cannot die." " It may languish a while, but it cannot
perish." "A voice [words] untrue, uttered even aloud, soon
settles down," said Narada ; " but a good word (or saying) by
degrees shines [among men] in the world." 6
Rabbi Simeon said : " The world rests on these three
things: on truth, on judgment and on peace." 7 Vasudeva
relates that the good brahman Kaushika said for himself:
" Let me always speak the truth," and for that reason he was
called ' Satyavadl, the truth-teller.' 8 " If thou speakest the
truth, thy intentions shall be fulfilled (or satisfied); but if thou
followest various pursuits [ways of speaking], thy mind will
become distracted." 9 " For the result of speaking the truth is
peace; but the result of telling a lie is to be found fault with." 10
" Truth and joy," says Asaph, " are sisters twined together in
order to cause those who love them to inherit delectable things.
But lying and trouble are brothers who give those who har-
bour them both evil and lasting plagues." 11
" The sage asked the Spirit of Wisdom, Which is good [or
best], liberality or truth ? And the Spirit of W'isdom answered :
In the soul, liberality; but in all the world, truth." 12 "Thus,
then, the Bodhisatwa having spoken the truth, acts accord-
1 Rishtah i juw. p. 94. 2 Kawi Niti Sh. 3 Tarn. pr. 4 Meid.
Ar. pr. 6 Ital. pr. 6 Maha Bh. Shanti P. 10583. 7 Pirke
Av. i. 8 Maha Bh. Kana P. 4449. 9 Gun den s. mon. 393.
10 E. Medin. 241. " Mishle As. vi. 14, 15. 12 Mainyo i. kh. c. Hi.
xii. 20] THE BOOK OF PROVERBS. 139
ingly." 1 "Nay, I cannot bear to tell an untruth," said Agni ;
but as to thee, O good Danava [thou mayest speak it] though
untruth is never honoured, even in this world." 2
" But a lying tongue" &c. "A lie," say the Georgians, " has
but a short foot;" 3 and "has no breath (or life)," say the Cin-
galese. 4 "A gran bugiardo," say the Italians ; "ci vuol buona
memoria," "a great liar need have a good memory." 5 And the
Osmanlis : " He who tells a lie on the day of the Arife [first
day of fast] is ashamed of it on the day of Bairam." 6 And
the Greeks : "A lie does not creep on to old age." 7 "A lie is
a short business." 8 "It has a short rope." 9 " It has no feet
on which to stand." 10 " Such is the liar's penalty, that when
he tells the truth, they do not believe (or listen to) him." 11
" Lying words and boiled water, how long do they last ? "
asks the Bengali proverb. 12 " Let a man tell but one lie, when
he speaks the truth he raises a doubt [in the mind of others]," 15
say the Mongols. " Lying is fit only for hypocrites," say the
Arabs. 14 " The mouth that speaks lies shall not get food to
eat." 15 "The mouth that speaks lies does not prosper; but
the mouth that speaks the truth does not perish." 16
" Therefore overcome niggardliness by liberality, and a false
tongue by a truthful one." 17 " For a lie cannot overcome truth,
nor yet anger patience." 18 "Nay, a king called Kriti said to
Harischandra that the birds once fell down from heaven for
having told one untruth." 19 " For however fleet be the lie,
truth will overtake it," say the Italians." 20
20 Deceit is in the heart of them that imagine evil :
but to the counsellors of peace is joy.
1 Rgya-tcher r. p. ch. ii. 2 Maha Bh. Adi P. 896. * Georg. pr.
4 Cing. pr. Athitha, p. 49. 5 Ital. pr. 6 Osm. pr. 7 Tvw/i. /*ov.
8 Mifkhar pen. B. Fl. Meid. Ar. pr. 10 Shabb. id.
11 Sanhedr. B. Fl. Beng. pr. Nutsidai ugh, 16. 14 Meid.
Ar. pr. Tarn. pr. 18 Id. 49?8, 4980. " Lokapak. 127.
18 Nidivempa, 52. 19 Markand. Pur. viii. 21. M Ital. pr.
140 ORIGINAL NOTES ON [xii. 2O
'those who plot, fabricate, devise and work out evil.'
Chald. rtSftt?, 'who beat out, plot, devise evil.' LXX. TCKTCII-
vo/ievov Ka/ca, &c. More than ' imagine ' only.
" Deceit" &c. " A wicked man only thinks of deceit and
fraud, because his heart is evil." 1 " He who thinks one bad
thought in his heart, and who utters one bad word with his
mouth, and who gets a name for thus deceiving [or speaking
craftily], is a deceiver, though appearing wise, and he too
deceives others who calls that deceiver wise." 2 "Wicked
people do their best to create divisions, but the good strive to
make peace ; as holes in cloth are gradually repaired with a
needle." 3 "A ferret having heard certain fowls were sick, put
on peacock's feathers, and went to ask how they were. ' Much
the better for not seeing your face,' was their answer." 4 [See
also Esop's The Eagle and the Fox, 5 &c.]. Therefore, " speak
not deceitfully." 6
" but to the counsellors" &c. " A wise disciple loves peace
and ensues it," says Maimonides. 7 " The Samano Gotamo is
not a retailer here of what he heard there ; neither does he
retail there what he heard here, in order to create divisions.
But he is a reconciler of men divided asunder from each
other ; a promoter of friendships ; he delights in peace, he
rejoices at it, and speaks words that make for peace." 8 "And
so procures favour to both parties; but quarrelling injures
both." 9 " He that perfects peace and good-will heaps up (or
gathers in) power for hereafter." 10 "For if there is peace in one
house (or family), it spreads over a whole tribe." 11 "Therefore
strive to make every one thy friend," say the Georgians. 12
"'Mettapine !' or well-wishing to all beings; to men, Nats,
Buddhas, Ariyas, ponguls [maimed, crippled], and all beings,
visible and invisible, that are mutually at variance one with
1 Ming h. dsi, 170. 2 Sam ugh. 143. 3 Rav. 9, Schf. 4 Loq-
man, fab. 33 ; Sophos. fab. 40. 6 Fab. I. 6 Avv. A. Sudi, 27.
7 Halk. De'oth. iv. 7. 8 Silak'handa, fol. xi. 3. 9 Ming h. dsi, 6.
10 Oyun tulk. p. 7. u Mong. mor. max. 12 Zneobisa Tser. p. 102.
xii. 2l] THE BOOK OF PROVERBS. 14!
another. But promote happiness among them, prosperity,
well-being, &C." 1 " For joy is the daughter of peace," says the
Finnish proverb. 2 "And happiness is easy in good company;
but bad fellowship is the place for misery. See what difference
there is between the smith's shop and that of the perfumer." 3
"And joy is one of the doors to religious brightness ; it dis-
pels causes of sorrow." 4 Peace gives joy ; " peace that gives
abundant wealth to men does not rob delicious sleep from
their closed eye-lids," says Bacchylides." 5
21 There shall no evil happen to the just : but the
wicked shall be filled with mischief.
1$*, ' misfortune, or calamity.'
" There shall no evil" &c. " To those who are always
intent on leading a good life," says Manu, "who are devout,
occupied in religious meditation, and who offer the prescribed
sacrifices, no fall [misfortune] ever happens." 6 "And no evil
shall ever happen to those who are joined to the honoured
foot of him who is free from all desire and aversion [God]." 7
" Good morals (virtue or piety) are indeed blest (or happy) ;
they are unsurpassed in this world. Look and see. The vir-
tuous man [silava], like a fearful snake, is hurt by nothing and
no one." 8 "Good men avoid (or get rid of) the smallest
wickedness ; but mean men do not avoid a great sin. Small
dust on curds is soon removed ; but if it sinks into ' araki '
[arak], it is greatly multiplied." 9 " If a man for the sake of
his own good does nothing of which his heart feels ashamed,
trouble and sorrow will not attack him of themselves." 10
"but the wicked," &c. "The wicked (or irreligious) man,
and he whose wealth is gotten by fraud, as well as he who is
1 Mettapine Anit. 33. 2 Finn. pr. 3 V. Satasai, 235. * Rgya-
tcher r. p. c. iv. 6 Bacchyl. 9, ed. G. 6 Manu S. iv. 146.
7 Cural, i. 4. 8 Silavinn. jat. p. 371. 9 Sain ugh. 7. 10 Ming
h. dsi, 131.
142 ORIGINAL NOTES ON [xii. 22
bent on mischief, shall enjoy no happiness here below." 1 " He
who thinks, talks, and commits sin, is always given to sin, and
was born from a sinful womb." 2
22 Lying lips are abomination to the Lord : but
they that deal truly are his delight.
"frhri, 'his good- will, good pleasure or delight.' Chald. S ?"]OP,
' is friendly, associates with him.' A common farewell among
Osmanlis is, ' God be well pleased with thee and give thee his
blessing.'
" Lying lips" &c. For " God," says Menander, 3
"
yap
T"n irapprja'ta, rrj T uXrj
"tests the openness of speech, and is a friend of the truth
[thereof]."
" ov yap firl ^euSecrcrt iraryp Zeus ecro-er' d/Dtoyos,"
" for father Zeus never will help and countenance lies." 5 " Let
the wise Ahura listen, he who made both worlds, and who
rules over [sways] words spoken in truth." 6 "Bring forward
truth, and thou shalt be safe." 7 " For there is no greater [dis-
grace or] calamity than that of telling lies ; it is an abomina-
tion always ready in the mouth." 8 " He that tells lies is
known to the lord of the village ; but the Lord knows him
who speaks the truth." 9 "A false word is filth." 10 "Telling
a lie is darkening the truth;" but "peace and quiet are
always before him who speaks the truth," 11 says the Persian
proverb. On the other hand also : " He that speaks the truth
is the enemy (or adversary) of many." 12
" Lying is a dishonour and a shame on a man. O my
brother, take care and never utter a lie ; for a liar is a man of
1 Manu S. 170. 2 Bahudorsh, p. 8. 3 s\w * Id. ibid.
6 II. 5'. 235. Yagna, xxxi. 19. 7 Rishtah i juw. p. 164.
8 Vemana, iii. 165. ' Id. ii. 20. 10 Id. ibid. 67. u Pers. pr.
12 Tarn. pr. 1545.
xii. 22] THE BOOK OF PROVERBS. 143
lost character [or respectability]." 1 "For God created the
tongue and the heart for upright conversation. If words are
false (or crooked), they burn [from fear of consequences]. The
profit is great for a man if he speak upright words ; but if he
speak crooked ones, they are but an insult." 2 " Therefore it
is the duty of parents strictly to accustom their children from
early childhood to think a lie a very wicked thing," says the
Japanese Dr. Desima. 3 " Without telling lies one may get a
moderate fare ; but with telling lies, only misfortune. When
a lie is told, it requires eight more lies to support it." 4
" Tell not a lie consciously within thy heart. If thou tellest
a lie, thy breast [heart] will burn." 5 "Absence of lying, there
is no praise equal to it ; it gives all other virtues 'without
labour (or trouble)." 6 "Yea, of all the five commandments,"
said the PharaThaken, "that of not telling a lie is the greatest." 7
" But he who wishes to hide from God either the truth or a
lie, must work hard at it," say the Rabbis ; and " if he tells a
lie, he must keep witnesses at a distance." 8 " O thou breaker
of bones in Suten-khennu," says the soul in the palace of jus-
tice in Amenti, " I have not spoken a falsehood (or lies)." 9
[Lying in any shape is, of course, an abomination unto the
Lord, who is the God of truth, " and with whom we have to
do." But those who knew Him not, taught otherwise.] Thus,
" in certain cases," says Manu, " a man saying ' so-and-so '
from a pious motive, although he knows it to be otherwise,
will not lose his place [ooze or drop out of] in heaven ; for
they call it ' a divine (or godly) speech.' When the death of
a man of the sudra, merchant, military or brahminical class
would result from speaking the truth, then falsehood may
be spoken. It is even better than truth. But then such men
must offer oblations of rice, barley, and pulse boiled in butter
1 Pend nam. p. 28. 2 Kudatku B. xiv. 6, 7. 3 Waga-tsuye,
vol. i. p. 7. * Subh. Bilas, 132. 6 Cural, 293. 6 Id. 296.
7 Buddhagh. Par. p. 153, ed. Rang. 8 Ep. Lod. 864, 866. 9 Kit. of
the Dead, c. cxxv. 22.
144 ORIGINAL NOTES ON [xii. 23
and milk, to Saraswati and to the goddess of Speech, where-
by they will work out a complete absolution from that
misdeed." l
Hear also Krishna to Arjuna : "A good man will tell the
truth ; there is nothing better than truth. Yet a falsehood
may be spoken [at times] : not only at the time of mar-
riage ; for the preservation of one's life ; to prevent one's
wealth from being taken away, but in behalf of a brahman.
Under these circumstances falsehood is not sinful." 2 Said also
by Vasudeva. 3 And Nabi Effendi, in his advice to his son,
says : " Lying is the root of all villanies, and wise men have
nothing to dp with it ; except with the intention of healing
animosities, then lying is not blameable." 4 [All truth need
not be told at all times ; but what is said should always be
pure truth.]
23 A prudent man concealeth knowledge : but the
heart of fools proclaimeth foolishness.
DViV, includes 'sharpness,' with 'prudence'; 'shrewd, sharp,
prudent.'
"A prudent man" &c. " The tongue of the understanding
[wary, prudent] man is in his heart," says Ali. "Whatever
secret a wise man has in his heart, he hides it there, and his
tongue does not blab or make it known," says the Arabic para-
phrase ; and the Persian : " Every man of sound sense hides
his tongue in his heart. He lets out none of his secrets, and
utters no foolish (or vain) word." 5 "Thus it behoves one to
see as if he saw not, and to hear as if he heard not." 6 "For
the virtue of fools comes out at their mouth, but the wise hide
their wisdom within them. A straw floats uppermost on the
water; but a gem, though placed upon it, sinks down." 7
1 Manu S. viii. 203 205. 2 Maha Bh. Kama P. 3434 sq. 3 Id.
3467. 4 Khair nameh, p. 35. 5 Ali, 92nd -max. 6 Tarn. pr. 2069.
r Sain ugh. fol. 18.
Xli. 24] THE BOOK OF PROVERBS. 145
" Then do not boast of thy virtue or knowledge as long as
thou livest," says the Mongolian teacher. 1
" For," says again AH, " the fool's heart is in his mouth.
Every secret a fool knows he blazes abroad and tells to every-
body," says the Arabic ; and the Persian : " The heart of the
stupid man [lit. who runs in pair with stupidity] lies on his
tongue. Whatever he knows, be it good or bad, is on the tip
of it." 2 " Call him not a man who blazes abroad his own
empty words. Call him 'chaff of a man,'" says Tiruvalluvar. 3
"Silence becometh well the wise, how much more the fool;"*
with whom " that which is in the cauldron runs over the
side." 5 "A horse that neighs, an ox that lows, and a prayer
in a fool's mouth," says Asaph. 6 Like Sultan Mahmoud
Mirza's verses, of which Babar says : " Better not write at
all than write such poetry." 7 "It is all owing to a bad dis-
position. If you squeeze the sugar-cane, the juice will come
out." 8
24 The hand of the diligent shall bear rule : but the
slothful shall be under tribute.
n T, ' the hand of sharp, clever, and diligent men ;' but the
n^p-i, slack, slothful hand shall/ &c. A. V. reads as if ' diligent '
and ' slothful ' referred to ' the diligent, slothful ' man ; whereas ' dili-
gent ' refers to a class, and slack or ' slothful ' to ' the hand.' The
Vulgate follows the Hebrew, ' manus remissa.'
" The hand of the diligent" &c. "As a lion in all his ways
shows strength, is full of energy, and never gives in [is no lag-
gard], so also do thou, in every state and circumstance, hold
on, and cherish firm exertion [or fortitude]." 9 Thus "con-
sider as uncertain what [thou thinkest] certain, and do quickly
what is in thy power to do ; for the days of thy life are gone,
1 Oyun tulk. p. 7. 2 Ali, gist max. 3 Cural, xx. 196.
4 Ep. Lod. 1079. Midrash Rabb. in Eccl. vii. M. S. 6 Mishle
As. xxxiv. 10. 7 Baber nam. p. 33. 8 Subha Bil. 41.
9 Yiriyapar. jat. p. 22.
VOL. II. L
146 ORIGINAL NOTES ON [xii. 24
are gone, and Yama [death] is come, is come." 1 "For what-
ever an intelligent [or quick] man wishes to obtain in this
world, he gets it, however hard it be to get. Therefore must
efforts be made." 2 "Better, in sooth, to sigh (or groan) from
hard work, than only look up to heaven [and do nothing]." 3
" For [a great thing, or] beautiful is labour," say again the
Rabbis; "it is an honour to him who labours;"* "and it
keeps him warm." 5
" Know then that patience and perseverance are the main
root of most things (or business) ; but although invaluable,
yet are they difficult ; as it is said : ' Firmness of purpose is
inestimable among men ;' for it is said: 'Prowess may last
one hour, but patience and firmness of purpose succeed in the
end.'" 6 " To will is the soul of work," say the Germans ; 7 and
the Italians : " La volonta e tutto." 8 " Fortune," say the Hin-
doos, " follows in the footsteps of the lion-hearted man who
makes efforts [to succeed] ; but craven-hearted men say :
' Fate, or luck, must give it.' Kill fate or luck, and do thy
very best like a man ; if it succeeds, well and good ; if not,
whose fault will it be?" 9 " Do the work appointed to thee,"
said Bhagavan to Arjuna; "work is better than rest, want of
work, or idleness." 10 "And whatever thou takest in hand,
hasten to do it [finish it]." 11 " Do not put it off to to-morrow,
or to the day after," says Hesiod ; " for the listless man does
not fill the barn, nor he who puts off his work." 12
"For he who always puts off work, only struggles with mis-
fortune."
" Qui non est hodie eras minus aptus erit,"
says Ovid. In plain English: "Do not put off until to-mor-
row what you can do to-day," is good advice, fraught with
1 Naladiyar, 4. 2 Kamand. Niti Sh. v. u. 3 Berachoth, 8, M. S.
* Nedarim, 49. 6 Gittin, 67, M. S. 6 Borhan-ed-d. iii. p. 36.
7 Germ. pr. 8 It. pr. 9 Hitop. p. 12. 10 Maha Bh.
Bhishma P. xxvii. 958. u Sahid. max. Resell. Gr. p. 129
12 Hes. *. ic. i 408.
Xl'i. 24] THE BOOK OF PROVERBS. 147
success. " With zeal and patience the mouse eats through the
board," says the Osmanli ; l "because it sticks to it till it is
done." " But he," says Bacchylides, " who undertakes too
many things at once, labours to no purpose." 2 "But the dust
of labour is better than the saffron of indolence," say the
Arabs. 3 And Sophos : 4 " Care and incessant effort are better
than carelessness and indolence," is the moral of his fable of
the ' Hare and the Tortoise.' " Do thy best after thy power,"
says Asaph. 5 " The love of work," say the Greeks, " will give
thee what thou desirest ; for they must work, and work hard,
who wish to succeed." 6 " If a man has [a good] understanding
and diligence withal [if he exerts himself], what is there that
he cannot obtain?" 7 "As are thy efforts [as thou exertest
thyself], so wilt thou also gain elevation [distinction] and
praise." 8 " If thou art patient (if thou perseverest), whatever
thy heart lays hold of will at last come to thy hand." 9
"Affairs succeed by efforts made for them, but not by indo-
lence. Small deer do not of their own accord run into the
mouth of a sleeping lion." 10 "Yea, let a man make every
effort to increase his wealth lawfully and justly ; and let him
be diligent in providing food for all creatures," says Manu. 11
" O brahman, he who leaves his work, it is to him wickedness.
But he who is intent on his work, it is assuredly his virtue [or
merit, dharma]," said the brahman from Mithila. 12 "And the
diligent always have time, but lazy men are in a hurry in their
own home," say the Finns. 13 " Yet man's hand is only for
service [menial] ; but God's hand is mighty [to bless and to
give]," say the Osmanlis. 14 Still, " handicraft favours luck, and
luck loves it," says Agathon. 15 " For an indolent (purpose or)
1 Osm. pr. 2 Bacchyl. Ceius, 2, ed. G. 3 Meid. Ar. pr.
* Fab. 38 ; Loqm. xx. ; Es. 173, &c. 6 Mishle As. xxxv. 5.
6 Tvwft. fiov. 7 Legs par b p 244 8 E. Medin, 39. 9 Akhlaq
i m. xvi. 10 Hitop. p. 14. u Manu S. ix. 333. " Maha
Bh. Vana P. 13819. " Finn. pr. " Osm. pr. " Agath.
Ath. 1 8, ed. G.
L 2
148 ORIGINAL NOTES ON [xi. 24
intention cannot accomplish any business," says the Dr.
Ching-he-e. 1
" Yet one should never have to regret having delayed (or
put off) one's work." 2 " For unless you apply yourself in ear-
nest to that which is to be done on that day, it will not
succeed. Trees, unless they acquire their full stature, and
at the proper season, do not ripen their fruit [properly]," 3 say
the Tamils. And Usurtesen, when about to build the temple
at On, has left on record, in his own words, that " Diligence (or
activity) is the chief [head, or beginning] of lasting or eternal
works." 4 " For energy [efforts] is a token of a man's life." 5
" Yea, the beauty of a man engaged in any work consists in
his courage and manliness [manly, steady aim]." 6 "Exert
yourselves [make efforts], and let not the wise among men
give in [in trying to cross to yonder shore]." " I see myself
safe to land," said Gautama, "after swimming for my life." 7
" See, then, the result of efforts." 8
"No praise, then, for the stupid and lazy." "No good to
to them" "and for the timid there is no fort (or refuge)." 9
" Do then all that lies in thy power, and play not false to the
Lord, who has given thee to work effectively." 10 " For the sign
of a mean man is, not to begin a thing (or work) for fear of
failure (or fault). Yet, O brother, by whom is food refused
from fear of indigestion?" 11 " Those who keep their eye on
their work (or business), consider neither fatigue of body,
hunger, sleep, nor anything else." "Although not sure to
succeed, yet persevere to the end in your efforts. The brave
will not say : ' Fate will happen whether we work or not.' But
there is a power that overcomes fate. In time, in place, and
with deliberation, things prosper." 12
" Diligence, but not hurry." " He," say the Chinese, " who
1 Ming-sin p. k. c. vii. 2 Nitimala, iii. 3. 3 Muthure, 4.
4 Hierat. MS., Zeitschr. Aug. 1874. 6 Tarn. pr. 6 Vettivetkai, 10.
7 Culajanaka jat. p. 268. 8 Amba jat. p. 450, 9 Cural, 533, 534.
10 Mishle As. xvii. i. " Kobitamr. 57. 12 Nitineri-vilac. 49, 50, 53.
Xl'i. 24] THE BOOK OF PROVERBS. 149
works slowly will come out a clever workman; and the workman
who perseveres will of himself become perfect." 1 "Mistakes
come through haste, but not through steady work." " To
one continued effort [diligence] nothing under heaven is diffi-
cult." " Diligence is an inestimable treasure, and prudence is
a safeguard." 2 " It brings together men who live at a distance,
and opens every closed door." 3 "Nothing is too great for an
able man," 4 say the Tamils. And the Burmese : " Men good
at work [diligent] get good things [prosper] ; but lazy men
become slaves." 5 "There is no greatness [excellence or
merit]," says Tiruvalluvar, "like the greatness that says, as
regards work : ' I will not withdraw my hand from it [till it is
done].'" 6
The Shoo-King says : " The raising of a building on high
depends on the will [plans, designs, &c.], but the spreading out
[completing] depends on diligence." " There is nothing under
heaven that can be accomplished with perfect ease ; but there
is nothing also that may not easily be accomplished. Do not
be lazy ; but work hard rather than seek rest." 7 " If thou art
a man, seek not rest," say the Mandchus ; " if thou seekest rest,
thou art not fit to be a man." 8 " Having hit, pierce ; or having
struck, break," say the Japanese. " Cling in earnest to your
purpose, and provide carefully." 9 " When a thing is thought
impossible, then nothing [relating to it] is possible ; but
when it is thought possible, then nothing is impossible [with
regard to it]." 10 "For there is no power equal to work." 11
And "piu fa colui che vuole, che colui che puote :" "More
does he who will, than he who [only] can." 12
" For work is to be done by persevering in it ; how then
will it be with the listless ? Must not one water the root of a
tree to get fruit from it?" 13 "Practise, therefore, constantly
1 Chin. pr. G. 2 Id. ibid. Sc. 3 Borhan-ed-d. iv. p. 58.
4 Tarn. pr. 8109. 6 Hill pr. 37. 6 Cural, 1021. T Yung-
ching on Kang-he's loth max. p. 76. 8 Ming h. dsi, 83. 9 Shin ga ku.
10 Singal. pr. MS. " Lokaniti, 22. 12 Ital. pr. V. Satasai, 183.
ISO ORIGINAL NOTES ON [xii. 25
that from which thou gettest thy living." 1 "Therefore does
the good priest study all his life (or constantly)." 2 " "If then
one says to thee, ' I have worked and not found/ believe him
not. But if he says, ' I have worked and found,' yea, believe
him then." 3 " For the diligent goes five times ; but the sloth-
ful breaks down at the first." 4
And as to diligence in study, we are told in the Do ji kiyo,
the Santsze King, and other Chinese and Japanese works for
young people, of wonderful examples to follow. " Kiyo-ko
did not keep himself warm at night, in order to study. Sou-
kei made a hole through the wall, and took advantage of a
clear moonlight [to shine through it]. So-shin, having shut
his door, would let in no one, that he might study all night.
Shun-kei who, in order to keep himself awake, ran an awl
into his thigh. Shu-in was so fond of study that he tied a
rope round his neck, to keep him from sleep. Sen-shi studied
by the light of fire-flies at night. And lastly, Kiyo-hoku
heaped snow in front of his house, to give him light enough to
read at night" 5
25 Heaviness in the heart of man maketh it stoop :
but a good word maketh it glad.
A.V. is here a translation of the Vulgate rather than of the
Hebrew, that cannot be thus rendered. The two verbs with fern,
suff. n:q^ and ruopfcl, both refer to the fern. TOSty ' heaviness,
anxiety of mind,' and cannot be construed with 2b, ' heart,' which is
masculine. The sense of the Hebrew, as Schultens, Abr. Ibn Ezra
and others point out, therefore seems to be : * (If) heaviness (is) in
the heart of man, let him keep it (the heaviness) down ; and a good
word will make it [the heaviness] glad.' The LXX. and the old
versions have all stumbled more or less at this passage.
" Heaviness in tJte heart" &c. " He who carries the yoke,
1 V. Satasai, 70. ' Hung. pr. 3 Megillah B. Fl. 4 Finn. pr.
6 Do ji kiyo.
Xli. 26] THE BOOK OF PROVERBS. I5l
knows the weight of the burden." 1 " The heart is turned into
corrupt matter through sorrow," 2 and "the hair is turned white
in one night" 3 Also "the heart is made to gallop [from
pain]." 4 "The heart," says Theognis, "wastes away under a
great sorrow, but it revives when the pain is removed." 5 "A
good word is like warmth during three winters ; but one bad
word injures a man as much as six months of cold weather." 6
" Fame and pleasure," say the Chinese, "are instruments for
the destruction of virtue ; and anxious thoughts are a source
of injury to the body/' 7 And Choo-he says : 8 " If a man has
cause for sorrow and anxiety, he cannot attain to rectitude
[evenness] of heart." "A sick heart," say the Arabs, " wears
out like a garment," or " it turns to frivolities." 9 " For the
mind [thoughts] even of good men is soft in the time of pros-
perity, but becomes hard in the days of adversity. The leaf of
a tree which is tender in Chaitra [March, April], becomes hard
in Asharha [June, July]/' 10 Then "give thy mind, O king,"
said Vaishampaka to Dhritarashtra, "to nectar-like words with
which Vidura gladdened the heart of the son of Pandu." 11
26 The righteous is more excellent than his neigh-
bour : but the way of the wicked seduceth them.
This verse, which is liable to more than one rendering, does not
seem to give the meaning of the Hebrew, and is, also, not quite
clear. For who is meant here by the 'neighbour'? It cannot
always be a wicked man, as opposed to a 'righteous' one. The
probable reading is : "in}, f u t. 'high' (not of TP, 'to surpass, excel,' &c.,
still less from "nn, but) of "fifi, 'to go about, go round, compass'
(Chald. "i*CI, a guide). 'The righteous goes about (takes interest in,
or), takes care of his friend or neighbour ; but the way of wicked
men causes them (the wicked) to go astray.' The versions explain
1 Telug. pr. 2 Japan, pr. p. 240. 3 Id. p. 297. * Id. p. 248.
6 Theogn. 351. 6 Ming h. dsi, 162. 7 Chin. max. 8 Ta-hio
com. c. vii. Meid. Ar. pr. 10 Drishtanta, s. 37. n Maha
Bh. Shanti P. 46.
152 ORIGINAL NOTES ON [xii. 26
it otherwise; but the Syriac, 'the righteous man counsels a good
counsel to his neighbour,' comes nearest to the true sense of this
passage.
" Tlie righteous" &c. " How excellent is a righteous man,"
says Confucius. 1 " To look at salt and at camphor, they both
appear alike ; but if you look and look [consider them atten-
tively], the taste and features of them differ. So is the
righteous [religious] man different from other men." 2 For
the value (or worth) of a man is [not in his wealth, but] in his
goodness," 3 say the Arabs; and the Tibetans : "A good man
is rare in this world." 4 " The whole multitude by comparison
with an excellent man endued with solid qualities, is like an
ant-hill to Mount Meru. [The good man] is to the rest like
the fame of this Jambudwip [Ceylon], to that of the yard of
one of our poor cottages," 5 say the Cingalese.
" One son who is blessed [with good qualities] is better
than many children that are weak [without merit or talent],"
says Loqman, in his fable of the ' Lioness and the Hare.' 6
"True," said the lioness, "that I only bring forth once a year,
but my offspring is a lion." 7 "And an elephant when lying
down is as high as a horse." 8 "Since there is no one all made
up of good qualities, nor altogether destitute of them, and
since men are made up of faults and qualities, the wise man
will attach himself to him whose affection is for good quali-
ties." 9 "And one may know the blessing of the society of a
good man by meeting with a bad one. One appreciates (or
knows) the sweetness of the sugar-cane when the mouth is
full of sharp lime." 10 "And in like manner as a sweet-scented
and pleasing flower grows on a dung-heap by the road-side,
does the attentive hearer of Buddha's doctrine shine among
the blind multitude through his intelligence." 11
1 Chung yg. c. 2 Vemana, i. 16. 3 Nuthar ell. 199. * Legs
par b. p. 237. 5 Subhasita, 65. 6 Fab. II, Es. 106. 7 Sophos, xxvi.
8 Telug. pr. 9 Legs par b. p. 210. 10 Subbha Bil. 69.
11 Dhammap. Puppav. 14, 15.
Xii. 27] THE BOOK OF PROVERBS. 153
27 The slothful man roasteth not that which he
took in hunting ; but the substance of a diligent man
is precious.
-i, 'indolence or sloth,' "sptP rf, 'roasteth not,' A.V. ITS, 'his
prey or quarry ' ('that which he took in hunting,' A.V.). But one can
hardly understand how a man who would not shrink from the exer-
tion of hunting, would be too lazy to roast his prey, which he could
not eat raw. Tfin, which is only found here, may be compared with
Ar. ' kharak,' ' to stir, move, start,' rather than with ' kharaq,' ' to burn,
roast.' The sense would then be : ' Indolence will not hunt or start its
prey or quarry.' A somewhat far-fetched etymology of "Jpn would
render this passage : ' Indolence (or the indolent) will not net its prey.'
Chald. and Syr. ' The prey will not come before the indolent man.'
In the following hemistich, the words should be read thus ; "ip^ pryi
V'nn DIN, 'but precious wealth (is to) a diligent or clever, active man.'
As these words now stand in the text, they cannot be rendered as in
the A.V. without doing violence to grammar.
" The slothful" &c. " Diligent (lit. not idle) men acquire
wealth ; not so, slothful or arrogant ones," said Bhishma to
Pujani. 1 " Delay," says Chanakya, " is the ruin of action ;
indigence, that of intellect ; begging, that of respect ; and
eating is the ruin of families." 2 "A careless [indolent] man
does not cut the knots of the bamboo " [leaves things half
done]. 3 "And he hunts his hare in a carriage, but not on
horseback," say the Georgians. 4 " He who cannot bore a hole
through [do anything thoroughly], will never do anything
well. He who cannot digest anything, will he eat even sweet
things?" 5 "The sluggard eats his plantain whole [skin and
all]." 6 " God gives food, but He does not put it into the mouth
ready cooked and strained." 7 "He gives it to birds, but He
does not throw it to them in the nest." 8 " So he who will
catch fish, must often go out and get wet." 9
1 Maha Bh. Shanti. P. 5269. 2 Chanak. shat. 91. 3 Jap. pr. p. 41.
4 Georg. pr. & Legs par ^ p> 295- 6 Tamil, pr. 3499.
7 Telugu pr. 2401. 8 Danish pr. 9 Georg. pr.
154 ORIGINAL NOTES ON [xii. 27
" but the substance" &c. " If a man, say the Tibetans,
" wishes to be well-favoured and great, let him do in earnest
whatever he takes in hand." 1 " Diligence is a treasure of
inestimable value," say the Chinese; 2 "and honesty (or sin-
cerity) is the safeguard of one's person." 3 The rich man's son
who would go to sea to get riches for himself, said to his wife:
"Wealth gotten by diligence is best [excellent]; if I die at
sea, such a death is respectable." 4 " Profit, eh ? it comes by
hard [ways] work ; profit is filled by profit. O Vaccuna
[god of Rain], rain hard on the dry ground ; waters are filled
by water. But such is not the [cause, or origin] incentive to
work." 5 " But he who is smart at work, is slow at retire-
ment [idleness]." 6
" For a man's quickness [alertness, cleverness] shows his
root or origin" 7 [the stuff he is made of]. "And diligence is
profitable, even as regards heaven." 8 "Diligence is a kingdom
without a crown," say the Rabbis. 9 " Yet a man's works are
raw, unless he ripens them by reflection." 10 " The disciples
[upasake] of Pataligama," says the Buddhist, "are the five
advantages of a virtuous householder, through the attainment
(or perfection) of moral virtue (or conduct) : (i) He acquires
immense wealth ; (2) he acquires a wide and excellent repu-
tation ; (3) he enters a company (or society) with assurance
and not ill at ease ; (4) he has a happy death ; and (5) after
death he goes happily to Swarga-loka." 11 "Through labour
and toil," says Hesiod, " men become rich in cattle and in
wealth. For he who works hard is the greater favourite with
gods and men ; but idle men are hated." 12
1 Bslavcha. r. ' 2 Hien w. shoo, 182. 3 Ming-sin p. k. i. 5.
4 Thudham. tsari, st. 6. 5 Lokan. 142. 6 Ming-sin p. k. xi.
' Rishtah i juw. p. 166. 8 Yalkut. 9 Yalk. in Sanhedrin R.
Bl. 285, 286. 10 El Nawab. 181. u Mahaparanibbana fol. gna.
12 Hes. i. K r). 306.
xii. 28] THE BOOK OF PROVERBS. 1 55
28 In the way of righteousness is life ; and in the
pathway thereof there is no death.
Some copies read ri}Q bft, < to death,' instead of the Masoretic
njO bM, no death,' as if rQVTp "-TH, meant ' a high road' (S. Matt,
vii. 13) that leads to destruction. But niTrp TfTH is properly 'a.
beaten track,' ' a pathway ; ' so that A.V. is right. Chald. ' the way
N^IS^, of the froward,' and Syr. 'of the wrathful man' (is) to death.
LXX. and Copt. 68oi Se /zv^o-tKa/cwi/ cts Odvarov. Vulg. ' her autem
devium ducit ad mortem.'
" In the way" &c. " The good man in his lifetime makes
a way (or path) of virtue [his deep devotion shows it]." 1
" Wilt thou, Mitra Dzoghi, forego thy clever [intelligent] and
mettled steed, with a saddle and trappings embroidered with
gold?" said his father the king to him. "Father," answered
the prince, " all that only deceived my eyes. I will now ride
the horse of good forethought in the path of eternal salvation.
Lo, I now go to follow earnestly the law (or teaching) of
perseverance (or devotion) unto the end." 2 " Prosperity is
[found] in good conduct, and a wise man in consultation ; "*
and "by continuing in the path of virtue, you eat rice at
midnight." 4 " When you have taken this road," says the
Buddhist, "you will make an end of misery. The way I
speak of will teach you the allaying of all pain/' 5 " Keep
clear," said Yama [Death] to his messenger, "from them who
are known through their good life and pure conduct to possess
Vishnu in their heart." [Legend of Bhishma and Nakula]. 6
And Nagasena repeated to king Milinda the following saying
of Sariputta: "I delight not in death, and I delight not in
life ; but I await my time as the hireling awaits his release,
as a man well conscious and collected." 7 [This occurs also in
Manu].
1 Kawi Niti Sh. Mitra Dzoghi, p. 5. 3 Beng. pr. * Id. ibid.
6 Dhammap. Maggav. 3. 6 Vishnu P. iii. 7, 20. 7 Milinda pan. p. 45.
156 ORIGINAL NOTES ON [xiii.
A
CHAPTER XIII.
WISE son heareth his father's instructions: but
a scorner heareth not rebuke.
' A wise son (is, or shows) 2N "IC^D, that he has been (chastised or
taught) trained by his father ' as some will read it. But Chald. and
Syr. ' A wise son receives his father's instruction/ agrees with A. V.
and seems simplest and best. LXX. VTT^KOOS irarpi takes the Hebrew
, as part. Hoph. ' under his father's teaching, obedient.'
" A wise son" &c. " I am a child only ten years of age,"
said Shuka to Vyasa, "but thou art old, O giver of knowledge,
All the world over, does not a father impart knowledge to his
son ? " l " The very first and most important thing," say the
Chinese, " is to show filial piety and obedience to one's father
and mother ; for the body and substance of a man is derived
from his father and mother. The father and mother alone
care for the child when he is sick ; they are sorrowful and
anxious ; they draw lots and inquire of diviners, bowing to the
spirits and bowing to Fuh [Buddha]. Wishing and praying
that their child may recover."
" Filial piety and obedience then, what is it ? Filial piety
is to love to attend to the wishes of one's father and mother ;
and obedience is not to disobey their directions. Children,
therefore, ought to provide food and raiment for their parents ;
suitable clothing in summer and winter, and three meals a
day ; inquiring every morning after their health and comfort,
and in everything listening to their instructions.
" Do not, therefore, listen to the fond words of your wife,
1 Pancha Ratna. iii. 9.
xiii. l] THE BOOK OF PROVERBS. 157
that might make you think lightly of your father and mother.
Do not look and dote on your sons and daughters, and forget
your two parents. Do not find fault with their partial love
for your younger brothers, and treat them coolly on that
account And do not despise them because they are poor,
nor look lightly on them." l
" Respect for age [aged parents]," said Confucius, " is the
root of all virtue ; and education is that which procures life.
It is the beginning and end of our duty to parents." 2 "It is
the rule of Heaven." 3 " How can one explain," says another
Chinese, " all the toil and trouble parents take [for their off-
spring] ? What, then, do your father and mother require you
to do in return for all their trouble and anxiety on your
behalf? No more than that you should show yourself filial
and obedient" 4 "The truth [or reality] of 'jin' [dydirrj, huma-
nitas]," says Meng-tsze, "is to serve one's parents. The reality
of justice is to obey one's elder brothers. The reality of wis-
dom is to know those two things, and the reality of propriety
is to adorn them [by one's conduct]." 5
Elsewhere 6 Meng-tsze holds up Shun 7 as an example of filial
piety. " He received riches, honours, &c., from the emperor,
but could find no comfort in them, because his parents did not
love him. He could find nothing to allay his grief but
obedience to his father and mother." "What is required of
a son?" said Confucius of himself. "That he should serve
his father ; but I cannot do this fully." 8 "At home, the dis-
ciple ought to show filial piety ; out of doors, fraternal respect ;
show love to all, and reverence virtue." 9 Tsze-ha [a disciple
of Confucius] then said : " If a worthy man, of an easy dis-
position can serve his father and mother, though he says of
himself, 'I am not learned,' yet do I call him learned." 10
1 Dr. Medh. Dial. p. 204, 206. 2 Hiao-king, c. i. 3 Id. c. vii.
4 Dr. Medh. Dial. p. 204. 6 Hea-meng, vii. 27. 6 Id. ibid. c. ix. i.
r Shoo-King, i. 2. 8 Chung yg. c. xiii. 9 Shang-Lun, i. 3. 6.
10 Id. 7.
158 ORIGINAL NOTES ON [xiii. I
" To [stand under] obey a father, to serve a prince, and to be
strictly correct in the performance of those duties, is said to
be truly respectful. Exhaust your strength in serving your
parents, and, if need be, lay down your life in the service of
your prince." 1 "Men," say the Japanese, "worry themselves
about eating and drinking, poverty, making money, &c., but
when they die there is an end of all that How much better to
die for what is right, and gain happiness ! To die for one's
parents is by far the best way of happiness for a child." 2
"Fwan-chi asked: 'How can one describe filial piety?'
Confucius answered : 'While parents are living, they should
be served with propriety ; when they die, they should be
buried with propriety, and also worshipped with propriety."' 3
" Tsze-yaou asked about filial piety. Confucius answered :
' Filial piety, as it is practised now-a-days, consists in being
able to support [maintain] one's parents. But the same duty
extends to keeping dogs and horses. Wherein does the
difference lie then, unless it be in the feeling of veneration for
one's parents?'" 4 " Rama delighted in obeying his father." 6
And the daughters of Kusanasha said to Vayu, in answer to
his flattering and deceitful words : " Our father is our Lord ;
he is like a god to us. None of your proposals, then. He to
whom our father gives each of us, shall be her husband ; no
one else." 6 " We belong to our father. Fare thee well ! We
do not act independently of him." 7
" So also Rama and his brother did obeisance to their
father as to a god." 8 "What is there," said Rama, when about
to leave his kingdom for the wilderness, " that I would not do
for my fond teacher, my kind father, and to my king in
obedience to his commands ?" 9 " Know thou, then, that I, like
the sages of old, am intent only on doing my duty. What-
ever is in my power to do while pleasing my father, were it
1 Gun den s. mon. 241 256. * Koku ni naru, p. 4. 3 Shang-
Lun, i. 2, 5. 4 Id. ibid. 7. 5 Ramay. i. xix. 19. 6 Id. i.
xxxiv. 21, 28. 7 Id. ibid. 8 Id. ibid. Ixxvii. 21. ' Id. i. xix. 5.
Xiii. l] THE BOOK OF PROVERBS. 159
even to die, I will always do it. For there is here below no
higher duty [or greater virtue or religion] than to obey one's
father and to hearken to his words." 1 " It will then be thy
business to see that Bharata protects the kingdom and obeys
his father. For this commandment is everlasting." 2 " If thou
art a son," say the Mongols, "[settle thyself] abide in filial
piety." 3 "For a genuine son listens to his father, though he
does not speak ; and the son keeps his eye on his father,
though he make no sign."*
" The duty of filial piety and of obedience," says Dr.
Desima, " is the same, whatever the parents be. It is a good
fortune to have good parents, and it is a misfortune to have
harsh ones ; yet is the duty the same. For instance, it is a
good fortune to be born with a fine figure, and it is a misfor-
tune to have an ugly one ; shall I change it, then ? But filial
piety is the way (or order) of Heaven. So then, however
rough parents be, one's duty is to practise filial piety consis-
tently." 5 And Tseng-tsze says : " If your father and mother
love you, be delighted, and forget not their favour. If they
hate you, feel alarmed, but do not resent it. If they have
faults, discriminate [consider that they are your parents], but
do not rebel on that account." 6 And as to correction, "A
good child," say the Finns, " corrects himself [lit. takes him-
self the rod] ; a bad child is not improved by it." 7
" King Dhammasoko [Asokus] asked his son and daughter
if they would enter the priesthood. To this they both replied :
' We will become priests this very day, if thou, lord, wishest
it.'"* "When Khormuzda [Hormuzd] called his sons and
ordered one of them to come down to this world that was
destitute ere Buddha came and taught Nirvana, they all
refused. He then said to them : 'Am I your father? It looks
more as if I were your son and you were my fathers.'" 9 " For
1 Ramay. i. xix. 21, 22, 26. 2 Id. * Mong. mor. max. R.
4 Liki (kin li), c. i. 6 Gomitori, i. p. 5. 6 Ming-sin p. k. c. iv.
7 Finn. pr. 8 Mahawanso v. Tatiyadh. 9 Gesser Khagan p. 5.
160 ORIGINAL NOTES ON [xiii. I
a son with a father living, is a slave with an elderly master," 1
say the Turcomans.
" but a scorner" &c. " He who resists his father is not a
son ; so think the good and wise among men. But the child
who is obedient to his father's and mother's word, who is
yielding (or proper), and who acts the part of a father towards
his father and mother, he truly is a son. Therefore," said
Yayati, " Puru, though he be the youngest, yet shall have the
kingdom." 2 "If one is obstinate (or negligent) in his disobe-
dience [not hearkening to advice], he does not succeed in any-
thing [lit. does not anything of his] ; but he looks upon
learning (or instruction) as ignorance, and upon virtue as vice,"
says Ptah-hotep. 3 " It is a sin," says Tai-shang, " to feel
vexed at a teacher's instruction (or advice) ; and to oppose
and disregard one's teacher is said to hate his teaching."
Shang-te says : " When you give general instruction, do not
exhaust yourself [i.e. the subject, go too deep into it], for that
would be a mistake. But although it is impossible to avoid
mistakes, yet endeavour to attain thorough knowledge." 4
In Niu-tsih it is said : " If a father or mother has faults and
reproves you in ill-temper, it should [raise] increase your
respect and filial piety. If they rebuke and are angry, say
nothing. You dare not hate and feel at variance ; but increase
your respect and filial piety." 5 "Counsel, however, does no
good to the shameless child." 6 " He will not kearken to what
is said to him ; he has no sense that way." 7 "For the child
who rejects his mother's advice is stupid," 8 says Avveyar.
" But overcome by self-conceit and thine own opinion, thou
wouldst take no advice. See then to what it has brought
thee," said Stephanites to Ichnelates, who was in prison by his
own fault. 9 " For people of the lower orders are neither
truthful nor respectful," says Chu-tsze ; " they transgress and
1 Djagatai pr. 2 Maha Bh. Adi P. 3523. 3 Pap. Pr. xvii. 4, 5.
4 Shin-sin-1. ii. p. 47, 6 Siao-hio, c. ii. 6 Osman. pr.
' Tarn. pr. 3488. 8 Aw. A. Sudi. 9 2re0. K. J\i't]\. i. p. 164.
xiii. 2] THE BOOK OF PROVERBS. l6l
know. not how to repent; and if they repent, they know not
how to reform." 1 Any how, "Too much fault-finding only
creates hatred," say the Arabs. 2
2 A man shall eat good by the fruit of his mouth :
but the soul of the transgressors shall eat violence.
"A man sJiall" &c. Lao-tsze says: "A heart clear and
clean is rest to the spirit ; but he whose tongue abuses others,
destroys himself his own body." 3 "It brings happiness in
both worlds to tell of the virtues and wisdom of good men.
Therefore will I set forth the qualities of worthy men as much
as I can." 4 "At the beginning of this world," said the young
Bymaha to those he was going to examine, " no contrary
opinions were ever spoken, and there was no misery ; but
when they died they went to the Nat country [the abode of
intermediate deities or spirits ; comp. Hesiod, Op. et D. 108
125]. But when they began to speak untruth, they fell from
this nature to one of misery, and could not escape hell. You
must tell the truth [what is right]." 5
" He who speaks well," says Lao-tsze, "commits no errors." 6
" If a man shuts his mouth and closes his doors [his ears and
eyes], to the end of his life he will feel no anxiety. But if
he opens his mouth and multiplies his occupations, to the
end of his life he cannot be safe." 7 " The wise men who
subdue (or restrain) their body, and their speech, and also
their mind, are well fraught [kept or restrained] on all sides." 8
" Therefore," say the Chinese, " it is very important to be
watchful and careful in our words and expressions, because
the words that proceed from the mouth all come from the
heart and show what is in it." 9 "If by shutting your mouth
1 Siao-hio, c. v. 2 Meid. Ar. pr. 3 Ming-sin p. k. c. iii.
4 Lokapak. 31. * Dhammathat. c. i. 12. Tao-te-King, c. xxvii.
7 Id. ibid. c. Iii. * Dhammap. Khodav. 15. Dr. Medh.
Dial. p. 163.
VOL. II. M
1 62 ORIGINAL NOTES ON [xiii. 3
[when you are angry] you can thus keep your heart and
apply your mind, and be thus cautious and careful, your con-
versation will assuredly be cultivated [taught or educated]." 1
"Much talking is the cause of a man being caught; but
holding one's peace is that of his being free. The talkative
parrot is shut up in a cage ; but other winged fowl that are
mute fly at liberty [lit it is well with them]." 2
3 He that keepeth his mouth keepeth his life : but
he that openeth wide his lips shall have destruction.
1b nFinp, '(is) breaking in pieces, destruction to him.' Syr.
' works breaking in pieces, destruction for himself.'
" He that keepeth" &c. " Guard your mouth as you would
guard a bottle," say the Chinese, " and guard your thoughts
as you would a city. Right and wrong [quarrels] come
through too much opening of the mouth. Trouble and anger
all result from forcing oneself forward." 3 " O my son, mind
thy mouth, lest somewhat give thy skull a blow." 4 "For the
tongue is a lion lying at the door ; if thou art hasty, he will
eat thy head." 5 Hear, then, what says the man who [holds]
restrains himself. " By holding his tongue well, he has
obtained effectually what he wished to get." 6 "For curbing
the tongue is a door to the law," says the Buddhist; "it subdues
the four vices of speech." 7
"The head may be cut off," say the Chinese, "but the
tongue cannot be restrained." 8 "And yet beware lest thy
tongue smite thy neck." Then " remember that thy mouth is
the prison of thy tongue." 9 " And that the tongue of the wise
man lies behind his heart," says Ali ; thus explained in the
Commentary. "The tongue of a wise man follows his heart
and obeys his understanding. He does not bring out (or
1 Dr. Medh. Dial. p. 165. 2 Legs par. b. p. 226. 3 Dr. Medh.
Dial. p. 232. * El Nawab. 12. 6 Kudatku B. x. 3. 6 Id. xviii. 14.
T Rgya-tcher r. p. c. iv. p. 22. 8 Chin. pr. P. Abu Ubeid, 74, 75-
xiii. 3] THE BOOK OF PROVERBS. 163
mention) what he has not 'brewed' beforehand in his mind." 1
" Yet truth, however true, is not always best brought out :
kal TO criy^Tv, TroAAa/as rri cro</>w
TGITOV a.v6punru>v vo^cratj
but it is often wisest for men to keep silence," says Pindar. 2
" Keep thy mouth/' says Chu-tsze, as thou wouldst keep a
pitcher [lest the contents be spilled] ; and set up (or oppose)
thy own judgment (or reflection) like a citadel." 3 " By
thoroughly keeping one's tongue pure [clean, undefiled], the
whole body is kept clean thereby. And the body being thus
purified, man attains to infinite knowledge, and suffers no
more transmigrations." 4
" Do not speak evil to the first comer," says Ani. "The words
spoken on the day of thy prating [when spoken foolishly] will
turn back to thine own house. Thou wilt find it [silence] best
in the day of adversity." 3 " But my tongue worries me," says
Ajtoldi ; " yea, indeed it does. Lest I should cut off my
head, I will rather cut off my tongue." 6 " The shape (or
form) of the mouth changes not; therefore be not a story-
teller (or talkative, a talker)." 7 "The man then is safe (or
well, happy) who ties down his tongue ; but the foolish dog
goes about with his tongue hanging out. Look to the end (or
result), and turn not thy tongue into a sword. It is best in
the sheath." 8 "'Mm, mih, mih,' silence!" say the Chinese.
" Innumerable genii and sprites observe this rule." 9
Not so the shepherds of Helicon. " We shepherds who
bide in the fields at night, 'a bad lot' [yacrrepes ofov, comp.
S. Paul's Ep. to Tit. i. 12, yacrr. dpyoi, i/'eOo-T.], we know how to
tell many lies that look like truth, and we also know how to
speak the truth when we like." 10
1 Ali's 99th max. 2 Nemean Od. v. 30. 3 Ming-sin p. k. c. vii.
4 Siun-tsew, fol. 15. Ani, xxxi. 6 Kudatku B. x. 5.
7 Shi-tei-gun, p. n. 8 Nizami Akhl. i. m. p. 106. c Ming-sin p. k. c. 3.
10 Hes. Theog. 26.
M 2
1 64 ORIGINAL NOTES ON [xiii. 4
" but Jte that openeth wide" &c. [With reference to this
clause, see ch. xii. 15, 'The Tortoise and the two Geese.'] "He
says too many [empty] vain words, he who never is silent.
The glib tongue, unless it have some 'restrainers,' often prates
inopportune things." 1 "The heart of the foolish man lies
behind his tongue," says Ali ; and his Persian commentator :
" When a foolish man speaks, his [heart or] sense follows his
tongue; he says every thing; and after he has spoken, he then
begins to think it over." 2 And Juvenal:
" torrens dicendi copia multis,
Et sua mortifera est facundia." 3
" For the more you talk, the more you may," 4 say the Cin-
galese.
4 The soul of the sluggard desireth, and hath no-
thing : but the soul of the diligent shall be made fat.
By reading n?)Srip, part. masc. 'desiring, longing,' instead of iTlS/pP,
fern, noun, ' desire, longing,' the Hebrew would mean, ' the sluggard
desireth, but [there is] nothing for his soul (or for him).' As the text
stands, it means : ' [As to the] sluggard, longing, and nothing (or
emptiness, naught) for his soul.' But it will not bear the rendering
of A. V. grammatically. Vulg. ' Vult et non vult, piger ; ' and Syr.
'the sluggard 'builds ' on desires, but he does no work.'
" The soul of the sluggard" &c. " Love not ease and hate
labour; do not show diligence in the beginning, and the
end idleness," say the Chinese. 5 "'Oh, may Fo's [Buddha's]
strength pull out my wagon !' said the wagoner. 'Nay,' said
Fo, 'put thy shoulder to it, and bear it up.' And Mun Moy
adds : " Granted you chant ten thousand prayers to Fo, it is
not like exerting yourself to the utmost of your strength." 6
"Aide toi, et Dieu t'aidera." 7 And Babrias: 8 "You cannot
catch your fish without taking the trouble of fishing for it."
1 Havamdl, xxix. 2 Ali's looth max. 3 Juv. Sat. x. 9.
4 Athitha w. d. p. 8. 6 Chin. max. 6 Es. fab. 36, Chin. tr.
7 Fr. pr. 8 Fab. 9.
Xiii. 5] THE BOOK OF PROVERBS. 165
" First tie thy donkey," says the Turk, "and then commend
it to God." 1 "Three things admit of no remedy," say the
Rabbis ; "poverty joined to idleness ; hatred from jealousy ;
and disease in old age." 2 "All good works whatever spring
from diligence as from their root." 3 "And diligence is one of
the attributes of the Bodhisatwa." 4 "And," say the Finns, "one
obtains that after which he strives." 5 " He who desires aught
for himself, must endure the trouble it gives. The body is
wasted by the wrath [wear and tear] of it." 6 "These six
things should a man avoid who wishes for weal on earth,"
said Vidura to Dhritarashtra ; "sleep, laziness, fear, wrath, sloth
and listlessness [a dilatory disposition]." 7 " For those who
fearlessly and firmly work assiduously shall see the back of
[put to flight] their destiny." 8
" Muthen [the goddess of misery, Lakshmi's [fortune] sister]
resides in idleness ; but Lakshmi herself dwells in the effort of
him who is free from sloth." 9 " Men do not obtain the place
[situation] of prosperous ones without effort. Even the gods
did not drink ambrosia until the sea of milk had been
stirred." 10 "He who makes no exertion through sloth (or
listlessness), though he be strong, yet will dwindle down. An
elephant, though large and strong, is yet treated like a slave by
his little driver." 11 "Who is the man really poor ? He who
is not satisfied (or contented)." 12 " Oh, the sorrow of longing
to have, and the trouble of keeping what we have got !" 13
5 A righteous man hateth lying : but a wicked man
is loathsome, and cometh to shame.
7, ' a word (or thing) of falsehood (or lie).' B^W, Hiph.
'will make [his name, or his tongue] to stink.' Chald. and Syr.
' shall blush, be put to shame, and be covered with shame.'
1 Osman. pr. * p> L o d. 1814. 3 Childers Pali. D. s. v.
4 Rgya-tcher r. p. c. ii. 6 Finn. pr. 6 V. Satasai, 130.
7 Maha Bh. Udyog. 1048. Cural, 620. 9 Id. 617-
10 Drishtanta Sh. 36. u Legs par b. p. 200. 12 Phreng-wa, 23.
13 Boyan Sorgal, p. 4.
166 ORIGINAL NOTES ON [xiii. 6
"A righteous man" &c. "A false word is filth." 1 "i/'tuSos
/uo-eiTw Tras <povi/xos /ecu crowds," " Let every prudent [sensible] and
wise man hate a lie," says Cleobulus; 2 to which another Greek
adds: "It becomes not well-bred men to tell lies." 3 "Even
one atom of untruth or of insincerity is lying talk," say the
Chinese. 4 "For lying is never allowable either when deli-
berate or told in fun (or play)," says the Arab, 5 [who differs
from the brahman in this as in many other respects]. " He,"
says one farther East, " who, gathering strength from within
himself, makes an effort to think for one hour as if the evil
spirit were away ; who speaks no lies ; who seeks the good of
all ; is not lax as regards himself ; who practises and gathers
together secret virtues, and the five duties will assuredly be
happy," 6 says the Mandchu.
6 Righteousness keepeth him that is upright in the
way: but wickedness overthroweth the sinner.
nNten ^ Vpfp, lit. ' overthroweth sin,' if *jbp is taken in the sense
of ' overthrowing.' But by comparing it with a cognate Arabic term,
it may be rendered by ' to slip, or make slippery,' and riNten, by ' a
slip, stumble [a false step].' By some, this verse is then rendered :
' Righteousness keepeth one in the right way, but wickedness (or
lying) causeth one to slip in one's error [false step or crooked way].'
LXX. omit this verse. Chald. * but the wicked shall be ' obfuscaied'
by his sins.' Syr. 'the sin of the wicked shall cause his loss or
destruction.'
" Righteousenss keepeth him" &c. " The heart (or mind) of
the good man, even when he is riled, undergoes no change.
The waters of the ocean cannot be heated with a torch made
of grass." 7 "The life of man," says Confucius, "depends
on his uprightness ; the life of the wicked depends on their
luck, and escaping unhurt." 8 " For virtue overcomes, but sin
1 Vemana, ii. 67. 2 Sept. Sap. p. 10. 3 rvw/j. pov.
4 Dr. Medh. Dial. p. 166. 6 Ebu Medin, 326. 6 Yui-gung jin
enduri, &c. p. 59. 7 Hitop. i. 87. 8 Shang-Lun, vi. 17.
xiii. 6] THE BOOK OF PROVERBS. 1 67
destroys." 1 "Let not the twice-born brahman," says Manu,
" ever apply his mind to unrighteousness (or irreligion) even
when he is in difficulty for his virtue's sake ; while he beholds
the destruction of impious men and sinners." 2 " Devotion is
the emancipation of man, and the root of it is quiet and self-
restraint ; thereby does a man fulfil all his desires. By devo-
tion a man acquires that Being who created the world," said
Vyasa to Yadhisht'ira. 3
" Virtuous (or good) men are like a precious thing [metal or
stone] ; whatever happens, they neither turn nor change. But
bad men are like the beam of a balance, that moves either
way with the least effort" 4 "Good and bad fortune have no
door, but man calls them each to himself," says Tai-shang. 5
And Meng-tsze says also the same thing: "and that there is
no one who does not bring either misfortune or happiness to
himself." Tai-kea says : " Misfortune wrought (or sent) by
Heaven may be averted ; but we cannot escape from misfor-
tune brought on by ourselves." 6 "When virtue is one [and
the same always], men will always succeed in their under-
takings. But when virtue is 'three, two' [shifting], men's
undertakings will always be calamitous. Prosperity and
adversity do not come by chance to men ; but Heaven sends
down calamity, and blesses according to men's virtue," 7 said
E-yun to the emperor.
" It was not Shang-te who sent adverse times, but Yin would
not [use] follow the old ways. Old and grown-up men may
not honour you, yet all laws and punishments still obtain." 8
" Single-eyed virtue alone can please the heart of Heaven," said
E-yun. 9 " Therefore preserve by your conduct the noble (or
good) side of your race. If your conduct deteriorates (or is
mean, degraded), then your race will not avail you. Sandal-
1 Beng. pr. 2 Manu S. iv. 171. 3 Maha Bh. Shanti P. 8531.
4 Sain iigh. 117. 6 Kang-ing-p. 6 Shin-sin-1. i. p. 78.
7 Shoo-King, bk. iii. sect. 8. 8 She-King, iii. ii. i. 9 Shoo-King, iii. 8.
1 68 ORIGINAL NOTES ON [xiii. 6
wood has a delicious smell ; but if you reduce it to charcoal,
who will have it?" 1
"Therefore stand in the way of righteousness (or pro-
priety)," says Avveyar. 2 " For," quoth Samuel Ibn Abdia,
" when a man's reputation (or character) is not fouled by any
cause for reproach, whatever cloak he puts on looks well on
him [all he does is well]." 3 "And he who places his gain (or
profit) in doing good, must do this : he must be able, upright,
most upright, speak well and kindly, be meek and mild, con-
tented, enduring, not over-busy, frugal, wise, prudent and
self-restrained." 4 " He does not hold up his merits, but, like
Polynices, ' wears no badge on his shield,'
ov yap BoKeiv apicrros, aAA' eu/ou OeXet,
for he will not appear, but be, best." 5 "Therefore men who
are both wise and good do not sever themselves from good
actions," 6 said Ugedei.
" Virtue is the support of dignity ; it is like a stand built of
bricks in divers parts of the road, upon which wayfarers
rest their burdens." 7 "And the good, upright man eschews
sin, and having exterminated passion, attains to Nirvana." 8
" He walks uprightly of his own accord [lit. without being
told]. But he who is not upright, though he be commanded
to walk aright, cannot do so." 9 "For there is no halting
[limping, crooked way] in true religion. How can the straight
shaft of a spear be made more straight than it is ?" 10
"but wickedness" &c. "Although there is so much evil and
destruction [in the world], yet there is no greater destroyer
than the (bad or) wicked man. Other agents may occasion
some evil ; but as regards a bad man, if he orders a thing
aright, he again destroys it." 11 "To the wicked," say the
Osmanlis, " his own misfortune suffices." 12
1 Legs par b. p. 22. 2 A. Sudi, 43. 8 TIamasa, p. 459.
4 Metta Sut. i. 2. 5 yEsch. Sept. Theb. 576. 6 Tchingg.-khan. p. 6.
7 Tarn. pr. 2344. 8 Mahaparanib. fol. thi. 9 Ming-sin p. k. c. xiii.
10 El Nawab, 108. n Sain ugh. fol. 30. 12 Osm. pr.
Xiii. 7] THE BOOK OF PROVERBS. 1 69
7 There is that maketh himself rich, yet hath no-
thing : there is that maketh himself poor, yet hath
great riches.
V3 VS"), ' and [hath] nothing at all,' lit. ' nothing [in] all,' or ' all
[is] nothing.' Chald. E51TC? ^3 ^^1> ' and there nothing whatever,'
or ' nothing at all,' and follows the Hebrew in the sing. ; but Syr.
follows the LXX. with the plural, TrAovrt^ovres, &c.
" There is that maketh" &c. [It is the same at all times
and all the world over. Anything for the sake of appear-
ance.] "The pompous, ignorant [unread, untaught], and the
magnanimous [high-minded], poor, as well as he who wishes
for wealth without labour, is called a fool by the wise," said
Vidura. 1 "A man decked in jewels, and with a retinue of ser-
vants, if he have no substance [land or family], cannot be
[brilliant] illustrious. So also what majesty and lordship will
a king enjoy who makes himself ridiculous by wearing [keep-
ing or hoarding] jewels?" 2 "If thou hast no inheritance in
wealth, do not play the rich man," says Asaph, " lest thou be
spoiled," 3 and laughed at.
" But let the brahman go through life keeping his outward
gear, his conversation and his intellect, in accordance with his
years, his actions, his means, his knowledge of Scripture, and
his acquaintance," says Manu. 4 And Confucius : " The wise
man is satisfied with his state, and does not seek aught foreign
to it. If he is rich, he acts as such ; and if he is poor, he
behaves as a poor man. Nowhere is the wise man dissatis-
fied with his state. Thus does he patiently wait for the com-
mand from Heaven ; whereas common men [lit. small or mean
men] do all sorts of strange things to gratify their own wishes." 5
"The kokila [Indian cuckoo, a favourite with the Hindoo
poets], when eating some of the divine mangoe, is not proud
of it. But a frog, after drinking a little muddy water, loudly
1 Maha Bh. Udyog. P. 9900. 2 Subhas. 63. 3 Mishle As. xxxiv.
4 Manu S. iv. 18. 5 Chung yg. c. xiv.
I/O ORIGINAL NOTES ON [xiii. 7
croaks, mak ! mak !"* "A jewel on the feet, and glass on the
head for ornament, remain the same ; glass is but glass, and
the jewel is still a jewel." 2 "A poet says that the crow and the
kokila are both black, and very much alike. But when sum-
mer comes, one sees the difference in their song. The crow is
a crow, and the pika (or kokila) is a pika." 3 "We also read
that large fish swim quietly in deep water, but that small fry
frisk about in shallow water." 4 [So do men. The 'small fry'
here alluded to is rendered in the Bengali version by ' pounti
mas,' a small fish answering to the ' minnow,' that teems in
the ' nalas ' and water-courses of rice-fields in Bengal.] " He
cannot get rid of the smell of musk-rat [common in poor
dwellings], and says that every thing smells rank." 5
" With much money you will not know yourself," say the
Italians; "and without money no one will know you." 6 "A
rich man must not be taken (or procured), from one well
trained to be poor," said Mangedo Setchen to Tchinggiz-khan. 7
" For if a low-bred man obtains wealth, he will carry an um-
brella at midnight," 8 and "know not where to place it [how to
carry it]." 9 " Mallu is a great man among the weavers [of the
village]," say the Telugus; 10 "as a jackal is king in a wood
of the wilderness [low brushwood where there are no large
animals]." 11 "An ass covered with a satin cloth is still an
ass;" 12 "the ass is the same, only his pack-saddle has been
changed." 13 "His mother spins cotton and grinds, but his
name is Durga Das." 14 "For the world is thought to be but
grass by a poor man become rich; as also by a low man
become 'rajah.'" 15
" For he whom his walk [gait, conduct] does not adorn, will
not be adorned by his silk robe of green and yellow." 16 " Why,
then, were the Rabbis of Babylon remarkable for their dress ?
1 Kobita R. 31. 2 Id. ibid. 23. * Id. ibid. 34. * Id. ibid. 55.
6 Beng. pr. 6 Ital. pr. 7 Tchingg.-khan, p. 10. 8> Tarn. pr. 527.
.' Id. 528. 10 Telug. pr. u Beng. pr. n Pers. pr.
13 Id. ibid. " Hind. pr. 15 Chanak. sh. 81. El Nawab. 130.
xiii. 7] THE BOOK OF PROVERBS. 171
Because they were not learned." 1 " If a man steps out of his
bounds [limits, position], trials and difficulties spring up on
him from every side. But he who keeps his place, sits there
at ease, in comfort." 2 "And he who does not regulate himself
according to his position, does not consider what is correct,"
says Confucius. 3 " If thou art become great after small things
[rich after being poor] /'says Ptah-hotep, "and art chief of the
town, let not thy heart grasp the heaps [of hoarded wealth]
given thee by God's munificence [gifts or liberality]. Put not
behind thee others like thee [do not strut, or bear thyself
haughtily] ; let them be [to thee] as companions [equals]." 4
"Those," say the Mongols, "who, having suddenly [rapidly]
bettered themselves, cling to great people, will assuredly never
cease to repent." 5 " But importance [purse-pride] from folly
lasts only as long as one has no knowledge [of the man]." 6
" Withdraw thyself from such a one ; from a man of a proud,
arrogant mien (or mind) ; from such as make much of [glory
in] their vulgar persons." 7 " He is here and there taking his
pleasure ; but if you see him at home, his capital is not worth
half a cash." 8 "A man of five 'kasis' [pence], with the airs
[mask, pretence] of ten," say the Cingalese. 9 " His mother is
a 'tripe-stealer,' and his name is Chandalavilas [joying in sandal-
wood or perfume]." 10 "A fish of shallow water." 11 "A frog in
a well sunk and swimming in deep water [with money, but low
and mean]." 12 "A bell on an ape's neck." 13 "A silk tassel on
a broom [or on rubbish]." 14 " He has not a mat to lie on, yet
shivers at the north [a side avoided by respectable people]." 15
" His mouth is dry from want of food, but he wears a gold
ring on his finger." 16 "Would you then adorn your head with
flowers, while you are craving for food ?" 17
1 Shabb. 145, M. S. 2 Rishtah i juw. p. 83. 3 Ming-sin
p. k. i. c. 6. * Pap. Pr. pi. xiii. 6. 6 Oyun tulk. p. 8.
6 V. Satasai, 427. 7 Oyun tulk. p. 6. 8 Tarn. pr. 47. 9 Athitha
w. d. p. 24. 10 Beng. pr. " Id. ia Id. lij Id.
14 Telug. pr. 887. 15 Beng. pr. 16 Id. " Tarn. pr.
172 ORIGINAL NOTES ON [xLii. 7
" Bear in mind that a tower or castle, even when it threatens
ruin, is still a castle ; but a dung-heap raised ever so high, is
but a dung-hill even then," says Rabbi Samuel. 1 " It often
happens," says Dr. Desima, " that for the sake of show, and of
being thought rich, a man will thoughtlessly, and being him-
self mean and poor, try to be thought honourable and wealthy,
though possessing nothing." 2 " Having made some money
and got on, would you then presume upon it and give yourself
airs [lit. a painted squire] and despise others?" asks Wang-
kew-po. 3 " Great people need not be proud (or haughty) ; and
what does pride profit the low and mean ? A gem needs no
praise ; but who would buy a counterfeit one, even if it were
praised ever so much?" 4 "Wise men can find no pleasure in
the finery of mean men. A mettled horse that cannot go,
finds no pleasure in the sound of the pipe [military music]." 5
[Or as the Mongolian renders it : "A horse that does not step
well, does not raise his price by the many trappings he wears."]
" For to wish for the smartest clothes when poor, to be proud
while living on alms, and to dispute without knowledge, only
make people laugh." 6
"there is that maketh himself poor? &c. "He who makes
light of his wealth, honours himself," say the Arabs. 7 " The
good (or holy) man," says Lao-tsze, " wears coarse cloth, but
hides within him a precious jewel." 8 " In Ee," said Confucius,
" I find no flaw. He lived in a wretchedly small house, and
spent his means (or his efforts) in building canals and water-
courses. In Ee, I say, I find no flaw." 9 " Generally speaking,"
says Yung-ching, "economy is a great (or excellent) virtue.
Better to be laughed at as homely or rustic, while keeping to
the mean [or rule, moderation] of propriety, than run to
ruin by living beyond your station." 10 " Therefore be content
1 Midrash Yalk. in Jer. M. S. z Waga tsuye, ii. p. I. 3 Kang-he's
2nd max. p. 14. * Legs par. b. p. 202. 6 Id. ibid. 234.
6 Id. ibid. 257. T Meid. Ar. pr. 8 Tao-te-K. c. Ixx.
Shang-L. viii. 21. 10 Kang-he's 5th max. p. 333.
xiii. 8] THE BOOK OF PROVERBS. 173
with your lot," adds Wang-kew-po ; " better by far that men
should despise me as a common villager [a rustic], than that I
should covet the house and pomp of another man." 1
" For an excellent (or honourable) man need not be rich ;
and a rich man is not on that account honourable," 2 say the
Japanese. "And the goodness of a garment does not lie in
the folds," 3 say the Chinese. "But the wise man's eyes," says
Chanakya, " are on books ; those of princes are on justice [good
government] ; the eyes of brahmans are on the Vedas, and the
eyes of all others are on riches." 4 " However, the man who is
adorned with virtues is greater than he (or above him) who
adorns himself with his riches," said Tchinggiz-khan to his
8 The ransom of a man's life are his riches : but the
poor heareth not rebuke.
1 But the poor/ rn^:? 37tZ7 fc$b, i.e. ' is not exposed to judicial pro-
cess;' having no means to defend himself, he is either let off or
punished ; but not ' redeemed ' or ' ransomed.' Chald. and Syr.
b2[2P Mb, ' receives not' Arab. ' cannot stand the fine.'
" The ransom" &c. "O wealth, best of gods," says Theognis,
" and of all things most desirable. With thee I am both good
and honourable, however wicked I be indeed." 6 " Sanctissima
divitiarum majestas," "Her most sacred Majesty," says Juvenal,
" overcomes everything. He who the other day was a bare-
footed beggar, is now rich ; give way to him." 7 " He that has
money, has the talk (or last word) ; but suffering [begging] is
ever the lot of the penniless." 8 " Wealth is envied, not a little,"
says Pindar, "but
^a/t7jXa TTvecov, a^avrov fiptfji.fi,
the lowly and poor groan in secret." 9 "Let a man firmly
1 Kang-he's loth max. p. 8r. 2 Do ji kiyo. 3 Chin. pr. G.
* Chfuiak. Sh. 101, Ik. 6 Tchinggiz-khan, p. I. 6 Theogn. 1073.
7 Juven. Sat. i. no. 8 Beng. pr. 9 Pyth. xi. 45.
1/4 ORIGINAL NOTES ON [xiii. 9
follow after wealth, in whatever situation he be," said Nakula
to Sahadeva, "whether he be sitting, walking, or lying down.
When he has acquired wealth, which is hard to get, yet best
loved, he then obtains all his desires." 1 "Let him, however,
first practise virtue, then wealth joined to virtue, and last of
all his desires, is real prosperity." 2
9 The light of the righteous rejoiceth : but the lamp
of the wicked shall be put out.
" The light of the righteous" &c. "A goodly (or godlike)
man may enlighten the world far and wide, by practising his
many virtues." 3 " Where the great Buddha is, there is no room
for other sages. When the sun shines in the sky, the many
stars no longer appear."* "A man who is wise and endued
with all qualities, illumines one world [from end] to end. But
many men of a bad disposition (or bad teaching) cannot en-
lighten the world any more than stars do" 5 [or as the Mongo-
lian version has it, " A bad man, who knows much, but is little
willing, cannot," &c.]. " One moon dispels darkness ; not so,
however, do many stars." 6 "Though there be so many people
in the world, yet without the mind, heart and soul of the
good man, it would be very poor. The lotus would fade
away [be sad] with only the moon and the stars, but without
the sun." 7
" Good qualities and good morals are natural to the good
man, but a man of a base [mean] intellect has no honour.
When a gem flashes, or when a lamp gives light, they show
what they are [are understood] without the aid of words." 8
"As a lamp dispels darkness as long as the oil in it lasts, so
also do men shine so long as they have piety and strength." 9
" When the righteous dies," says R. Chanina, the " loss is to his
i Maha Bh. Shanti P. 6233. 2 Id. ibid. 6236. 3 Sam ugh. fol. 8.
4 Id. fol. 12. 6 Legs par. b. p. 3. 6 Hitop. Intr. 17.
7 V. Satas, 475. 8 Id. ibid. 425. 9 Lokap. 101.
xiii. 9] THE BOOK OF PROVERBS. 1/5
generation. Like a pearl which, if lost, is still a pearl. The
loss of it, however, is only to the owner." 1 Or, "His death is
an evil come upon the world ; but when a righteous man is
born, good then comes to it." 2 "Then good men also [con-
sider] respect those who act as they do. A lamp lighted from
another lamp burns of the same light." 3
["The chief joy to all, the doctrine (or teaching) of wisdom,
the agreeable, brilliant burning lamp, [in the form of ] a treatise
on the excellence (or nobleness) of the good burning light." 4
Title of ' Hjam dpal,' &c., a treatise on Wisdom. Another
book is called "the mightiest king of all books which it is
an honour to hear read, 'Alten Gerel, golden light or sheen"
[suvarna prabhasa]. It absolves from all transgressions, and
confers great blessing ; it blots out all deeds of iniquity ; it is
the giver of all pleasure, the destroyer of all sorrow, and the
bestower of all wisdom, faith," 5 &c.] "Once Buddha, having
told Ananda to open a tomb strewed with jewels which had
sprung up at Buddha's feet, a golden light shone around,
and within were found the bones of one who, through learning
and deep application to the practice of virtue, had won for
himself a very rich field [estate], one very seldom seen." 6
" For knowledge is light, the true [whole] light that leads
away from blindness ; but he who continues in ignorance,
spends his life in darkness." 7 "Truly is the light of the sun
sweet in the eyes of all flesh ; before it, darkness flees away.
So also is the light of wisdom agreeable to the eyes of a man
of understanding. In his light, folly will flee and hide itself," 8
says Asaph. " The rays of the sun cannot be hid, so also the
lamp of wisdom cannot be put out." 9 " If a lamp is placed in
a shrine of Shiva, is it a wonder if the whole temple is lighted
up ? So also the lamp of great knowledge in the worshipper ;
1 Megill. 15, M. S. 2 Sanhedr. 113, M. S. * Lokap. 16.
* Hjam dpal, fol. vii. 6 Altan Gerel. fol. 7. 6 Id. ibid,
loth sect. fol. 109. * Borhan-ed-d. v. p. 72. 8 Mishle As. vii. I. 2.
9 El Nawab. 117.
176 ORIGINAL NOTES ON [xiii. IO
it shines over the whole earth." 1 "Make of thy house a niche
for a lamp, make a wick of thy qualities, make oil of thy
regular course of life (or actions) ; and at last a certain bril-
liant light will be kindled." 2 "For in like manner as a lamp
shines inside a glass vase, so does also knowledge. It shines
forth in the bodies of men of understanding." 8
"O ye Aswins, cause ye light (or brightness) to shine on
the pious man who sings your praises." 4 [O ye Aswins,
lengthen the life of the merchant who longs for it, " and give
lustre of word [i.e. reputation] to the learned or pious man."]
We read in the Uligeriin dalai, " that a poor old woman having
begged the whole day, and having only got a small coin, went
to an oil merchant for some oil, but he said it was not enough
money. Some one then gave her some oil, with which she
went to Buddha's temple and lit a lamp, praying that hence-
forth she might receive the light of wisdom. When Mangalya
went into the temple the next morning, he found all the other
lamps gone out except this one, which he tried to put out.
But he found that, for all he tried, he could not put it out.
Then Buddha said to him : ' If thou pour upon it the water of
the four seas, thou canst not extinguish it ; for it is for the
chiefest use of man.'" 5
" but tJie lamp of the wicked" &c. " Wicked sinners when
they die are taken to hell. Like a lamp which goes out in an
instant, and leaves the whole house in darkness." "Then
their torch goes out." 7
10 Only by pride cometh contention : but with the
well-advised is wisdom.
by ' pride, arrogance,' lit. ' boiling over ' with self-conse-
quence : D^^to, ' the well-advised,' that is, ' those who take advice,'
are wise in giving up the quarrel.
1 Vemana, ii. 179. 2 Id. 177. 3 Id. i. 7. * Rig. V. ii.
skt. clxxxii. 3. 6 Dsang-Lun, c. xxxvii. fol. 207. 6 Lokap. 223,
and Naga niti, 40, Shf. r Javan. pr.
xiii. I0] THE BOOK OF PROVERBS. 177
" Only by pride" &c. " When the heart is great (or high,
proud), business is pressed down and impeded ; as when the river
banks are high, the stream is hidden." 1 " Cut short these four,"
said Confucius : " self-will, a peremptory manner, obstinacy,
and 'I.'" 2 And elsewhere: "As to contentions, I can hear
them like any other man ; but we ought so to contrive as to
have no contentions." 3 " For he who abandons pride becomes
amiable (or agreeable)," 4 said Yudhisht'ira to the Yaksha.
"And in forsaking altogether both anger and desire, lies one
door to religious knowledge," says the Buddhist ; " for it ena-
bles a man to keep his mind neither haughty nor low." 5
" To be able, and yet to inquire of those who have no ability ;
to possess much learning, and yet to seek information from
such as are deficient ; to have possessions as if not owning
them ; to be rich as if having nothing ; to be contradicted (or
opposed) and yet not to resent it : I once had such a friend,"
said Confucius. "I always follow him and act as he did." 6
" But wisdom is alone powerful to tame down the pride that
hinders learning (or wisdom), and to make him humble who is
conceited from his learning or his rank." 7 " So then, when you
have ascertained the several dispositions of your friends, do
not forsake them even in death. Ormosda [Hormuzd, Ahura-
Mazda], surrounded by his retinue of gods, agrees with them
beautifully" 8 [lit. 'like camphor;' a favourite emblem of
purity and fragrance],
" Then learn to yield. When you find yourself under the
eave of a low roof, what else can you do than to stoop and
bow down your head ?" 9 "Among the ancients," says Wang-
kew-po, " there was a man named Low-sze-te, who once asked
his brother : ' If a man was to spit in your face, how would
you behave?' 'I would wipe it dry, and there would be an
end of it.' ' But then the man would get still more angry.'
1 Ming h. dsi, 53. 2 Ming-sin p. k. c. vii. 3 Ta-hio com. c. iv.
4 Maha Bh. Vana P. 17363. 6 Rgya-tcher r. p. c. iv. 6 Shang-L. viii. 5.
' Hjam dpal, fol. viii. 8 Sain ugh. 276 9 Ming h. dsi, loo.
VOL. II. N
178 ORIGINAL NOTES ON [xiii. II
' Then I would receive it with a smile, and wait until it dries of
itself.' You see what sort of man was Low-sze-te, who for his
humility, afterwards became prime-minister. So the humble
get good in abundance." 1
1 1 Wealth gotten by vanity shall be diminished : but
he that gathereth by labour shall increase.
Some critics would read, with a few alterations in the text, ' Wealth
passes away (dwindles) quicker than a breath;' but we may keep to
the A. V. T'bl? is not, ' by labour,' but ' at ' or 'by the side/ or ' upon
the hand,' 'leasing or gleaning,' and may imply that 'he who gathers
here and there shall increase what he collects.' All the versions
render it differently. Vulg. ' Substantia quo paulatim colligitur,' as if
it took T~b? in the sense of ' on the hand,' what would fill the hollow
of the hand, ' little by little.' "T^^ taken in the sense of ' on the
hand,' may be compared with the kindred H?" 1 ^* ' on the palm of
the hand/ Gen. xl. 12, &c., that shows conclusively that the cup there
mentioned was flat, like old Egyptian cups, and like those still in use
among Arabs of the desert, and others. The guest who calls for a
draught holds out the flat palm of his left hand, upon which the flat
cup is placed by the attendant. The guest then takes it with his
right hand, and carries it to his mouth.
" Wealth gotten by vanity? &a
" TO. yap SoA<,
T(p /M) St/ccu<o KT^/xar' ov^l crw^rai,"
"Wealth, gotten by fraud and injustice," said Theseus, "does
not last long." 2 "I fain would have riches," said Solon, "but
at no price gained by unfair means. Ruin would soon follow,
assuredly." 3 " Knowing this, friend, get riches honestly, and
beware of recklessness," says Theognis. 4 " For if a man sees
a chance of getting rich by unfair means, and gain thereby,
enough evil will follow. The mind of the gods overrules it." 6
"Wealth," says Loqman, 6 "that is gotten by unjust means
1 Kang-he's Qth max. p. 572. 2 (Edip. Col. 1028. 3 Solon, v. 7, 13.
* Theogn. 731. 5 Id. 201. Fab. 21.
Xl'ii. Il] THE BOOK OF PROVERBS. 1/9
[cruelty] shall not abide with its owner ; and if it does, it will
not tend to his happiness." " If wealth is not gotten by righ-
teous means, it will prove useless, in spite of every effort to
save it," 1 say the Chinese. "And he who acquires riches and
a position in society by disturbance and fraud, is a fool, who
lives in the world by feeding on wind." 2 "Riches without
understanding in general are of little use to oneself [to their
owner]. The rich milk of the cow is sucked by the calf." 3
" He who longs unfairly for other people's goods, his
house will perish, and evil will come to him."* "What will
his science [knowledge] profit him, if he behaves improperly
by coveting other men's goods?" 5 "Do not wish for good
gotten by greed ; the fruit of it is not good." 6 "O ye men,
hear ! As to the wealth for the getting of which you suffer
so much, what sinners will enjoy your money after your soul
has departed?" 7 " For wealth gotten by fraud and hoarded
up, will diminish (or ooze out) like water from a vessel of
unbaked clay." 8 "But he whose riches are 'clean' [fairly
gotten] is a very great man," say the Chinese. 9 " If riches are
to be got by villany, then all stupid men [Chinamen] must
support themselves on the west wind." 10 "It is good for a
house to be united, though poor ; why then [look for] unrigh-
teous wealth?" 11
Tsin-te says in his admonitions : " Doing well is like grass
[plants] in a spring garden ; one does not see the growth of
it, but it gets its increase (or nourishment) daily. But doing
evil is like the wearing away of a stone ; one does not see it
grow less, yet it diminishes daily." 12 "The wealth of the
great and good is established [' searched out ' or * firm ']. But
the enjoyment of the wicked is near destruction. The sun
always gives light ; but the full moon wanes in the night." 15
1 Woo-kih-show ping. p. 197. 2 Ming h. dsi, 163. 8 Legs
par. b. p. 83. 4 Cural, 171. 6 Id. 175. 6 Id. 177.
7 Nalvarli, 22. Cural, 660. 9 Chin. pr. G. 10 Id. ibid.
11 Ming h. dsi, 77. 12 Shin-sin-1. i. p. 89. " Legs par. b. p. 203.
N 2
ISO ORIGINAL NOTES ON [xiii. II
" The more wicked and the more crafty is a man," say the
Chinese, "the poorer and more destitute is he also. From
the beginning, Heaven would not bear with wickedness and
craft. If riches and honour are to be obtained by wickedness
and craft in this world, then must the simple man [people of
China] sniff the west wind [as their only portion]." 1
" When a man is born in the world," say they again, " the
first thing talked of is money ; for great and small affairs can-
not go on without money. But you must obtain it with right,
and not seek it unjustly, and not form wicked schemes. This,
then, is to avoid covetousness." 2 " Power gotten without right,
like wealth heaped up by robbery, does not abide. But
power and wealth gained with right are like the power gained
by Sakra [Indra]." 3 " Wealth gathered by iniquity and vio-
lence is not wealth. The wicked cat creeping along slily is
the by-word of a shameless countenance [slyness]." 4 "Who
is that wealthy man, honest and proper ? He is he, said the
Spirit of Wisdom, who got his wealth by honest industry.
He who has not so gained it is counted an unhappy [ill-
conditioned] man." 5 " But that wealth is best that is gathered
by honesty, and spent and consumed with duties and good
works." For it is said that the honest poor receives his share
of good, but that " the rich and wealthy who did not get his
wealth honestly, when he bestows charity and gives alms of it,
it is not his own work, but his whose money he took," 6 says
the Spirit of Wisdom.
" Wealth gotten by sin goes to make atonement for it," say
the Bengalees. 7 " Fools who heap up riches, when do they
think of being thankful ? After heaping up wealth by iniquity
and suffering and bad language, they die like rats." 8
" Sed quo divitias haec per tormenta coactas,
Ut locuples moriaris ?"
1 Hien w. shoo, 93. 2 Dr. Medh. D. p. 196. 3 Lokap. 125.
4 Sain ugh. fol. 11. 6 Mainyo i kh c. 1. 14. 6 Id. ibid. c. xiv. xv.
7 Beng. pr. 8 Sai'n ugh. 86.
Xlii. Il] THE BOOK OF PROVERBS. l8l
"But to what purpose," asks Juvenal, "are those riches
gathered together with so much suffering, in order to die
rich? The more you hoard, the more you may." 1 "Dust
flits fast and settles nowhere. A mountain grows slowly, but
abides firm." 2 "What the wind brings it takes away. 'How
is it,' said the hermit to his one disciple left, 'that thou goest
not?' 'Because I did not first come with the wind that it
should also carry me away.' " 3 " But from whichever quarter
wealth may come together, that which is not gathered by
labour diminishes where it is." 4 " Do not therefore acquire
very unfairly the wealth thou lovest. The knife lying at thy
feet does not wound thy body." [Make a proper use of it]. 5
For to say : " Riches ! yes, any how ! [rem, quocunque modo
rem], and to boast of it, is a sin," says Tai-shang. 6 And the
Spirit of Wisdom : " The pleasure a man takes in ill-gotten
wealth is worse than unhappiness." 7
" but he tJtat gatheretli" &c. " Suppose," said Confucius,
" that I wished to make a mountain, it could not be finished
with one basketful of earth ; and if I stopped then, I should
never do it. But if I add daily one basket to the level ground,
I get on with my work." 8 "And dust heaped up together
becomes a mountain." 9 "For the strength of a man of small
means lies in gathering together." 10
El ydp KfV KCU CTfJ-iKpOV 7Tl (TfAlKpOV KO.TO.6tlO,
K<u da/j-o. Tov9 epSois, Ta^a KZV ytteya KCU TO yivono '.
"For, if thou addest a little to a little, and doest it repeatedly,
it will soon become much," says Hesiod. 11 " Grains of corn
only fill the threshing-floor, and ten thousand gold pieces are
only made up of small particles of gold." 12 " To him who digs
with a vigorous arm, God grants to reach the bottom of the
1 Juv. Sat. xiv. 135. Nizami, p. 103. 3 Rishtah i juw.
* Legs par b. p. 210. 8 V. Satas. 52. ' Kang i. p.
7 Mainyo i kh. c. xvii, 8 Shang-Lun, ix. 18. 9 Jap. pr.
10 Vararuchi nava R. 7. " Hes. t. * '/ 359. 12 El Nawab. 101.
1 82 ORIGINAL NOTES ON [xiii. II
ditch," say the Georgians. 1 " Cullaka Setthi having risen from
abject poverty to great wealth, by first finding a dead mouse
which he sold for a farthing, then selling molasses, &c., the
teacher said: 'The wise man with his eyes open [on all sides]
established himself, having begun with the smallest sum of
money, as fire is kindled by a spark.'" 2
"Diligence," says King-king-luh, "is the foundation (or root)
of wealth, and economy is the fountain of it" 3 " And then his
wealth sets him up on his feet," says R. Eliezer. 4 " When old
Sanglun saw his cattle multiplied infinitely from one cow, one
mare, &c., at the bid of Gesser, his joy knew no bounds. ' Oh
what happiness is mine!' said he; 'now I know that what is
said is true : One is the beginning of a Thousand.'" 5 " Work,
then, for the smallest trifle (or grain), and reckon what the
idle get" 6 "Work even for the oil, and sit not idle about the
house. Let it not be said of thee : He has not wherewith to
pay for his oil [two paras = one farthing] a night." 7 "For
even honey is not made without labour." 8 "And a single silk
does not make a thread, nor a single tree a forest" 9
" The pitcher gets filled gradually with the water that falls
into it drop by drop, so also [little and long] is the source (or
cause) of all knowledge, virtue, and wealth." 10 "Come slow,
come straight" 11 And Seuh-shin-ung says: "Take care of a
little, and keep thy thoughts within bounds." 12 We read in the
Dsang-Lun that "when Legs-htsol [Good-seeking] and Nyen-
htsol [Evil-seeking] came to a desert plain where was a tree, at
the foot of which ran a spring of water, a god appeared to them
who said : ' Break off a branch of that tree, and you will get
from it everything, food, clothes, jewels, &c.' They did so.
Then Nyen-htsol would root up the tree for more riches. But
Legs-htsol said : ' Don't ! when we were dying from poverty
1 Georg. pr. 2 Cullaka S. jat. p. 122. a Ming-sin p. k. c. xii.
4 Pesach. 119. 6 Mong. pr. in Gesser kh. p. 13. 6 Egypt, pr. 55.
7 Id. ibid 6l. 8 Turk. pr. 9 Chin. pr. 10 Hitop. ii. 10.
11 Pers. pr. 1J Ming-sin p. k. c. i.
Xlii. Il] THE BOOK OF PROVERBS. 183
and want, this tree restored us to life, so don't root it up.'
But Nyen-htsol hearkened not; and five hundred devils came
out of the hole made by the root" 1
" If thou dost not take care of thy income [of what comes
to thee], thou shalt not come at it for a long time." 2 "The
gain of money is only like digging in the earth with a needle ;
but expense [spending money] is like water running into
sand." 3 " The accomplished and wise man therefore gathers
his property as the white ant gathers its nest, until there is
enough for it and the family in the house." 4 "When Lakshmi
[fortune] comes, it comes like water in the cocoa-nut; but
when it goes, it is like the 'kapitha' fruit in an elephant's
stomach." [The kernel of it is digested, and the shell is cast
out whole]. 5
"Go a-leasing; gather even mustard-seed [which is very
small] by the side of a 'bela' [or pumalow, a large fruit]." 6
" If thou takest not care of small things," says the Greek,
" thou shalt lose greater ones. For everything is at the beck
and con [servant] of diligent care." 7 " To every one who adds,
they will add [diligence is helped, because it is respected]; and
from every one who takes away [or rubs off], they also will
take," 8 say the Rabbis. "If thy fan [winnowing-fan] is empty,
beat it " [to shake off the least grain], say they again. 9
" When thou hast taken a work in hand, do it with all thy
heart; for if thou art afraid, thou must fail." 10 "But the water
of life lies in darkness " [must be made clear and wrought out
by work], say the Persians. 11 " Therefore is the body called
' mahashoy' [able to bear great toil], to bear what is put upon
it." 12 "Kuvera [the god of Wealth] always protects (or dwells
in) the foliage of the Tambulam [Betel vine, Piper betel] ; a
Yaksha is at the root, and Kalakandhi [the goddess of Adver-
1 Dsang-Lun, fol. 164. 2 Ming-sin p. k. c. i. 3 Chin. pr. 107.
4 Sigal V. Suit. fol. no. 6 Subhas. 67, and Nitishastra in Kobita R. 85.
6 Beng. pr. 7 yvw/i. /xov. 8 Yalkut B. Fl. 9 Beresh. Rab. id. ibid.
10 Meid. Ar. pr. Pers. pr. Beng. pr.
1 84 ORIGINAL NOTES ON [xiii. 12
sity] dwells on the top of the tree. So eat it [the betel-leaf]
by dividing it, and thy prosperity will increase." 1 "Work then
with a good heart, and waste not Waste neither hot water
nor cold; for man must get it as he likes [by his own labour],"
say the Chinese. " Even though living near water, waste it
not." 2
12 Hope deferred maketh the heart sick : but when
the desire cometh, it is a tree of life.
expectation,' and so 'hope.' All the old versions go
wide of the Hebrew, except the Vulgate : ' Spes, quae differtur affligit
animam,' &c.
"Hope deferred? &c. "A desire shines when it comes, but
not when it goes. The rising moon shines in the evening, but
not at dawn." 3 "Day and night succeed each other, and so do
seasons, heat and cold ; while life passes away. Yet the breeze
(or fair breath) of hope does not leave us. The limbs grow
weak, the head heavy, the hands tremble, and the knees shake,
yet the mockery [illusion] of hope does not leave us." 4 " Yet
were it not for hope, work would come to naught," says the
Arab. 5 " Freedom from hope," says AH, " is freedom indeed,
for hope is slavery;" which his commentator explains to mean :
" Hope or expectation from other men, makes most people
servile, and is servitude ; whereas independence from them is
freedom; and so it is." 6
Elsewhere Ali also says truly, that "too much hope leads
only to disappointment," and "Many a work comes to nothing." 7
Inasmuch as:
" Quod timeas citius, quam quod speras, venit. 8
" What we fear comes sooner than what we hope for ; " since
" for the wish of one thing there are three [things] to prevent
1 Lokan. 147. 2 Chin. pr. S. 1993, 8, 9. 3 Drisht. 85.
4 Mohamudgara, 14, 15. 6 Ar. pr. Soc. 6 Ali b. A. T. 56th max.
7 Id. ibid. 69th, ;oth max. 8 Publ. Syr.
xiii. 12] THE BOOK OF PROVERBS. 185
it." 1 "Therefore do not hope too much for that which is not
come, nor regret too much that which is gone." 2 "For he
who has hope for his carriage, shall have poverty for his fellow-
traveller," says the Arab. 3 "La speranza e il pane dei miseri." 4
" Vain hopes and [dry] disappointed ones are a source of
grief;" 5 "and are the fool's income." 6
"O hope, vain hope, why then makest thou me dance any
longer ?" 7
On the other hand : " The sorrow of a man is lengthened
when hope is cut off from him." 8 " Therefore so long as life
lasts, lose not thy hope." 9 " Die not, O donkey," says the
Turk; "spring is coming and clover will grow." 10 Still, "It is
made known to me this day," said Sambhari, " that there is no
end [rest] but in death for those whose mind is held by
desire." 11 As it is said [or sung], said Yajati, "The desire of
those who desire is not assuaged by their enjoyment of it,
any more than the sacrificial fire is quenched by pouring ghee
[clarified butter] upon it." la "A Rakshashee [demoness]
having given to Vikramaditya the beginning of a couplet,
he finished it thus : The wrath of man is like Yama [the lord
of death]; hope is like the river Vituranee, for it is boundless;
wisdom is like Kamadhenu [Amaltheia, the cow of abun-
dance], for it gives everything ; and contentment is like
Anandavana [the forest of delight], for he who is contented
possesses everything." 13
" But desire gives pain when not satisfied, and when satisfied
(or found) it gives no satisfaction, O king! Whether it be the
desire of a god, or the good desire of a man, when it comes
[is found], it gives no satisfaction ; but he craves for more." 14
" Long waiting," says the Arab, " lengthens pain (or sorrow),
and spoils the work." 15 " For length of time makes a difference
1 V. Satas. 8r. 2 Hien w. shoo, 43. 3 Erpen. Adag. 7. * It.pr.
6 Telugu. pr. 6 Danish pr. 7 Vairagya, sh. 6. 8 Nuthar ell, 158.
9 Ozbeg pr. 10 Osmanli pr. " Vishnu Pur. iv. 2, 44. la Id. ibid. 10, 9.
13 Kobita R. 113. 14 Rgya-tcher r. p. c. xvi. p. 210. u Meid. Ar. pr.
1 86 ORIGINAL NOTES ON [xiii. 13
in everything." " But if thy hope does not now take place,
wait patiently ; in a little while it may come to pass." 1
"Yet it often happens that the object nearest at hand is
death, while the furthest is hope." 2 "Still those who are
servants of hope, are servants of everything. For the whole
world is the servant of him who makes hope his handmaid "
[who uses hope as an incentive to energy]. 3 " It goes, stay it
not," says Epictetus ; " it comes not, wish no longer for it ; but
wait" 4 "For hope," said Vidura to Dhritarashtra, "[destroys
or] takes away firmness, as old age takes away beauty." 5
Nevertheless, " after the woman [Pandora] had let all manner
of evils escape out of her cask, Hope alone remained within,
and by Jove's order was again shut in tight," says Hesiod. 6
And Linus :
"'EA,7To-0ai xpr] Travr", firel OVK ecrr' ouSev aeATrrov,
pa.8i.oi TravTa. 6e(g reXecrai, KCU dvirjvvTov ov&ev '.
" Hope for everything, since there is nothing hopeless ; for
God can easily bring everything to pass, since nothing is
impossible to Him." 7 "The house-wife who caters for me only
with hunger, thirst, and hope, and nothing else, [of these three]
hope is by far the best, for it never leaves me," says the
Hindoo poet. On the other hand, 8 " hope kills, but despair
lives." 9 And,
" sapias, et spatio brevi
Spem longam reseces:" 10
" Have thy wits about thee ; thou hast hoped long enough.
Now cut it short, and set to work."
13 Whoso despiseth the word shall be destroyed :
but he that feareth the commandment shall be re-
warded.
1 Rosellini Sahid. max. p. 129, 130. 3 Ar. pr. 3 Kobitamr. 27.
* Epict. Ench. 21. 6 Maha Bh. Udyog. P. 1230. 6 Hes. L K. r,. 94.
7 Linus, fragm. 2. 8 Kobitamr. 28. 9 Hind. pr. 10 Hor. Od. i. 11.
xiii. 13] THE BOOK OF PROVERBS. 187
"ib b5!T, either ' shall bring destruction upon him,' or ' prove his
destruction,' or 'shall be his bond;' though he may despise the
word, yet that word once spoken binds him to heed it, and is a
witness against him for not minding it. Chald. and Syr. ' shall be
ruined or destroyed by it.'
" Whoso despiseth" &c. Ribbi said : " What is the right
road which a man should choose for himself, and that will
bring him to honour ? Be careful to keep a little command-
ment as well as a great one." 1 "The constant memory of the
law [religious instruction] is one door to religion ; for it
causes complete purity," 2 says the Buddhist. "The law is the
shell [skin], and truth is the kernel [brains or pith] ; and the
way is between the two." 3 "Shame and faith are tied together
in a pair ; when one fails, so does the other." 4 "And who are
the perfect ? Those who feel shame." 5 " If thou transgressest
the words of the law wilfully," say other Rabbis, " they will
make thee pass through what thou wouldest, to what thou
wouldest not [they will bring thee to book]." 6
And Rabbi Jose said : " He who honours the law, will him-
self be honoured by mankind ; but he who despises the law,
shall also be despised by men." 7 And R. Eliezer said : " He
who keeps one commandment gets for himself one ' paraclit '
[advocate]; but he who breaks one commandment gets for
himself one accuser." 8
" Dge-longs [priests] ! be not offended needlessly ; do not
meddle with household matters; do not take what is not
given you; do not commit adultery ; do not tell a lie ; do not
slander or blame ; do not speak vain words ; avoid covetous-
ness ; think no hurt ; practise no idolatry ; neither think of
doing to others the harm you would not do to yourselves;
think not of gathering together nor of hoarding up ; employ
no harlot, widow, or grown-up maid in your service [or place
1 Pirke Av. ii. 2 Rgya-tcher r. p. c. iv. 3 Gulshan Raz.
4 Mibkhar hap. R. Bl. 86. 6 Ben-hammelak. id. 6 Derek Erez
Sutta, iii. 6. 7 Pirke Av. iv. 7. 8 Id. ibid. c. iv.
1 88 ORIGINAL NOTES ON [xiii. 13
of work] ; neither fish, hunt, nor associate with people of low
caste, nor quarrel with a drunken man," &c., said Kod-srung
to the priests. 1 " Yea, like a bright flower with colour but no
scent, so also a word well spoken but not acted upon remains
unfruitful. On the other hand, a word well spoken and acted
upon is like a bright flower with colour and scent, that bears
fruit." 2
14 The law of the wise is a fountain of life, to depart
from the snares of death.
" The law of the wise" &c. " The wise man delights in the
laws taught by the Aryas, venerable men of old." 3 "As a
mandarin was coming from a distant part of the empire to
visit Confucius, one of his disciples said to the mandarin :
' Why do you grieve and mourn over the wickedness of the
world ? It has lasted a long time. But Heaven has now
appointed Foo-tsze [Master Tsze, Confucius] to be the teacher
of men'" 4 [lit. 'muh-to,' the wooden bell or rattle with which
he collected around him the people he taught]. "What is
the use [end or object] of a study that does not teach how to
die?" asks Vema. 5
" O Mitra Dzoghi, wouldst thou forsake all thy congenial
friends?" asked his father. "Let them be who they may,"
answered Mitra Dzoghi, " at the hour of death, one is alone ;
a friend is then of no use. I will go to practise the lore [or
teaching, follow the course] best suited to the life to come." 6
" Those," says another Buddhist, " who restrain (or compose)
their fitful mind, escape the bands of Maras [death]." 7 "And
those," says the brahman, "whose intellect is stayed on (or
conformed to) the Shastras, never flag, O Bharata." 8
1 Kon-segs. i. fol. 8. 2 Dhammap. Puppav. 8, 9. 3 Dhammap.
Panditav. 4. 4 Shang-L. iii. 23. 5 Vem. ii. 188. 6 Mitra Dz. p. 7.
7 Dhammap. Chittav. 37. 8 Maha Bh. Adi P. 238.
Xiii. 15] THE BOOK OF PROVERBS. 189
1 5 Good understanding giveth favour : but the way
of transgressors is hard.
7CPN, < perpetual, firm, hard,' lit. and fig. Chald. ' the hard road
(or way) of spoilers leadeth to destruction.' Syr. ' to perdition.
LXX. eV turuAci'p. ^"73.2, lit. ' perfidious men, who act perfidiously
towards God,'
" Good understanding" &c.
" KttAoV (^UOWl KdpTTOV 01 O~JUVOt TpOTTOl,
" Good (or dignified) manners yield good fruit," say the Greeks.
" Kung asked : ' What is self-perfection ?' Confucius answered :
' Not to transgress any way ' [or, in or against any one or any
thing]." 2 " If one has wealth, knowledge and strength, and
moral merit withal, all men will gather around him. But with-
out moral worth, all those advantages only prove the cause of
one's ruin." 3 " Know, however, that this world is bad to those
who themselves are bad, but it is good to the good." 4 " Wise
men [lose nothing] by not neglecting to pay proper respect to
others, but act according to Tao, by being full of deference
towards others." 5 "You may judge of the relative merits of
dge-longs [Buddhist priests in Thibet] by comparing them to
the amra-fruit [mangoe]. Some one may have an agreeable
demeanour, possess great qualities, inwardly following the
moral precepts of moral virtue, be given to profound medita-
tion, and be endued with deep knowledge ; -such a one is like
the amra-fruit, both outwardly and inwardly ripe. Another
dge-long, who subsists on charity, is also like that other one,
endued with great qualities, whom everybody honours and
respects on account of his perfect and accomplished virtues." 6
" But, said God, when Adam abjured my commandment, the
ways of this world became rugged and straitened, and few
and evil, full of much toil and labour, and fatigue," &c. 7
1 rW;*. /iov. 2 Li-ki, c. xxii. 3 Legs par. b. p. 287.
4 V. Satas. 43. 6 Ming h. clsi. ur. 6 Dsang-Lun. c. xvi.
T i Esdras iv. 11, 12 (Eth.).
190 ORIGINAL NOTES ON [xiii. 1 6
1 6 Every prudent man dealeth with knowledge : but
a fool layeth open his folly.
not merely 'layeth open,' but 'expands or displays' it.
" Every prudent man," &c. "Even if you are yourself well
acquainted with the subject (or matter), yet do everything
with due consideration (or advice, consultation). For he who
does not like advice will purchase his regret (or repentance) at
a high price." 1 "No injury befalls the prudent." 2 "One
pound of learning," say the Persians, " requires ten pounds of
sense to use it." 3 " But a prudent man will not raise the wind,"
say the Cingalese, " for the dust when raised will rise to one's
head." 4 " But a prudent man always does every little thing
with due consideration. If it succeeds, well and good ; if it
does not succeed, there remains [at all events] the motive of
having wished to do right." 3 " Who would think of the strength
that is wasted (or spent) on a work done without aforethought ?
The worm that frets the wood leaves a trace that looks like
writing, but is it writing?" 6 [The Tibetan original omits
'wood' and has 'the book- worm,' that is more appropriate.]
"The pillar of prudence," say the Arabs, "is in firmness of
mind." 7 [The original means that firmness of mind that resists
anger.] " Bake (or pierce) thy bread [mochi, rice-cake] accord-
ing to man's advice [to custom], and not to thine own." 8
"but a fool" &c. "A simple man who talks much, a man
of little wisdom who discovers [lays open] his folly, are like
a jug (or pitcher) half-full that shakes ; or like a cow that
gives little milk and is always moving about." 9 "The fool,"
say the Greeks, " laughs even when there is nothing to laugh
at." 10 " For there is no need to hang a bell on a fool's neck,"
say the Welsh. 11 "As a goose is not startled at its own cack-
1 Legs par. b. p. 370. 2 Beng. pr. 3 Pers. pr. 4 Athitha w. d. p. 40.
6 Legs par. b. p. 300. c Sai'n ugh. 80. 7 Meid. Ar. pr.
8 Shingaku-soku-go, p. 2. 9 Lokan. 31. 10 IVw/i, /ioi/.
11 Welsh pr.
xiii. 17] THE BOOK OF PROVERBS. Ipl
ling, nor a sheep at its own bleating, so also care not for the
prating of a fool." 1 "For ivory does not grow in a rat's
mouth." 2 "But a fool blurts everywhere words that should
not go everywhere." 3 " Like a pitcher half-full of water, when
carried on the head, so do the wicked growl and grumble." 4
"A little [mean] man when he speaks, does so with pomp
[talks big] ; but the good [true] man when he speaks, does so
coolly [gently]. Does [common] bell-metal ring like gold?" 5
" But any thing woven [managed] by people of small intelli-
gence, will assuredly do harm to some one or other." 6
1 7 A wicked messenger falleth into mischief : but a
faithful ambassador is health.
"A wicked messenger" &c. " Send the boy for fruit," says
the Osmanli, "but go thyself after him." 7 "And the fox bor-
rows the authority of the tiger." 8 " The minister who is
attached to [sent on] an embassy, and who betrays his master's
secret, not only ruins the king's business, but himself goes to
hell." 9
"but a faithful" &c. "Let the king," says Manu, "appoint
an ambassador well versed in all the Shastras, who knows (or
understands) signs, characters, motions, and who is pure,
clever, and born of a good family. That ambassador from the
king is most commended who has a loving disposition, is pure,
clever, who has a good memory, who knows countries and
times (or opportunities) ; who has a good presence, is fearless,
and is eloquent." 10
" Then," quoth Pindar, " mind what Homer said :
ayyeXov rA,ov f<f>a.
T\ r > \ i ' 11
L/JLO.V {j.fytcTTa.v irpa.yp.a.TL TTO.VTI (ptptiv,
1 Epictet. fragm. st. 2 Jap. pr. p. 706. 3 Nangalisa
jat. p. 449. * Naga niti. 190, ver. 52, Schf. 6 Vemana, i. 30.
6 Legs par. b. p. 152. 7 Osm. pr. 8 Jap. pr. 9 Pancha T. i. 304.
10 Manu S. vii. 63, 64. " Pyth. iv. 494.
IQ2 ORIGINAL NOTES ON [xiii. I?
that a worthy messenger brings the greatest honour (or
credit) on all his errand." [The words of Homer here alluded
to are Neptune's address to Iris sent on a message : " Thou
hast well said, Iris,
(<r9\ov Kal TO TfTVKTai or ayyeXos aio-t/ia fl8y,
good luck indeed, when a messenger knows what is right." 1 ]
"An ambassador," says Vishnu Sarma, " must be a minister
endued with qualities, of a pure mind, clever, agreeable, and
not given to vice, patient, a brahman well versed in moral and
civil law, who is not easily frightened." 2
" It is an old saying," said Kama to Devi, his mother, " that
an honourable man stands by his word, and does not swerve
from it either in suffering or in death." 3 " But a faithful
minister," said Wang-chuh, " cannot serve two princes ; as a
virtuous woman cannot marry two husbands." 4 " In the book
' Sifat al-uqala ' [qualities of the prudent, or wise] it is said
that the individual man is like a populous city whose king is
Understanding (or wisdom) ; whose counsellor is Judgment ;
whose ambassador is the Tongue ; and whose written law is by
the Tongue. It is from the bearing and disposition of the
ambassador that one judges of the state and wealth of the
kingdom." 5
" Tsze-chung questioned Confucius on the character of a
real scholar ['sse' means 'man' in its highest sense]. Confu-
cius answered : He is the man who in his actions has a sense
of shame [the Malays say that " if the tiger's cub could feel
shame, it would become a kitten" 6 ], and one who, when sent on
an embassy to the four parts or corners [of the world, abroad],
does not disgrace the commands (or authority) of his prince.
Such a man may be called a scholar indeed." 7
1 II. o. 207. 2 Hitop. iii. 20. 3 Broto yudo, viii. 16 19.
4 Ming-sin p. k. c. xii. 6 Bochari Dedjohor, p. 177. 6 Malay pr.
7 Hea-Lun, xiii. 20.
Xlii. 1 8] THE BOOK OF PROVERBS. 193
1 8 Poverty and shame shall be to him that refuseth
instruction : but he that regardeth reproof shall be
honoured.
This verse is variously rendered ; but A.V. is right.
"Poverty and shame" &c. "Alas! my son, who wouldest
not spend some of the past nights in study; therefore art thou
now, in the midst of wise men, like a cow in a slough." 1 "A
man without wisdom (or knowledge) has sorrow ; marriage
without offspring is also one of sorrow ; so also are people
without food, and a country without a king." 2 "If a field is
not tilled, the granary will remain empty. If there are books
and you do not teach children, the grandchildren will be
stupid. If the granary is empty, the yearly store of food fails ;
and if children are left untaught, propriety and righteousness
are kept far away [from them]." 3 " But," asks Chanakya
"where is the credit of him who has taught a bad pupil ?"*
"but he that regardeth," &c. "A good medicine is bitter to
the taste, and a good reproof pricks the ears." 5 "And he who
respects himself shall be honoured ; but he who lightly esteems
himself shall be held cheap by others." 6 "By means of
instruction [study], the sons of common people become public
ministers ; and from want of instruction, the sons of public
officers become common men." 7 "A child taught by his father
and mother, thereby becomes endued with qualities ; for a son
does not become learned by merely coming into the world." 8
" Chao-li, a celebrated Minister of Instruction, taught the
people three things and administered eight punishments. He
taught (i) the six virtues: wisdom, humanity, holiness, jus-
tice, fidelity, and harmony. (2) The six actions : filial piety,
friendship, amiability (or agreement), marriage, sincerity, and
piety. (3) The six liberal arts : ceremony, music, archery,
1 Hitop. intr. 24. 2 Chanak. Sh. 58. 3 Ming-sin p. k. c. x.
4 Chanak. Sh. 95. 5 Jap. pr. 6 Hien w. shoo, 168. 7 Id. ibid.
49, and Ming-sin p. k. c. x. 8 Hitop. intr. 37.
VOL. II. O
194 ORIGINAL NOTES ON [xiii. 19
horsemanship, writing, and arithmetic. And he introduced
the eight punishments : (i) for a breach of filial piety ; (2) for
disagreement ; (3) for not marrying; (4) for a want of dutiful
conduct ; (5) for a want of fidelity ; (6) for a want of pity ;
(7) for speaking falsely ; (8) for raising a tumult among the
people." 1
19 The desire accomplished is sweet to the soul:
but it is abomination to fools to depart from evil.
This verse is variously rendered both by the old versions and by
the modem ones, according to the more or less fanciful etymologies
they find for it. The plain meaning of the words, however, seems
the most natural, n^^l, ' the desire,' [eTridvfj.ia, TrdBos w eVerou 1)801/7)
77 Aw??, 2 'lust']. n^H?, yevofj-evr], 'when it is [come,' nS2, v. 12, or
'has arisen'], i Kings i. 27, xii. 24; Joel ii. 2 ; Deut. iv. 32, &c.
C7S3*? 2"T9n, ' is sweet to, pleases the soul' [disposition or individual],
but it is an abomination to fools to depart from the evil to which
their passion leads them, and which they love. Fools prefer the
punishment to the restraint.
" The desire accomplished" &c.
" rjSiu-TOv Se rv^etv, ov Tts eKCKTTOS ep$"
" It is most sweet for every one to obtain what he longs for,"
says Theognis. 3 And Aristotle : 4 " The good things one
desires when obtained, appear not only good, but best of all."
" For everybody rejoices at the good result of his best wishes,
but also grieves at the failure of them." 5 " Every desire," says
the Buddhist, " is neither firm, lasting, nor durable. It is like
a dream, like the mirage, like an illusion ; it is like foam,
like a flash of lightning. And the pleasure attached to the
gratification of desire, is like drinking salt-water ; it satisfies
not." 6
" but it is an abomination" &c. " He who strives to guide
mean (or evil) men in the way of good men, with the best
1 Siao hio, c. i. 2 Arist. Eth. 105, 106, 21, ed. T. 3 Theogn. 250.
* Rhet. i. 6. 6 Id. ibid. ii. 4. 6 Rgya-tcher r. p. c. iv.
xiii. 20] THE BOOK OF PROVERBS. 195
speaking, ambrosia-distilling voice, only strives to daunt (or
bind) a tiger with a string of lotus-stalks, or to cut a gem with
a petal of the Shirisha blossom, or to sweeten the sea with a
drop of honey." 1 " He who trains up any man of a bad origin
(or nature), fosters in his pocket some sort of snake. Colo-
cynth will not taste like sugar-cane by being trained ; neither
does he pluck roses who fosters an ass," says the Persian. 2
" Treat a bad man as you will, it is impossible to make his
disposition good. You may wash a lump of coal as carefully
as you like, you never will make it white." 3
20 He that walketh with wise men shall be wise : but
a companion of fools shall be destroyed.
We cannot help noticing the similarity of n5*T}, ' but a friend or
companion,' with SVY*., ' shall be injured, receive harm,' as Chald.
renders it well ; but not ' destroyed.'
" He that walketh" &c. " Associate with the good," says
Theognis, " but hold no intercourse with the wicked, neither
on the road nor in merchandize. For the breath of wicked
men spreads fearful words, and naught but evil is bred in bad
fellowship. Thou shalt know it soon enough for thyself, when
thou hast sinned against the immortal gods." 4 " What is real
gain ? The society of men endued with qualities ; but to
company with other than wise men is misery." 5 " Even in a
hamlet," says Confucius, "virtue is delightful (or amiable).
But if he who chooses virtue does not reside among vir-
tuous men, how can he learn it?" 6 And conversing with
Tsze-ha, he said to him : " Thou art an elegant (or educated)
literate, not one of a low order." 7 "But a man of a middle
class, when conversing with men above him in rank, may
adopt high language ; but if he mixes with men beneath him-
self, he never can raise himself in his conversation." 8
1 Nitishat. 6. 2 Rishtah i juw. p. 121. 3 Legs par. b. p. 571.
* Theogn. 1119. 6 Pancha Rat. 4. e Shang-L. iv. i.
7 Id. ibid. vi. u. 8 Id. ibid. ii. 19.
O 2
196 ORIGINAL NOTES ON [xiii. 2O
" Make no friendship with a man who is not better than
yourself," say the Japanese. 1 "Lot's wife associated with the
bad, and his family lost the gift of prophecy. But the dog
of the companions of the cave, by keeping close to good
men, became a man [rational being]." 2 On the other hand,
speaking of the margosa-tree that was planted in sugar and
watered with milk, and yet yielded its own bitter fruit, the
Telugu writer goes on to say : " Thus bad people who though
when young associate with good people, yet never abandon
their evil disposition." 3 " Nevertheless, seek the company
[society or fellowship] of chaste and good men." 4
" If thou wert a stone from a rock of marble, when falling
into the hands of an intelligent man thou wouldst become a
jewel." 5 "A man's walk (or conduct) can be told from his
secret habits (or friends) ; see then that thy merit (or credit)
increases from the company thou keepest ; for the sun draws
with his rays a jewel from a stone. Seek a good companion
in the garden ; for one plum draws colour from another
plum." 6 [" Borpus 777105 fiorpvv TrcTratverai," "A bunch of grapes
ripens from another." 7 "A fig looks at another and ripens." 8
" One fruit draws colour from another." 9 And Juvenal :
" sicut grex totus in agris
Unius scabie cadit et porrigine porci,
Unaque conspecta livorem ducit ab uva:" 10
" As a whole herd of swine is infested by the scab or mange of
one pig, and as a bunch (or single berry) borrows its purple
tint from another at which it looks."]
"A companion of good men is safe from bad ones." 11
"Therefore make friends only of honourable men," say the
Georgians. 12 "A man," said Narada, " may acquire purity with
the pure [goodness with the good], and take a blot of sin
1 Rodriguez, p. 95. 2 Gulist. st. 4. 3 Telug. st. 9.
4 Pend i attar, xl. 6 Rishtah i juw. p. HI. 6 Id. ibid. p. 145.
7 Greek pr. 8 Arab. pr. 9 Pers. pr. 10 Sat. ii. 80.
11 Rishtah i juw. p. 148. 12 Georg. pr.
Xlii. 20] THE BOOK OF PROVERBS. 197
from sinners ; just as one feels the touch of fire, water, or
camphor." 1 "And a crow sitting on a rock of gold, takes from
it a golden hue," says the Cingalese. 2 " Of three men walking
together," said Confucius, " one, at least, may be my master.
I will choose the good one and follow him ; but I will avoid
him who is not good." 3 "Therefore make friendship with a
man who lives virtuously ; but avoid the friendship of one
who is good for nothing." 4 E-yun [B.C. 1750] said: "Asso-
ciate with those who are well-governed, and your ways will
assuredly prosper ; but associate with disorderly persons, and
without fail your affairs will perish." 5 " Let your words be
few and your associates be select ; thus you will have neither
repentance nor remorse, and you will avoid sorrow and
shame." 6 " From friends you may easily get tinctured. Those
who touch vermilion become red ; and those who touch ink
blacken themselves. It is therefore very necessary to be
careful in making friendships." 7 "Then join the company of
the wise." 8
On the other hand : " Enmity with a man of discernment
[wisdom, intelligence] is preferable to friendship with a fool." 9
" Tsze-kung was inquiring about the practice of virtue. Con-
fucius answered : 'A workman who wishes to do his work
well, first sharpens his tools. In whatever province a wise
man finds himself, he takes the worthy men that are in it for
his teachers, and makes friendship with those who excel in
virtue.'" 10 " The friendship of three sorts of men is profitable,"
says again Confucius, "and the friendship of three sorts of
men is hurtful. Friendship with the upright, friendship with
the sincere, friendship with a man who is heard of much [of
good report], is indeed profitable. But friendship with a good-
liver [one who studies comforts and appearance], friendship
1 Maha Bh. Shanti P. 10590. 2 Athitha w. d. p. 58. 3 Shang-
Lun, vii. 21 ; Ming h. dsi, 33. * Ming h. dsi, 49. 6 Shoo-King, iii. 7.
6 Hien w. shoo, 74. 7 Chin. max. in Dr. Medh. Dial. p.. 220.
8 Aw. A. Sudi, 44. 9 Telug. pr. 10 Hea-Lun, xv. 9.
198 ORIGINAL NOTES ON [xiii. 2O
with one who always agrees with you [weak, pliable or soft],
and friendship with a man of insinuating address, is assuredly
hurtful." 1
" Let a man always cultivate the friendship (or make con-
nections) with the best, if he desires to raise his family ; but
let him avoid the base and the vile." 2 " Good fellowship brings
happiness, and bad fellowship brings misfortune. Only look
at the differences between the two seats [shops or dwellings]
of the perfumer and of the blacksmith." 3 "Glass," says the
Hindoo poet, " associated with gold borrows from it the lustre
of the topaz ; so also does the simple [foolish] man acquire
merit by being in the company of good men. But, O friend !
the mind deteriorates by associating with the vile ; it grows
common-place by associating with one's equals ; but it gains
excellence by associating with excellent men. Even a worm
in company with jessamine rises to the head of good men [in
a wreath or chaplet of flowers] ; and a stone acquires sanctity
by being consecrated by great men. Like as an object on a
mountain in the east shines by being near the sun's rays, so
also does a man of mean origin shine by associating with good
men." 4
" The wind, said the father, has no power in itself to blow
one way or another. But if it blows from a grove of chandana
[sandal-wood], or from the blossoms of the champaca [a tree
with a fragrant yellow blossom], it acquires a delicious fra-
grance. If, on the other hand, it passes over putrid carcases, it
carries an offensive smell. So also clothes placed in contact
with incense, or with offensive smell, become impregnated
with it. If, therefore, my son is placed with a virtuous teacher,
his virtue will increase ; but if he associates with a wicked
teacher, it will only tend to develop his evil nature." 5 "If
you weave together some scentless palasa [Butca fondosa]
1 Hea-Lun, xvi. 4. 2 Manu S. iv. 244. 3 S. Bilas, 49.
4 Hitop. intr. 4146. 6 Dsang-Lun, c. xvi.
xiii. 20] THE BOOK OF PROVERBS. 199
with some fragrant 'tanggara' [a shrub], even the palasa leaves
will smell sweet. So it is with the company of wise men." 1
" Society is to be avoided with all one's soul or might ; but
if it cannot be avoided, let it be formed only of good men ; for
their society is the remedy [for promiscuous society]." 2 " For
as often as thou art apart (or severed) from the good, dost
thou find thyself among the bad ;" 3 "since the poisonous tree
of this world bears only two sweet fruits the taste of the
delicious nectar of poetry, and intercourse with good men." 4
" Friendship with the wise is like sucking a sugar-cane. One
grows wise thereby, as a new pot rubbed with the bright
'padirippu' [Bignonia] gives flavour to the water it contains." 5
" There is no one all made up of good qualities, neither is there
any one entirely destitute of some good. Since error [defect]
is mixed up with good, the wise man keeps to those who are
endued with good qualities." 6
"As water follows the shape of the vessel in which it is put,
so also does a man follow the good or bad men with whom he
associates," says Dr. Desima; 7 "as he who goes with a lame
man learns to limp," says the Hungarian proverb; 8 as "at
the heel of [following] good, learn good," says the Chinese
proverb. 9 " Come near to gold and be like it, and come near
to a gem and be like it too." 10 "Those who associate much
with good men, know not that they shine of their [the good
men's] virtues ; just as a frog knows not when it is anointed
with the lotus-dew, and as a bee that buzzes knows not when
it is intoxicated with the honey of flowers." 11 " Such as those
with whom a man lives, whom he frequents, and such as he
wishes to be, such does he become," said Vidura. 12 " If mean
and unclean people associate with the clean and great, they
will become clean ; just as water from a sink (or drain), when
1 Lokaniti, 39. 2 Hitop. iv. 83. 3 Id. i. 217. * Id. ibid. 161.
6 Naladiyar kalvi, 8, 9. 6 Legs par b. p. 268. 7 Gomitori, i. p. 14.
8 Hung. pr. 9 Wang-kew-po in Kang-he's nth max. p. 336.
10 Chin. pr. G. Subhasita, 38. 12 Maha Bh. Udyog. P. 1272.
2OO ORIGINAL NOTES ON [xiii. 2O
taken into a large tank of pure water, becomes pure thereby." 1
" But, children, if an honourable man associates with a low and
mean man, he will lose his honourable position." 2
" Yet even an enemy sitting with good men endued with
knowledge, profits thereby." 3 " For he who makes friendship
with learned [good, well-educated] men, perishes not." 4 "But
associating with a bad man is like water on the ink-stone,
defiled with black. On no account come near a bad man.
But associating with an upright and good one is like fire in
the hearth, that gives heat It is like mugwort in hemp." 5
" In the Kobitaratnakara we read that a parrot built his nest
on a high tree, whence it fell, with two young ones in the nest.
One was picked up by a wise man, but the other by a shoe-
maker. Each learned good and evil language from his respec-
tive teacher ; so that a brahman was insulted by the shoe-
maker's parrot, but welcomed by the other. But when people
wondered at it, he said : ' We were both born of the same
parents ; I learnt of the wise, but he learnt of fools ; I am not
to be praised for it, nor is he to blame.' Vice or virtue come
from our intercourse with others." 6
" Like as crows brought up in the nests of kokilas learn
their song from hearing it, so also do bad men who continue
in the society of good ones become pleasing and kind-hearted
towards all." 7 " For if a man comes to speak depraved things,
it is because he has not met with a high and good friend." 8
" By keeping to the society of men [higher] greater than our-
selves in goodness, we derive great benefit from it. The birds
that live on the slopes of Shon-po [Sumeru] borrow from it a
golden hue." 9 "Just as a sweet smell pervades clothes, water
and earth, by their coming in contact with flowers, do good
qualities originate from intercourse [with the good]." 10 "Tell
1 Balabod. Orup. 5. 2 Id. ibid. 8. 3 Lokap. 123.
4 Chanakya, sh. 58. 6 Kuwai, p. 3. 6 Kobitar. p. 172.
7 Subhas. 96. 8 Tonilkhu yin. ch. 3. Legs par b. p. 342.
10 Maha Bh. Vana P. 20.
xiii. 2O] THE BOOK OF PROVERBS. 2OI
me, what is there that intercourse with the good will not do
for a man? It [destroys] sharpens the dulness of the intellect;
it sprinkles truth on the conversation ; it points to the highest
honour ; it removes sin ; it helps the success of our thoughts,
and it spreads good report in all quarters." 1 " Then cultivate
the friendship of good men; so bid thee all true ones." 2
" For a man becomes what he is made by the servants who
wait on him, and by those with whom he associates. There is
no doubt of it." 3 "Yet if a fool sit by a wise man all his life
long, he will learn no virtue (or sacred law), any more than a
shoe-latchet [strap] tastes the flavour of broth. But let an
intelligent man sit by a wise one only an instant, and he will
as quickly learn wisdom (or the law) as the tongue tastes the
flavour of broth." 4 "And if a man gets a prudent companion,
who walks uprightly (or faithfully), who is honest and wise,
let him overcome all obstacles, and let him walk through life
with him." 5 " Seven paces (or steps) are enough for making
friendship with the good," said Kandu to Pramlocha. [This
is also quoted by Parvati. 7 ]
"Among the eight means of increasing wisdom," says the
Burmese teacher, "one is by asking questions, and another is
by associating with amiable people." 8 "For there is no greater
safety (or protection) than good fellowship (or company) ; none
worse than the bad." 9 "And the society of the great and
wise, said the parrot, is an increase of wisdom;" 10 "since
the low individual who associates with well-bred men will
learn their ways. A little musk scents him who rubs himself
with it." 11 "Water mingled with milk [shines] looks like milk,
and may be used in religious ceremonies. So also by asso-
ciating with the pure and the true, even a foolish man will
attain emancipation." 12
1 Nitishat. 20. 2 Id. 70. 3 Pancha T. i. 279. 4 Dhammap.
Balav. 5, 6. 6 Ibid. Nagav. 9. 6 Vishnu P. i. 15, 31.
r In Kumara Sambh. v. 39. 8 Putsa pagn. Q. 29. 9 Cural, 460.
10 Tuti nam. i. st. ll Sain iigh. 139. 18 Vemana, i. 131.
202 ORIGINAL NOTES ON [xiii. 2O
" but a companion of fools" &c. " But if one learns good
from others, one learns also evil, such as idleness, irregular,
disorderly, dishonest actions, &c.," says Wang-kew-po. 1 " M->)
7rAavacr#e' <#ei/aovcriv -ijdr) xprjo-Q' 6/uAuxi /caKat'. Be not deceived :
evil communications corrupt good manners," said Menander,
and after him S. Paul (i Cor. xv. 33). "Good morals are
destroyed by associating with the vile." 2 "He that keeps
fellowship with the filthy, becomes himself filthy ; but if he
associates with the pure, he keeps himself pure," say the
Rabbis. 3 " Bias was once on board ship with wicked men
during a tempest, when they called aloud upon their gods.
' Keep quiet,' said Bias, ' least they should discover you are in
this plight [and destroy you].'" 4
" Intercourse with fools is the source of all manner of folly ;
but companionship with the good is the source of daily [day-
by-day] virtue. Wherefore company should be kept with wise
[knowing or learned] men, with old men, with men in good
circumstances, and with religious men ; also with such as are
intent on a quiet life (or mind). Virtuous men deteriorate by
seeing evil ones, by touching them, by conversing or sitting
with them ; and the children of Manu [good or wise men] do
not prosper thus. The intellect (or understanding) of men is
also injured by associating with low people; with middling
men, it acquires mediocrity; and with excellent men, it attains
to excellence." 5
" Coming near the wicked is an injury," say the Arabs. 6
" He who sits [companies] with wise men, will be taught by
them ; but he who comes in contact with fools, is ruined by
them." 7 "Evil men, as a rule, impart their evil qualities to
others. When a crow has eaten some unclean thing, it wipes
its beak on the clean earth." 8 "A good man walking along
with an evil one is being slain by that one's wickedness. The
1 Kang-he's nth max. p. 87. 2 Nitishat. 84. 3 Midr. Yalk.
in Geri. M. S. * Sept. Sap. p. 38. 6 Maha Bh. Vana P. 25.
6 Nuthar ell. 105. 7 Ebu Medin, 182. 8 Legs par b. p. 58.
xiii. 20] THE BOOK OF PROVERBS. 2O3
water of the Ganges, though sweet to the taste, nevertheless
becomes brackish by mingling with the water of the sea." 1
"A stream of water, even that of the Ganges, becomes un-
drinkable when it reaches the sea. Let no wise man, therefore,
haunt a wicked or sinful man." 2 " The water of the Ganges
remains sweet so long as it does not reach the sea; but when
mingled with it, it becomes brackish." 3
" For the evil man in contact with a good man is like that
of coal; if it is hot, it burns; if it is cold, it soils." 4 " It is like
touching varnish, and being smeared black" 5 or "touching
pitch." 6 "Therefore go not near black smut," says the
Osmanli. 7 In any case, "never make a friend of him who
frequents dirty places. How would it do to see in the Sultan's
hand an orange fallen into mud?" 8 "You cannot eat the bread-
fruit," say the Malays, " without smelling [being infected] of
the juice of it." 5 ' "What good ever came to those who asso-
ciate with the low and vile ; with those who are given to
calumny and detraction ; who hate the virtuous, and expect to
receive every thing from Providence [i.e. without working for
it]?" 10 "Of water poured on hot iron not a trace remains;
water on a lotus-leaf, however, shines like a gem ; and it also
becomes a pearl when it falls into a shell in the ocean, at a
particular season. Thus also do men become low, middling,
or exalted, according to the company they keep." 11
" He who walks with fools shall assuredly grieve a long
time ; the society of fools is always miserable, like that of a
foe ; but the society of wise men tends to happiness, like
intercourse with one's kindred." 12 " For good men deteriorate
by associating with bad ones. Bhishma, by associating with
Duryodana, even slew a cow." 13 " In like manner as a blade of
kusa-grass seized incautiously cuts the hand, so also friendship
1 Legs par b. p. 137 2 Nitisara, v. 8. 3 Niitsidai ugh. 18.
4 Subhas. 51. 6 Jap. pr. p. 167. 6 Id. ibid. r Osm. pr.
8 Gulist. i. 40. 9 Malay pr. 10 Nitishat. 49. " Id. Ibid. 57.
12 Dhamm. Sukhav. n. 13 Pancha T. i. 281.
2O4 ORIGINAL NOTES ON [xiii. 2O
(or fellowship) made [in haste, or] badly, leads to hell." 1 " He
who mixes with evil companions will surely be ruined, who-
ever he be. It is like drinking milk under the toddy-palm." 2
[This is an allusion to the story of a brahman who, being tired,
sat under a toddy-palm to drink milk. Other brahmans saw
him and accused him of drinking toddy [which is forbidden].
Thus good deeds done in an evil place are reckoned evil. 3 ]
" If thou be drinking milk in a toddy-shop, all men will say it
is wine [toddy] ; so if one stands in a place where he ought
not, he will assuredly be blamed for it." 4
"A wicked man with a clever and virtuous young man, will
injure this one's worth (or valour) for ever." 5 " By associating
with mean (or unmannerly) people, and by speaking deceit-
fully, I have lost my home," say the Tamils. 6 " Those who
company with fools and learn of them, though they practise
authority, will soon deteriorate. A stone soon becomes hollow
by the constant running of water over it." 7 " Friendship with
a fool or a worthless man is foulness." 8 " Foolish friends do
us more harm than good." 9 "He to whom bad men are agree-
able, who does not love the good, and who chooses the bad
way (or bad law), it is for him a door to decay." 10 " To a
bad (or base) man say: I will never make a secret agreement
with thee." 11
And be cautious. "For at first it is not always clear which
of the two a man may be, friend or foe. Meat that is not
digested may turn to poison; but also poison administered
with knowledge may prove a valuable medicine." 15 And, say
the Arabs: " Companion, enemy." 13 " If you wish to know a
prince, look at his ministers ; and if you wish to know your
man, first look at his friends," says Wang-leang. 14 "A friend
1 Nirayav. 6. 2 Vemana, ii. 138. 3 Telugu read. i. st.
* Vemana, ii. 164. 6 Kawi Niti Sh. 6 Tarn. pr. 590.
7 Nanneri, 23. 8 Vemana, ii. 67. 9 Syntipa fab. 20.
10 Parabhav. sutt. 4. u V. Satas. 141. 12 Legs par b. p. 209.
13 Ar. pr. 14 Ming-sin p. k. c. xi., and Hien w. shoo, 101.
Xlii. 20] THE BOOK OF PROVERBS. 20$
with another shows who that one is," 1 "and shows his
religion." 2 "But solitude is better than bad company (or
conversation):" 3 "Meglio e solo che mal accompagnato." 4
" Better alone than in bad company," and " better single than
ill-matched." "A wise man driven by the vicissitude of fate
among fools and then [perplexed] out of place, is like the
'malika' [sweet double -jessamine], whose scent is spread
abroad by the wind, but perishes among a bundle of sticks." 5
" Friendship with the good," said Calilah, " procures good,
but friendship with the bad is productive of evil ; like the
wind, which when it passes over perfume brings it, but when
blowing over foul objects becomes itself foul." 6 " For the bad
is nothing but bad ; therefore keep to the society of the good,
and flee from that of bad men." 7 " If you shut up a new coat
in a scented box (or drawer), that coat will scent the wearer,
and others also with him." 8 " Therefore let a man frequent
men in whom these three, wisdom, birth, and works, are fault-
less ; for it is better to hold intercourse with them than with
the Shastras." 9
" Let him, then, who has not yet chosen a companion, look
for one among honourable men." 10 "And keep either to one
perfect in all qualities, or to a common [plain, simple] man.
It is easier to carry a pitcher either full or empty [than one
half-full]." 11 " It is best, however, if he can, to keep to the
good, to ask questions of the wise, and to converse with men
both attentive and good. For it is always well with him." 12
" But as to the wicked, do not associate with them. Of the
good, thou shalt learn good ; but if thou mixest thyself with
the bad, thou shalt lose even thy common-sense. Therefore
associate with the good, and thou wilt find that I give thee
good advice," says Theognis. 13
1 Arab. pr. 2 Nuthar ell, 200. 3 Abu Ubeid, 76. * It. pr.
6 Sain ugh. 76. 6 Calilah w d. p. 133. 7 20. K. I. p. 143.
8 Nutsidai ugh. 21. 9 Maha Bh. Vana P. 25 sq. 10 Kawi Niti Sh.
11 Sain ugh. 305. 12 Legs par b. p. 348. 13 Theogn. 31.
2O6 ORIGINAL NOTES ON [xiii. 21
"A king's son," says Siddhi Kur, "and the son of his minister
were taught by the same Lhama ; but the minister's son was
better than the other and profited more. As they were travel-
ling together on foot, and in want of water, a raven pointed
out a spring by crying 'ikerek.' The king's son under-
stood it, but not the other, who out of jealousy waylaid and
killed him, his intimate friend." 1 "Lord," said the captains of
the nine Orlok [a measure of country] to Tchinggiz-khan,
" the proverb says that the smut of the wicked defiles the
purity (or cleanliness) of the good, and that the virtue of the
good often reaches the aim of the wicked [gets as a reward
that which should have befallen the wicked]. So let Khassan
[a captive] loose." 2
2 i Evil pursueth sinners : but to the righteous good
shall be repayed.
Vulg. ' et justis retribuentur bona ; ' but the Hebrew rather means :
' Good shall repay (or reward) the righteous.' Chald. and Syr. follow
the Vulgate. LXX. TOUS Se SIKCUOVS xaraA^i/'eTou dyatfa, more nearly
agrees with the Hebrew.
" Evil pursueth sinners? &c. " What is done to others brings
fruit [result] to oneself." 3 " The Mahathera [an old and supe-
rior Buddhist monk] Tsakkupala was so called for having
lost his sight. Why, asked the Rahans [Buddhist priests], he
being a Rahanta [or Ariya, no longer liable to transmigra-
tion], did he lose his sight ? The Lord and Master [Gautama]
answered : O Rahans, this Mahathera Tsakkupala has become
blind in consequence of deeds that were not meritorious, done
by him long ago, in a former existence. For if a man says or
does aught with a defiled mind, then misery follows him, as
the wheel follows the foot of the ox that draws it." 4
" Dispositions [natures] depend on [spring from] the mind
1 Siddhi Kur. st. xv. 2 Ssanang-setz. p. 100. 3 Athitha w. d. p. 2.
4 Buddhagh. Par. i. p. 47.
Xlii. 2l] THE BOOK OF PROVERBS. 2O/
the best part of them, and wherein they consist ; so that if a
man says or does anything with a corrupt [defiled or tainted]
mind, misfortune then follows him, as the wheel [follows] the
foot of the drawing [ox]." 1
Oa.fj.iva.
" loss (or misfortune) soon falls to the lot of evil speakers,"
says Pindar. 2 " Calamity [happens] because of sin incurred
through evil actions ; whereas prosperity follows the joy [felt]
at having done good." 3 "The gentle and meek profit them-
selves in the end ; but the violent and fierce of necessity call
for misfortune." 4 " So then, as regards a man who commits
sin, good fortune is changed to misery ; and happiness, ' turn-
ing round,' becomes misfortune," 5 say the Chinese. " In gene-
ral, when a man comes to grief (or if misfortune befals a man),
the Deity [says he] is the author of it ; but if good comes to
him, he then praises himself for it. Whereas good and evil
are the work [result] of what we had begun ourselves." 6 "If
a man does evil on a ' former day,' it will cause evil on an
'after day/" 7
" Be the enmity of men among themselves ever so great,
they live through it. But the enmity of sin will not cease to
pursue and destroy [the sinner]. Ruin (or destruction) will
not give up following those who do evil, any more than their
shadow, that leaves them not." 8 "You cannot trifle with sins
as being of small importance ; where there is one sin, there is
also one law for the punishment of it" 9 " If you pass one
day without considering (or planning) good," said Chwang-
tsze, "many evils will all arise (or stand up) from that." 10
" Therefore, sin not again, lest a worse thing happen to thee." 11
" When something (or some one) draws one to good, good
1 Dhammap. yamak. i. 2 Ol. i. 84. 3 Gun den s. mon. 225.
4 Hien w. shoo, 78. 6 Shin-s.-l. i. p. 90. 6 Vem. ii. 90.
7 Aw. Kondreiv. 74. 8 Cural, 208. 9 Hien w. shoo, 150.
10 Ming-sin p. k. c. i. " Sahid, max. 21 ; Resell, p. 120.
208 ORIGINAL NOTES ON [xiii. 21
hangs on to it. But evil also hangs to that which draws one
to evil," 1 say the Osbegs.
" He went to Gudrun to tell his own misfortune, and the
misfortune of seven villages met him." 2 "Adonde vas mal ?
Adonde mas hay." 3 "Whither goest thou, mishap? Where I
shall find more," say the Spaniards ; and " Mal viene ben
que viene solo." 4 "Well comes evil that comes alone." "It is
a known fact [established or settled] all the world over, that
sin having entered the mind through a vain, senseless spirit,
it has fouled its own work. Poor evil-doers go from beginning
to beginning, from toil to toil, &c. What tail rice' is among
cereals, what a small bee is among winged beings, such are
they among men who do not make virtue the motive of their
actions. But ruin overtakes the fast runner ; the work of the
workman stands by him who stands, and follows him who
goes ; yea, follows him like a shadow," said Bhishma. 5
" but to the righteous" &c. " Virtue," said Confucius, " can-
not remain [fatherless] destitute ; it must have friends." 6
" Heaven encourages the virtuous ; but Heaven searches out
[or rejects] those who commit sin," said Kaou-yaou. 7 " To him
who heaps (or gathers) up good actions, good shall be repaid ;
but to the evil-doer, there will assuredly be an evil reward ;" 8
and it is sure to come soon or later. " Heaven," said Con-
fucius, " repays with happiness the man who does good ; but
Heaven repays with misfortune the man who does evil." 9
" Men," says Meng-tsze, " always love those who consider
them, and consider those who love them." 10
" Do good and cast it into the sea, and the fishes will [know]
acknowledge it ; and if they do not, thy Creator will." 11 " The
wealth of those who do not help others with it, will [change]
diminish ; but the wealth of those who do good with it shall
1 Altai pr. 2 Telug. pr. 651. 3 Span. pr. 4 Ib. ibid.
5 Maha Bh. Shanti P. 6746. 6 Shang-L. iv. 25. 7 Shoo-King, i. c. 4.
8 Ming h. dsi, 92, 93. 9 Ming-sin p. k. i. c. I. 10 Hea-meng, viii. 28.
11 Ozbegpr.
xiii. 22] THE BOOK OF PROVERBS. 2O9
increase." " Do good, O guide [wise man], and be good ; for
they will give thee a reward for it all." 2 "He who foregoes
his own honour [who humbles himself] for the sake of doing
good to others, acquires greatness [is the more esteemed for
it]. He who spreads his own mantle [for carpet] to his friends
as to guests, receives the greater respect." 3 "Cultivate good,
and cultivate happiness. And bear in mind a saying of a Pre-
sident of the five Boards : ' Happiness is five-fold : long life,
wealth, peace, virtue, good old age and a happy death.'" 4
22 A good man leaveth an inheritance to his chil-
dren's children : and the wealth of the sinner is laid up
for the just.
O^n vjgi VD?!, ' causes children's children to inherit.' LXX.
KXypovop.r)cr(i. viovs vi&v.
"A good man" &c. " Only eschew evil and always be doing
good, and good spirits will requite thee and preserve thee.
At hand they will requite thyself; and afar off they will
requite thy children and grandchildren," say the Chinese. 5
" If fathers till the ground, children will have something to
glean." 6 " Let no man say that he does not see his reward
before his eyes ; it will become evident in the persons of his
children and grandchildren." 7 " Therefore administer (or use)
thy gifts (or alms) for the benefit of thy posterity." 8 " Study
to leave thy sons well educated rather than rich ; for a man
must leave to his children either cause to blush [shame] or
gold," says Epictetus. 9 " For like honey treasured up by bees,
all hoarded wealth shall one day be enjoyed by others," 10
" Ma-wan-kung the officer says : ' If you heap up to leave
to your children, they will not be able to keep it safe ; if you
collect books for them, they will not be able to read them.
1 Nanneri, 4. 2 Akhlaq i m. xx. 3 Legs par. b. p. 150.
* Comm. on Wen-chang in Shin-sin-1. iv. p. 22. 6 Wen-chang in
Shin-sin-1. v. p. 81, 82. 6 Athitha w. d. p. 4 7 Ming h. dsi, 157.
8 Oyun tulk. p. 7. l Epict. fr. Anton. 10 Legs par. b. p. 393.
VOL. II. P
210 ORIGINAL NOTES ON [xiii. 22
There is nothing like storing up deep virtue to descend through
them all ; so as to let them be a long while reckoning up" 1
[the good left them and done by them]. " Do not spread thy
hand over an unknown man [do not give at random] who
comes for harm. If thou gatherest into thy children's trea-
sury, the thief will come to thee. Lay up for thyself- and thy
family ; they are in thy way [nearest to thee]." 2 " He who
makes money, makes it for his successors ; but he who works
for his bread, works for himself." 3 " The man who bestows his
goods on strangers shall be reckoned among the cruel," say
the Rabbis ; " for near of kin should be helped by near of
kin ; such a man is like an eye that sees things afar off, and
does not see things at hand around him." 4
"The wise man says, Do not make known to thy men
[servants] nor to thy children the amount of thy wealth, lest
they wish for thy death. Yet when they see thy poverty they
will think less of thee." 5 " Still, take care of thy property and
live." 6 " But education [instruction] is a good inheritance," 7
say the Arabs. " Thy God," says Ani to Khons-hotep, " has
given thee children ; thy father knows them. I satisfy every
hungry one in his house ; I am his safeguard [or refuge,
wall, enclosure] and I am his covering [clothing]." 8 " If
only one son cherishes the instruction he receives, what
profit will it be to children's children ! The father will not
grieve, because his son is instructed ; the husband will not
be vexed or annoyed [lit. head-achy], because his wife behaves
worthily ; and there will not be so much talking after wine-
drinking." 9
" Only do good," says Meng-tsze, " and the posterity of your
sons and grandsons will assuredly have the kingdom. A great
and good man [kiiin-tsze, a real ' gentleman '] lays the foun-
dation of a future posterity, and furnishes to that posterity
1 Ming-sin p. k. c. i. 2 Ani, i8th max. 3 Altai pr.
4 Eman. B. Fl. 6 Matshaf Phal. 6 Aw. A. Sudi, 85.
7 Meid. Ar. pr. 8 Ani, 25th max. 9 Ming-sin, c. xi.
xiii. 23] THE BOOK OF PROVERBS. 211
the means of continuing it." 1 "For education adorns the
wealth of the rich, and hides the poverty of the poor." 2 "And
in like manner as one lamp lights up a hundred lamps with-
out losing its own brightness, so also does a good man ever
bud forth in virtues spread over other people." 3 " Likewise,
also, the possessions of an upright man shall not be diminished ;
but they will bestow [great joy] happiness on his posterity." 4
" For every good tree bears good fruit," say the Rabbis. 6
"Another man," said Vidura, "gathers what is left by him
who goes to the life beyond, clothed either in his righteous-
ness or in his sin. Once on the funeral pile, his children and
relations leave him and go home. But even when he is cast
into the fire, the work done by him purposely follows him there
[to the life beyond]. Therefore let a man set his mind on
virtue, by degrees [day by day], and that, too, deliberately." 6
" and the wealth? &a " The wealth of the sinner goes to
naught," 7 or "in expiation." 8 "Where there is sin (or vice),'
says Ajtoldi, " happiness does not continue ; if it remains, it
is disorderly, and a fitful [changeable] guest." 9 " Foolish men
gather up wealth by all manner of wickedness, and then die
like rats." 10 " Delo poco, poco ; y delo mucho, niente :" "Of
little, little [is got from such men] ; and of their great wealth,
nothing." 11
23 Much food is in the tillage of the poor : but there
is that is destroyed for want of judgment.
TO, lit. 'novale', a field tilled for the first time; 'but for want of
judgment many a man who is well off comes to an end.'
" Much food is" &c. " The substance of wise, intelligent
men, be it ever so little, ever increases by degrees. But work
1 Shang-Meng, ii. 14, and Morris. Diet. i. p. 248. 2 Ar. pr.
3 Subhasita, 89. * Cural, xi. 112. 5 Ep. Lod. 1129. 6 Maha
Bh. Udyog. P. 1548. J Hind. pr. 8 Id. ibid. 9 Kudatku
Bil. xx. 15. lo Legs par. b. p. 85. u Span. pr.
T 2
212 ORIGINAL NOTES ON [xiii. 24
done without skill is allowed to stand through forbearance
only," said Pujani. 1 "Among the rich, he is poorest," says the
Spirit of Wisdom, " who is not satisfied with what he has, and
wants more. And among the poor, he is richest who is satis-
fied with his lot, and wants no more." 2 " The churlishness (or
avarice) of the rich is poorer than the liberality of the poor,"
says the Arabic proverb. 3 " Poor and liberal, rich and stingy." 4
" However, be abundant in thy liberality, and be satisfied with
little." 5
" but tJiere is" &c. "Judgment (or discrimination) is patient
[slow and deliberate] to lessen or to dispel the ruin of a man,
as the sun is to dispel the darkness of night." " ' Thy want of
policy is great,' said Sanjaya to Dhritarashtra, after his sons
had been slain in battle ; ' in my opinion that was the cause
of their death.' ' My want of policy is great indeed,' replied
Dhritarashtra, 'it comes home to me, while sorrowing for it.'" 6
24 He that spareth his rod, hateth his son : but he
that loveth him, chasteneth him betimes.
' seeks out instruction or punishment for him ;' i.e.
'is very careful and particular, and passes over nothing.' LXX.
ri/iAws TTcuSeuei. Vulg. ' instanter erudit.' Chald. ' anticipates
instruction (or chastening) for him.'
" He that spareth" &c.
" 'O cncA^/aoraTos TT/OOS wov ev TO> vovOerfiv
Tois /iv Aoyots Tri/cpos ecrri, rots S'epyois Trar^/o :"
" He who is most severe in his training of his son, may be
rough in words, but he is a father indeed," says Menander. 7
" The father is an enemy of his son, and the mother is one too,
who leaves her son untaught." 8 "Do you love your child,"
asks Confucius, " and are not able to bring him up with rigour ?
1 Maha Bh. Shanti P. 5221. 2 Mainyo i kh. xxv. 36. 3 Rishtah
i juw. p. 146. 4 Engl. pr. 5 Rishtah i juvv. p. 92. 6 Maha
Bh. Dhona P. 5663, 5667. 7 Menand. fr. xii. ed. B. 8 Hitop. 15.
Xl'ii. 24] THE BOOK OF PROVERBS. 213
Can you be sincere towards him, and not instruct him P" 1 " By
caressing, many faults ; by chastising [beating or whipping],
many virtues. Therefore let a man chastise his son and his
pupil, and not fondle him," says Chanakya. 2
" With too much fondling in the nurse's arms, the babe is
smothered at last," say the Georgians. 3 " He," say the Chinese,
" who is really fond of his son, gives him plenty of the stick ;
but he who hates his son, gives him plenty of delicacies." 4
" Criado de abuelo, nunca bueno : " "A child brought up by
a grandfather [and spoilt] is never good for anything," say
the Spaniards. 5 " For the demon flees before blows well
given," say they in Bengal. 6 And in China : " Beating with
the stick brings out a dutiful son ; but over-indulgence pro-
duces a disobedient child." 7 "For he who knows not his
son's vices, knows not the future produce of his field," says
Tzseu-tsze. 8
" For a father to rear a child and not to instruct him, is, not
to love him. But to teach him and yet not to be strict with
him, is still, not to love him. For a father and mother to
advise and yet not to educate their child, is, not to love him.
But to instruct the child and not be diligent to teach, is, not to
love him. Therefore must the father and mother advise, be
strict, instruct their child, and do it with diligence. It is their
duty thus to act towards their child in order to fit him for
public service. If not, he will grow up to be only a common
man," say the Chinese. 9
" If you overlook a little sin, a greater sin results from it." 10
" Yet not to pity [pass over] trifling conduct in a child, often
[entangles] impedes great virtue." 11 "But," says Confucius,
" punish without severity. Mankind is not naturally inclined
to reverence. But reverence is not great towards a severe
1 Hea-Lun, xiv. 8. 8 Chanak. sh. 12. 8 Georg. pr.
4 Chin. pr. G. 6 Span. pr. Beng. pr. r Chin. pr. G.
8 Ta-hio, com. c. ix. Ming-sin p. k. c. x. 10 Japan pr.
p. 744 and 174. u Ming-sin p. k. c. iii.
214 ORIGINAL NOTES ON [xiii. 25
father. And a severe father cannot be compared with Heaven.
For a saint governs without severity." 1 "And since punish-
ment, when once administered, cannot be undone, the wise
and good man takes good care [lit. exhausts his heart] not to
punish hastily." 2
25 The righteous eateth to the satisfying of his soul :
but the belly of the wicked shall want.
"A man," says Seuen-tsze, "who is intelligent, holy, and
wise, shall not be a poor man." 3
1 Hiao-king, c. ix. 2 Wang-che, Li-ki, c. v. 3 Ming-sin p. k. c. iii.
XIV. l] THE BOOK OF PROVERBS.
CHAPTER XIV.
T^VERY wise woman buildeth her house: but the
^-^ foolish plucketh it down with her hands.
"1 nn?2 Q^'3 rria?n is a Hebrew idiom that deserves notice.
'The wisdoms (fern, pi.) of women (masc. pi.) builds' (3 p. sing, fern.),
&c. A. V. renders well the plural ' women,' by ' every woman.' LXX.
o-o(f>al ywaiKe?. Chald. ' the wisdom of women,' &c.
''Every wise woman" &c. "A wise, good minister," said
Tchinggiz-khan, " is a jewel for the people ; and a wise, good
woman is a jewel for the house." 1 " The woman either builds
the house or she destroys it." 2 " She is a wife," said Sha-
kuntala, "who manages well her house, and gives children to
her husband." 3 "A worthy house-wife is the key of her
house." 4 " The wife," says Tiruvalluvar, 5 " who has excellence
suited to a domestic establishment [who is a good house-wife],
and who knows how to dispense her husband's property, is
indeed a true help-meet in the domestic estate. But if the
requisite excellence is not found in the house-wife, the domes-
tic estate is nothing, whatever other recommendations it may
possess." " If the head of the house possess . ever so much
wealth, but not such a wife, what has he got ? If he has a
wife of this sort, what has he not got?" "As to your wife,"
say the Chinese, "you ought to teach her to be gentle and
good in her words and conversation, and to build (or establish,
perfect) her house by her diligence and economy." 6 " I wish
to address (or remember) with praise every pure fravashi [of
1 Tching.-khan, p. 7. 2 Osmanl. pr. Maha Bh. Adi P. 3027.
4 Span. pr. 5 Cural, vi. 5157. 6 Dr. Medh. Dial. p. 209.
2l6 ORIGINAL NOTES ON [xiv. I
her] who was once on this earth ; a pious woman, girl and
grown up, diligent, who rejoiced here, and died hence, to whose
memory praise is due, and who deserves good offerings." 1
" It is the part of a good wife to save (or preserve) her house,"
say the Greeks ; " she is the helm of her house." " She is either
the ruin or the safety [salvation] thereof." 2 "A virtuous wife,
who is prudent (or wise) and brave, dwells at home, and in-
creases the power [adds to the credit] of her house. But' if a
wife, without such qualities, is placed at the head of a house
in good circumstances, that house grows poorer." 3 "Since
the wealth or the ruin of a house depends on the good or bad
disposition of the wife, she ought to take good care of it ; and
since she has the management of the house, she ought to agree
with her husband in everything ; and study not to be slovenly
in the least detail of her dress. And since a woman's mind is
flighty t>r presumptuous, she should be well taught ; praised
when she does well, and reproved when she does evil. For
although she may think little of an effeminate man, yet she
yields at once when he asserts his authority/' 4 says the Japa-
nese Dr. Desima.
"A woman coming to her husband's house, must not think
scorn of it because it is poor ; nor think herself unfortunate
for having such a home given her from Heaven. But when
once there, she ought never to leave it For as they say when
a woman marries, 'she returns home' to her own house." 6
"And when a woman becomes a wife, she must manage her
husband's house properly. If she is dissolute (or extravagant),
his house is ruined ; but if everything is done with economy,
then there is no waste." 6 "A man may wish for good grain
[good food and plenty] ; but without a good house-wife, it
comes and goes [it is spent as soon as it comes]," 7 say they in
Bengal. "All depends on the wife," 8 say the Rabbis. "When
1 YaQna, xxiii. 5. 2 IVwju. pov. 8 Lokap. 61. 4 Gomitori, i. p. 6.
6 Onna dai gaku, p. 44. 6 Id. p. 70. T Beng. pr. 8 Midrash
Rab. Gen. 17, M. S.
XIV. l] THE BOOK OF PROVERBS. 2I/
the wife has good understanding [is wise], the husband has
few causes of complaint," say the Mandchus. " If she is vir-
tuous, there is no source of trouble, even if the house is not
rich." 1
" but the foolish" &c. "A clever man builds a citadel (or
wall), and a clever woman, one with a long tongue, a quick
step to create confusion, pulls down the building. Calamities
do not come from Heaven, "but from such women. Neither
teaching nor advice avails with them." 2 "A man without
thought is iron without steel ; and a woman without thought
makes a tangled thicket of everything" [confusion]. 3 Tai-
kung says : " In governing a kingdom, do not employ [clever
and busy] eloquent ministers [men of words, wind-bags : there
are some, it seems, in all countries] ; and in ruling a house,
do not employ clever and talkative women [busy-bodies].
Ministers who by their talk misrepresent things, disturb the
kingdom ; and jealous (or envious) women disturb the house." 4
" There are bad wives," say the Chinese, " who are diligent
to eat but slow to work ; who change the right and call it
wrong ; who know not how to take care of things ; and only
think of rambling and roving about, while there is neither food
nor clothing in the house, for aught they care. These are
called lazy women." 5 "Where, then, is there happiness for a
man who has a bad house-wife ?" asks Chanakya. 6 " Money in
the hand of a woman," says the Telugu proverb, " and a child
in that of a man, do not live long." 7 "And if the house-wife
is blind, all the pots get broken." 8 "What shall we do, said
Yudhisht'ira, with our wife Draupadi, when in service with
king Virata? She is as dear to us as our own breath, and
she is to be protected like a mother or a dear sister ; but, like
all women, she knows not how to do anything." 9
1 Ming h. dsi, 85. 2 She-King, bk. v. ode 10. 3 Chin. pr. G. .
4 Ming-sin p. k. c. xi. 6 Dr. Medh. Dial. p. 209. 6 Chanak. sh. 95.
7 Telug. pr. 8 Id. ibid. Maha Bh. Virat. P. 74.
218 ORIGINAL NOTES ON [xiv. 2, 3
2 He that walketh in his uprightness feareth the
Lord : but he that is perverse in his ways despiseth
him.
" He that walketh" &c. " They that extol the Creator walk
safely [path and foot] in body and reason ; and when they
meet a wicked man, they eschew him and say, 'Avaunt!'" 1
" The life of man," says Confucius, " consists in his upright-
ness." 2 Akabia ben Mahallel said: "Better for me to be
called ' wandering ' [foolish] all the days of my life, than for
me to sin one hour in the presence of God." 3 " He that has
little knowledge [of the Shastras] is proud of it, and does not
order his speech soft and slow." 4
3 In the mouth of the foolish is a rod of pride : but
the lips of the wise shall preserve them.
nW3 "iton, ' a rod of pride,' that is, ' the rod or punishment of his
own pride,' his foolish talk being his own punishment. LXX.
(3a.KTr)pia. v/3/3ws. Chald. ' the sting (or prick), of sorrow (or pain)/
" In the mouth" &c. " A wise man is great without being
proud ; but a mean man is proud without being great." 5 "A
man though small in stature yet well read in books, may profit
the state ; but what is the good of a tall man who is [vain,
empty] useless ?" 6 " Men say that much smartness [wit,
' repartee '] is skill in courtiers, but a shame in wise men. But
abide firm in thine own dignity, and leave jokes and trifling
to courtiers." 7 "A wise man receives a blow when he is
praised by a fool ; but a wise man praised by another wise
man, is praised indeed." 8
" but the lips" &c. " The sweetness of a man's tongue gets
him many friends [lit. brothers]," says AH ; thus explained by
1 S. Bhilas, p. 88. 2 Shang-Lun, vi. 17. 3 Ednioth. v. M. S.
4 Kawi Niti, ix. 4. 6 Chin. pr. 6 Ming h. dsi, 172. r Gulist. i. 1 5 st.
8 Lokan. 75.
xiv. 4] THE BOOK OF PROVERBS. 2IQ
his Persian commentator: "Whosoever speaks of (or tells) the
good of others, and does not spy their false steps, is loved by
them, and live with him like brothers (or friends)." 1 "If the
wise go to reside in a far country, friends will rise to them for
help even there ; just as clouds gather in the wide expanse of
heaven, and [rain] upon the corn sown in the earth." 2
4 Where no oxen are, the crib is clean ; but much
increase is by the strength of the ox.
nls^D^I ini, 'but the abundance of crops brought home/ of
income.
" Where no oxen? &c. " Do not kill the labouring ox," says
Wen-chang ; and Yan-t'hing-peaou adds, " because the bull is
the [essence or] figure of the original majesty of high Heaven ;
and the cow, the earth below, is the spirit of it [' ts'hin k'he,'
the subtle principle that constitutes life]. Therefore kine are
not to be used in sacrifice ; for the spirits would not welcome
it." 3 " Kine give food and enjoyment [wealth] to every house-
hold ; therefore let their owner take care of them, and see to
their comfort, as to that of a father and mother. Those who
cat the flesh of kine [beef], eat as it were their mother's flesh.
When kine die, let their carcase be given to vultures, or floated
down the river." 4
'"How can I get rich?' asked Sbyin-pa t'chen-po (a great
alms-giver). Some one answered : ' If thou tillest many fields,
thou shalt have riches.' Another said : ' If thou feedest
cattle and breed it, thou shalt grow rich.' " 5 " But the strength
of the farmer is the strength of the ' caranam ' [village ac-
countant]." 6
" First, then," says Hesiod, " get thee a house, then a wife,
then a ploughing ox, then a purchased servant-maid to follow
the plough ; for when the cry of the crane announces the wet
1 Ali b. A. T. 8th max. 2 Sain ugh. fol. 8. 3 Shin-sin-1. v. p. 19.
4 Lokan. 149, 150. 6 Dsang-Lun, fol. 148. 6 Vem. iii. 66.
220 ORIGINAL NOTES ON [xiv. 5
wintry season, and gives warning to plough, a man without
oxen then eats out his own heart [in vain regret]." 1 But,
"Bous ecrriv f)iJ.LV epyoLTrjs ev 01x117
KO/3UVOS, epywv ifyns :" 2
" we have at home," says Archilocus, " a good labouring ox with
crumpled horns, that knows how to work." " ' We had two
oxen, O great king,' said Somadatta to his father the brahman
Laludayi, ' with which we used to plough our field. One is
dead, O king ; give me another.' But simple Laludayi said,
' Take thou, instead of give.' The king however perceived the
mistake, and gave sixteen oxen to Laludayi." 3 " The chief of
the herd takes the lead to the field, though he be one of
them," says the old Egyptian scribe Ani ; " but if the crops
fail, then are the immortals [spirits of the departed] called
upon by name [or in earnest, one by one]." 4 " But a meadow
without grass is [lost] useless for the cattle. As the bed of a
river dried up is forsaken by the fish, for want of water/' 5
5 A faithful witness will not lie : but a false witness
will utter lies.
"A faithful witness" &c. "A witness who speaks the truth
in his testimony gains the highest [most exalted] worlds. But
he enjoys the highest reputation also here below ; for such a
testimony is honoured by Brahma himself. But the witness
who speaks falsely is to be bound with the fetters of Varuna
himself [under water], and will be tormented through a
hundred births. Therefore let him give his testimony faith-
fully," 6 says Manu.
Speaking of a thorough scholar [a finished man, 'sse,'
according to Chinese ideas], Confucius said, that "in his
words he ought to be faithful, and excellent in his conduct." 7
1 Hesiod. L K }. 403, 449. 2 Archil. Par. fr. 40, ed. G.
3 Somadatta j at. * Ani, max. 51, 52. 6 Kawi Niti, xxviii, i. 2.
6 Manu. S. viii. 81, 82. 7 Hea-L. xiii. 20.
xiv. 6] THE BOOK OF PROVERBS. 221
" And truth has no need of seven [evolutions, coils, turnings]
twists," says the Telugu proverb; 1 and the Latin: " Veritas
non quaerit angulos." 2 " For if you speak without good faith,"
say the Chinese, " what is the use of your words ?" 3 " But the
assertion of a man should be one word only." 4
" Eidem homini, si quid rect& curatum velis,
Mandes : moriri sese miser mavolt,
Quam non perfectum reddat quod promiserit : "
" If thou wishest it to be taken care of, give it in trust to
Archibulus. He would rather die a miserable death than not
fulfil his promise." 5
" but a false witness? &c. " There were elders in Bassorah,"
says Nachal-ben-Darim, " who would give false witness, some
for two, others for four or twenty drachmae. For two, they
gave false witness without oath ; for four, they gave it with an
oath ; but for twenty, they gave false witness, oath, and false
charges. Whence came the saying: All men are righteous
except those in authority." 6 " But a man gains no confidence
for the kind of lies he is in the habit of telling. Who ever
dreamt of any good from thieves or from gamblers ?" 7
6 A scorner seeketh wisdom, and findeth it not : but
knowledge is easy unto him that understandeth.
'A scorner seeketh wisdom,' }!W, 'but there is none;' 'it is not'
(to be had); 'but knowledge is "P^J, light (easy) to the understanding
(intelligent) man.'
" A scorner" &c. " The Rahan Tullubandaka, even while
a Rahan, could not learn one gatha [stanza in Pali], from want
of intelligence, although he laboured at it the whole four
months of the rainy season. This was his punishment for
having once in a former birth laughed at another Rahan who,
from want of intelligence, could not learn one line of Pali, and
1 Telug. pr. 2571. z Lat. pr. 3 Chin. pr. * Bengal pr.
8 Plaut. Asinar. i. i. Eth-Theal. 13. 7 V. Satas. 339.
222 ORIGINAL NOTES ON [xiv. 6
gave up the study of it." 1 [This is hardly to be wondered at
if, as we are told] : "Buddhas are incomprehensible; the laws
(or religion) of Buddha are incomprehensible ; and to those
who delight in (or believe) these incomprehensible things, the
fruit of their faith is alike incomprehensible." [Quoted from
the Pitakattaya. 2 ] "The brahman Sonuttaro said to his son
Nagasena : ' The Vedas are called science, and the rest, arts.'
Nagasena having mastered them, said : ' These Vedas are
indeed empty, and only prattle (or chaff); they are without
juice [sense or flavour] ;' and he then turned away dissatisfied
and annoyed" 3 [from a Buddhist point of view].
On the other hand, "He who applies his mind to the bound-
less lore of Buddha, will acquire well (or readily) all Buddha's
teaching through true and holy wisdom, the very essence (or
nature) of his teaching." 4 But Confucius said: "I do not
teach him who does not apply himself [to knowledge]. I do
not make my own ideas known to him who cannot express
his own ; if when I describe one corner, he does not see the
other, I do not repeat [my instruction]." 5 [" Yet the goldsmith
[in his fine work] goes 'tik-tak' [light blows] ; but the black-
smith gives one blow." 6 ] "A rash, hasty man runs a risk (or
is in danger), like the summer moth that rushes into the fire;
but the man who is slow [careful] enjoys himself like the birds
in spring." 7 [So also in seeking after wisdom, or knowledge.]
" But a scorner perishes," says Manu. 8 " He cannot succeed
in his efforts; but, as the Bengalees say, 'Ank and ask' [com-
pound letters] stick in his throat; he is a mere 'Shripanchami.' 9
[The fifth lunar day is dedicated to Shri, and neither work
nor study is done on that day. A man who does, and can do,
nothing, is called in the proverb a ' Shripanchami.'] For,
" Nulla est tam facilis res, quin difficilis siat,
Quum invitus facias,"
1 Buddhagh. Par. vi. p. 88. 2 In the Mahawah. st. xvii.
3 Milinda pan. p. 10. 4 Altan Gerel, c. ii. fol. 25. 6 Shang-L. vii. 8.
6 Beng. pr. 7 Do ji kiyo. 8 Manu, ii. 163. 9 Beng. pr.
XIV. 6] THE BOOK OF PROVERBS. 223
says Terence. " Let a thing be ever so easy, it becomes difficult
when done 'against the grain.'" 1
" but knowledge is easy" &c. Speaking of the perfect man,
Confucius says, that "he acquires knowledge without effort,
and keeps in the way of wisdom with ease." 2 " The right way
is in you," says Meng-tsze, "and you see it afar off. It is easy
to practise, and you seek difficulties in it" 3 " But Yue
[B.C. 1320] said truly: " It is not difficult to know a thing, but
to do it." 4 " Intelligence and innate wisdom," says Confucius,
" saves one from stupidity, as merit protects [the world] the
nation, and saves it from blame ; as manly vigour saves from
fear, and riches from contempt." 5
" All things are quite plain to him whose heart (or mind) is
not shut up within him [is clear]." 6 " It is as clear as this,"
said Confucius, pointing with his finger to the palm of his
hand," "and it becomes easier by practice." 8 "For the wise,"
say the Egyptians, " is taught with a wink, but the fool with a
kick." 9 " For he who does not understand a sign, is a fool,"
say the Arabs. 10 " And a man of ready wit understands at
once," say the Georgians. 11 " If an intelligent man sits an
instant only by a learned man, he will quickly understand
virtue (or truth), as the tongue the flavour of broth." 12 "There
are four sorts of disciples," say the Rabbis : " quick to hear
and quick to lose, whose reward is in loss ; hard (or slow) to
hear and slow to lose, whose reward is in gain ; quick to hear
and slow to lose, whose reward is a good portion ; and lastly,
slow to hear and quick to lose, whose reward is an evil por-
tion." 13 To the last but one of these "who is perfected in the
Gemara [finished learning], it comes to him as a song (or
poetry]." u
1 Ter. Heaut. iv. 6. 2 Chung yg. c. xx. 3 Hea-Meng, vii. ir.
* Shoo-King, iii. 13. * Ming-sin p. k. c. vii. 6 Ming h. dsi, 36.
7 Shang-Lun, iii. 11, and Chung yg. c. xix. 8 Telug. pr.
9 Egypt. Ar. pr. 10 Meid. Ar. pr. " Georg. pr. 12 Lokaniti, 25,
and Dham. Balav. 6. l3 Pirqe Av. v. 13. " Khar. Pen. iii. 3.
224 ORIGINAL NOTES ON [xiv. 7
"A pandit," said Vidura to Dhritarashtra, "understands
quickly, hears slowly [carefully, at length], and having heard,
he acts [serves his object or purpose] for its own sake, and
not from greed." 1 "But the foolish man thinks more of vain
toil than of noble pursuits." 2 "To exhort (or admonish) by
speaking is no more than the knowledge which animals have
[that understand certain words or sounds]. But without ad-
monition from another, and if without being spoken to, one
knows in one's mind (or thought), that is being wise." 3 [The
Mongolian version has 'to remember' instead of 'to exhort ;'
' to remember when being spoken to,' &c.].
7 Go from the presence of a foolish man, when thou
perceivest not in him the lips of knowledge.
ri3?T b^, ' as thou hast not known (or found) lips of knowledge
(in him).' 72 is seldom construed as it is here with the prseterit, but
chiefly with the future. All the old versions go far from the
Hebrew except the Chaldee : ' Turn thy way back from before the
fool, for there is no wisdom in his lips.'
" Go from the presence" &c. " Nothing checks (or stops) an
impertinent man like turning away from him ; nor does aught
unbridle him like meeting [and listening to] him." 4 " Who
can endure a man half-educated ? Who can carry on his head
a pitcher only half-full of water?" 5 " Have no words with a
foolish man ; without knowing what he is about ; or shame
only will result from it." 6 " For it is mere thoughtlessness (or
light-headedness) not to discern between true and false words
in our intercourse with others." 7 "Wise and great men, on
seeing fools, give room [get out of their way], being as offen-
sive to them as swine eating filth." 8 "If one is in awe of
wicked and scheming men, at all events one eschews them.
1 Maha Bh. Udyog. P. 992. 2 Armen. pr. 3 Legs par. b. p. 15.
* El Nawab. 98. 5 Legs par b. p. 304. 6 Oyun tulk. p. 8.
7 Id. p. 10. 8 Nidivempa, 36.
XIV. 7] THE BOOK OF PROVERBS. 22$
But one loves to draw near a good and worthy man," 1 says
Ke-khang.
"Happy, then, is the man who never sets eyes on fools." 2
" Better it is to walk alone than in fellowship with a fool. Let
a man walk alone, commit no sin, and have few wants, like a
poor elephant, or a chandala." 3 "O my heart, if thou art wise,
do not consort with the ignorant, but flee from them [swift] as
an arrow." 4 "For if he is silly, his company would be like
death to me," said Khojishteh. 5 "And," said Confucius, " with
regard to those that are ambitious and not sincere, ignorant
and yet inattentive, heavy and stupid without faithfulness, I
know not [how to teach them] ;" 6 "although it is only men of
superior intelligence or of degraded stupidity that cannot be
changed," said also Confucius. 7 "And the brahmachari [a
young brahman, student under training] ought rather willingly
to die for his learning, than to sow his seed in such barren or
desert land." 8
" It is but labour lost to take pains with a worthless object.
Not a hundred efforts will teach a booby to talk like a
parrot." 9 "But leave the fool in his folly, and place the cele-
brated man among his peers." 10 "Cast not gold into mud,
nor pearls into the deep." 11 " By talking to a man, you
see what he is ; by trying a horse, you also see his worth." 12
" Even from afar will men draw near the righteous ; but neigh-
bours will flee from the wicked." 13 "And when the pupil hears
his 'guru' either spoken against or blamed, let him stop
[cover] both his ears, and go somewhere else." 14
"A swan among crows, a lion among kine, and an elephant
among asses, does not shine, nor yet does a wise man among
fools." 15 "Many gods and men have pondered over blessings
1 Ming-sin p. k. c. xix. 2 Dhamm. Sukhav. 10. 3 Id. Nagav. ir.
4 Pend n. p. 1 1. 6 Toti nam. xxii. st. 6 Shang-Lun, viii. 16.
T Hea-L. xvii. 3. 8 Manu, ii. 113. 9 Hitop. intr. 43. 10 Ebu
Medin, 97. " Jap. pr. p. 491. 12 Id. p. 709. 13 Ep. Lod. 203.
14 Manu S. ii. 200. 15 Lokan. 23.
VOL. II. Q
226 ORIGINAL NOTES ON [xiv. 8
in their longing for prosperity. Say, which is the greatest
blessing ? To avoid fools, to frequent good men, and to honour
men worthy of honour." 1 "And for a wise man among fools,
trying to make things clear to them, is like giving a looking-
glass to blind men." 2 "But best men keep themselves from
others who differ in mind and body, and are unrestrained in
their anger." 3 " The vigilant among the careless, and the wide-
awake among sleepers, leaves them and goes on his way
wisely, as a fleet horse leaves behind him slow ones." 4
8 The wisdom of the prudent is to understand his
way : but the folly of fools is deceit.
3~n, ' his way,' lit. and fig. not only how to act under present cir-
cumstances at the time, but ' his way ' means his manner or mode of
conduct; as 'this is his, your, my way;' the wisdom of the prudent
is 'to know himself;' yv&Oi o-eavrov, of Chilon. But the folly of a
fool prevents him from knowing himself, and is thus nQTip, 'self-
deceit ;' it defrauds him of the knowledge of himself. Chald. and
Syr. follow the Hebrew ; but LXX. is wide from it. Copt, follows
Vulg.
"The wisdom of the prudent" &c. "Foresight or prudence
is wisdom (or virtue, 'paramit')." 5 "He is a pandit [wise],"
said Vidura to Dhritarashtra, "who proceeds after due con-
sideration, who does not stop in his work, and who does not
waste his time." 6 "Yet a man may also gain the victory over
his enemy by hoisting the signal of retreat." 7 " For the skil-
ful [clever] man conceals his purpose [plan, design]," say the
Welsh. 8 And Vidura : " He whose plans (or designs) when
thwarted are not known by others, reaps great advantage, and,
when carefully kept secret, succeeds." 9 " No harm ever hap-
pens to a work well considered beforehand." 10
" The Bodhisat [Buddha in a preparatory transformation],
1 Putt-ovada Mahamang. Sutta, p. i. 2 Lokapak. 5. 3 V. Satas, 162.
4 Dhamm. Appam. 29. 5 Siiin-tseu, fol. 16. 6 Maha Bh.
Udyog. P. 994. 7 Sain ugh. fol. 31. 8 Welsh pr. 9 Maha
Bh. Udyog. P. 1089. 10 Nitimala, iii. i.
XIV. 8] THE BOOK OF PROVERBS. 22/
with his 500 carts of merchandize, passing through a desert,
said to the Yakka [devil in human form] who advised to break
his water-jars : ' Go ye, we are merchants ; until we see some
other water, we will not pour out the water we have.' The
foolish merchant who had gone before, believed the Yakka
and perished ; but the Bodhisat was saved." 1
" semita certe
Tranquilla per virtutem patet unica vitas.
Nullum numen habes, si sit prudentia ; nos te,
Nos facimus, Fortuna deam, coeloque locamus :" 2
" Virtue then is the one plain path to follow for a quiet life,"
says Juvenal. " We need no Supreme Being if we have pru-
dence. We make thee, O Fortune ! then we call thee god-
dess, and place thee in heaven." " There is no door at which
good fortune or misfortune comes," say the Japanese ; "but it
is man's part to beckon to either the one or the other." 3 "Tov
a-ov egopOov Trorpov :" " Set right thine own destiny," said Anti-
gone to her sister, "but don't trouble me." 4
" Thou wishest to win at the Olympic games," says Epic-
tetus ; " so do I, most assuredly ; for it is well worth my while.
Consider then the preparations [privations, hard life, &c.] for
it, and what is to follow ; then set to work." 5 " It is, however,
difficult always to form a correct judgment of circumstances
at the time," says Pindar. 6
" Kcupov Trp6<rp.fvc \ " " Watch thy opportunity," says Periander,
"and trust not to time." 7 " But since time does not bend his
neck to thee, bend thy neck to time." 8 "And meet [avail thy-
self of] the opportunity, lest it turn to thy disgrace." 9 "For
an opportunity is a golden spot in time." " He, therefore, who
neglects an opportunity of acting or of speaking, repents of it
afterwards," 10 said Ugedei, Tchinggiz-khan's youngest son.
1 Apannak jat. p. 102. * Juv. Sat. x. 363. 8 Do ji kiyo.
4 Antig. 84. 6 Enchir. 35. 6 Ol. viii. 32. 7 Periand. sept,
sap. p. 46. 8 Ozbeg pr. fl Ebu Medin, 41. 10 Tchingg-
khan, p. 6.
Q 2
228 ORIGINAL NOTES ON [xiv. 8
"And whosoever anticipates [misses] an opportunity, or the
proper hour, that lost opportunity will drive him from success
(or happiness)." 1 "A thoughtless [weak-headed] man loses
many a good opportunity. And when the opportunity is lost,
then he blames what happens," say the Arabs. 2 " But to be
sorry after a thing is done, is not so well as to deliberate ere
it is begun." 3 " Brahma [orders] what is to come (or to happen).
But when it happens, then a quick and ready mind is a quality
that increases happiness. But for a man to say, ' What will
happen, must happen,' ruins him [destroys his energy]." 4 " For
be well assured that what is not practicable by policy (or pru-
dence) will not succeed by force." 5
"And he who knows well the way, will not weary himself." 6
" But cross high hills at the lowest range, and a wide lake at
the ford," said Tchinggiz-khan. 7 "And take everything by
the smooth handle." 8 "For the wise man," says Ye-tsung,
"when about to do anything, plans the beginning of it." 9 "For
the difficulty [first beginning] of a thing [is] the first part of
success (or comfort, happiness, or ease)," say the Arabs. 10
And, says Odin, " Mishap seldom befalls the prudent [who
use foresight]." 11 So Terence also
" O Demea !
Isthuc est sapere, non quod ante pedes modo est,
Videre ; sed etiam ilia quae futura sunt,
Prospicere." 12
'" This is wisdom, not so much to see what lies at our feet, as
to look a-head for what is coming." " Yet considering the
plight we are in," said Creon to CEdipus, " it might be well to
know what we had better do." 13 " Yes ; and consider well ere
you act," said Yue to Kaou-tsung ; " and when you prepare to
act, choose the right time." u
1 Berachot, in Millin, 66 1. 2 The 40 Vizeers, 2nd day. 3 Woo-
kih-show, p. 201. 4 Pancha T. i. 361. 5 Bahudorsh. 4.
6 Osmanl. pr. 7 Tchingg.-khan, p. 2. 8 Engl. pr. 9 Yung-shin
in Shin-yu, p. 18. 10 Meid. Ar. pr. " Havamal, 6.
12 Ter. Ad. iii. 3. 13 OEdip. Tyr. 1441. 14 Shoo-King, iii. 13.
Xiv. 8] THE BOOK OF PROVERBS. 229
" For bewilderment in time of adversity," said Chitragriva,
" is the proof of a weak man. Therefore, laying hold on firm-
ness and wisdom, some remedy must be found." 1 "Yet while
thinking of the means (or remedy), a man ought also to think
of the risk (or consequences) ; while he sees the young of a
foolish booby eaten up by an ichneumon." 2 "Cease, then, to
regret that the space before your eyes is narrow [that you can-
not find a way out of your difficulty] ; but draw back one step,
and it will prove broad enough " 3 [reflect, consider, and act].
And remember that " Haste comes from the devil," say the
Arabs, 4 "but deliberation comes from the Merciful One."
" For he is wise and intelligent who clings to a misfortune
when it happens [in order to master it]." 5
" For the knowledge of the time (or of the times), and a
right appreciation of present circumstances, is one of the many
doors to the Buddhist religion ; it makes sight useful" 6 [it en-
ables me to see what had best be done]. " For a man should
first know where he ought to stop (or stand), and after that
determine to do it. When he has once made up his mind, he
is then free from care," says Confucius. 7 "Whatever thou
doest, first of all deliberate (or consider). Even in drinking
water, judgment is good." 8 " For the holy man," says Lao-
tsze, " delights to show ability in business [in knowing what
to do]." 9
" I know not," said Confucius, " what will become of a man
who does not ask himself, 'How can it be done?'" 10 "It is
a great gain for things [circumstances]," said Shafii, "when a
man knows the capability [measure or value] of his position,
and of that which his understanding can grasp, and then acts
accordingly." 11 "But if what thou wishest does not happen
to thee, then wish (or like) what happens." 12 "And seek no-
1 Hitop. i. fab. 2, 224. 2 Hitop. iv. 10. 3 Dr. Medh. Dial. 232.
4 The 40 Vizeers, 3rd day. 5 Hitop. iv. 6. 6 Rgya-tcher r. p. c. iv.
7 Ta-hio, c. i. 8 Subha Bilas, 129. 9 Tao-te-K. viii. w Hea-
Lun, xv. 15. " Eth-Theal. 210. 12 A. Ubeid, 96.
230 ORIGINAL NOTES ON [xiv. 8
thing that is foreign to your condition and prosperity ; and do
nothing against reason. Only do your duty attentively, and
attend carefully to your business, and thus shall you obtain
protection from the gods," says Wan-kew-po. 1
" Mahomet," says Borhan-ed-din, " commands every Maho-
medan man or woman to cultivate knowledge ; not indeed
every kind of knowledge (or science) ; but he enjoins to every
one the knowledge of himself, since it is said : The best know-
ledge (or science) is the knowledge of one's own state (or con-
dition, ability) ; and the best work done is the observance of
this precept." 2 "A wise man ought, indeed, before he acts, to
consider with all his might whither tends the work he under-
takes. For the result of things begun with too much alacrity,
often gives [heart-burn] sorrow of heart, as if wounded with
an arrow, through failure of the work." 8
" Why do certain men shine in their walk through life ?
They do not cling to (or hanker after) the past, nor yet rejoice
in that which has not come to pass. But they bring their wis-
dom to bear on the present which they have got, and which
they have proved. Therefore does their light [lit. colour]
shine." 4 "And a good man," says Siun-tsze, "knows what
means 'not to be whole or complete,' not to be pure, and
what he lacks in order to be excellent. So he is careful not
to eat what would hurt him ; he orders his eyes not to
look on what he ought not ; his ears, not to hear what is im-
proper ; his mouth, not to utter improper words ; and he com-
mands his heart not to wish for (or dwell on) what is not
right" 5 "When a wise man drives away carelessness by
watchfulness, he, like a valiant man (or champion) mounted
on the terrace of understanding, and free from trouble (or
sorrow), looks down from thence as from a mountain, upon the
sorrowing multitude on earth." 6
1 Kang-he's 7th max. p. 857. 2 Borhan-ed. Par. ett. p. 8.
8 Nitishat. 97. * Vasuband. 9. 6 Siiin-tsze, i. c. i. p. 9.
Dhamm. Appam. 7.
XIV. 8] THE BOOK OF PROVERBS. 23!
"Whatever a wise man does, let him do it with all his
might [with due consideration]." 1 "By all means ought the
wise man to consider the following," said Ichnelates to Stepha-
nites : " what good things he has had, and what evil ones ;
then to avoid the causes of the bad ones and seek after the
causes of the good ; then to consider also what good and what
evil things may yet happen, and act accordingly ; doing his
utmost to eschew the bad ones and to obtain the good." 2
" There is no fellowship between thee and me, said the rat to
the crow. For it behoves a wise and prudent man to meddle
only with things in his way, and to leave off those that are
not. Thou art the eater, I am food for thee ; how can there be
friendship between us?" 3
" Mira que ates, que desates :" " See then well to what thou
bindest and to what thou loosest," say the Spaniards. 4 " Under-
standing attends (or follows) action. A well-minded (or under-
standing) man, therefore, when about to do a thing, first con-
siders attentively what is to come of it." 5 "All men are not
alike. One man can do one thing; another, another work. With
the best mind a ship cannot go on land, nor a cart on the sea.
Although red, blue, and white lotuses and fish are all born of
the water, yet have they different smells ; so also all beings
born of one womb have different properties." 6 " It is then for
a man ' to understand his way.' Men of the highest principle
and of the greatest worth spend it in ' serving their genera-
tion,' and ' redeeming the time ' of evil days. For the sign of
a prudent [understanding] man is to know his own time." 7
" A.OL/3f TTpOVOiOLV TOV TTpOO"QKOVTO<i j3lOV '.
" Take beforehand measures suitable to the time in which you
live," say the Greeks. " For it is well to prevent the wicked
before he prevents thee." 9 "And one of the many causes of
7 Legs par b. p. 339. 2 2re. K. 'I^v. p. 46. 3 Calilah u. D. p. 163.
4 Span. pr. 6 Bhartrihari Suppl. 9. 6 Lokap. 42, 82.
7 Ebu Medin, 41. 8 iVw/*, ftov. Midr. Rab. in Gen. M. S.
232 ORIGINAL NOTES ON [xiv. 9
regret in time of sickness, is to have made no preparation (or
provision) for it." 1 "When hunting (or going after) a stag,
one cannot choose his own way ; but one has to penetrate the
forest. But the wise man examines carefully; not as if lolling
at home in a booth ; but he proceeds carefully." 2 [But 'time-
serving/ so called, involves no better principle than self-love
and vanity ; and ' time-servers,' whether in private life, in
Church or in State, receive but scant honour from thoughtful
men.] "Now, said the jackal, having once obtained the
favour of the king, I will act according to time and circum-
stances." 3
" Flattery, they say, is necessary in the world." 4 " When
we praise a man and profess esteem for him, the rat becomes
a tiger ; but when it is the other way, then the tiger becomes
a rat." 5 With such men, "One [foolish] action with loss
overturns a hundred," say the Chinese. 6 " One move loses
the game."
" but the folly of fools" &c. " The fool is able to procure for
himself in one life [here on earth] the hell in which he will
spend his seven lives." 7
9 Fools make a mock at sin : but among the righ-
teous there is favour.
A. V. here follows the Vulgate ; and the other versions go wide
from the Hebrew, which is variously rendered. Some take ^T$, in
a generic sense, in order to account for the sing. V"* 1 ?^ which is a rare
construction. But there is no difficulty in the frequent inversion of
the ace. before the subj. and verb. The sense would then be EltfN,
either the ' fault,' or also ' the expiatory sacrifice for that fault,' ' the
penalty of a fault,' V^* ' laughs (or will laugh) at ' (illudet) ' mock,
D^bw, the fools who committed the fault.'
" Fools make a mock" &c. " The Creator has provided help
1 Ming-sin p. k. c. vii. 2 Y-king, c. iii., Loo-san. 3 Pancha
T. i. p. 26. * Vem. ii. 63. 6 Jap. pr. 6 Ming-sin p. k. c. iii.
' Cural, 835.
xiv. 10] THE BOOK OF PROVERBS. 233
and a remedy for everything ; but in my opinion," says Vara-
ruchi, " He is helpless as to the lost state of the inward feelings
of a wicked man." 1 "A fool is moved at nothing ; the flesh
of a dead man does not feel the knife." 2 "Mean (or vulgar)
men, from want of restraint, transgress the middle path of
virtue," says Confucius. 3
" but with the righteous? &c. "The man who yields to
others is no fool ; he will assuredly reap the benefit of it in
after days." " Wise men are respectful and lose nothing by
it ; for he who is courteous to others shows good breeding." 4
10 The heart knoweth his own bitterness; and a
stranger doth not intermeddle with his joy.
inrrV 1 ^, ' a stranger is not mixed up with.'
" The heart knoweth? &c. " We are all aggrieved, O my
son," said Theognis, " when thou art ill (or in trouble) ; but as
to other people's trouble, it only lasts one day [with us]." 5
" paa-ra yap TO crov T crv,
Kaya> Sioicra) rovp-ov, r}v eyuoi TriOy."
" Believe me," said Tiresius to QEdipus, " thou canst best bear
thy own troubles; I shall bear mine." 6 "Nobody is always
happy ; but a good man may act bravely, though hiding within
him trouble which he does not show." 7
" Ille dolet vere, qui sine teste dolet:"
"He grieves in earnest who shows his sorrow to no one." 8
"Anguish of heart is tighter [worse] than pressure of hand." 9
"And there is care [work] in every heart," say the Arabs. 10
" But he excels among his equals who hides his sorrows." 11
"Joy is one's own, but sorrow is other people's." 12 "A cias-
cheduno pesa il suo fardello:" " Every one feels the weight of
1 Pancha Rat. 2. 2 Jerusal. Taanith R. Bl. 77. 3 Chung yg. c. ii.
4 Ming h. dsi, 65, 161. 6 Theogn. 663. 6 CEdip. T. 320.
r Theogn. 433. s Mart. Epig. i. 84. 9 Nuthar ell. 145.
10 Id. 192. " Ebu Medin, 291. M Beng. pr.
234 ORIGINAL NOTES ON [xiv. IO
his own burden." 1 " I have lanced many boils," said the sur-
geon, "but none gave me so much pain as my own." 2
" The pheasant calls his mate ; he is like a decayed tree with-
out branches. But as to the grief he hides in his heart, no
one knows it." 3 " The witness of the heart is stronger than
that of a thousand witnesses." 4 " The mind alone," said Odin,
" knows what lies near the heart, and alone sees its own feel-
ings. There is no worse disease for the mind of man than for
him to be dissatisfied with himself." 5 " To every one his upper
cloth feels heavy." 6 " Lemmikainen's mother inquired after
him of the trees around : the oak answered, ' I have cares of
my own ; I cannot look after thy son.' So said also the moon,"
&c. 7 " There is no fellowship (or partnership) in sorrow," said
Namuchi to Shakra. " Everything here has an end ; there-
fore grieve not." 8
" Well, though I may say the fire does not burn the wood,
yet the burning of my heart is unbearable." 9 " For there is
no lie which the conscience does not know, as there is no con-
ception of which the mother is not aware." 10 "What one
knows [conscious guilt] harrows the mind (or heart)." 11 " For
is there a sin of which the mind is not conscious?" 12 " Since
the mind is witness to itself." 13 "As when the worm eats into
the wood, no one knows the pain the wood endures, so also
when anxiety dwells in the mind, understanding, strength, the
whole body, wastes away." 14 It is "being poisoned in the
heart," 15 or "swallowing, gulping down one's heart." 16
" But as there is neither virtue nor liberality for the elephant;
neither regret [penitence] nor tenderness for the cat ; neither
wealth nor poverty for the white ant ; neither land nor water
for the crocodile ; so also is there neither happiness nor sorrow
1 Ital. pr. 2 Telug. pr. 3 She-King, bk. v. 3. * Osmanli pr.
6 Havamal, 94. 6 Telug. pr. 2665. 7 Kalevala, xv. 133. 8 Maha
Bh. Shanti P. 190. 9 Georg. pr. 103. 10 Tarn. pr. u Id. 506.
12 Telug. pr. 2528. u Id. 2524. u Prem. Sagur. c. xliii.
15 Riutei Tanef. Biyobus, ii. p. 27. w Jap. idiom, p. 482.
Xiv. Il] THE BOOK OF PROVERBS. 235
for the knowing [wise or learned] brahman." 1 " The fool alone
grieves over what need not be deplored ; he thus suffers a two-
fold misery, by doing two fruitless (or useless) actions." 2 " The
dead enjoy (receive) the tears shed as a matter of course over
them ; therefore ought no one to weep (or grieve) over-much
for what is done or is to be done." 3 " No one mixes up one
joy with another." 4 "But joy (or pleasure) passes away, and
sorrow comes in its stead." 5
1 1 The house of the wicked shall be overthrown :
but the tabernacle of the upright shall flourish.
rP2 here is ' a house ' as built of stone or brick, and intended to
last ; but bn is a tent, or booth, made to last or to flourish only
through God's care and protection.
" The house" &c. "A house without [Tao] religion or good
order," say the Chinese, " is not complete [does not prosper] ;
and a house which is thus incomplete, does not furnish [worthy]
children (or family). But the sons of a religious [well-ordered]
house save manure like gold ; whereas the sons of an ill-
regulated [irreligious] house use gold like manure." 6 "For
a house that gathers together good deeds shall be abun-
dantly happy ; but a house that gathers together evil deeds
shall have much sorrow." 7 "A house of lies does not stand
[prosper]." 8
" Woe to those who build up their houses with sin, for they
shall be thrown down from all their foundations, and those
who build them shall be slain with the sword," 9 said Enoch.
In the Y-king it is said: "The house that accumulates good
[works] must [have a remnant] Overflow with wealth ; but the
house that accumulates 'what is not good' [evil] must abound
in misfortune." 10 "Assuredly," said Bhishma to Krishna, "this
1 Vettivetk. 32, 35. 2 Pancha T. i. 379. 3 Id. 380.
4 Berach. in Millin, 82. 6 Jap. pr. 6 Ming-sin p. k. c. xi.
7 Ming h. dsi, 819. 8 Hind. pr. 9 Bk. Enoch, c. xciii. 7.
10 Seu-shing-ung, in Ming-sin p. k. c. i.
236 ORIGINAL NOTES ON [xiv. 12
family of the Kuruides shall soon come to nothing, for they
are all devoted to greed and folly." 1 "For a wicked man is
overcome only by proper treatment for him, and not by sen-
sible [argument or] restraint. One fells a large tree only by
[digging and] destroying the ground around the root." 2
1 2 There is a way which seemeth right unto a man,
but the end thereof are the ways of death.
' There is a way U^S "0? 1 ? ^^, straight (or right) before a man,
for him to walk in.' Chald. ' There is a way which the sons of man
(men) think straight (or right), but the end of it is the way of death.'
LXX. ' depths of hell.'
" There is a zvay" &c. " A man may obtain his desire [what
he longs for], but that may bring him misery as a gift." 3 " One
thinks one's desire would be happiness ; but when it comes to
pass, it only brings misery. Those who think wine-drinking
happiness, must think madmen happy." 4 "For there are
endless ways to death." 5 "Oftentimes a man may feel much
pleased [with the place in which he settles], but in due course
he has sorrow (or misfortune) that gives him no pleasure." 6
"No man," says Theognis, "when occupied with many
things, knows for certain whether it will turn out well or ill.
For oftentimes, when he thinks he settles it for evil, it turns
out for good ; and also when intending it for good, it turns
out evil." 7
" d/ufal 8' a.v6pd>-
TTWV <f>pfcrlv dyuTrXaKtat
" For innumerable errors hang about the mind of men," says
Pindar. 8 "And desire often ends in ruin." 9 "For the sinner
sees good as long as his sin is not ripe; but when it has
ripened, he sees his sins [and the fruit thereof]." 10 " Want of
1 Maha Bh. Sabha P. 2356. 2 Drishtant. Sh. 46. 3 V. Satas. 436.
4 Legs par. b. p. 261. 6 Tarn. pr. 5127. 6 Kawi Niti. 7 Theogn. 135.
8 Ol. vii. 43. ' Meid. Ar. pr. 10 Dhamm. Papav. 4.
xiv. 13] THE BOOK OF PROVERBS. 237
control over one's senses is acknowledged to be the way to
misfortune; whereas control over them is the path to success.
Let a man take the one he prefers." 1 "Therefore," said Liu-
pei in his edict : " Do not consider an evil thing small, and do
it ; and do not look upon any good as too small, and not do
it." 2
Baber, after returning to Indidjan, gave an order which
caused him to leave that place a second time. He then said :
"Although many things appear wise, yet should they be con-
sidered attentively in all their bearings. Now, from want of
due consideration before giving my order, what amount of
trouble and misfortune has come upon us ! We must leave
Indidjan a second time, for having given an order without due
consideration." 3
See also Esop [fab. 122 and 64], to the effect that "many
thinking they possess an advantage, are injured thereby at
last." Loqman [fab. 2], Sophos, and Syntipa, give the moral
somewhat differently ; while Mun-moy says in his quaint
Chinese style: 4 "Horns indeed! like men of the world who
hasten to that which hurts them, and put aside that which is
useful to them ; there are indeed many such."
13 Even in laughter the heart is sorrowful ; and the
end of that mirth is heaviness.
71V\n, ' pain of heart, sorrow or grief.'
" Even in laughter" &c. " How ever did my spirits support
me to sing to the piper's flute ? But now come, friend, shave
thy head, cease from fun, and mourn over that chorus fragrant
with flowers, but now gone," 5 said Theognis. " Sorrow origi-
nates from what is pleasant, and fear proceeds from what is
pleasant. But there is no sorrow for those who are free [from
like and dislike]; what then have they to fear?" 6 "No joy
1 Hitop. i. 29. 2 Ming-sin p. k. c. i. 3 Baber nam. p. 80.
4 Fab. 42. 6 Theogn. 803. Dhamm. Piyav. 4.
238 ORIGINAL NOTES ON [xiv. 13
without alloy." 1 [No happiness is to be had without sorrow.]
On the other hand, "To every weeping there is one laugh." 2
" Yet," say the Chinese, " having obtained an uncommon
pleasure, guard against unfathomable sorrow. Extreme joy
produces grief. When imperial favour is obtained, then think
of disgrace. While living at peace, think of danger. When
glory is at its height, then disgrace is great ; and when profits
are heavy, then is ruin the more complete." 3 "Many a merry
party of intimate friends turns out one of weeping." 4 For
" La tristezza e il gaudio, sono maritati insieme:" " Sorrow and
joy are wedded together." 5 " While I stood there talking," said
Wofana to Sakitsi, " I was blue with suppressed laughter : all
the time in perspiration from fear of death [great anxiety]." 6
" Often does a sorrowful man laugh out of admiration [that
is, in order to be admired for his agreeing with him who
laughs]. For the teeth may laugh, but the inward parts are
beaten with grief." 7 "Sorrow comes after joy, and joy after
sorrow. Sorrows and joys go round like a wheel." 8 "And
from mirth, weeping." 9 For "even a plum is sour in the end
[or at the end, near the stone]," say the Georgians. 10 " For
there is care (or work) in every heart ; and hearts are sup-
ported only by thinking of God." 11
" Sorrow (or pain) is near happiness," said Vyasa to Yucl-
hisht'ira, "and happiness is near pain. A man never really
suffers pain, nor enjoys happiness ; and pain may be the end
of pleasure, while pleasure sometimes comes of pain. There-
fore let him overcome both happiness and pain who longs for
everlasting happiness." 12 " Happy, oh happy, you say, all of
us men ; yet there is not a more unhappy man than I," said
Yudhisht'ira to Bhishma. 13 " The heart of man is a singular
[laughable] thing," says Dr. Desima. " For when you come
1 Bahudorsh, 4. 2 Ozbeg pr. 3 Hien w. shoo, 58. * Javan. pr.
6 Ital. pr. 6 Biyobus, ii. p. 27. ' Eth-Theal. 274. 8 Maha
Bh. in Kobita R. 130. 9 Arab. pr. 10 Georg. pr. u Rishtah
i juw. p. 156. 12 Maha Bh. Shanti P. 752. 13 Id. 9990.
xiv. 14] THE BOOK OF PROVERBS. 239
to look at what is called amusement, it is not so in reality.
Songs, tea-parties, chess, shows, &c., what do they give?" 1
" and tJte end" &c. " Grief, it seems, is the sister of joy,"
said one of the fishers in Esop's fable. 2 "When joy cools
down, then sorrow steps in ; when sorrow departs, then joy
returns (or comes)." 3 " It is well known," says Meng-tsze,
" that life is for trouble and sorrow, and death is for rest and
peace." 4 "Do not laugh too much, nor at too many things;
neither abstain from it altogether," said Epictetus. 5 "Very
great joy must have very great sorrow ; and to great memory
must follow great forgetfulness," say the Chinese. 6 " After a
long joy, weeping," say the Finns. 7 " Outwardly a man may
have a cheerful countenance while conversing with others,
when inwardly his heart is being pierced with an awl." 8 "Thy
parents [or friends, people], though looking pleased before
thee, yet weep in their heart [because of thy folly]," said Ani
to a youth. 9
14 The backslider in heart shall be filled with his
own ways : and a good man shall be satisfied from
himself.
from what (rests or) is on him,' his character, virtue, merit,
and good deeds ; and so, ' what becomes him, what is due to him.'
This word is variously rendered by the Old versions. But the
simplest rendering is best ; and may be compared with the Coptic
and also with the Arabic idiom, in which ' a debt ' is expressed by
4 what is on us,' 'our debt' ['to thee, O Father,' in the Lord's Prayer],
forgive us as we forgive him 'on whom we have something;' our
debtor. A.V. is as good a rendering as the rest; and better too,
taken in accordance with the above meaning of V^2. So the Welsh :
' Y mae arnaf i chwi,' ' there is on me for you ; I owe you.'
" The backslider in heart" &c. " Let no one think lightly
1 Waga-tsuye, ii. p. 2. 2 Fab. 28. 3 Gun den s. mon. 745.
4 Hea-meng, xii. 15. 6 Enchir. 43. 6 Ming-sin p. k. c. xi.
~ Finn. pr. 8 Jap. pr. 9 Ani, 3ist max.
240 ORIGINAL NOTES ON [xiv. 14
of sin, [saying], that ' [the penalty] will not reach me.' A
pitcher is filled drop by drop ; so is a fool filled with sin
which he gathers by degrees [one by one]. Likewise let no
man think lightly of good, [saying], that ' [the fruit thereof]
will not affect (or touch) me.' As a pitcher is filled drop by
drop, so also is the consistently good man filled with the good
he gathers by degrees." 1
" and a good man shall" &c. " I say," quoth Archytas of
Tarentum, " that a good man is he who is engaged in great
deeds and who makes good use of opportunities. So also,
I should say, is he who bears prosperity and adversity
equally well. For a good man, who is virtuous withal, brings
his virtue to bear in prosperity, in adversity, and in the mean
estate between them. He acts like a strong and healthy man
as regards heat and cold." 2 "What are the seven articles that
constitute the wealth of an honourable and good man?" asks
the Buddhist Catechism, "(i) Faith, to believe heartily in
the result of actions. (2) Morality and good deeds. (3) Shame
or modesty being ashamed of doing that which is not right.
(4) To shrink from doing it ; (5) from hearing and from
seeing it. (6) To give liberally. (7) To speak and to act
with due consideration." 3
"O happy man who thinkest, ' I am one with that Spirit.'
He always dwells in thy heart, and is like a sage who
examines thy goodness and thy sin. If thou art not at vari-
ance with Yama [the god of death], or with Vaivaswata [one
of the Rudras, inferior manifestations of Shiva], or with the
god who dwells in thy heart, thou needest not go either to
the Ganges [to wash away thy sins] or to the fields of Kuru" 4
[the northernmost regions of the Hindoo world]. "When a
man has overcome all the desires that enter his soul, and is
satisfied from himself, within himself, then is he said to be a
firm [settled] wise man," said Bhagavan to Arjuna. 5
1 Dhamm. Papav. 6, 7. 2 Archytas Tar. 3, ed. G. 3 Putsa pagn. Q. 81.
4 Manu S. viii. 91. 6 Maha Bh. Bhishma P. 933.
xiv. 14] THE BOOK OF PROVERBS. 24!
" Hie murus aheneus esto,
Nil conscire sibi, nulla pallescere culpa:" 1
" This, then, is a wall of brass," says Horace, " not to have an
evil conscience, and not to pale for a fault"
" I follow virtue," said Yudhisht'ira, " not for the sake of its
reward, as I have not transgressed the Shastras, and have an
eye to the conduct of the good [among men]. He who wishes
to ' milk ' virtue [from self-interest], does not reap the fruit of
virtue. And he who fears it [who fears or doubts the conse-
quences of it], indulges sinful thoughts from atheism." 2 " Wise
men obtain the fruit of their work, and are pleased with even a
small reward. But the ignorant in their folly are not satisfied
with even a great result. For them, there is nothing born of
virtue [no result], neither is there, for them, any happiness
either here or hereafter," said Yudhisht'ira to Draupada. 3
" Some one coming in asked Confucius about Pak-ee and
Soo-tsai, and what sort of men they were. He replied : ' They
were worthies of the olden time.' Chee-kung asked : ' Were
they dissatisfied?' Confucius replied: 'They sought perfect
virtue [benevolence] and acquired it. How then could they
be dissatisfied?'" 4 "For a wise man can find himself in no
situation in which he is not satisfied from himself. He acts
according to his position, and does not look for anything
foreign to it," said also Confucius on another occasion. 5
" What good man is there who is not his own friend ?" said
GEdipus. 6 " For where there is goodness [righteousness], what
need is there of other things?" 7 "But being just (or righ-
teous)," says Theognis, "enjoy the peace of thine own mind." 8
" For the token (or sign) of a wise man is that he enjoys the
quietness and peace of the good man ;" 9 "whose thoughts go
1 Hor. Ep. i. i. 2 Maha Bh. Vana P. 1163. 3 Id. ibid. 1192.
4 Shang-L. vii. 14. Chung yg. c. xiv. GEd. Col. 309.
7 Shadratna, 6. 8 Theogn. 772. 9 Legs par b. p. 20.
VOL. II. R
242 ORIGINAL NOTES ON [xiv. 14
not beyond his station," said Tang-tsze. 1 "And all manner of
success attends him who has a contented mind. To the foot
inside the shoe, the whole earth is covered with leather. And
where is there not happiness for those whose mind is at rest,
and who are delighted with the nectar of contentment ? For
men greedy of gain run after it with an anxious mind." 2
"A man is taught evil conduct by artful men ; but he is
made prosperous from the greatness of his soul." 3 " For pros-
perity and good are the fruit of a virtuous life (or pursuits)." 4
"A good and wise man [kiiin-tsze], in order to live and to die
consistently (or rightly), must lay hold on virtue and practise
it. Then he is firm [of purpose and certain], and he is then
able to do what he ought [fulfil his duties]. Such a man is
said to be perfect. Heaven sees his brightness ; the earth sees
his light ; and thus the worth and respectability of the good
man is complete," said Siiin-tsze. 5 " His four characteristics
are," says Confucius, " benevolence without prodigality [always
giving, without needless expense] ; work, without being vexed
at it ; desire (or wish) without covetousness ; and liberality
without ostentation." 6
" The wise man," said Pujani, " is pleased everywhere, and
shines everywhere. He does not inspire fear, and is himself
afraid of no one." 7 "The hidden [inward] man is firm [con-
stant] ; and that is good," says the Y-king; 8 upon which
Ching-tsze remarks : " When a man is at rest and peace
within, then he can be firm and strong, and it is well with
him." 9 But as to putting his trust on others, "he has in him-
self an abundant income, and can do without other people." 10
" For he loses all will [intention, or energy for work] who leans
upon his country or his children." 11
" But he whose senses are mastered, like a horse well reined
1 Hea-Lun, xiv. 26. " Hitop. 151. 3 Id. ii. 174. * Gun
den s. mon. 229. 5 Siiin-tsze, i. c. i. p. 9. 6 Ming-sin p. k. c. xiii.
7 Maha Bh. Shanti P. 5220. 8 Ch. x. Kieou-urh. 9 Id. ibid.
10 Ebu Medin, 274. Id. 275.
xiv 14] THE BOOK OF PROVERBS. 243
in by the charioteer, like a lake without mud, his mind is at
peace and his words and actions are also composed ; he is
acquainted with Nibbanam, and is indeed an excellent man." 1
" He neither exceeds nor comes short (or lags behind) in any-
thing, but considers all in this world as vain, and at last quits
this shore as a snake his slough." 2 "If a man," says Manu,
" desires happiness, let him restrain his desires, and practise
perfect contentment. For happiness comes from contentment ;
whereas discontent only creates misery." 3 [Contentment, how-
ever, in the sense of not wishing to improve, does not seem to
give any great happiness ; for " idleness, lust, disease, over-at-
tachment to one's birthplace, contentment, and timidity, are
the six things that hinder greatness." 4 ]
" He, however, whose son and whose wife are both obedient,
and who is satisfied with small means, may be said to be in
heaven while on earth," said Chanakya. 5 "Thou shalt rise
(or shine) like a god," said Amenemha I. to his son Usurtesen,
" when thou hearest my words. When thy heart is full like
that of a brother who knows not his kin, and thou hast no
visitors, thou needest no watcher ; thou liest down and thy
heart keeps thee." 6 " When Yen-yuen asked the meaning of
'jin' [charity, love of man, perfect virtue], Confucius [the
Master] answered : ' It is to conquer your own self, and to
return to what is right. Then shall you be called virtuous.
And as to what is not proper, look not at it, listen not to it,
and touch it not'" 7 "Virtue [jin] then is within easy reach of
you," says Meng-tsze, " since it consists in feeling for others as
you feel for yourself." 8
" One day, as Confucius was walking along, one of his dis-
ciples asked his fellow what made the master's life so con-
sistent. Hwuy-tsze replied : ' The rule of conduct of our
Master is, to be sincere in feeling for others [or doing to others]
1 Dhamm. Arahant. 94, 96. 2 Uragasutta, 9. 3 Manu S. iv. 12.
* Hitop. ii. 5. 6 chanak. Sh. 42. 6 Inscr. Mus. Brit.
Zeitschr. April, 1874. ' Hea-Lun, xii. p. 10. 8 Hea-Meng, c. xiii.
R 2
244 ORIGINAL NOTES ON [xiv. 14
as he feels for himself." 1 ['.'Consider (or have regard to) thine
own position, and give honour to others also." 2 ] Lao-tsze
calls such a man ' a high man,' who excels in virtue. And he
adds, that " such a man is eminently virtuous, without making
a show of it, but, as it were, naturally. He holds to what is,
and leaves aside what has only the appearance [of reality]." 3
On this, Confucius says that "the man who is virtuous de-
sires to fix his own heart, and also that of others, on virtue.
He wishes to be absorbed in it, and to absorb others also." 4
" Such a man is in general seen in two places, either in honour
with the king, or in service [or worship] with anchorites [alone
and retired];" "like an elephant who is either in the fields or
carrying kings." 5
* " He who thus gave no trouble to others, and who, through
virtue, never associated with bad men, if he see later days, will
have a great increase of power [or excellence]." 6 "In the
fourth heaven reigns great benevolence and great love and
charity;" 7 "benevolence being one of the doors to religion." 8
" It exceeds the reality [amount] of eight thousand actions
done with riches." " If I have charity [love for man]," ex-
claims Meng-tsze, "what more do I require?" 9 "It is real
greatness that resides in a man's character," say the Arabs. 10
Therefore, " borrow from thyself," say they again. 11 But they
add also, as a warning to those who might think that ' to be
satisfied with himself,' is the same as ' to be satisfied from him-
self/ the true saying : " He who is satisfied [well pleased or on
good terms] with himself, only calls forth the anger of many." 12
" White clouds flit by continually ; but clear heaven continues,
even, quiet, unruffled for ever." 13 So also the good man in
our text.
1 Shang-L. iv. p. 28. 2 Finn. pr. 3 Tao-te-king, i. c. 8. ii. 38.
4 Shang-L. xvi. 5 Calilah u. d. p. 87. 6 Lokap. 153.
7 Rgya-tcher, c. ii. 8 Id. c. iv. 9 Shang-M. i. i. 10 El Nawab. 59.
11 Meid. Ar. pr. 12 Nuthar ell ; Arab. pr. 13 Ming h. dsi, 86.
XIV. 15} THE BOOK OF PROVERBS. 245
1 5 The simple believeth every word : but the pru-
dent man looketh well to his going.
'Looketh well,' Y"i27V?b, 'to his step, or going.'
" The simple? &c. " 5 Aya0oi eiWatfrjToi :" " Good men are
easily deceived," said Bias. 1 Thus it is that
"7ri<rra xprj[Jia.T oAecrcra,
"I lost my money," said Theognis, "by believing what I was
told."' 2 " Believe not in a hurry," said Phocylides. 3 " For he
who believes readily, soon changes his opinion." 4 "Believe
not all you hear ; tell not all you believe." 5 "And be on your
guard of one you know not," say the Arabs. 6 " He who, judg-
ing from himself, believes that a wicked man is speaking the
truth, will surely be deceived by him." 7
" Si vitare velis acerba queedam,
Et tristes animi cavere morsus,
Nulli te facias nimis sodalem ;
Gaudebis minus et minus dolebis." 8
"If you wish to avoid many a bitter pill, and save yourself
from heart-burn, then be not 'hail-fellow-well-met' with every-
body. You may laugh less, perhaps ; but, depend upon it,
you will have far less trouble," says Martial.
" The time was," said Confucius, " when, as regards men, I
used to hear their words and believe them ; but now I hear
their words and then look to their conduct." 9 " Take care !
was a favourite expression with the old emperor Yaou [B.C.
2356?]. When he sent his minister Kwan to execute some public
works, his parting exhortation to him was : ' Beware ! act with
reflection.' And when he married his two daughters to his
successor Yu [or Shun], his last words to them were, ' Take
care!'" 10 And with regard to our daily intercourse with others,
Menander says quaintly enough : " The trite ' yv&
1 Diog. Laer. i. 5. 2 Theogn. 809. 3 Fragm. ed. B.
4 Ethiop. pr. 6 Tarn. pr. 6 Arab. pr. 7 Hitop. iv. 57.
8 Mart. Epigr. xii. 34. 8 Shang-L. iv. 10. 10 Shoo-King. i. c. I.
246 ORIGINAL NOTES ON [xiv. 15
1 Know thyself/ is not generally applicable ; far more profitable
would it be
'TO yvwOt Tot>s
1 Know the others.'" 1
"M/> 7ra<ri
" Believe not everybody," said Pittacus. 2 "And the crow to
the deer : ' Friend, confidence is not to be placed in the first
comer.'" 3
" In the days of Thoomano Buddha [the thirteenth, who was
90 cubits high, and lived 90,000 years], a brahman spared the
life of a jackal for the promise of a thousand pieces of gold,
which the jackal went to fetch ; the brahman waiting for it.
A traveller asked him what he was waiting for. ' I am wait-
ing,' said he, ' for the jackal and his money.' ' Thou art a
greater fool than the jackal,' said the man, ' for how canst thou
trust one who cannot find food for himself?' Therefore con-
sider whom thou trustest" 4 "'How can I place any confi-
dence in thee, O man-killer?' said the way-faring man to the
tiger who offered him a golden bracelet. ' Not trust me !' said
the tiger ; ' not trust me, just returned from a pilgrimage ; me,
who am now become so good, altogether a changed character ;
not trust me! Take it, I tell thee.' He took it, and was
devoured." 5 [Meng-tsze extends caution to books. "Better,"
says he, " have no books, than believe all they tell you." 6 ]
" The foolish man," says Odin, " thinks that all are friends
who agree with him. But when he comes to try it at law, he
then finds that he has few patrons." 7 "Weak men who will
not trust others, do not get hurt by men even stronger than
themselves. On the other hand, strong men who will trust
others, get beaten by weaker men than themselves." 8 " But
let the wise man who wishes for himself understanding, long
life and happiness, go on trusting no one, not even Vrihashpati
1 Menand. 9paffv\. d. 2 Sept. Sap. p. 28. 3 Hitop. 326.
4 Thoodham. Tsari. 9th st. 6 Hitop. i. fab. 2. 6 Hea-M. xiv. 3.
7 Havama"!, xxv. 8 Pancha T. i. 128.
XIV. 15] THE BOOK OF PROVERBS. 247
[the preceptor of the gods] himself." 1 "No one should make
friends and keep them without due thought ; but as most
men have their one object in view (or at heart), must one
trust some and mistrust others ; and this is the eternal [rule,
way or] conduct of common sense," said Bhishma to Yud-
hisht'ira. 2
"Yet, let no one trust a man who is not trustworthy, nor
yet one who is trusty. Trusting [confidence] brings fear with
it, as the deer found out for having trusted the lion." 3 "No
trust, no mistrust" 4 [Yet, "Charity believeth all things."]
Do what you will, however, Hesiod thinks there always is a
risk, when he says :
"Ilio-reis B'apa 6/xtos KCU dirurTtai w'Aecrav ai/S/oas:"
"Both trust and mistrust have alike ruined many a man." 5
Still, the Arabs insist on, " Beware ! and thou art safe." 6
" but the prudent man" &c. "A sensible man moves with
one foot, and stands on the other. Let him not forsake his
first abode ere he has found another." 7 " Prudence can go
all over the world ; but rashness (or temerity) finds it difficult
to move one step." 8 "Move at the right time (or suitable
opportunity) from the place in which thou art." 9 "Baber
having lost a good opportunity of defeating his enemy, quoted
the proverb : ' He who does not [seize or] take when take
he may, will repent until snow falls on him [hoar hairs, old
age]. Be quick and ready. A thing done out of time turns out
badly." 10 "Take proper measures," said Creon to the guard,
"and then fence in (or make tight) the business all round." 11
The Chinese translator gives the moral of Esop's fable of
the Fox and the Goat, which we all know [and Loqman's
fable 9, of the Stag and the Fox], in two proverbs : " Do
1 Pancha T. i. 129. 2 Maha Bh. Shanti P. 2994. 3 Vissa-
sabh. jat. (93), p. 389. * Engl. pr. 6 Hes. i. K. j. 371.
6 Arab. pr. 7 Hitop. i. 106. 8 Hien w. shoo, 200. 9 Niti-
mala, iii. 16. 10 Baber N. p. 90. n Antig. 241.
248 ORIGINAL NOTES ON [xiv. 15
not think of going in ere you have settled how to get out ;"
and " Do not buy anything without first seeing how you can
sell it again." " Take counsel before the work," says Pytha-
goras, "lest in the end thou be thought a fool." 1 "Because,"
says a Chinese, " meeting with good fortune is not the same
as correcting (or removing) a fault ; and escaping misfortune
is not the same as considering attentively what should be
done." 2 "And with the crafty deal craftily." 3
" If a man considers well what he is about, how can he fail
in his deed ? If a man with eyes considers whither he goes,
will he not avoid a precipice?" 4 and, "When walking, he does
not put on two odd shoes;" 5 "but is well girt about;" 6 "and
does not believe him who gives a word, but gives no cloth;" 7
but he "looks before he leaps;" although "A gran salto, gran
quebranto:" 8 "The greater the leap, the greater [the risk of
an] accident." " For he who, whether in fear or in joy, con-
siders well, and does not act in a hurry [does not waver], will
have no sorrow from it" 9
"Yea, and agree to give your undivided attention to your
principal employment, and your thoughts will not be disturbed
(or distracted)," says Wang-kew-po. 10
"And," says Confucius, "one ought by all means to approach
a business with caution ; deliberate well, and then accomplish
it." 11 " In my affairs," said Timur, " I brought deliberation and
sound counsel to bear on the subject. And secondly, I used
reflection, vigilance, and great circumspection, so as to make
no mistake in the execution. And by the help of God, every
deliberation I took was [lit. fell] right [succeeded]." 12 "But
I stuck to my purpose ; and did not put off until to-morrow
the work of to-day." "Yea, but a business requires three
deliberations, in order to avoid regret and sorrow afterwards,"
1 Pythag. XP- 27. * Ming-sin p. k. c. iii. 3 Kobitaratn. 58.
4 Legs par b. p. 375. 6 Jap. pr. p. 108. 6 Id. p. 150. 7 Ozbeg pr.
8 Span. pr. 9 Pancha T. i. 128. 10 Kang-he's loth max. p. 80.
II Shang-L. vii. 10. 12 Instit. of Timur, p. in, ed. R.
XIV. 15] THE BOOK OF PROVERBS. 249
says the Chinese proverb. 1 [See also Esop's fab. 185, the
Wild Boar and the Fox, and Loqman's 26.] " If, therefore,
you hear a common report spread abroad, keep it close, and
spread it no further," says Choo-tsze. 2 " Hearsay is like gather-
ing 'ling' on the Show-yang-hill, or wild lettuce at the foot of
it, or herbs to the east of it. Such are men's words ; maybe
they are not true. Set them aside, set them aside, and believe
them not" 3 [The 'ling' is a kind of fungus or of edible
mushroom, according to Kang-he's Diet. s. v. The Japanese
Commentary, however, renders 'ling' by 'liquorice,' and the
Mandchu by 'sugar-cane,' and 'herbs or greens' by 'turnips.']
" Do not buy dear either an early cucumber or a fresh bit
of news ; they will soon be cheap enough." 4 For, " aver sen-
tito dire e mezza bugia :" "To 'have heard it said,' is half a
lie," 5 says the Italian proverb. And the Spanish : " De dineros
e bondad, sempre quita la mitad :" 6 " Of the fortune and good-
ness a man is said to possess, always deduct one-half." "A
man of good understanding," says Ajtoldi, " does not trust
every word ; but also he does not withhold (or hide) a word
that should be spoken." 7 As to daily life, however, men say
truly that " knowing how to act in what befalls us, is to us in
the capacity of the daily food we have to eat ; and that know-
ing what to do in any emergency that may happen, is to us
in the capacity of a medicine which we often lack." 8
" Dull, stupid men, O king," said Vidura to Dhritarashtra,
" who do not attend to details [who are not particular, exact],
wander hither and thither ; but those who look well [to their
going], go to the eternal Brahma." 9 "But," said Ennius,
" men will watch the rising and setting of heavenly signs of
some animal [Zodiac] and search into the heights of the sky,
while 'quod est ante pedes nemo spectat,' 10 nobody looks at
\vhat lies at his feet"
1 Chin. pr. G. * Kea-kin-yen. 3 She-King, Hi. x. 12.
4 Georg. pr. 6 Ital. pr. 6 Span. pr. 7 Kudat-ku Bil. x. 22.
8 Borhun-ed-din, p. 16. 9 Maha Bh. Shanti P. 191. 10 Ennii frg. 807.
2$0 ORIGINAL NOTES ON [xiv. 1 5
"Oh, yes!" said E-yun [B.C. 1750] to Thae-kea, "not re-
flecting, how can you obtain [anything] ? Not acting, how
can you accomplish it P" 1 " But do not pursue doubtful plans;
thus will all your purposes prosper," said Yih to Shun. 2 "Then,
having considered, act," says the wise Avveyar. 3 "For he
who acts with reckoning [forethought or consideration] is a
man of business ; but he who acts without thought is [an
idiot] who wrestles with difficulties." 4 " For amazement [be-
wilderment, being taken by surprise] is to be avoided ; it
impedes [is the bane of] action. Avoid it then, and make for
success." 5
" Think twice, and then act ; and think again if you like." 6
"And as a prudent man you will not hurt twice against the
same stone." 7 "The prudent man [' sse,' scholar] looks about
him in all directions [like a bird when eating]. He attends
to his business and thinks of his state (or position), of his cir-
cumstances, of his trouble [grief or adversity], and he is mode-
rate ; for joy (or pleasure) is good, so that it does not surfeit." 8
" Let the wise man first of all set himself all right [in proper
shape or form], and then let him correct others. He will not
be sorry for it." 9 " For if a man has been negligent in one
commandment, he will be so in another," 10 say the Rabbis.
" But in the ' Safat el-uqala' [qualities of the wise or prudent]
it is said that the nature of a wise man is to consider well the
end of all his actions and words, and not to neglect himself." 11
" The wise and good man," says Meng-tsze, " observes this.
He takes care of himself, and lives at peace with the whole
world. A common complaint among men is, that they ne-
glect their own field, and take to weeding that of others. Men
who require (or expect) great things of others, exact very little
from themselves." 13 "Ten eyes look at him," says Ts'heng-
1 Shoo-King, iii. 7. 2 Id. ibid. i. 3. 3 A. Sudi, 59.
4 Tarn. pr. 6 Hitop. ii. 13. 6 Chin. pr. 7 Ozbeg. pr.
8 She-King, x. i. 9 Dhamm. Attav. 158. 10 Derek E. Sutta, iii. 6.
u Boch. Dedjoh, p. 171. u Hea-Meng, xiv. 32.
XIV. 16] THE BOOK OF PROVERBS. 2$ I
tsze, " and ten hands point at him ; therefore," adds Choo-he,
" how ought the wise and good man to watch over himself, for
the good that is in him, secret and hidden I" 1 "For every
large and red [brilliant] flower is not sweet-scented." 2 "And
to call a man good does not make him such. His goodness
is within him." 3
" Sperat infestis, metuit secundis,
Alteram sortem bene praeparatum
Pectus:"*
" The well-balanced mind," says Horace, " has hope in adver-
sity, and in prosperity calculates on the reverse." " Then see
well to the tenour of your conduct," says Confucius, " and little
regret will follow." 5
1 6 A wise man feareth, and departeth from evil :
but the fool rageth, and is confident.
'But the fool,' "I2iyrip, 'transgresses all bounds' (of arrogance,
self-conceit, &c.).
"A wise man feareth" &c. " Up, up and look out ! Of death,
disease, or sorrow, one or another may befall us to-day." 6
" For a thousand occasions of sorrow, a hundred of fear, befall
a fool day by day, but not a well-informed [wise] man," said the
wise crow Lagupatanaka. " The man who does not [rise on]
entertain any doubt [who is not on his guard], shall see no
good ; but when ' mounted on doubt ' [when on his guard], if
he live he will see what comes of it." 7 " However much you
may hear, yet rest a while for doubt [take time to consider]." 8
" But if a man trusts more than is meet when he ought to
fear, there can be no hope for him in time of rain (or of
adversity)." 9
"Nam, citius venit periculum cum contemnitur:" 10
" Danger comes soonest for him who despises it."
1 Com. on Ta-hio, c. v. 2 Kawi Niti Sh. 3 V. Satas, 221.
4 Hor. Od. ii. 10. 6 Shang-L. i. 2, 18. 6 Hitop. f. i. 3, 2.
7 Ibid. 6. " Mong. mor. max. R. 9 Ep. Lod. 646. 10 Publ. Syr,
2$2 ORIGINAL NOTES ON [xiv, l6
" Do not think that everybody is to be believed, without
first examining [him, or what he says]. If you believe (or
trust) wrongly, many will join together to hurt you" [you will
have many enemies, or mishaps]. 1 " But suspect every man,
and be on thy guard of him," say the Rabbis ; " neither praise
him until he has been praised in everything." 2 " He who
cannot judge of another man's intention by his physiognomy,
of what use are his eyes to him ?" 3 [An infallible sign of
what a man is.] " But he who by looking at a man's face (or
countenance) knows him, is an ornament to the world." 4
" If," says Ptah-hotep, " thou findest thyself among people
who show thee great affection, saying: *O object of my heart!
object of my heart ! ' he who is not aware of (or has not cir-
cumvented) their tricks, says within himself : ' The master of
the house himself makes my plans [takes interest in me], and
gives me a place in his counsels ; ' yet it is well for thee not to
say so to thyself. Thy neighbour will only say that thou art
an ignorant man, and that he is only deceiving thee." 5 " Still,
not to fear when there is cause for fear, is ignorance (or folly) ;
but to fear that which is to be feared, is the [business or] part
of the wise." 6 "For he who is not on his guard ere the fault
[guilt] appears present, his safety perishes like a bundle of
straw before the fire." 7 "And he who thinks of his danger
only when he is sinking, will repent of it too late, when abroad
in the water." 8 "But let the work be done last, and judg-
ment come first." 9 "But with fools judgment comes last." 10
" 'Art thou not afraid,' said the king to Mitra Dzoghi, ' to
wander alone like a mad dog ? ' ' Why afraid ? He who has
complete foresight [faith] and devotion, why should he be
afraid ?' replied Mitra Dzoghi. Without faith and devotion
a man is bereft of protection. Therefore will I, with faith and
devotion, pursue the highest object." 11 "The heron is like the
1 Legs par. b. p. 168. 2 Ep. Lod. 1020. 3 Cural, 705. * Id. 701.
6 Pap. Pr. viii. 1. 6. 6 Cural, 428. 7 Id. 435. 8 Hung. pr.
8 V. Satas. 270. 10 Hill pr. 23. " Mitra Dzoghi, 2.
xiv. l6] THE BOOK OF PROVERBS. 253
prudent man who keeps in [restrains] his senses (or powers),
and watches the time, place, and opportunity for action." 1 .
"And he leaves not his place without cause. But having
raised the hind foot, he sees where to set the one on which he
stands." 3
" The man," said Dimnah, " who leaves off a matter that
may perhaps give him some trouble, because he is afraid of
failing in it, will never obtain anything worth having." 3 " But
the intelligent man," said Ichnelates, " takes counsel even of
his enemy if he is clever, and if they both have one object in
common." 4 Any how
"Semper metuendo sapiens evitat malum:"
"A wise man always avoids evil by fear of it." 5 " He who has
been bitten by a serpent is afraid of a rope," 6 say the Rabbis.
" He who has seen a serpent is afraid of a strip of bark." 7
"Bitten and tender, beaten and shy." 8 "And he who has
been beaten with a fire-brand is afraid and runs away when
he sees a fire-fly." 9
"Yet we need not 'meet evils half-way ;' for the little evil
that comes to thee, is better than the ' much evil ' to which
thou goest," say the Arabs. 10 And Rabbi Hanina : "Whoso-
ever places the fear of sin before his wisdom, his wisdom
abides firm. But he whose wisdom goes before his fear of sin,
that wisdom does not remain." 11 " But avoid even the appear-
ance of evil." " Do not pull out thy shoe in a garden of
cucumbers," 12 say the Arabs. " Neither adjust thy 'kammuri'
[a kind of black cap worn by nobles] under a pear-tree," 13 say
the Japanese.
" but the fool rageth" &c. " Blind men are not afraid of
ghosts, and fools are not afraid of a death-portion [danger]." 1 *
1 Mas. ii. 9, Schf. 2 v . Satas. 314, and Lokan. 157. 3 Calilah
u D. p. 87. 4 2n0 K . 'I X v. p. 64. 6 Publ. Syr. 6 Midrash
Kohel. B. FL 7 Ethiop. pr. Finn. pr. 9 Cingal. pr.
10 Meid. Ar. pr. P. Avoth. iii. 12 Ar. pr. 13 Jap. pr.
u Hill pr. 92.
254 ORIGINAL NOTES ON [xiv. 17
" If thou thinkest that presumption without mind to boot is a
possession worth having, thou thinkest amiss," said Creon to
CEdipus. 1 "Men of little sense alone are not moved (or
alarmed) at the great ' snakes ' (or reptiles) of their own
actions," said Vidura to the king. 2 " But sensible men pay
attention even to the smallest matter." 3 "For light-minded
men may not, but knowing men can, discern a gem among
stones;" 4 "a grasshopper from a scorpion, and good from
evil." 5 "But the fool is confident, like the gnat and the ox
of the fable. He boasts and struts," 6 "and through his folly
falls into the ditch." 7
1 7 He that is soon angry dealeth foolishly : and a
man of wicked devices is hated.
2p, lit. '(short) quick of wrath,' irritable, impatient, 'com-
mitteth a folly;' and nittTJp ttPN, 'a malicious man, a man of malicious
plans or devices.' Chald. ' he whose spirit is hurt (or aggrieved), it
is reckoned folly, and they hate the man who prolongs his (evil,
rancorous) thoughts.' LXX. and Syr. render the latter half of the
verse by, 'but the wise man bears a good deal.'
" He that is soon angry" &c.
" Ira insanias initium :" 8
" anger is the beginning of folly," says Ennius. " Have power
[control] over thine anger, lest it be fuel for Gehenna; and
curb thy tongue, lest thou get into trouble for it afterwards." 9
" Do not give way to needless anger ; the sun sets every day
in the west." "And do not kindle three inches of anger ; the
young head soon grows hoary." 10 " He who, without ascer-
taining the real state of the case, gives way to anger, will, like
a fool, have reason to rue for it" 11 " But he who can curb one
moment of anger, can prevent one hundred days of sorrow." 12
1 CEdip. Tyr. 551. 2 Maha Bh. Stri. P. 170. 3 Esop. fab. 95.
4 Lokap. 212. 6 Loqm. fab. 26. 6 Esop. 294 ; Loqm. 13. 7 Jap. pr.
8 Enn. Carm. 727. 9 Matshaf Phal. 10 Ming h. dsi. 10 and 45.
11 Hitop. iv. 97. 12 Chin. pr.
XIV. I/] THE BOOK OF PROVERBS. 255
" In any case, temper and anger should be covered [not
shown]." 1 " No one runs up-hill with his mouth open ; so do
not raise anger needlessly [or do not go for anger with open
mouth, hurriedly]." 2
" Nothing comes to the hand of [profits] an angry man but
his anger. But to a good man will they give a taste of his
works." 3 " Folly is the beginning of anger, and repentance
is the end of it." 4 " One door to religion," says the Bud-
dhist, " is not to feel rancour or anger. It enables one not
to repent." 5 "He deceives thee who angers thee without
cause (or reason)." 6 "For to be angry with truth or right
is low [shameful]." 7 "But be angry with all men, for the
sake of truth." 8 " From anger comes rashness ; from rash-
ness, confused recollection ; from this comes a diseased mind ;
and then the man perishes altogether," said Bhishma to
Arjuna. 9
" If you take care of yourself, beware of anger; if not, anger
will destroy you." 10 " O Bhikkhus," said Bhagavan [Buddha],
"if one were to speak against me, or against the law, or against
the assembly, and you were angry with him, it would be a
hindrance [to your holy living]." 11 " If thou wilt enjoy [taste
the delight or delicacy] of a long life, then be ever on thy
guard against anger and wrath." 12 "Yea, and happy is the
man who restrains his anger, and does not let it loose." 18
" He," say the Rabbis, " who is easily angered and also easily
pacified, gets his reward at a loss [less than it would have
been] ; but he who is slow to anger and easily pacified is
[khasid, a saint or] pious." 14
"And wise men of old say that an angry man is like a
worshipper of the stars, &c. [an idolater], and that, if he is
1 Varar. Nava. R. 4. 2 Hill pr 35 3 Qiddush, c. 41, M. S.
4 Meid. Ar. pr. 6 Rgy a -tcher r. p. c. iv. 6 Nuthar ell. 182.
7 Id. 183. 8 E. Medin, 28. Maha Bh. Bhishma P. 940.
10 Cural, 305. " Diga Nikaya, Silakkhamp. fol. 2. 12 Pendeh
i Attar, c. xlix. is Arab- pr u p Avoth. v. 12.
256 ORIGINAL NOTES ON [xiv. 1 8, 19
wise [learned, &c.], his wisdom departs ; if he is a prophet, his
prophetic gift leaves him." 1
" and tJie man of" &c.
" Hominem malignum, forsan esse tu creclas,
Ego esse miserum credo, cui placet nemo : ' 2
" May be, thou thinkest a man malignant whom nobody can
please ; for my part," says Martial, " I think him miserable."
" If you speak abusively, you will be hated of all." 3 " If you
find 'fault with everybody, you will have no relations [or
friends] left [they will forsake you]." 4 " It is not well for a
wise man to get angry [be irascible]." 5 "Among our Rabbis,
he who gets angry does so from his learning." 6 [He is not so
cool or indifferent as others who do not study.] And as to
a malicious man, "even the Indian elephant is afraid of the
gad-fly." 7
1 8 The simple inherit folly: but the prudent are
crowned with knowledge.
nVT TiJ-p.! 1 , ' cause [themselves] to be crowned [as masters of the
world] through [their] knowledge [or wisdom, sense, foresight].' Chald.
'The foolish inherit folly, but the crown of the prudent is [their]
wisdom.' LXX. and Syr. differ from the text, and some explain
*">rO, in another sense. But A. V. is best.
" The simple" &c. " He who understands the difference
between a good man and a mean [bad] one, will proceed (or
get on) in his work (or his way). For this [goodness] is the
firm foundation of great prosperity." 8
1 9 The evil bow before the good ; and the wicked
at the gates of the righteous.
This verse is connected with the preceding, as regards the supe-
riority of the good and wise over the wicked and foolish, and the
1 Maimonid. Halkut Deh. ii. 3, fol. 12. 2 Mart. Epig. v. 28.
3 Aw. Kondreiv. 24. 4 Id. ibid. 18. 5 Lokan. 119.
6 Khar. Pen. xvii. 3. 7 Ozbeg pr. 8 Legs par b. p. 307.
XIV. 20] THE BOOK OF PROVERBS. 257
homage they secretly pay to their lords, the good and wise. In this
sense ^HW is understood after ' wicked ' ' the wicked bow at the
gate,' &c. Chald. 'are amazed or confused at the gate.' Syr. ' come
to the gate,' &c. But here also A.V. is best.
" The evil bow" &c. To the wise crowned with knowledge,
" princes and nobles, the Sultans of Persia, and the lights
[wise] of the provinces, bow in profound respect" 1 "For
'good 1 is the wealth of a good man," 2 say also the Arabs.
And Lao-tsze: "The good man is master of him that is not
good ; and the man who is not good is the prize of him that
is good." 3 "For good men do not abandon (or strip off) their
[natural] innate goodness in company with the wicked ; as
the kokila does not lose its sweet note by mixing with
20 The poor is hated even of his own neighbour :
but the rich hath many friends.
D2, ' is odious even to his neighbour,' to one like
himself.
" The poor is hated? &c. "O Gorgias, a poor man is a most
contemptible object, even if he says many just and righteous
things ; for this is his only chance of getting anything," says
Menander. 5 " Everybody courts the rich and dishonours the
poor. It is the way of the world," 6 says Theognis. And
Confucius: "The rich and honourable are those with whom
people desire [to associate]; but if it cannot be done consis-
tently with right, then let it be avoided. The poor and mean
are those whom people are wont to hate ; but if it be not right
to dislike them [on account of any wickedness in them], they
should not be kept at a distance." 7
"When your clothes are worn out and tattered," say the
Chinese, "then your friends and your guests become scarce.
1 Arab. pr. 8 Rishtah i juw. p. 53. 3 Tao-te-King, c. xxvii.
4 Drishtanta Sh. 28. 5 Ttwpy. /. 6 Theogn. 633. r Shang-Lun, iv. 5.
VOL. II. S
258 ORIGINAL NOTES ON [xiv. 2O
But if you have many acquaintances [owing to your riches],
you will also have sundry disagreements with them/' 1 " Let
a poor man sit even in the market-place, yet no one will
inquire after him. But if a rich man goes into the heart of
the mountains, even there he will meet distant relations." " Oh
yes ! only have money, and everybody will listen to you.
Have no money, and they do not understand one word you
say," says the Mandchu. 2 (t For the respectability of people is
lost through poverty," says Vararuchi. 3 " The house of a man
who has no son is empty, as well as that of him who has no
true friends ; the brains of a fool are empty ; but poverty is
emptiness of everything." 4 " In this world and in the next,
every one claims relationship with the rich, but the relatives
of a poor man at once disown all connection with him." 5
"If there is wealth, a man is looked upon as Kama [the god
of love] ; but if that man is poor and unable to rise, even if he
were like Kama himself, people will look upon him as a pariah
[an outcast]." 6 "And the fault of being poor destroys a heap
of qualities [in the eyes of the world]." 7 "There is no happi-
ness for the poor; no, not even in Swerga [Paradise]." 8 [So
say Bengalees ; but Christ has taught us otherwise.] " Poverty,"
say the Greeks, "makes a well-born man dishonoured." 9 " If
a bull, even without horns, sees a poor man, he will butt at
him." 10 " However great be the learning of a poor man, it is
[valued only] like a grain of millet." 11 "At the door of the
store, friends and brothers are found in plenty ; but at the
door of the hovel there are neither friends nor brothers." 12
"When a man is poor, he is thought dull or stupid." 13
" Everybody worships riches, but not the individuals who
have them. Even a Chandala [low-caste] is an excellent man
1 Mingh. dsi, 159. 2 Id. ibid. 124, 88. 3 Nava R. 5.
4 Hitop. i. 134, and Chanak. 47. 6 Pancha T. i. 5. 6 Vem. ii. 25.
7 Kobita R. 24. 8 Beng. pr. 9 rVu/z. \iov. 10 Tarn. pr.
11 Nitineri-vil. 10. 12 Yalkut in R. Bl. i, and Schabbat. p. 32, B. Fl.
" Jap. pr.
xiv. 20] THE BOOK OF PROVERBS. 259
if he has plenty of money." 1 "A man with fortune," say
the Mandchus, "inspires dread [or awe, respect] even to
the demons. But when his life [wealth] is on the decline,
those same devils fall down upon him." 2 " But again, if he
enjoys but ten years of prosperity, those devils do not molest
him." 3 " For in the day of dearth there is neither friend nor
brother." 4
" but the rich" &c.
" Eu fJLfv e^ovros ffiov, TroAAot <iAoi, -rjif 8f TL Setvbv
fyKvptrrj, Travpot, TTUTTOV f Covert i/oov,
says Theognis ; 5 and Ovid :
" Donee eris felix [vel sospes] multos numerabis amicos,
Tempora si fuerint nubila, solus eris:" 6
"As long as thou art fortunate, no lack of friends ; but be
unfortunate, and remain alone," say both Theognis and Ovid.
"For riches create friendship for a man." 7 "A wealthy man
is considered as fair as Kama or the moon ; he shines bright
in his riches; but if he loses them, how vile he looks." 8 " In
the world, riches are the principal thing and the root (or source)
of every virtue. But in truth, virtues are the root of every-
thing fortunate; and our own mind is the source of final
happiness." 9
" Birds take shelter under a tree with thick foliage, and men
resort to him that has wealth." 10 " For men respect wealth, as
they do a shelter [from the sun or rain]." 11 "Where there is
much sugar, there are many ants ; and the rich man's friends
are but ants to the sugar," 12 says the Javanese proverb. "All
are relations of a rich man." 13 " In time of prosperity, friends
are like the wind blowing a conflagration in the forest. But
who would be relation or friend of poor people, friendless and
despised (or hated)?" 14
1 Chanak. 144, J. R. Ming h. dsi, 60. s Id. 63.
4 Arab. pr. 6 Theogn. 705. 6 Trist. i. 8 (or 9), 5.
r Menand. 'a\. /. Vem. ii. 26. 9 Id. iii. 6. 10 Hill pr. 153.
11 Id. 1 88. 12 Javan. pr. " Telug. pr. 2270. u Subhas. 32.
S 2
200 ORIGINAL NOTES ON [xiv. 21
"A man with fine elephants, gold, jewels, and a princely
retinue, wives, and show (or display), and a knowledge of the
Shastras, go where he will, plenty of people will pay him
homage (or show respect) with pleasure (or readily)." 1 For,
TOU5 <
"Those who are well-to-do, get from their own people the
credit of being wise," says Pindar. And Horace :
" Et genus et formam regina Pecunia donat,
Et bene nummatum decorat Suadela Venus:" 3
" Queen Money bestows birth and beauty, and Luxury fawns
on the man of wealth." " Now that I have [ewe and lamb] a
flock of sheep," says the Spaniard, " they all say to me, ' Thou
art well off, Peter.'" 4 "So it was that in the days of plenty
we Arabs were all 'hail-fellow-well-met' together." 5
21 He that despiseth his neighbour sinneth : but he
that hath mercy on the poor, happy is he.
Ynp'W, lit. 'his happiness(es);' 'happy is he,' does not quite ren-
der the force of the Hebrew in this place, that reads more like, ' but
he that hath mercy on the poor, God bless him !' 'inynb, ' his neigh-
bour,' that is, the poor, whom to despise only because he is poor,
shows prejudice, ignorance or folly.
" He that despiseth'' &c. " Since the poor hold the key of
Paradise, the reward of their enemies [who despise or ignore
them] is a curse." 6 "He who [through pride] cannot see the
poor, and considers them beneath him, shall not see good (or
bliss), but shall fall into the pit" 7 " But in dealing with little
[low, poor] people, always show them love and pity," 8 say the
Chinese; although " begging is the root of contempt." 9 " But,"
says Hesiod, " neither keep bad company, nor suffer that any
1 Lokap. 96. 2 Ol. v. 37. s Hor. Epist. i. 6, 37.
* Span. pr. 6 Arab. pr. 6 Rishtah i juw. p. 94. 7 Vem. iii. 126.
8 Dr. Medh. D. p. 217. 9 Ratnamal. 23.
XIV. 2l] THE BOOK OF PROVERBS. 26 1
one should be reproached for his poverty, that frets his very
life ; for he is so by the decree of the immortal gods." 1
So, then, "While trusting in your riches, despise not the
poor." 2 "The man who is both honourable and honoured,
honours his inferior ; but the mean man despises his superior,
and would fain bring him to the ground," say the Rabbis. 3
" Men look upon Arjuna and Keshava as upon the sun and
moon ; but upon thee Kama," said Shalya, " as upon a fire-fly
among men. Do not then, like a fire-fly, despise those two
luminaries. Silence to thy boasting." 4 "Certain fools with food
and money think scorn of wise and good men become poor.
Like a man who caught monkeys, and said : ' One has got
no tail!'" 5 [therefore it is not a monkey; a man has no money
he is no man].
"A man," says Chanakya, "may have killed even a brah-
man, yet he is thought worshipful if he has plenty of money.
But a man may draw his pedigree from the moon, if he has no
money he is despised [overlooked or passed by]." 6 " Do not
however, despise (or ridicule) one by looking at his appearance.
He may be [in appearance, but also for use] like the pin of the
chariot-wheel, on which it turns." 7 "Yet the rich, alas! who
have everything in abundance, know nothing of hunger ; and
taking no notice of the afflictions of others, do well unto them-
selves, despise the poor, and, living in self-indulgence, do not
seem to think that they too will perish." 8
" But let him who is given to good despise no one anywhere
soever." 9 "For most faults receive forgiveness, except con-
tempt or sneer." 10 " But the wise man is kind to the poor ; the
fool (or ignorant), on the other hand, magnifies the rich." 11
Therefore, " do not exalt thyself in the presence of small [low or
poor] people, for they do not understand ' the grace of thine
adorning' [the ways of thy position in society]." 12
1 Hes. t. *. /. 715. 2 Mongol, max. R. 3 Ep. Lod. 792.
4 Maha Bh. Kama P. 1959. * Sain ugh. 75. 6 Chiinak. 82.
7 Cural, 667. 8 Ats. Gusa, iii. i. p. 34; Tamino nigiwai. 9 Metta Sut. 6.
10 E. Medin, 293. " Ibid. 807. Mishle As. i. 2, 14.
262 ORIGINAL NOTES ON [xiv. 21
" but he that hath mercy'' &c. " Know that as to great and
good men, when looking upon the misfortunes of others as if
they were their own, their mind (or heart) is like ghee on the
fire [melts down]." 1 "The knowledge of men is one door to
religious enlightenment," says the Buddhist; "it prevents one
from chiding others." 2 " I have heard," said Confucius, "that
the well-educated and good man assists those that are in dis-
tress, but does not give [add] to the rich." " My son, if God
has given thee wealth, be thou a father to the poor ; if He has
given thee intelligence, be thou a teacher of the ignorant." 3
" For the use of riches is not to make one bold (or daring) ;
but almsgiving is a strong fence for the protection [of one's
property]." 4
"Jose Ben Jochanan, a man of Jerusalem, said: 'Let thy
house be open to the four winds [wide open], and let the poor
be the children of thy house.'" 6 "Job's house," says Rabbi
Nathan, " was open to ' the four quarters,' and every comer was
received, lodged, and fed. So was the house of Abraham, who
gave to every one according to his wants meat to one, bread
and wine to another." 6 " Let a man preserve his own virtue
by blameless intercourse with others. Let him show pity to
the destitute, and everywhere say sweet things with his voice,"
says Kamandaki. 7 " To have wealth, and to spend it well ; to
be gentle after having acquired wisdom (or learning) ; and for
great people to be kindly to their inferiors, and to protect
them are three things useful to others and to oneself also." 8
"My son, give to the poor with a kind voice, and with a
cheerful countenance ; with a gentle, tender heart, and with
open hand." 9 "Abide humble, and give alms [be liberal with
grace]/' 10 " He who is exalted for his compassion [who excels
in mercy and pity], thereby improves his position and his
1 Nanneri, 20. 2 Rgya-tcher, c. iv. 3 Mishle As. i. i. p. 17.
4 Kawi Niti. 6 P. Avoth. i. 5. 6 R. Nathan, c. vii.
1 Nitisara, ii. 34. 8 Legs par. b. p. 231. 9 Matshaf. Phal.
10 Pendeh i Att. xl.
XIV. 22] THE BOOK OF PROVERBS. 263
qualities. And he who distinguishes himself by his pity for
the poor, will find his prosperity return to him [he will con-
tinue to prosper]." 1
22 Do they not err that devise evil ? but mercy and
truth shall be to them that devise good.
who plot, contrive, or devise good or evil.' Chald. in the
same sense.
"Do tliey not err" &c. " To them who, even in thought, devise
evil (or disagreeable things) against their own kindred, those
same evil things will happen to them here on earth, and also
in the world yonder." 2 "He that loves evil, beckons to mis-
fortune ; it is like the echo answering to the voice ; but he who
practises righteousness, receives good fortune [blessing] ; it is
like the shadow that follows the body/' 3 [But only in the
sunshine of good deeds.]
" To raise (or rake up) the evil of a man, is like spitting
blood [in his face]," say the Japanese. 4 " Unless thou art deter-
mined [at all risks and hazards], do no evil ; if not, the like
will follow thy deed [whether good or evil]." 5 " But no good
will happen to every one who meditates evil against one who
had helped him." " It is true, said the snake, that man saved
my life; yet will I injure him, for it is our nature to harm those
who have done us good." 7
" but mercy and truth" &c. Seuh-shin-ling says : " Store up
good, and be surrounded with good ; store up evil, and be sur-
rounded with evil. Well-gotten, well - rewarded ; ill-gotten,
ill-rewarded." 8 "Do good," say the Welsh, "never mind to
whom [lit. not worth inquiring to whom]." 9 A better advice
this than that of Syntipa, 10 that " we are to do good to
1 Akhlaq i m. xix. 2 Pancha T. i. 332. 3 Kukai in Do ji kiyo.
4 Onna I ma k. p. 18. 5 Georg. pr. 6 Telugu tales, p. 2.
7 Id. p. 3. 8 Ming-sin p. k. c. i. 9 Welsh pr. io Fab. 45 ;
Loqman, 18; Sophos, 52.
264 ORIGINAL NOTES ON [xiv. 23
those from whom we hope to receive good in return." " Say
not, when doing good to any one, 'When will this good
be repaid ?' The cocoa-nut tree that stands firm in the
earth, though it drink water at the roots, yet gives fruit at
the head." 1
" Rest from the work of sin," said Narada, " for a constant
(or consistent), pure disposition and intention towards good is
best, without a doubt." 2 "And truth is the strength of the
good." 3 " For, be thy creed and thy prayers what they may,
unless thou hast some truth in thee, thou wilt not forsake thy
sinful way. But the truthful man is a ' twice-born ' [without
the brahmanical thread] in the world." 4 As to doing good
to others, Ti-keuen taught thus : " Of old, Theou-she, in order
to promote the good of others, bent down five branches of a
high tree to enable a nest of ants that were being flooded and
destroyed, to pass the stream and get safe ; he was rewarded
with a high degree among the literati of his day, and was the
cause of much good. By all means rely on the ground of
your heart, practise every kind of secret virtues, seeking the
advantage of men and things, thus accumulating much hap-
piness." 5
" How can he who looks only to his own profit or advan-
tage) ever be well (or happy)?" 6 "Forego your own wealth
(or advantage) when looking to that of the orphan." 7 " Prac-
tise what is square and what is round [good and upright]
towards men according to the time (or circumstances)." 8 "And
remember that to give bread to the poor is the glory of all
other actions." 9
23 In all labour there is profit : but the talk of the
lips tendeth only to penury.
1 Muthure, i. 2 Maha Bh. Shanti P. 10568. 3 Varar. Nava R. 7.
4 Vein. ii. 155. 6 Wen-chang in Shin-sin-1. iv. p. 2. 6 Mong.
max. R. 7 Oyun tulk. p. 5. 8 Id. ibid. p. 19. 9 Pendeh i Att. *1.
XIV. 23] THE BOOK OF PROVERBS. 265
^y. ^^5, ' In all labour (or toil) there is profit (or increase) : but
the talk of the lips (leads or tends) only to decrease (want or
penury).'
" In all labour? &c. " What is loss ? Waste of time." 1 "If
[fruit or] profit depends on work, what then is the use of the
immortals and of fate ? All honour, then, to work ; without
which even fate is of little avail." 2 "But what is ordained,
that will come by diligence and exertion." 3 " In every con-
dition there is profit (or prosperity, luck), and in every condi-
tion there is loss (ill-luck). Thou hast what God thinks fit to
give thee." 4 " For as to men, profit [fruit or result] for them
lies in work [depends on their work], and understanding rests
on the work. Therefore ought every man of good under-
standing, when he undertakes a thing, to consider well what
is to come of it." 5
"And work is to be done. This is a settled precept of
Manu." 6 "A man may obtain anything to be had by men
who look for it, if he does not shrink from work," says Phile-
mon. 7 " There is trouble and labour enough connected with
everything," says Menander ; " the thing is, to consider wherein
lies the greatest advantage." 8 "A good worker need despair
of nothing. Everything is obtainable with care, diligence, and
labour." 9 "For what thing ever did succeed at once without
man having laboured for it?" 10 "The work, employment (or
handicraft), is a proof of the man ; unlucky, indeed, is he if he
has none." 11
"And they say truly that a man's efforts show what he is." 12
IIovos yo.p, (>s Aeyovcri, evKXeias Trar^p :'
" Labour, say they, is the father of renown (or good reputa-
tion) ;" and
"To o-we^e? tpyov TTCIVTOS tvpio-xet reXo<s :" 1S
1 Pancha R. 4. 2 Nitishat. 92. 3 Mainyo i kh. xxii. 5.
4 Subha B. 102. 6 Bhartrih. suppl. 9. 6 Maha Bh. Vana P. 1241.
7 Philem. viii. ed. Br. 8 Menand. Boeot. y'. 9 Id. SVOKO\. ft'.
10 Id. Kavt]<j> p. /3'. Telug. pr. 12 Id.
266 ORIGINAL NOTES ON [xiv. 23
" Persistent work sees the end of everything it undertakes."
In Latin :
" labor omnia vincit
Improbus, et duris urgens in rebus egestas." 1
"Without working the gem," say the Japanese, "no jewel (or
vase) is made of it." 2 "Without trouble (or labour) even
honey is neither made nor eaten." "Nothing is to be had
without trouble." 3 " Everything is (mixed up) connected with
exertion ; nothing and nowhere without it ; no weapon can be
got ready, no food can be prepared, without it." 4
" If there be a famine for six years, it will not pass a trades-
man's door [who attends to his work]," 5 say the Rabbis;
according to the saying, that " a trade has a golden ground." 6
" Had we not dug up the stone, we should not have found a
gem in it." 7 " But why waste thy strength [efforts] on what
profits nothing ? How canst thou draw water by digging a
well at the top of a hill ?" 8 " Welcome handicraft (or skill) of
any kind whatsoever, and whencesoever it comes. Lo, I was
struck with lameness, and now I go about in all directions." 9
"A man profits by that for which he labours." 10
" Si nucis nucleum esse vis, frange nucem :" u
" If thou wilt eat the kernel of the nut, break the shell." "What-
ever work a man does, small or great, if he is to profit at all
by it, labour for it is assuredly not in vain." 12 Yet hear the
grand words of Bhagavan to Sanjaya : " Set thy whole interest
and energy in thy work, and not ever in the fruits [returns or
profits] thereof. Be not one of those who work for profit ; and
have no fellowship with idleness." " The poor and the mean
work for profit only. But thou, O Sanjaya, seek refuge in
thine own mind." 18 [Perfectly true in one sense; for "Do
good for good's sake; good is its own reward." Yet is the
1 Georg. i. 145. 2 Jap. pr. p. 541. 3 Osmanl. pr.
4 Subha B. 115. 6 Sanhedr. B. Fl. 6 Germ. pr. 7 Ep. Lod. 58.
8 Subha B. 36. 9 Salitta jat. 107. 10 Ep. Lod. 1404. u Lat. pr.
12 Bahudorsh. p. 41. 13 Maha Bh. Bhishma P. 925, 927.
xiv. 23] THE BOOK OF PROVERBS. 267
body to live by work.] " The low man talks, and does nothing ;
the true man does, and talks not." 1 "And prosperity lasts
only so long as there is a wish for it." 2
" Work thou then, and [quick] diligently, and be wise ; and
make thyself an island [to save thee from the overflow]." 3
"And learn the work of some trade ; it will enrich thee when
thou becomest poor and art without means." 4 And if thou
art a man, " do not wholly give up that which is not wholly
attainable," but work on. 5 " For it is better," say the Geor-
gians, " to busy oneself even with trifles, than to sit doing no-
thing." 6 "And many a thing taken in hand alertly [readily,
willingly], turns to a man's untold profit." 7 "For a master
who gives work, gives happiness," say the Cingalese. 8 "And
where no labour is borne, there no fruit is carried." 9 " Whatever
be the means, the [result or] fruit is always pleasant " [taking
example of Vishnu, who transformed himself into a boar, a
dwarf, Nrisingha, &c.]. " Therefore, by means, mean, meaner,
and meanest, the result is justifiable or fortunate." 10 [A fear-
fully dangerous teaching if 'mean' is taken in any other sense
than 'humble' or 'lowly,' yet always just and fair.]
" but the talk of the lips" &c. " Prattlers, like swallows,
think the pleasure of society consists in incessant talking,"
says Demophilus. 11
" Trarayovo-iv aTrep Tmjvwv ayeAai :" 12
"They chatter like flocks of birds." "Trrc/ooevra eV^:" "volucres
voces." 13 " di/e/iwA.ia /3aeis: " "Thou art but a wind-bag," said
Ulysses to Agamemnon 14 [and to others also] ; " mere words,"
say the Chinese, " which, however, four horses could not over-
take." 15
" Foolish talk," says the Buddhist, " is manifold : when it is
1 Bahudorshon, p. 50. 2 V. Satas. 185. * Dhamm. Malav. 2.
4 Ebu Medin, 56. 6 Ar. pr. 6 Georg. pr. in Sibrzne Sitsr.
xxxiv. p. 51. 7 Georg. pr. 28. 8 Athitha w. d. p. 69. 9 Tam. pr.
lu Kobita R. 20. " Demoph. simil. " Ajax, 168. 18 Plaut.
Amph. i. i. M II. &'. 355. " Hea-Lun^ xii. 8.
268 ORIGINAL NOTES ON [xiv. 24
false ; when it is mere worldly nonsense ; when it is true, yet
only foolish talk. The mutterings of brahmans, worthless
talk, and thoughtless, senseless talk, not worthy of respect.
The fruit of it when 'fully ripe' is to be born a devil; or if one
be born a man, he will have a speech base and contemptible,
to which no one will pay attention. But of all foolish talk, the
most sinful is to unsettle, or cause those who love the law [of
Buddha] to waver." 1 "Idle talking is reckoned one of the
four- fold classes of evil-speaking by the Tamulians: (i) repeat-
ing to a person what has been said by others to his injury ;
(2) lying ; (3) mimicking others ; (4) idle talk." 2
" Do not say ten thousand things," is a Georgian idiom for
gossip, or idle talk. " Mere talk has no foundation, but work
has," said Rabbi Simeon. 3 " He who speaks profitless words,
to the disgust of many, will be despised by all. For to say
useless things in the presence of others is worse than doing
unkind actions towards one's friends." 4 "Abstain from blame,
lying and abuse," said the Brahman, " and do not practise
[foolish or] vain talking." 5 "The twitter of a thousand birds
is not like one cry of the crane" [said to live a thousand
years], say the Japanese. 6 " He who talks [or the talk that is]
nonsense, may be said to be reft of common sense." 7 "Among
men," says Ani, "frivolous talk is blameable ; it will not profit
on the morrow [afterwards]." 8
24 The crown of the wise is their riches: but the
foolishness of fools is folly.
"n n*)^5, ' the crown or ' diadem ' of the wise [i.e. their wisdom]
is their riches.' fl 1 ?-)^ D^Vp? n*?-j^. There is here a paronomasia
or play on fVp-M, 'folly' or 'foolishness;' the first being for the look,
appearance, influence, or consideration of fools, which never is other
than foolishness or folly. Both Chald. and Syr. take it in this way,
translating the first Hebrew term by one different from the second.
1 Thargyan, v. fol. 43. 2 Dr. Rottl. Diet. 3 P. Avoth, i. 17.
4 Cural, 191, 192. 6 Dsang-Lun, fol. xii. 6 Shoku-go, p. 7.
* Cural, 193. 8 Ani, i6th max. p. 127.
XIV. 25] THE BOOK OF PROVERBS. 269
LXX. o-T<aj'os <ro<wi/ TravoC/ayos, which the Coptic renders : ' the
crown (or wreath) of the wise is wisdom ' (or learning, instruction).
" The crown of the wise," &c. " The redness [rose-colour] of
the lotus ; in good men the readiness to help others, and in bad
men the absence of pity (or kindness), is innate in all of these
severally." 1 " Knowledge without money is like feet without
shoes ; but money without knowledge is like shoes without
feet," say the Rabbis. 2
" but the foolishness" &c. " The fool glories in his folly ;
but intelligence is the glorious ornament of the wise," 3 says
Asaph.
25 A true witness delivereth souls: but a deceitful
witness speaketh lies.
rna~i$ [T?], A. V. correctly adds ' witness,' to complete the sense.
So does the Syriac. It is no doubt understood in the LXX., SoAios,
which agrees with the Chaldee.
"A true witness? &c. "But now," said Shakuntala to
Dushmanta, " thy heart knows what is true and what is not
true. Tell the truth like a witness, and think not scorn of
thyself [lose self-respect]. The man who, like a robber, steals
a soul, does he not commit a sin?" 4 "Why, said Dimnah
to his accusers, do you hold your peace ? Tell what you
know, and learn that to every word there is an answer. For
the wise have said that he who bears witness of what he
did not see, and who tells what he does not know, shall fare
as that doctor did who killed the magistrate's daughter,
through ignorance of the remedy, and was made to drink it
himself." 5
" but a deceitful? &c. "A froward man makes false things
appear true, and high and low ones look even. Such people
are froward, and are up to a variety of tricks." 6 "Such a man
1 Bhartrihari, suppl. 13. 2 Mifkhar hap. B. Fl. 3 Mishle As. ii. 10.
4 Maha Bh. Adi. P. 3013. * Calilah, p. 146. 6 Hitop. ii. m.
2/O ORIGINAL NOTES ON [xiv. 26
is a trader in air." 1 "And a false witness [works] ruin." 2
"And such false witnesses are despised by those who hire
them," say the Rabbis. 3 Pindar, however, says truly :
" A man's latter days are the truest and safest witnesses of
his past life."
26 In the fear of the Lord is strong confidence: and
his children shall have a place of refuge.
lit. ' confidence of strength,' Le. ' feeling of safety in
Him, in whom His children find a sure refuge;' but literally, 'and
to His children He will make Himself to be a refuge' [npOQ, hiph.].
" In the fear of the Lord" &c. " The fear of God brightens
all hearts," say the Arabs. " Fear God, and thou art safe from
all else." 5 " The worship [service] of Bhagavan with a clear
mind and devotedly," says the brahman, " and the knowledge
of him, produces the feeling of freedom from things visible.
The knotty [crooked] nature of the heart is broken thereby,
and doubts are dispelled." 6 "Let one always worship the
gods with a pious, purified soul, and certain of their existence;
[respect] an old man as a god, and a friend like oneself," says
Kamandaki. 7 " He whose mind still abides unruffled [un-
shaken] while he is pre-occupied with worldly matters, who is
without sorrow, without passion, and at peace, has a supreme
blessing," 8 says the Buddhist.
And Tseu-sze, speaking of a good prince, says: "Trusting in
the spirits and not doubting, he waits for the holy man who
is to come at the end of the world [lit of a hundred worlds or
generations], and does not allow his mind to be led astray." 9
[A remarkable passage, which is variously rendered; as by the
1 Telug. pr. 8 Nitimala, ii. 17. 3 Sanhedr. R. Bl. 538
4 Ol. i. 43. 6 Rishtah i juw. p. 104, and Nuthar ell, 60. 6 Bhagavat.
. Pur. ii. 21, 22. 7 Kamand. Niti. S. iii. 81. 8 Maha Mang. 13, p. 2.
9 Chung yg. c. xxix.
THE BOOK OF PROVERBS. 271
Mandchu translator: "Trusting in the spirits [Shin, 'enduri']
and not doubting, he becomes acquainted with heaven ; and
unmoved in his expectation of the holy man of a hundred
[i.e. of many] worlds ['worlds without end," eternity], he ac-
quaints himself with men." The commentator explains a
hundred worlds ['pe shi'] to mean the most remote time to
com,e. Properly ' shi ' is a space of 30 years ; a hundred 'shi'
is 3000 years, also an indefinite time to come. This shows
that in the days of Confucius there must have been some such
yearning and looking forward, though dim indeed, for the
judgment to come. Thus the four things which, according
to the commentary, go to the forming a good man's virtue are :
'khao,' rule of conduct borrowed from the ancients; 'kian,'
obedience to heaven and conformity to the earth ; ' chi/
inward witness from the spirits ; and 'sse,' the expectation of
the coming of the holy man at the end of the world. See
A. Remusat's Tchung-yung, c. xxix. and note 106.]
" The [reward or] payment of religion is in religion itself,"
say the Arabs ; " that is," says the Turkish commentary, " the
reward of religion comes from the perfection of religious feel-
ing [conscience]; and the result of religious duties is in an
increase of knowledge." 1 "The garment of true religion is
better than a coat of mail. He who takes off that coat will
meet with misfortune." 2 " Trust in God ; that is enough." 3
" My power," said Prahlada to his father, "does not depend on
magical arts ; it is in me. Such is the nature (or habit of
mind) of him who has Achyuta [lit. unfailing, firm, permanent
Vishnu] in his heart." 4
" There are six principal means of developing the ' Bodhi
khutuk [the supreme wisdom or dignity of an Arhat or
saint], and so far, of freeing oneself from the troubles (or
sorrows) of this world. They are briefly : one's heart or mind ;
a good friend ; means of perfection ; the fruits of works ; and
1 Rishtah i juw. p. 19. 2 El Nawab. 148. 3 Ar. pr.
4 Vishnu P. i. 19, 2.
272 ORIGINAL NOTES ON [xiv. 26
acts of supreme wisdom. But of all these, the one to begin
with is 'Borhan i Sirogen,' God's heart, the spirit or essence of
good in us," says the ' Tonilkhu-yin-chimek,' the Ornament of
Salvation, a catechism of Buddhism. 1
" and his children? &c. [There is a legend about Avveyar
and her six brothers and sisters, all celebrated among the wise
of olden time in Malabar, which is as follows: "A brahman
named Bhagavan had seven children : four girls, Uppey, Avvey,
Uruvey, and Valli ; and three boys, Athigaman, Tiruvalluvar,
and Kabilar, by a pariah woman named Athi. These two
parents agreed to abandon their children ; and as the mother,
while looking upon them for the last time, said : ' Who will
take care of these children?' they answered in order :
" Uppey: ' God, who gives water to the trees of the forest,
will provide food daily for us who meditate on Him. If not,
what other occupation is there for the great Shiva ? '
" Awey: 'Does not God protect all beings? Mother, do not
feel anxious about me, and sorrow thus. What is to happen
will happen.'
" Uruvey : ' God protects the child in the mother's womb.
Why trouble about me, mother ? Stand by, and see the power
of God.'
" Valli : ' God, who protected me in your womb, O mother,
will provide for me in days to come.'
" Athigaman : ' He who wrote my destiny on my forehead
will provide for me, even in a time of famine. Then, O mother,
why should you grieve ? '
" Tiruvalluvar: 'God, who protects the toad in a rock, will he
not protect me, O mother? Grieve not, but rejoice. Oh! what
is that for Him ?'
" Kabilar : ' Is God, who has protected me from my birth
until now, troubled as you are, mother? Or is he asleep?
Say, mother?' "' 2 ]
1 Tonilkhu y. ch. c. ii. 2 Preface to Aphorisms of Avveyar, ed. 1848.
xiv. 26] THE BOOK OF PROVERBS 273
" Pray," said Eteocles, " pray for the best of all things for
us, and that is, to have the gods for our allies in the fight." 1
" O Indra ! protected by thee, we take up our glittering [flash-
ing, lightning-like] weapons, that we may overcome in the
battle, fighting with thee. Great art thou, O Indra! Thy
power is equal to the sky in extent." 2 " Shang-Te looks down
upon you [cares for, protects you]," said the emperor. "Let not
your heart be double [doubting or afraid]." 3 " Great Heaven,
Shang-Te will not forsake me," said King Seuen, " in a
drought." 4 And the chorus in answer to Jocaste : "I will
never ask God to put an end to the struggle that is for the
good of the state (or city) ;
QfOV OV X-Q^W 7TOT TT/300-TCtTaV ICT^tol/,
neither will I ever cease to have God at my side to protect
me." 5
"There are three things," says Meng-tsze, "which are a
source of joy to a man ; one of which is, to be able to look up
to Heaven without feeling ashamed, and to look down upon
men without blushing." 6 "There is no safer refuge than the
fear of God," says AH ; and his commentator : " Whosoever
will be safe from the vicissitudes of this life and from the
sorrows of the next, must take refuge in the fear of God." 7
" Ramses-mei-Amun, when fighting the Khetas [Hittites],
called upon his father Amun. 'Amun,' said he, ' is better to
me than thousands of archers and of soldiers together.' His
prayer was heard in Hermonthis, for Ra [the sun] comes to
every one that calls upon him. And Ramses was victorious." 8
" In the jungle, in battle, among enemies, through fire and
water, on the ocean and on the top of a mountain, asleep or
beside oneself in presence of poison [to be taken], what pre-
serves a man is, his good works in a former life." 9 " The tiger
1 &sch. Sept. c. Theb. 251. 2 Rig. V. asht. i. adhy. i. skta. 8.
3 Shoo-King, iii. 1,2. * Id. iii. 3, 4. 6 (Ed. Tyr. 880.
6 Hea-Meng, xiii. 20. * AH b. A. T. 28th max. 8 Pentaour Pap.
Sail. iii. 3, 1. 5. < Nitishat. 95.
VOL. II. T
2/4 ORIGINAL NOTES ON [xiv. 27, 28
and the dragon obey him who is of great goodness [lit. ' of
great way ; Tao ;' exalted merit] ; and the demons and spirits
reverence him who is of exalted virtue," 1 say the Chinese.
2 7 The fear of the Lord is a fountain of life, to de-
part from the snares of death.
D^n "ripE, l a fountain of life,' is rendered in Chaldee by N^3B
^rn, ' a s P r i n g of life.' ' A fountain ' implies supply, ' a spring' rises
from within, whence the fear of the Lord supplies a man's life.
" The fear of the Lord" &c. "A man living [who exists] is
easily distinguished from one who is on the decline (or decay-
ing). He who loves the law [of Buddha], exists ; he who dis-
likes it, declines (or decays)." 2 "He who fears God," said
R. Jochanan ben Sokai, " is like a craftsman who has his tools
in hand ; he who does not fear God is like a craftsman with-
out tools." 3 "As long as we live, we are led by gross appetites
(or desire) to seek the highest place [in anything] ; mean-
while old age and death take away this wretched body of ours.
O friend ! there is nothing better for wise men in this world
than to give up themselves to devotion." 4 " For this world is
living in blindness. Few in it see clearly ; few rise hence to
heaven, like birds escaped from the net. As geese follow the
course of the sun, so do also wise (or brave) men go through
the air as by enchantment, taken as they are out of the world,
by overcoming lust and its consequences." 5
28 In the multitude of people is the king's honour:
but in the want of people is the destruction of the
prince.
tj^p rrnn, ' the king's honour, adorning or splendour '. nrinD
"jiri, ' the breaking down,' ' destruction,' of either ' the prince,' or of
* pleasure, esteem, or good-will ' (towards him) when his glory departs
1 Ming h. dsi, 55. 2 Parabhav. Sutt. 2. 3 R. Nathan in
R. Bl. 278. 4 Vairagya Shat. 78. 6 Dhamm. Lokav. 8, 9.
xiv. 28] THE BOOK OF PROVERBS. 27$
from him, DM? DDH?, when he has but few or no people left But
the most natural rendering is that of A.V. with which Chald., Syr.,
and LXX. agree.
"In the multitude? &c. " If, indeed, thou rulest this land,
even as thou holdest the power," said the priest to QEdipus,
" vv dvSpdviv KaXXiov r/ /cev^s Kpareiv,"
"better were it for thee to hold it well peopled than desolate." 1
" For it is folly on thy part to attempt, without people and
friends, to hold over it sovereignty, which is gained by multi-
tude of people and wealth." 2 "Who is to be feared but the
people?" said the emperor Shun. "If a prince be without a
multitude of people, he cannot presume to hold his territory.
Therefore, take care." 3 And E-yun said to Thae-kea : "A
prince without a people will have no one to direct ; and a
people without a prince will have no one to serve." 4 "A king
deprived of his government is as good as dead. Therefore
ought he who wishes to have power, to protect his kingdom.
Heaven is not so surely gained by sacrifices as it is by the
protection of the kingdom." 5
" Let a king, therefore, behave like a father towards his
people," said Manu. 6
" [Sincere] earnest attention requires men in office to cul-
tivate carefully that which the people desire. When the four
seas [the whole country] are brought to straits and poverty,
then the revenues of Heaven's bounty will come to a perpetual
end." 7 " In order to have wealth, the prince must have a rich
people. But wealth is brought about by laws." 8 "Whichever
way princes may walk, the way the prince walks his servant
walks also. If the prince is good and walks uprightly, so also
will his servant walk after him." y " His way originates with
himself, and shows itself towards the common people," says
1 (Ed. Tyr. 55. 2 Id. 540. 3 Shoo-King, i. c. 3. * Id. iii. 8.
6 Ramayana, i. xvii. 5, 6. 6 Manu S. vii. 80. 7 Shoo-King, iii. 8.
8 Kudatku Bil. xvii. 63. Id. 9496
T 2
2/6 ORIGINAL NOTES ON [xiv. 28
Confucius. 1 " But the common people," says Ajtoldi, " are
altogether without form [condition, shape, or order]. They
commit sin, without law or restraint in their intercourse with
others. Yet nothing can be done without them. ["'la-x^pov
oxAos rr/, OVK ?x <5e vow:" 2 "The multitude is a powerful
agent, but without mind."] Therefore, speak to them with a
soft [kind] tongue, but do not make friends of them." 3
" O ye kings and princes, know how to care for life and to
spare it. Consider the life of your people as that of an only
son, and teach them accordingly ; provide for them like a
father, and nurse them like a mother. And your rule being
according to the divine law, and bestowing your offices on good
vassals, see how they fulfil them, and order everything for the
good of the people." 4 " Let the king," says Kamandaki,
" looking at this world as he would look at a mirage that soon
disappears, while he mixes among his people, do everything
for their virtue and happiness. For a great king attended by
his people shines brightly, and prospers ; like a palace rising
out of water [as many Indian palaces do] that shines in the
moonbeams." 5 "The king," said Pujani, "who overlooks his
ownself for the sake of his people, has an eye to happiness
both here and hereafter. He who oppresses his people, soon
perishes ; but he whose people increase as lotuses in a pond,
is exalted in Swarga, after having enjoyed every advantage
on earth." 6
" The king protects the people, and the people constitute
the greatness of the king. But protection is better than great-
ness ; for greatness cannot be without protection (of the
people)." 7 " In like manner as the first sprout of a seedling,
if well tended, yields fruit in due time, so does a people that is
well governed or protected." 8 "The kings who study the
comfort of their people [or ' welcome ' them], do prosper abun-
1 Chung yg. c. xxix. 2 Tvup. fiov. 3 Kudatku Bil. xviii. 2, 3.
* Oyun tulk. p. 2. 6 Kamand. iii. 13, 14. 6 Maha Bh. Shanti P. 5243.
7 Hitop. iii. 3. 8 Pancha T. i. 254.
XIV. 28] THE BOOK OF PROVERBS. 277
dantly ; but when the people diminish (or decay), so do kings
also, undoubtedly." 1 " Endeavour to act so that, whatever be
thy intention, it should have regard to the good of the people.
For if a Sultan has a bad intention, he will put important
matters of state in confusion." 2
" If the country round is compared to honey, then do not
kill the bees. So also ought a king to protect the land, as
one does a cow that gives milk," says Chanakya." 3 "But
both to wound and to be wounded [to waste and to be wasted],
lays waste the best city (or state) of the heart of the men there-
of [population]." 4 "A king deprived of [companions] allies,
what will he do with his magnificence only ? Fire grown low
from want of air, will soon go out of itself." 5 "A king, though
endued with qualities equal to those of Buddha, yet does not
shine if he is without resources [allies, people, treasury, &c.].
Gold in [company] contact with a precious gem, shines of
the lustre of that gem." 6 "And the kingdom in which mer-
chants, labourers [tillers of the ground], men [population],
Samanas [Buddhist monks], and moral sons multiply, is of
itself multiplied or increased." 7
Choo-he says, quoting from the She-King: 8 "Gain [the
affections of] the multitude, and you will gain the kingdom.
But lose the multitude, and you will lose the kingdom." "A
prince ought to keep watch over himself and be kind-hearted
[' giljan,' lit. not doing to others what he does not wish to be
done to himself] ; he ought also, like Yu, to keep his eyes
fixed on the bright (or clear) command of Heaven, which is
not easily kept ; and the [way or] reason of it is, that if he
gains the multitude, he gains the kingdom ; but if he loses the
multitude, he loses the kingdom." 9 ["If the heart of the
people is gained, the kingdom is preserved." 10 ]
"A prince," says Meng-tsze, " has three jewels: his territory,
1 Pancha T. i. 256. 8 Akhlaq i m. xv. 3 Chanak. iv. 6, Schf.
4 Kawi Niti Sh. p. 31. Lokan. 131. 6 Id. 135. J Id. 161,
8 Ta-hio com. c. x. 9 Id. ibid. 10 Jap. com.
2/8 ORIGINAL NOTES ON [xiv. 28
his people, and the affairs of his government." l " The king
whose armoury and treasury are full, and who keeps his
people in peace and contentment, protects his whole kingdom ;
and his friends rejoice at it, as the gods rejoiced when they
discovered ambrosia." 2 "A superior man desires to extend
his territory and to increase the multitude of his people. Yet
his pleasure (or joy) does not wholly consist in that," says
Meng-tsze. 3 The good king Woo-wang [B.C. 1121] said:
" Heaven and earth are the parents of all things ; men are the
most intelligent of beings ; the most intelligent of men make
the chief rulers ; and the chief rulers become the fathers and
mothers of the people." 4 " Like a pool of cool water with
plenty of fish in it, so is a good king and the people of the
land at peace and happy." 6
" Take good care," said Cosru (or Nushirwan) to his son
Hormuz, " of the poor, and be not occupied in thine own com-
fort only." [" In thy letter," wrote Baber to his Humayun,
"thou sayest: 'O! for solitude, solitude!' But solitude is
shameful in a Padishah. There is no slavery [no restraint or
fetters] like sovereignty. Solitude does not suit the office of
sovereign. Give up that idea." 6 ] "It does not seem good
to the wise that the shepherd should sleep and the wolf get
among the sheep. Go and be a guard [to defend] the poor
and needy ; for the Shah holds his crown from the people.
The people [subjects] are the root, and the Sultan is the tree.
But the tree, O my son, grows from the root. Do not, while
thou hast the power, make sore the heart of the people ; for if
thou doest it, thou diggest up thine own root." 7
" King Suddhodama, they say, was mostly honoured, among
other princes of the Shakya-land, by the chief merchants, the
principal householders, the councillors, and all the people of
his city, which was well peopled and well inhabited." 8 "And
1 Hea-meng, xiv. 28. 2 Ramay. ii. iii. 42. 3 Hea-meng, xiii. 21.
4 Shoo-King, iv. c. i. 6 Hill pr. 48. 6 Baber N. p. 402.
7 Sadi, Bostan, ch. i. 8 Rgya-tcher r. p. ch. iv.
XIV. 29] THE BOOK OF PROVERBS. 279
the kings from the Eastern countries came with a golden cup
full of silver-dust, and said : ' Lord, this kingdom is increasing;
it has much people, and is full of inhabitants/" 1 " It is among
thick flags and rushes of swamps that the lotus grows. So
also does a king receive honour in the multitude of people." 2
" The tiger defends the jungle, and the jungle in turn protects
the lion." 3
" Let the people, then, look upon a virtuous, protecting, and
victorious king altogether, as they would look upon Rajapati
[the creator, father of beings] himself. The king protects the
people, and the people make the king shine (illustrious). This
is the best protection ; without it, what is, is as if it were not,"
says Kamandaki. 4 And,
" avSpes TroArjos -jrvpyot aprfioi '.
" Men are the defending fortresses of the state (or city)." 5 " If
the people are the root and the Sultan is the tree," repeats
Husain Vaiz Khashifi, " that tree, O my son, comes from a solid
root. Lay not the axe to the root of that tree [strike not, fell
it not]. He who practises tyranny and oppression assuredly
digs up his own root." 6
29 He that is slow to wrath is of great understand-
ing : but he that is hasty of spirit exalteth folly.
r^W E'np, 'sets up, raises up (his) folly to let others see it.'
Chald. ' increases folly.' Syr. ' benfc stultus,' from the LXX.
"He that is slow to wrath" &c.
"BpaSus irpos opyrjv ey/cpa-nys <epetv yfvov :"
" Learn to be slow to wrath, self-possessed, and to endure,"
says Menander. 7 " Stop ! shut up the opening of anger ; thou
shalt be praised for it by thy followers 8 [successors, or circum-
1 Rgya-tcher r. p. ch. iii. p. 14. 2 Id. ch. xii. p. 121. 3 Kawi
Niti Sh. * Kamand. Niti S. i. n, 12. 6 Alexi frg. 16, ed. G.
6 Akhlaq i m. xv. T Menand. Mon. 8 Rishtah i juw. p. 1 16.
280 ORIGINAL NOTES ON [xiv. 29
stances following]." Ai-kung asked Confucius: "Who is
thoroughly educated ?" Confucius answered: "The Mandarin
Hooi was thoroughly educated. He did not allow his anger
to rise, and did not think twice of an offence done to him." 1
"Do not get angry for trifles; the child's head soon gets
gray." 2 " Let the brachmachari never shed a tear, never be
angry, never utter an unseemly word." 3 "Let him eschew
atheism, contempt for the Vedas, reviling the gods, hatred,
railing, pride, anger, and cruelty." 4
" He whose mind is not scorched by the least anger or pas-
sion, has conquered the three worlds [of sense or desire, of
form, and of absence of form, Nirvanam] like a hero." 5 "A
man who gets angry, if he be wise or learned, loses his wis-
dom ; and if he is a prophet, his prophetic gift;" 6 "forgets
his instruction and adds to his folly," 7 says R. Jeremiah.
" Friend, put out the fire of anger that is kindled within thee
with the water of wisdom (or knowledge) ; curb (or tame) thy
tongue over again, and give up blame and censure of others." 8
" Cast away from thee all incitement to violence," says Ptah-
hotep. " Do not oppose thy elders." 9
" Ira furor brevis est : animum rege ; qui nisi paret,
Imperat: hunc frenis, hunc tu conpesce catena:"
"Wrath is but short-lived fury," says Horace; 10 "master thy
anger, or it will master thee ; if it does not yield, curb it, put
it in chains." "A king once asked the learned men whom he
had gathered around him what work he ought to do here on
earth which he would find in the next world. They answered
him : ' Do all the good in thy power when thou hast an oppor-
tunity.' ' How can I ?' said the king. ' Seek the grace of God,
and keep down thine anger.'" 11
" There is a saying : Endure that one moment of anger ;
1 Shang-Lun, vi. 2. 2 Ming h. dsi, 45. 3 Manu S. iii. 229.
4 Id. iv. 163. B Nitishat. 76. 6 Pesach. 66, M. S.
7 Nedarim, 22, M. S. 8 Bahudorsh, p. 39. 9 Pap. Pr. vi. 3.
10 Ep. i. ii. 62. u Forty Vizeers, 2nd night.
xiv. 29] THE BOOK OF PROVERBS. 28 1
hold out and preserve thy body whole," says Yung-ching. 1
" Three sorts of men are [known] singled out : a man who is
meek in anger ; one who is brave in fight ; and he who is a
friend in the hour of trouble (or anxiety)." 2 "So long as I
live," said Sakka Mahali, " may I be free from wrath. But if
anger should overcome me suddenly, may I shake it off." 8
[Sakka Mahali was Indra, deposed by Gautama Buddha, and
made an archangel of the Tavatimsa gods in that heaven.]
Choo-he says that " if a man harbours a feeling of anger within
him, he cannot attain to rectitude of heart ;" of which Confu-
cius says, that " correcting oneself consists in rectifying one's
own heart." 4 "That man," says the Buddhist, " insults me,
oppresses me, overcomes me and despoils me." Say ye, " Who-
soever cherishes (or puts on) such a spirit, anger never leaves
him. But in him who does not cherish that spirit [of resent-
ment], anger and passion subside." 5
" Wise men feel no sympathy with those that are vexed
when insulted [resentful]. But they esteem those who bear
insults patiently ; like the gold they lay up with care [a care-
ful investment, Com]." 6 "Abu Abad was asked which of these
two was farthest from the right way, the drunkard or the
wrathful man. He answered : ' The wrathful man.' And Ibn
Abbas also when asked which was the keener of the two,
sorrow or anger, he said : ' They are both one and the same,
under a different name.'" And Motenebbi adds : " The sorrow
of every one aggrieved is brother to wrath (or anger)." 7 "If
thou art angry when standing, then sit down ; if angry when
sitting, then lie down." 8 "Oftentimes does the wrath of man
reveal his hidden sentiment far worse than madness," says
Evenus. 9
"A fit of anger," say the Mandchus, " is like a fire that con-
1 Kang-he's i6th max. 2 Ep. Lod. 1819. 3 Fausboll's Dham-
map. p. 1 86. * Ta-hio com. ch. vii. 6 Uhamm. Yamak. 3, 4.
6 Cural, xvi. 155. 7 Eth-Theal. 73. 8 Ebu Medin, 6.
9 Even. Par. fr. iv.
282 ORIGINAL NOTES ON [xiv. 29
sumes warm clothing laid up for the winter." 1 "Thou shalt
lead a happier life if thou master thy spirit;" and "anger is
overcome (or checked) by taking time to consider," say the
Greeks. 2 "When Mamun Arabschid opened the tomb of
Nushirwan, he found him unaltered in appearance. But he
found three rings on his hand, and on every ring a precept
engraved. On one ring : ' Do nothing whatever without con-
sulting with wise men.' On another: ' Under no circumstances
neglect thy subjects.' On the third : ' Be not wroth against
the mistakes or failings of others, whether favourites or enemies,
without repeated thought and consideration.'" 3 "There are
men," say the Chinese, " who have' faults of which they are not
aware, and who feel angry with others, while the fault lies
with themselves." 4 "Then learn to be patient," says Rabbi
Nathan, " and accept suffering (or strait, difficulty), and for-
give insults offered thee." 5 "Always be patient," say the
Chinese, "and think three times. What, wrangle over any-
thing?" 6 "The patient gets peace, but regret follows haste." 7
"And fortitude is a boon to a man." 8
"but Jte that is of a /tasty spirit" &c. " Haste (or hurry) is
heavier than patience," says Ali; and the Commentary adds:
" To make haste (or to hurry matters) in time of adversity,
or when trouble befalls us, is more arduous and causes more
trouble than patience and keeping quiet [resignation]." 9
"Take counsel, and do not hasten to the object thou hast
in view (or desirest)," said Nasr-ed-din to his son. 10 "Patience
(or endurance) is an excellent act of devotion." 11 "A hasty
man is of limited understanding and never lacks woe." 12 Con-
fucius, speaking of the evenness of mind that characterizes the
wise man, compares him to the bird 'quang-si,' and says that
"it rejoices without excess of pleasure, and sings without deep
1 Ming h. dsi, 89. 2 Tvw/i. /ttov. * Bochari Dejoh. p. 98.
* Ming-sin p. k. c. vii. 6 In Avoth. M. S. 6 Chu-tsze, kea. k. y.
* Ep. Lod. 799. 8 Cural, 600. Ali b. A. T. 42nd max.
10 Alef leil. 2ist, p. 159. u Dhamm. Buddhav. 5. 12 Telug. pr.
XIV. 29] THE BOOK OF PROVERBS. 283
sorrow." 1 "Knowledge comes slowly; wealth by degrees, and
gradually also the ascent of a hill. So also lust and wrath.
These five creep on slowly, slowly." 2
" No one yet ever enjoyed the world through haste ; and
one soon gets weary of going after a man who is in a hurry,"
say the Georgians. 3 "Neither act thyself on impulse nor
cause others to do so. The foolish (or weak) man repents
of actions done in haste." 4 " The works of the man who
does not consider them before he begins to work, will soon
burn him as if he had something hot in his mouth," 5 said the
Bhodisat. "Whence cometh understanding, thence cometh
patience (or endurance). The best men do not consider
hatred ; they only see qualities [in others], not faults. They
disclaim discord ; they only remember the good done to them,
but not the harm. They do good to their enemies, and avoid
vengeance," said Dhritarashtra to Yudhisht'ira. 6
" Better by far is patience (or deliberation) than rashness,"
said the dove dying of a blow against a painted basin of
water. 7 " Abu Saber [the patient] rose from a poor estate to
be king through his patience ; having," said he, " drunk the
sherbet of patience when in prison, laid his head on the knees
of patience, and put his trust in God." 8 " Patience as the be-
ginning, is victory in the end," says Ebu Medin. 9 " For it is
impossible to investigate (or penetrate) a matter in a hurry." 10
" Patience et longueur de temps,
Font plus que force ni que rage,"
says Lafontaine in his parody of Esop's fable 11 of the Lion
and the Mouse. And so thought also Fabius, who " cunct-
ando servavit rempublicam."
" Unus homo nobis cunctando restituit rem.
Non ponebat enim rumores ante salutem ;
Ergo magisque magisque viri nunc gloria claret." 12
1 Shang-Lun, iii. 20. 2 Lokan. 9. 3 Georg. pr. * Lokan. 54.
6 Sighla jat. Maha Bh. Sabha P. 2478. 7 Sophos, f. 8 ;
Syntipa, 8. 8 Bakhtyar N. st. iv. 9 Ebu Med. 222. 10 Nitimala, iii. 19.
11 Fab. 221. l - Ennius, Annal. viii. 312.
284 ORIGINAL NOTES ON [xiv. 30
For " haste inherits shame," say the Arabs. 1 And,
" At poenitendum properat cit6 qui judicat : "
" He hastens to repent who makes up his mind in a hurry,"
says Publius Syrus. 2
But " as the lotus stretches its stem to the depth of the
water, so does the greatness of a man show itself in the long
forbearance of his mind." 3 " What are the five advantages of
patience (or endurance)?" asks the Buddhist catechism. "First,
everything agreeable ; then, fewer evils ; no fear of death ; not
go to hell; and be at rest (or at peace). And what are said
to be the five evils of impatience ? First, everything disagree-
able ; then, many evils [mistakes, misfortunes, &c.] ; dread of
death ; many fears ; and when dead, go to hell." 4 " In the
opinion of wise men, one very great or chief thing is, to bear
those who revile us, as the earth endures those who plough it." 5
" If one wishes not to lose his honour [credit, the respect paid
him], let him live bearing (or enduring) patiently." 6 "For a
hasty mind is weak (or wanting)." 7
30 A sound heart is the life of the flesh ; but envy
the rottenness of the bones.
N5~iia 27 is capable of two interpretations, either 'sound, healthy
heart,' or 'gentle, meek heart;' as N2~i and HD"! are frequently inter-
changed. Most of the old versions connect this verse with the
preceding. Chald. 'He that divides (cuts short) his anger, it is
medicine to his flesh ; but as rottenness in wood, so is envy (sour
temper) in his bones.' Syr. ' He who tempers his wrath,' &c. It
seems, however, that ' a gentle heart (kind-heartedness) is life of the
flesh,' may be a more fitting rendering. LXX. KapSlas IOT/DOS, 'physi-
cian of the heart.' Vulg. ' sanitas cordis.'
"A sound Jteart" &c. "A man free from envy lives a
hundred years," says Manu. 8 "For it is a sin," says Tai-shang,
1 Meid. Ar. pr. 2 Publ. Syr. 3 Cural, 595. * Putsa
pagn. Q. 24, 25. 6 Cural, 152. 6 Id. 154. 7 Tarn. pr. 3272.
8 Manu S. iv. 157.
XIV. 30] THE BOOK OF PROVERBS. 285
"to be always envious and jealous." 1 "Geniality and gentle-
ness are the root of humanity." 2 "O all of you wise men ! you
do not know how to practise virtue. Do no injury, and do
not covet. How can this be other than excellent, if only it is
put in practice?" 3
"Nil ergo optabunt homines? Si consilium vis,
Orandum est, ut sit mens sana in corpore sano:" 4
" Shall men then have no desires ? If they take my advice,
let them pray for a sound mind in a healthy body," says
Juvenal. " Five things are required for a man's happiness,
without which he may as well resign himself [to the worst] :
health of body ; security ; easy circumstances ; a compas-
sionate friend (or companion); and repose." 5 "Among the
best qualities (or acquisitions), there is none like freedom
from envy." 6
" but envy is rottenness" &c. " Envious people gnaw the
flesh of the free man, as ants eat up that of a lion's cub." 7
" Want of respect is death to the honourable, and the pros-
perity of others is death to the envious ;" 8 "whose eyes smart
at the sight of other people's good." 9 " There is no fire like
that of passion ; there is no thraldom equal to that of envy
(or hatred) ; no net like that of delusion ; no stream like that
of desire." 10
" Invidus alterius marceseit rebus opimis,
Invidia Siculi non invenere tyranni
Majus tormentum:" 11
" The envious withers, pines away, at the sight of another
man's wealth. No greater torture did the tyrants of Sicily
devise than is the torment of envy."
" For there is no rest for the envious," says AH. " The
envious is grieved at the good God in His bounty bestows on
1 Kang-ing-p. 2 Li-ki, ch. xxix. 3 She-King, bk. iii. ode 2.
4 Sat. x. 6 Beharist. 2, R. Cural, 161. r El Nawab. 173.
8 Kobita R. 38. Beng. pr. 10 Dhamm. Malav. 251.
11 Hor. Ep. i. ii. 57.
286 ORIGINAL NOTES ON [xiv. 30
another man ; but since God's gifts, the produce of His land,
and His bountiful gifts to His servants, are like the camel-
riders [of a caravan] that never ends, and like the clouds of
heaven that never cease to pour down blessings, the envious
man cannot, for this reason, ever be well or enjoy peace during
his life on earth. Keep aloof from envy (or hatred), and live
happy (or be joyful). With envy, no man can live happy (or
joyfully). If then thou wishest to lead a cheerful life [lit. to
wed cheerfulness], then sue envy for a divorce." 1 "The
envious has no peace. He is angry with the power that will
not allow him to overstep his bounds [to injure the man he
envies]." 2 "But his relations, his clothes, and his food, shall
perish." "An envious man never attains to greatness. But
greatness always attends him who is free from envy." 3
" He that sows envy," say the Rabbis, " shall reap repent-
ance. But his release shall be before the seventh year." 4 " The
bones of the envious man rot within him." 5 " Envy, lust, and
ambition, shorten a man's life." 6 "Every disease is curable
except the hatred of him who envies thee and is jealous of
thee." 7 "The greedy [envious] man longs to plough another
man's land." 8 "But the envious is angry even with those
who have no fault found in them; he is jealous of God's bless-
ing on them." 9 "As rust eats into iron," said Antisthenes,
"so are envious men destroyed [eaten up] by their own selves ;" 10
"so that the fruit of envy is [toil] anguish of heart for ever." 11
" And the fire of it (or of rancour) is never quenched," said the
owl to the crow. 12
" Envy is in the heart like disease in the body, that ends in
death (or destruction)." 13 " It is of no use to try to cure it.
The envious has no other pleasure as regards thee, but to
1 Ali b. A. T. igth max., and Com. and Nuthar ell. 216. 2 Eth-
Thealebi, 174. 3 Cural, 166, 170. 4 Eman. in B. Fl. 6 Schab. B. Fl.
6 P. Avoth. c. iv. 7 Mifkhar Hap. in B. Fl. 8 Theogn. 195.
Ali b. A. T. 52nd max. 10 Antisth. in Stob. Ixxx. u Ebu Medin, 66.
12 Calilah u D. p. 190. 13 Mifkhar Hap. in B. Fl.
xiv. 31] THE BOOK OF PROVERBS. 287
hate thee." 1 "Even before daylight, envy and disobedience
whiten the eyes of a man [and blinds them]." 2 "And of all
men, the envious has the least repose." 3 " So then, when thou
seest the good things of others, do not feel grieved at it." 4
"And if a man," says Chu-tsze, "has joy and is congratulated,
it ought not give rise in you to envy and jealousy." 5 " For
the mind of a man who cannot endure the happiness of others
[who is envious], burns with it like a lot of brambles that have
caught fire. He is the author of his own misery." 6
" Then, in order not to be miserable in this world, look not
on the wealth of others with envy." 7 "For all kind of envy
fetters and holds captive the envious." 8 He cannot hide his
feelings. This is what Mo-shi [Meng-tsze] says : " If there is
truth within, it will show itself outwardly. Yet with it all, can
the deformity of the heart be concealed?" 9 "This world,
however, is good to the liberal and to the goodnatured. Look
in it for a place and a paradise." 10 "So, then, man's heart
must be 'jin,' have love for men [philanthropy]; and therefore
such love is life." 11
31 He that oppresseth the poor reproacheth his
Maker: but he that honoureth him hath mercy on
the poor.
'7 P^> ' he that oppresseth the weak, reduced, destitute poor,'
h, 'is gracious towards the indigent.' It is not so much a
question of alms-giving here, as of just and kindly bearing towards
our poor and destitute neighbour. Chald. ' one oppressed or injured'
[either by position or circumstances].
"He tJiat oppresseth" &c. "Mercy and pity, the love of
man, is man himself," says Confucius. 12 "Do not rely on
1 Eth-Theal. 175. * Harethi Moall, 24. 3 Meid. Ar. pr.
* Nitimala, iii. 16. e Chu-tsze k. 6 Telug. stor. p. 13.
T Pendeh i Att. xxxix. Oyun tulk. p. 8. 9 Kiu O Do wa,
vol. ii. p. i. w Akhlaq i m. xviii. u Choo-he Gin), vol. xliv.
12 Chung yg. c. xx.
288 ORIGINAL NOTES ON [xiv. 32
your riches and oppress the hard-working and destitute. Do
not trust to your authority and high station to vex the orphan
and widow." 1 "Do not assert your own authority to oppress
the orphan and widow," says again Chu-tsze. 2 "The world
spreads destruction through injustice, as a beautiful garden is
laid waste by the wind of autumn. Do not practise oppression
(or injury) on the poor and the weak ; for the tyrant goes to
hell without a word [of doubt]. And be not [negligent] indif-
ferent to the smoke that rises from the hearts of the poor
people [to the sighing of the poor]." 3 " I then saw," said
Arda Viraf, "the soul of a man hanging by his feet in the
darkness of hell, &c, and I asked what he had done in life to
deserve such a punishment. Srosh answered : ' He was in
authority, and, among other misdeeds, he listened not to the
groaning (or complaints) of the destitute and of way-faring
men.' " 4 " Therefore if a poor subject falls into distress, for
God's sake attend to his lamentation." 5
32 The wicked is driven away in his wickedness :
but the righteous hath hope in his death.
37ET) HOT, 'the wicked is pushed on (to his fall), but the righ-
teous,' "info:! npin, : trusts, or takes refuge (in God), in his death.'
' Hath hope ' implies that ' he is not sure :' but the text says that the
righteous at the hour of death puts his trust implicitly in God, and
takes refuge in Him. A.V. follows the Vulgate. LXX. 'he who
trusts in his worthiness (or sanctity, piety), oo-io-n/Tt, is righteous.'
Chald. and Syr. ' he that hopes that he will die is righteous.' But the
Hebrew is very plain, and HDh stands here for ' taking refuge,' as it
occurs repeatedly elsewhere.
" The wicked" &c. " He who transgresses once and again,
his transgression becomes natural to him." 6 "A wicked man,"
say the Georgians, "gets more and more wicked." 7 "Art thou
1 Hien w. shoo, 82. * Kea-kiu-yen. 3 Pend nameh, p. 15.
4 Arda Viraf, ch. Ixvii. 6 Bostan, bk. i. 4th st. 6 Ep. Lod. 1 185.
7 Georg. pr.
xiv. 32] THE BOOK OF PROVERBS. 289
possessed with a devil?" said the king to his son Mitra. To
which Mitra replied : " It is joy and happiness to be occupied
in practising virtue ; but those who do not keep the law of
Buddha [' Borkhan,' the term by which * God ' is rendered
in the Mongolian Bible] are altogether possessed with evil
spirits;" 1 "like mad elephants that trample down obstacles." 2
"No man," says the Japanese preacher, "comes out of his
mother's womb very wicked. But by going on in ' I, I' [reck-
less selfishness and arrogance], the heart loses its senses, and
a man becomes an abandoned villain. How awful to lose
one's heart!" 3
" The wicked does not give up his wickedness as long as it
gives him pleasure." 4 "When the regret after a wicked action
has passed away, it brings of itself [full] greater wickedness to
one's nature." 5 "A great wind ['tai-fung/ typhoon] sweeps
along in the empty valley ; so does a good man act on good
principles [laws, ways]. But those who do not obey [Heaven]
go on like that in their iniquity." 6 " The abandoned races of
men may go on long, far and wide, wandering [in transmigra-
tions] through this lower world. And yet they are not wholly
unable to find out wisdom ; for if they are born with a dis-
position favourable to it, they may find it by earnestly trying
for it." 7 "But they go from bad to worse, like a man who,
from poverty and distress, breaks the law and is put in
prison. He does not consider that his end is worse than his
beginning." 8
" but the righteous hath hope? &c. " O Dhritarashtra," said
Vidura to his brother the king, " Sanatsujata said to me : There
is no more death, O Bharata." 9
upov virvov
Kot/iarcu' #i/>yo-Kv fii) Aeye TOUS ayaflous:"
"Acanthius rests in hallowed sleep ; say not that good men
1 Mitra Dzoghi, p. 169. 2 Jav. pr. 3 Kiu O Do wa, vol. i. 2, p. 4.
4 V. Satas. 71. 6 Legs par. b. p. 151. 6 She- King, bk. iii. ode 2.
7 Tonilkhu y. ch. ii. Mun moy, 64. 9 Maha Bh. Udyog. P. 1566.
VOL. II. U
290 ORIGINAL NOTES ON [xiv. 32
die," writes Callimachus. 1 " The day of death is called ' the
day of the kiss,' when the two worlds kiss each other." 2 " It
is so called in order to express the soft departure of the souls
of good men from their bodies;" "as softly as a hair is taken
from milk." 3
" Death is like falling asleep ; like awaking out of sleep in
birth," says Tiruvalluvar. 4 And the Vedantist : " He who
has subdued his senses, &c., at the cessation [of his life, or
state of ignorance], his breath [spirit, life] dissolves into (or
mingles with) Brahma in unmingled happiness, and God
[Brahma] alone remains. According to these texts : "His breath
does not transmigrate, but it is then diffused (or dissolved) in
Brahma, and that breath (or life) of the emancipated is itself
set free." 5
" Gautama, however, when on his way to Varanasya [Be-
nares] with his five priests, ends his discourse to them thus :
' This is my last birth ; there is not now another existence
(bhahavo].'" 6 " Yet Thariputta, Gautama's right-hand disciple,
seems to have understood it differently, when he said : ' I
fulfil all virtue, and then I may be (or shall be) the right-
hand 'thavaka' in my last existence'" 7 ['thavaka, savaka, ' a
true disciple of Buddha]. Likewise the ' pakati savaka,' or
common disciple : " By fulfilling all virtue in my last exist-
ence (or state), I shall be freed from the four enthralling laws
of desire, existence, opinion, and ignorance, and shall be a
'pakati savaka.'" 8 [So also Mogallan, the disciple of the left
hand?]
" The son of Adinna pubbaka [so called for his miserly ways
and taking food not given him in a former existence] died
from want of remedies which his father would not give him
for fear of the expense. He died full of faith, after seeing the
1 Callim. Epigr. 10. * Hierushal. Jebam. R. Bl. 318. 3 Id. ibid. 402.
4 Cural, 339. 6 Vedanta Sara, p. 24. 6 Gogerly in the Friend
of Ceylon, June, 1874. 7 Lakyayam Aggathav. Tsa-gnay, 45-
B Pakati thav. 46. 9 Lakveyam Aggathav. 47.
xiv. 32] THE BOOK OF PROVERBS. 2QI
appearance of Phara Thaken [Buddha] ; and :his death was
like one who passes from sleep to awaking. This faith, then,
that spreads (or extends) from the world of men. to that of the
Nats, is like a beneficial shadow."' 1
" King Milinda asked Nagasena if any of the dead Should
not be born again ? ' Some are,' answered Nagasena, ' and
some are not ; he who has a stain [sin] is born again, but he
who is free from such impurity is not born again.' ' Shalt thou
be born again ?' asked Milinda. ' If I am attached to objects
of sense, O king, I shall ; but : if . I am free from them, ,1 shall
not.'" 2 [This is not the place to enter upon a disquisition of
Nirvana, Nibbanam, or Nibban.; but, it .is impossible ; ,not to
notice the very different ways in which.it is spoken .of by
Buddhist writers, according to ,the time Jn which they lived.
How, for instance, to reconcile the quotation above given of
Gautama's last discourse, with " Nibbanam saggam lokam upa-
gacchati," he arrives at (or reaches) Nibbanam, the heavenly
world, or the realms of heaven. 3 Or, " The virtuous house-
holder goes to the Swerga world [heaven], whither the holy
nun goes by Nibbanam." 4 Nagarjuna, indeed [A.D. 200?],
speaks of two Nirvanas, one with rest ' that quiets all pain,' and
one without rest 'that subdues the senses.' This, according:to
his view, is to be reached after a succession of transmigration^
so numerous, that the bones of a man who has gone through
them all would form a heap equal to Mount Meru. Every
such transmigration consists in a departure .to heaven, and a
sojourn there, to enjoy all the pleasures of a Mohammedan
paradise, whence, after a time, the soul or the man is hurled
down into hell to suffer untold torments for a corresponding
period. 5 Truly, poor man left to himself wants a guide to
heaven through this world of changes. But that guide cannot
be Buddha.
1 St. ii. of Matakundali in Dhammap. (Burm). 2 Milinda Pan. p. 32.
3 Mahaparanib. p. 12. * Dipank. jat. p. 29. 6 See Childers"
Diet. p. 267, and Dr. Wenzel's Letter of Nagarjuna to King Udayana.
U 2
292 ORIGINAL NOTES ON [xiv. 32
" Dub-chhen [Buddha] said with his precious mouth : ' In
famine, in trouble, and in sorrow, to have recourse (or claim)
to the diamond [precious treasure] of former deeds, gives peace
to the mind when assaulted by the devil. And when death-
pangs [breathings] gather around a man, that treasure of
former good works leads him out of the valley of death ;
while the use of my name brings upon him innumerable bless-
ings." 1 "At the hour of death, think not of getting comfort
from any but the sacred books [religion]." 2 " The fear of death
is far worse than death itself. So let a man do good and talk
little who wishes not to fear death," say the Rabbis. 3 " Many
are the causes of death. If we compare this body to a ship
[oxw a of Plato in Phaedo], it brought us from the opposite
shore of the world [of transmigrations]. If we compare it to
a servant, then if it serves in virtuous deeds it is enough for
the present." 4
" Death is a black camel that kneels down at every door,"
say the Osmanlis. 5 "As thou must die, let thy grave be com-
fortable." 6 "As we live, so shall we die." 7 "And the day
[days] of death is both long [long sleep] and short [for good
works and repentance]." 8 "And remember that thou earnest
into the world in days of mirth, and that in days of mirth
thou shalt also leave it " 9 [not be missed long], say the Rabbis.
" Let him," says Manu, " quit his house of bones, of rafters
and pillars fastened with sinews, daubed with flesh and blood,
covered with leather [skin], ill-savoured and full of filth, in-
habited as it is by sorrow and decay, diseased, and the abode
of sickness, allied (or bound) to the dust ; such a house let him
quit. As a tree leaves the river-bank, or as a bird flies from a
tree, so also he who leaves this body is delivered from the
cruel shark [of the world]. Yet let him not rejoice at the
1 Padma dkar byeng wa. fol. 20. 2 Mong. mor. max. R. 3 Ep.
Lod. 1739. * Tonilkhu yin ch. p. 4. 6 Osm. pr. 6 Ozbeg. pr.
7 Osm. pr. 8 Erubim R. Bl. 318. Mishle As. xxix. 3.
XIV. 32] THE BOOK OF PROVERBS. 293
prospect of death nor at that of life ; but let him abide his
time, as a servant his master's order." 1
" When a man quits his body, his wife, his sons, and his rela-
tions forsake him. His soul alone exists, and with it the good
he did is alone his own." 2 " Virtue is the only friend that follows
us in death. Everything else perishes with the body." 3 " When
desire is gone, when the strength of manhood has waxed
feeble, when our companions (or equals) have gone to heaven,
when our friends, dear to us as life, have followed them, when
the steps falter even with a staff, and the eyes become dark-
ened with a film : alas ! wretched body. And yet it is afraid
of death." 4 " But in like manner as relations welcome home
one who has been absent long and returns home safe, do good
actions also welcome him who reaches the other shore, as rela-
tives welcome home a beloved one." 5
Yet another Buddhist says that "the supreme knowledge
gained by him who reads his book [Rdo dje kchos-pa, 'dia-
mond-cutter or polisher'] and makes it his own, shall enter
neither a state of ' I ' or ' self/ of living beings, of life (or exist-
ence), nor of personality, but the state of all Buddhas, which
is, to be freed from all idea of I [self], of life, of existence, and
of personality." 6 [What is this but complete extinction, or
Nirvana ?] " Men of low or mean understanding (or views,
who prize what is low) cannot receive this doctrine, because
they look out of ' I,' life, existence, and personality [consider
everything from that point of view]. In my teaching, how-
ever, there is no place for such sensual views." 7 But even
Ozbegs say that "a good hope is half happiness." 8 [What,
then, of " the hope both sure and steadfast, like an anchor of
the soul, which entereth into that within the veil"? (Heb. vi. 19).]
" M.OVVT) B'aVToOl 'EA.7TIS (V dpp^KTOL(Tl SofJLOKTl,
1 Manu S. vi. 76 78, and 45. a Vem. ii. 120. 3 Hitop. i. 61.
* Vairagya Sh. 10. 6 Dhamm. Piyav. 219. 6 Rdo dje ch. pa. p. 152.
7 Id. ibid. p. 159. 8 Ozbeg pr. Hes. 1. *. ?. 96.
294 ORIGINAL NOTES ON [xiv. 33
the one only hope that remains firm within its stronghold.
" Hope," says Theognis, " is the only fair goddess left among
men ; all others have departed heavenwards. Faith is gone,
that great goddess. Temperance among men has also left
them ; and the Graces too are gone. Pledges go for nothing
With men, and nt> one honours the immortal gods any longer.
The race of pious men has perished ; they no longer care for
laws or religion. Yet if any one wishes to live on earth, lead-
ing a pious life, let him look forward in hope ; offering sacri-
fices to hope, first and last." 1
" Yet a little while and thou shalt get possession of that for
Much thou' hast been looking. Wait patiently, even if it be
some time [lit. an hour], after which deliverance (or salvation)
shall be to thee at that hour. Wait thou patiently until the
Lord deliver (or save) thee." 2 "A thoughtful or earnest man,"
says Confucius, " loves his training (or study) ; and he keeps
death [before his eyes],, walks in the right (or good) way." 3
"And his soul does not leave off hoping until his last hour is
come," 4 says the Arab. " Happy is the man,." says Enoch,
" who dies being righteous and good,, and- with no book (or
writing, tale) of violence written- against him, and in whom no
iniquity is found." 5 " Fear not, O ye- souls of the righteous,
but hope for the day of your death in righteousness." "And
your spirits shall live, of as many of you as die in righteous-
ness ; and their spirits shall rejoice and- be foil of joy." " Wak
in hope." 6
$$ Wisdont resteth in the heart of him that hath
Understanding : but that which is in the midst of fools
is made known.
' Wisdom^, rTOH, resteth,' i.e. dwelfs quiet and at rest, and makes
her home in> the heart of a man of understanding. But 5.75-PV, ' it is
1 Theogn. 10911102. 2 Sahid. max. 64 6j. 3 Ming-sin
p. k. c. vii. * Erpen*. ad. Arab. 14. 5 Bk. Enoch, Ixxxi. 4.
*" M. ibid. ch. cii. 4, ciii. 4, and civ. 2^
XIV 33] THE BOOK OF PROVERBS. 295
known,' 'loud in the midst of fools;' they make much noise of the
little wisdom they pretend to have. Chald. ' and folly is known in
the midst of fools.' LXX., Syr., Armen., 'Wisdom is not known
among fools.' Vulg. ' in doctos quoque erudiet.' By understanding
as some do, "^^, before 3T?p.5, the text would be made to agree with
A.V. But in that case we should have the masc. 3n^-> f r tne ^ em>
fy clearly refers to H^H, ' wisdom.'
" Wisdom resteth" &c. " The eyes, the tongue, and the ears,
and the mind, are seated [lit. are produced] deep in the breasts
of men of understanding," says Theognis. 1 " In like manner
as a lamp shines in a glass vase, does knowledge dwell in the
bodies of men of understanding." 2 "The tongue of the wise
man is in his heart ; but the heart of a fool is on his tongue." 3
" Thus thought Sumedha : I have placed or settled these ten
'paramis' [or paramitas, perfect virtues] ; there are no others.
But they are not above in the sky, nor here below in the
earth, nor yet in the east or in other quarters. But they are
placed (or lie) in my human heart." 4 "A wise man [pandit]
when he is not questioned, is like a drum [that is not beaten] ;
but when questioned, he is like a cloud [dropping rain]. But
a fool, whether questioned or not, always gives a sound " [talks
or chatters]. 5
" Wise men are [fulfilled] made up of all virtues ; but fools
seem to be made up of what is only evil. One gem may pay
all one's debts ; but from a venomous snake naught but venom
can come forth." "The heart of man, though empty," say
the Chinese, " yet can understand all things ; like a mountain
hollow, which, though empty, can echo all sounds." 7 "Every
vase," say the Arabs, "exudes that which is in it." 8 "Thus
also, from the thought or intelligence, one may know the inside
of a wise or of a foolish man's mind. A little water may trickle
down from an empty pitcher, but not from a full one." 9 "And
1 Theogn. 1117. 2 Vemana pad. i. 7. 3 Ebu Medin, 165.
4 Patramiyo jat. p. 25. 6 Lokan. u. 6 Sain ugh. 103.
7 Chin. pr. 8 Ar. pr. 9 V. Satas. 312.
296 ORIGINAL NOTES ON [xiv. 34
he who wishes not to be known, must wear a mask on his face
[lit. nose]." 1 " But what country is strange to those who have
wisdom in them?" 2
" but that which is in the midst? c. " In like manner as
the radiant sun shows the expanse of the sky (or day), so also
does the inward heart of a fool make him known to all," 3 said
Kaushika. " If a man is such as he appears to be, he is soon
known." 4 "A man without shame, only speaks words with-
out sense [vain, foolish]." 5 " He is an empty well or cistern,"
say the Rabbis. 6 " The sign of a disposition to folly is absence
of mind. Whereas the contrary disposition consists in longing
to know what is true and what is not" [thirst for knowledge]. 7
"A perch gives no broth, and in a man short of brains there
is no mind." 8
34 Righteousness exalteth a nation : but sin is a re-
proach to any people.
D^P^ "TPO, ' a reproach to peoples.' LXX. and Syr. ' sin dimi-
nishes, reduces, degrades peoples,' as if they had read "ion for TOft ;
but Chald. has rightly STlDn, ' reproach.'
" Righteousness exalteth" &c. Yu said to Shun the emperor :
" When a prince feels the difficulty of his station, and his
minister is able to realize the responsibility of his office, the
government will be well regulated, and the people will readily
become virtuous." " Let the emperor consider that [his] virtue
consists mainly in good government, and good government in
feeding [taking care of] the people ; by regulating the ele-
ments of fire and water, &c., by adjusting the domestic virtues,
increasing useful commodities, promoting human life, and
causing harmony to reign supreme ; and let the people be
instructed, and addressed kindly, in order to show clearly that
1 Khar. hap. xii. 28. 2 Chanak. 73. 3 Maha Bh. Vana P. 13749-
4 Kawi Niti S. 6 Nitimala, iii. 52. Ep. Lod. 645. 7 Putsha
pagyenaga Q. 458. 8 Altai pr.
xiv. 34] THE BOOK OF PROVERBS. 297
you have received your office from Shang-Te ; and Heaven
will send down blessings, if he makes known again his will (or
good pleasure)." 1
"As regards government," said the Spirit of Wisdom, "they
say that the good government of a village is better than the
bad government of a whole region ; since the creator Hormuzd
created good government for working the protection of crea-
tures, and the wicked Ahriman created bad government to
oppose the good. Good government consists in forming and
commanding the even observance of the true laws and customs
of the town-people and the poor ; in expelling bad laws and
customs ; in arranging [about] the care of fire and water ; in
the worship of Yazda [God], and in giving free course to work
and to meritorious deeds ; in showing kindness and making
intercessions for the poor ; and in the protection of religion." 2
" When a kingdom is properly governed," say the Chinese,
" Heaven's heart [will, or mind] is favourable to it ; and when
Mandarins are pure, the nation becomes healthy of its own
accord," say the Mandchus. 3 " This law [religion, sacred duty,
&c.] of heaven and eternity is the same for all. Where it is
not observed, this world is ruined ; where it does not exist, the
world falls." 4
" When a kingdom is well or rightly governed, then the
heart (or intention) of Heaven is carried out ; and when min-
isters are pure [upright], then the people are of themselves at
peace." 5 "Virtue [or righteousness, 'dharma'] is the best
and principal thing for the people that are ruled accordingly,'
said Vyasa to Yudhisht'ira. 6 " And he who does not defend
that sacred law when perishing, destroys it." 7 Ahraf the wise
said: "The world becomes populous [prospers] through righ-
teousness, but perishes through violence (or wickedness). For
righteousness is of itself honourable, and productive of good,
1 Shoo- King, iii. and v. 2 Mainyo i kh. c. xv. 3 Ming h. dsi, 84.
4 Kamand. Niti S. 33, 34. 6 Kwen-yuen-shih, in Ming-sin p. k. c. xi.
6 Maha Bh. Shanti P. 1136. 7 Id. ibid. 1142.
2p8 ORIGINAL NOTES ON [xiv. 34
and enlightens the whole world, through: the righteous, who.
make everything clear and pleasant. Whereas cruelty [wicked-
ness] darkens the whole world through the cruel (or wicked),
man who cannot see one thing before him." 1
" Wise and learned men have called mind the rule of all
beings. Therefore let man promote the prosperity of all beings
through the mind," said Bhishma to Yudhisht'ira. 2 "Take
care," said king Chakravarti to his vassals, " that your several
provinces be administered according to the sacred law, and
that nothing be done without it. Tell no lies; be not selfish;
that nothing be done against the law in my kingdom." 3 " The
love of man," said Meng-tsze,, " is that by which a kingdom,
rises or falls, stands or perishes. If the emperor has not that
love, he cannot protect the four seas, [the empire] ; if vassals
are not such, they cannot protect the [worship of the] gods
and the produce [grain] of the land. If the host of literati are
not such, they cannot protect propriety. If great men are not
such, they cannot protect the worship of ancestors. At present
the wicked die and perish, because they do not cultivate that
love for their fellow- men, and are given to much wine." 4
"Justice is a light that lightens the kingdom, and every
province is made fragrant with the perfume of it. The admi-
nistration of justice is the condition on which a king reigns, and
lasting wealth flows from lack of tyranny. Thy kingdom will
be confirmed by justice, and thy work subsist by justice. Who-
soever has done justice for one night in this place, has made
his abode firm [everlasting] for the morrow [next world]."
"Abdallah Tahir one day said to his son: 'Alas! how shall
wealth (or prosperity) continue firm in this house?' 'So long/
answered the son, 'as the bed [divan or seat] of justice and the
carpet of equity are spread in this hall.'" 6
1 Bocharie De-joh. p. 68. 2 Maha Bh. Shanti P. 7063. 3 Rgya-
tcher r. p. c. iii. p. 14. * Ming-sin p. k. c. xi. 6 Akhlaq i m. ch. xv.
xiv. 35] THE BOOK OF PROVERBS. 299
35, The king's favour is toward a wise servant :
but his wrath is against him that causeth shame.
< intelligent, prudent and provident,' rather than ' wise '
(ch. x. 5, &c.).
" The king's favour" &c. "Shun said : 'Oh for ministers and
attendants ! You ministers constitute my legs and arms, my
ears and my eyes. Should I wish to aid the people, you must
assist me. Come here, Yu! When the inundation alarmed
me, you fulfilled your promise, and accomplished the under-
taking ; it was entirely your ability. You could be diligent in
the business of the country without being self-sufficient and
elated ; this was your virtue. You alone did not boast, while
throughout the empire no one could compete with you for
ability. I commend your virtue and admire your great excel-
lence. The celestial destinies rest on your person ; you must
eventually be elevated to the highest rank.'" 1 [Choo-he also
quotes these words :. " The king loves with all his heart men
that are learned and holy." 2] " But Yu declined it saying :
' I am unequal to the task, but Kaou-yaou will do, for his
virtues are great. Thinking of this office, my mind is fixed
on him. If I try and do without him, my mind is still fixed
on him ; and the genuine impulse of my mind is that Kaou-
yaou is the man wanted. Onily let the emperor think of
his merits.' ' Right ! ' said Shun ; ' nevertheless go and set
about it.'"*
" The welfare or the decay of a prince depends on him with
whom he is connected. None but a trusty man should be
employed in matters of life and death." 4 "A king who
attaches to himself prudent men, derives from it this three-fold
advantage : glory, a seat in heaven, and abundance of wealth,"
says Chanakya. " But, on the other hand, the king who brings
fools about him suffers these three evils : no glory, loss of
1 Shoo-King, p. 50, 69. Dr. Medh. edition. 2 Ta-hio com. on ch. x.
3 Shoo-King, p. 29, Dr. Medh. edition. * Hitop. iii. 133.
3OO ORIGINAL NOTES ON [xiv. 35
treasure, and finds his way to hell." 1 "As a running river
flows down to the sea, so does also wisdom bring a man to
the king whom it is difficult to approach ; and then good
fortune follows." 2 "But since a king [lord or master] acts (or
conducts himself) through the eyes of those who surround
him, let him consider attentively who they are that he has
about him." 3 " Kings ought to choose for ministers [or make
friends of] men who, neither at the beginning, middle, nor end,
undergo any change [in worth or merit]." 4 "For if the servants
are good, the master's work is well done." 5
" ' Well,' said the lion, after he had heard Dinmah's wisdom,
' a man of learning and talent is often unnoticed [lit. dark in
fame or mention] and lower in rank [than he deserves].' ' Yet
ought a king,' said Dimnah, ' to bring to his side or keep at
a distance men, not according to their pedigree [high or low,
far or near] ; but he ought to consider a man for what is in
him.'" 6 "There are three things which a minister should
always bear in mind," say the Chinese: "integrity, circum-
spection, and diligence. He who [knows] practises these three
things, knows verily that by which he may preserve his body n
[his head and himself in office]. 7
" The sovereign, however, who deals towards all men alike
without discrimination (of their relative merit), thereby puts
an end to the efforts of those who would exert them-
selves on his behalf. And by thus making no distinction, he
deprives himself of the services of those very servants who are
best able to help him. 8 For, O king, people are of three dif-
ferent sorts, high, low, and middling ; allot therefore to each
class severally the work fit for it. Servants, like ornaments,
are suited to the place they occupy. No woman wears a ruby
on her feet, nor anklets on her head. But if the gem is worn
on the feet and glass on the head, the fault is not theirs, but
1 Chanak. 85, 86. 2 Hitop. introd. 3 Cural, 445.
4 Chanak. 65, I. K. 5 V. Satas. 365, and Subha Bil. 67. 6 Calilah, p. 88.
7 Hien w. shoo, 117. 8 Pancha T. i. 90; Hitop. ii. 68.
xiv. 35] THE BOOK OF PROVERBS. 3<DI
of him who misplaced them where they are. Thus kings who
do not recognize the merits of their attendants are not fol-
lowed [well served] by them, however powerful and high their
lineage be.
" But it is the king's fault, not theirs. Glass is a jewel, and
a jewel is glass to one whose mind is undecided : he can find
no treasure in a servant ; the servant only bears the name of
' servant.' For where there are no jewellers, pearls are not
valued ; a moon-stone [or cat's-eye] fetches only three cowries
[not even one farthing] among cowherds. For neither can
the king do without his servants, nor they without him. Their
relation to each other is a mutual bond. The nut [axle] is
kept in place by the spokes, and the spokes rest in the nut.
Thus also does the wheel made up of king and ministers
[master and servants] go round. And the king who is pleased
with his servants promotes their happiness ; and they, when
thus respectfully treated, are ready to help him with their
own life." 1
"In serving the prince," says Confucius, "consider respect-
fully his business, and as only second to it the salary he pays
thee." 2 "For the prince who treats his minister with propriety,
is served faithfully by that minister." 3 "Calilah asked Dimnah :
' How wilt thou gain the king's good graces?' Dimnah
replied : ' When I come near him, I shall notice his manner,
and I shall look at his intention. If he takes in hand anything
useful, I will put him up to it, urge him to do his best, and I
also will do my best to help him to do it. But if he under-
takes anything useless, I will do my best to dissuade him
from it.'" 4
" Among those who serve kings, there are winners and
losers," say the Cingalese. 5 " And he who waits upon a king,
must go in to him blind and come out dumb," say the Arabs ; 8
1 Pancha T. 6995. 2 Hea-Lun, xv. 37. 3 Siao-hio, c. ii.
* Calilah u D. p. 85, 86. 2r0av. K. 'l x v. p. 1214. 6 Athitha, p. 58.
6 Meid. Ar. pr.
302 ORIGINAL NOTES ON [xiv. 35
' although he on whom a king looks with favour is indeed
visited by Lakshmi [fortune], whether he be a son, a minister,
or a servant" 1
" Principis est virtus maxima, nosse suos:" 2
" It is a very great merit in a prince to be well acquainted with
his people." "Dignity knows dignity."' 3 "I made myself
acquainted with the circumstances of my people," said Timur.
" I treated the great among them as brothers, and the low (or
poor among them) as my sons (or my children)." 4 " For a
king," adds Tiruvalluvar, " ought so to conduct himself as to
make his relations men greater than himself [win them over
to himself] ; it is the height of his power [his chief power, or
strength]." 5 "Yet a king favours him who continues with
him, although he be neither very wise >nor of a good family.
For the most part sovereigns like those .who, like creepers,
cling to them."*
"Why," asked Damanaka, "are not sovereigns to be served
with all diligence, who,\when pleased, ^can fulfil at once all the
desire of our hearts ? When do those who do not serve their
sovereign enjoy the distinction of .the ' chowri,' the white
umbrella, and the howdah?" 7 "Still the service of kings is
like a sea-faring life, hazardous and dangerous. Either the
merchant comes ashore with both his hands full of gold, or
some fine day the waves cast him dead on the beach." 8 "And
he who dwells with a king must possess five solid qualities.
With one eye he .must see as much;as others with a hundred
eyes; and his other eye must.be as iblind as the blind. He
must hear with both ears, yet keep one shut. His heart must
be yet larger than an inn, to take in all that comes in at his
ears, and keep it safe. He must not utter what is not agree-
able. And he must have honey and venom under his tongue,"
says the Georgian Subkhan Orbelian. 9
1 Hitop. ii. 132. 2 Mart. Epig. viii. 15. 3 Tarn. pr. 4 Tuzzuk
Timuri. ~ Cural, 444. G Hitop. ii. 55. 7 Ibid. ii. 26, 27.
8 Gulist. i. 16. 9 Sibrzne sitsr. xi. p. 21.
Xiv. 35] THE BOOK OF PROVERBS. 303
" but his wrath" &c. " The Lord at first created punishment
for the safety of all beings ; a divine law, his own offspring
endued with the light of Brahma. Through it, all beings,
moveable and .irnmoveable, -are fitted for enjoyment, and do
not transgress t'heir own laws [His decree, ' to the sea that it
shall not pass,' the 'eternal law of Divine Providence]. And
punishment is the king personified; it is the ruler and leader ;
therefore is it said to be surety for the due discharge of the
duties of the four religious orders. Punishment rules all
people ; it protects them ; it wakes while they sleep ; and the
wise know that punishment is law. When well considered
and well administered, it conciliates all people. But when
administered without due consideration, it makes them perish
altogether." 1
1 Manu S. vii. 141,9.
304 ORIGINAL NOTES ON [xv. I
CHAPTER XV.
A SOFT answer turneth away wrath ; but grievous
** words stir up anger.
n?3? "137*1, ' but a hard, or harsh, word.' Syr. and Chald. K^?E1
KrT?7, 'but a strong, hard word.' LXX. Avmjpos Aoyos. Vulg.
' sermo durus.'
"A soft answer" &c.
" 'A/j' TTI Ovpov <f>dpp,aKov Xprjo-Tos Aoyos."
"A kind word is, in sooth, a medicine (or remedy) for wrath,"
says Menander. 1 And "Ilpaeo-t 8' cftcc Ao'yois:" "Yield to soft
words," adds Pythagoras. 2 And Theognis also : " Check thy
spirit, and always make use of sweet [or pleasant] speech." 3
"Anger is not appeased by anger," says the Buddhist ; "it is
appeased by meekness; and this is an eternal law."* " Let not
a man," says Manu, " be angry in turn with an angry man,
but let him speak kindly, without anger." 5 " Let the anger
(or passion) of the patient man, when insulted, not insult in
return. His good conduct [in this case] consumes and routs
asunder the man who insulted him," 6 said Yayati to Puru.
" The words of a low individual are always rough, whether
he be spoken to or not. But the best men in their reply, only
bear in mind good deeds done to them, but not evil ones," said
Arjuna to Bhishma. 7 "Although even the firm mind of a
muni [sage] cannot but be affected by a bad word. The
image of a steady object becomes moveable on water agitated
1 Menand. Monost. 2 Pythag. Sam. 6. 3 Theogn. 855.
4 Dhammap. Yamak. 5. 5 Manu S. vi. 48. 6 Maha Bh. Adi P. 3557.
7 Id. ibid. Subha P. 2423, 2424.
XV. I] THE BOOK OF PROVERBS. 305
by the wind." 1 " Know thou, O Devagani," said Shuka,
" that he who always bears (or stands) the insults of others,
has overcome all this world." 2 "If thy brother sets himself
against thee, yield [be soft, meek, humble]." 3
"A soft tongue brings the snake out of its hole." 4 "A soft
[sweet] word spoken by thee assuages the [pride or] anger of
a good man, just like a little cold water poured upon boiling
milk." 5 "With one word, anger arises ; with one word, it sub-
sides." 6 "The king of Baranasi and of Maggalika [Buddha]
overcomes anger by meekness, and wickedness by goodness." 7
"Everybody loves one who speaks sweetly; but the whole
world despises a man who speaks roughly." 8 " O brother, if
thy wits [mind] are whole, always speak warm and sweet words
to others. For friends turn away from what is harsh and
sour." 9
"If thou hast an enemy," says Nabi Effendi to his son,
" find him out, and overcome him by gentleness. For gentle-
ness is a seal put on the mouth of the wicked. Even fire is
not equal to gentleness in the power it has to beguile." 10
" For the beauty of a man lies in his gentleness," say the
Arabs. 11 "And the perfection of wisdom is in gentleness (or
clemency)." 12 "Answer not a superior who is angry, but keep
aloof; speak softly if he speaks roughly. It is a remedy to
pacify his heart." 13 "It is an old saying," quoth Yang-tsi,
" that force does not present itself as it really is, whereas
gentleness comes forth as it is really." 14 " Softness of speech
is the bond of all hearts." 15 " Soften thy heart and be loved." 16
" Meekness (or gentleness) is called the curb of anger. It is
the pillar of the understanding." 17
1 V. Satasai, 295. 2 Maha Bh. Adi P. 3308. 3 Ar. pr. in
Eth-Theal. 154. * Pers. pr. 6 Subha Bil. 23, and V. Satasai, 54.
fl V. Satas. 105. 7 Rajovada jat. p. 5. 8 Nidivempa, 4.
9 Pendeh Att. ix. 10 Khair nam. p. 42. " Rishtah i juw, p. 89.
12 Id. p. 175. 13 Ani, $6th max. M Lee-tsze, bk. ii. p. 16.
15 Ar. pr. Nuthr. ell. 113. 16 Id. 214. " Eth-Theal. 66.
VOL. II. X
306 ORIGINAL NOTES ON [xv. I
" Patience [endurance or long-suffering] and meekness (or
gentleness) are the twin-sisters which greatness of soul has for
companions." 1 "Man has no greater neck-ornament than
meekness," said Sofian. 2 " The good man," says Lao-tsze, " is
the bad man's teacher ; and the bad man is the good man's
property [his inferior in worth and merit]. Soft overcomes
hard, and weak overcomes strong ; wherefore a soft tongue
always [lasts, holds out, or] prevails. But teeth on hard matter
break." 3 " No such a bond is known in the three worlds as
kindness, friendship, liberality towards all beings, and sweet
speech. Therefore let a man always use mild and temperate
language, but rough words, never. Let him pay honour [wor-
ship] to respectable men ; and let him give, but never ask." 4
"Those who use sweetness of speech are like water that
cleanses the world ; but whom will harsh words please ? The
cool moonbeams flitting over the sea cause it to swell ; though
it did not heave ere the moon rose." 5 " Be patient and loving
towards thine acquaintances, but especially towards those of
thine own house," 6 say the Rabbis. [Thus did Dasaratha
appease with soft words the anger of Kaikeyi, who then
returned to him. 7 ]
" but grievous words stir up anger." " Let a man, there-
fore, patiently bear opprobrious speech," says Manu. " Let
him not despise any one ; let him not, while he is in the body,
create enmity with any one." 8 " Speak not to anger any one,"
says Avveyar. 9 For " with a word a man may either apply
salve to the wound, or raise a sore by pulling a hair off the
skin." 10 " If you revile a man, he will beat you. Anger is
reckoned a very great sin ; it kills men." 11 "Where strength
and pre-eminence are reckoned virtues, will not lions, tigers,
and other such animals be honoured ? But [quietness] meek-
1 Eth-Theal. 67. 2 Id. ibid. 3 Ming-sin p. k. c. r.
4 Maha Bh. Adi P. 3652, 3653. 6 Nanneri, 18. 6 Derek Erez
Sutta, iii. 9. 7 Ramay. ii. x. 38. 8 Manu S. vi. 47. 9 A. Sudi, 47.
10 Beng. pr. u Yemana pad. iii. 58.
XV. 2] THE BOOK OF PROVERBS. 307
ness is a virtue in itself. This is the first precept [of five hun-
dred between virtue and vice] given." 1 " Hard answers ! stick
raised to stick ! Ah ! speak sweet and loving words, and live
at peace for aye," 2 says the old Egyptian Ani.
2 The tongue of the wise useth knowledge aright :
but the mouth of fools poureth out foolishness.
n^n ^ip^ri, c improves (his) knowledge ' either by using it aright
or in due season. Chald. 'adorns or beautifies' his knowledge.
Vulg. ' ornat scientiam.'
" The tongue" &c. " Low individuals," says Theognis, " find
it easy to blame or to praise others ; and evil men will not
refrain from evil-speaking ;
'01 8' dyaOol irdvTW perpov la-acriv X lv '
but good ones know how to observe the mean in all things." 3
"The tongue of the aged [sage, or wise man]," says Ptah-
hotep, " who has a good disposition (or principle), speaks from
the impulse [lit. beat, blow] of his heart." 4 "It is with the
tongue," say the Finns, "that the bird sings." 5 "When a wise
man speaks, he speaks rightly [to the purpose] ; and when he
is questioned, he answers accordingly." 6
" Yaou," said Confucius, " let me teach thee wherein consists
knowledge. If thou knowest anything, use thy knowledge
aright. If thou knowest not a thing, act accordingly. That is
true learning." 7 "I don't know," said Creon ; "I prefer to
hold my tongue about what I do not understand." 8 " For
sweet speech is speech from the mouth of those who have
well considered [what to say];" 9 "and who will not speak
words that do not profit." 10 " For the fruit of knowledge is to
act according to what we know." 11 "The Paras (or Buras)
1 Taranatha, p. 15, 1. 14. 2 Ani, 34th max. 3 Theogn. 621.
4 Pap. Pr. xv. 13. 5 Finn. pr. 6 Ebu Medin, 252. 7 Shang-
Lun, i. 2, 17. 8 CEdip. Tyr. 569. Cural, 91. 10 Id. 198.
11 Ebu Medin, 65.
X 2
308 ORIGINAL NOTES ON [xv. 3
take no notice of anger ; but they preach the law constantly
to those who are worthy of reaping the fruits of the right
way." 1
" If a man speaks, then let him speak useful words, but let
him not speak useless ones." 2 "But we praise all words that
are well spoken, with which Purity and Armaiti [Wisdom] are
coupled," says the worshipper of Ahura Mazda. 3
" but the mouth of fools" &c. " Wise men, even when poor,
please others by their elegant and good words. But a fool,
though he be rich, yet consumes himself and others by his
brutishness." 4 "This our master, said the vulture, is assur-
edly bereft of wisdom. Only see how he darkens the light
of divine instruction with the torch (or meteor) of his own
words." 5 " Errors may be corrected by a man of great know-
ledge, but not by a fool. A ' srul ' [mischievous monster ;
venomous Girudi (Garuda), Mong.] may kill venomous flying
creatures [snakes, Mong.], but a crow cannot." 6 " Hast thou
then washed thy mouth with tooth-powder, only to foul it
with bad [obscene] words ?" 7 " If thou hast a business in hand,
consult with wise men, but under no circumstances with bad
men." 8 " In like manner as too much of the sun's heat is
injurious, so also is too much of a fool's tongue. Both are
bad." 9
3 The eyes of the Lord are in every place, behold-
ing the evil and the good.
" The eyes of the Lord" &c.
" ICTTW Zevs o rrdvO opS>v a.i'"
"Let Zeus know it, he who always sees everything," 10 said
Creon. "Ah! but the gods see well enough, though late
1 Buddhag. Par. v. p. 73. 2 Cural, 200. 3 Ya$na, Ixx. 53.
4 Sa'in ugh. 114. 5 Hitop. pt. iii. 1. 2186. 6 Legs par. b. p. pref. fol. 2.
7 El Nawab. 180.. 8 Ming h. dsi, 153. 9 Nidivempa, 9'.
10 Antigone, 184.
XV. 3] THE BOOK OF PROVERBS. 309
perhaps ; when a man, having given up holy things, turns to
raving folly." 1
" el 6eov
av-f Tts f XireTai TI Aacre-
" If a man imagines that he can hide his actions from God,"
says Pindar, " that man makes a mistake." " Know then,"
said (Edipus, "that the gods look on the pious as well as on
the impious among men, and that no wicked man can escape
them." 3
" Men may cover or excuse their sin," said Bhishma to Yud-
hisht'ira ; " but men do not see the same as gods do." 4 " I am
alone, thinks he who has committed sin," said Shakuntala to
Dushmanta ; " no one knows me ; but the gods know it, and
the inward spirit of man, day and night, and death, are witnesses
of what a man does." 5 " He the eternal soul, Brahma, goes
and takes, though without feet or hands ; he sees without eyes,
and hears without ears. He knows everything, yet no one
has a knowledge of him." 6 " His first form [he has four]
is far and is near, is known to be above and beyond [what
are called] qualities the subject of contemplation for Yogis
[ascetics] and for wise men alone." 7
Confucius, speaking of the omnipresence and power of the
Spirits [Kwey Shin] exclaims : " They are like the waves of
the ocean around us, immense, infinite ! They are as it were
above, they are as it were on the right hand and on the left." 8
And Lao-tsze, " The Tao ! however subtle his essence be, the
whole world could not hold him under control." 9 "God sees all ;
not only the abode of joy, but above and below ; me and others ;
He sees men alive, coming and going, doing good or ill ; He
sees the least bone in them, and them in their mother's womb,
1 CEdip. Col. 1536. 2 oi. i. 102. 8 CEdip. Col. 278.
4 Maha Bh. Shanti P. 7059. 6 Id. Adi P. 3015. 6 Swetasw.
Upan. iii. 19. 7 Markand. Puran. iv. 45. 8 Chung yg. c. xvi.
9 Tao-te-King, c. xxxii.
3IO ORIGINAL NOTES ON [xv. 3
&C." 1 "Zeus's eye, that sees everything and minds every-
thing, looks at what he will, and sees how justice is done," 2
says Hesiod. "Assuredly Shang-Te must be able to know
what he beholds attentively," said Yeu-t'ing-peaou. 8
"'O Nagasena,' said Milinda, 'is Buddha omniscient and
omnipresent ?' ' Yes, O king ; he sees and knows everything.'"*
As the Chinese say "that the gods walk about at night," Tai-
shang reckons it " a sin to get out of bed at night and to
remain naked." 5 "There is a connection between the upper
and the lower world," said Kaou-yaou ; " how careful ought
they to be who have the charge of kingdoms !" 6 " If men do
not see you," say the Chinese, "Heaven sees you." 7 "The
eye of Heaven is clear [brilliant] to requite men according
to their works." 8 "It is like a flash of lightning." 9 "My
name, O Zarathust [Zoroaster] is ' Pouru-darsta,' full-see-
ing, most full-seeing," said Ahura Mazda ; " I notice every-
thing." 10
" Heaven looks down upon this low earth, and there accom-
plishes his decrees/' " Shang-Te looks down upon you ; be
not double-minded." 11 " Imperial Shang-Te looked down
upon men here below when drought prevailed ; he looked and
beheld the four quarters [the whole empire], and sought out the
people/' 12 [This is quoted in the Commentary to Kang-ing-
pien, that adds: "Go on daily, firm (or standing) in that;"
in the feeling that Heaven looks down upon thee. 13 ] For
" Heaven alone judges (or looks down) aright upon the good
and the evil of men." 14
" OuAos op<, ouAos Se voei, ouAos Se OLKOVCL'
" He is all-seeing, all-watching, and all-hearing," said Xeno-
1 Tsa-gnay J. Thera. 23. 2 Hesiod, i. K q. 265. 3 Comm. on
Wen-shang, Shin-sin-1. iv. p. 90. * Milinda pan. p. 74.
5 Kang-ing-p. 6 Shoo-King, i. 4. 7 Chin. pr. p. 2. 8 Morr.
Diet. p. 240. 9 Id. ibid. 10 Hormuzd Yasht. 12 and 7. u She-
King, vol. iii. bk. i. ode 2 and 7. 12 Ibid, ode 7. 13 Shin-sin-1.
i. p. 79. H Chung- King, c. xvi.
XV. 3] THE BOOK OF PROVERBS. 31 1
phanes; 1 and "TTCLVT tyopf Aios o^^aX/xo?:" "Zeus's eye looks
on (or observes, oversees) everything," adds Phurnutus. 2
" I bow in worship to that eye, endued with sweetness and
excellence, to that eye which is clear [sound], the supporter of
innumerable qualities, of tenfold power, and unlike any other." 3
" Men's eyes hang from heaven, therefore commit no bad
action ; men's eyes are attached to walls, therefore use no bad
language/' 4 "What are the five kinds of eyes?" asks the
Buddhist: "(i) The natural eye; (2) the Divine eye that
sees everything that is taking place everywhere ; (3) the eye
of wisdom ; (4) the eye of the law ; (5) the all-seeing eye
of Buddha." 5 "If thou wilt that men should not know it,
then don't do it." 6 "Walls have ears and fields have eyes." 7
" The very beams of thy house are witnesses," say the Rabbis. 8
"The stick has eyes," 9 say the Japanese; and the Welsh:
" God is in every secret." 10
"Nullum sine teste putaveris suo locum." 11
" Hdvrr) yap eo-ri, TO.VTO, re /JAeTret Ocas'"
" For God is everywhere and sees everything." 12 "God is not
careless of what you do, but He is witness of what you do,"
says Mahomet. " For God is [subtil] sharp-seeing and privet-
ing [searching, ascertaining]." 13 "And He knows what is in
heaven and in the earth." 14
" If a man gets a great name by doing what is not right,"
says Ching-tsze, "he cannot, however, injure Heaven, who
must punish him. If you sow melons, you reap melons ; if
you sow pulse, you reap pulse. And Heaven requites liberally
[lit. draws amply, largely in his net]." 15 "Therefore blush
before God in private as thou wouldst blush before men in
public." 16 "Truly it is from God [God's dispensation] that
1 Xenophanes, fr. 2. 2 De N. Deor. xi. 3 Nama Karo, 2.
* Do ji kiyo, 37. 5 Putsha pagyen. Q. 803. 6 Chin. pr. G.
7 Georg. pr. 8 Joma in Khar. Pen. xxii. 26. Jap. pr. p. 62.
10 Welsh pr. " Publ. Syr. 12 Greek max. 13 Qoran, sur.
xxii. 62, 68. u Id. sur. iii. 93. 18 Ming-sin p. k. c. 2. 16 Ep. Lod. 888.
3 I 2 ORIGINAL NOTES ON [xv. 4
the eyes [of others] see thee." 1 " Study to see thyself sincere
[true, just] when alone and under the shadow of a covering,"
says Wen-chang ; " for," adds Yin-ts'hing-peaou, " Shang-Te
has sent down to us his warning : ' Let men say what they
like within themselves, Heaven hears it like thunder ; let no
man deceive his heart in the dark. Shin [spirits] sees like
lightning ; let everyone only bear in mind this true saying."' 2
" Bright, bright high Heaven looks down in -light upon the
earth." 3 " Beware, when thou art in the house, of not being
ashamed to do what is wrong, and say not : ' It is not clear
[not open, secret]; no one sees me.' The Spirits examine thee,
but thou canst not say how or when." 4 And in the book of
Enoch we are told that Michael, Gabriel, and other angels,
seeing the wickedness of the world before the Flood, addressed
God thus : " Lord, thou hast made everything, and everything
is open before thee and bare. And thou seest everything,
and nothing can be hid from Thee. Behold, then, and see
what Azazeel has done," &c. 5 " For the Lord and the Angel
of the Spirit hears everything and sees everything. And all
the praise that came from the seventh heaven was not heard
only, but it was as if it were seen." 6 "And the Egyptian Satu,
addressing the sun as his god, one of the eyes of Osiris, says:
[pai-a Neb Nefer] "My good Lord, it is thou who distin-
guishest between violence and justice." 7 "Thou watchest at
peace, O thou watcher who art self-existent." 8 [See Esop,
f. 32,
4 A wholesome tongue is a tree of life : but per-
verseness therein is a breach in the spirit.
]itZJ^ NS~)B, the healing of the tongue ' through kindness, com-
forting, &c. ; ' but perverseness therein is a breach, 15$, breaking up,
1 Abu bekr. fr. 2 Shin-sin-1. vi. p. 75. 3 She-King, vi. 3.
4 Id. ibid. iii. (vol. vii.). 6 Bk. Enoch, c. ii. 9. 6 Ascens. of
Isaiah, x. 4, 5. 7 Pap. D'Orb, pi. vi. 1. 5. 8 Hymn to the Deity,
Denkmal, vi. 118.
XV. 5] THE BOOK OF PROVERBS. 313
by the wind,' as R. S. Yarki renders it, comparing it with
Ps. xlviii. 8, ' ships of Tarshish broken by an east wind,' &c. ; per-
verseness in the tongue causing ruin and destruction. Whereas
A. V. seems to imply that it is only a failing or injury to the mind or
spirit.
"A wholesome tongue" &c. " He," said Vidura to Dhrita-
rashtra, " who does not utter a bitter word, and he who does
not respect bad men, thereby shines in this world." 1 "A man's
truthfulness is his safety," says the Arab. 2
" but perverseness" &c. " The deceitful tongue and a boat are
both alike, turning either way, whereby the horrible action of
deceiving (or overreaching) men is committed." 3 " He that
speaks harsh and wrathful, hard and bitter words, is like him
who, throwing aside ripe and sweet fruit, would feed on the
tasteless ' gedhi ' fruit" 4 " The slanderer," say the Tamulians,
" and the venomous black and white snake have each a double
tongue." 5
" Nihil est, Antipho,
Quin male narrando possit depravarior,"
says Terence truly. 6 " Tripping with the foot is soon over, but
tripping with the tongue is a horrible thing and of great im-
portance." 7 "He who cannot walk makes no way, and he
who cannot speak has not the use of his tongue." 8 "An eye
without light and a tongue without sense (or wisdom), is not
an eye, and the tongue is not a tongue," say the Osmanlis.
5 A fool despiseth his father's instruction : but he
that regardeth reproof is prudent.
' But he that regardeth reproof, E^V., will become prudent, sharp,
and cautious, will acquire wisdom.'
"A fool" &c. " The mortal who having heard good advice
[shastram] from his friend, does not follow it, that advice
1 Maha Bh. Udyog. P. 1024. 2 Nuthar ell. 128. 3 Kobitamr. 10.
4 Lokop. 182. 6 Tarn. pr. 8 Phorm. iv. 4. 7 Ebu Med. 254.
8 Altai pr.
314 ORIGINAL NOTES ON [xv. 6
burns [his stomach] like the kimpaka [a kind of colocynth]
when eaten," said Vaishampayana to Dhritarashtra. 1 " My
son," said Dhritarashtra to Sanjaya, " was spoken to by
Vidura, who always says what is proper or advisable; but that
foolish Duryodhana will not take advice." 2 " It is a sin," says
Tai-shang, 3 "to resist the instruction of a father and mother;"
to which the Commentary adds : " Our parents give us life,
feed us when little, and when grown up they teach us, the
boys letters, and the girls handiwork. They advise us in the
various circumstances of life, so that we cannot do without
them." 4
" He," says Meng-tsze, " who does not obtain the affection
of his parents is not a man ; and he who does not obey his
parents cannot be looked upon as a son." 5 "He," says Hesiod,
"who neither thinks for himself, nor will hide within him the
good advice of others, is a useless [good-for-nothing] man." 6
" Children in the world," say the Japanese, "who are wanting
in filial piety, spend the whole of their life as a useless waste.
Filial piety is natural to man as well as to other creatures. It
is natural. So that the want of it is very strange. As the
shape, smell, and colour of a pink is natural to it, so is filial
piety to one who calls himself a man. But a son without filial
piety is like a rolling stone by the wayside, which is a stum-
bling-block to wayfaring men." 7 "But the time of sensible
men is spent in repeating poetry and the Scriptures. The
time of fools, however, is spent in vice, sleep, and rioting." 8
6 In the house of the righteous is much treasure:
but in the revenues of the wicked is trouble.
an *jph pH? rP2, ' the house of the righteous (is) a large (full)
storehouse ' [or ' magazine,' from the Arabic ' makhzan,' a ' granary '
or ' store,' a term akin to pn]. But as this implies ' strength ' as
1 Maha Bh. Udyog. P. 4144- 2 Id. ibid. Bhishm. P. 3334-
3 Kang ing p. 4 Shin-sin-1. ii. p. 56. 6 Hea-Meng. vii. 28.
6 Hes. K. n- 294. 7 Kuwan-ko hen, p. 2, 3. 8 Hitop. intr. 48.
XV. 7] THE BOOK OF PROVERBS. 315
well as ' wealth,' the text might mean : ' the house of the righteous
is a stronghold' [through its influence all round], and so Chald.
seems to understand it.
" In the house? &c. " ' O Ahura Mazda,' said Zarathustra
[Zarathust, Zoroaster], 'what is the second best thing on
earth?' 'It is/ answered Ahura Mazda, 'to see a good man
build his house, and afterwards to see in it abundance of
cattle, of wealth, and of that which makes life enjoyable.'" 1
" The house," says E, " that gathers good will have all things
in abundance [lit. above measure] ; but the house of him who
gathers (or accumulates) that which is not good, shall have
trouble above measure." 2 "A good and wise man," says
Confucius, " abounds in wealth and is bountiful, without being
proud ; but a mean man is proud without being liberal." 3 "A
good man," say again the Chinese, " gets good fortune, and it
is wealth to him ; a wicked man also gets good fortune, but it
is a calamity to him." 4 " Some gain is real gain, and other
gain is loss [lit. becomes an enemy]. The mare in foal in-
creases the herd, but the young of the snake only meet with
death." 5 "A good man [lit. great sages] accumulates happi-
ness by using power ; a bad man, on the other hand, uses his
power only to oppress others." 6
7 The lips of the wise disperse knowledge : but the
heart of the foolish doeth not so.
" The lips of tlie wise, &c. "An umbrella with its shade, and
the thoughts of a wise man with his mouth to utter them,"
say the Rabbis. 7 " O ye gods," said Hjam-dpal [Manju Sri,
the personification of Wisdom], "I am the language of intuitive
[transcendent, original] knowledge. I wear the diadem of
pure, perfect, holy speech." 8 "All people will gather around
1 Vendidad, vii. 10. 2 Ming-sin p. k. c. i., and Ming h. dsi, 8, 9.
3 Hea-Lun, xiii. 26. * Chin. pr. P. 12. 6 Sain ugh. 123. ' Ming
h. dsi, 117. r Mishle As. xxv. 5. 8 Hjam-dpal, fol. v.
316 ORIGINAL NOTES ON [xv. 8, 9
a man perfect in virtue (or wisdom), even if they be not called ;
as a flower full of fragrance, though far, brings around it thick
swarms of bees." 1 "So also thy conversation," says Ebu
Medin, " is a token of thy intelligence, and is witness for thy
knowledge or for thy ignorance." 2
" If you are used to words [speaking]," said Tchinggiz-
khan, "let them be wise; if used to the sword, then be brave." 8
" For from the motion of thy lips does one see if thou art a
wise disciple (or learned man)," say the Rabbis. 4 " When a
wise man speaks, he confirms his speech with a proverb," say
the Arabs; "but a fool, when he says a word, confirms it with
an oath." 5 "A wise man, however, is as far superior to a
fool as the moon is to Sahi [a small, insignificant star in
Ursa Major]." 6
" but ttie heart of the foolish" &c. " A man with a good
figure, fortune, and the advantages of youth, unless he has
wisdom with them also, is like the flower of 'kinshuka' [Butea
frondosa], without scent." "His heart is on his tongue, where-
as the tongue of the wise is in his heart. And he strokes
his beard, while the wise straightens his conduct," say the
Persians. 7 " But the wise considers and speaks a hundred
' li ' off [is heard of and respected at a distance], whereas the
foolish man returns to pleasure with a depraved mind. He
does not speak ; he cannot." 8
8 The sacrifice of the wicked is an abomination to
the Lord : but the prayer of the upright is his delight.
9 The way of the wicked is an abomination unto
the Lord: but he loveth him that followeth after righ-
teousness.
" The sacrifice" &c. " The repeated sacrifices of senseless
1 Sain ugh. fol. 3. 2 Ebu Med. 282. 3 Tchinggiz-khan, p. i.
4 Yalkut Shim. R. Bl. 510. 6 Meid. Ar. pr. 6 Rishtah i juw. p. 160.
7 Pers. pr. 8 She-King, bk. iii. ode 2.
XV. 9] THE BOOK OF PROVERBS. 317
men," says Pythagoras, " are but fuel for the fire ; and as to
their ' ex-votos ' [anathemata], they are only to pay the ex-
penses of robbers of temples." 1
"'EKUS, e/cds OOTIS d AIT/JOS' " 2
" Avaunt, avaunt, O you sinners ! The god does not show
himself (or does not appear) to every one, but only to him who
is worthy. He is great who sees him ; but he who does not
see him is only one of the common people." 3 "Two 'kiblas'
[objects of worship] for a worshipper, is no faith (or no
religion)," say the Osmanlis. 4 " And he who stops between
two mosques, goes back without prayer." 5 "As the altar, so
are the priests," say the Rabbis. 6 " The command of the
Shastras is awful ; it does not regard whether one can do it
or not. The Vedas say that the sacrifice should be opened
by one that has faith. What has faith to do with a sacrifice
offered with deceit (or without faith) ? " said Yudhisht'ira to
Bhishma. 7
" but t/ie prayer" &c. "What is the service that comes from
the heart ? It is called prayer (or praise)." 8 " The gods," says
Manu, "accept the sacrifice of a brahman purified by devotion,
and prosper all his wishes beyond his expectation. And as
fire with its brightness consumes the fuel in an instant, so also
does he who knows the Vedas consume every sin with the fire
of knowledge." 9 "But let him not marvel at his own devotion.
After the sacrifice, let him not utter a falsehood, for by false-
hood is the sacrifice destroyed; and by pride is devotion made
of none effect" 10 "And it is not only the prayer of him who
in battle prays for the safety of his sons that is acceptable to
Indra, but," says the Commentary, " the prayer of every good
and devout man also." u
" Prayer was given to the faithful," says Nabi Effendi, " as
1 Pythag. fr. 6. ed. G. 2 Callimach. Apoll. 2. 3 Id. ibid. 9.
4 Osm. pr. 6 Id. ibid. 8 Berach. R. B. Fl. r Maha Bh.
Shanti P. 2970. 8 Taanith M.S. 9 Manu S. xi. 242, 246.
10 Id. ibid. iv. 236. u Rig. V. asht. i. skta. 8.
318 ORIGINAL NOTES ON [xv. IO
means of rising to Heaven. Think not prayer troublesome ;
it is an honour bestowed on us from God. But in His pre-
sence, lay thy face on the earth ; for without devotion, prayer
avails nothing with God. What happiness to weep in presence
of thy God, with thy hands crossed on thy breast I" 1 " Stand
not to pray, but with 'heaviness of head' [bowing down, with
mind composed]. Holy men of old waited one hour ere they
stood to pray, so as to be intent upon God. If, while they
were praying, the king saluted one of them, he did not return
the salute. Yea, if a snake coiled itself around his heel, he
would not shake it off." 2
" but he loveth him" &c. "If a man's heart," says Tai-shang, 3
" is inclined to good, though the good be not yet done, still
good spirits follow him. But if his heart is inclined to evil, if
the evil be not yet wrought, yet do evil [ruinous] spirits
accompany him"- 4 "Virtue coming from a virtuous inclina-
tion," said Bhishma to Yudhisht'ira, " is followed by the same.
So is that done by a virtuous man." 5 " The wise man," says
Confucius, " obeys virtue, and practises it." 6 "Wherefore," says
Kukai, "seeing virtue, practise it; seeing evil, eschew it." 7
" A good man," says Tai-shang, " speaks well, sees good, and
acts well. If he practises these three things every day for
three years, it fails not to send down happiness to him. But
the wicked man speaks evil, sees evil and does evil ; and if he
practises these three things for three years, it fails not to send
him misfortune. Therefore, why will he not do what is right?" 8
10 Correction is grievous unto him that forsaketh
the way : and he that hateth reproof shall die.
r b 3T) "ID^Q, either as A.V. renders it or better perhaps: 'A griev-
ous (or severe) punishment will befall him who,' &c., 'and he that,' &c.
The two portions of the verse thus rendered hang better together.
1 Khair nameh, p. 6, 7. 2 Mishna Berach. c. v. i. 3 Kang i. p.
4 Shin-sin-1. ii. p. 88. 6 Maha Bh. Shanti P. 7060. 6 Chung yg. c. xi.
r Kukai, or Jits go kiau. s Kang ing p.
XV. II] THE BOOK OF PROVERBS. 319
Ptah-hotep says to those for whom he wrote the [weft]
words of his advice : " It will be well for those who hearken to
it, but it will be ruin to those who transgress it." 1 "The
ignorant (or fool) is the enemy of his soul (or of himself) ; how
can he be the friend of other people ?" 2 "God," says Mahomet,
" knows well those who depart from the [right] way, and those
who are led [in the way of salvation]." 3
ii Hell and destruction are before the Lord: how
much more then the hearts of the children of men ?
lirao ViHIP, "AS^s *<*! dX f {a, LXX. See Job xxvi. 6, and
Rev. ix. ii. The Jewish commentator in Tevunat Mishle says
of '"^27, that it is the place of departed spirits that will return
thence; and that T^?^ is the place whence departed spirits will
never return, but perish everlastingly.
" Hell and destruction'' &c. " What a man says to himself,
Heaven hears it like thunder; and what lies and fraud a man
hides in his bosom, the spirits know it assuredly beforehand,"
say the Mandchus. 4 " Man," say the Chinese, " may be de-
ceived, but Heaven cannot be. And man can be kept in
ignorance, but Heaven cannot be so." 5 And the Buddhists :
" Buddha knows the thoughts and organic powers of all
beings; He knows all time, and what is not time. He has the
power of intrinsic (or supreme) intelligence." 6 The word
come down from the lord of the North is, ' Words which men
speak in secret, Heaven hears like thunder; and evil injuries
wrought in the dark, Heaven sees like lightning.'" 7 And
Kung-hiao says : " He that deceives men must deceive himself
and deceive Heaven. Now men may be deceived, but Heaven
may not." 8 " The Lord," said Mahomet, " will bring to light
what is in your hearts ; for He knows what is in the breasts
and hearts (of men)." 9
1 Pap. Pr. pi. v. 1. 8. 2 Arab. ad. xv. Erpen. 3 Al Qoran,
sur. Ixviii. 8. * Ming h. dsi, 37, 39. 6 Mor. Diet. p. 234.
6 Rgya-tcher r. p. c. xiii. * Ming-sin p. k. c. iii. 8 Id. ibid.
9 Al Qor. sur. iii. 148.
32O ORIGINAL NOTES ON [xv. 12
12 A scorner loveth not one that reproveth him:
neither will he go unto the wise.
" A scorner loveth not" &c. " The word ' truth ' is more
bitter than poison." 1 "It is sour." 2 "If truth is told, it is
bitter." 3 " There is no room for one who tells the truth, not
even in a tavern," say the Cingalese; "but after telling the
truth, he may eat a slice of the man's body" 4 [not worse than
the truth told]. And Terence: 5
" Obsequium amicos, veritas odium parit : "
" A bad man thinks scorn of those that are true and thorough.
A man with the head of a dog reviles a good-looking man,
and says he is a woman." 6 " For a man endued with qualities
appreciates one equally gifted ; but a man bereft of qualities
does not suit him. The bee flits from the wood to the lotus ;
not so the frog, though living in the same place." 7 " Men
who tell us agreeable things are easily had," said Vidura to
Dhritarashtra ; " but it is hard to get one to tell us things un-
pleasant and to hear them, though they be profitable (or
wholesome)." 8
" A man of bad antecedents [origin] will not take or receive
a ray of light [good advice]. And teaching a man of low
family is like rolling a walnut on the roof of a house." 9 "And
a man of small understanding hates a thoughtful or clever
one. He shows his disposition both behind [his back] and
before him:" "as people without wisdom (or virtue) cordially
hate wise (or virtuous) people." 10 "A man who is not well
founded [established] in good qualities, ridicules one who is
well grounded in them. In some island it is reckoned a defect
to be without a goitre." 11 How can wicked men in their heart
honour the righteous ? The pleasant light of a lamp does not
draw the venomous snake out of its hole in the ground." 12
4 Osm. pr. 2 Arab. pr. 3 Telug. pr. 4 Athitha w. d. p. 17.
6 Andria, act. i. sc. I. 6 Sai'n ugh. 74. 7 Hitop. i. 200. 8 Maha
Bh. Udyog. P. 1348. 9 Gulist. i. 4. 10 Sain ugh. 13, 14.
11 Legs par. b. p. 72. 12 Sa'in ugh. 81.
XV. 12] THE BOOK OF PROVERBS. 321
" neither will he go" &c. " As a sick man who does not go
to the physician to cure him of his illness, must lay the blame
on himself and not on the road, so also a man oppressed and
diseased with sin, if he does not go to a teacher who knows
the way to put an end to sin, whose fault is it but the man's
own P" 1 " He found a neighbour who gave him advice, but he
thought it was a horn butting him. Yet what is there to pre-
vent a word of advice from giving thee pleasure, seeing that
he who gives it thus mends thy tatters ?" 2 "But thou wilt
not go to the wise, any more than a naked Saman will go to
washermen in the city;" 3 although "he that wishes to be
taught through learning, is not ashamed to question the lowly
[his inferiors]." 4 And D. Cato
" Ne pudeat quae nescieris te velle doceri,
Scire aliquid laus est ; culpa est nil discere velle." 5
One may ask, " but good advice," say the Japanese, " is dis-
tasteful." 6 And it is not always welcome, when a man seeks
information from one wiser than himself ; for " men," say the
Arabs, "withhold neighbourhood from a learned man," 7 of
whom they are jealous.
" But like as beautiful swans gather together in tanks where
lovely lotuses grow, so do the good or wise love their like.
But the stupid and ignorant love their fellows ; as the crow
delights in the corpse lying on the burying-ground." 8 " The
virtuous rejoice in the virtuous ; but those that are not such
take no pleasure in virtue. Bees come from the wood to the
lotus ; not so the frog, though it lives in the same place." 9
[The Mongolian version reads 'flesh-fly' or 'blue-bottle' in-
stead of the Tib. 'frog.'] "Wise men are beautiful in the
eyes of wise men like themselves. But how can fools under-
stand wise men?" [lit. how can wise men be appreciated by
the mind of fools?] Sandal-wood, which is more precious than
1 Durenidana Maggo nibb. jat. p. 4. 2 El Nawab. 49, 50. 3 Nidi-
vempa, 25. 4 Nutsidai ugh. 9. 6 D. Cato, iii. 29. 6 Jap. pr. p. 679.
J Arab. pr. 8 Muthure, 20. Naga niti, 150, Sch.
VOL. II. Y
322 ORIGINAL NOTES ON [xv. 13
gold, is made into charcoal by fools." 1 " Fly with the like of
you," say the Arabs. " Do not associate with one inferior to
thee in sense, but choose every society [companionship] better
than thyself. If not, thou shalt be sorry for it. For God has
made every kind of being to support its like. Pigeon flies
with pigeon, and seeks none else." 2 Thus, Confucius said :
" I can converse with Hooi all day long. He does not con-
tradict like a foolish man, but is docile, and examines by him-
self what I told him, until it becomes clear to him." 3 " For as
regards truth, seek it where it is, seek it where it is not, always,
everywhere," say the Arabs. 4
1 3 A merry heart maketh a cheerful countenance :
but by sorrow of the heart the spirit is broken.
'A joyful heart,' a heart in a joyful, rejoicing mood, D^S ^P\1> im-
proves the countenance ; but by laborious affliction of the heart,
nSD5 rtt"), ' the breath (or breathing) is oppressed,' or the spirit is
broken. Chald. id. Syr. ' a sick heart, a heart in pain, spirit in pain.'
Vulg. ' in maerore animi, dejicitur spiritus.' LXX. o-KvOpanrdfa.
"A merry heart" &c. ["Glad, happy [lit. 'sweet'] heart ;" &
"hearts rejoicing or glad;" 6 "expansion of heart;" 7 "dila-
tation of the heart, &c." 8 ] " Joy is one of the doors of entrance
to religious knowledge, for it [clarifies] brightens up the mind," 9
says the Buddhist. "Great joy is also a door of entrance to
religion, for it [purifies the body] brightens up the counte-
nance." 10 " Calilah said to Dimnah : ' But how canst thou tell
that the lion is undecided as to what to do?' Dimnah re-
plied : ' I know it from his feeling and appearance ; for a
shrewd man can tell the disposition of his master, and guess
(or search) his intention from what is seen of his emotions and
[form or] manner.'" 11
1 Sain ugh. 112. 2 Rishtah i juw. p. 150. 3 Shang-Lun, i. 2, 9.
4 Ar. pr. 6 Egypt. Pap. funer. du Louvre. 6 Dublin Pap.
7 Burton Pap. 8 Dublin Pap. 9 Rgya-tcher, c. iv. 10 Id. ibid.
11 Calilah u D. p. 84.
XV. 13] THE BOOK OF 1 PROVERBS. 323
" The impression of the seal is seen on the clay. For philo-
sophers say that a bad soul hardly hides under a handsome
countenance. A man's outward appearance tells thee his
reputation" 1 [what he is, and what he is thought of]. "And
beauty of countenance," says Ebu Medin, "is a token of a
man's morals." 2 "Fragrant as an orchis, and stately as a fir-
tree," say the Japanese. 3 " By looking at a thing, one under-
stands the long and short of it ; so also by looking at a man
by the 'high or low' of his countenance, his state is seen." 4
" The face shows what is uppermost in a man's mind ; as a
mirror shows things coming near." 5 "And what is there like
the face for knowledge [giving to know what it conceals] ? 6
"If one understands the language of the eyes, they show
clemency or hatred." 7 "Alia fronte ed agli occhi, si legge la
lettera del cuore :" "the letter of the heart is read on the fore-
head and in the eyes," say the Italians. 8 And the Arabs :
"A man's qualities [good and bad, his disposition] are scat-
tered all over his countenance." 9
" Let a man, therefore, quiet his mind with knowledge [wis-
dom or sense], as fire is settled by water. For when the mind
is once quieted, the body is also set at rest." 10 " It is said com-
monly, that what is hidden and what is manifest are one
thing, or do not differ; [everything will appear]. This being
so, the heart of man cannot be concealed. When anger
arises, you see veins on the forehead ; when sadness, then
tears ; when pleased, then dimples on the cheeks," &c., says
the Japanese Kiu-O. 11 " For the heart of man changes his face
from good to evil." 12 "And beauty of mind is seen on a man's
countenance." 13 "A body gifted with constant firmness (or
endurance)," said Bhishma to Yudhisht'ira, " does not wither,
1 Eth-Theal. p. 259. 2 Ebu Med. 80. 3 Gun den s. zi mon. 265.
* Ming h. dsi, 53. 6 Cural, 706. 6 Id. 707. 7 Id. 710.
8 Ital. pr. Eth-Theal. 258. 10 Maha Bh. Vana P. 72.
11 Kiu O Do wa, vol. ii. p. 7. u Midr. Rab. in Genesis M. S.
13 Tarn. pr.
Y 2
324 ORIGINAL NOTES ON [xv. 13
and freedom from sorrow maintains happiness and also perfect
health. From health of body comes prosperity ; and so with
him who is settled (or stayed) in true, real wealth." 1
" Openness (or kindness, mildness) of countenance is a
second gift," says the Arabic proverb ; thus explained by the
Persian commentator : "This means that an open and fasci-
nating or pleasing face is a second gift, next to that of time
and honour [respect or consideration]." " Shame-facedness
and generosity, so long as they do not leave the generous
man, make his cheek blush when one who begs aught of him
receives it at his hand." 2 [He is sorry not to have anticipated
a request.] Also, " A man of a pure mind has a smiling [pleas-
ing] address, is pleased, frank, with a stern [grave] look, is
eloquent in company [speaks well and to the purpose], with
gravity." 3
" but by sorraw of the Jieart" &c. 4 "Anxiety of mind destroys
the strength." " The body is consumed by sorrow that is not
kept off, when foes rejoice ; for there is no companionship in
sorrow. Therefore, O Shakra," said Namuchi, " I grieve not ;
for everything here below has an end. The beauty of the
countenance falls through affliction, and through good fortune
also." 5 "And happiness lies in keeping a contented mind
under all circumstances. The snake is not weaker for feeding
on air." 6 " Sighs [sorrow of heart]," says Rab, " breaks half
the body of man." But Rabbi Jochanan says, "it breaks
his whole body." 7 "Anxiety of mind is the fever of men." 8
" The body is shrivelled up by mental sorrow, as water in a
vessel is dried up by a hot iron ball put into it." 9
" If a man have cause for sorrow," says Choo-he, " he can-
not obtain a settled mind." 10 "When the heart within is
enlightened and bright, then it is the palace of Heaven ; but
i Maha Bh. Shanti P. 8216. 2 Rishtah i juw. p. 42. 3 Pancha
T. i. 215. 4 Banarasht. 4. 6 Maha Bh. Shanti P. 8iga
6 V. Satasai, 317. T Berach. ket. M. S. 8 Chanak. sh. 41.
9 Maha Bh. Vana P. 71. 10 Ta-hio com. ch. vii.
XV. 14] THE BOOK OF PROVERBS. 325
when the heart within is gloomy, then it is the earth-prison
[hell]." 1 "So that when you enter a man's house, you need
not take the trouble to ask whether his affairs be prosperous
or adverse; only look at his countenance and you will know
it" 2 " It is not easy for mortal man to live free from sorrow,"
say the Greeks; "and sorrows cause illnesses among men." 3
"'Oh! this sorrow/ said the girl Yid-phrong-ma's mother,
' comes to me from every side. Severed from her, charming,
lovely as she is, she is nowhere to be found.' This sorrow
seized the mother's heart." 4
"Any pain but that of the heart," say the Rabbis. 5 " Still,'*
says Archytas, " misfortune is easier to bear than good for-
tune ; for people in affliction are for the most part moderate
and demure in manner, whereas prosperous men are in general
conceited and haughty." 6 "Care (or worry) drives one mad,"
say the Finns ; " but quiet (or peace) clears a ' black ' counte-
nance." 7 " My son," says Ajtoldi, " grieve not for ever. When
sorrow is past, then after night comes joy. Break not thy
heart, but make thyself ready [wake up!]." 8 "This world,"
said Jamini to the birds, " is constantly shifting through the
vicissitudes of being and not being. Knowing this, it does not
behove you to grieve. The fruit of knowledge is such that
sorrow and joy are unable to injure it." 9 "So, then, a man
need not be trifling or oppressed, but always cheerful." 10
Nevertheless, "With my friends and relatives slain, what is
life to me?" said Dhritarashtra to Vaishampayana. "I am
like a bird hit in the wing and wasting away in decay. Who
on earth is more miserable than I ?" u
14 The heart of him that hath understanding seeketh
knowledge : but the mouth of fools feedeth on foolish-
ness.
1 Hien w. shoo, 8. 2 Id. ibid. 161. 3 IVu>/. pov. * Kandjur,
ii. fol. 400. 5 Talm. Shabb. B. Fl. 6 Archytas Par. fr. 3,
7 Finn. pr. 8 Kudatku B. xiv. 2, 4. 9 Markhand. Purana. iv. 13.
10 R. M. Maimon. Halkut deh. ii. 7, fol. 12. u Maha Bh. Sri. P. 12, 21.
326 ORIGINAL NOTES ON [xv. 14
" How great was the wisdom of Shun !" exclaimed Confu-
cius. " He loved to inquire and to examine the words of
others. He then took both ends of them, and holding fast
the mean, made use of it for the people." 1 "The knowledge
of 'self is the first knowledge" [but this may, and probably
does, mean the knowledge of Brahma, the Soul of the uni-
verse]. 2 "As the five senses are joined to the mind [which is
reckoned the sixth], then appears (or is seen) the five-fold
Brahma [the mind sees him in everything], like a thread strung
through a gem. By whatever body an action is done, does it
reap the fruit thereof. In like manner as the earth, with only
one ' sap,' produces a variety of herbs, so also the Intelligence
that is seen in every work [in nature] shows the inward soul
(or spirit) thereof," said Manu." 3
" If a man go not after the words of the law," say the Rabbis,
" they [the knowledge of them] will not go after him." 4 " But
learning (or study) without thought (or reflection) does not
profit much." 5 "But the learned man [scholar] knows the
toil of progress in study, which the ignorant does not know." 6
"Wisdom," says Ali, "is the lost camel of believers ;" that is,
says the Commentary, "a believer seeks wisdom as a man
seeks a camel he has lost from his herd." 7 Then as regards
study, the Rabbis say, with much truth, " What is learnt in
youth is taken up in the blood itself, or is engraved on stone.
But what is learnt in old age is written on sand." 8
And " in the search after knowledge, as in procuring wealth
and corn, bashfulness must be set aside [not feel ashamed of
not knowing, or of being poor, &c.]." 9 "The wise purchase
knowledge at a price [do not shrink from toil and expense for
it] ; but fools, when they have learnt, lose what they know." 10
" Since thy heart," says Ptah-hotep, " is to thy learning [since
1 Chung yg. c. xx. 2 Maha Bh. Vana P. 13989. 3 Id. Shanti
P. 7486. * Yalkut, R. Bl. 93. 6 Nitimala, iii. 12. 6 Kobita R. 143-
7 Ali b. A. T. 66th max. 8 Avoth. R. Bl. 93. 9 Chanak. Shat. 35.
10 Legs par. b. p. 211.
XV. 14] THE BOOK OF PROVERBS. 327
thou art in earnest about it], converse alike with the learned
and with the ignorant." 1 "Oh yes!" said the ministers of
Kaou-tsung, " he who is wise [who has knowledge] is called
clearly intelligent ; and an intelligent man should indeed be a
pattern [for other men]." 2 "IIoAv/ia^s, T/ d/xafl^s :" "Know
much or nothing," says Cleobulus. 3 [Good. But the safer of
the two is, probably, to know nothing ; according to the true
Turkish proverb, that " He who knows much, makes many
mistakes."]
" but the mouth of fools? &c. " Let a muni teach virtue, yet
will the heart (or mind) of the sinner not receive it ; like the
fish of the sea which, though drinking salt-water, does not
feel salt in the body [the salt does not enter the body]." 4 " The
monkeys, like fools, having found a shining stone, took it for
fire, and began blowing upon it with all their might. To them
the raven said : ' Do not make fools of yourselves ; it is not
fire, but only a stone.'" 5 "A fool, when he hears men talking,
and saying things pure and impure, chooses the impure, as
swine choose filth," said Shakuntala. 6
" In company with men who say good and bad things, the
fool will only take in the bad, as a pig does filth. But the
wise, when so placed, will only take in the good and pure, as
a swan picks curds out of the water." 7 " The fool thus reasons
with himself: ' Householders and seculars are all subject unto
me, as regards what is to be done or avoided,' &c. But one is
the study of the office of priest ; other is the way to Nibba-
nam ; the bhikkhu, hearer [disciple] of Buddha, being aware of
that, will not seek honour, but he will succeed all the more." 8
"The fool," says the Javanese proverb, "feeds on 'teki' [a
kind of long, worthless grass]." 9
1 Pap. Pr. v. 8, 9. 2 Shoo-King, iii. 12. * Sept. Sap. p. 8.
4 Lokap. 1 88. 6 2r ^. K. 'l x . p. 130. 8 Maha Bh. Adi P. 3077.
7 Kobitamr. 78, 79. 8 Dhammap. Balav. 74. ' Jav. pr.
328 ORIGINAL NOTES ON [xv. 15
15 All the days of the afflicted are evil : but he that
is of a merry heart hath a continual feast.
^ t ' poor, miserable, afflicted.' aVn'iei, ' but he that is well of
heart,' whose heart is not necessarily ' merry,' but contented and
happy. Chald. id. Syr. ' peaceful, at rest.'
"All the days" &c. "All the days of the afflicted [or ' of the
poor,' in this case] are evil," says Ben Syra [said to have been
related to the prophet Jeremiah], " and all his nights also. His
roof is the lowest in the town ; his vineyard is on the top of
mountains ; the droppings of other people's houses fall upon
his own, and the soil of his vineyard runs into that of other
men." 1 " He looks at one evil and meets with another," 2 say
the Bengalees. " His misfortunes, and those of other people,
do not come with a bell on their back," say the Finns. 3 [No,
indeed ; except when they are of one's own seeking, and
some one is to blame.] Here, says Epictetus : " It is the part
of an uneducated man to blame others for his misfortunes ;
it is that of a half-educated man to blame himself for them.
But a well-educated man blames neither himself nor others." 4
But as to the poor or the afflicted, "Afanar, afanar y nunca
medrar," 5 say the Spaniards : "toil and moil, and never profit
thereby." " Either a bull gores him if he falls from a tree,"
say the Cingalese, 6 or " a stone rolls down upon him while he
is going up a mountain." 7 Or again: "He has a packing-
needle (or skewer) through the heart," say the Arabs. 8 " In
an evil day his staff is turned into a snake." 9 " Mai sobre mal
y piedra por cabezal :" "Evil on evil, and a stone for his pillow,"
say the Spaniards. 10 " It is all one with him : whether the
thorn fall upon the leaf, or the leaf upon the thorn, in either
case the leaf is bored through." 11 " For after the afflicted fol-
1 Sanhedr. B. Bathra B. Fl. 2 Beng. pr. 3 Finn. pr.
4 Epictet. Enchir. x. 6 Span. pr. 6 Cing. pr. 7 Georg. pr,
8 Ar. pr. soc. 81. 9 Telug. pr. 585. 10 Span. pr. " Burmese
Hill pr. 160.
XV. 15] THE BOOK OF PROVERBS. 329
lows affliction," say the Rabbis. 1 " Nulla calamitas sola." 2
Upon every misfortune lies another," say the Arabs. 3 So
then, "Mai viene bien que viene solo:" 4 "only one evil at a
time is welcome" [as one evil generally brings another].
" Man's life does not reach a hundred years, yet he always
cherishes anxieties (or griefs) enough for a thousand years,"
say the Chinese. 5 " Most beings are born from the womb ; but
from the moment they are born, do they see sorrow. From
the moment a [human] being is born with a soul, and walks
this world, throughout all his transformations, and until he
reaches Nibban, he is born with a mind of false security (or
rest) for him, that deceives him through the organs of his
nature." 6 "Is there a term to this sorrow? No," says the
Buddhist. "This world ever toils in sorrow. It is endless.
And can a man deliver himself from it ? No, he cannot free
himself from it But when one is born endued with original
(or supreme) wisdom, that wisdom develops itself in various
ways." 7
But another Buddhist says : " If the fool by lamenting gets
anything but injury to himself, let the wise do the same. Yet
the fool only gets thin and wan, and the dead are not cared
for. Lamenting, then, is of no use. But like as a house on
fire is saved and the fire put out with water, so also let the
firm, wise, and intelligent man quickly lay down (or destroy)
sorrow when it arises, as wind chases away a flock of cotton." 8
" But man is born in sorrow," says the Shivaite ; " and man
dies in sorrow ; there is no greater sorrow than that of man." 9
" There is no one free from sorrow," says the Buddhist,
*' through the contrarieties [passions, &c.] of this world." 10
" There is not a man living to whom Zeus [Jupiter] does not
send many evils." 11 "This world is a vessel [vase] of endless
1 Talm. Bava. K. B. Fl. 2 Lat. pr. 3 Ar. pr. * Span. pr.
6 Hien w. shoo, 130, and Ming h. dsi, 90. 6 Tonilkhu yin ch. 6.
r Ibid. i. 8 Dasaratha jat. p. 6. 9 Vem. iii. 150. 10 Molon
toin. fol. 7. n Mimnerm. fr. 3, ed. G.
330 ORIGINAL NOTES ON [xv. 15
destruction," says again the Buddhist, "and life is only the
food of ceaseless sorrow." 1 "Nay, there is not a man free
from anxiety on the face of the whole earth," says Sulkhan
Orbelian. 2
Days follow one another, but are not all alike. " Days of
adversity are black," says the Persian proverb. 3
"Carbone an creta notanda dies;
Cressa ne careat pulchra dies nota." 4
But, says the Hindoo poet, " If that which pleases also gives
pain at times, it brings about a turn (or change) every day.
The moon being allied to coolness, gives respite from the heat
of the sun." 5 "And although a corner of the world may be
full of trouble," say the Arabs, " and the vicissitudes of life be
plenty and do not diminish, yet joy may come to thee unex-
pectedly, according to the proverb [Persian] : ' There is a gem
in a serpent [in a serpent's head], a rose among thorns, and
pride in an ass.'" 6
"God's presence does not rest on a sorrowful man," say
Rabbis [who probably never read their own law], " but on a
cheerful one." 7 "It is, however, very difficult to rejoice at all
times." 8 "Ben che sia buona 1'allegrezza che dura siempre :"
"however good be the gladness (or joy) that never fails."*
For in the far north as in the south, " Every morning man's
evils quicken up the care of his troubles " [every morning suf-
fering is quickened afresh]. 10 "Children," says a Buddhist
catechism, " who at their birth come from a place of torment
[from a former birth], remembering their former existence, cry
much. But children who at their birth come from the ' Nat-
loka ' [an intermediate world of bliss], remember their former
happiness, and laugh habitually." 11
" So long as the day dawns at morn and sets at even, so
1 Boyan sorgal, p. 2. 2 Sibrzne sitsruisa, xxxiv. p. 42. 3 Pers. pr.
4 Hor. Od. 36, 10. 6 V. Satas. 40. 6 Rishtah i juw. p. 142.
7 Ep. Lod. 128. 8 Nutsidai iigh. 3. 9 Ital. pr. 10 Hamdis-mal, i.
11 Putsha Pagen. Q. 3.
XV. 15] THE BOOK OF PROVERBS. 331
long also will 'to-day' be better than yesterday," say the
Arabs. 1 Menedemus, however, did not think so, it appears.
"Aut ego profect6 ingenio egregio at miserias
Natus sum, aut illud falsum est quod volgo audio
Dici, diem adimere asgritudinam hominibus." 2
For "All the days of the afflicted are evil, who has a bad wife;
but a good wife is a continual feast," say the Rabbis. 3 " Yet
some part of his affliction may be lighter than another," says
the Arabic proverb. 4 "For half of one's trouble is useful." 5
"And the trouble of many [shared by many] is half a consola-
tion [to every individual sufferer]," said a cynic. 6 But rather,
said another Rabbi, " He that visits a sick man in his sickness,
takes from him one of his sixty sufferings." 7 " For sickness
and want," say the Arabs, " are two things more bitter than
colocynth." 8
On the other hand, "A good time does not come to us,
because we complain of the world as being hard [difficult, or
evil]." 9 And in the "King" [Chinese classics] we read:
" Gathering [cultivating] joy makes life happy, but cultivating
hatred makes life miserable. All men hate a man who does
not please." 10 " For it is better to please your friends than to
have riches ; and an empty treasury is better than trouble." 11
"but he that is" &c. "There is a continual feast in the
house of him who lives of husbandry, who has a devoted wife,
and who enjoys the blessing of continual good health," said
Chanakya. 12 " He," says Lao-tsze, " who knows how to feel
satisfied is rich ; and rest [a calm mind] comes from an
absence of desires." 13 "He is always happy," say they in
Bengal, " who knows not north from south." u
" He," says again Loa-tsze, " who knows when to have
1 El Nawab. 18. 2 Ter. Heaut. iii. i. 3 Sanhedr. Millin, 315.
4 Ar. pr. 6 Georg. pr. Ep. Lod. 1673. 7 Ibid - "55-
8 El Nawab. 71. Ming h. dsi, 87. 10 Shin-sin-1. i. p. 89.
11 Bostan, i. st. 16. 12 Chanak. shat. 90. 13 Tao-te-King,
c. xxxiii. and xxxvii. 14 Beng. pr.
332 ORIGINAL NOTES ON [xv. 15
enough, is free from ignominy. There is no greater misfortune
for a man than not to know when to have enough. Therefore
he who is satisfied is always contented." 1 " Do not find your
dwelling narrow; do not feel disgusted with your position
[lot]. The wise man alone does not feel disgust ; for that
reason he is always satisfied and contented." 2 "For empti-
ness of heart [freedom from care] is better than a full purse/'
say the Arabs. 3 " And Horace
" amara lento
Temperet risu. Nil est ab omni
Parte beatum." 4
" And," says again the thrifty Chinese, "he who knows how to
be satisfied is always joyful." 5
" Quid tibi cum medicis ? dimitte Machaonas omnes.
Vis fieri sanus? stragula sume mea:" 6
"What hast thou to do with doctors? Turn them all out.
Wishest thou to keep in health ? Well, then, take my rugs (or
mats), and make thy bed of them." " In order to feed the
heart," says Meng-tsze, "there is nothing so good as to restrain
our desires." 7 " Freedom from sickness is a very great gain,"
says the Buddhist ; " contentment is great riches, faithfulness
(or faith) is a very good kindred, and Nibbanam is a very
great happiness." 8
"Therefore," says Aweyar, "do not trouble your mind." 9
But "practise great joy," says the Brahman to king Tsang-
phala. 10 For "joy," adds the Buddhist, "is a door of entrance
to religious enlightenment ; it dispels every source of grief." 11
" Yet to rejoice at all times is very difficult." 12 Lee-tsze, how-
ever, tells us that Confucius, when wandering over the Tai
hills, met a hermit, clad in skins, playing the lute and singing,
whom he asked why he [the hermit] was so happy. He
1 Tao-te-king, c. xliv. and xlv. 2 Id, c. Ixxi. 3 Rishtah i juw. p. 108.
* Od. ii. 16. 6 Dr. Morr. Diet. p. 236 6 Mart. Ep. ii. 16.
7 Hea-Meng, xiv. 65. 8 Dhammap. Sukhav. 8. 9 A. Sudi, 87.
10 Dsang-Lun, fol. x. u Rgya-tcher, c. iv. u Mong. mor. max. R.
XV. 1 6] THE BOOK OF PROVERBS. 333
answered : "Heaven has provided [made] everything, and man
is best. I am a man : this is one joy. Man is honoured,
woman is despised (or mean) ; I am a man, and not a woman :
this is another joy. Some can see neither sun nor moon, and
are infirm; but I have walked about for the last ninety years:
this is a third joy. Poverty is the lot of the learned, and death
is the end. Abiding as I am, and awaiting the end, how can
I grieve?" 1
1 6 Better is little with the fear of the Lord than
great treasure and trouble therewith.
rnrT 1 ns~i?5, <m the fear of the Lord.' 3 is rendered 'with' only
when it denotes an instrument, which is not the case here. The
meaning of this verse seems to be, that the small means or the small
gain of a pious and honest man, are better than the worries of
money-making men who make a god of their riches. Chald. id.
" Better is little? &c. " Decide," says Theognis, " to live on
small means piously, rather than feed on unrighteous wealth." 2
" Contentment and hearing the law at stated times is the best
blessing." 3 " The decree of Heaven [life] agreeing with plain
food, cannot be thought a very heavy fall of the net. Measure
your income, regulate your outgoings ; be frugal, thrifty, and
entertain little;" 4 such is Chinese advice. "A quiet life,
serving one's time, and hearkening to Heaven, make a man,"
says Chu-tsze. 5 " Trust in God's gifts," says Nabi Effendi to
his son ; " it is well to rest in the corner of a shed, and to be
content with God's gifts." 6 "For many lusts [desires]," says
Lao-tsze, " grieve the spirit, and much wealth enslaves the
man." 7 "One from much, or one from a little [any how], so
that a man's thoughts be towards heaven." 8
" O my son, practise contentment, for there is nothing more
bitter than care. Whatever thou art afraid of is not from
1 Lee-tsze, c. i. p. 6. 3 Theogn. 147. 3 Maha Mang. p. 2.
4 Ming-sin p. k. i. c. 6. 6 Chu-tsze, k. 7. 6 Khair nameh, p. 21.
7 Ming-sin p. k. i. c. 5. 8 Berachoth, 5, M. S.
334 ORIGINAL NOTES ON [xv. 1 6
God ; but in truth fear Him above all things ; and as far as
thou canst, be reconciled to a poor estate." 1 "For him who
knows how to be satisfied, even poverty and low estate may
afford pleasure. But for him who knows not when to have
enough, even riches and honours may bring sorrow." 2 "The
sun is already high above the horizon," say the Mandchus,
"and the priests of the temple are not yet out of bed.
If you reckon, you will see that fame and riches do not
come up to rest and ease." 3 " He who knows how to be
satisfied with little, has never-failing riches. But he who is
not satisfied, is always seeking, and shall have a constant rain
of trouble."*
" With only rice for food," says Confucius, " and only water
to drink, and the bent elbow for a pillow, may one yet be
happy indeed ; for, in my opinion, riches and honour without
justice (or virtue) are like a mountain-stream cloud [that lasts
a short time only]." 5 " Do not set much value on yellow gold;
health and a contented heart are of greater worth." " For the
ox that ploughs neither sleeps nor eats provender; while the
mouse in the garret has more than enough of grain." 6 Thus
spake Gautama to a luxurious bhikkhu [religious mendicant]
who had more garments than allowed by the order : " How is
it that thou art possessed of so many chattels ? Have I not
taught you all to be satisfied with little, to wish for little, to
live apart, and to practise self-denial?" 7 "For the excellent
man shines of his own lustre, even if clad in a garment of
kusa-grass or other vile raiment, and with an emaciated
countenance." 8
"He," says Ebu Medin, "who is satisfied with his lot is
rich, and he who has patience attains his object." 9 "'What, O
Yudhisht'ira, is the greatest happiness ?' asked the Yaksha
[demon]. ' Contentment,' answered Yudhisht'ira, ' is the [best]
1 Pendeh i Attar, Ixiii. 2 Hien w. shoo, 186. 3 Ming h. dsi, 147.
4 Legs par b. p. 398. 6 Shang-Lun, vii. 15. 6 Ming h. dsi, 144, 147-
7 Devadhammajat. p. 127. 8 Rgya-tcher r. p. c. xii. 9 Ebu Med. 167.
XV. 1 6] THE BOOK OF PROVERBS. 335
greatest happiness." l "Trouble and affliction will hardly come
to the contented man," say the Arabs. 2 Yet "want is a remedy
for many things." 3 But as regards position, " better it is to be
small and worth much, than being large to be only rubbish." 4
"When the god of the sea appeared to Dges-nen with his
handful of water, the god asked him which was most, his
handful of water or the whole ocean. 'This handful,' said
Dges-nen. 'Why?' asked the god. 'Because,' said the other,
' at the end of the ' kalpa ' [a day and night of Brahma, or
4,320,000,000 years of mortals], seven suns shall dry up the
ocean, but this much of water offered to Buddha shall endure
for ever.'" 5
"Little wealth, little sorrow. Riches are troublesome to get,
still more so to keep, and cause sorrow when they depart. So
then, O king, little wealth is happiness." 6 "Whatever little
thou hast, then make it thy portion. For what cow finds in a
dry pond whereof to quench her thirst?" 7 " He is rich," say
the Rabbis, " who is well in his eyes, his teeth, his hands, and
his feet [who can see well, eat and walk well]." 8
And Horace :
" Tolle querelas
Pauper enim non est, cui rerum suppetit usus,
Si ventri bene, si lateris pedibusque tuis, nil
Divitiae poterunt regales addere majus." 9
" Who is rich ? He who has peace of mind (or humility) with
his riches," says Rabbi Meir. " Rest satisfied with what God
has allotted thee, and thou shalt be rich," say the Arabs. 10
W r hen a hen drinks she looks up to heaven to thank God for
it," say they in Georgia. 11 " He that is satisfied with little is
not troubled." 12 "Contentment with little is a treasure that
never grows less. 18 " He that is satisfied with little is a rich
1 Maha Bh. Vana P. 17359. 2 Ar . pn 3 Ibid> * Altai pr.
6 Dsang-Lun, v. fol. 25. 6 Bahudorsh. 4. 7 Sub. Bilas, 26.
8 Ep. Lod. 1599. 9 Hor. Ep. i. xii. 4. 10 Meid. Ar. pr. " Georg. pr.
21 Arab. pr. Id. ibid.
336 ORIGINAL NOTES ON [xv. 1 6
man, like a king ; but the king who has not enough is like a
tramp in his kingdom." 1
" than great treasure? &c. " He that considers wealth as
hard to get, and troubles as easily had, and misfortune as akin
to him is free." 2 "A man endued with qualities is courted
[lit served], even though he be reft of goods and chattels,
so that he lives honourably [he is respected in spite of his
poverty]. For a wise man, even if standing erect like a pillar,
withered and all but faint with hunger, will not covet greater
wealth, disinterested as he is," says Kamandaki. 3 " For men
emancipated from fear go happy through the world ; but those
who are addicted to possessions perish, no doubt, and their
heaps of wealth with them ; like ants when they become in-
sects." 4 [They say in the East that God gives wings to ants
for their destruction.]
"Add not to thy wealth, lest thou diminish it, and thou
weary God who does thee good, as thou art able to bear it
[according to thy station]." 5
" There is not in all the world a poor man so dependent as
the rich man who is not satisfied with his riches." 6 "Thus
Theimuraz, son of Hustang, taught his people and said : ' Praise
the Creator of the world and give Him thanks ; for He has
given us ease, grain, and understanding ; yea, thank Him for
showing us the way." 7 " He that rents a garden will feed on
small birds ; but he who rents gardens, small birds will feed on
him," say the Rabbis. 8
" Wherefore all that riches which only increase covetousncss
and bewilderment bring with them is, imbecility, pride, arro-
gance, fear, and anxiety. Wise men know that all those
sorrows are the offspring of riches when they come, while they
must be guarded, and when they are taken away. They bring
great misery. They kill a man for the sake of themselves.
1 Shekel akk. B. Fl. 2 Maha Bh. Shanti P. 10664. 3 Niti sara, v. 2, 3.
* Maha Bh. Shanti P. 10624. 6 Mishle As. xxxv. 8. 6 Ep. Lod. 87.
7 Shah nameh, v. p. 16. 8 Midr. Koh. B. Fl.
XV. 17] THE BOOK OF PROVERBS. 337
The trouble of riches, then, is to be avoided ; for even when
guarded they are foes. They are won with trouble that shuts
out the thought of death. Thus it happens that fools are in
prey to discontent, but wise men are always satisfied.
" There is no end to the thirst [after wealth], but content-
ment is the greatest happiness ; therefore do wise men consider
contentment as the principal (or foremost) thing. Youth,
beauty, life, and jewels in abundance, are not for ever ; therefore
let not the wise man be greedy of power and of lovely houses ;
let a man either give up heaping riches, or take all the trouble
and worry they bring with them. No one sees a man athirst
of wealth and free from the distress [or tyranny of the thirst
it brings]. Therefore do wise men recommend a state free
from the love of wealth." 1
In King-hing-luh it is said : " He who knows how to be
satisfied is always joyful, but great greed brings sorrow with
it. He who is contented is happy, even when poor ; but he
who knows not when to be satisfied is never happy, not even
when rich, but has sorrow. But the contented man always
has enough, and never suffers disgrace ; and he who knows
'here to stop, stops in time, and does not incur shame ;" 2
then be content with thy position (or circumstances)." 3
Men of the world are elated by gain [prosperity] and de-
ressed by loss ; but he who is the same in gain and in loss
a true Samana [hearer of the law and candidate for the
riesthood]." 4 "And contentment is half strength." 5 " For one
ay of him who considers the origin and end of all things, the
'ay everlasting [step immortal], and the perfect law, is better
Kan five hundred days of him who does none of these things.""
1 7 Better is a dinner of herbs where love is, than a
tailed ox and hatred therewith.
1 Maha Bh. Vana P. 8894. 2 Ming-sin p. k. i. c. 6. 3 Niti-
lala, bk. 2. * Milinda pan. p. 387. 6 Telug. pr. * Dhammap.
ahassav. 1 13115.
VOL. II. />
338 ORIGINAL NOTES ON [xv. 17
fi~}\ fin?^, lit. ' a mess of vegetables,' a fixed ration of the cheapest
diet, as served to farm-labourers. Chald. Nri-T">tt7, ' a banquet, feast.'
Syr. id. LXX. evio-/xos /xera Aaxavwv, ' hospitality with greens,' or
vegetables. Vulg. ' vocari ad olera.'
"Better is a dinner of Jierbs" &c. " When the heart is at
rest, a mat-shed is safe; when the mind is settled, roots of vege-
tables are fragrant." " Where there is peace in a family, even
poverty is good ; but riches without right, of what use are
they?" say the Chinese. 1 " Poco e in pace, molto mi piace :"
"A little and in peace, is much to my taste," says the proverb. 2
"And the hut," say the Japanese, "in which there is strength
of devotion, no clouds will arise to mar domestic happiness.
And though a man be rich, if he has a large heart [either be
very liberal or ' live beyond his means '], he may he called poor.
But a poor man who is content with his lot may be called
rich." 3 And Horace :
" quo, bone, circa,
Dum licet, in rebus jucundis vive beatus,
Vive memor, quam sis aevi brevis."*
" Eat onions and sit in the shade, rather than fatlings and
delicacies, thy heart reproaching thee the while." 5 " He that
feeds on the fat tail of sheep [a great Eastern delicacy] will
hide himself in a room [for fear of creditors] ; but he who eats
roots and ' kakali ' [cabbage] may sleep in the public square
without fear;" 6 "since a cup of water quenches the thirst,
and a mouthful of vegetables strengthens the heart." 7 "And
sentiments of love are more than offerings, as the back [body]
is more than the garment." 8 " If of one mind, we may eat
herbs, and live on herbs ; but if of a different mind, let us go,"
say the Cingalese. " Whether eating or talking, let us sepa-
rate." 9 " If food is given with love, a handful is enough." 10
" For love is the principal thing ; it is its own reward." 11 "And
1 Mom Diet. p. 228, 232. 2 Ital. pr. 3 Do ji kiyo.
4 Sat. ii. 6, 95. 6 Ep. Lod. 201. 6 Id. 588. 7 Pap. Pr. i. 1. 5-
8 Id. xii. 1. ii. 9 Athitha w. D. p. 16. 10 Telug. pr. 1581.
11 Tarn. pr. 540.
XV. I ;] THE BOOK OF PROVERBS. 339
contentment makes a man rich ; tell it to the covetous men
who go round the world." 1
" Then strive after tranquillity and delight ; for there is no
fixed limit to desire." 2 "One's own house is best, though
it be small," says Odin ; " and every man is lord at home.
Better it is to have only two goats, and a hut covered with
thatch (or willow), than to beg." 3 " For he who begs has a
bloody heart [his heart bleeds]." 4 "Let thy entertainments
[meals] be bright [pleasant] but plain [simple and frugal],"
says Epictetus. 5 "When the table is laid, then contention
ceases," quoth Ben Syra. 6 " For eating with a friend is a
sweet morsel (or seasoning), but to eat with an enemy is dis-
gusting," say the Rabbis. 7 Therefore, said Vidura to Dhri-
tarashtra: "Herbs, earth [to sit upon], water, and fourthly,
a kind word, let these never fail from our homes." 8
"A treat [feast] without love or kindness is only a waste of
flour-cakes ; as worship without faith is only throwing about
leaves [used in sacrifices]." 9 "O Indra ! happiness may exist
in the house of him who only cooks vegetables, if it is gotten
by his own exertion and not by that of others. It is better to
eat a fruit or a vegetable without toil [at peace, without stint
or trouble] in one's own house, than better fare in that of
others." 10 " My happiness, indeed ! with fear, alarm and sweet
meats ! said the field-mouse ; as if it were to be compared
with husks and chaff in peace and comfort!" 11 " Let the brah-
machari [brahmanical student]," says Manu, "always bow to
his food, and then eat it without squeamishness ["Let his
food be sanctified by holy texts ;" then follows the prayer,
in the Vishnu Purana, iii. 1 1, 45, sq.] ; and at the sight of it, let
him rejoice, be content, and pleased always. For food thus
eaten goes to strengthen the body ; but food not eaten thus
1 Bostan, vi. st. i. 2 Akhlaq i m. xiii. 3 Hlvamal, xxxvi.
* Id. xxxvii. 6 Epict. fr. Stob. 6 Ben Syra, ad L 7 Mifkhar
hapen B. Fl. 8 Maha Bh. Udyog. P. 1293. 9 Vemana pad. ii. 49.
10 Maha Bh. Vana P. 13239. u Mun moy, fab. 8.
Z 2
34 ORIGINAL NOTES ON [xv. 1 8
does the reverse. And let him eat with his face turned to-
wards the east for long life ; towards the south for praise ; to
the west for good fortune ; and to the north if he desires
truth." 1
"And happy is he," say the Arabs, " who eats his daily pit-
tance in health;" 2 "pleased with his portion, and adorned
with his small means [with which he makes good appear-
ance]." 3 "Who is rich?" asks a Rabbi. He answers, "He
who rejoices in his portion." 4 " He who is contented," says
the Arab. 5 " My son," said Suniti to her son Dhrusa, " it
behoves thee not to fret ; he is a sensible man who is satis-
fied with his lot, be that what it will." 6 "Live contented, and
thou shalt be king," says the Arabic proverb. 7 So then
Tai-shang 8 says, "It is a sin to seek to obtain what is outside
our portion (or lot)," from a feeling of discontent. And
Ben Soma said : " Who is wise ? He who learns from every-
body. Who is richest of all ? He who is satisfied with his
portion;" quoted by Rabbi Nathan. 9 " He, then, who con-
siders this world subject to vicissitudes and death, and who
sees the vanity of possessions, frees himself, and lives happy ;
while he who does not see it, does not live happy. But he
who is satisfied with little in this world, he too is free," said
Arishtanemi." 10 "Since every one who ever came into this
world," said Govind, " has not escaped suffering, it is foolish
(or vain) indeed to become attached to this world." 11
1 8 A wrathful man stirreth up strife : but he that is
slow to anger appeaseth strife.
nan C7 S M, 'a hot-tempered man.' LXX. o.v^p flv/xwS^s. Vulg.
Sir iracundus.'
"A wrathful man" &c. " O my disciples," said Confucius,
1 Manu S. ii. I, 52, and Vishnu Pur. iii. 9. 2 Nuthar ell. 149.
3 Derek Erez Sutta, iii. 3. 4 Ep. Lod. 68. 6 Ar. pr. 6 Vishnu
Pur. i. n, 18. 7 Nuthar ell. 166. 8 Kang-ing-p. 9 R. Nathan, xxiii.
10 Maha Bh. Shanti P. 10645. " Baital Pach. st. 23.
XV. IQ] THE BOOK OF PROVERBS. 341
" why do you not study the She-King ? [the Book of Odes].
It would teach you to rise in excellence, to judge rightly, to
live in harmony with others, and to restrain your anger;" 1
" when much is said that is long, and much also that is broad,"
say the Japanese ; 2 and "unrestrained anger ends in strife." 3
" Come, then, let us live happily and free from anger among
angry people," says the Buddhist ; " let us be without wrath
among wrathful men." 4
" I have taught thee," said Duauw-se-khrud to his son Pepi,
" how not to strive (or quarrel) ; be thou a man of weight
[thoughtful, grave, and deliberate] in thy plans. When the
weight is removed [if one is thoughtless or hasty], one knows
not what to do" [one's temper rises]. 5 "Yea, haste [sharp-
ness] and violence," said the king of Samangan to Rustum,
"will not avail. By gentleness the snake comes out of its
hole." 6 "But anger (or wrath) is like a fire on a windy day; it
consumes the warm clothing laid in store for the winter," say
the Mandchus. 7 And Horace :
" Ira furor brevis est ; animum rege ; qui nisi paret,
Imperat : hunc frenis, hunc tu compesce catena." 8
" Check a moment of anger," say the Chinese, " and spare thy-
self a hundred days of sorrow." 9
19 The way of the slothful man is as an hedge of
thorns : but the way of the righteous is made plain.
nV?p D'ntt?;' rn'tfl., ' but the way of the righteous is a high-road.'
Fr. 'haute-chaussee;' 'a road raised above the level of the plain, of
swamps,' &c. Aben-Ezra explains it, ' a road raised and made plain
over a rough country,' &c.
" The way of the slothful man" &c. " Laziness (or sloth)
innate in the body, is a great enemy of man ; but labour is a
1 Hea-Lun, xvii. 9. 2 Biyobus, i. p. 6. 3 Aweyar Kondreiv. 40.
4 Dhamm. Sukhav. i. & p ap- Sail. ii. pi. 9, 1. 6. 6 Shah
nameh Dast. vol. i. p. 315. 7 Ming h. dsi, 89. 8 Hor. Ep. i. 2
9 Hien w. shoo, 31.
342 ORIGINAL NOTES ON [xv. 19
friend very different from it. For he who works does not
come to naught." 1 " But he who multiplies [lives in] inaction
[sloth, or rest] multiplies toil (or fatigue)," say the Rabbis. 2
And Ennius :
" Otio qui nescit uti, plus negotii habet,
Nam cui quod agat institutum est." 3
" In whatever circumstances, wise men by their own wits [vir-
tue or skill] succeed [lit. ' run,' as if on a plain path], but fools
cannot proceed on their way. The rain quenches the thirst of
small birds that never drink of the rivers that water the land." 4
"Idleness destroys wisdom, wealth, life, and strength. Idle-
ness, in the idle, is to them the source of all kinds of evil." 6
"And idleness increases when indulged; for misfortune is born
of a little laziness," say the Chinese. 6
"'Who is that man/ asked Viraf in the nether- world,
'whose foot is being devoured by a 'khrafstar' [a noxious
beast] ?' ' That is lazy Davanos, who, when on earth, never did
any good work,' answered Srosh and Ataro the angel." 7 "So
then he who is idle [who does nothing] has with him an assis-
tant of a bad mind [a bad adviser]." 8 " For delay is the ruin of
work, as poverty is that of the intellect." 9 Therefore does the
soul of Aufankh plead for him in the hall of justice before
Osiris, saying: "I have not been idle." 10 For as to the
slothful man, " his way is planted with holly [rhammus ?],
thorns, and ' wolf's-foot.' He finds a thorny shrub [obstacle]
in his way" 11 [whereof hedges are made in the East]. ["Let
the householder," says Manu, " make there a hedge of thorns
[" and other things," Culluca], over which a camel may not
look, and stop every gap through which a dog or a boar might
thrust his nose." 12 ] " But a vigilant man [a man wide-awake]
1 Nitishat. 74. 2 Ep. Lod. 1519. 3 Q. Ennii Iphig. 563.
4 Sai'n ugh. fol. 4. 6 Bahudorsh. p. 10. 6 Ming-sin p. k. c. xi.
7 A. Viraf. c. xxxii. I 5. 8 V. Satas. 409. 9 Bahudorsh. p. 9.
10 Kit. of Dead, c. cxxv. 26. " Pap. Anast. i. 24, 1. 3 ; Chab. 234, 248.
12 Manu S. viii. 239.
XV. 2O, 2l] THE BOOK OF PROVERBS. 343
among careless ones, and a watchful man among them that
sleep, goes away from them, through his good understanding,
as a fleet horse distances sickly ones [in the race]." 1
20 A wise son maketh a glad father : but a foolish
man despiseth his mother.
" Happy the parents," says Confucius, " who have obedient
children." 2 "Children of good repute [good and obedient],"
says Avveyar, "are an ornament to their parents." 3 "It is a
sin," says Tai-shang, " to resist authority of superiors ; inferior
officers, that of mandarins ; a son, that of his father ; pupils,
their master's orders, &c. And Shang-Te has a special decree
against those who have rebellious intentions." 4 The wise say:
" Either give birth to handsome daughters or to eloquent sons." 5
" The obedient child," say the Chinese, " is ' dada's ' and ' ma's '
darling." But "as the round knob of the pestle makes rice
white, so also does the knob of the cudgel make children
good." 7 "With one good son, you do not want any more." 8
2 1 Folly is joy to him that is destitute of wisdom :
but a man of understanding walketh uprightly.
rip 1 ? "^--li ' straightens (his) walk ' or going. Chald. ' straightness
of walk or going (is joy) to the understanding man.' LXX.
KaTfvOvvwv Tropcvrai.. Syr. ' walks straight, or uprightly.'
" Folly is joy" &c. " The more foolish minds of bad men,"
says Theognis, " are inclined to evil, but those of good men
are better disposed aright to action." 9 Fools are pleased with
their own blunders ; and " every man's folly is a pleasure to
him," say the Telugus. 10 " To have no shame, no object in
life, no politeness [love or urbanity], and to care for nothing, is
the occupation of fools," says Tiruvalluvar. 11
1 Dhammap. Appam. 8. 2 Chung yg. c. xv. 3 A. Sudi.
4 Shin-sin-1. ii. p. 78. 6 Athitha w. D. p. 59. 6 Chin. pr. s. 2129.
* Id. 2148. 8 Id. 2161. Theogn. 993. 10 Telug. pr.
11 Cural, 833.
344 ORIGINAL NOTES ON [xv. 22
" but a man of understanding" &c. The wise and worthy
man [' kiun-tsze,' literally ' the son of a prince/ is, we have
already seen, the Chinese equivalent, in the classics, for 'a
gentleman ' in the true sense of the term, a man of education,
good heart, and sound principles. He is thus defined in the
Hien-wen-shoo]: 1 "Better be upright and not have enough to
live upon, than be depraved and live in abundance. When
virtue exceeds talent, it makes a man a 'kiun-tsze;' when
talent exceeds virtue, it makes him a ' siao-jin ' [a small or
mean man"]. "This worthy man, then," says Confucius,
" keeps to the middle way, while vulgar (or mean) people
transgress it. The wise keep to the middle path and always
abide in it." a
"As a lion lying in his den, an elephant marching along in
his trappings and with pearls on his tusks, and also a jackal
standing still and a donkey walking, all show their neck,
hair, and bone, so also a sign of the worth (or dignity) of great
people is their silent gait ; but the ungainly walk of mean
people show what they are." 3 "Therefore it happens," says
Ts'heu-tsze, " that the wise and worthy man, when he moves, is
the way (or pattern) of the empire [to follow] during his gene-
ration ; and when he acts, he is the law thereof." 4 " Speak,
say on," said Dhritarashtra to Vidura ; " I cannot hear enough
of thy words of wisdom." " Then, O king," said Vidura, " cul-
tivate [foster] uprightness among thy sons at all times. Thus
having gotten thyself an excellent name (or fame) here below,
thou shalt attain to Swarga [heaven]." 5
22 Without counsel purposes are disappointed : but
in the multitude of counsellors they are established.
T1D ^MS, ' without deliberation, purposes, ^5?n, come to naught,
but in the multitude (or number) of counsellors (the matter) shall
1 c. xxxiv. 2 Chung yg. c. ii. 3 Nitivemba, 2. 4 Chung
yg. cxxix. 5 Maha Bh. Udyog. P. 1181.
XV. 22] THE BOOK OF PROVERBS. 345
stand (or be settled).' Chald. ' in the number (or multitude) of those
who give counsel (or advice), the counsel shall stand.'
" Without counsel? &c. " Under all circumstances, nothing
is to be done without due deliberation." 1 "But it is no council
where there are no elders, and they are no elders who do not
know moral and civil right [dharma]. But there is no ' dharma'
where there is no truth (or faithfulness), and there is no truth
that yields to fear." 2 " When you have to do a great work, by
all means take a good companion. When large forests are to
be consumed, the aid of the wind is necessary." 3 " No great
work ever succeeded without help. Even the muni Agastya
drank milk from the deer." 4 " O prince," said Leon to Jumber,
" do nothing without reflection, else in the end thou shalt surely
repent of it." 5
" First the thought, then the work," say the Arabs. 6 And
Horace :
"Vis consili expers mole ruit sua." 7
" There is nothing in man's nature greater than reflection to
set things in order, as a general who has to fight a battle, &c.
He who excels in reflection has everything," says Menander. 8
" For he does not attain his object who will not take advice
with men." 9 "And a thoughtless man never attains to dis-
tinction (or superiority). Only see what the thoughtful man
says : ' I am set free from bondage and death [through my
thoughtfulness].'" 10 " There is," says Borhan-ed-din, " a man,
half a man, and no man. ' The man ' is he who, with a cor-
rect judgment, yet consults [others]. The ' half-man ' is he
who, with a correct judgment, does not consult [others]. And
the 'no man ' is he who is without judgment, and yet consults
nobody." 11
" People who are not firm and consistent attempt all kinds
1 Hitop. ii. 1. 195. 2 Id. iii. 64. 3 Legs par b. p. 393.
4 V. Satas. 452. 6 Sibrzne sitsr. Iv. p. 81. 6 Ar. pr. T Od. iii. 4.
8 Men. Imbr. i. E. Medin, 160. w VattakajaU 118.
11 Enchirid. iii. p. 34.
346 ORIGINAL NOTES ON [xv. 22
of arts. If they learn a few, not getting rid of their changeable
nature, they are like the reflexion of the moon in the water." 1
" Men cannot uphold a rock with a prop, neither can great
results succeed with small means. That is the great fruit of
counsels, said the crow to the pigeon." 2 " Thy project cannot
succeed [such a thing cannot be], and thou disquietest thyself
alone [about it], for having undertaken it without due con-
sideration." 3
" A purpose," says Confucius, " that has not been well con-
sidered beforehand comes to naught. But if actions are deter-
mined beforehand they will give little trouble." 4 " Plans care-
fully formed by a great man, are often destroyed in an instant
by a bad man. A field carefully tilled for years by the hus-
bandman, is laid waste in an instant by the hail/' 5 Yet after
all, a man has to act on his own responsibility. " Let no man,'*
said Dhritarashtra to Vidura, " undertake any business of his
own, with the help [power or ability] of another. For never
have the opinions of two men been at one on the same
subject." 6
"but in the multitude" &c. "From a multitude of opinions
the truth of the matter comes out," say the Rabbis. 7 " The
best government results from the various counsels of many ;
and that counsel is best that is not fouled." 8
" Bene cogitata, si non excidunt, non occidunt." 9
"And from the midst of discussion, truth will be cleared
out" 10 Biduri said to the princess Lila Sari : " When thy slave
has taken counsel, then will she act easily after that" 11 "A
man may be unfortunate and without means ; but if he has
intelligence and devoted friends, matters will soon go on well
with him." 12 " No one need boast of various knowledge. Even
1 Lokap. 138. 2 Hitop. iv. p. 340. 3 Sahidic Ad. 201 ;
Resell, p. 135. 4 Chung yg. c. xx. 6 Legs par b. p. 57. 6 Maha
Bh. Subha P. 1972. 7 Ep. Lod. 1538. 8 2$ K. 'fyv- p. 248.
9 Publ. Syr. 10 Ep. Lod. 1546. " S. Bidasari, ii. 326.
12 Hitop. i. fab. i. I.
XV. 23] THE BOOK OF PROVERBS. 347
one word from those who know little, may be like a linch-pin
for those who have learnt much." 1 " And the merit of ministers
is to give counsel at a suitable opportunity." 2 " For however
cool and refreshing be moon-beams, yet is sandal-wood more
so. But good words are more refreshing than either." 3
23 A man hath joy by the answer of his mouth: and
a word spoken in due season, how good is it.
tt^Hb nrw, ' joy to a man.' Chald. id
"A man hath joy" &c. "Every wise disciple (of the Law)
who speaks a remarkable word out of his mouth, his lips still
speak in the grave," say the Rabbis. 4 " Look not, therefore,
at him who speaks," says AH, " but look to what he says."
" Why," asks the Persian commentator, " should the dignity
or mean appearance of the speaker leave a trace [make an
impression] on the hearer ? But look thou to the quality of
what he says, and not to what he looks like." 5 Like "Menelaus,
who though the last of his race, spoke fluently few words, but
clear enough ; for he was neither a man of words, nor a random
talker." 6 [Student of Homer, hearken !] " Let a man speak the
truth, let him say what is pleasant (or lovely), and with love
[kindness] that which is good, to one who is a stranger to
him." 7
" If so be that thou must speak," says Ajtoldi, "then let
thy word be an eye for the blind man who cannot see." 8 "If
a thing can be done without interference on my part," says
Sadi, " why should I speak ? But if I see a blind man by a
well, and remain silent, it is a sin." 9 "A word well spoken,"
said Vidura, " brings manifold happiness ; but, O king, an evil
word never comes to good." 10 "It is good to be able to speak
well." 11 "Good words," say the Italians, "repair things badly
1 Aranericharam, 13. 2 Vellivetkai, 3. 3 Nitivempa, 93, and
Lokaniti, 47. * Jevamoth, B. Fl. 6 All ben A. T. nth max.
II. y'. 213. 7 Maha Bh. in Kobita R. 97. 8 Kudatku B. x. 16.
9 Gulist. i. 88. 10 Maha Bh. Udyog. P. 1171. Kabilar Van
348 ORIGINAL NOTES ON [xv. 23
done" [matters badly managed]. 1 "The Samana Gotama
[candidate for the Buddhist priesthood] avoids frivolous talk,
but speaks in time [to the purpose], is pleasing, speaks the law,
has pleasing manners, and his words are worth treasuring up." 2
" The beauty of a man lies in his words (or speech), and the
use (or profit) of words is great. Therefore prosper thou, O
man of good words!" "The ornament of a wise man is his
tongue; and of his tongue, his words. The ornament of a man
is his face, and of his face, his eye ; with his tongue he speaks
his word ; and if the word is good, the countenance is thereby
brightened (or gladdened)." 3 " Who is dumb ? He who know?
not how to say pleasant things in season." 4 "Yet few there
are who speak useful words ; therefore few are they also who
listen to them. It is difficult to find a clever physician, and
few there are who follow his prescriptions." 5 Nevertheless, "a
word (or speech) is physician [is healing] to the soul's grief;
the only remedy for sorrow," say the Greeks. 6
" A word is to be added (or fitted) where it will profit ; for
it abides fast, like colour on a white cloth." 7 "The good use of
anything comes from knowledge; but giving an answer comes
from the intellect," says Ebu Medin. 8 "An answer to another
man's question creates conversation, like a good seed watered
by fertilizing showers." 9 " Let your letters be short, and in
giving an answer be collected and clear," say the Japanese ; 1(>
more clearly stated in the Chinese original thus: " In epistles
and letters be concise and weighty; in favours and replies, use
judgment and care." 11 " Food well digested, a clever son, an
obedient wife, a king well attended (or served), a word well
spoken, a work well matured, suffer no change for a long
time." 12 "Sometimes," say the Italians, "a good word does
more good than a company of soldiers." 13
1 Ital. pr. 2 Silakhanda fol. ki. 3. 3 Kudatku B. xi. 4245.
4 Ratnamal. 43. 5 Sam ugh. fol. 29. 6 Ftxafi, p.ov. 7 Pancha T. i. 39.
* E. Medin, 85. Pancha T. i. 69. 10 Gun den s. mon. 885.
11 Tsien-tsze-wan. 12 Hitop. i. fab. 2. 13 It. pr.
XV. 24] THE BOOK OF PROVERBS. 349
" Confucius asked Kung-ming-kea about his master Kung-
shu-wang-tsze, if it was true that he never laughed nor talked.
Kung-ming-kea replied : 'You have been misinformed. My
master speaks in season, therefore people do not weary of his
words.'" 1 "A flaw in the white stone sceptre [imperial sceptre]
may be taken out by polishing; but a word with a flaw in it
cannot be mended." 2 "A man," said Setchen to Tchinggiz-
khan, "who has a good breastplate (or armour) does not wear
it on feast-days ; so also he who has a good clear speech does
not pour it all forth to the end [right and left, but speaks in
season]." 3 "To get a good word from a man," says Siiin-tsze,
"is like finding gold, a pearl, or a precious stone." 4 "A horse
is known by his step, gold and silver when melted, and a wise
man is known by his elegant sayings." 5
24 The way of life is above to the wise, that he may
depart from hell beneath.
nb^pb D^n rn'N, 'the way of life is (not 'above,' but) upwards;'
it tends and leads above, to a high place, but is not there. Chald.
' the way of life is high (or exalted) to the wise (or intelligent).' The
idiomatic pi. D^D, ' lives,' suits well here, pointing as it does to ' the
life which now is and to that which is to come.'
" The way of life" &c. "The way of the good and educated
man [kiun-tsze]," says Confucius, "begins from among the
people, whence it reaches its summit and is known in heaven
and on earth." 6 " Kung-sun-chow said : ' The high way [Tao]
is high indeed, excellent indeed! [Following it] should be
considered as ascending to heaven, and as unattainable. Why
do you not so contrive it, that men may attain to it by slender
efforts, daily rising with indefatigable diligence?' To this
Meng-tsze replied : * The master carpenter does not alter his
line for the sake of a dull workman. E does not alter his
mode of handling the bow to accommodate a stupid archer.
1 Hea-Lun, xiv. 14. 2 She-King, bk. iii. ode 2. 3 S. Setzen. p. c.
4 Ming-sin p. k. c. xviii. 6 Legs par b. p. 450. 6 Chung yg. c. xii.
35O ORIGINAL NOTES ON [xv. 24
The superior man bends his bow but shoots not The arrow-
goes off [lit. leaps] of itself. He stands in the middle of the
right way, and those who can, follow him." 1
" The way of the wise," says Confucius, " is compared to
one ascending on high ; he begins from below." 2 " The supe-
rior (or wise) man ascends in knowledge; the mean man sinks
lower and lower in it." 3 " He is a wise man who raises his
thoughts on high," 4 say the Japanese. Dimnah said : " Grades
and dignities are distributed according to men's ability. The
man of great ability rises from a low position to an exalted
one ; while a man of a mean disposition sinks from a high
position to a low one. But rising to a high position is difficult,
and to miss one's footing [falling] thence is easy. It is as
difficult as raising a heavy stone to a high position, and as
easy as to let it fall down." 5
" So, then, ought we to seek things which are above, as much
as in us lies, and not rest satisfied with our own measure. A
grovelling man is satisfied with low pursuits, just as a dog is
with a bone he may chance to find. But the high-minded
man [the man of lofty thoughts] does not rest satisfied with
things of nought and worthless ; but he seeks things above,
and follows after such as are worthy of them." 6 "To follow
good," said Tsin-kwo, "is like going upwards; but to follow
evil is like a sudden fall (or precipice)." 7 "Thus, then," says a
Buddhist catechism [called the 'Flower of Salvation'], "the
eyes of wisdom, and feet to walk in it, are paired together, in
order [to enable one] to reach the city of Nirwan [Nibban]." 8
" And he who holds by Armaitis [wisdom], will ask concern-
ing the heavenly mansions yonder." 9 "O Ahura Mazda, may
we obtain thy good kingdom for all ages !" 10 " May we come
to (or reach) yonder abode, and thy kingdom of purity, unto
all ages!'" 11
1 Hea-Meng. c. xiii. 40. 2 Chung yg. c. xv. 3 Hea-Lun, xiv. 28.
* Gun den s. mon. 201. 6 Calilah u D. p. 84. 6 2-f^av. K. 'l\v. p. 14.
7 Ming-sin p. k. c. i., and Hien w. shoo. 68 8 Tonilkhu y. ch. 1 1.
9 Yagna, xxxi. 12. i0 Ibid. xli. 3. " Ibid. 16, 18.
XV. 24] THE BOOK OF PROVERBS. 351
" It is through virtue, as the cause, that one's going is up-
wards [elevation in the scale of beings];" 1 "with Wisdom
which, having purified the sense of passion, delivers from all
hells," 2 says the Buddhist. " The practice of virtue leads to
heaven, but that of evil leads to the lowest pit," say the
Japanese. 3 "He is wise who in his actions aims at excellence." 4
" Strive to go home " [or reach the house, heaven ; the com-
mentary explains ' the house,' or ' home ' by final emancipa-
tion]. 5 "My quiet [tranquil] thoughts (or meditation) fall
aside [back] to the desire of life, as a bird to his nest, or a
kine to the pasture. Yea, I fly to thee, O Indra, as a hawk to
his nest." 6 "For the soul-desire of the pure is in [or towards]
immortality." 7 "The Most High loves a man of lofty purpose,
one of a lofty mind. Join to this kingdom [on earth] that of
eternity [everlasting life]. Seek the kingdom which is to
come, for it is a pleasant place," says Husain Vaiz Kashifi. 8
"In holy things, go up higher ; never lower," says a Rabbi. 9
"Therefore so measure (or rule) thy life," says Bias, "as if
having to live either a short or a long time." 10 "To teach one
who has no learning, for his profit, but with no self-interested
consideration ; to be intent on the thought (or meditation) of
truth ; never to think of evil, of injury, or of calumny, openly
or in secret ; not to desist from one's purpose ; not to be vain
in prosperity, and in adversity not to be cast down ; to increase
one's means by thrift ; never to resent injuries from others ;
without vaunting oneself, to examine one's conduct ; and to
lead a religious life day by day to what end hereafter is
not this the way'? And since thou hast not yet attained
immortal bliss, thou must think of that eternity, and close
[against thee] the fearful gate of hell by eschewing evil," says
the Buddhist. 11
1 Kapila Tatwa, s. 15. 2 Hjam-dpal, fol. viii. 3 Rodriguez, p. 93.
* Gun den s. mon. 201. 6 Atthi Sudi, 101. 6 Rig. V. Asht. i.
skta. xxv. 4, 16, and skta. xxxiii. 2. 7 Yagna, xliv. 7. 8 Akhlaq i m. xi.
9 Joma. R. Bl. 508. 10 Sept. Sap. p. 42. ll Oyun tulk. p. 13, 14.
352 ORIGINAL NOTES ON [xv. 24
" For he that does good is born on high in heaven. This is
certain," said Sems-chan-tchan to his parents. 1
" The really [most] wise man, then, who is fully aware of the
emptiness of this world, does not busy himself with objects of
sense, like the common herd of worldly men ; but he is pleased
to have the darkness of his mind removed by the Creator of
the world." 2
"that he may depart" &c. "Take care," said Buddha to the
assembly of the gods, "and avoid altogether everything im-
modest. Whatever kind of divine pleasures there be that
proceed from the heart, that are noble acts of the mind, are
all the result of good works and the fruit of good actions.
Therefore remember your actions [think of your doings].
Because formerly men neglected to heap together virtues, do
they now go irretrievably to that place where there is no
good, where they shall find trouble and sorrow." 3
" In those days God shall throw them into the depths of
fire and of torment, and that prison shall be their lot for ever
and ever." 4
T<xnrov evfpO' 'At'Sew, ocrov ovpavos to-/ diru yai^s." 5
"Far, far away, into the deepest chasm under the earth, there
beneath Hades on a brazen floor, and as deep below as heaven
is high above the earth, will I shut him up within gates of
iro i," said Zeus to the assembled gods and goddesses. " Evil-
doers," says the Buddhist, " again enter the womb and go to
hell ; but those who walk straight, go to heaven, and [parinib-
bunti] are wholly extinguished and freed from sin." 6 " The
leaf torn from the tree," says another Buddhist, " does not
return to it ; neither does a torrent return to whence it came ;
nor yet a blast of wind. So also no living beings return to
whence they came." 7
1 Dsang-Lun, fol. 18. 2 Arjuna Wiv. i. 3 Rgya-tcher r. p. c. iv.
4 Bk. Enoch, x. 13. 6 II. 0'. 13. c Dhammap. Papav. 126.
7 Nutsidai ugh. 24.
XV. 25,26] THE BOOK OF PROVERBS. 353
25 The Lord will destroy the house of the proud:
but he will establish the border of the widow.
" Tlie Lord will destroy" &c.
" Valet ima summis
Mutare, et insignem attenuat Deus
Obscura promens." 1
" God can, if He will, raise the low on high, and bring to
naught the distinguished man, by bringing an obscure one to
light." "A proud (or overbearing) man is not acceptable
even to the people of his own house," say the Rabbis. 2 " But
God makes the nest of the blind bird," say the Osmanlis. 3
And He is the God of the widow, "for whom," say the Rabbis,
"there is no bridal drink" 4 [made of wheat, beans, and raisins].
Sophos (fab. 47) and Syntipa (fab. 37) are applicable to this
26 The thoughts of the wicked are an abomination
to the Lord : but the words of the pure are pleasant
words.
' but pleasant words are [acceptable to him as]
pure [offerings].' Chald. id. and Syr. id.
" TJie t/wughts" &c. " When a fool says a foolish thing, he
speaks what is in his mind." 5 "He who is not pure in speech
is a Chandala " [a man of the lowest tribe, an outcast]. 6
" but pleasant words" &c. " Pure speech is one door to
religious brightness," says the Buddhist. 7 And again : " The
eight perfect works of speech are these: (i) to act in accord-
ance with our words, for the perfect work of speech is to
follow after truth ; (2) words easy to remember, for their
influence over the hearers ; (3) words easy to be received, from
their doing violence to no one; (4) words like the [voice of]
1 Hor. Od. i. 34. 2 Yalkut Hab. R. Bl. 237. 3 Osm. r.
* Khar. hap. i. 23. 6 V. Satas. 328. 6 Vemana, iii. 216.
7 Rgya-tcher r. p. c. iv.
VOL. II. 2 A
354 ORIGINAL NOTES ON [
song of the kalavinka [Indian sparrow], that soothe both mind
and body; (5) agreeable words, that bring together [conciliate,
please] all beings; (6) words like those of Brahma, whose
voice rises above all other voices ; (7) words like the resound-
ing voice of the lion, not subdued by any other voice opposed
to it ; and (8) a voice which soothes all beings, because it is
the voice of Buddha." 1
" The words of the wise," says Vema, "are like the plaintive
warbling of the cuckoo in a grove ; but the noise of the wicked
[men enthralled by their evil works] is like the cawing of a
crow." 2 [Thus Valmiki, the sweetest of poets, is called ' Val-
miki Kokila,' Valmiki the cuckoo, in the Preface to the
Ramayana]. " In uttering a word, seek to follow (or consult)
men's hearts," says Wen-chang. 3 And Sze-seang-kian says:
" When conversing with the prince, speak as one of the rank
of ministers; as when conversing with a 'ta-jin' [great man,
literary or superior] of the affairs of the empire ; when con-
versing with an old man, speak as his younger brother ; when
conversing with a young one, speak of reverence for father
and mother and elder brothers. But with them all, speak
sincerely and faithfully." 4
"Good words befit the 'kyoung' [convent]; witty ones
befit the palace of the king." 5 "A man's words show his
wisdom, as his work shows his character [origin or nature]." 6
Siiin-tsze says : "To see [read] the words of a good man is like
a line of the Odes (or of poetry) ; but to hear him is like the
tones of the 'kin' [a string instrument] and of the lute." 7 "A
man pleases as long as he speaks fitly (or pleasantly) ; whether
it be the cawing of a crow or the note of a cuckoo, it is wel-
come when it tells of the coming of a friend." 8 " Sweet speech,"
says Tiruvalluvar, " is produced by affection and is free from
guile (or deceit) ; it consists in the words of the virtuous" [lit.
1 Rgya-tcher r. p. c. iv. 2 Vemana, iii. 91. 3 Shin-sin-1. v. p. 79.
4 Ming-sin p. k. i. c. 5. 5 Burm. Hill pr. 17. 6 Rishtah i juw. p. 116.
7 Ming-sin p. k. c. xviii. 8 V. Satas. 128.
XV. 27] THE BOOK OF PROVERBS. 355
of those who have seen or considered what they ought to
say]. Sweet speech is a flow from the heart, with pleasing
looks and a placid countenance. That is true virtue." 1
" Discrimination between what is and what is not agreeable
is one door to religion," says the Buddhist. " It enables one to
give up decisions in favour of lust." 2 "Thus wise men, though
become poor, can please others with their elegant [pure,
pleasing] words." 3 "Let a man (or a brahmachari) speak words
purified by truth, and cultivate a pure heart (or mind)," 4 says
Manu. "A lion indeed, when hungry, does not eat small wild
cats, and when lean does not feed on elephant's flesh. So also
a man who is well born never does a mean thing (or speaks a
bad word), even when he is in distress." 5
27 He that is greedy of gain troubleth his own
house ; but he that hateth gifts shall live.
3722 37^2, an idiomatic expression for gaining wealth through
rapine, usury, and extortion. Chald. ' He destroys his house who
gathers wealth of falsehood or lying (who makes unjust profits).' Syr.,
that follows the LXX., reads: 'He destroys his soul (or himself) who
accepts a gift.'
"He that is greedy" &c. "Profit," say the Chinese, "but
not by coveting any how. Business but able to endure
patiently, keeping oneself at rest." " No one is hurt by cala-
mities but he who covets wealth." 6 In the Dsang-Lun 7 we
are told of " a landlord who turned all his gain into ingots of
gold which he hid in the earth. After his death he was born
a venomous serpent that guarded that gold, by reason of his
lust for those golden ingots." " Gain has often ruined men
through coveting more. Learn then, that you should not
wish to profit out of everything," said Creon. 8 " The man
greedy of money is never satisfied ; his mind is never com-
1 Cural, x. 91, 93. 2 Rgya-tcher r. p. c. iv. p. 25. 3 Sain ugh. 114.
4 Manu S. vi. 46, and Kobitamr. 4. 6 Lokaniti, 46. 6 Ming-sin
p. k. i. c. 5. ~ c. xxviii. fol. 139. 8 Antigone, 221, 311.
2 A 2
356 ORIGINAL NOTES ON [xv. 2/,
posed, and his senses are never under control. Every kind of
misfortune befals him whose mind is not contented." 1 "On
the other hand, all manner of success attends him who has a
contented mind. For the foot inside the shoe, the whole earth
is covered with leather." 2
" Let not a man think too much of (or mind too much) his
own profit (or gain), nor be envious of others. He who envies
others cannot give himself to meditation," says the Buddhist." 3
" For profit (or gain) that does one no honour shall be remem-
bered later." 4 " And profit and loss are companions," say they
in Georgia. 5 " It is then well, for the sake of virtue, to keep
aloof from a man whose only thought is gain. It is best to
keep at a distance from the splashing of mud." 6 "Covetous-
ness is three-fold ; for oneself, for others, and for neither. To
covet for oneself high descent, great qualities, personal beauty,
and to yearn for wealth and luxury ; to fancy others are not
like oneself ; to covet what they have ; to say to oneself,
Why should I not possess this or that ? And if the land
and wealth cannot be had without violence, to think, Why
then not use it ? But the fruit of all this is, to be born a
monster ; or if a man, to be devoured by fleshly lusts," says
the Buddhist." 7
And Sophos concludes his 3Oth fable of 'the man who
had a hen that lay a golden egg every day' 8 [Esop's, &c.,
goose], * and killed it to have more : ' by saying, that " he
who seeks to increase his purse [wealth] will lose it ;" " like
the camel that went in search of horns, and lost his ears." 9
"If a man," says Manu, "gains nothing, let him not feel
aggrieved ; and if he gains anything, let him not be elated
thereby. Let him only care for enough to support life; but
let him care little for his utensils." 10 "His gain, whatever it is,
1 Hitop. i. 150. 2 Ibid. 151. 3 Dhammap. Bhikkuv. 6.
4 V. Satas. 456. 6 Georg. pr. 6 Hitop. i. 191. r T'hargyan,
v. fol. 43. * 'Dog and Shadow,' Esop, 339; Syntipa, 28; Aphton, 25;
Babrias, 79; Sophos, 81. 9 Talm. Sanhedr. B. Fl. 10 Manu S. vi. 57.
XV. 28] THE BOOK OF PROVERBS. 357
should not be more than the sixth part," say the Rabbis. 1
" Let judges and kings then rule as did the hare [that was
to be a Buddha]. He slit the fish in two, and gave one
half to the jackal and one to another." " Wake him not
that is asleep;" that is, covetousness in the heart; and "look
not with jealous eyes on the property of others," says the
Commentary.^
"but he that hateth gifts" &c. See Syntipa [fab. 21] and
Sophos [fab. 22], with the moral, that "gifts from men who are
not called upon to make them, only proceed from interested
motives, and are to be refused." "Spend your life in observing
attentively what is right ; and do not yield one inch to any
one for the sake of yellow gold." " For he who in all things
follows after truth will assuredly enjoy happiness that shall
come to him as a matter of course." 3
28 The heart of the righteous studieth to answer:
but the mouth of the wicked poureth out evil things.
rrb?b n3?T!, 'meditates to answer,' meditates his answer. Chald.,
after the LXX., 'rejoices in the faith,' or faithfulness, virtue. Syr. id.
As if these read rrb3?b, ' to sing ' for joy or rejoicing.
" The heart of the righteous? &c. " The palace of wisdom
is the heart, and the doors of that palace are the ears and
mouth, which the heart rules (or governs) like an officer of
state. When the heart is at rest, the kingdom [five senses,
ears, mouth, &c] is also quiet. When the heart rules, its
kingdom is ruled. The government of the heart dwells within ;
and then well-governed speech comes out at the mouth." 4 "In
a bad man, the mind, mouth, and manner, all three, act sepa-
rately ; but in a good man, these three act together like one." 5
" Speak," say the Turks, " after having considered what thou
hast to say." 6 " Think twice, and speak once," say they also. 7
1 Bava Basr. B. Fl. 2 Thudamma-tsari. st. 2. 3 Ming h. dsi, 129, 19.
4 Kwan-tsze, c. 36, 37. 6 Nitivempa, 95. 6 Turk. pr. 7 Id. ibid.
358 ORIGINAL NOTES ON [xv. 29
" Good conduct is said to consist in regulating oneself accord-
ing to one's words [to be sincere] ; to practise regulating one's
words, and then to speak." 1 "Accept entirely and follow the
example of an intelligent man, who never dreams of deceit
(or fraud) ; who speaks according to his station, and whose
speech is interwoven with good (or with beauty)." 2
" Thou hast poured in [added] water, now add meal," say
the Rabbis. 3 [Question and answer in conversation.]
" but the mouth" &c. " Prophet of evil/' said Agamemnon
to Calchas, " thou hast never spoken good to me ; but thou
delightest in foretelling evil, and hast never so much as spoken
or done any good thing." 4 " As venom is in the serpent's
mouth, in the sting of gnats and flies, and in the crooked tail
of the scorpion, so is the venom of a bad man among his
fellows." 5 "A wicked man," say the Mongols, "is like a sieve
riddled with holes ; he keeps all the evil within him, and lets
the good escape." 6 "If a low individual hates a very good
man, how could this one be angry in return ? A jackal may
pour forth abusive language, but the king of beasts only
pities him." 7
29 The Lord is far from the wicked : but he heareth
the prayer of the righteous.
" The Lord is far from" &c. "The lowest class of man-
kind," says the Buddhist, " is cut off (or separated) from the
heart (or spirit) of God. Those who belong to this class are
distinguished (i) by no fear of transmigrations for any length
of time ; (2) not even in the least degree ; (3) by never yield-
ing in the least degree to wisdom when they are taught ; (4)
by having no shame nor fear of anything ; (5) by feeling no
uneasiness when sinning ever so much; (6) by being deprived
of the least pity. Of these six classes, it is said that they have
1 Kiu-li, Li-ki, c. i. 2 Bslavs cha gches pa. 5. 3 Yalkut Duk. R. Bl. 29.
4 II. a. 106. 5 Subhasita, 39. 6 Sain ugh. fol. 77. 7 Id. fol. 10.
XV. 2p] THE BOOK OF PROVERBS. 359
no share or part in 'Borkhan ' l [Buddha]." "The atheist who
says, 'He [Brahma] is not,' is reckoned a fool," said Arjuna to
the Yaksha. 2 " A bad man, whatever virtue he may adopt
[put on], can neither practise it nor please. Whatever appear-
ance he assumes, he is but a strange fiend. It is but just to
call him wicked. He cannot regulate himself from his own
nature. You may wash coal ever so much, it never will be
white." 3
" But a wicked man gradually vitiates the good qualities of
those among whom he moves, as a foul smoke defiles the
air." 4
but he Jieareth the prayer" &c. " Prayer is making known
our infirmities at the court of God, and to pray for the fulfil-
ment of our desires, from His infinite favour and bounty.
Every Sultan should pray for his wants ; for the King [God]
who placed the crown on his head will grant him his request." 6
" The prayer [mind] uttered from the heart, and made for
praise, goes to the lord Indra." 6 " Prayer, if offered (or
begotten) before the dawn of day, calls upon [awakes] Indra
to bestow his benefits." " Zeus," says Pindar, " distributes his
gifts in favour of pious men, and in answer to their prayers (or
supplications]." 7 "Prayer [for good] or for [glory] ascends to
Indra. He who has spread all things in glory will hear the
prayer of such a one as I am." 8
" He, the Ancient, nears himself to the younger [man] ; and
He the [leading] One turns (or has turned) him into that
path [to walk in]." 9 " Indra is the refuge [lit. has been had
recourse to] of the pious in his distress (or want)." 10 "O Indra,
thou whose ear hears [prayer], hearken to my supplication,
and give ear to my voice, and lay my praise by thee with
favour, as thou wouldest a friend !" n " Faith in thee, O thou
1 Tonilkhu y. ch. c. ii. 2 Maha Bh. Vana P. 17373. 8 Sain
ugh. 170, 171. * Drishtanta Sh. 3. 6 Akhlaq i m. 3. 6 Rig. V.
Mand. iii. skta. xxxix. i, 2. 7 Ol. viii 10. 8 Sama. V. iv. 4, 8.
9 Id. ibid. 9, 3. 10 Rig. V. Asht. i. skta. li. 14. " Id. ibid. skta. x. 9.
360 ORIGINAL NOTES ON [xv. 29
rich in blessings, exalts us to heaven." 1 "Accept, O Agni,
the prayer which is good for man ; accept suitable praise." 2
" A full [earnest] prayer procures cattle to the worshipper ; it
is to him like a branch laden with fruit." 3 " Good men [lick]
suck like cream the milk of heaven and earth by their prayers.
Great Heaven and Earth, be pleased to accept our sacrifices,
and fill us with sustenance." 4
Yen-ching-peaou said : " Confucius was a holy man of the
middle kingdom [China], but Buddha is of the four quarters
[the whole world]. Confucius in his teaching reverted to a
pure heart manifested in man's natural disposition. But Te-
kuen recommends the worship of Buddha, because it sets men
to regulate their perfection ; after that purity whence the soul
is enlightened, and troubled or dark thoughts are lightened.
He teaches men to pray [lit. to weave (or woven) thoughts],
and to set their heart on the host of Spirits. By thinking
over and over, one forgets not. Therefore he does not say,
'hum or mutter,' but think; train thy eyes, thy mouth, and
thy ears, not to wander." 5 [Confucius also says: "The Spirits!
on the right hand and on the left, worship them as if they
were present." 6 ] Another Chinese, however, says: " Reverence
the Spirits, but keep them at a distance." 7
" For the prayer is vain which is mixed up with hardness of
heart and darkness. But from a steady and firm meditation
on (or mention of) Siwa, comes the good-will of that lord." 8
" Let Sraosha [the hearer, a kind of messenger or mediator
from heaven, Serosh] be here present, for the praise of Ahura
Mazda." 9 "Out of mercy (or pity) does God humble Himself
near to those who are cast down [with fatigue] ; and He is
favourable, kind, to those who make supplication unto Him,"
says Sadi. 10 " The laziness of man in prayer, then, comes from
1 Sama V. i. 2, 3, 4, 7, 8. 2 Rig. V. ii. Mnd. ii. skt. xxxvii. 6.
3 Rig. V. Mnd. i. A. 3. skt. viii. 8. 4 Id. ibid. skt. xxii. 13, 14.
5 Com. on Wen-chang, Shin-sin-1. iv. p. 56. 6 Chung yg. 7 Quoted
in Yuen. 8 Arjoona Wiv. i. 5. 9 Ya$na, xvi. 8, 9. 10 Bostan Pref.
XV. 30] THE BOOK OF PROVERBS. 361
a want of faith," say the Arabs. But in the Hadis [tradition]
it is said : " Prayer of one hour shall be offered unto me, and
I will relieve thee of thy sorrow. But if thou receivest not
what thou prayest for every time, sit down with thy face turned
towards me [mihrab, altar or arch], and I will excuse thy
heart," 1 [make it free from guilt or trouble]. "Although a man
finds time for everything, yet, alas! there is none for worship,"
say the Georgians. 2
30 The light of the eyes rejoiceth the heart: and a.
good report maketh the bones fat.
D^J? T1W3, ' light (or brightness, lustre, brilliancy) of the (two)
eyes (from a friendly feeling) rejoiceth the heart (of him who is wel-
come with such a look).' LXX. Qf.<apQ>v d(/>0aA//os K. r. A.
" The light of the eyes" &c. " The eyes are a window that
looks [opens] into the heart;" and "the eyes are a pair of
scales, the weights of which are in the heart," say the
Osmanlis. 3 " There is no better sign (or token) whereby to
inquire into what a man is than the eye," says Meng-tsze.
" The pupil of the eye cannot hide his faults. If the breast
within is right, then the pupil is bright ; if the breast within
is not right, then the pupil is dull. Whether you listen to a
man's words or look at the pupil of his eye, how can he hide
[what is in him] ? " 4 " What the eye does not see, does not
grieve the heart," say the Arabs. 5 "An eye that hears," 6 is 'a
keen eye' in Japanese. "O Buddha," said Kundgawo, "thou
hast shown especial pity to this blind Brahman, in that
through thee he has not only got his eyes of flesh, but also
the eye of innate wisdom." 7 " As by looking at a thing you
see its dimensions, so by looking at a man's countenance you
know his good and bad qualities." 8
" a good report" &c. " Fame that rejoices the mind (or
1 Rishtah i juw. p. 64, 67. 2 Georg. pr. 3 Osm. pr.
4 Hea-Meng, vii. 15. 6 Ar. pr. Soc. 6 Jap. pr. 7 Dsang-Lun,
c. xxxv. fol. 182. 8 Ming h. dsi, 52.
362 ORIGINAL NOTES ON [xv. 31
heart) was given by Vibisana." 1 "A good report is heard, but
a bad one flies," say the Spaniards. "A good name is the
guest of a [real or] true man ; yet most men run after reputa-
tion without ever getting it. But to have a good name is
honourable; to be without one is contemptible," says Lao-tsze. 2
"And he who gets it, gets it for himself," 3 say the Rabbis. "It
works for him a work which he does not do " 4 [his reputation
silently spreads either for or against him, without his know-
ledge]. "Here, O man, is a verse sung by the Creator himself:
Fame (or reputation) is a man's life." 5 "To fare well," says
Pindar, " is the first prize ; the second is, to have a good
reputation. He who has both, wears the highest crown." 6
3 1 The ear that heareth the reproof of life abideth
among the wise.
^bn, shall dwell or lodge.' Chald. ' shall lodge (pass the night)
in the house of the wise.'
" TJie ear that heareth? &c. "He who is corrected by teach-
ing is agreeable to good men." 7 "The education (or instruc-
tion) given to a good man comes in at the ears, adheres to
the heart, spreads throughout the body, and shows itself in
his demeanour [moving and resting]. But the instruction
given to a mean (or low) individual comes in at the ears and
goes out at the mouth," says Siun-tsze. 8 " Discourse on the
way [Tao] and on justice (or righteousness), and turn from
vice and stupidity," says Wen-chang. 9 Yue said to Kaou-
tsung : " As wood is made straight by being conformed to the
carpenter's line, so also does the prince become a holy sage
by following good advice." 10 "For," says Tsze-kung, "the
errors of a great and good man are like the eclipses of the sun
and moon. Everybody sees his faults, and everybody expects
him to improve." 11
1 Sri Rahula sella lib. 90. 2 Lao-tsze, bk. vii. p. 12. 3 Ep. Lod. 1687.
4 Osm. pr. 6 Maha Bh. Vana P. 16951. 6 Pyth. i. 191. 7 Lokan. 57.
8 Siiin-tsze, i. c. i. p. 6. 9 Shin-sin-1. iv. p. 72. 10 Shoo-King, iii. 12.
11 Hea-Lun, xix. 21.
XV. 3 1] THE BOOK OF PROVERBS. 363
"He that desires wealth must travel, and he who desires
knowledge must cultivate the Law [of Buddha]." 1 "Love,
then, to hear rather than to talk," quoth Cleobulus. 2 " And
when thou hast acquired superior knowledge, thou shalt be
promoted to the rank of ' guru ' " 3 [a teacher of Vedic and
other sacred lore]. " He who admonishes thee has already
awakened thee," say the Arabs. 4 " Ah ! and wise men," says
Aristophanes, " learn a good many things from their enemies.
For discretion retains all [that is worth keeping]. And no
friend will ever teach thee what thy enemies do. It seems
best, then, first to listen to what is said ; for, after all, a wise
man may learn from his foe." 5 " Instruction," says Ani, "is the
life of the house. Rebuke carefully, cherish [those whom thou
rebukest], and thou shalt find thy profit in it." 6
Chung-hwuy [B.C. 1800] said in his proclamation: "I have
heard it said that he who can find an adviser for himself will
reign. But he who says that others are not equal to him
[who is conceited] will perish. And he who likes to make
inquiries, will get abundance [of information] ; he, however,
who centres his thoughts on himself alone, will become of
small importance." 7 " If a man talks much sense," says the
Buddhist, " and yet foolishly does not what he says like a
herdsman who counts another man's cows he does not be-
come worthy of the fellowship of good men. But if a man
talks even little of good things, but exercises himself assidu-
ously in good works, forsaking anger and passion, hatred and
whatever else disturbs his mind ; who is wise, free in thought,
without wishes for ' hither and thither' he truly becomes a
fellow of the society of good men." 8 "And a man who advises,
teaches [rebukes], and warns another of unbecoming actions,
is agreeable to the good, but not to the bad." 9
1 Lokan. 114. 2 Sept. Sap. p. 8. 3 Kawi Niti Sh. p. 30.
4 Ar. pr. 5 Aves, 375, 381. Ani, xx. 7 Shoo-King, iii. 2.
8 Dhammap. Yamak. 19, 20. 9 Id. Panditav. 2.
364 ORIGINAL NOTES ON [xv. 32
32 He that refuseth instruction despiseth his own
soul : but he that heareth reproof getteth under-
standing.
^b Hiip, ' acquires heart,' i.e. sense, understanding, prudence,
&c., 'Cordatus fit.' Chald. 'acquires (or gets) wisdom.' Syr. id.
LXX. aycurp ij/vxyv avrov. Vulg. 'possessor est cordis,' taking H^p
in the sense of ' having, possessing ;' he is wise, and has good under-
standing, who hearkens to advice.
"He that refuseth" &c. "A man who, while living, does
not learn, is like a man walking in a dark night," say the
Mongols. 1 "When unfortunate circumstances arise and one
wishes to improve them, or even in prosperity, it was of old a
rule, as it is now-a-days, to rule oneself by one good example,
and to guide one's whole life by good advice," said Dr. Desima. 2
" He," says Asaph, " who despises reproof, is himself despised
(or worthless); it is like silver without a refiner; of no use." 5
" If there is a wise man at hand, and you learn not of him,,
you either have an unclean spirit, or you suffer from former
deeds." 4 Thus Eth-Thealebi [a work on moral sayings, &c.}
begins with reminding the reader who makes that book his
companion, that " it is intended as a guide and as a goal to-
reach." 5
" but he that heareth" &c. " Thy trials have taught thee,""
says the Greek proverb ; and the Turkish : " Those who hurt
us, teach us" 6 [our trials teach us, if we are wise enough to
learn the lesson they teach]. " And they make us wary, like
the donkey mentioned by Orbelian, which having once stuck
in the mire on the road, would not go that way when it was
dry. As the Tamil cat which, having been singed, would not
come near the fire." 7 "Chatte echaudee craint 1'eau froide." &
" It is a sin," says Tai-shang, 9 " which is sought out by a celes-
1 Mong. mor. max. R. 2 Tamino Nigiwai. pref. p. 3. 3 Mishle
As. xxvi. 24. 4 Legs par b. p. 264. 6 Eth-Theal. introd.
c Turk. pr. 7 Tam. pr. 8 Fr. pr. 9 Kang i. p.
XV. 33] THE BOOK OF PROVERBS. 365
tial officer, to know a fault and not to amend it, as well as to
know good and not to do it."
33 The fear of the Lord is the instruction of wis-
dom : and before honour is humility.
" The fear of the Lord" &c. [Real wisdom cometh only
from above]. " Hear, O king," said Vidura to Dhritarashtra,
" the four things which Vrihashpati taught me, and which he
improvised in answer to questions put by Tridoshendra, lord
of the gods: (i) devotion (or devotedness) to the gods; (2)
respect for wise men ; (3) humility (or modesty) in knowledge
we have acquired ; and (4) destruction of sinful actions." 1 "Be
humbled, tamed [mansuetus] in thy childhood, that thou mayest
be exalted in thine old age." 2 " The way of a man is like that
of a reed the more it is bent down, the more it rises high."
"So long as modesty [humility] remains, so long also are a
man's qualities chiefly adorned, [modesty or blushing is the
chief ornament of qualities]. When modesty goes, then
qualities stand alone, and a bad reputation spreads abroad." 3
"A wise man says : ' If thou wishest to enhance thine own
goodness in the sight of men, do not exalt thyself, but be
lowly and boast not.'" 4 " Greatness of soul is always humble,"
says Tiruvalluvar ; " but meanness always extols itself." 5 "A
branch laden with fruit bows to [lies on] the ground." 6
" Humility is the corner-stone of all other virtues. It is
honoured, and honours those who are humble." 7 " If wisdom
is a crown to the head, humility is 'a heel to the shoe [that
enables one to stand, and to rest on it]," say the Rabbis. 8
" Be thou yielding like a reed, on which the wind blows from
every quarter ; for learning [or the law of God], rests only
1 Maha Bh. Udyog. P. 1041. 2 A. Ubeid, 130. 3 Legs par
b. p. 1 1 8. * Matshaf. Phal. Eth. 6 Cural, 978. 8 Pend
nameh, p. 8. r Jehuda max. B. FL 8 Id. ibid.
366 ORIGINAL NOTES ON [xv. 33
upon him whose spirit lays him low. It is like water, that
always runs down," says another Rabbi. 1
" He who is strong and great," says Lao-tsze, " occupies the
lowest place; and he who is flexible and weak, takes the
highest rank." 2 " Humility (or modesty) in a man adorns him,"
say the Arabs ; " it enhances nobleness in a man, and by it
[grace or] favour is fulfilled." " Be humble and live happy,"
says the Tamil proverb. 3 "AndJ humility is this," says a
Rabbi ; " to honour one's superiors ; to love one's equals, and
to have pity on one's inferiors."* " Humility increases dignity,
reputation, and is an ornament to the head." 5 " If thou wilt
be great," says the Bengalee proverb, " be small." 6 " So long
as thou canst act, work not the bellows" 7 [a smith's bellows, a
wind-bag]; be not thine own trumpeter. "He who has
learning does not demean himself, but is humble ; for humility
is the mean between pride and servility (or meanness). It is
one of the qualities of the pious man, whose piety looks to the
final reward." 8
" In proportion as thou art humble, art thou also exalted." 9
" Who is a man ? Let him be humble ; for self-conceit [arro-
gance] is Satan's work. Humility gives excellence, adorns an
honourable position, and raises the head." 10 " Morality is the
praise of kings ; and humility is the praise of men of ability." 11
" The man," says the Buddhist, " who crushes pride altogether,
like a slender bridge of bamboo with a heavy mass, leaves
this shore [for yonder side] as a snake his slough." 12 "He,
therefore, is not to be thought perfect," says the Spirit of
Wisdom, "who has neither fear of God nor shame of man." 13
9 Derek Erez. Sutta, viii. i. 2 Tao-te-King, c. Ixxv. 3 Tarn. pr.
4 Ep. Lod. 883. 6 Fend, nameh. p. 57. 6 Beng. pr. 7 Rishtah
i. juw. p. 73. 8 Borhan-ed-din, ii. 26. 9 Rishtah i juw. p. 63.
19 Id. ibid. p. 72. " Nava Ratna. 3. 12 Uraga S. 4. 13 Mainyo
i kh. xxxix. 33.
xvi. l] THE BOOK OF PROVERBS. 367
CHAPTER XVI.
HP HE preparations of the heart in man, and the
answer of the tongue, is from the Lord.
Here A.V. agrees with the Vulgate rather than with the original,
which is : 'To man [belong the] preparations of [the] heart, but from
Jehovah [the Lord] cometh the answer of [the] tongue.' These words
may be taken either literally or figuratively, as ' plans, intentions,'
and the ' outcome or event resulting from them,' as ' Man proposes
but God disposes.' Chald. and Syr. render answer by ' speech ;' and
preparations by ' will or intention.' Armen. agrees with the Vulgate ;
but the LXX. is in hopeless confusion.
" The preparations" &c. "Many a word [spoken] by a man
is thought eloquent, which is foul with God," says Ebu Medin j 1
with a play on ' eloquent' and ' foul,' one dot making the differ-
ence. " Man's wishes, then, may well be [interrupted] dis-
appointed," says the Mandchu ; " but a man must yield to the
will of Heaven." 2 "For there are three kinds of men: the
man with a soul [righteous], the man of talk only, and the
man of wealth." 3 "In like manner, then," said Draupadi, "as
grass-tops bend to the wind, do all beings yield to the Creator's
will (or sway)." 4 " For Ishwara [the Lord], Creator (or up-
holder), orders (or disposes) one's own act by such and such
causes, the motive (or principle) of which lies [vartate] in the
actions of body, which is [the gift] of the Creator [dhatu]."
" So then, as oil exists in the seed of sesamum, as curds are in
[the milk of] the cow, and as fire [is] in wood, may the wise
man himself also discern means to his success [in life]." 5 That
1 E. Medin, 172. 2 Ming h. dsi, 41. 3 E. Medin, 165
4 Maha Bh. Vana P. 1145. 5 Id. ibid. 12221228.
368 ORIGINAL NOTES ON [xvi. 2
is true of Ishwara, the Lord ; and this also is true as regards
' gods :' " Not even the gods know the ways of women or the
fortune of men ; how, then, should men know them P" 1
2 All the ways of a man are clean in his own eyes ;
but the Lord weigheth the spirits.
Chald. and Syr. render rrirm, spirits,' by nrnrpS, ' his way ;'
' but the Lord weigheth his way or conduct,' the alteration being pro-
bably due to the similarity of letters. Armen. follows the Vulgate,
' patent oculis ejus,' ' evident in the sight of God.' The LXX. is not
available here. But A. V. follows the Hebrew and is right.
"All the ways of a man" &c. " Men troubled their souls
with grief, while thinking faithlessly [untruly] thoughts of their
ignorance (or folly) about God, and said : ' Will anything
befal us ? Say, assuredly the deed is of God to [cut up] lay
open your hearts, in order to prove and to examine them.
For God knows the innermost state [nature, essence] of your
breasts ' [hearts]." 2 " Ishana [Shiva]," said DraupadI to Yud-
hisht'ira, " made (or upholds) of old all things, before anything
existed. The worlds yield to his sway, not to their own.
Pleasure and sorrow, things agreeable and things disagree-
able, all originate from the Creator. Ishwara [the Lord] has
created both good and evil. A bird tied with a string is not
its own master. Let man, therefore, abide obedient to Ish-
wara. Man is master neither of himself nor yet of others ;
but he is like a bull with a ring through his nose, led with a
string of pearls." 3 " Heaven," says the She-King, " brought
forth all people ; everything, therefore, has a rule (or pattern
to follow)." 4 "When doing anything [undertaking a busi-
ness], then, one must follow Providence." To which Yen-
ching-heaou adds : " Business [affair], not great or small [any],
all must love to consider the high leading of Providence.
1 Kobitaratna, 50. 2 Qoran, sur. iii. 155. 3 Maha Bh. Vana
P. 1138 1144. * She-King, bk. iii. ode iv. See chap. iii. v. 19.
XVI. 2] THE BOOK OF PROVERBS. 369
There is no escaping from it. Whatever man may revolve in
thought, there is only one working [agent] Providence." 1
"Always speak in fellowship [agreement] with Heaven's will
(or decree)," say the Chinese. " Hence will come great happi-
ness. But it is not easy so to do." 2 " For God does not look
so much to the quantity of work as to the quality thereof,"
say the Rabbis. 3 " Do not, therefore, ask of God things that
perish in the using, but ask of Him things that abide and are
for thy health [of soul and body]." 4 "For it behoves every
man,"
" KaO' avrov alel,
iravros opyv fifTpov," 5
"to measure himself aright, and follow moderation in all
things ;"
" 8' 7Tl TTttCTlV
" inasmuch as numberless errors hang about: a man's mind,"
says Pindar. 7
" but the Lord weighetk" &c. " ' Thy name,' says the defunct
in Amenti to the door-keeper of the Hall of Justice, is, ' He
who searches the hearts, who looks into [examines] the reins
[inward parts].' The defunct then passes the door, and is
admitted by Truth, in presence of Osiris, sitting on his throne.
In front of him stands a large pair of scales, into which the
defunct's heart is put in one scale and Truth in the other, and
weighed by Horus and Anubis, who then declares that ' the
heart and Truth are even weight.' Then Thoth writes down
this verdict, and orders that the heart be put back into its
place in the defunct, in token of the resurrection a cardinal
truth of the Egyptian creed." 8 "And afterwards," says Enoch,
1 Wen-chang in Tseih-wen, Shin-sin-1. v. p. 67. 2 She-King,
vol. vi. bk. iii. ode i. 3 Ep. Lod. 1297. 4 Akhlaq Nasseri, 4.
6 Pyth. ii. 64. 6 Pythag. xp- 38. r Ol. vii. 4. 8 Ritual of
the Dead, ch. cxxv. 1. 61, and plate. This Egyptian progress of the soul
in Amenti stands in great contrast to a similar Japanese work, 'Wander-
ings of a Soul in the Nether World.'
VOL II. 2 B
370 ORIGINAL NOTES ON [xvi. 3
" I saw all the secret places of Heaven, and of Paradise as it
is divided ; and the [secrets] of human actions, as they were
weighed." l " Now, O Lord," said Ezra, " weigh in a balance
our sins and the sins of those who dwell in the world, [to
know] in whom may be found just enough [goodness] to turn
the [eye] tongue (or beam) of the balance." 2 " O [most neces-
sary] indispensable Ahura Mazda and Armaiti, and Purity
that [increases] prospers the world [we praise thy all-knowing
intelligence], 3 forgive me whatever thing I have done. O
Ahura, cleanse thou me, and through Armaiti [Wisdom] give
me strength. Most holy, heavenly Mazda, who hearest prayer
for good, and O true [spirit], give great strength, and through
Vohu Mano [good, holy spirit] give us prosperity [rule over
the cattle]." 4 In another sense :
"Zeus yap rot rb rdXavTov eirippeTrei aXXore aXXws'"
for " Zeus turns the scale, and allots to every individual [his
portion] as he will," says Theognis. 5
3 Commit thy works unto the Lord, and thy thoughts
shall be established.
rrjiT" 1 ^ bi, lit. ' devolve, roll back thy works to (or towards)
the Lord.' Chald. and Syr. id. LXX. not available here. Armen.
' Turn thy work towards (or to) the Lord.' Vulg. ' revela,' &c.
u Commit thy works" &c.
Oeoicrw 7Tvdfifvos reAecrcu'"
" yea, set to work after having prayed the gods to bring it to
a prosperous end," says Pythagoras. 6 "The business once
made over to [Him who says], ' Be it,' is as good as done. So
do not trouble. What God does is well done," said Jellal-ed-
din. 7 " Trust in thy God," says Husain Vaiz Kashifi, " and
1 Bk. Enoch, c. xli. i. 2 i Ezra i. 35 (eth.). 3 Vispered, xxii. 6.
4 Yagna, xxxiii. n, 12. 5 Theogn. 159, 160. 6 Pythag. XP- ""f- 4^-
7 Ahm. Arabs. V. Timuri. c. 44.
XVI. $J THE BOOK OF PROVERBS. 371
have a [gladsome] good heart." 1 For "he who draws his cer-
tainty [trust, confidence] from [with] the will of God, shall
[draw] set seal to his work in joyfulness (or rejoicing)." 2 "Be
careful," says Pindar to Arcesilas,
"TTCIVTI p*v Oebv amov U7re/m$e/*ev' "
" by all means to ascribe to God thy success in the chariot-
race." 3 So also Archilochus :
"rots 0eo4S TiOei TO, Travra*" 4
" For," said Sedrak the Vizeer, " if God does not give help to
a man, that man will not be able to accomplish his work in
his own strength and with his own efforts, so let him ask
God to help him." 5
"'A/xo. yap atAirra trvv Oeoicriv ijvvo-a,
apa. 8' ov fj.oLTr)v ZpSov'" 6
" For, with the help of the gods," says Solon, " I have both
achieved what I could not hope to do, and also, I have not
wrought in vain." " Since the gods,
TroAAoi 8' 6Sot
(rvv Oeoif euTT/aa^tas,
have many ways of doing good (or well)," says Pindar. 7 For
"a quello che Dio ama, nulla manca :" "he whom God loves,
lacks nothing," say the Italians. " His root," says the Persian
proverb, "is in water [he prospers]." 8 So, then, "[give] thy
heart to thy friend [God], and thy hand to the work." 9 The
Woo-choo says : " It is man's part to form plans ; but it is
Heaven's part to fulfil them. Man desires, Thus and thus ; but
Heaven's rule is, Not so, not so ! " say the Chinese. 10 "All things,"
says another Chinese authority, " are already fixed severally.
While floating in life, we trouble ourselves in vain. All things
do not come from men's plans (or schemes). The whole life
1 Akhlaq i m. ch. vii. 2 Nizami makh. ul asrar. 1180. 3 Pyth. v. 33.
* Archil. Pr. 15, ed. G. 5 Sibrzne Sitsr. vii. p. 15. 8 Solon,
fr. xxix. ed. Br. r Ol. viii. 16. 8 Pers. pr. 9 Id. ibid.
10 Dr. Medh. Dial. p. 239.
2 B 2
372 ORIGINAL NOTES ON [xvi. 3
is arranged [settled] by the decree of Heaven." 1 " Heaven,"
says the Book of Odes, "brought forth all people. Every-
thing has a rule (or pattern to follow)." 2
" Forego, therefore, thine own will for that of thy friend ;
and both his will and thine for the will of Heaven," say the
Rabbis ; who say also, " We see this in the case of Jacob [Gen.
xlix. 29], who did not embrace Joseph as Joseph embraced
Benjamin, because he was saying his morning prayers when
they met !" 3 " But let all thy ways be in the name of Heaven ;
love God and fear Him." 4 And,
" o, TI av dyaObv TrpaTT^s eis Bfov
dvd.Trcfj.TTf"
" whatever good thou happenest to do, ascribe it all to God,"
said Bias. 5 " And fear not to undertake a business in its own
good time, for direction in it [will be given thee]." 6 " For if
a man has good wishes," say the Chinese, " Heaven must
needs forward them." 7 "Let your mind and affections be set
on him [Vishnu] night and day," said Prahlada to Daityas,
"and you may laugh at every care (or trouble)." 8 "Great
[wise] men are habitually calm (or sedate) and quiet ; little
men, on the contrary, are quarrelsome and restless," say the
Mandchus. 9 " For the man who is ' good-willed ' [good-
natured] and grave assuredly abides ; but the wily and false
assuredly come to great misery." 10
" He who [acknowledges] submits to the decree of Heaven,
is not moved by greed [covetousness, Com.]; is not disturbed
by looking at death ; but lives unto the day [lit. obtains one
day, passes one day, unto the time of death]. And whether
his business (or work) be pressing or slow, he measures his
means beforehand," says Sie-hien. 11 " In work, then, follow
Providence; but in speaking, wish to consult man's heart,"
1 Hien wen shoo, 69. 2 She-King, bk. iii. ode 4. 3 Derek.
E. Sutta, i. 9. * Id. ii. r. 6 Bias, Sept. Sap. p. 38. 6 Sahid.
Adag. 54; Rosellini Gr. p. 132. 7 Hien w. shoo, 67. 8 Vishnu P.
i. 171, 50. 9 Ming h. dsi, 51. 10 Id 32. u Ming-sin p. k. c. iii.
xvi. 3] THE BOOK OF PROVERBS. 373
says the proverb. 1 Khin-sze-loo says also : " [Accord] agree
with Providence, and at once you will not desire profit which
is not of itself profitable. Follow men's wishes, and you will
seek advantage that does not profit, but is injurious to yourself
in the pursuit thereof." 2
" But cultivate all kind of secret merit (or virtue) ; for merit
does not consist in outward show (or work). Therefore is
hidden merit great." " For not one thought can arise but the
Spirits know it." 3
"But he gets quiet of heart for his portion," says Ebu
Medin, "who puts his trust in that which is with his Lord [the
Lord's will]." 4 " I therefore pray God to give me a thought
[mind] of justice and to lead me in the way of truth; for He is
the Lord of answers, and He directs the arrow of success, that
it fail not to go straight to the aim. He is my account
[enough for me], and what a Protector He is!" said Arab-
siades in his Preface to the Life of Timur. 5
"If God does not build the house," says the Georgian pro-
verb, "to what purpose are the foundations adorned?" 6 " For
no splendour [brightness] alights on things unless they be done
according to the divine law" 7 [with a play on the word].
" Then seek God's face in all that thou doest ; if not, thou
workest to no purpose." 8 "But commit thyself to God, and
cherish a happy heart." 9 " Resignation to Him consists in
withdrawing one's heart from [secondary] causes, and turning
it on Him, the 'Causer of causes,' and then asking His Majesty
to fulfil our desires. Whosoever commits his work to the
Most High, and places his reliance on his mercy in whatever
may befall him, every work of his is accomplished and turns
out exactly as he desires." 10 "Work of the body and a heart
at rest, is the thing [lit. does it]; so also small advantage
1 Chin. pr. 2 Ming-sin p. k. c. ii. 3 Wen-shang in Shin-sin-1.
iv. p. 19, and Comm. p. 18. 4 E. Medin, 270. 6 Vita Tim. pref. p. 4.
6 Georg. pr. 74. 7 El Nawab. 182. 8 Id. 184. 9 Akhlaq i m. vii.
10 Id. ibid.
374 ORIGINAL NOTES ON [xvi. 3
[sought after] and much justice [does it] is the thing," says
Siiin-tsze. 1 " The medicine for the heart is contentment with
the portion God gives. Whosoever is pleased with God's
award [judgment], shall have a share of God's good pleasure."
" Every wise and good man who accustoms himself to his
portion in life, receives through it joy and bread [maintenance].
Every man whose thought is blended with God's decree in
his daily life, it is to him like sugar in milk." 2 " The prudent
man," says Kamandaki, is settled in whatever happens to
him ; and firm in the [work] reasonings of his mind, both in
the future and in the present, taking things readily as they
come. Let him do so, and cultivate such a frame of mind,
and not hatred of the world." 3
" Pour forth thy meditation before the Lord, and thy works
[affairs] shall prosper beforehand." 4 " For the Lord looks to
the heart ; but the law of the Lord consumes the idols of the
eyes; and the law of the wise consumes those of the heart." 5
" To examine well what is or is not cause for sorrow," says
the Buddhist, "is one [ipth] door to religion. It divides
[severs] entirely our prayers [from worldly motives]."* 5 "For,"
says Chuen-tsze, "pass only one day without thinking of good,
and many evils will arise together from it." 7 "I will therefore
do what thou hast told me, O Ahura Mazda, which is best." 8
"Of all crafts and of all feats," say the Welsh, "prayer is yet the
best." "And a good beginning is one half of the work done." 9
" The servant of God is without doubt among the blessed
ones," says Attar, " and whatever he settles beforehand in his
wish (or fancy), he will be able to accomplish by his own
efforts. Turn thy head away from desire, and come to worship
in the courts of our God, and then draw the head of happiness
out of disappointment." 10
1 Siiin-tsze, ii. c. i. 2 Rishtah i juw. p. 115, 116. 3 Kamand.
Niti Sh. v. 5, 6. 4 Mishle As. xiv. 5. * Id. iv. 8, 9. 6 Rgya-
tcher r. p. c. iv. r Ming-sin p. k. c. i. 8 Yagna, xlii. 11, 12.
9 Welsh pr. 10 Pendeh i Attar, xiv.
XVI. 3] THE BOOK OF PROVERBS. 375
" But the sanctuaries of the gods," says Ani, " hate noisy
rites [pageant or demonstrations]. Let thy prayer be from a
loving heart, and all thy words [be said] in secret. He will
do thy business ; He will hearken to what thou sayest, and
will accept thy offerings." 1
" But," asks the author of Shanti-shataka, " are the gods to
be worshipped ? Why should they ? They are all subject
to Brahma [vidhi], who is pleased with honest actions, and
rewards them duly. Work (or action), then, is to receive the
homage [or veneration] which is paid to Brahma." 2 But better:
" Bring thy whole energies to bear on thy work, O Arjuna, and
never [look] to the reward [fruits] of it," said Bhagavan. "Be
not of those who work for reward, and hold no intercourse
with the lazy. Do thy works firm in devotion, forsaking all
attachment [to worldly things] ; of an even mind in prosperity
and in adversity ; for an even mind is devotion, and work is a
long way inferior to mental devotion, O thou despiser of
wealth ; therefore seek refuge in thy mind ; for pitiable indeed
are they who only look to the [result, fruit] reward. Devotion
gives prosperity [good luck or skill] to the work. Wise men
therefore, who are devoted in mind, having given up the
thought of the fruit of work, are freed from successive trans-
migrations, and tread a path free from sorrow. When thy
mind shall remain unmoved by disquisitions and careless
of them, firm in meditation, then shalt thou obtain real
devotion." 3
"Too much thought, however, and too little thought, are
both bound up in a net [useless]. Mid-thought [thinking in
moderation] is best. In it the two extremes are united," says
the Mitachinti jataka. 4 " It is quietly and gently that the
fruit of the fruit-tree swells and ripens ; quietly also that
brilliant hues spread over the peacock's feathers; quietly
also does the horse acquire fleetness and strength. So also
1 Pap. Boolaq. xvii. i, -2. ; Egyptol. p. 91. a Shanti Shat.
3 Maha Bh. Bhishma P. Bhagavat Gita. ii. 4653. * P. 420.
3/6 ORIGINAL NOTES ON [xvi. 4
being calm and at peace [from inward strength] is a proof
that a man is perfect in wisdom." 1
4 The Lord hath made all things for himself: yea,
even the wicked for the day of evil.
By referring the stiff, nn in VT3.3JB 1 ? to 'the Lord,' A.V., the
Vulgate, and the Armenian version, unwittingly make the Lord pre-
destinate the wicked for the day of evil. But this cannot be. The
construction here is similar to that of ^na^V and "frp 1 ? at Gen. i. 1 2,
and 21, Drrpzp 1 ?, where the suffix clearly refers to every grass, tree,
and bird 'after its kind,' and to waters 'after their kind,' salt, fresh,
still, running, &c. Here also ^n.DSD 1 ? cannot be taken for the prep,
'for,' 'propter;' but rather in its original meaning of 'after its purport,
object, nature, what it answers or will come to.' And the sense of
the passage will then be: 'The Lord hath made, bs, all things; every-
thing, -inp.^a*?, 'after its own account, purpose, or what it will come
to.' Thus He made the man who is wicked, as He made the wolf
that is cruel ; but the wolfs cruelty, that makes him dreaded and
hunted to death, does not come from God; since in a better state of
things 'the wolf and the lamb shall dwell and feed together ' [Is. xi. 6,
Ixv. 25]; so the wicked man's own wickedness works for him the 'day
of evil.' This term, -ina^E, occurs a little altered in every Arabic
fable, for 'the purport, meaning, or moral of this is.' Chald. and Syr.
render 'for himself,' by 'those who obey Him,' ]^PCll??p.
" The Lord hath made? &c. " O Ahura Mazda, rule thou (or
mayest thou rule) over thy creatures, according to [their]
wishes and wealth (or health)." 2 "For all his works serve
Him," said Enoch, "and do not vary. But according to what
God has appointed, does everything come to pass." 3 "And
no man," says Theognis, " is rich or poor, good or bad, voa-^iv
SCU/M>VOS, without the will, consent, or influence of the gods." 4
" O ye Pierides," says Hesiod, come and praise your father
Zeus,
Ov re Slot flpOTol avSpfS o/zo>s d^aroi re <O,TOI re,
p-^roi T apprjToi re, Aios /^eyaAoto e'/o/ri,
1 Sain ugh. fol. 9. 2 Yac,na, viii. 10. 3 Bk. Enoch, c. vi. 2.
4 Theogn. 167.
XVI. 5] THE BOOK OF PROVERBS. 377
by whom mortals are made either famous or unknown, talked
of or ignored, according to his mighty will." 1 "God indeed
creates a boundless mine of virtues, gems of men and orna-
ments of this earth. Yet if he but break it all at once, Ahaha!
hard is one's ignorance of fate." 2 " Nemo igitur vir magnus
sine aliquo adflatu divino unquam fuit," says Cicero. 3
5 Every one that is proud in heart is an abomination
to the Lord: though hand join in hand, he shall not be
unpunished.
"Every one that is proud" &c.
" Zevs yap /iya\^s yAaxrcnjs
" But Zeus hates above all the vaunt of big words, and hurls
his shafts at a noisy troop of men in apparel, rushing to shout
victory from the top of the parapet," says Sophocles. 4 " It is
easy for him who thunders above," says Hesiod, "to bring him
low who boasts of his fortune, and to shrivel him up who
boasts of his strength." 5 And Menander: 6
" < o> <povets /zeyio-rov, (nroAe t TOVTO <re*
TO (5oKeiv TIV' emu, Kai yap aAAovs /ivpt'ovs
jAeo-e'"
" The loftier thy thoughts, the surer thy ruin. For the thought
of being somebody has lost thousands besides thee." " He,"
say the Rabbis, who is a ' vessel of pride,' is not acceptable
even to those of his own house," 7 "for he is a lord (or master)
of defects." 8
" If a man," says Nebi Effendi, " has a proud or haughty
disposition, it is a chronic (or lasting) complaint, an incurable
plague. The man who falls into that deep valley cannot
prosper ; the disease of his adversity will never be cured " [he
1 Hes. I K /. 14. 2 Nitishat. 88. 3 De Nat. Deor. 167.
4 Antig. 127133. 6 Hes. e. K. ). 5. 6 Menand. ta-ayy. a.
7 Baba Bathra, 98, M. S. Megillah, 29, M. S.
378 ORIGINAL NOTES ON [xvi. 6
will suffer repeatedly from his pride]. 1 "For if a man behaves
haughtily (or disdainfully) in word or deed, fearless of just
judgment, and careless of his duty to the gods,
KaK(i viv eA.ot.TO fJiolpa
SvcnroTyiov ^dpLv ^AtSas,
"an evil fate awaits him, for his luckless (or miserable) inso-
lence." 2 "For he," says Chanakya, " who is reft of virtue and
of truth, wastes away (or perishes) day by day, even if clad in
an iron coat of mail ; he shall waste away of himself." 3
"So then," says Kamandaki, 4 "let the intelligent, well-in-
formed man desist from (or let go) a haughty spirit [pride,
arrogance]." " For pride," said Ajtoldi, " is of no use ; neither
is a haughty spirit. Pride only leads astray the upright." 5
" The very dust of him who is of a haughty spirit shall not
rise again [at the resurrection-day]," says Rabbi Eleazar. 6
"For every proud man stinketh and is brutish;" 7 "he is like
an idolater," says R. Simeon ben Jochai. 8
" Pride," says Chu-tsze, " cannot last long [be indulged in].
Being proud of oneself/' says the Commentary, "and not know-
ing where to stop, one grows worse and worse, and soon, losing
all virtue, one runs into excesses," 9 &c. For,
" Zeus /coAao"7Tjs TWV ayav V7rep<pov(i>i/'
" Zeus," say the Greeks, " is the chastiser of those who think
too much of themselves." "And a man who is remarkable for
prowess (or proud bearing) will suffer annoyances and trouble
from it. Because the lion's pride (or haughtiness) is so great,
it is said that he had to carry the fox as a burden on his
back." 11
6 By mercy and truth iniquity is purged : and by the
fear of the Lord men depart from evil.
1 Khair nameh, p. 24. 2 Soph. CEdip. Tyr. 883. 3 Chanak. 198, 1. K.
4 Nitisara, v. 26. 6 Kudatku B. xvii. 97. 6 Sotah, 5, M. S.
7 Kohel. R. R. Bl. 384- 8 Sotah, 4, M. S. 9 Siao-hio, iii
10 / " Sain ugh. 29.
XVI*. 7] THE BOOK OF PROVERBS. 379
")Qp\ lit. ' is covered, obliterated,' covered as with the flat part of
the style drawn over a word written on a wax-tablet. LXX. and Vulg.
paraphrase it. Chald. ' is covered or propitiated.' Syr. ' is forgiven.'
Armen. follows the LXX.
" By mercy and truth" &c. " In truth lies a door [24th] to
religious enlightenment ; it leads us to deceive neither God
nor man," says the Buddhist. 1 " And it is repeatedly talked
of in writings for the salvation of the wise ; but so is falsehood
also for the fall (or perdition) of the wicked," said the birds to
king Harischandra. 2 " Truth," said Vidura to Dhritarashtra,
" is a staircase to heaven, as a [ship] boat is made to cross the
water." 3 " Where there is truth, what need is there of austeri-
ties (or devotion)?" 4
" Do not associate with a man who walks deceitfully ; but
put thy trust in God, for He is upright in His way." 5 "The
fear of God ennobles the heart," say the Arabs. 6 Our text
says that mercy [piety] and truth obliterate iniquity [in the
sense of Dan. iv. 27]; the Buddhist however differs. He says:
" As a sediment [like mud, sand, &c.] left by water, may be
also washed away with water, so also an evil thing wrought
by the mind, may also be well washed away [cleansed] by the
mind." 7
7 When a man's ways please the Lord, he maketh
even his enemies to be at peace with him.
nirp nte~i2, 'When the Lord (Jehovah) is pleased with the ways,'
&c. Chald. id. Syr. id. Vulg. agrees with A.V. But Syr. renders
inN Dbtp?, ' will reconcile to, or pacify with, him,' by ' will requite
him [for the wrong his enemies have done him].'
" When a man's ways? &c. Si-shan [a disciple of Choo-he,
A.D. 1 1 80] said: "When a man has good thoughts (or inten-
1 Rgya-tcher r. p. c. iv. 2 Markand. Pur. viii. 20. * Maha Bh.
Udyog. P. 10 (or 16), 17. 4 Shadratna, 6. 6 Sahid. Ad. 69 ;
Resell. Gr. p. 133. 6 Nuthar ell. 66. 7 Conclusion of Buddha-
ghosha's Parables, p. 175, Rangoon ed.
380 ORIGINAL NOTES ON [xvi. 8
tions), Heaven must forward them [act accordingly]." 1
" God must needs give good things to a good man," say the
Greeks. 2 " When a king," says Sadi, " obeys the Most High,
God becomes his friend and helper. And it is impossible that
when God is thy friend, He should leave thee in the hands of
thine enemy." 3 "Fire at once becomes water, the ocean a
rivulet, Mt Meru a small pebble, a lion only a deer, a serpent
a wreath for the head, and poison is turned into nectar for
him in whom is found the moral excellence that overcomes
the whole world." 4
" O good man, then, waste not thy time in vain pursuits,
after unprofitable qualities (or virtues) ; but rather conciliate
that goddess who makes good men vile, wise one's fools, who
changes friends into foes, if thou wilt enjoy the fruit of thy
desire," says the same authority. 5 " For with God for a fellow-
worker, everything will be done easily ;
" 0eo{5 6e\ovTO<s xav CTTI ptiros TrXeois,
nay, by His will thou mayest sail on a hurdle, or wicker-work,"
say the Greeks.
8 Better is a little with righteousness than great
revenues without right.
" Better is a little" &c. " Better," says Epictetus, " to be
contented and happy with small means, than to be wretched
with plenty." 7 "Eat onions sitting in the shade," say the
Rabbis, "rather than feast on geese and capons, if thy heart
reproaches thee for it" 8 For,
" TrAouros dVev ape-njs ov/c a<rivr)s Trapa/coins,"
"riches without virtue is not a harmless consort." 9 "The
1 Ming-sin p. k. c. i. 2 yvw/t. fiov. 3 Bostan, i. 4 Nitishat. 78.
5 Id. ibid. 96. 6 yvwju. pw. r Epict. fr. apud. stob. 8 Pesach.
Rab. Bl. 87. Sappho, fr. 33.
XVI. 8] THE BOOK OF PROVERBS. 381
best house," says Pittacus, " is that in which no one requires
[irfpia-o-wv] luxuries, but no one lacks the necessaries of life." 1
" If a house is united, it may be good though poor. But riches
gotten without right, how should they profit ?" 2
" Better," say the Chinese, " to be upright, though without
enough to live upon, than to do evil and have plenty of money.
When virtue exceeds talent, that makes the superior man ; but
when talent exceeds virtue, that makes the mean man." 3
" Hooi," said Confucius, " was indeed a worthy man. A vessel
of bamboo for his food ; a cup of cocoa-nut for his drink ; he
dwelt in a wretched shed (or hut). People could not bear to
see his poverty. But Hooi was not the less contented for
that [did not alter his contentment]. Hooi was indeed a
worthy man." 4 " Now sleeping on the ground, and then on a
couch ; now eating herbs only, and then a well-seasoned dish
of rice ; now clad in bark, and then in divine apparel the man
of mind, who is bent on action, does not reckon this happiness
or trouble." 5
" As to the life of this world, let the wise man eschew sin
altogether in purity; let him not hurt by avoiding alms-giving
[that is, let him not commit the sin of not giving alms] ; let
him dwell on what leads to emancipation, and consider his
end ; let him be satisfied with moderate [vegetable] food, and
not think of providing more than that for himself," says the
Buddhist. 6 "How then is it, O great king," said Gautama
[to Ayadasattu, king of Magadha], " that a bhikkhu is always
satisfied ? He is satisfied with his tatters as covering for his
body ; with his bowl and with what he gets in it ; with these
he starts on his rounds. As a bird when flying has no other
burden than its wings, so also does the bhikkhu carry no more
with him." 7
"A contented mind (or disposition) is indeed far above a
1 Sept. Sap. p. 30. 2 Ming h. dsi, 77. 3 Chin. max.
* Shang-Lun, vi. 9, 5, and Ch-yung, viii. 6 Nitishat. 79. 6 Kah-gyur
Dulva, vol. v. fol. 29. f Samana phala sutta. fol. i.
382 ORIGINAL NOTES ON [xvi. 8
treasure [gathering] of riches," say the Mongols. 1 And Cle-
anthes being asked how one can be rich, answered : " 'Et TWV
ariQvpfav ; TTCVTJS," " be poor of desires." 2 And Horace:
" Quanto quisque sibi plura negaverit
Ab dis plura feret
Multa petentibus
Desunt multa. Bene est cui Deus obtulit
Parca, quod satis est, manu:" 3
" The more a man denies himself, the more also does he receive
from the gods. Men who have much, never have enough.
He is most favoured or best off, to whom God gives the neces-
saries of life with a sparing hand." " He," say the Rabbis,
"who is not satisfied with what he has and borrows from
others, loses what belongs to him and what does not." 4 And
the Chinese, quaintly: "Words few, and safe from calumny;
desires few, and preserve the body." 5 "And wish not for
more," say the Rabbis, " if thou hast enough." 6
For the human weakness of wishing to appear richer than
one is, is folly. On this, Publius Syrus says :
" Felix est, non qui videtur esse aliis,
Sedquisibi:"*
"A man is happy, not for what he seems to be to others, but
for what himself knows of his own circumstances (or state)."
We all know that, as regards outward appearance,
"Non omne quod micat, aurum est:"
" It is not all gold that glitters." " He," says Ebu Medin,
"who stays (or remains) in his measure [rank, means] is
respected ; and he who is content with what he has is
esteemed." 8 "If thou desirest wealth," says Sadi, "only seek
contentment ; for it is wholesome [digestible] wealth." 9 " For
wealth comes not by effort ; but the remedy is to boil little
[to moderate our wants]." 10
1 Mong mor. max. R. 2 Fragm. phil. Graec. p. 153. 3 Od. iii. 16.
4 Midrash Kohel. in Khar. Pen. iv. 14. 5 Ming-sin p. k. c. i. 5.
Mishle As. c. xxx. 3. 7 Publ. Syr. E. Medin 178. 9 Gul. ii. 28.
10 Id. iii. 28.
XVL 9] THE BOOK OF PROVERBS. 383
" The man, O king," said Vidura to Dhritarashtra, " who
restrains his senses, who has renounced anger and greed, who
is content and speaks the truth, lives at peace." 1 "For as
regards Fortune," said again Vidura, " she stands in awe of
him who is (or thinks himself) excellent, of one of austere
habits, or of one who is proud of his knowledge ; neither does
she look for extraordinary virtue, but only for a sufficient
amount of it." 2 And Horace : s
" Tu quamcumque deus tibi fortunaverit horam,
Grata sume manu." " navibus atque
Quadrigis petimus bene vivere. Quod petis, hie est,
Est Vlubris, animus si te non deficit asquus :"
"Take with thanks whatever it pleases God to give thee. We
cannot live happy, say ye, without a yacht and a four-in-hand ?
But if of an even [contented] mind, what thou askest is here
at hand, or among the poor of Ulubra ; it is all one to thee."
" For until the shell felt contented, it was not given a pearl,"
says the Persian proverb. " Even without money and without
a retinue of servants," says the Buddhist, " but in the company
of an intelligent friend, good may result even to a beast ; how
much more to speaking man!" 4 " For," adds the Telugu pro-
verb, " it is better to fare hard with good men than to feast
with bad ones." 5
9 A man's heart deviseth his way : but the Lord
directeth his steps.
22>rp, thinks about, devises, or proposes ;' but the Lord, V?T>
' steadies, supports,' also ' directs,' his [step] going (or walk, as Chald.
renders it).
"A man's heart? &c.
" A.v9pd)7roi 8 fia.ra.ia. vo/uo/iv, etSores ovSev'
Ofol Se Kara ox^frepov Trai/ra reXouo-t voov"
" We men indulge in vain thoughts, knowing nothing ; but the
1 Maha Bh. Stri Parva, 180. s Maha Bh. Udyog. P. 1509, 1510.
3 Ep. i. ii. 4 Legs par b. p. 363. 6 Tel. pr.
384 ORIGINAL NOTES ON [xvi. 9
gods," says Theognis, " work out [accomplish] everything after
their own mind:" 1 "for nothing happens to men, whether
good or evil, without [the consent of] the gods." 2 "For it is
most difficult to know the end of an action (or work) as yet
incomplete, how God will accomplish it. For it lies [is spread
out] in darkness. In vain will man rack his brains to find it
out" 3 " But evil days and good ones help him alike [whom
God directs]," say the Rabbis ; 4 "since man," say the Chinese,
" depends on the management (or working) of Heaven." " Man,
indeed, may have good desires, but it rests with Heaven to
fulfil them." 5
" O my son," says Simonides, " loud-thundering Zeus holds
in his hand the end of everything, and places it wherever he
will. The mind of it is not with men ; for we mortals are
always passing away [ephemeral], and know not how God will
bring every one of us to his end." 6 "All these things have
happened unknown to us," said the priest to CEdipus ; " for he
who is come to us both, says and thinks that our life is
regulated by the help of God ;" 7 "for consider thou mayest
not find one mortal who can escape the leading of God." 8
" Nothing will befall thee," say the Arabs, " but what is decreed
(or determined) for thee ; even when travelling in a land of
wild beasts, thou wilt not fare worse than what is destined to
thee." 9
" Since, then, neither by skill nor in any other way can a
man get that which is not attainable, I will," said Namuchi,
" follow (or pursue) that which has been settled (or awarded)
by the rulers of old." 10 " If, then, trouble comes to thee from
others, do not fret," says Sadi, " for neither peace nor trouble
comes from them. The vicissitudes of friend or foe, know
thou, come from God, in whose possession is the heart of every
1 Theogn. 143. 2 Id. 173. 3 j^ IO37- 4 Kiddush
Millin. 1067. 6 Chin. pr. P. 9, 20. 6 Simonid. iv. i. 7 CEdip.
Tyr. 3539. 8 Id. Col. 252. Arab. pr. soc. 10 Maha
Bh. Shanti P. 8208.
XVI. 10] THE BOOK OF PROVERBS. 385
one. Albeit the arrow always flies from the bow, yet sensible
men look to the bowman." 1 " So then stablish thy heart
within thee," say the Mandchus ; " and as to things without,
love (or treat) them according to what is right (or to rule)." 2
" All things," say they also, " are settled beforehand from
Heaven; in vain, therefore, do men distress themselves about
their living." 3
" Do not, therefore, expect that things should happen as thou
wishest," says EpictetUS ; " aAAa 0eAe yivevdai ra yevofieva d>s
yiveTcu, KOU tvporjcreis, but agree (or will) that things should hap-
pen as they do ; so shalt thou sail smoothly through life [go
with the stream]." 4 [A useful but difficult lesson.] Therefore,
" O Asha, teach us the ways that belong to Vohu Mano " 5 [the
Good Spirit], says the Parsee ; and the Christian of Sahid :
"God will send His angel to guide thee in the way." 6 [See
note, ch. x. 23.]
10 A divine sentence is in the lips of the king : his
mouth transgresseth not in judgment.
EDJ7, lit. ' divination,' said of wizards, &c., but here in good part,
' a divine sentence,' in keeping with the divine right of kings pre-
vailing at that time. Chald. and Syr. id. LXX. /xavreiov. Vulg.
' divinatio.'
"A divine sentence," &c. "A king," says Manu, " though he
be a child, is not to be despised, as if he were only a man ; for
a great divinity dwells within his form of a man." 7 " For if the
people were without a king, they would quake with fear ;
therefore did the Lord create a king for the protection of all ;"
" by extracting eternal particles from Indra, Pavana, Yama,
Suriya, Agni, Varuna, Chandra, and Ruvera." 8 "O King, live
for ever," said the vizeer ; " whatever the king says is ' the
1 Gulist. i. 24. 2 Preface to Dzu-gung. 3 Ming h. dsi, 48.
* Epict. Enchir. xiii. 6 Ya$na, xxxiv. 12. 6 Adag. 39; Rosell. p. 130.
7 Manu S. vii. 8, and 3, 4. 8 Id. ibid.
VOL. II. 2C
386 ORIGINAL NOTES ON [xvi. II, 12
eye of truth.'" 1 "The word of a king is a king of words,"
says Husain Vaiz ; 2 "for kings speak only once." 3 And
before him, Markanda said : "A king is the womb of truth ;
he knows the past, and is the author [as arbiter or judge] of
truth and virtue." 4
"O thou king of the race of Ikshwaku," said Vasishta to Desa-
ratha, " thou who art the very image of virtue, firm, consistent,
and wealthy, it is not for thee to set at naught right and justice.
Celebrated as thou art in the three worlds as a just, righteous
king, return to thine own righteousness ; injustice must be
unbearable to thee, O thou son of Raghu ! For thee once to
have said, ' I will do it,' and then not do it let that destroy
thy pious deeds, O son of Raghu ! Therefore let go Rama." 5
1 1 A just weight and balance are the Lord's : all the
weights of the bag are his work.
D 1 ?.? is properly ' the beam of the balance,' and is therefore always
coupled with a?3?Nb, the two scales or plates of the balance ; and ' all
the weights of the bag are,' not ' his work ' for some of these weights
or stones, as the custom is in the East, may be and often are defec-
tive but ^n^n is ' his business ' to see to it, and to punish the
fraudulent seller. Chald. follows the Hebrew ; and LXX. renders it,
poirr) fryov SiKaioa-vvrj wapa Kvpfa connecting BBtp'O with ITJrP 1 ?.
"A just weight" &c. "An even balance," say the Chinese,
"and a full measure, injure no man." 6 " Have one 'khenm-
mes' [steward] faithful and true," says Ani, "but take (or
hold) his scales and make them even." 7
1 2 // is an abomination to kings to commit wicked-
ness : for the throne is established by righteousness.
D'Obl? n?3?1n, ' an abomination, or an abominable thing in kings,
is to commit wickedness,' or ' is for kings to commit,' &c. A. V.
1 Gulist. i. 4. 2 Aklaq i m. xiv. 3 Lokaniti, 118. * Maha
Bh. Vana P. 12076. 6 Ramay. i. xxiii. 6, 7, 8. 6 Chin. pr. sc. 219
7 Ani, xvii. sent. Egyptol. May, 1875.
xvi. 12] THE BOOK OF PROVERBS. 387
reads as if all kings as a rule, loathed wickedness, which is not always
the case. Chald. "Bl ITfiprnp, lit. ' a thing to be kept at a distance
from, or abominable in, kings.'
"If is an abomination" &c. "Let the king," says Manu,
" establish strict justice for those who wish it, and punishment
for those who do not care for justice [who do not wish to act
justly] ; this is a moral law never to be transgressed. If the
king did not administer punishment to those who deserve it,
the strong would soon roast the weak like fishes on a spit ;
the crow would peck at the sacred cake ; the dog would lick
the clarified butter ; there would no longer be any safety for
the subject [as owner of property], and the low would upset
those above them. All classes of men would become deterio-
rated ; all barriers would be broken ; and all the world would
be angry, one man with another, if all punishment were done
away with.
" But where 'black punishment with red eyes' walks about,
destroying sin, people are not disturbed, if the king looks well
to it. But a punishment so glaring that men of untrained
minds [lit. not one with God in spirit] can hardly behold it,
will destroy the king who swerves from the path of virtue ;
both him and his kindred. It will fall upon his castle, his
kingdom and his territory ; upon his goods and chattels ; and
the rishis and the gods will rise into the sky, being terrified at
the judgment that befals the king." 1
"For although kings are the root of justice [law], as Brahmans
are of devotion," 2 "and there be kings many, yet those who
defend the right are very few indeed. As in heaven, there
are many dwellings (or bodies, companies) of gods, yet none
are so bright as the sun and the moon." 3 " O ye kings and
princes, considering your life of ease and of continual pleasure,
at night dwell a while on your conduct during the day, and
1 Manu S. vii. 13, 2029. 2 Chanak. 92, I. K. s Legs
par b. p. 195.
2 C 2
388 ORIGINAL NOTES ON [xvi. 12
eschew carefully any disgraceful and wicked doings in secret.
Above all, let your word be firm ; and when alone, know how
to search your own heart [mind] ; and when among men, know
how to choose between good and evil, while trying to agree
[be at peace] with them." 1
" The prince," says Tshcng-tsze, 2 " ought first of all to
possess virtues (or qualities) himself, and then he may look
for them in others." To this, Choo-he adds: " If the prince
has no evil [qualities] within him, he can govern others. Thus
to deal towards men is called 'shoo.'" ['Shoo,' Jap. 'ju,' is
thus explained in the Japanese Commentary: 3 'It is to take
the same interest in the affairs of others as in one's own."
And the Mandchu further says : "He who is not 'giljan' who
does not possess the virtue of not doing to others what he
does not wish to have done to himself cannot teach or
govern men. For he who does not see good in others, and
who does not to them that which himself likes, is not, in one
word, 'giljan.'" 4 The original Chinese word 'shoo,' often made
use of by Confucius in his Dialogues with his disciples, means,
'to do to others as we wish to be done by.']
In the following chapter of his Commentary on the Ta-hio,
Tsheng-tsze enlarges on this: "What you do not like in
superiors, do it not to inferiors [treat all men alike] ; what you
dislike in inferiors, do it not to superiors; and what you do
not like in your ancestors, do it not to your posterity. Such is
the rule for a prince." In the She-King, ii. 2, 3, it is only the
prince that rejoices the people who is said to be the father
and mother of his people. 5 As to princely virtue, the Lord
said to Wen-wang: "Do not stop [in the path of virtue]
but go forward, rising towards that shore [tang pe gan],
Heaven." " I contemplate (or consider) thy brilliant virtue ;
it is not great in sound and colour of face [in words, praise,
1 Oyun tulk. p. 2. 2 Ta-hio Com. ix. 3 Japanese Com. ad loc.
4 Mandchu Com. p. 5860. 6 Ta-hio Com. x.
Xvi. 12] THE BOOK OF PROVERBS. 389
and show] ; it is not known, nor blazed abroad ; but it is a
pattern of obedience to the Lord." 1
"Thus, then, the good fortune of the king who has overcome
or subdued his desires, blazes forth, and his reputatation rises
to the skies," says Kamandaki. 2 " Let him consolidate his
kingdom by virtue [law, justice, religion, dharmam], and also
protect it therewith. Once having got the blissful root of law,
justice, and religion, he neither will leave it nor will it ever
leave him," said the wise Vidura to Dhritarashtra. ? "Sincerity
[honesty, fidelity] is the foundation (or root) of a kingdom.
It can bind together prince and subject ; it can appease the
tutelary gods of agriculture ; it can influence heaven and earth ;
how much more, then, can it influence the children of men!" 4
" Let the king," says Kamandaki, " first wish himself to be
endued with virtues, and when thus qualified, let him see to
the rest of his kingdom. It behoves him to be like a deity on
earth, surrounded by good ministers, as by the waters of the
sea; yet himself completely reserved. Then let him choose
his court [attendants] from among illustrious families, men
blameless, affable, and publicly liked [popular], and gain their
respect and confidence if he wishes for comfort" 5 "He," says
Meng-tsze, " who subdues men by force is ' pih,' an usurper ;
but he who subdues them with virtue by practising benevolence
is a king. He who subdues men by force, does not subdue their
heart ; man's power is not equal to that. But he who subdues
men by virtue, delights the heart of those he subdues ; and
their subjection is complete." 6
Ke-kang-tsze questioned Confucius about government ; and
Confucius said : " Good government consists in rectitude. If
you, my son, lead the way in rectitude, who will dare act
otherwise than rightly?" 7 " If the ruler keeps his own person
in proper order, though he command not, yet others will act
1 She-King, vol. iii. bk. i. ode 7. 2 Niti sara, i. 62. 3 Maha
Bh. Udyog. P. 1124. * Chung-King, c. i. 6 Niti sara, iv. i 10.
6 Shang-Meng, ii. 3. ' Hea-Lun, xii. 16.
39 ORIGINAL NOTES ON [xvi. 12
properly ; but if he does not himself behave properly, though
he command, yet will he not be obeyed." 1 "If the prince,"
says again Meng-tsze, "is upright, who is there that will not
be so? Let only the prince do right, and the whole empire
is established." 2 " But for the emperor to offend against the
laws, is equally wrong as for one of the people to do so." 3
" For the beauty of royalty," says the Tamil proverb, " is
to hold the sceptre of good order [good government]." 4 "And
the stability [firmness or support] of the kingdom lies in
justice (or righteousness)," say the Arabs. 5
"Righteousness when worshipped by the king," said Bhishma,
"is worshipped everywhere [in his kingdom]; whatever the
king does, shines over the people." " And whatever is done
by the people in righteousness, the king enjoys one-fourth
part of it." 6 "Justice, O king, will give thee a good name in
the world, and be thy happiness at the resurrection. It will
make thee magnificent in this world, and in the next it will
'caress' thee." 7 Shun said to Kaou-yaou, when thanking
him for his good government of the empire : " Now, indeed,
my subjects [ministers and people] have not gone against
my regulations while you have acted as [judge] government
officer; awarding with intelligence the five kinds of punish-
ment in order to assist the five kinds of instruction, with a
view to the good government of my kingdom." 8
On another occasion, Chow-li, governor of a 'heang' 9 [village],
called together [invited as guests] all the elders of that district,
and said to them : " I will rule this ' heang ' with three things :
six virtues wisdom or knowledge, humanity, holiness, justice
and equity, sincerity (or faithfulness), and harmony (or con-
cord); six actions filial piety, respectful conduct, kind rela-
tionship and feeling for others, family duties, charitable
liberality, and hospitality; and six talents propriety, music,
1 Hea-Lun, xiii. 6. 2 Hea-Meng, vii. 20. 3 Hien w. shoo, 13.
4 Tarn. pr. 3024. 6 Arab. pr. 6 Maha Bh. Shanti P. 2831, 2836.
7 Akhlaq i m. xv. 8 Shoo-King, i. 3. A district of 12,000 families.
XV'i. 12] THE BOOK OF PROVERBS. 391
wealth, archery, writing, and arithmetic; with meet punish-
ments to such as deserve them." 1 "For only a wise and
virtuous man establishes the kingdom and the state," say the
Japanese. 2
" Be kind and honest towards the people, O king, and sit
secure from the attack of an enemy; for the subjects of a just
monarch are his army," says Sadi. 3 " Learn of me," said
Zerdhust to Gushtasp, "the way and the rule of faith, and
pay attention to what the Great Maker says of it : ' Choose
wisdom and make little of this world, and teach this the true
religion. For without religion imperial greatness is not good.'" 4
" By virtue," said Kamandaki, " a young king enjoyed the
earth for a long time ; but through vice Nahusha fell down
into the nethermost hell. Therefore let the king, honouring
virtue first of all, aim at (or strive for) it through his prosperity.
For the kingdom increases [prospers] through virtue, and the
sweet fruit of it is happiness." 5
"Thy justice, said the old woman to Sanjar, is a candle
giving light at night. It is to-day thy companion for to-
morrow [hereafter]." 6 "Enough," said Hesiod, "of former mal-
practices and of injustice,
" dAA. avdi SiaKpivia/J-^Oa ve"iKOS
10 firmer i StKcus, ai r e/c Aids etcriv apurrai.'"
" let us now begin to settle our quarrels with right judgment,
which we have learnt of Zeus to be best." 7 As the king said
to his vassals : " Govern according to law, and do nothing
without it. Do not kill living beings. Do not take what is
not given you. Do not allow yourselves to be led astray by
lust to commit whoredom. Do not tell lies, or use slander or
foolish talk. Show no pity to murderers, and teach no false
doctrine." 8
1 Siao-hio, i. 2 Jap. pr. p. 533. 3 Gulistan, i. 6. * Shah-
nam. iii. p. 1067. 5 Niti sara, i. 14, 15. 6 Nizam, 10, 57.
7 Hesiod, i. K. jj. 36. 8 Rgya-tcher r. p. c. iii. p. 14.
393 ORIGINAL NOTES ON [xvi. 13
1 3 Righteous lips are the delight of kings ; and they
love him that speaketh right.
In like manner as the preceding verse may be understood to
mean that 'doing evil is an abomination in kings,' so also here T^^n,
'righteous lips in kings cause good-will among the people towards
them; and he who speaks right things shall be loved.' Vulg.
'diligetur.' But LXX., Chald., and Syr., take it actively 'loves.'
" Righteous lips" &c. " A god sits on thy lips," said to
Ramses Mei-Amun. 1 "The Shah who does what he says,
must speak only what is good." 2 Nalas, among his other
qualities, was 'satyavadi,' speaker of truth, truthful. 3 "Truth,
valour, and liberality, are three qualities of kings ; but the
sovereign who is reft of them soon becomes an object of
blame," 4 says Vishnu Sarma.
" As the liquid aether [expanse of heaven, atmosphere] does
not shine without the light (or splendour) of the sun, so also
the kingdom does not shine for me without good law and
religion," said king Dhammasodhaka. "As the night does
not shine without the lord of the night, the moon, so also
does the kingdom not shine for me without law and religion.
In like manner also as a king who is deceitful does not shine
for all the ornaments he wears, so also does the kingdom not
shine for me without law and religion. Therefore will I
hearken to the religious law [dhammameva sunissami]; my
mind delights in it ; there is nothing preferable to it ; it is
the root of all success." 5
"And scholars are the jewels [precious things] of a king-
dom," say the Chinese. " All manual labour," say they also,
" is low and mean ; the reading of books [study] alone is high
[exalted]." 6 "Let a king, therefore, hearken to wise teachers
of old," said Kamandaki. 7 " Yea, O ye kings, look after those
who walk truly [practise truth], and raise them to honour." 8
1 Stfcle of Kuban. 1. 18. 2 Gulist. st. i. 3 Nalopakh. i.
4 Hitop. iii. 132. 6 Rasavahini, 5 10. 6 Chin. pr. P. 25, 26.
7 Niti sara, iv. 47, 48. 8 Oyun tulk. p. 3.
xvi. 14] THE BOOK OF PROVERBS. 393
" Let the king," said Vidura to Dhritarashtra, " take for his
companion [and adviser] and consort with a man who, with
an eye solely to duty, leaving everything else to his master,
speaks things disagreeable, but yet wholesome." 1
"After Yu had given good advice to the emperor Shun,
the emperor said: 'Right! how important are ministers and
attendants! attendants and ministers how important they are!'
And Yu said : ' Right ! ' Then Shun said : ' You ministers
are my legs, arms, ears, and eyes. If I act contrary to reason,
assist me [in trying to do better] ; you must not appear to
agree with me in my presence, and when you are gone hold
some 'after-thought language.' Take care, ye four attend-
ants."' 2 "Thus," said E-yun to T'hae-kea, "let your majesty
earnestly practise virtue ; have regard to your illustrious
ancestors; and at no time live in pleasure and indolence;" 3
"remembering," said Kamandaki, "that liberality, truth, and
valour, are the three great qualities a king ought to possess.
He that has them, acquires all the others." 4 "For the word of
a prince should be true, and his speech whole, in order that
the people may believe him and live happily." 5 " Even then,
look not at what he says, but at what he does," say the Os-
manlis. 6 "If a prince (or elder) is good in his place (or office),
his heart and his tongue are agreeable (?) ; his lips are ready
to speak, his eyes to see, and his ears to hear. The good
[glory or virtue] of his son will be truthful (or to do justice,
' er ma'), without falsehood." 7
14 The wrath of a king is as messengers of death:
but a wise man will pacify it.
" TJie ivratk" &c. " Princes in their wrath neither remem-
ber acquaintances nor consider affection or kindred." 8 " Nay,
1 Maha Bh. Udyog. P. 1349. * Shoo-King, i. 5. 8 Id. iii. 6.
* Niti sara, iv. 24. 6 Kudatku B. xvii. 44. 6 Osm. pr.
7 Pap. Pr. xv. 13, xvi. i, 2. 8 . Nitineri-vilac. 47. .-*-
394 ORIGINAL NOTES ON [xvi. 15
death," says Manu, "resides in a king's wrath;" 1 as in that
of Achilles,
" 17 ftvpi ' A^atois a Aye 5 0i]KCV
that brought untold evils on the Greeks, and hurled into the
realm of departed spirits many a brave soul of mighty men
of valour. " Therefore," say the Mongols, " it is not well [not
the rule] to speak against [in opposition or to contradict] the
Khan [prince], or one's father." 3 But it is said that "when
the sword is drawn, a wise (or good) man will make reconcilia-
tion," said Vasudeva. 4 " King Phonez asked Leon why it
should be so difficult to live with him [the king]. Leon
answered: 'It is like a man on a mountain in winter, sitting
near a large fire. If he comes too near it, he is scorched; and
if he stands too far off, he dies of cold.'" 5 "Prisoners and
captives require three things from kings : (i) forgiveness of
their fault ; (2) turning wrath into mercy ; (3) the sight of
him face to face." 6
"A good king with wise ministers is like wind and rain
over a sprouting (or growing) field or plantations of cocoa-nuts ;
but a bad king with wicked ministers is like that same high
wind by which that forest is consumed. The first protects
the people ; the last destroys them." 7 "For if a king who is
to protect the people is wrathful and a sinner, he destroys the
people, like a cloud ruining by too much rain a field sown
with good seed." 8 "As the sun and moon dispel darkness by
their light, so also no kings shine but those who protect the
people." 9
15 In the light of the king's countenance is life: and
his favour is as a cloud of the latter rain.
1 Manu S. vii. n. 2 II. a. 3 Mongol, mor. max. 4 Prem.
Sagur, c. ii. 6 Sibrzne sitsr. xi. p. 21. 6 Id. ibid, xxxiv. p. 5 2 -
7 Subhasita, 29. 8 Lokapak. 152. Id. 192.
xvi. 15] THE BOOK OF PROVERBS. 395
" In the light" &c. " The king's countenance," says Manu,
"is like the sun; it warms both eyes and hearts." 1 "His
favour is like ambrosia." 2 " A good king, though living far
away, protects the prosperity of his people all round, even at
a distance. By the gathering of large clouds in the sky, the
corn in the field increases apace." 3 " For if there is no rain,
there will be no crop." 4 "And benevolence, like rain, seeks
no return. What does the world give in return to the clouds
for the rain they bring'?" 5 "There is no refuge (or protection)
but in the king, for men who court wisdom, who have lofty
desires, who wish to rise in their profession, and for those who
understand the calling of servants." 6
" Therefore let not the king," said Yayati to Puru, "be sharp
[wounding] or ^injurious in his words ; let him not rob the
poor man of his property ; and let him not speak a word that
may hurt, or that is inauspicious and sinful." 7 For "the smil-
ing countenance of a prince, approving work well done, is
better and greater than a heap of riches large enough to
obscure the sky." 8 "It is meet for the king to do what wise
advisers [counsellors] tell him. The plans in his mind will
then prosper, and the field of his people will then grow by his
favour;" 9 " hope being the cloud, and his gifts the rain." 10
"But rain both destroys and restores what is injured, accord-
ing to its nature [too abundant or beneficial]. Yet for all
the benefits it confers on the whole world, it may be compared
to ambrosia, and reckoned such." 11 [The latter rain, C7'ip 1 ?Q,
' malqosh,' that falls in March and April, just before harvest, is
welcome as being very beneficial. To it, the favour of a king
is compared; though it often is more like the 'malakosan'
or malakoshan) winter rain foretold to Jemshid (Vendid. ii.
46 60) that was to drown the world in a flood ; told at length
1 Manu S. vii. 6. 8 Pancha T. i. 144. 3 Legs par b. p. 31.
4 Aweyar Kondr. 71. 6 Cural, xxii. 27. 6 Pancha T. i. 43.
7 Maha Bh. Adi P. 3558. 8 Nitineri-vilac. 39. 9 Lokapak. 151.
10 Matshaf phal. ll Cural, ii. 5.
39^ ORIGINAL NOTES ON [xvi. l6
in Mainyo i khard. c. xxvii. 28, &c.] " But the justice of the
Sultan," say the Arabs, " is better than the rich yield of the
season, or than a continual gift." 1
Speaking of good government, Confucius says: "The virtue
of a man promotes a good administration, as the goodness of
the soil promotes the growth of trees ; " and he adds : " This
government is like reeds and flags [that grow luxuriantly out
of the river silt]." 2 And Kaou-yaou said to Shun: "The virtue
of your majesty is without a defect. You approach your
inferiors with [negligence] kindness and condescension ; you
urge on the people with benevolence ; you do not entail your
punishments on a whole family of descendants ; in conferring
dignities, you perpetuate them in the family. You excuse
accidental transgressions, and do not magnify them ; you
punish presumptuous offences, however small; if an offence is
doubtful, you lean to clemency; if a merit is doubtful, you
only reward the important part of it" 3
1 6 How much better is it to get wisdom than gold !
and to get understanding rather to be chosen than
silver !
Lit. ' To get wisdom, how good [rather] than refined gold : and
the getting of understanding [is preferable] is to be chosen [rather]
than silver.' Here the infin. nbp and rriap differ in meaning, each
according to its relative position.
" How much better" &c. " Wisdom is the ' kamadugha,'
cow of plenty," because, says the Bengalee Commentary, "it
gives us all we can desire." 4 " Learning," says Aweyar, " is
more true riches than money ; " 5 so that "men of good under-
standing are lords, even when destitute of money. Gems,
indeed, may be thought worthless ; but only by those who,
not knowing their real value, sell them below their true price." 6
1 Arab. pr. 2 Chung yg. c. xx. 3 Shoo- King, iii.
4 Kobitaratna, 113. 5 Kondreiv. 22. 6 Nitishat. 12.
XVI. 17] THE BOOK OF PROVERBS. 397
For " the wise man," say the Arabs, " seeks for wisdom, but
the foolish seeks for money." 1 "The wise man," says Con-
fucius," as regards this world, neither assimilates himself to it,
nor opposes it. He conforms to justice." 2
" O ye children," says the author of the Balab5dam, " study
learning well; you will thus become learned and wealthy; and
you will thus live happily, praised by all for your qualities,
&c. Riches of learning are greater jthan riches of money.
How so? Wealth diminishes by being spent, and thieves
may take it ; but no one can rob us of learning [wisdom] ;
and as we impart it to others, it is thereby increased." 3
" As to refined gold, it is tried in four different ways : by
rubbing, by melting, by cutting, and by beating ; so also is
man tried by seeing, by rules of propriety, by learning, and
by the affections of the heart." 4 " For thy life therefore," say
the Ozbegs, " take not gold, but prayers. Are not prayers
worth more than gold?" 5
17 The highway of the upright is to depart from
evil : he that keepeth his way preserveth his soul.
" TJie hig/nvay, &c. " Men of old," says Kiu O, " compared
the path [way, duty] of men to a highway. And this high-
way is righteousness. It consists in doing nothing that is
imperfect (or wrong)." 6 " Uprightness (or perfection)," says
Confucius, "is the rule for men." 7 "Continence of the body is
wholesome ; so is that of speech ; so is that also of the mind ;
restraint in all things is wholesome. For the man who re-
strains himself in all things, spares himself all manner of
trouble." 8 "Cease (or let alone) from by-ways; keep to the
highway," say the Arabs. 9
" Qui tulerit per plana gradus, is tutior ibit." 10
1 Arab. pr. 2 Shang-Lun, iv. 10. 3 Balabod. Orup. i, 2.
4 Mas. iv. 21, Schf. 6 Ozb. pr. 6 Kiu O Do wa, vol. i. p. 6.
7 Chung yg. c. xx. 8 Dhammap. Bhikkhuv. 2. 9 Arab. pr.
10 Latj>r.
398 ORIGINAL NOTES ON [xvi. 1 8
"And virtue preserves the virtuous," say the Hindoos. 1 " O
king," said Vidura to Dhritarashtra, " the body is the chariot,
the soul is the guide, the senses are the horses. With these
horses well trained, and with a prudent, clever charioteer, a
man both attentive and clever is sure to go to bliss. If, how-
ever, all these are not curbed (or subdued), they will kill a
man, like unbroken horses and a bad charioteer on the road." 2
" ' He who preserves himself lives,' says Vidura to Yudhish-
t'ira. ' I know that,' replied the son of Pandu." 3
" By abundantly practising good in secret," says Te-keuen,
" I have reached to the ' azure hall ' heaven. And all who
settle their heart as I have done, Heaven must send happiness
on them." 4 "For good proceeds upwards, but evil down-
wards," 5 say also the Chinese. "And although rishis made
up the law, yet, in our opinion, he is great who behaves well." 6
" Still a spotless character, a handsome woman, excellence,
brightness, and to have reached an advanced position, how-
ever well protected, give cause for thought" 7 " For in like
manner as a cart that leaves the level high-road for a rough
side path, comes to grief with a broken axle [nut], so also he
who forsakes virtue and leans to evil, comes to grief when face
to face with death." 8
1 8 Pride goeth before destruction, and an haughty
spirit before a fall.
Lit. ' Before a break-down, pride ; and before a slip, haughtiness of
spirit.' But no translation can do justice to the power and terseness
of the original
"Pride goeth before? &c. Chilon being asked: "What is
Zeus about ?" replied :
" Ta p.ev v\f/f)Xa rairfivoi' TO, Se ran-eiva vi^oi'"
1 Kobita Rat. 6. 2 Maha Bh. Udyog. P. 1152, 1153. 3 Maha
Bh. Adi P. 5756, 5760, 5847. * Wen-chang Te-keuen, &c. ; Shin-
sin-1. iv. p. i. 6 Chin. pr. G. 6 Bahudorsh, p. 44. r Lokapak. 48.
8 Milinda pano, p. 66, 67.
XVI. 1 8] THE BOOK OF PROVERBS. 399
" He humbles the proud, and raises the humble." 1 "When a
man is notorious for his arrogance (or pride) or remarkable for
his valour, many sorrows come upon him gradually from above.
I have heard that the lion, though so powerful, yet carried a
fox that was dead." 2
"After the ascent," say the Rabbis, "comes the fall." 3 "As
favours from Heaven increase, haughtiness becomes excessive.
Then when humiliation begins to be felt, shame is at hand." 4
" For a man swollen with pride," said Nam-thos-kyi-woo
[Kuvera], " has a hard master. Those, however, who abide in
good spirits and in a dutiful frame of mind have an easy (or
clear) perception " [know how to conduct themselves]. 5 "A
man," says Lao-tsze, " who becoming rich grows proud of it,
will bring upon himself the judgments of Heaven ;" 6 "for it is
meet that the [great] proud should be humbled." 7 "Arro-
gance (or insolence, haughtiness)," says Ali, "walks on to
destruction ;" thus paraphrased in the Arabic Commentary :
"Arrogance is to blame; such a 'field and pasture-land' as
arrogance will drive the owner thereof to toil and great trouble ;
nay, it drives him to ruin and destruction." And the Persian :
" The man who is puffed up, who desires more than he has,
and who steps out of the range of what is right and suitable,
misery meets him, and he perishes between the teeth of adver-
sity and the claws of misfortunes." 8
"When a prince carries himself haughtily," said Ajtoldi to
Ilik, " he then sees contempt, and that too, without reserve, O
my son. When there is pride, no man goes to heaven. Hear
this word, O thou chief of princes." 9 " The proud and haughty
man rises to heaven like smoke, and then down to the depths
below and perishes for ever," 10 said Asaph. "For as there is
1 Sept. Sap. p. 20. 2 Legs par. b. p. 166. 3 Khar. Pen. i. 2.
* Gun den s. mon. 709. 6 Rgya-tcher r. p. ch. xv. 6 Tao-te-
King, ch. ix. r id. ch. Ixi. Ali b. A. T. 76th max. Kudatku
Bil. 99, ico. 10 Mishle As. i. 2, 21, 24.
4OO ORIGINAL NOTES ON [xvi. 1 8
no friend equal to wisdom, so also there is no enemy second
to pride." 1
"Fortuna vitrea est, turn cum splendet frangitur:" 2
" Therefore be very, very humble, for all that awaits thee is
worms/' say the Rabbis. 3
" Rhy lawn a gyll
Rhy uchel a syrth:" 4
" Too full," say the Welsh, " runs over, and too high falls
down." "God exalts him who humbles himself, but He
humbles him who exalts himself;" 5 and "a very conceited (or
proud) man falls into hell," say again the Rabbis. 6 "Yield
like a reed ; be not stiff like a cedar," says R. Simeon. 7
[Alluding to the fable KaAa/xos K. eAcua, Esop 59 and 213.
A/ous K. KaAayxos, Babrias, 36 ; Quercus et Arundo, Avieni, 16 ;
Abstemii, 53; Rabbi M. Niqdani, p. 108 and 164; Sophos, 47 ;
Syntipa, 31, &c.]
" For the storm does not root up the grass that lies low ;
but it throws down tall trees, and exerts its strength against
them." 8 " High," say the Burmese, " the wind breaks it ; low,
goats eat it." 9 "The great, falling from a high position, are
greatly troubled ; but the [small] lowly when they fall do not
suffer so much. If a man fall from on high, he is killed ; not
so a small animal; it lives through it" 10 "After a dignity,
wormwood and bitterness," say the Rabbis, " like falling from
a ladder." 11 "And every one who is of a haughty spirit will
be despised in the end." 12 " Of him, God says : I and he can-
not abide together in the world," said R. Chisdah. 13 " The
Shekinah mourns over him." 14
" Let the king learn humility of the brahman," says Manu,
1 Kobita Ratn. 133. 2 Publ. Syr. 3 Pirqe Av. B. Fl.
* Welsh pr. 5 Erubin. 13, M. S. 6 Baba bathra, 10, M. S.
7 In Derek Erez Rab. iv. 8 Pancha T. i. 138 ; Hitop. ii. 85.
9 Hill pr. 148. 10 Balabod. Orup. 12. u Ep. Lod. 46, 47.
12 Sotah. 5, M. S. Id. ibid. M. S. " Id. ibid. M. S.
xvi. 1 8] THE BOOK OF PROVERBS. 40 1
" always himself in a subdued frame of mind ; for the king who
is of a humble spirit never perishes. Many kings have been
destroyed, together with their households, from want of humi-
lity ; while ascetics from the jungle have gained kingdoms
through humility. Vena, and also king Nahushi, perished for
want of humility ; so did also Sudana, Yavana, Samukha, and
Nimira. On the other hand, Prithu and Manu acquired a
kingdom through humility ; so did also Kuvera thereby get
his principal wealth, and the son of Gadhi [Vishwamitra] get
the brahminical priesthood." 1 "Proud display," says Confu-
cius, " does not become humility ; but moderation [economy]
may become rusticity. But rather than a want of humility
[which is so great a fault], choose rusticity [rather than a
proud display]." 2
"Fly not high," say the Chinese, "fall not wounded." 3
" Full of self self-deceived [mistaken]," say they also ; and,
" he who foolishly makes himself noble and great, verily takes
the road to death." 4 Sophos, fab. 39, and Syntipa, 51, tell us
that when the weasels and the mice were at war, the mice put
horns on the heads of their generals. These, however, stuck
at their holes and were eaten up. Thus "rroAAots >] KevoSogta
KCIKWI/ atria yiverai :" 5 vainglory causes the ruin of many. And
""Y/3p6S aKpordrov eio-ava/Jacr'
a?7ros aTToro/AOv (opova-fv tis dvdyKav'"
"Insolence (or arrogance) when at its full height, is hurled
headlong into sudden woe." 6 For :
"Balchderhebdroed:" 7
" pride is without feet [on which to stand]," say the Welsh.
" When the result of thine awful pride shall have wasted away,
then shalt thou obtain a fruit of piety [punyam]," said Agastya
to the serpent, who was by him hurled down from heaven and
1 Manu S. vii. 39 42. 2 Shang-Lun, vii. 45. s Chin. pr.
4 Mun Moy. pr. p. 18. 6 Babr. 31, Es. 115. 6 CEdip. Tyr. 874, sq. ;
and Theognis, 813. 7 Welsh pr.
VOL. II. 2 D
4O2 ORIGINAL NOTES ON [xvi. 1 8
made to eat the dust of the earth ; " and Yudhisht'ira will
restore thee to thy former state." 1 "When a king is praised
for the greatness or height of his estate, it is the cause of his
speedy end. What else can happen to an egg thrown up
towards the sky, but to fall and be broken ?" 2
" When the Lord will destroy an ant, He gives it wings
[elevation and ruin]," say the Arabs. 3 So the Spaniards :
" Da Dios alas a la hormiga para morir mas aina;" 4 " In dam-
num formica suum sese induit alis." 5 "The ant's wings grow
for its death," say the Bengalees. 6 Sadi also alludes to this :
"When a low individual comes into a place of power, he cer-
tainly must receive a blow on the head. Is not this what a
sage has said : * Would it not be best for the ant not to have
had wings?'" 7 "However high an eagle may soar, he must
at last alight as low as a buffalo." 8
" So he that is lifted up must get a fall." 9 "A cader va chi
troppo in alto sale:" " He goes to a fall who rises too high."
And "A gran salita, gran discesa :" 10 " To a great ascent, great
fall." "From pride of family, of power, or of wealth," says
Vema, " men give themselves up to licentious pursuits and
to debauchery." 11 "Thus do men perish enveloped in dark-
ness through pride," said Yayati to Ashtaka. 12 For " pride
cannot last long," says Kheuh-li. 13 "The young of a kite
just fledged," said Ugedei, Tchinggiz-khan's adviser, " had
caught a mouse, and wished to eat it in company. Proud of
his feat, the next day early he invited a speckled jackdaw(?) to
the feast. But while sharing the mouse with his guest, the
young kite was devoured by him. Hence we see how little
pride profits any one." 14 " For the foal," say the Georgians,
" that proudly bounces before his dam, only stands there as a
prey for the wolf." 15
1 Maha Bh. Vana P. 12529. 2 Legs par b. p. 204. 3 Egypt, pr. u.
4 Span. pr. 6 Lat. pr. 6 Beng. pr. 7 Gulist. iii. 16.
8 Malay pr. 9 Nava Ratna, 2. 10 Ital. pr. " Vemana, ii. 190.
12 Maha Bh. Adi P. 3621. Ming-sin, p. k. i. 5. w Tchinggiz-
khan, p. 7. 15 Andaz. 66.
xvi. 19] THE BOOK OF PROVERBS. 403
" Lanka [Ceylon] was destroyed through excessive pride,
and the Kuruids through excessive haughtiness ; so was also
Palivarddha through extravagance. Excess in anything,
therefore, is to blame." 1 "No praise, then, for pride (or
haughtiness)," says Ali. 2 " But princes and kings," says Lao-
tsze, "who become proud on account of their elevation and
cease to be models, will have cause for alarm, and shall fall." 3
" It is from pride," say the Georgians, " that the crane stands
on one foot only, except when walking, lest it shake the earth
by its weight." 4 " Overcoming one's pride, then, is a door to
religion," says the Buddhist; "it leads to perfecting oneself
in real knowledge." 5
19 Better it is to be of an humble spirit with the
lowly, than to divide the spoil with the proud.
" Better it is to be" &c. The fables of Esop above quoted,
of the Reed and the Olive-tree [fab. 59], and of the Trees and
the Reeds [fab. 180], are in Chinese : 'Pine, reeds; hard, soft;'
and end with this proverb : " The meek and kind, in the end,
find profit to themselves ; but the fierce and violent always
invite calamities." 6 Vartan has it in Armenian as ' The tall
Trees and the Reed,' and says : "An Indian king, when taking
his walk among the hills and dales of his kingdom, noticed
that all the high trees were thrown down, and that a reed only
stood erect. Having asked the reason, the reed replied : The
winds blew fiercely, and the trees withstood them proudly and
were broken ; I yielded, and am safe." 7 And the Turkish:
" Many misfortunes befal the proud, that touch not the lowly.
There is a well-known proverb : ' If the times do not conform
to thee, conform thyself to the times.' But this saying is
[kufr] blasphemous." 8
1 Chanak. 50. 2 I4th max. 3 Tao-te-K. ch. xxxix. * Sibrzne
sitsr. Ixx. p. 97. 6 Rgya-tcher r. p. c. iv. p. 24. 6 Mun Moy, fab. 70.
7 Vartan, fab. 33. 8 Fab. Turques, ad 1.
2 D 2
404 ORIGINAL NOTES ON [xvi. 19
" Don't feel surprised," said the reed to the olive, "in fighting
the wind thou hast been beaten ; but we reeds yielded and
are safe." 1 "Think not, said the lion to Dinmah, that the
animal that makes such a noise is insignificant, because thou
hast escaped safely. For a high wind does not injure [oppress]
the soft grass, but it breaks the tall plants and high trees." 2
" Children," says the Tamil teacher, " behave respectfully and
you will prosper. The bulrush that bows its head before the
overflow, raises it again, and remains uninjured ; but trees
that stand up and oppose it are carried away." 3
7TWS fCTTl KO.
To '"
" To be small is, so to say, one's safety and freedom from
trouble ; for seldom do we see a man who is thought great,
also free from danger," said by the small fish when thrown
back. "Therefore be not ostentatious [show no pride or
haughtiness] in life, neither parade thy falling down [mis-
fortunes]." 5
" Be not running after dominion [the great, or greatness]
for aye," say the Rabbis. 6 " But let a man always be soft
[yielding] like a reed, and not hard like a cedar." 7 "For
dominion buries those who bear it [through anxiety and the
weight of responsibility]." 8 "Look at the grass, said the owl,
how the wind lays it low and down;" 9 to which the Greek
adds, " and see how the same wind roots up and throws down
the very tall trees." 10 "He that continues in pride, whether he
be god or man," says the Buddhist, "is but a grain of mustard-
seed, or a drop of water in the footprint of a cow, only a
glow-worm in these three thousand worlds." 11 "A man raised
on high and falling low, gets shame ; but there is no fear of
1 Babrias, fab. 36. 2 Calilah u D. p. 92. 3 Balabod Orup. 7.
4 Babrias, fab. 4. 6 Nitimala, iii. 27. 6 Yalkut Misch. R. Bl. 458.
7 Id. ibid. 453, and Taanith, 20, M.S. p. Lod. 855. 9 Calilah
u D. p. 143. 10 2re0. K. 'l\v. p. 276. u Rgya-tcher r. p. c. viii.
XVI. 2O] THE BOOK OF PROVERBS. 405
falling for one who stands on the ground." 1 "And if he walk
gently, the earth will bear him." 2
" Come down, then, and humble thyself," says Asaph, " and
comfort the afflicted (or the poor) who are lower than thyself,
in order to find real delight." 3 " For goodness in a humble-
minded man is best," says Ahura Mazda. 4 " If a man has a
haughty spirit," says Rabbi M. Maimonides, " let him bring
himself down to self-contempt, to sit lower than others, and
to wear tattered garments that bring contempt on those who
wear them." 5 " For he will live without poverty [want] who
is pleased with what is lowly." 6 "Keep thyself low," say the
Chinese, "and thy thoughts within bounds." 7 "Give me a
colt that carries me," say the Spaniards, " rather than a horse
that throws me down." 8
" Therefore make no friendship with a proud man, even
though he be called good," 9 say the Mongols. " Let a brah-
man," says Manu, "always detest worldly honours as he would
poison ; but let him court disrespect as he would ambrosia." 10
" For it is no humiliation [depreciation] to be low. Small is
the image of a hill in a mirror," 11 says Vema.
20 He that handleth a matter wisely shall find good:
and whoso trusteth in the Lord, happy is he.
"l^'by b'OtPa. Here the makkaph is omitted in some editions,
as if it interfered with the sense, which is : ' He that considers well,
that seeks to understand all about a thing, or matter, trusting to the
Lord helping his understanding,' &c. Aben Ezra refers it to the
preceding verses, and to the duty of humility; R. S. Yarchi understands
it in the sense of A.V., which seems correct. LXX. read o-weros
Chald., Syr., Vulg. 'in verbo.' But if so, we should
, 'And whoso trusteth in the Lord, V"JP, happinesses
[good luck] to him.'
1 Pancha T. i. 276. 2 Kondreiv. 67. * Mishle As. 2, 27.
* Mainyo i kh. xxxix. 26. 6 Halkut De'ot. ii. 2, p. 12. 6 Ebu Med. 337.
7 Ming-sin p. k. c. i. 8 Span. pr. 9 Mong. mor. max. R.
10 Manu S. ii. 162. " Vemana, i. 21.
406 ORIGINAL NOTES ON [xvi. 2O
" He that Jiandleth? &c. " Look well to what you purpose
to do, and afterwards you will not repent of it." " For what-
ever is done according to truth, succeeds of its own accord,
and lasts long," say the Mandchus. 1 " For one word only may
spoil the business," says Choo-he, "while one [wise] man only
may save [establish] the kingdom." 2 Chung-hwuy [B.C. 1800]
in his proclamations said: "Direct your affairs according to
justice, rule your own hearts according to propriety, and you
will be a cause of abundance [prosperity] to those who come
after." 3 " If a man manage well the affairs of the [kingdom]
government, he will rise in power and dignity ; he will then
have a ' sweet-pear tree ' while [in office or] in life ; and when
he departs hence, his praise will increase double." 4
In the story of Thoodhamma we are told that " the noble-
man's daughter detected the one of the four brahmans who
had secreted all the money. The king, therefore, seeing how
useful she would be in state questions, raised her to the high
post (or office) of queen." 5 "For in the fight, one looks for
a brave man ; at meals, for pleasant intercourse ; but in daily
life, one looks for a wise man." 6 "But in order to accomplish
an object, or business, talk not [of it]. Spilled water is hard
to take up again [with nippers, ch'ha]," say the Chinese. 7 One
ought not to handle a matter (or thing) inconsiderately (or
unadvisedly)," 8 says Dr. Desima to his disciples ; "and going
against the stream, raises high waves and much trouble." 9
"But turn the helm to the fair wind, and row down the
stream ; for billows rise not in a fair wind. Then spread the
sail to the fair wind, and steer your bark down the stream," 10
are quaint Chinese proverbs ; to which the Siamese add :
"And place not your bark athwart the stream." 11
"Likewise, in the hands of a good physician, poison be-
1 Ming h. dsi, 15, 19. 2 Ta-hio Com. c. x. 3 Shoo- King, iii. 2.
4 Gun den s. mon. 309 320. 6 Thoodham. st. 5. 6 Lokaniti, 52.
7 Chin. pr. P. 48. 8 Shi-tei-gun, p. u. 9 Jap. pr. 10 Chm. pr.
11 Siam. pr.
xvi. 2l] THE BOOK OF PROVERBS. 407
comes a good remedy ; whereas in the hands of a quack, a
good remedy becomes poison." 1 "Matters prosper only when
managed by men endued with intellect and wisdom, as the
miller's grinding-stone revolves on its iron axle." 2 " Then
bend one cubit to straighten eight." 3 "If it is not level, shave
it so ; if it is level, keep it so." 4 " One may do by craft what
could never be done by force. An elephant was destroyed
by a jackal that waylaid him into a slough." 5 "The token of
a man's understanding is shown by his work, as his conver-
sation may show his information." 6 "But in life, tread lightly.
The sound of thy step may reach thy enemy." 7 "And having
considered a delicate matter, venture on it." 8 Then, says
Pindar :
"TO Se
TrapaXvet.
" to succeed after undergoing so much trouble, sets a man free
from regrets."
21 The wise in heart shall be called prudent: and
the sweetness of the lips increaseth learning.
" TJie wise in heart" &c. Speaking of virtue, Confucius says
that "he who is not really virtuous, cannot long remain
faithful to his agreement with virtue [not long virtuous], and
cannot long continue happy. The really virtuous, however,
find rest in virtue; and the wise in heart value it. And," says
he also, " the truly virtuous alone can either love or hate men
[for their virtue or vice]." 10 "Poverty, which brings trouble,
shall not come to those who always use the sweetness of
speech that gives so much pleasure. Humility and sweetness
of speech are the greatest ornaments of a man. No others
1 Tamino nigiwai, Atsme G. vol. ii. p. 5, 9. * El Nawab. 105.
3 Chin. pr. * Dr. Morr. Chin. Dial. p. 239. 6 Hitop. i. 212.
6 Nuthar ell. 72. 7 Sanhedr. R. Bl. 8 Kondreiv. 52. 9 Find.
Ol. ii. 93. 10 Shang-Lun, iv. 2, 3.
408 ORIGINAL NOTES ON [xvi. 22
equal them. If in trying to speak usefully, a man speaks also
agreeably, he will lessen his sins and increase his virtue." 1
"A pandit also, who has brought learning to other men,
shall never be in any great difficulty ; but he shines every-
where," said Vidura to Dhritarashtra. 2 " The best (or most
distinguished) part of education [manners]," says Ali, "is
beauty of disposition ; as the most dignified part of race is
beauty of manners [education, 'adab']. Better is beauty of
manners," says the Persian, "than that of pedigree." 3 "And
the beauty of speech is in .a correct pronunciation," 4 say the
Tamils.
22 Understanding is a wellspring of life unto him
that hath it : but the instruction of fools is folly.
" Understanding- is" &c. " The signs of a wise man are :
(i) he thinks very well ; (2) he speaks best; (3) and orders
[does] his business best. A man possessed of these three
qualities is called wise," says the Buddhist. 5
" GEdhi ther dugi," &c.
" Let thy understanding [mother-wit] suffice (or avail) thee,
O father of time, when thou comest to words with the giant
[Vafthrudnir]," said Frigg, Odin's wife, to him. 6 "Intelligence
is half a living," say the Arabs. 7 And "understanding, in men
gifted with it," says Asaph, " is like sharp arrows in the hands
of a valiant man." 8 "An arrow, however, shot by a bowman,
may or may not kill his foe. But understanding dealt out by
a man of understanding, may destroy both the kingdom and
the ruler thereof." 9
" But no teaching, nothing, will avail a man of small under-
standing," said Somadatta to Laladiya. 10 "A calf cannot be
1 Cural, 9496. 2 Maha Bb. Udyog. P. 1247. 3 Ali b. A. T.
max. 80 and 81. 4 Vettivetkai, 2. & Tsa-gnay, JayThera, 26.
6 Edda, Vafthrudnism. 5. 7 Arab. pr. Mishle As. xxii. 16.
8 Pancha T. i. 219. 10 Somadatta jat.
XVI. 23] THE BOOK OF PROVERBS. 409
drawn with the sweetness [wit, merit] of a riddle, neither can
a fool be taught words of sense." 1 Cicero says truly, "Quo
quisque est solertior et ingeniosior, hoc docet iracundius et
laboriosius : quod enim ipse celeriter arripuit, id quum tarde
percipi videt, discruciatur." 2 And Ovid :
" Ingenium quondam fuerat pretiosius auro :
At hunc barbaria est grandis, habere nihil." 3
Yet "real patience in teaching shows that thou art really
learned." 4
23 The heart of the wise teacheth his mouth, and
addeth learning to his lips.
TPp VpET;, giveth intelligence, skill, wisdom, to his mouth.'
" The heart of the wise? &c. "I, Enoch, will now speak with
a tongue of flesh and with my spirit, which the Most High has
given me ; a mouth to speak given to man, and a heart to
understand." 5 "A man," says Confucius, "who has virtue
must also have words [be able to speak], although a man who
can speak may have no virtue. So also a man with love for
his fellow-men must also have courage (or bravery), although
a man gifted with courage may have no love for his fellow-
men." 6 "Men who have read the Shastras may yet be fools
for all that. Those alone are wise who practise them. It is
not the name alone of a well-considered remedy that does
good to the complaint, but taking it." 7 "Well-established
learning words without error," says Avveyar. 8
" The great [exalted] brahman values excellence of speech
above eating." 9 " He is a cocoa-nut shell with a kernel of
honey" for his sweet speech ; "altogether sugar and sweet." 10
"The wise man, even when in reduced circumstances, gives
1 Mishle As. ii. 10. ' Cicero, pro. Roscio com. 3 Eleg. viii.
* Kawi Niti Sh. 6 Bk. Enoch, iii. 14. 6 Hea-Lun, xiv. 5.
7 Hitop. i. 1 80. 8 Kondreiv. 50. ' Kawi Niti Sh. xi. 2.
10 Javanese pr.
4IO ORIGINAL NOTES ON [xvi. 23
pleasure to others by his elegant sayings. But a fool, even
when rich, consumes himself and others by his violence," 1 say
the Tibetans. " If the heart is upright (or firm)," says Choo-
he, 2 "the words must be [heavy] weighty, even in speaking two
sentences (or two words) ; for the words come from the heart.
If the heart is established, the words must be well considered ;
and so will they be lofty [tsuy] and measured [shoo]. But if
the heart is not established, the words will be rash and incon-
siderate."
"When the heart is at rest," says Kwan-tsze, "the kingdom
[five senses, speech, &c.] is at rest also. When the heart rules,
the kingdom is ruled; the government of the heart is from
within, and governed speech issues from the mouth." 3 "And
let a man protect (or preserve) his own virtue by unblameable
actions, not opposed to it, with pitifulness towards the desti-
tute, and with sweet [words] speech at all times," 4 says
Kamandaki. Sweet speech, however, is not always valued,
as by the hawk. " I, said the hawk to the nightingale, I
understand hunting, and take the breast of a partridge at
the hand of the Shah. But thou ! since all thou canst do
is to sing, eat worms, and dwell among thorns. Fare thee
well." s
Any how, "whosesoever heart is full," say the Ozbegs, "will
let his tongue loose (or open)." 6 Yes; "but the innate qualities
[merit] of a man are increased by sweet speech ; as gold is
made more pleasant when rubbed with sweet perfume." 7 " It
is a sin," says Tai-shang, "for the heart not to be in the tongue.
For it is the property of an excellent man to put his heart in
all he says. It cannot be heart ' Yes,' and mouth ' No ' with
him." 8 "A horse is known by his fleetness, an ox by his
strength, an udder by the milking, and a man by his conver-
sation." 9 "So every disciple of wise men," say the Rabbis,
1 Legs par b. p. 113. 2 Vol. xliv. 3 Kwan-tsze, c. xxxvii.
* Niti sara, iii. 34. 6 Nizami, 2151. 6 Ozbeg pr. 7 Drishtanta
shat. 26. 8 Kang-ing-p. in Shin-sin-luh, ii. p. 7. 9 Lokaniti, 50.
XVl". 23] THE BOOK OF PROVERBS. 41!
"who is not outwardly as he is inwardly, cannot be called
wise." 1
" For him who, without strength of arms, or without skill in
arts, is nevertheless well brought up to use sweet speech, is a
great blessing." 2 "A holy man," say the Mongols, "teaches
others well, 'without hearing' [from within himself], but a low
individual pours himself out in vain talk. [Or, differently
pointed, 'when asked, explains wrongly,' teaches false doctrine.]
A Bodhisatwa when reviled, only feels pity ; but the king of
Death, even when he is honoured, still kills you." 8 "The words
spoken by the mouth come from within the heart; if the
heart is in the right way, the mouth will speak rightly ; but
if the heart is perverse and evil, the mouth will speak perverse
and evil things," say the Chinese. 4
" If you wish to know the concern of a man's heart and
bosom, only listen to the words of his mouth," say they
again. 5 "The nature of a superior man," says Meng-tsze, 6 "is
such that benevolence, justice, propriety, wisdom, have their
root in his heart and shine clearly in his mien ; are seen in his
open countenance, are spread around him, 'fill out his shoulders,'
and appear through his back. They add grace to the motions
of his four members, 'without being spoken to' [exert their
influence unheard, but seen]." "Wise men, free from faults
and from ignorance, will not speak profitless words, even by
mistake." 7
" But the wise, who hear the words of men talking together,
both good and bad things, only choose the good, as the swan
chooses curds from the water in which they float." 8 And
speak to the purpose. "'Ah!' said the golden frog to the crow
that held it in his beak, ready to devour it, ' wash me in
water ere thou eatest me.' ' Right,' said the crow ; and so
saying, dropped the frog into the water, in which it swam off.
1 Ep. Lod. 1246. * Mangala thut, 6. 3 Sam Ugh. 120.
4 Dr. Medh. Dial. p. 163. 6 Hien w. shoo, 81. 6 Hea-Meng. xiii. 21.
7 Cural, xx. 199. 8 Maha Bh. Adi P. 3078.
412 ORIGINAL NOTES ON [xvi. 24
The crow asked it its name. 'My name/ said the frog, 'is
Baghadur Setgildu gifted with great common sense.'" 1 And
ready when wanted. " But learning that lies in books, and
money in other hands than one's own, when the time to make
use of them comes, then neither learning nor money is there,"
said Chanakya. 2
24 Pleasant words are as an honeycomb, sweet to
the soul, and health to the bones.
D3?b 'npW, ' Pleasant or pleasing words,' is rendered ' words of
wise men,' by Syr. ; but Chald. follows the Hebrew. Kephar (or
Cephar) nahum, D13?3 "123, Capernaum, was so called ' Pleasant village '
[of detached houses], on account of the beauty of its situation on the
fertile plain of Chinnereth or Genezareth, on the smiling shore of the
lake of Genezareth, or sea of Tiberias, abounding in fish. Capernaum
is often mentioned in Rabbinical writings, in which ' Capernaumites,'
or inhabitants of Capernaum, are called heretics, probably on account
of Christ having lived there.
"Pleasant words'' &c. "Soften thy speech," say the Arabs,
"and thou shalt be loved;" for "softness (or sweetness) of
words is the bond of hearts," say they also. 3 " Palabritas
mansas," say the Spaniards. 4 " But the mouth is not made
sweet by merely saying, honey! honey!" say the Turks. 5 "If
men had a good, sweet tongue," say the Ozbegs, "then, having
caught them, one might lead them together; a hare with an
elephant." 6 " For one catches more flies with one drop of
honey, than with a pipe-full of vinegar." 7
" aAA' CTI KCU vvv
, tos KCV /JLIV peoxra/xevoi
ayavowrtv eTrecrcri re ^letA
" Therefore let us now consider," said Nestor to Agamemnon,
"how best we may conciliate and persuade him with [pleasing]
winning gifts and with soothing, honeyed words."
1 Siddhi Kur. st. xxiii. 2 Nitishat. 89. 3 Arab. pr. * Span. pr.
6 Osmanli pr. 6 Ozbeg pr. 7 Osmanli pr. 8 II. i. in.
xvi. 24] THE BOOK OF PROVERBS. 413
" Speak so as to give pleasure," says Avveyar, 1 " words of
nectar or of sweetness ;" "sweet speech." 2 Thus Calliope, so
called from her sweet voice> was not only "irpofapto-Ta.^ diraa-fwv,
foremost among the Muses, and destined to follow in the train
of kings," says Hesiod, " but she and her sisters,"
" To? /j.tv 7ri yAwcro-y yXvKepyv ^etov(riv aoiSrjv,
ToC 8' C7T C/C CTTO/ittTOS flfl /XflAl^a'"
" poured sweet speech on the tongue of one, while soothing,
honeyed words flowed from the mouth of another, inspired of
them. 3 Her influence reached, it appears, even unto Egypt ;
for the courtiers of Usurtesen said in answer to him, ' their
god :' " Thy mouth is divine flavour, and divine intelligence
rests within thee; let thy advice prevail, O king." 4
So also: "O ye Aswins, animate [urge] us with your honeyed
whip [sweet speech]," 5 sang they of old on the plains of India;
for sweet words are of all countries. For " it is better," says
Sadi, " to take colocynth at the hands of a benevolent man,
than sweets at those of a cross-looking one." 6 "When, how-
ever, thou hast said one good thing, repeat it not ; for having
eaten of sweets once, that is enough." 7 "What are three
agreeable things in this world?" asks the Burmese, "(i) Sandal-
wood is very agreeable ; but (2) moonlight is pleasanter ; yet
(3) far more agreeable than these are the words of good and
honourable men." 8
" Words of kindness [kind, pitiful words] are like very cool
white sandal-wood." 9 [The smell of sandal-wood is reckoned
cool and refreshing, and thus often coupled with the freshness
of moon-beams by Indian poets.] " Sweet speech is blended
with softness (or kindness ; ' Tram,' moisture), is free from guile,
and is uttered by those who have well considered what is right
[virtue]. It is virtue to speak with a pleasing countenance, a
1 Atthi S. 17. 2 Kondreiv. 75. 3 Hes. Theog. 79, 80.
4 Hierat. Inscr. Mus. Berlin, Zeitschr. Aug. 1874. 6 Rig. V. ii. Skta.
clvii. 4. 6 Gulist iii. n. * Id. iv. 6. 8 Putsha pagienaga Q. 64.
9 Nitimala, iii. 30.
414 ORIGINAL NOTES ON [xvi. 24
sweet look, and sweet words from the heart. To speak with
humility sweet words is an ornament to every one." 1
" Therefore, O ye children," says the Tamil teacher, " if you
speak so as to please everybody, you will get their good-will.
A parrot has sweets given it for its talk ; but a crow is driven
away for his crowing." 2 "And to say unpleasant things when
pleasant ones are at hand, is like eating unripe fruit when ripe
fruit is there." 3 " Plenty of truth and of dexterity ; good edu-
cation, and words well spoken, are a supreme blessing." 4 " So,
then, speak pleasantly, and in praise." 5 " The Samano Gotamo
[Buddhist], abjuring harsh and rough language, speaks words
blameless, pleasing to the ear, agreeable, that go to the heart,
courteous, and pleasing to the many. Such is his conver-
sation." 6
" So that whether well understood or only a little, speak
sweetly. A child's empty prattle is nevertheless pleasant to
the ear." 7 "For with pleasant words, business is easily done
[lit. pleasant words pass on pleasantly]." 8 "And Lakshmi
[Fortune], with all manner of good things, attends those who
use [sweet] pleasant words ; but as to those who use rough
words, neither Lakshmi nor any good thing befals them ; and
death comes straight at them." 9 " In speaking pleasant words,
however, speak not without profit," says Tiruvalluvar. 10 Thus
Kunti, mother of Yudhisht'ira, " spoke to him a word in season,
with a sweet mouth [voice or words]." 11
" What has happened to thee ?" said Fatima to Ali. "Once
thou wast companion of my father, whose ' sweet lip ' in every
word had poured balm (or medicine) on thee." 12 "Sweetly
spoken words are best no doubt," said Narada ; " and so is
honour paid to the gods, to ancestors, and to guests." 13 " The
1 Cural, 91, 93, 95. 2 Balabod. Orup. 6. 3 Cural, 100.
4 Maha mang. thut. p. I. 5 Kabilar varal. 6 Silak K'handa, fol. ki.
7 Vrinda Sat. 330. 8 Nitimala, iii. 12. 9 Nitivemba, 16.
10 Cural, 697. n Maha Bh. Shanti P. 146. 12 Saad u Vakkas.
13 Maha Bh. Shanti P. 10570.
xvi. 24] THE BOOK OF PROVERBS. 415
inhabitants of this sea-girt world are pleased with sweet words,
but dislike harsh ones." 1 " Let a man, therefore, always speak
pleasant words ; but unpleasant ones, never. By being spoken
to kindly, the bull Nandivisala got much wealth to his
master." 2 "If my hand is empty of sugar-candy," says Sadi,
" my words are sweeter than candy. It is not the candy-sugar
that men eat, but it is the candy spiritual (wise) men have put
on paper." 3 "A story sweeter than ripe dates." 4
" The sun will rise in the West, and Mount Meru will bow,
ere the words spoken by a good man will do aught else than
blossom [expand, like a lotus]." 5 " Let his address be at all
times pleasing to all." 6 "One ought always to behave alike
pleasantly towards good and odious people," said Kamandaki.
" For neither the cry of the peacock [thought melodious in
India] nor the song of the kokila, nor yet the whistling of the
swan, is as pleasant as the good, sweet words of a wise man."
" Let him speak pleasantly, and set forth good works, accept-
able to the gods." 7
" They say that a word is better when not spoken. The
next best thing is that, when uttered, it should be spoken dis-
tinctly ; but best of all, a man should speak pleasantly and
virtuously." 8 [For that is not only 'sweet to the soul,' but
also, according to custom in the East, it is like honey, 'health
or medicine to the bones,' or body.] See chap. vi. 6. " If a
man has money," say the Chinese, " let him help or support
others with it ; but if he has no money, let him support them
with good-humour (or kindness)." 9
" Politeness [good manners, gentleness, affability, or educa-
tion, ' adab ']," says AH, " is the outward form or beauty of the
intellect (or of intelligence)." "A man of understanding,"
says the Persian Commentary, " shows his sense in his words
carefully chosen ; and in his actions that are pleasing to all,
1 Nanneri, 18. 2 Nandivis. jat. p. 193. 3 Bostan Pref.
4 Id. vi. st. 4. 6 Lokaniti, 47. - 6 Kobitamr. p. 97. 7 Niti
sara, ii. 26, 28, 30. 8 Maha Bh. Udyog. P. 1271. 9 Chin. pr. G.
4l6 ORIGINAL NOTES ON [xvi. 25, 26
among whom he sits and rises as becomes good manners." 1
"And he will afford pleasure by his earnest thoughts well out-
spoken." 2
25 There is a way that seemeth right unto a man,
but the end thereof are the ways of death.
" Tliere is a way" &c. " An ignorant man," say the Tibetans,
"who makes preparations for his own happiness, only weaves
together difficulties." 3 "For Heaven makes even great good
that is not sincere, to perish." 4 [See Esop, fab. 63, The Stag,
and note on chap. xiv. 12.] "We men," says Theognis,
" ytxaraia voy^ufo^ev, etSores ovSfv
Oeol 8f Kara o-^ere/aov iravra. TeXov<ri voov'"
" indulge in foolish ideas, knowing nothing ; but the gods
settle everything after their own mind." 5 " The soul's fancies,"
say the Arabs, " are the soul's murderers." 6 " For by earnestly
longing for a thing," say the Tibetans, "one is often ruined.
A fish is caught and killed with the bait set on the hook." 7
" The sinner," says the Buddhist, " sees good so long as his
sin has not ripened. But when it is ripe, he then sees his sins
and their result." 8 "His talk gives pleasure before the work
which in the end may cause never-ending sorrow." 9 [See
also ch. ix. 17, 18, xiv. 12.]
26 He that laboureth laboureth for himself; for his
mouth craveth it of him.
^ FpN ^3, 'for his mouth imposes it upon him, urges
him to labour.' The Hebrew of this verse is very idiomatic. The
word *1?N occurs here only, and is variously rendered by Chald.
' humiliation, bowing,' from weight or constraint. Syr. and
1 Ali b. A. P. 6ist max. 2 Gun den s. mon, 741. 3 Legs par.
b. p. 60. * Comm. on Chung-King, ch. xvi. 6 Theogn. 143.
6 Ar. pr. 7 Legs par b. p. 31-5. 8 Dhammap. Papav. 4.
9 Kawi Niti Sh.
THE BOOK OF PROVERBS. 417
LXX. ' destruction.' But H?fy ' a burden,' and the allied Arabic,
' akapha,' to put a pack-saddle on a horse, all combine to give to
Vbv F1DN the sense of 'imposing;' hunger or duty makes it incum-
bent on a man to work for his bread. Schultens, whose learned
note on this verse should be consulted, renders it : "Anima impor-
tuni importuna est ipsi ; sane clitellas imposuit ei os suum."
"He that laboureth" &c. " Every man," says Pindar, " likes
to reap the reward of his labour, whatever this be, whether on
the water or on land,"
" Fao-T/ai fie Tras TIS a/Avvwv
\ifj,ov alavrj reraTai,"
" intent as he is on warding off sore hunger from his body."
And Solon :
S'a\\o6ev aAAos '
" On all sides do men hasten eagerly, some by sea, others by
land, to bring home some gain, without sparing their efforts in
any way ; tossed by fierce winds while fetching food from the
depths of the sea," &c. And Horace :
"Luctantem Icariis fluctibus Africum,
Mercator metuens otium et oppidi
Laudat rura sui ; mox reficit rates
Quassas, indocilis pauperiem pati." 3
"Ati/'y Se Trpayos aAAo /nef dA.Aoi/"*
" For every kind of work [action or calling]," says Pindar^
" craves its own reward." And Agathon,
"Active natures, fond of work, find every one its own way [to
live]." " Man," said Bhagavan to Arjuna, " is made to do his
work ; he is driven to it by all the requirements of his nature." 6
"And 'life' is so called"
1 Isthm. i. 69. 3 Solon, v. 43. 3 OK i. i. * Nem. iii. 10.
* Agath. Ath. R. ed. G. Maha Bh. Bhishma P. 955.
VOL. II. 2 E
41 8 ORIGINAL NOTES ON [xvi. 26
" /3io<s
" because it is provided for by force, ftta (or labour)," say the
Greeks. 1 So also Theognis :
" <^>ovTt8e? dvdp(aTT(j)v eXa^ov irTepa, TrotKiX e^ovcrai
fj.eip6[Ji.evai ^v^rj'S etve/ca KCU PIOTOV'"
" Men's pursuits and cares have wings of many kinds, to flit
hither and thither, for the sake of soul and body." 2 "What
lies a man may tell, what evil course he may follow, what
journeys he may make into foreign lands, he does it all for his
mouth [living]." 3
"Nalka Lappalaisen ampamaan oppettaa :" 4 "Hunger
teaches the Lapp to hunt," say the Finns ; although, say they
also truly, "all the trouble a man has does not fall into his
plate (or dish)." " For man is born to labour and trouble,"
says Asaph ; 5 and with him agrees Pindar, that
" ajrovov &' eXaftov ^dpaa iravpoi Tii/es'" 6
"few, few among men have enjoyment without labour;" and
" <j)/j,V yap ov-% o>s 0(Xofj.ev, dXX' os 8vvdfj.e$a'" '
" we live, not as we like, but as best we can ; " yea, and,
"BeA-rio-re, firj TO KfpSos ev iraa-t o-KoVet'" 8
"O good man, look not for gain in everything." No, assuredly;
but " set thy whole energy in thy work, and not in the gain
thereof/' said Bhagavan [the Worshipful One] to Arjuna; 9
" and not, as many men do,"
" TO fj.lv irdpepyov epyov ws Troiovp-eOa,
TO 8 epyov ws irdpepyov eKTrovovfJLeda'"^
"who do their by-work as if it were their task, and do their
daily task as if it were only by the way," says Agathon.
But every one to his work : " The ass to the burden, the bee
1 Tvifi. fiov. 2 Theogn. 707. 3 Pancha T. i. 286. * Fin. pr.
6 Mishle As. iii. 12. 6 Ol. x. 26. 7 Tvwit. pov. 8 Id. ibid.
* Maha Bh. Bhishma P. and Bhagav. Gita, ii. 46. 10 Agathon
Ath. 10, ed. G.
xvi. 26] THE BOOK OF PROVERBS. 419
to the hive, and man to his labour," say the Rabbis. 1 Then
"let us get on, let us get on, say we to the tortoise." 2 "And
labour for thine end [after life] as if thou wert to die to-morrow ;
but attend to thy worldly concerns as if having to live for
ever," says Ebu Medin. 3 "And learn some work (or trade); it
will give thee food [enrich thee] if thou becomest poor, and
be without means." 4 "Labour is making an effort to obtain
our object ; and perseverance is to endure trouble in reaching
to our wishes and in supplying our necessities. For there is
nothing for man but that for which he labours. And if
perseverance does not result in the completion of the work,
then no one is to blame. So then I will go in for energy in
work." 5
" Two boys," says the story, " were at the foot of a mango-
tree, surrounded with thorns. One boy was afraid of the
thorns ; the other braved them, and climbed the tree, ate of the
fruit, and felt that happiness (or satisfaction) comes to him
who has perseverance." 6 "Whether that tree be hard to climb,
or be far or near from the village, I will ascertain by trying
both [by going and climbing], and also see if it bears sweet
fruit or sour," said the subject of Phalajataka. 7 "Craven-
hearted men say : Destiny must give it. But, O man, let alone
thy destiny, and make an effort. If thou failest, whose fault
will it be ? Not thine," 8 says Vishnu Sarma. " For he who is
a man, draws bread from a stone," say the Osmanlis. 9 " And
when the camel is in want of grass, he stretches his neck,"
[makes an effort]. 10
" Help thyself, and God will help thee." " For it is He who
gives strength for the work, and pleasure to him that works ;
grace to the wise, and honour to the king," 11 says Asaph. "But
since both pleasure and pain are each a source of labour to
every one, let there be some ointment laid on the division of
1 Mishle As. xvi. 19. 2 Osm. pr. 3 Ebu Med. 13. * Id. 56.
6 Akhlaq i m. xiii. 6 Telugu st. 3. J Phalajat. 54. 8 Hitop. i. 31.
9 Osm. pr. 10 Ozbeg pr. " Mishle As. c. xxxviii.
2E 2
420 ORIGINAL NOTES ON [xvi. 26
the hair " [some moderation in each]. 1 " A manly fellow," say
the Chinese, " does not live on his patrimony ; and a good
house-wife does not wear the dress she brought at her
wedding " [the man, poor or rich, works for his bread, and his
wife is thrifty]. 2
"When high Heaven produced men, he of necessity assigned
to every one a work to do, for the essential [necessary] sup-
port of his person. So that albeit men are not all alike in
wisdom, in stupidity, in strength or weakness, &c., yet must
every one choose and follow an employment for himself," says
Yung-ching. 3 "But a good deal of grinding [labour] is neces-
sary in order to accomplish a good work," say the Chinese.
"Whatever you do, do it thoroughly." 4 "And guard against
a loss of vigour [activity, energy] in the midst of the work,
when once begun." 5 "For what is called strength or energy
for work, is, properly speaking, strength of mind, and nothing
else," says Tiruvalluvar. " So if a man says to thee, I have
laboured and not found believe him not." 7
" Laboureth for himself." " Let not a man forsake his
own interest for that of another, be it ever so great ; but with
due regard to himself, let him be intent on his own welfare." 8
This is qualified by the Japanese proverb: "A man who keeps
only himself and his own interests before his eyes, is a selfish
man." 9 " Yet what has a living being more precious to him
than his own soul (or life)?" said Ichnelates to Stephanites. 10
" Having well considered the matter, said the rat to the cat
[in a very old story], my mind is, that my own interest, and
thine also, is the one rule in common for each of us. I will
[cut] gnaw thy toils, for thou canst not do it without me, if
thou wilt let me live, and save me from that mangouste, and
from that wily [mean, wicked] owl, that has his eye on me."
1 Drishtanta, 47. 2 Chin. pr. G. 3 Kang-he's loth max. p. i 75.
* Chin. pr. sc. 6 Cural, 612. Id. 66r. f Megilloth Millin, 164.
8 Dhammap. Attavag. 9. 9 Jap. pr. P. p. 541. 10 2rtp K. 'I%v. p. 158.
XVI. 26] THE BOOK OF PROVERBS. 421
" If one has to cross a deep river on the trunk of a tree, he
steers it across and is thus carried over by it to the other
side," said Bhishma to Yudhisht'ira. 1
Rabbi Hillel said: "If I am not for myself, who is for me?
And since I am for myself, what am I ? and if not now,
when?" 2 Rabbi Nathan says that Rabbi Hillel meant by
"If I am not," &c. : " If I do not purify myself during my life on
earth, who will do it for me ? If I am not pure, innocent in
myself, who will do it for me ? And if it is not done now,
when will it be?" 3 "No one gathers long good things for
others, without benefit to himself." 4 " Beato il corpo," say the
Italians, "che per 1'anima lavora." 5 "Who, then, is he who
does not live for himself? Therefore cultivate the help of
others, as pith to your pithless self [body]." 6
On the other hand, the Rabbis say: "Skin a carcase in the
public square and take thy fee, rather than be driven to ask
others to help thee." 7 " Every establishment [household,
family, government] is for itself; no one will trouble himself
for another ' the fulness ' of a hair [a hair's-breadth]," say they
again. 8 "Scripture [Shastras] says that virtue [energy] and
desire (or greed) are the two limbs of wealth. They both are
strengthened (or established) by the successful acquisition of
wealth," said Arjuna. 9
"In the pursuit of wealth and of fame, a man will be brought
to places where wild geese would not fly " [will do and risk
anything], say the Mandchus. 10 " The heart may be happy,
but the form [the body of man] must work [labour]," 11 " So
let a man practise constantly (or assiduously) that from which
he gets his living," say the Hindoos. 12 " For in like manner
as a man makes what he likes out of a lump of clay, does he
1 Maha Bh. Shanti P. 49645130. * Pirqe Avoth. i. 14.
3 R. Nathan, ad loc. p. II. f Drishtanta, 73. 6 ItaL pr.
6 Bahudorsh, 13. 7 Basra, B. Fl. 8 Ruth Rab. R. Bl. 122.
9 Maha Bh. Shanti P.. 6223. " Ming h. dsi, 69. u Ming-sip
p. k. i. 5. u Vrinda. Sat. 70.
422 ORIGINAL NOTES ON [xvi. 26
also reap the fruit (or gain) of what he does himself." 1 What
thou wishest to be done, do it thyself. " For birds of sundry
kinds roost on the same tree, but fly away at dawn ; even
father, mother, and child, are distinct in soul and body ; travel-
lers meet under the cool shade of a tree, then part and never
meet again. What connection then is there between men?" 2
" So that, after all, a man must live, wherever he may be, by
his own strength (or exertions)," say the Arabs. 3 "Pawb drosto
ei hun, a Duw tros bawb:" 4 "Every one for himself," say the
Welsh, " and God for all." " For he who toils not, takes not "
(gets nothing], say the Rabbis. 5 And " ' food ' is that which
is eaten after having laboured (or worked) for it," say the
Tamils. 6 For " if one work not, he ought not to eat," say the
Rabbis, and others after them. 7 " Even one meal costs
labour." 8 "And the ass's pace is according to the barley she
gets " [labour according to the food one gets]. 9 " But the
mouth that brings forth pearls must lick the dust" [even the
wisest mouth must condescend to eat and drink, to work for
it, and to lie as low as a pearl-oyster], say the Rabbis. 10
"Therefore bestow not thy labour on that which is not
bread [food, support], nor thy energy on fruitless pursuits,"
says Asaph. 11 And be satisfied with small gains : " for even
from the Ganges can a dog only lap his drink," say the Ben-
galees. 12 " The common people," said Ajtoldi to Ilik, " know
well how to satisfy their hunger ; they have no thought
beyond eating and drinking. That is their one object." 13
"With them, at the bazaar [at a bargain], there is neither
father nor mother 14 [no consideration]," say the Turks. It is
with them, and indeed with all, " first oneself, after that the
dervish [the poor]," say the Persians. 15
1 Hitop. intr. 34. 2 Kobita R. 8790. 3 Ebu Med. 341.
4 Welsh pr. 6 Khar. Pen. xii. 25. 6 Kondreiv. 69. 7 Midrash
Rab. in Gen. M. S. 8 Shabbat R. Bl. 396. 9 Id. ibid. 523.
10 Kiddusch. B. Fl. Mishle As. xviii. 14. n Beng. pr.
13 Kudatku B. xviii. 6, 7. M Osmanl. pr. 15 Pers. pr.
xvi. 26] THE BOOK OF PROVERBS. 423
" Even a duck walks lowly, with her eyes open [for food],"
say the Rabbis; 1 and "a man often has to go into deep water
for very little." 2 " For the work done for the sake of gain
keeps one under subjection " [one is a slave to it], say the
Telugus. 3 " Heaven and earth," say the Chinese, " give a
sufficient portion to every one. Children and grandchildren
are far off; 'self is nearest." Yet in King-hing-luh it is said:
" Profit (or gain) must be shared with others ; it cannot be for
oneself alone ; gain intended for oneself alone comes to
naught" " because," says the Commentary, " men are angry
with him who only works for himself." 4
" Wise men seek the protection of the king ; some, to help
their friends ; others, to save them from their enemies. But
who is he who does not first of all think of getting food to
eat " [his own living] ? 5 The Shivaite, however, exclaims :
" Why, O my heart, trouble thyself about thy living ? Thou
art sure to find sustenance somewhere. Does not the toad
inside the rock keep itself alive?" 6 But another Telugu
says, more reasonably, that "whatever work is forgotten,
the cravings of hunger never are." 7 " They bring the wolf out
of the wood," says the Osmanli, " and, in fact, make ' self the
first object." 8
" Everything wife, son, and all else is sought after for
one's own sake," said the brahman to Kunti. 9 "All things are
full of labour," says the Preacher. 10 " Even the conception of
man is difficult," says the Buddhist ; " his life is one of toil ;
the hearing of the true doctrine entails also labour ; even the
advent of a Buddha is one of labour." 11 " The toiling labourer
leaves his work half-done, when Savitri [the Sun] has run his
course." "But only to resume it on the morrow." 12 "For,"
says Pindar :
1 Khar. Pen. xx. 4. 2 Id. xvii. 6. 3 Nitimala, iii. 52.
* Ming-sin p. k. c. xi. 5 Pancha T. i. 27. 6 Vemana pad. ii. 95.
7 Telug. pr. 8 Osm. pr. Maha Bh. Adi P. 6145. 10 Eccl. i. 8.
11 Dhammap. Buddhav. 4. 12 Rig. V. ii. skta. xxxviii. 6.
424 ORIGINAL NOTES ON [xvi. 27, 28
" TloVWV 0V TtS ttTTOKAa/DOS (<TTIV,
ovS' eVo-erai '"
" No one is, or shall ever be, excused from work and trouble." 1
27 An ungodly man diggeth up evil: and in his lips
there is as a burning fire.
b^rbs tt^S, ' homo nequam,' ' a good-for-nothing man.' Chald. id.
"An ungodly man" &c. "He," say the Chinese, "who
creates divisions in order to injure [overthrow] others, look ye
to it, he is only preparing a pit for his own fall." 2 "It is a
sin," says Tai-shang, "for a man to slander others, and to
think [call] himself a sincere man." In the Mandchu Com-
mentary : " It is a sin to revile and calumniate good men in
secret, by speaking evil of them, and to reproach others for
their faults, saying one is [perfect] upright [in so doing]." 3
" For greater virtue than talent makes the good man ; but
greater talent than virtue makes the mean (or worthless) man,"
say the Chinese. 4 " Old grudges, said the parrot, are all dan-
gerous. For a grudge [remembrance of an injury] is like live
coals in the heart, which, when suitable fuel comes near, burst
out into a flame and a fire difficult to master." 5
28 A froward man soweth strife: and a whisperer
separateth chief friends.
rriD9rT/D IB^M, lit. ' a man of subversions, aversions, falsehoods,
fallacies ;' ' froward' hardly renders the original. Chald. id. LXX.
avrjp o-KoAids- Syr., here and at the following verse, ' homo iniquus.'
"A froward man" &c. " He who promotes divisions and
dissensions in a family or in a state, turns his [writing] pencil
into a knife." 6 "Disagreements often result from listening to
1 Pyth. v. 71. 2 Hien w. shoo, 144. 3 Wen-chang in Shin-sin-1.
4 Ta-hio, in Ming-sin p. k. c. 5. 6 Srt^av. K. 'l\v. p. 404. * Hien
vv. shoo, 143.
xvi. 28] THE BOOK OF PROVERBS. 425
the empty talk of women and children, and to the calumnies
of whisperers and of flatterers," says Yung-ching. 1 " It is a
sin," says Tai-shang, " to separate men who are [united like]
flesh and bones;" "to scatter the flesh and bones of men
[friends or near relations]," as said in the Mandchu Commen-
tary. 2 " He that speaks well [tells the good of others] does
not speak behind one's back ; but he that backbites does not
speak well [does not tell the good of him of whom he speaks],"
say the Chinese. 3 "And it is a sin," adds Tai-shang, 4 "to
reveal other men's secrets."
" If a thing which is not to be told be repeated to another,
whether it be true or false, let a wise man be on his guard ;" 6
" and ascertain the truth," adds the Commentary. " Secreto
consejo de oreja, no vale una arveja:" 6 "a secret advice in
the ear," say the Spaniards, "is not worth a pea." And a
good man thus surrounded by tale-bearers is said, in the Java-
nese proverb, "to be like a 'djati' [Indian oak] or a cocoa-nut
tree, surrounded by a 'looyoang' parasite." 7 "A poet has
said," quoth Eth-Thealebi, " if men slyly and secretly plot
against thee with evil intent, forgive generously ; and if they
slander thy reputation in the dark, do not inquire after it.
Thus he who wishes to injure thee behind thy back will do
thee no harm." 8
"A stone is cleft by water, and so is a secret which is not
kept ; friendship is broken by slander, as the timid (or con-
fused) are by words." Again : " Rocks on the mountains are
dug or worn away by soft water only, and so are soft and
tender thoughts of men by the whispers of tale-bearers
dropped into their ears." 9 " By men's secret words, a needle
is run into a pole," say the Japanese. 10 And Pindar :
" aKepSeia
6a.p.Lva
1 Shin yii, 2nd max. p. I. * Wen-chang in Shin-sin-1. 3 Chin. pr. G.
* Kang-ing-p. 6 Legs par b. p. 177. 6 Span. pr. 7 Jav. pr.
8 Eth-Theal. 91. 9 Pancha T. i. 115, 337. 10 Mei-gets
sei dan, p. 13. u Ol. i. 84.
426 ORIGINAL NOTES ON [xvi. 29
" Loss or trouble soon overtakes slanderers ;" therefore :
" e/xe xPv
<f>fvyetv SaKOS dBivov KaKayopiav ''
" It behoves me to flee from the sharp [loud] bite of that veno-
mous beast slander." " ' For I saw,' said Arda Viraf in the
nether world, 'the soul of a man and that of a woman,
whose tongue was stretched out, and was gnawed by serpents.'
'What of these?' asked I. And Srosh answered : 'They are
of those who always acted slanderously, and embroiled men
who were at unity [among themselves].'" 2 "Then," says Sadi,
" do not, in the heat of debate, draw aside the curtain [do not
reveal the secret of the other], for it may so happen that
shame hides behind that curtain." 3 And the Mandchus :
"The deceitful man lies to his simple neighbour, and the
simple man protects (or takes care) of him who knows nothing.
But the deceitful man will be changed into an ass, and the
simple man shall ride him." 4
29 A violent man enticeth his neighbour, and lead-
eth him into the way that is not good.
'b'H'in'], ' and makes him (or causes him to) walk in a way [which
is] not good.' Chald. ^^E, ' and brings him,' ' causes him to
come,' &c.
"A violent man" &c. " It is a sin," says Tai-shang, " to
help others to do evil, and to beguile the multitude into the
left way; and to deceive is a sin." 5 "Cunning words," says
Confucius, "disturb virtue." 6 And in the Book of Enoch 7 we
read " that the angels, sons of Heaven, having cast their eyes
on the beautiful daughters of men, lusted after them. Then
Samyaza, their chief, said to them : I fear, indeed, that you
will not allow this to be done [coming down from Heaven (or
1 Pyth. ii. p. 96. 2 Viraf n. Ixvi. I 6. 3 Bostan, i. st. 26.
4 Ming h. dsi, 173, 174. 6 Kang-ing-p. in Shin-sin-1. 6 Hea-
Lun, xv. 26. 7 Ch. vi. 2.
xvi. 30] THE BOOK OF PROVERBS. 427
from the Holy Mountain) to the daughters of Cain] ; and they
alone shall bear the [reward] punishment of so great a sin.
Then they, one and all, answered and said : We all swear and
bind ourselves with a curse that we will not alter this counsel,
but that we will work out this thy plan and purpose."
"Who is blind ?" asks the Buddhist. " He who is given to
what ought not to be done." " Who is [blind of the blind]
most blind ? The passionate man." 1 " Men [creatures] for the
most part are led to their own hurt (or damage) by others [of
their own kind]. When the sun-beams [arise] are shed abroad,
all other luminaries disappear." 2 So said also the Bodhisatwa
to the brahmans of Dins-pa-chan : " Men are ashamed of
what is not shameful, and are not ashamed of what is shame-
ful. They are afraid of what is not fearful, and thus adopt
wrong ideas and lead the people to evil. But be ye ashamed
of shameful things ; be afraid of fearful (or immoral) actions ;
learn [embrace] what is right, and lead the people onward to
truth." 3
And the moral of Sophos's fable of the Goat and the
Wolf :* " ' Why/ said the wolf to the goat, ' feed on those dan-
gerous rocks ? Come to the meadow.' ' What,' answered the
goat, 'to be there devoured by thee?' Such is the advice
given by those who, for their own profit, compass the ruin of
others." And as regards ' self/ the Arabs say truly, " that vio-
lence (or impetuosity) of a man's nature (or disposition) is his
ruin (or destruction)." 5
30 He shutteth his eyes to devise froward things:
moving his lips he bringeth evil to pass.
Yp$P V3P, Ht. ' biting his lips ' in token of determined will or
purpose. Chald. ' he threatens with his lips/ and ' winks with his
eyes.' LXX. orqpifav Se o<0., a literal rendering of the Hebrew.
1 Ratnamal. 41, 16. 2 Legs par b. p. 205. 3 Dulva, vol. iii.
p. 22. * Fab. 36, and Esop, 103. 6 Nuthar ell. 224.
428 ORIGINAL NOTES ON [xvi. 31
"He shutteth? &c. "If the leader is blind, how will they
fare who can see?" 1 say the Arabs. "As are a man's diffi-
culties (or hardships), so are his evil thoughts. By such
thoughts his mind is much injured. But setting himself free
from such anxious thoughts, he enjoys a wealth that never
grows less [deteriorates]." 2 " Better, then, a wise enemy than
a foolish friend," said the owl that kept on winking at the rat,
in the story told by Bhishma." 3 And Terence,
" Nunc ait : Periculum ex aliis facito tibi quod ex usu siet.
Astutus." 4
31 The hoary head is a crown of glory, if it be found
in the way of righteousness.
N2n, ' is ' or ' shall be found.' Chald. and LXX. id. There is
no ' if in the original. Rabbi L. B. Gershom and others explain
nfTT!? TJ~n^l to mean that a hoary head, besides being an ornament
to the head, is the token of a past, regular [righteous, proper] life,
free from excesses that bring on a premature end ; and that as such
it is a crown of glory.
" The /wary Juad" &c.
" Ai iroXial cruv v, yepapwTCpai' at yap aTfp vov
fjuUXXov T(av iroAAwv etcriv oveiSos ercov'
" White hairs, with sense, are entitled to great respect ; but
without sense, they are rather a reproach to a man's many
years." " Virtue [a good moral life past] is sweet in decaying
old age," says the Buddhist ; " sweet is a firm faith ; sweet (or
happy) is the getting of understanding ; sweet it is to do no
sin." 6 "A man, however, is not a'thero' [venerable priest]
for having a hoary head ; but if his age be more than ripe, he
is said to be old to no purpose. He, on the other hand, in
whom are truth and law [virtue, religion, ' dhammam '], inno-
cence, self-restraint, continence, he truly is free from taint, he
1 Ar. pr. Soc. 2 Vemana, i. 140. 3 Maha Bh. Shanti P. 4957.
4 Ter. Heaut. ii. i. 6 Philon. Anth. Graec. 6 Dhammap. Nagav. 14.
xvi. 31] THE BOOK OF PROVERBS. 429
is wise [consistent], and is said to be a 'thero' indeed." 1
[Yadu did not think so when he said to Turvasu : " Old age
has many faults ; it whitens the beard, drives away joy, brings
on wrinkles, want of strength, leanness, ugliness, and weak-
ness," 2 &c.]
"A vecchi onorati, non e porta chiusa :" 3 " No door is closed
against honourable old age," say the Italians. And Choo-he
says that " one of the proofs of good government is, for a
superior to treat old men with the respect due to their age ;
and then the people will be raised to practise respect towards
their superiors [filial piety]." 4 For, said Pwan-kang [B.C.
1400], quoting a saying of Che-jin : "As regards men, we want
them old and respectable ; but as regards tools, they must be
new." 5 [This was in the good old times ; now all that is
changed.] Dion Cato, however, is right :
" Multorum quum facta senex et dicta recenses,
Fac tibi succurrant juvenis quae feceris ipse." 6
" For an old man," say the Mandchus, " can speak of the past
and of the present. If a thing is good [as wine, or a man's
disposition], the value of it goes on increasing [with years]." 7
" When fortune [circumstances] is good, and the heart also
is good, a man reaches old age rich and honoured [high in
rank or station]. But when fortune is good and the heart is
bad, then assuredly that man is cut short at half his days." 8
To the popular saying that " there is only one forenoon to the
day," meaning youth, the answer from the Rabbis is, that " the
good [worth] of the year is in a dull, cloudy month of Tebet
[the autumn], and not in the bright months of spring." 9 " The
green hills and the blue waters are year after year the same ;
but however fresh a man's complexion be, his head at last
becomes white," say the Chinese. 10
* Id. Dhammatthav. 6. 2 Maha Bh. Adi P. 3470. 3 Ital. pr.,
Sp. pr. * Ta-hio Com. ch. x. * Shoo- King, iii. 9. 6 Dion.
Cato, i. 16. r Ming h. dsi, 56. 8 Id. 104, 105. 9 Khar.
Pen. viii. 6. 10 Chin. pr. G.
430 ORIGINAL NOTES ON [xvi. 3!
"A snowy mountain ['TroAty y-^pai vt^o/ievov,' epitaph on Bias,
Diog. Laert] with glaciers all round, whose dogs [mouth] no
longer bark, and whose mills [teeth] no longer grind." 1 "For
a man passed forty," says Ajtoldi, "his life-wind is cut off,
his weakness begins, and it calls to sixty. Then when past
sixty, his strength departs and his head becomes wintry."
" For youth passes away ; life passes away ; and thou thyself
soon passest away from this deceiving [dream-like] world." 2
" Death is the haven of life, and old age is the ship that brings
one to it" 3 [" Se-nex, semi-nex, semi-mortuus."] "And hoar
hairs," say the Arabs, " are but messengers of death." 4 " These
hairs that take away youth, now grown on my head, are mes-
sengers sent to say, ' It is time to prepare for Nibbanam ;'
when I see decay and death coming apace, it is time to pre-
pare," said Makhadeva, who reigned 8000 years in Mithila. 5
" Therefore, O young man, do not laugh at the white hairs
of old men" 6 [albeit youth is called "a crown of roses, and
old age one of thorns," by Rabbi Dimlah] ; 7 "for the suffering
and trials old age often brings with it." Yet it is true that
" hoar hairs in the way of righteousness " are a " head-crown
[diadem] which small [mean] men do not possess," says the
Hindoo. 8
"Therefore respect the aged and pity the poor," says
Wen-chang. 9 " Good clothes," say the Burmese, " come out
of old store-baskets, and good sense [wisdom] from old
men." 10 "So then," says the Japanese, "reverence the aged
like a father and mother, and love the young like children
[disciples]." 11 "Do not oppose (or contradict) an old man at
any time," said Ptah-hotep, when a hundred and ten years
old, "and do not grieve the heart of one who is already
1 Shabbat in Khar. Pen. viii. n. 2 Kudatku Bil. xii. 16, 19, xi. 2.
3 Ep. Lod. 766. 4 Rishtah i juw. p. 179. 6 Makhad.
jat. p. 138, 139. 6 Nutsidai ugh. * Shabb. 152, M. S.
8 V. Satas, 203. 9 In Shin-sin-1. ch. iv. p. 78. 10 Hill pr. 123.
11 Ko-kai, 63.
XVI. 31] THE BOOK OF PROVERBS. 431
weighed down by age. It is better to [take to] agree with
him, than to differ ; and God loves those who show proper
respect [consideration] to an aged man." 1 "Then do not
remain seated," says Ani, " while one older or greater in office
than thou is standing [near thee]." 2
"And to welcome an old man is like welcoming the Sheki-
nah," say the Rabbis. 3 "For," say the Mandchus, "there is
enough of yellow gold in the world, but white-headed [wise,
sober-minded] men are few." 4 "An old man," says the Kawi
poet, "who is free from covetousness, is a treasury [place,
abode] of Shastras and of devotion." 5 "To reverence the
aged," says the Lhama to his pupil, "to be kind to one's
equals, ' clement ' towards one's inferiors, and at peace with
one's superiors, are things to be practised carefully." 6
" So long," said Buddha to Ananda, " as the Vajjis treat
their elders hospitably, respect them, worship them, and mind
what they hear from them [their advice, &c.], so long also
may we expect the prosperity of those Vajjis, and not their
decay." 7
" Nam non viribus aut velocitate corporum res magnae
geruntur," says Cicero, " sed consilio, auctoritate, sententia ;
quibus non modo non orbari, sed etiam augeri senectus solet.
Temeritas est videlicet florentis aetatis, prudentia senescentis." 8
" Itaque pauci adolescentes veniunt ad senectutem ; quod ni
ita accideret, melius et prudentius viveretur. Mens enim et
ratio et consilium in senibus est, qui si nulli fuissent, nullaa
omnino civitates fuissent." 9 So in more ways than one,
" A.fj.epa.1 8'
" the last days left us are the wisest witnesses of the past and
of the present," says Pindar.
1 Pap. Pr. xii. 1. 8. 2 Ani, 27th max. 3 Midr. Rab. in Gen. M. S.
4 Ming h. dsi, 43. 6 Kawi Niti Sh. vii. 3. 6 Bslav cha, 7.
7 Mahaparanibb. fol. tsya. 8 Cato Maj. 6, 17, 20. Id. 19, 68.
10 01. i. 53-
432 ORIGINAL NOTES ON [xvi. 32
32 He that is slow to anger is better than the mighty ;
and he that ruleth his spirit than he that taketh a city.
' long, slow to anger.' LXX. fj.aKp66vfj.os. Chald.
he who subdues, has dominion over his soul, or
himself.' Syr. ' long of spirit, patient.'
" He that is slow to anger" &c. " Who is a hero ? He who
restrains his senses," says Bhartrihari. 1 And Chanakya : " He
who has his senses under control, like the heron, will find all his
doings prosper at the right time and place." 2 " Not he who
slays a thousand times thousand men in battle, but he who
overcomes himself, is the chief and best among heroes. The
conquest of 'self is indeed better than overcoming those
people ; for neither the gods nor the Gandharbas, neither
death nor Brahma, can effect the conquest or the overthrow of
a man who has overcome himself and is self-restrained," says
the Buddhist. 3
""lo-xe voovy" "restrain thy mind (or spirit)," says Theognis,
" and think two, three times on what comes into thy mind,"
" drypos yap act A.a/3/Jos dvyp reXe^ei, '
" for a rash [violent] man always ends in ruin." 4 And Pytha-
goras of Samos :
" Kpa.Tf.lv S' fiOifcv TU>V 8f
yacrrpos fJ.fv TrpajTicrra, Kai virvov, Aayveujs T
KOU 0VfJ.OV'
"Accustom thyself to have mastery over thy appetite first,
then over thy sleep, thy passions, and, though last not least,
over thy spirit." 5
" The carpenter works the wood, and the maker of arrows
works at them ; but wise men work at subduing themselves." 6
"The man whose senses [members] are under control, like
1 Suppl. 10. 2 Chanak. 68. 3 Dhammap. Sahassav. 4 6.
4 Theogn. 355, 643. 6 Pythag. Sam. XP- ' 9, 10. 6 Dhammap.
Panditav. 5.
xvi. 32] THE BOOK OF PROVERBS. 433
horses well reined in by the driver who has given up arro-
gance and lust is envied even by the gods." 1
" Whosoever has power over his spirit, hard to control ; who-
soever is free from the snares of the devil, let him approach
him who enjoys the repose of complete emancipation," 2 says
the Buddhist. And Confucius : " I have not yet seen a man
endued with fortitude." Some one answering said : " Sin-
chang!" Confucius replied: "Chang, do you say? he yields
to his passions: how can you say that he is endued with forti-
tude?" 3 "Man," says Lao-tsze, "is a being [thing] the dwell-
ing of the soul. If the two are well agreed, man will continue
firm [unshaken]." 4 [St. Julien renders this passage thus :
" L'ame spirituelle doit commander a Tame sensitive. Si
1'homme conserve 1'unite, elles pourront rester indissolubles."
Transl. p. 33, 34]. " He who overcomes men," says he again,
" shows power ; but he who overcomes himself shows real
valour." 5
And when Yen-yuan inquired of Confucius about 'jin'
[perfect virtue, love of man], he said : " Perfect virtue consists
in overcoming oneself and returning to propriety. As to
'perfect virtue' indeed, when once a man has overcome him-
self and has returned to propriety, the whole world will grant
that he is indeed a virtuous man." 6 " ' What,' said Yudhisht'ira,
'ought a man to do in order to find happiness and pros-
perity ?' Bhishma answered : ' Wise men of old, well versed
in the Vedas, praise self-restraint [self-command] as the way
to it. Self-restraint increases the lustre of a man, and that
lustre abides. An eager man cannot attain to it.'" 7
'"And what state is best for him?' asked Yudhisht'ira.
Bhishma replied : ' To live self-restrained, meek, kind, quiet,
&c. His state is best who keeps his mind [soul] quiet, through
it [atmana prashantatma] ; who eats little ; holds his senses
1 Dhammap. Arahatavagg. 5. 3 Rgya-tcher r. p. c. I. 8 Shang-
Lun, v. 11. 4 Tao-te-King, c. x. 6 Id. c. xxxiii. 8 Hea-
Lun, xii. i. 7 Maha Bh. Shanti P. 7985, sq.
VOL. II. 2 F
434 ORIGINAL NOTES ON [xvi. 32
in subjection ; who bears [unmoved] the [disturbing] motions
of speech, mind, anger, injuries, &c. ; and stands in a middle
state, equally indifferent to praise and to blame." 1
" When a man," says the Buddhist, " so acts as regards him-
self as to enable him to govern [influence, teach] others, when
he is himself well broken in, he will be able to break in others.
For 'self is indeed hard to subdue. The man who is master
of himself, what other master can he have ? For when he has
fairly ruled himself, he has got a master that is hard to obtain.
As a carpenter [subdues] works wood, so do pious men have
rule over themselves." 2 Again: "If a man, although adorned
with ornaments [rich, well-to-do], practises repose [tranquillity],
and is himself tranquil, subdued, restrained, religious [brah-
machari], giving offence [chastisement, hurting] to no creature
he is a Brahman, a Saman, a Bhikkhu indeed." 3
" By all means," says the Mandchu, " study to subdue [over-
come] your own desires ; but [consider] observe respectfully
the laws and customs [of the land]." 4 "For virtue," says
Tiruvalluvar, "seeks an opportunity of meeting on its way
the man who restrains his anger, and keeps himself under con-
trol." " Loss and profit (or gain) do not come without a
cause ; but the ornament of the wise is to keep their mind
even [unshaken], either in loss or in gain." 6
" The seventh door of entrance to religion consists in the re-
straint of the mind (or heart) ; for it tends to dispel covetous-
ness, wickedness, and wrong views of many things." " And
victory over our pride is another door of entrance to religion ;
for it tends to perfect superior knowledge." 6 " Let a man,
then, regulate himself," says Meng-tsze, " and the whole world
will follow [turn to] him." 7 " When he has subdued his spirit
[moral nature], he is then said to be 'ripe.'" 8
1 Maha Bh. Shanti P. 9967, sq. 2 Dhammap. Attavag. 3, 4, 5.
8 Id. Dandav. 142. * Ming h. dsi, 50. 6 Cural, xiii. 130, xii. 115.
6 Rgya-tcher r. p. c. iv. T Hea-Meng, vii. 4. 8 Dkar padma,
iv. fol. 24.
THE BOOK OF PROVERBS. 435
" OuSeis e \fvdfpos, eavTov p,rj Kparlov'
"No one is free who is not master of himself [controls himself],"
says Epictetus. 1 " Self-control," says Tiruvalluvar, " will place
a man among the immortals ; a want of it will consign him
to the thickest darkness."
" Let a man, then, cherish self-control as he would a treasure.
There is in life no greater good than that. And the man who,
without altering his position [in life], exercises self-control, is
as great as a mountain. And he who, during one world [life,
his life] shall have kept his senses under control, shall reap
perfect joy during several births" [transmigrations]. 2 "Through
life [lit. even days] we must regulate and harmonize' our own
disposition [lit. child of nature]. It often happens that our
temper becomes ruffled and violent. Then quit it at once,"
say the Chinese. 3 " A man who is by nature boisterous and
violent is easily provoked to anger. He ought therefore to
watch over his disposition, and not rely on his courage." 4
" Resist thine own self," say the Arabs, " and thou shalt
have rest." 6 We read in the Dsang-Lun, 6 that the great rishi
Drang-srong [Vyasa], having retired from Varanasi to the
jungle in order to practise austerity, was visited there by the
king, who asked him what he was doing in such a place. The
rishi answered: 'I am practising patience (or endurance).'
Then the king cut off his hands and his feet, and said, 'What
about this now ? ' The rishi replied, ' My mind does not
falter ; I am 'Zod-pa-chan, the enduring one' [such a man
is then called ' De-dgra bchom-pa,' one who has overcome his
enemies]. 7 ' So then may my endurance never fail,' exclaimed
Drang-srong, when thus maimed by the king." 8
" ' Endurance (or patience) is the duty of those who can
endure,' said Kusanabha to his daughters, who had suffered
1 Epict. Fragm. Anton. 8 Cural, xiii. 122, 124, 126. s Hien w.
shoo, 137. * Dr. Medh. Dial. p. 197. 6 Nuthar elL 62. 6 Ch. xi.
p. 51, ed. Schm. 7 Id. ii. fol. 16, native copy. 8 Ch. xi. ibid
2 F 2
436 ORIGINAL NOTES ON [xvi. 32
disfigurement rather than yield to Vayu's caresses. 'Yea,
patience (or endurance) is an ornament to a woman, and also
to a man. But endurance is hard ; especially when we have
to suffer from the gods. Yet patience is a boon ; it is faithful
[true, it supports] ; patience (or endurance), dear daughters, is
a sacrifice ; patience is praise (or glory) ; patience is virtue (or
piety); it is by patience that the world subsists.'" 1
" Therefore," says Manu, " let the wise man set all his
energies in restraining his senses, that roam among visible
objects that carry them away [lead them astray] ; let him
be like a charioteer reining in restive horses." 2 " Bear with
patience all manner of evil treatment [words] from others,"
said Buddhas from the ten horizons to the Bodhisatwa ; " thou
who having endured, and who having now patience, hast sub-
dued [subjugated] thyself entirely." 3 "I will have courage,"
said the Bodhisatwa, " [make an effort] and much wisdom. I
see no one in the whole world able to diminish my efforts.
Devil, I shall soon overcome thy works ! Lust is thy first
soldier; weariness, thy second; hunger and thirst, fear and the
rest" 4
" Comfort (or consolation) is gained by endurance (or pa-
tience)." " A man who endures [is patient] is a standard of
victory in a battle with enemies," say the Cingalese. 5 " The
taming [breaking in] of the mind (or thought), which is ever
fickle, hard to restrain, and always turning to what it loves
best, is a wholesome [discipline]. The thought when kept
under control, brings happiness with it." " Therefore let the
wise man keep his thoughts under restraint. It will procure
him happiness." 6
"Patience (or endurance)," said Yudhisht'ira, "is virtue;
patience is sacrifice ; patience is the Vedas ; patience is scrip-
ture (or science); and he who knows this ought to endure
1 Ramayana, i. ch. xxxiv. 3234. 2 Manu S. ii. i. 88. 3 Rgya-
tcher r. p. ch. xiii. p. 148. * Id. ibid. ch. xviii. p. 229. 6 Athitha
w. d. p. 10. 6 Dhammap. Chittavag. 35, 36.
xvi. 32] THE BOOK OF PROVERBS. 437
[forgive] everything. Patience (or endurance] is the supreme
spirit [Brahma] ; patience is truth ; patience is that which is
and which is to come. It is by patience that the world
stands." 1 [This was formerly sung by Krishna.] "Patience
is the greatest strength," said the brahman. 2 " Gladden thy
soul with the shout of victory," say the Arabs, " but only after
having had patience to endure." 3 And bear in mind that "the
meekness [submission, yielding] of a man, is his help (or
stay);" 4 "the pillar [mainstay, support] of his understanding,"
says Eth-thealebi. 5 And the Chinese : " He that swallows an
insult, lasts long ; and he who can bear and forbear, procures
rest for himself." 6 " Thou hast won thy suit at law by forbear-
ance," say the Arabs to one who is patient. 7
"'Now shalt thou escape numerous enemies on the right
hand and on the left, and herds of wild beasts,' said the king
of Magadha to his son Mitra Dzoghi, who wished to become a
mendicant. ' Even in a host of irresistible enemies I shall
remain quiet; for I will enter in earnest the path of salvation,
which is easy to follow (or endure). And if I should accom-
plish my own salvation [by restraint, meditation, &c.], it will
be to me a kingdom of victory (or conquest),' said Mitra to
his father, who entreated him to take the kingdom." 8
" He who has complete mastery over his will [mind, affec-
tions] has the golden Land, with the four upper and eight
lower continents," says the Tibetan. 9 " He," said Vidura to
Dhritarashtra, "who never says too much, and who patiently
bears contradiction, is praised everywhere." 10 "But who is a
valiant man ? He," said R. Ben Zoma, " who overcomes his
natural disposition." 11 " Who is a hero ? He who subdues his
1 Maha Bh. Vana P. 1098, sq. 2 Id. ibid. 13989. 3 Nuthar ell. 12.
* Id. ibid. 51. 6 Eth-theal. 66. & Chin. pr. G. 7 Rishtah
i juw. p. 158. 8 Mitra Dzoghi, p. 161, 165. * Reference
doubtful. 10 Maha Bh. Udyog. P. 1080. u Pirqe Avoth. iv. u
12 Pancha Ratna, 4.
438 ORIGINAL NOTES ON [xvi. 32
enemy. But it is clear that he who does not overcome him-
self cannot overcome others," say the Rabbis. 1
" O Sumedha pandita, said Dipankara, " fulfil the sixth
' paramita' patience (or endurance). In like manner as the
earth does not resent in any way, but bears, forbears, and con-
sents to matters, both clean and unclean, that are thrown upon
it, so also bear thou equally honour and dishonour, and thou
shalt become a Buddha." 2 " For patience (or endurance) is a
great blessing." 3 " And he who turns away [back] the reins
of the twisting [excuses] of his soul from evil [passions], is
greater in valour [manliness] than either Rustum or Sam,"
says Sadi. 4
" Mildness [meekness, a kind, yielding disposition] is God's
creation. Man, doubt not that it requires strength and valour
on thy part to pass by anger. For the man is more valiant
than a hero who restrains from wrath, and has power over
' himself. Long-suffering is a [store] treasury of wisdom ; but
he who has no clemency is a devil and a wild beast. Long-
suffering, however, is a pillar of wisdom. But light-headed
[hasty] men are always in difficulties." 5 "Let a man naturally
irascible," says Rabbi M. Maimonides, "bring himself not to
be angry at all, even if beaten or treated despitefully. If he
continue so, he will soon lose his bad temper." 6
"A wise man, then, is neither angry nor aggressing; neither
does he grieve or rejoice over-much, nor despair in misfortune.
But settled within himself, he abides unmoved, like the Hima-
laya," said Namuchi to Sakra. 7 " Who is the wise man that
overcomes himself? Let him consider the remnant of a
debt an enemy, as well as bad laws, bad wounds, and bad
accounts" 8 [all in a moral sense ; faults left unchecked, blem-
ishes in character, &c.]. " For he who considers (or minds)
1 Ep. Lod. 1568. 2 Durenidana Jat. p. 22. 3 Putt-ovada, and
Maha mang. p. 2. 4 Bostan, vii. st. i. 5 Akhlaq i m. xvi.
6 Halkut de'ot, ii. i. p. 12. r Maha Bh. Shanti P. 8202. 8 Legs
par b. p. 1 88.
XVI. 32] THE BOOK OF PROVERBS. 439
the good of his soul, is tried with misfortunes common to
man." 1 And has to bear them meekly.
" Meekness (or clemency) is a full [complete] treasure. It
is the cause of honour and of illustrious deeds. Nushirwan
asked Abu Zard-jamhar what is meekness (or clemency, 'hilm').
'Salt on the tray (or table) of morals.'" 2 And R. M. Mai-
monides says in his last will : " Glory in endurance [forbear-
ance, or patience] ; for it is real valour (or true fortitude) and
real victory." 3 "Wait, wait! is worth four hundred zuzin,"
said R. Ada. 4
"Patientia animi occultas divitias habet." 6
" Afrasiab, Sultan of Turkestan, told his generals not to be
deceived by the appearance and pretensions of their men ; but
if they were found whole in weight on the touchstone of
patience, they might be trusted for valour. For the value
[worth] of a man is not in his pretensions, but in his pa-
tience." 6
" I," said the Bodhisatwa, " who was raised through six
transformations of yonder shore [transmigrations], who put
on the harness of patience (or endurance), am alone the
upholder of religion." 7 " ' There is no one like unto me. Then
follow me ! ' said he to him whom he had admitted to holy
orders." And Horace :
" Sapiens, qui sibi imperiosus
Quern neque pauperies neque mors neque vincula terrent,
Responsare cupidinibus
Fortis, et in seipso totus, teres atque rotundus:" 8
" He is wise who holds mastery over himself; whom neither
poverty, death, nor the dungeon, can make him yield to his
passions ; whose thoughts centre on himself,, and is sound
all round.
"And the Lhama," says the Tibetan, "whose heart is set on
1 Rishtah i juw. p. 158. 2 Akhlaq i m. xvii. 3 R. M. Maim. Test
4 Berach. 20, M. S. 6 Publ. Syr. Akhlaq i m. v. 7 . Dsang-
Lun, fol. 71. * Hor. Sat. ii. 7, 83.
44 ORIGINAL NOTES ON [xvi. 32
the three jewels [Buddha, the law, and the clergy] and on the
attainment of virtue, who has command over his body and
keeps his will firm, deserves an offering." 1 "The five senses
delude all but the really learned. The whirlwind, while it lasts,
whirls about the slender blades of grass." 2 '"But is patience
always better than a sharp, spirited bearing?' asked Bali of
Prahlada, his grandfather. To whom Prahlada replied :
' Spirit is not always best, neither is patience always to be
practised. A man who is always patient is often blamed by
others; his servants despise him, as do his enemies and all who
are indifferent to him. All beings, then, do not ever bow to
his will. Wherefore uniform patience (or endurance) is cen-
sured by the learned.'" 3
So spake Prahlada. "Yet blessed is the man," say the
Rabbis, " who hears [hard words], and withal holds his peace.
A hundred evils pass him over." 4 " For a little impatience
[want of endurance] often disturbs a great plan," say the
Chinese. 5 And the Brahman : "Let no one speak a 'heating'
[provoking] word, not even in affection ; never do harm ; but
cherish firmness (or constancy) of mind (or thought)." 6 " The
prophet [Mahomet]," says Eth-thealebi, "was one day walking
past some men who were working a large block of stone.
' Shall I tell you,' said he to them, ' who is strongest among
you ? He who reigns over his soul to keep it from anger.' " 7
"Anger, my son," said the brahman Shamika to Shringi,
"rises in great men according to their disposition. Thou,
therefore, having become perfectly tranquil [quiet, at peace
and subdued], feed on wild fruits, and then, anger in thee
being destroyed, thou shalt no longer depart from virtue.
Anger [wrath], indeed, takes away virtue virtue which the
Yatis [men of subdued temper] find so difficult to acquire
[gather up] ; while those who have abandoned virtue can no
1 Bslav cha. 13. 2 Nanneri, 11. 3 Maha Bh. Vana P. 1064, 1067.
4 Khar. Pen. viii. 13. 6 Chin. pr. G. Kobitamr. 2.
7 Eth-theal. 70.
xvi. 32] THE BOOK OF PROVERBS. 441
longer walk the desirable way. On the other hand, the quiet
temper [patience, or resignation] of the Yatis works for them
prosperity (or success). To the patient (enduring) belongs
this world, and the world to come is theirs also. Go to now,
and practise patience. It is through patience that thou shalt
reach [gain] the worlds that are next to Brahma." 1
" He, then, who reins in his anger once broken out, is by
good men said to be a charioteer who does not entangle him-
self in his harness [cords]. He who, when his anger arises,
lays it low with an impassible [akrodena] mind (or disposi-
tion), has overcome all this world [life, existence]. And he
who, when his anger arises, sloughs it off as a snake its skin,
is called ' a man.' He who restrains his passion [anger], who
patiently bears insults, and who, though himself burnt, does
not burn [others], is indeed a vessel of wealth," said Shukra to
Devayani. 2 "Anger must be restrained," says Aweyar ; 3 and
" the might of might is to bear patiently with those who know
not [how to behave]." 4
"But he who rules his passions and himself is a mighty
lord." 5 "He, therefore, is wise who keeps his anger under
control." 6 " On whichever side the heart (or mind) finds
itself, to that side do all the senses lean ; if the heart is
stayed on God, on Him will all the senses be at one
[united]." 7
"The sage asked the Spirit of Wisdom : 'What strength is
[more] most becoming (or necessary) ? Who is most perfect
[complete] in wisdom ? Who is firmest in disposition ? Who
is most commendable as regards endurance ? And who, in his
own rank (or degree), is said to be like Hormuzd and the Ame-
shaspands?' Then the Spirit of Wisdom answered thus:
' In strength, he is most becoming who, when he feels angry,
is able to restrain his anger, and not commit a crime to
1 Maha Bh. Adi P. 17311734. 2 Id. ibid. 33191323. * A. Sudi, 2.
* Cural, xvi. 153. Vemana, i. 62. 6 Kobitamr. 97.
7 Vemana, ii. 92.
442 ORIGINAL NOTES ON [xvi. 32
please himself. In wisdom, he is most complete who can
deliver his own soul [from sin] ; in endurance, he is most
approved who bears patiently the evils sent him by Ahriman ;
and he who judges rightly, is, in his own degree, like Hormuzd
and the Ameshaspands ; while he who judges unjustly is, in his
own degree, like Ahriman and the devils.'" 1
" The disposition/' say the Tamils, " that checks rising anger
is virtue indeed. Tell us, which is best and safest as regards an
inundation to keep up the bank of the tank, or to let it break
down?" ? "No one ever sorrows for having given up anger.
Bear rough words from all. Good men call that true patience"
[lit. this best is called patience]. 3 "An attentive heart pre-
serves its kindness even in anger ; like a lighted coal that
acquires fresh strength [greater heat] by being covered with
ashes." 4
" The anger of the wise man," says Ebu Medin, " is in his
work [he is angry with bad or imperfect work or actions] ;
but the anger of the fool is on his tongue." 5 "Therefore do
not indulge wrathfulness ; for the man who indulges anger,
forgets his work and meritorious deeds, his prayers and his
worship of God ; and all manner of crime and wickedness
[fall] come to his mind, until his wrath is abated. Wrath (or
anger), they say, is like Ahriman [the Evil One]." 6 "A hun-
dred battles won are not so good as one endurance," say the
Japanese [one effort of patience is better than a hundred
battles won]. 7
" For the beginning [rising] of anger is error and blindness;
and the end of it is regret and want," say the Rabbis. 8 And
with them, Ennius and Cicero also : "An est quicquam simi-
lius insaniae quam ira? quam bene Ennius 'initium' dicit
' insaniae.'" 9 After them, Publius Syrus says also
1 Mainyo i kh. xxxix. i. 2, 10, 21 46. 2 Nanneri, 8. 3 Lokan. 55.
* Drishtanta Shat. 9. 6 Ebu Medin, 256. 8 Mainyo i kh. 1619.
7 Japan, pr. P. p. 435 and 307. 8 B. Fl. p. 135. 9 Tusc.
Q. iv. 23.
xvi. 32] THE BOOK OF PROVERBS. 443
" Imperium habere vis magnum? Impera tibi,"
Nam,
"Fortior est, qui cupiditates suas, non qui hostes subjicit." 1
" If a wise man gets angry," says Abarbanel, "his wisdom
departs from him ; and if he is a prophet, his gift of prophecy
leaves him." 2
On the other hand, " the spirit of a man," said Bhishma to
Arjuna, " becomes the friend of him who keeps it under con-
trol." 3 And " he who thus knows himself," say the Tamils, " is
his own master." 4 "A man who leads, who is self-controlled
and self-possessed, obtains glory." 5 "And the possession of
the inward mind [holding it under control ; strength of mind],
is possession indeed. All else will go. But he who owns it
may be called 'a possessor' indeed," 6 says Tiruvalluvar.
"Seven kinds of victory are praised among all : (i) humi-
lity and purity in youth; (2) cheerfulness in old age; (3)
liberality in poverty ; (4) moderation in wealth ; (5) to be
lowly in greatness ; (6) patience in adversity ; and (7) self-
control." 7 " By whom is this world overcome ? By the man
who is true and enduring [patient]." 8 " The sense ['aql'] of a
man," say the Arabs, " is seen in two things : gentleness
[forbearance] in anger, and forgiveness [clemency] when in
power." 9 " Prohibenda est maxime ira in puniendo," says
Cicero ; " nunquam enim iratus qui accedet ad pcenam, medio-
critatem illam tenebit, quae est inter nimium et parum." " Et
non sunt audiendi qui graviter irascendum inimicis putant." 10
"'Gautama,' said Adjivaka, 'promisest thou that I shall be
victorious?' To this Gautama replied: 'He who finds out
his faults and defects is like me, knowing and victorious. I
overcome the bad law, and thus I overcome that which follows
wickedness (or vice).'" 11 " The wise man," says Confucius
1 Publ. Syr. * Abarban. in B. Fl. 3 Maha Bh. Bhishma P. 1070.
4 Tarn. pr. 3687. 6 Sigal V. Sutt. fol. nau. 6 Cural, 593.
r Ep. Lod. 1762. 8 Ratnamal, 54. i Ar. pr. M De Offic. i.
11 Rgya-tcher r. p. c. xxvi.
444 ORIGINAL NOTES ON [xvi. 33
" has nothing about which to quarrel. He may, perhaps, have
a dispute at bow-and-arrow, but he will do it with courtesy
and respect; and yield. He will then enter his house and par-
take of meat and drink with his friend. Such are the quarrels
of honourable men." 1
" Z'^crets /3iov KpartcrTOv, av Ovfiov KpaTrfs'
"Thou shalt lead the happiest life if only thou rulest thy
spirit," 2 say the Greeks ; and Horace :
" Latius regnes avidum domando
Spiritum, quam si Libyam remotis
Gadibus jungas et uterque Pcenus
Serviat uni:" 3
"Only curb and subdue thy unruly spirit. That will be a
greater conquest than to rule over the opposite shores of the
Great Sea."
33 The lot is cast into the lap : but the whole dis-
posing thereof is of the Lord.
ita5fl?p bs, ' the whole judgment, overruling, result of it.' Chald-
'from God comes forth the adjudication thereof.' Syr. id. Vulg.
' Sortes a Deo temperantur.' LXX. irapa. Se Kvpiov irav-ra. rd Si/ccua,
wrongly.
" The lot is cast" &c.
" Quid Deus intendat noli perquirere sorte ;
Quid statuat de te, sine te deliberat ipse:" 4
" Seek not to learn by lot what God intends to do ; for He
settles himself everything concerning thee, without thy con-
sent," says Dion. Cato.
"NwS eXwofiat fJtfv'"
" For the present, I hope," says Pindar,
" ev 0((j> ye fj.av
"since the issue of it rests with God." 5
1 Shang-Lun, iii. 7. 2 yvw/i. pav. 3 Ol. ii. 2. 4 Dion.
Cato, ii. 12. 6 Ol. xiii. 147.
XVI. 33] THE BOOK OF PROVERBS. 445
" 'Ah ! wretched shall I be,' said Antigone to her brother, ' if
I am bereaved of thee.'
' raura 5* cv TO> SaifMOvi
Kal TySe <f>vvai ^drep^''
' It rests with God/ answered Polynices, ' to turn it which way
He will. But I will pray to Him for you two, my sisters, that
no harm happen to you.'" 1 "The course of time is crooked,"
said Ravana, "like that of the Ganges." 2 "If, then, it is not
as thou likest, like it as it is," say the Arabs. 3
1 Soph. (Ed. Col. 1443. 3 Kobita R. 8. 3 Ar. pn
446 ORIGINAL NOTES ON [xvii.
CHAPTER XVII.
T)ETTER is a dry morsel, and quietness therewith,
than an house full of sacrifices with strife.
lit. ' sacrifices of dispute, or quarrelling, law-suit.'
Chald. 'sacrifices of contention, law-suit.' Syr. id. A. V. follows the
Vulgate. But here E^HIiT refers most likely, not to actual sacrifices
in a house, but to meals or banquets on certain occasions ; as, for
instance, after a law-suit, when quarrels would assuredly follow.
" Better is a dry morsel? &c. " It is either water without
trouble, or sweet bread [dainty fare] attended with fear. I
have considered this, and I see plainly that there is happiness
only with peace and quiet." 1 "We," says the Yogi [ascetic]
to the king, "are satisfied with a covering of bark, but thou
with one of silk. Our satisfaction is the same, and our dis-
tinction is without a difference. Let him be called poor whose
greed is great ; for, to a mind that is satisfied, who is rich and
who is poor ?" 2 " The black mouse when tasting black refuse,"
said Goba Setchen to Tchinggiz-khan, " thinks itself in com-
pany with a khan (or thinks itself a khan)." 3 " Who is rich ?"
asks Ben Zoma. " He who rejoices in his portion." 4
" Laetus sorte tua vives sapienter, Aristi.
Cui non conveniet sua res, ut calceus olim,
Si pede major erit, subvertet, si minor, uret:" 6
" Seek not a shoe larger than thy foot," say the Rabbis. 6 " He
who has a contented mind possesses all things. For the foot
inside a shoe, is it not the same as if the whole earth were
covered with leather?" 7
1 Hitop. i. 159. 2 Vairagya Shat. 54. 3 Tchinggiz-kh. p. 8.
4 Pirqe Av. iv. I. 6 Hor. Ep. i. 10, 44, 42, 43. 6 Megillah. B. Fl.
1 Hitop. i. 151, and Bahudorsh, p. 13.
xvii. l] THE BOOK OF PROVERBS. 447
"For the mind is its own friend, and also its own enemy." 1
"A contented mind is a grove of delights," said king Vikra-
maditya; "for he that is contented possesses everything." 2
" No trouble for the contented man," say the Arabs. 3 " Live
on little and thou shalt be a king;" for "life lies in content-
ment;" and "life is not life for him that fears," say the Arabs
again. 4 " If so be, then, instead of grass, be content with palm-
leaves." 5 " The support [stability, firmness] of the person lies
in the morning meal, and the stability [support] of the mind
lies in contentment" [sufficiency], say the Arabs. 6 "Where
there is nothing," says the Georgian proverb, "a little is
enough." 7
" Come, then, let us live happily, we who have nothing. We
shall feed on joy like Abhassara gods [Abhassara or radiant
heaven in Brahmaloka]. 8 "Therefore, O Rahula, my son,"
said Gautama, " withdraw thyself from the way of men's vices,
and be little troubled about thy food [mattannu hohi bhojane,
be knowing the length (or measure) of thy food ; be frugal]."
" For I am persuaded from experience, said the mouse to the
tortoise, there is no greater enjoyment in life than content-
ment [sufficiency in oneself, avrdpKeia] ; no greater pleasure
than to look for the necessaries of life ; I mean, food and
water " [meat and drink]. 9
" To 8' avrapxes, but this sufficiency (or being sufficient)," says
Aristotle, 10 "is that which novovptvov dtptrbv iroiei TOV /3tov of
itself alone makes life desirable (or bearable), KCU /w/Sfvos ev&ea,
and lacking nothing." A relative term, however, according to
what a man thinks is of itself sufficient, besides meat and
drink. So thought Horace : u
" Qui fit, Maecenas, &c.
At qui tantuli eget, quanto est opus, is neque limo
1 Maha Bh. Stri P. 80. Kobita R. 113. 3 Nuthar ell. 263.
* Ar. pr. 6 Id. ibid. Nuthar ell. 41. T Georg. pr.
8 Dhammap. Sukhav. 4. 9 2rf$>. K. tyv. p. 218, 219. 10 Ethic, i. 75.
11 Sat. i. i3, 5962.
448 ORIGINAL NOTES ON [xvii. I
Turbatam haurit aquam neque vitam amittit in undis.
At bona pars hominum decepta cupidine falso
Nil satis est, inquit."
" How, then, is it, Maecenas, that men cannot rest contented ?
Whereas he who is satisfied with the little he needs, neither
drinks muddy water nor perishes in the flood. Yet so it is ;
most men, allured and cheated by covetousness, say, ' It is
never enough.'" "And wise men have said : ' Better it is
to eat one's own barley-bread sitting on the ground, than
to wear a golden girdle and stand waiting on a master,'" 1
said Sadi.
" Therefore," said Tan-shoo, " do not require much for thy
portion." 2 " Better eat gruel [that opens the eye-brow] that
gives pleasure, than eat cooked victuals that cause sorrow." 3
" But keep to the mean, and cultivate an even tenour of life ;
keeping thy thoughts day by day within the limits of what
thou requirest," says another Chinese. 4 " MT/SCV ayav," quoth
Pittacus, "Do not take of anything too much;" and he
quotes a man who, having failed to obtain even a small por-
tion, said :
"TO T^/Lucrv, <rj, TOV Travros jrXeiov ecrri''
" that one half of it [his loss] were better than the whole [of
the loss]." 5 So says Hesiod, alluding to quarrels and law-suits :
" N 1777101, ovS i&ao'iv oo~<j) TrXeov rjfj.Lcrv Travros'"^
Foolish fellows, says he, don't they know that half that
kind of thing is better than the whole of it ? For in law " the
first loss is the least," and " half-a-loaf is better than no bread," 7
the bread passing from the suitor to the lawyer, who, in gene-
ral, keeps the fish and hands over the oyster-shells, one to
each of the litigants. " Truly," as Ovid says :
"Dimidium toto munere majus est." 8
1 Gul. i. 36. 2 Siao-hio, c iii. 3 Chin. pr. m. max.
4 Ming-sin p. k. c. i. 6 Pittac. Sept. Sap. p. 28. 6 <?. >} 40.
7 Eng. pr. 8 Fast v. 718.
xvii. l] THE BOOK OF PROVERBS. 449
" rjfMas 5* fa rjv fvda.8'' ov yap av
" Let us then abide where we are ; for badly off as we be, we
shall yet fare well enough if we are pleased with our lot," said
QEdipus to Creon. 1 " Enough for thee to have life and peace,"
say the Rabbis, 2 and so said the field-mouse to the town-
mouse. 3 " O brother," says the Hindoo, " it is a good work (or
motive) that [works] tends to an even, quiet life. Too much
rain or too little alike, fade many a flower." 4
" Porno mangiato in contento, piu vale ch'una pernice in tor-
mento:" "An apple eaten in peace," say the Italians, "is
worth more than a partridge eaten in trouble." " Poco cibo e
poco affanno, sanita nel capo fanno :" 6 " Little food and little
care is the way to health ;" say they also. And "the flavour
of a gracious welcome," say the Telugus, " is better than the
flavour of food;" and so say the Greeks also,
" SfVlWV Sf TC OvfJLOS aplCTTOS*" 6
that " the welcome is the best cheer." " Live, then, at peace
[quietly] and do good, and Heaven will add to thy welfare.
But if thou art stupid or obstinate, thou shalt meet with mis-
fortunes," say the Chinese. 7 " Better to earn one fanam [small
silver coin] where one is living, than earn nine by running
about," say the Tamils. 8
"For he is rich," say the Rabbis, "who derives peace of
mind from his portion in life." 9 "And a stale gildena [a small
fish] eaten in peace, is better than the ' sauce of Babylon* eaten
on the top of castles." 10 So Horace, also:
" Vivitur parvo bene, cui paternum
Splendet in mensa tenui salinum:" 11
" He can afford to live well on little, he, on whose modest
1 Soph. (Ed. Col. 798. * Ep. Lod. 1741. 8 Esop. f. 121 and
151 ; Sophos, f. 32 ; Syntipa, 29, &c. * Subha B. 71. 6 Ital. pr.
6 Gr. pr. 7 Ming-sin p. k. c. i. 8 Tarn. pr. 1902, 1903.
9 Shabbat. R. Bl. 42. 10 Id. ibid. 299. u Od. ii. 16.
VOL. II. 2 G
450 ORIGINAL NOTES ON [xvii. I
table his ancestral silver salt-cellar shines clean and bright."
And Sadi : " Brighten thy life with the light of content-
ment, as the world is lightened by the sun." 1 "Better it is
to sew patch upon patch, sitting patiently in a corner, than
[craving for more] to write to great men a begging-letter for
clothes." 2
" Know, then, that there is no better [provision against] pro-
tection from the arrow of Fate than contentment Since Fate
is decreed, what is there left but submission, contentment, and
resignation ? Let every man who is contented, blend with the
decrees of Providence, as sugar with milk." 3 "Ah ! he told
the truth exclaimed the monkey squatting on the back of a
tortoise crossing over to the Enchanted Isle, in fear of being
drowned who said that a contented man will live quietly and
at peace ; but that the covetous man will live, so long as he
does, in labour and trouble. Was I then bereft of my senses,
that I should leave my home and lose what I had ?" 4
In the Kei-jang-shi we read : "A long or a short life is not
without an order (or decree) from Heaven. Ease and destitu-
tion have each its season, which it is vain to look for. But
contentment is cheap, and makes all things easy." 5 And
Chang-woo-tsin says : " One cannot [exhaust business] work
always ; nor rely on strength continuing always the same, nor
on words being always right. One cannot enjoy full happi-
ness ; for he who is fortunate is not so entirely ; and energy
to the full, wastes the body. The strong cannot use it fully,
for then it becomes oppressive. Happiness ! It comes con-
stantly from moderation [economy] in it. Influence comes
from respect ; man becomes overbearing by prosperity ; for
'much' has a beginning, but no end." 6 "Quiet, peace, and
agreement, are worth thousands," says the Tamils. 7
" But anger and strife in a house is like a weevil in a grain
1 Pend nam. 18. 2 Gul. iii. 3. 3 Akhlaq i. m. vi.
4 Calilah u D. p. 212. 6 Ming-sin p. k. i. c. 6. 6 Id. Ibid. c. n.
7 Tarn. pr. 225.
XVli. 2] THE BOOK OF PROVERBS. 451
of sesamum." It ruins it. " Discontented men get bewildered
[out of temper] ; but wise men practise contentment. There-
fore let a man [slay] overcome his unhappy mind (or care)
with real knowledge [pragyaya] and by spiritual means [reme-
dies of the soul]." 1
2 A wise servant shall have rule over a son that
causeth shame, and shall have part of the inheritance
among the brethren.
"A wise servant" &c. Kisra said: "A good servant is
better than one's own son ; because a servant looks for the
success of his welfare in his master's existence ; whereas a son
looks for it after his father's death." 2 " Servants place confi-
dence in a master who is not always angry with a servant that
is devoted to him, intent on doing what is right, and that
never forsakes his master in difficulties," said Vidura to Dhri-
tarashtra. 3 "A good servant also," says Yusifi, "sees his master's
wish in his wink, and judges of his intention by his look." 4
" Say," quoth the Mongol, "that an active, orderly, good servant
is above [preferable to] a prince who knows not how to protect
the people." 5 " A servant may by his actions and his virtue (or
merit) become a king. Not so the son of a king, who may
sink, and not rise, by his parentage and qualities." 6
" For a man who is wise, coming out of a poor man's hut, is
like a lotus growing out of the mud;" 7 "since the glory of
a man comes not from race. The best pedigree of a man lies
not in his genealogy ; the nobleness [and nobility] of a man
is in himself [his soul, self]. Real nobility lies in the [noble-
ness] jewel of ' self,' and is not derived from the jewels worn
by the man." 8
"By all means," say the Mandchus, "be mindful of the
1 Maha Bh. Stri. P. 66. 2 Eth-theaL 37. 3 Maha Bh.
Udyog. P. 1355. * Eth-theal. 37. 6 Oyun tulk. p. 8.
Bahudorsh, p. 7. 7 Ku-kai. 8 Rishtah i juw. p. 154.
2 G 2
452 ORIGINAL NOTES ON [xvii. 3, 4
servant who has spent his life in thy service, but do not trouble
thyself about a son who will do nothing." 1 "A new dress, a
new umbrella, a young wife, and a new house, are everywhere
agreeable ; but old servants and old [well-digested] food are
best." 2 Yet how often it happens that servants "are but intel-
ligent captives kept under by an ignorant master !" says Ebu
Media 3
3 The fining-pot is for silver, and the furnace for
gold: but the Lord trieth the hearts.
" The fining-pot" &c. " I have no evil intention towards
him ; but as I will know the truth, he shall be tried like gold
and be made evident," said by Dchatchin [Indra] to Shi-vi,
king of Jambudwip. 4 " The greatest rogues of all," said Manu,
" are goldsmiths who practise frauds. Let the king cause such
men to be cut piecemeal with razors." 5
4 A wicked doer giveth heed to false lips : and a
liar giveth ear to a naughty tongue.
A.V. is nearly right. But Chald., Syr., Vulg., and LXX., do not
render this verse correctly, fTfan "pET 1 ? (or rWH) is properly: 'A
tongue of wicked actions, crimes,' &c.
" A wicked doer" &c. " If thou lovest falsehood," said
Shakuntala to Dushyanta, " and if thou thyself hast faith in
no one, then, alas ! I go from thee of my own accord ; I can
have no dealings with one like thee." 6 " Hear the errors (or
transgressions) of others," said Chin-tsze, " as thou wouldst
hear the name of thy father and mother [with awe, not with
pleasure]. The ear may hear many things which the mouth
ought not to repeat." 7 "When is a man's knowledge praise-
worthy? When he refrains from hearing blasphemies [evil-
1 Mingh. dsi, 115. 2 Kobita R. 57. 3 Ebu Med. 157.
4 Dsang-Lun, fol. 13. 6 Manu S. ix. 292. 6 Maha Bh. Adi P. 3099.
7 Ming-sin p. k. c. 2.
XVII. 5] THE BOOK OF PROVERBS. 453
speaking, &C.]." 1 " For whosoever retails an evil tongue [evil
words, sayings], deserves to be cast to the dogs," say the
Rabbis. 2
And Ma-fuh-po: "When you hear evil (or a fault), lose it
[let it pass], like hearing the name of father and mother. The
ear may hear it, but the mouth may not utter it." 3 And Dr.
Tseih-shaou says: "When you hear some one blamed, be not
readily [just yet] displeased (or angry) ; and when you hear
his praise, be not pleased 'just yet.' When you hear some one
speaking good words, draw near and agree, and afterwards
rejoice." For the She-King says: " Rejoice at seeing the good
of others ; at hearing of their good works ; at their speaking
well ; at their doing right. For hearing evil of others is like
leaning upon a thorn ; but hearing good of them is like a
wreath of lilies."*
5 Whoso mocketh the poor reproacheth his Maker:
and he that is glad at calamities shall not be unpun-
ished.
" Whoso mocketh the poor" &c.
"M/7TOT TOt TTCVITJV dv/JLO<j>06pOV dvS
" Never reproach a man," says Theognis, " even when angry
with him, for his heart-breaking poverty or for his want of
means that is destruction to him. For Zeus sinks the scale
as he will, giving wealth to some and poverty to others."
" Do not laugh at other people's poverty," say the Chinese.
" The course of the revolution of the wheel is a public rule
[the same for all]." 6 [For " the utter ruin of one," say the
Bengalees, "is the Bhadra month [rainy season] of another ;" T
"an ill wind that blows nobody good." 8 ]
1 Matshaf Phal. 2 Pesachot. Millin, 691. s Ming-sin p. k. i. c. 5.
4 Id. ibid. 6 Theogn. 157. Hien w. shoo, 108. 7 Beng. pr.
Eng. pr.
454 ORIGINAL NOTES ON [
" Poverty," says Tai-kung, " is not to be upbraided, nor is
wealth to be depended upon." 1 "A bad man derives pleasure
from the faults (or failings) of others." 2 "And the man that
is full," says the Georgian proverb, "doles out crumbs of bread
to a poor man, saying to him : ' How grossly [lit. swinishly]
thou feedest [eatest].'" 3 But "it is a sin," says Tai-shang, "to
witness the faults of others and to say it is their own fault."
" It is also a sin," he says, "to laugh at their bodily defects." 4
" Thus then," says Hesiod,
" MrjSe TTOT ovXop*vr)v irfvfyv Ov{J.6(j)dopov dvSpl
TfT\a.6' ovSieiv, [j.aKdp(i>v Swriv dtev eovrwv'"
"never suffer to reproach a man for his destroying, heart-
breaking poverty his award from the immortal gods." 5
Sophos has a fable of ' the Man who reproached a Drowning
Lad,' 6 "against reproaches out of season to those that are in
affliction ;" on which Loqman says : 7 " When thy friend has
got himself into trouble, first help him out of it, and then
rebuke him : that is best"
6 Children's children are the crown of old men; and
the glory of children are their fathers.
" Children's children? &c. " The life of him who is poor,
of him who, when a child, loses his mother, and of him who is
deprived of children in his old age, is worthless [lit. fruitless],"
says the Hindoo poet. 8 " A house without children (or
without a son) is empty," 9 says Chanakya. At the same time,
says the same wise man, " A widow woman who is surrounded
by children and children's children need feel no sorrow." 10
" As constancy is the praise [ornament] of husband and wife,
modesty that of women, and poetry that of clever men, so
also are children the ornament of a house." [So refined is
1 Ming-sin p. k. c. 1 1. 2 Nava Ratna. 2. 3 Sibrzne sitsr. xix. p. 35.
4 Shin-sin-1. ii. p. 44. 6 Hesiod, I.K. }. 715. 6 Fab. 24; Syntipa, 23.
7 Fab. 25. 8 Kobitamr. 7. Chanak. 47. 10 Id. 56.
XVli. 6] THE BOOK OF PROVERBS. 455
Sanscrit as a language, that it is easier to write Sanscrit verse
than prose.]
" Grand-(or great-) children," says Avveyar, "are the beauty
(or glory) of parents." 1 "So was Dasaratha, who, when sur-
rounded by his four celebrated sons, was like Prajapati, the
first parent, in the midst of protectors of the world." 2 "We
who have children about us for a long time, that will soon be
old like us, will also themselves remember old men who are
dead. Thus, then, our condition is that of trees growing on
the sandy banks of a river [worn away by the vicissitudes
of life, and at last fallen]." 3 "Therefore," says Tai-shang,
" respect the aged and cherish little children." 4
" If the heart of a man is good, he will beget a superior
child ; and if his fortune [lot, circumstances] is good [favour-
able], of what use is his troubling himself about his ancestral
inheritance?" 5 And "if he is burdened with children, grand-
children and relations, he is," says the Javanese proverb, "like
a buffalo burdened with his horns " [that are an ornament to
him as well as a protection]. 6 "The dutiful and obedient,"
say the Chinese, " will produce dutiful and obedient children.
Obstinate and untoward people will have children like unto
themselves. If you will not believe it, only look at the water
dropping from the eaves of your roof, how drop follows drop
without error or change." 7
" No water flows upwards," says the Javanese proverb ;
" like father, like son." 8 " If you wish to know what the father
is, look at the son." 9 " One hardly knows whether it be ' nilo '
[indigo] or 'hetaum' [indigo-plant]," say again the Javanese. 10
" But if the spirit of the father [is forgotten] does not appear
in the child, one may swear to that of the grandfather in the
grandchild ; it is a rule that cannot be altered," say the
1 Kondreiv. 27. 3 Ramay. i. xix. 26. s Vairagya Shat. 49.
4 Kang-ing p. 6 Ming h. dsi. 155. ' Javan. pr. 7 Hien
w. shoo, 72, and Tai-kung in Ming-sin p. k. c. 4. 8 Jav. pr. 8 Hien
w. shoo, 101. 10 Jav. pr.
456 ORIGINAL NOTES ON [xvii. /
Georgians. 1 " Race follows race," say they also, rendered
in Russian, "Children [become] take after their father and
mother." 2 "The son of a wise man," say the Rabbis, "is half
a wise man." 3 [Not always].
" If you wish to know the father," says Wen-chang, " first
look at his sons. A kind father has reverential sons." 4 " And
his value is known only when he is dead ; as the value of salt
is felt when it is all gone/' say the Tamils. 5 "But an obedient
son," says Ptah-hotep, " is a servant of Horus [is godly] ; his
old age is happy [for having been obedient] ; his end is blessed
[attains to dignity] ; his word is a pattern for his children,
every one of whom, while renewing [practising] his father's
teaching, shows [teaches] what he does himself. That father's
word, ah ! [how great] with his children." 6
7 Excellent speech becometh not a fool: much less
do lying lips a prince.
"VT. HCIP, ' a lip of exorbitance, also of excellence ; of anything
beyond usual limits, either of good or of evil.' R. S. Yarchi renders
it, * pride, self-consequence, self-importance, big words.' Vers. Venet.
XAos TnpiTTov. LXX. x 61 '^ 1 ? Trwrra. Vulg. ' verba composita. Chald.
follows the Hebrew, and Syr. the LXX.
" Excellent speech" &c. In the mouth of a fool is "the word
(or name) Krishna in the beak of a crow," 7 say they in Bengal.
" Music [JUOVO-IK^, properly so called], certainly one feature of
the lip of excellency, is said by the Japanese to make the
difference between an educated man and a clown." 8 " For
the power (or strength) of a disorderly fellow lies in his
prattle," says Vararuchi. 9 " But, O thou prince of princes, it
behoves thee not to bear deceit [not to be guilty of false-
hood]," said Shaka. 10 " The delicacies of a poor man, and the
1 Andaz. 16. 2 Georg. Diet. s. v. 3 Midrash Yalk. in Gen. M. S.
4 Ming-sin p. k. c. n. 6 Tarn. pr. 217. 6 Pap. Pr. xviii. 1. i. sq.
7 Beng. pr. 8 Gun den s. mon. 321. ' Nava R. 7. 10 Maha
Bh. Adi P. 3094.
xvii. 8] THE BOOK OF PROVERBS. 457
speeches (or stones) of a senseless one, are all equally absurd
[out of place or keeping]." 1
8 A gift is as a precious stone in the eyes of him that
hath it: whithersoever it turneth, it prospereth.
}n l^, 'a stone of grace, a gratifying stone, one that pleases, a
precious stone' [as ]n rVT?, 'a wreath of grace, a graceful wreath'].
vb^2, < of him who receives the gift, which flashes like a precious
stone, whichever way it turns' [by predisposing the receiver's mind in
favour of the giver]. Chald. 'A stone [of a present] given is pleasant
[agreeable, favourable] in the face of him who receives it.' Syr. ' A
stone of love [affection, kindness] is beautiful in the eyes of him that
hath it ' [to whom it belongs]. A. V. is right, if ' hath it ' is said of
him who receives it.
" A gift is as a precious stone" &c. " Without a gift, one
may not hit upon a thing understood of all [a gift is under-
stood of all]. In the cold weather the leaves of fragrant trees
bud forth." [A gift is pleasant, and acts favourably]. 2 " But
he who makes a gift must do it in silence, and let the gift
speak for itself." 3 "The taste of a benefit is sweeter than
manna," says El-Nawabig; "yet it becomes more bitter than
the bark of ' alala ' [used in tanning leather ; with a play on
the term], with ' I bestowed it ' " [reminding of the gift]. 4
Speaking of gratitude, Tiruvalluvar says that " a favour
bestowed (or help given) where no favour had been shown
before, is equal in greatness to this and the next world. A
kindness shown at the right time [to one in distress, Com.],
although small of itself, is as great as the world." 5 "A gift to
a brahman is an imperishable treasure (or gem) which neither
thieves nor foes can take away," says Manu. 6 According to
one's means ; for " a shepherd's present," says the Turkish
proverb, "is pine-rosin." 7 Yet even that deserves gratitude for
1 Lokaniti, 29. 2 V. Satas. 453. 3 Ep. Lod. 790.
4 El Nawab. 99. 6 Cural, xi. 101, 102. 8 Manu S. vii. 82, 83.
7 Osman. pr.
458 ORIGINAL NOTES ON [xvii. 8
it; "and gratitude gets more given [in return]." 1 Under
certain circumstances, however, "a gift," said Yudhisht'ira to
the Yaksha, " slays a friend " [puts an end to friendship]. 2
" And he," says Am", " who, having received much, gives only
little in return, it is as if he repaid it with an insult (or
wickedness)." 3
"A precious stone whithersoever" &c. " A jewel is valued,
whether on the head, the neck, the arm, or on the foot- stool.
So also does a virtuous man shine everywhere ; virtue shines
even in a man who is [famous, public] set up." 4 "Every one
now cries, Presents ! presents ! " says Confucius, " as if pre-
cious stones and silks alone were presents. Alas !" 5
The chintamani [from 'chinta,' thought or wish, and 'mani,'
a jewel] is a fabulous jewel or precious stone found in Jam-
budwip, that grants all that one can desire, and is therefore
often alluded to in Hindoo and Buddhist writings. Thus
we read in the Dsang-Lun 6 [or Uligeriin Dalai, ' Sea of para-
bles or examples'], that "the Bodhisatwa having gone to Jam-
bu-lin [Jambudwip] in search of the ['yid-bjin-chan nor-wa'j
chintamani, came to the stronghold of the dragon that kept
it. After having taught the law to the dragon, the dragon
gave him the gem. 'What is the use of it in particular?' asked
the Bodhisatwa. The dragon replied: 'The virtue of this
gem is that for two, four, eight thousand miles round, every-
thing one wishes falls down like rain.' ' Whatever virtue this
chintamani may possess,' said the Bodhisatwa, ' I am that
jewel, and in a greater degree. So ye, O inhabitants of Jam-
bu-lin, if you wish to enjoy wealth and happiness like rain,
abundantly, make every effort to enter the road of the ten
cardinal virtues [paramita], with your body, your speech, and
your heart.'" 7
1 Akhlaq i m. iv. 2 Maha Bh. Vana P. 17348. 3 Ani, rgth max.
4 Drishtanta, 78. 6 Hea-Lun, xvii. n. 6 Ch. viii. fol. 153.
7 Id. ibid. fol. 159.
xvii. 9] THE BOOK OF PROVERBS. 459
9 He that covereth a transgression seeketh love ;
but he that repeateth a matter separateth very friends.
i s m ore than 'repeateth a matter;' it is literally, 'who
[doubles] turns over a matter;' 'who,' as R. S. Yarchi says, fosters
enmity and remembers (or brings to mind) 'he did so-and-so to me.'
Chald. 'repeats a word.' Syr. 'he that hates covering [the transgres-
sion] separates friend and neighbour ;' following the LXX.
" He that covereth" &c. " [Shade over] cover (or hide) the
evil actions [of others], but bring forward their good ones,"
say the Chinese. 1 " One ought always to hide [cover] evil,
and to spread the good," says Wen-chang. 2 " Great [and good]
people hide the faults of others ; mean people hide their merits.
A leech will suck blood, not milk," say the Hindoos. 3 " One
man," says Yudhisht'ira, " covers a fault out of friendship ;
another, from interested motives only, says what is agree-
able." 4
" If a man," said Confucius, " [purified] reformed himself in
order to come to me [for instruction], considering his reform,
I would not look at his past life ; and looking at his attend-
ance [wishing to be taught], I would not reject him." 5 " Good
men, like a winnowing-fan, leave out the faults [of others] and
[take] notice of their virtues. But the man who is difficult of
access and intolerable [durasado], seizes the faults and lets go
the qualities [of others], like a sieve." 6 "Excuse others, but
blame thyself," says Wen-chang-yiu. " Excuse thyself and
remain dark [ignorant]. But in order to blame others, blame
thyself ; and in excusing them, excuse thyself [' shoo,' do to, or
feel for, them as for thyself] ; yet without so doing one cannot
attain to the state of a holy and worthy man." 7
"A wise man does not reveal his own faults to those who
know them not ; and if he knows other people's faults, he
1 Dr. Morr. Dial. p. 234. Shin-sin-1. v. p. 57. 3 V. Satas. 174.
* Maha Bh. Sabha P. 562. 6 Shang-Lun, vii. 28. 6 Kobitamr. 24.
7 Shin-sin-1. iv. p. 79.
460 ORIGINAL NOTES ON [xvii. 9
hides them, as the tortoise hides its limbs. Let him, never-
theless, mark other men's faults [to avoid them]." l " For the
perfection of liberality lies in forgiving [passing over] injuries." 2
"And while blaming or cautioning others, look at the eyes
that turn towards thee," say the Japanese. 3 " Queen Magan-
diya's people having reviled Gautama, at her instigation,
Ananda was for removing to some other place. 'Whither?'
asked Gautama. ' Never mind, O Ananda ; their reviling will
only last seven days, and they will then be quiet. Phara
Thaken's [Gautama's] anxiety (or trouble) cannot last more
than seven days.'" 4
"An old friend [lit. a friend who has been a friend] keeps
the word (or wish) of his friend ; whatever he does, he for-
gives him." 5 "A man condemned to death reviled aloud the
king. ' What does he say ?' asked the king. The vizeer
answered : ' He says that God loves the benevolent [merciful],
and those who curb their anger and forgive others,'" said
Sadi. 6 " Forgiveness is the remitting of punishment to one
who is guilty, according to one's power of remitting it ; and it
is a quality that surpasses all others. There is in forgiveness
a delight that is not found in vengeance," says Husain Vaiz
Kashifi. 7 " Through thy forgiving others, they too will forgive
thee in turn, and open to thee a door from the unseen [world].
And if thou wishest to obtain mercy from God, show thou also
mercy to others." 8
"A medjlis [assembly] is a depository," says Nebi Effendi ;
" if thou divulgest to my opponent the request I make thee,
is not the society a firm bond ?" [no tale out of school]. 9
" Betraying a secret, begging, harshness and fickleness, anger,
a want of truthfulness, and dice, are all vices in a friend." 10
" Therefore let no man put confidence in one who does not
1 Lokan. 74. 2 Rishtah i juw. p. 177. 3 Gun den s. m. 705.
4 Dhammap. St. of Samavatti, p. 77. 6 Burk Diwan. 87. 6 Gulist.
i. p. 21. 7 Akhlaq i m. xvi. 8 Id. ibid. xix. 9 Nebi Eff.
Ghazal, p. 64. 10 Hitop. i. 99.
xvii. 10] THE BOOK OF PROVERBS. 461
deserve it, nor yet in a friend. For sometimes a friend in a
fit of anger will reveal one's faults," says Chanakya. 1 " To a
man who harbours ill-will in his mind, the good done by others
will appear evil. But to those who are faultless in mind (or
heart), evil done by others will appear good" 2 [will be excused].
" Those," says Sadi, " who retail an enemy's report, are assur-
edly worse than that enemy. He who brings the words of an
enemy to a friend, is in friendship (or league) with that enemy.
Nay, thou who doest this, art worse than an enemy ; for thou
bringest with thy mouth [lit. on thy teeth] what that enemy
said in secret." 8
10 A reproof entereth more into a wise man than an
hundred stripes into a fool.
f"inl has been severally derived from nn3, 'to descend, enter
into ;' nnn, ' to frighten,' and from nnn, ' to burn,' with a change
in the punctuation. But the rendering of A. V., that makes rirun 3rd
pers. sing. fern, of HPO, is best. Chald. ' A reproof goeth into a man
of understanding.' And so R. S. Yarchi, ' a reproof sinks [is dug]
deeper in a man of understanding.' Syr. follows the LXX. trwrpifitt
an-eiA?) KapSiav ^/jovt/xov. Vulg. 'plus proficit correptio apud pru-
dentem,' ' than beating a fool a hundred times.'
"A reproof entereth" &c. " To the wise with a nod," says
Ben Syra, " but to the fool with a stick." 4 " To the good horse,
one whip ; to the bad horse, a thousand," say the Ozbegs ; and
the Bengalees : " One lash to the good horse, and one word
to the good man." 5 " One word to a good man ; one stroke to
a good bullock," say the Telugus. 6 " You can make a wise
man listen to reason," say the Chinese, " but it is difficult to
converse with a vulgar [uneducated] man." 7 "And he that
can blush," said Confucius, " is near to valour " [has not lost
all manliness]. 8 So also Menander:
1 Chanak. Shat. 20. 2 Nitineri vilac. 58. 3 Bostan, vii. st. 23.
* Ben Syra, B. Fl. 6 Beng. prov. 6 Tel. pr. 1661. T Hien
w. shoo, 178. 8 Chung-yg. c. xx.
462 ORIGINAL NOTES ON [xvii. II
" Os S'OUT epvOpityv oTS oijSe
TO, TTptora. Tracr^s T^S avcuSetcts e^ei'" 1
" He who knows neither how to blush nor how to be frightened,
has in him the first principles of all shamelessness and effron-
tery." " For better is one teaching in a man's heart," say the
Rabbis, "than a hundred stripes." 2
But "an honest advice given to one in a company is a
rebuke," say the Arabs. 3 "Help [or assistance] given to a
good man, will be like an inscription on stone. But if the
same kindness is shown to a man whose mind is void of affec-
tion (or love), it will be but like writing on water." 4 " Yet in
like manner as moonbeams do not penetrate into the hollow
of a bamboo, so also instruction cannot drop into a fool." 5
" Words of sense spoken to him," says the Tamil, " are a stick
thrust against a rock ; the point of it breaks, and it does not
penetrate the rock. If you beat with a stick a man sick and
ill-disposed for good words, you will not force understanding
into him." 6
" Though washed in milk, coal will never be made white,"
say they in Ceylon. 7 " Still, if a man has a good disposition
(or nature), though he be dull, yet will he, if he likes, enter of
himself into the rank of education" [either associate with edu-
cated people, educate himself, or both], say the Japanese. 8
Not else ; for " one may bring a bucket of water to a horse,
yet not make him drink." 9 "On ne saurait faire boire un ane
qui n'a pas soif." 10 "Gods," say the Telugus, " may make me
hold my nose, but will they make me say Narayana?" 11
1 1 An evil man seeketh only rebellion : therefore a
cruel messenger shall be sent against him.
1 'ASf\(f>. I <3'. 2 Berach. in Millin, 603. 3 Ar. pr.
4 Muthure, 2. 6 Hill pr. 242. 6 Naladiydr Vuriv. 7, 8.
7 Athitha w. D. p. 25 ; and Naiad. Vuriv. 8. 8 Do ji kiyo (Ku-kai).
9 Eng. pr. 10 Fr. pr. u Tel. pr. 2554.
XVl'i. 12, 13] THE BOOK OF PROVERBS. 463
By taking "HI?, ' rebellion, stubbornness,' for subject, as Chald. and
Syr. do, we have a better sense : ' Rebellion seeks [or calls for] evil
only ' [brings evil upon itself]. Chald. renders it, ' A man of bitter-
ness ;' Syr. 'A litigious man.' LXX. and Vulg. are wide of the text.
"An evil man" &c. "His sword [pointed weapon], when
made use of, may indeed meet your needle and thorn," said to
rebels by a superior force. 1 " Yea, the executioner is certainly
coming upon me to put me to death, said the poor man
when he saw the messengers sent to fetch him." 2
12 Let a bear robbed of her whelps meet a man,
rather than a fool in his folly.
A. V. reads as if ' a bear robbed of her whelps had better meet a
man than a fool in his folly.' Whereas the Hebrew means : ' meet
[infin.] (or fall in with) a bear robbed [of her whelps] by a man, and
not a fool in his folly.' LXX., Syr., and Arab., do not represent the
original. Chald. is also paraphrastic. Vulg. 'expedit magis ursas
occurrere raptis foetibus.' If CftHS is made to refer to 2ft$3, the sense
will be, ' For a bear robbed [of her whelps] to meet (or to fall upon)
a man,' &c.
"Let a bear robbed'' &c. "Meeting a wild cat," 3 say the
Javanese. " Better to roam in mountain-passes with wild
beasts, than to keep company with a fool, even in the house of
the gods," says Chanakya. 4 "Orba tigride pejor :" "A tiger,
though he be so cruel, 'is pitiful' to eat his own cubs," says
the Javanese proverb. 5 " But the tiger carries her cub in her
mouth, as the cow licks her calf," say the Japanese. 6 "An
ignorant man is easily conciliated (or managed). A man of
great learning (or knowledge) is still easier to manage. But
Brahma himself would fail to manage a man destitute of even
the smallest particle of wisdom." 7
13 Whoso rewardeth evil for good, evil shall not
depart from his house.
1 Dr. Morr. Dial p. 241. 2 Dkar padma, iv. fol. 37. 3 Jav. pr.
4 Nitishat. II. 6 Jav. pr. 6 Japan, pr. 7 Hitop. iv. 104,
and Nitishat. 3.
464 ORIGINAL NOTES ON [xvii. 14
" Whoso rewardeth evil" &c. " Woe to you who repay evil
to your neighbour," cried Enoch ; " for you shall be repaid
according to your works." 1 " It is a sin," says Tai-shang, "to
reward contrary to justice [those who do not deserve it], as
well as to punish the innocent." 2 "We did them good, but
they met us with the reverse ; such is the way of the wicked.
He who thus benefits a worthless -individual, bestows, as it
were, his liberality upon a hyaena's cub." 3 "Whatever thou
plantest in thy field or in thy garden will profit thee ; but
plant [benefit, set up] a man and he will supplant thee," says
the proverb. 4
"After taking shelter under the shade of a tree, he broke off
the branches thereof," say the Burmese. 5 One proverb says:
"The dog I reared has bitten my hand, and my hedge is
thrown down by the thorns I had planted to make it," said by
Tokinusi of Kasasi, the nurse who, he thought, had let the
thief into the house. 6 " Those who have seized the goods of
others by fraud," says Tai-shang, " pay the penalty thereof in
their sons, their wife, and their household, and by degrees
come to die miserably. If they do not die thus in misery,
verily sorrows from water, fire, robbers, and treachery, befall
them ; their goods and chattels are dispersed abroad ; and
disease, misfortune, and calumny, becoming their portion ; they
are thus rewarded for the things they had taken by fraud." 7
" ' Thou didst repay good gifts with an evil mind,' said Thor to
Harbard. ' One tree,' replied Harbard, ' is benefitted by
what is scraped off another.' Every one is for ' self ' in such
[cases]." 8
14 The beginning of strife is as when one letteth
out water : therefore leave off contention, before it be
meddled with.
3 Bk. Enoch, c. xcv. 5. 2 Kang-ing-p. 3 Alef leileh, 3rd
night, p. 25. 4 Arab. pr. 5 Hill pr. 98. 6 Nageki no kiri,
p. 69. 7 Mandchu transl. in Shin-sin-1. 8 Harbard-lioth. xxi. xxii.
XVl'i. 14] THE BOOK OF PROVERBS. 465
D N Q ~llis, ' letting out water ' [through a small opening, the spring-
ing up of a small stream], such is the beginning of a quarrel. There-
fore leave off ere, ^"in rb^rirr, the quarrel gets embittered (or
violent). Chald. ' he that sheds blood like water.' Syr. ' he who
sheds blood raises a quarrel before the prefect.' Vulg. ' qui dimittit
aquam, caput est jurgiorum,' c.
" The beginning of strife" &c. "A quarrel," say the Rabbis,
" is like a hole for water, that opens [flows] more and more
into a tank." 1 "When two men quarrel over a matter, see
which of the two gives way first and holds his peace ; and
then say, ' Surely he is of the best family (or kindred).'" 2 " In
strife," says Chu-tsze, " seek not to overcome ; and in parting,
seek not the largest share." 3 " But as much as in thee lies,
avoid a law-suit, and do not begin one with anybody," say
the Georgians. 4 "Do no 'act of strife' [do nothing to cause
it]," says Avveyar. 5 "As thou findest trouble in this busi-
ness, leave it off. Do not bring the trial upon thyself ; thou
hast not strength for it" 6
" Call it virtue the disposition that rules [checks, restrains]
anger, and holds the mind [captive]. And say which is greatest
[easiest, best], to dam the flood, or to break through the bank
and let out the water?" 7 "One never grieves at leaving off
anger," said Yudhisht'ira to the Yaksha. 8 "Therefore stop
it," says Lao-tsze, " ere evil comes of it ; and govern the king-
dom in peace ere rebellion takes place. A thing (or matter)
which is not cut short when it should be, will become more
and more confused." 9 "For many there are who will push
you up a tree [into a quarrel], but you will find no one to help
you down [out of it]," says the Bengalee proverb. 10
"Therefore," says E-yun [B.C. 1750], "look well to the end
while you are at the beginning." 11 "A small chink may let
1 Sanhedr. 7, M. S. * Qiddusch. 71, M. S. 3 Siao-hio, c. iii.
4 Zneobisa-tser. p. 102. 6 Atthi Sudi, 86. 6 Sahid. Ad. 70, 73.
7 Nanneri, 8. 8 Maha Bh. Vana P. 7363. 9 Tao-te-King, c. Ixiv.
10 Beng. pr. Shoo-King, ii. 7.
VOL. II. 2 H
466 ORIGINAL NOTES ON [xvii. 14
you see through its opening a great misfortune," say the
Arabs. 1 " Digging for a worm, you will uncover a snake," say
they in Bengal. 2 [At law, a small head has a long tail, and
bites]. "The Bhikkhu, then, who allays his wrath when it
rises, as venom is allayed with remedies, forsakes this shore
[for the other, in Nirvana] as a snake its slough;" 3 or "as a
bird that leaves no trace on the water and troubles it not." 4
" In worldly matters [quarrels, &c.]," say the Chinese, " yield
three-tenths, and do not [wait to] say: 'Men strong, I weak'
[yield from prudence, not from fear]."
" For when a kite and an oyster quarrel together, the fisher-
man gets the profit," say the Chinese. 5 Sooner do that and
yield, if you are wise, than wait, as in the fable, for the
lawyers to get the oyster, and their clients the shells. For in
a law-suit or in any other quarrel, " going forth, a man may
fight," say the Chinese ; " but by retreating he may save him-
self." 6 "Therefore let no wise man ever enter into contention
with either his superiors or his inferiors " [high or low, any
one]. 7 For " a tumbler of water soon becomes a tank," say the
Javanese ; and " a little water, when stirred, troubles water
that is still." 8 "Strife is like a pipe or waterspout through a
crack (or opening) ; the wider the opening, the greater is the
spout." 9 "So then he," say the Mandchus, "who yields to
others is no fool ; in after days he will assuredly reap the
benefit of it" 10
"As regards quarrels and law-suits, then," says Abu Ubeid,
" be like a wild ass when hunters approach it flee from them." 11
And "obsta principiis :" "Stop the first beginning of the
strife." "A tree," says the Persian, " that has not struck root
may be taken out of the ground with ease. But if allowed to
grow and to strengthen itself, it may not be taken up even
1 Arab. pr. 2 Beng. pr. 3 Uragasutta, i. * Japan
pr. P. p. 37. 6 Chin. pr. M. Moy, p. 4. Hien w. shoo, 167.
7 Vishnu Pur. iii. 12, 17. 8 Kawi Niti Sh. 8 Kohel. R. Bl. 241.
10 Ming h. dsi, 65. " Abu Ubeid, 12.
XVl'i. 15] THE BOOK OF PROVERBS. 467
with a crane. One may take up with a skewer the head (or
spring) of a river which, when full, may not be crossed on an
elephant." 1 And " can the flood be stayed when it has broken
through the dyke?" ask the Tamils. 2
In the Dhammathat we read that " king Brahmadat was one
day with his brahman at Baranasi [Benares], sitting at meat.
The king, while eating honey, dropped some, the size of a
mustard-seed. Neither he nor the brahman touched it, from
mutual respect. Then came a fly to it, then a spider, a lizard,
a rat, a cat, and a dog, that began to quarrel and to devour
one another ; the king and the brahman not interfering. Then
there ensued a quarrel between the owner of the cat and the
owner of the dog. They came to blows, and although the
king and the brahman remained quiet, yet the kingdom was
destroyed all through one drop of honey." 3
" The wicked do not say to themselves [do not consider],
' We shall die here.' But those who consider this, settle [allay]
their quarrels," 4 says the Buddhist " Do not, therefore, incite
men to quarrel and strife," says Wen-chang ; "strife must end
in dispute, and dispute in strife. For strife is the end of a
dispute." 5 "And strife, like a torrent, flows past, and leaves
only sand," 6 say the Osmanlis.
15 He that justifieth the wicked, and he that con-
demneth the just, even they both are abomination to
the Lord.
" He that justifieth" &c. " Where justice is overcome by
injustice, and truth by falsehood, with regard to those who
come to be [judged, but are only] looked at, the king and his
assessors shall be destroyed there. Justice, when it is main-
tained [rightly administered], preserves in return ; but when
set at naught, it destroys. Therefore justice is not to be over-
1 Sadi Gul. i. 4. 8 Tarn. pr. 152. 3 Dammath. xiv. 21.
4 Dhammap. Yamak. 6. 6 Shin-sin-1. v. p. 42. 6 Osman. pr.
2 H 2
468 ORIGINAL NOTES ON [xvii. 1 6
turned. Let not justice be set at naught [by us], lest it smite
us also in return. ' Her honour Justice' is represented as a bull
[vrisha], and he who sets her at naught is called [vrishala],
' slayer of the bull,' by the gods. The king, then, who punishes
those who do not deserve punishment, and who does not punish
those who deserve it, incurs very great disgrace and goes to
hell," says Manu. 1
" One may feel pity even for a murderer ; but, for the sake
of justice and of reason, he ought not to be forgiven," say the
Mandchus. 2 Tai-shang says "that it is a sin not to decide
according to what is right and what is wrong [to take the one
for the other] ; also to call [make] crooked what is straight,
and straight what is crooked; also to award honours and
punishments otherwise than according to justice and equity." 3
" So I think," said Antigone :
" rotov 8' efjLov <f>povrjfj.a, KOVTTOT' (K y efJLOv
Tip.r)v irpof^ovcr ol KUKOI TWV evSi/cwv'
" and never, so far as in me lies, shall the wicked fare better
than (or be preferred to) the just." 4 " To love hateful men,"
says Choo-he, " and to hate loveable [respectable] men, is said
to be contrary to human nature. Calamities must hang over
such a person." 5 So thought Juvenal:
" De nobis posthasc tristis sententia fertur :
Dat veniam corvis, vexat censura columbas." 6
And Horace asks :
" An commotae crimine mentis
Absolves hominem, et sceleris damnabis eundem
Ex more imponens cognata vocabula rebus ?" 7
1 6 Wherefore is there a price in the hand of a fool
to get wisdom, seeing he hath no heart to it ?
]?N 2^1, Wherefore and (or while) the heart [is] naught.' Chald.
' Wherefore is that merchandise come to the fool, and he has neither
1 Manu S. viii. 14 23. 2 Ming h. dsi, 41. 3 Shin-sin-1. ii. p. 50.
4 Soph. Ant. 207. 6 Ta-hio Comm. c. x. 6 Sat. ii. 62.
7 Id. ii. iii. 278, and v. 34.
XVli. 1 6] THE BOOK OF PROVERBS. 469
heart nor wisdom ?' Syr. id. LXX. is also wide of the mark, as well
as Vulg. ' Quid prodest stulto habere divitias, cum sapientiam emere
non possit.'
" Wherefore is there" &c. " What are ' shastras' to him who
has no wisdom of his own ? What will a mirror be to a
man deprived of eyes?" asks Vishnu Sarma. 1 "If a fool,"
says the Buddhist, " [sits by] associates all his life with wise
men, yet will he not learn wisdom [dhammam], any more than
a shoe-latchet can taste the flavour of broth [sup]. Yet if
an intelligent man associates but an instant [with the wise],
he will learn wisdom, as the tongue appreciates the taste of
broth." 2
"A fool, however, may eat his food month by month with a
haulm of kusa-grass [Poa cynosuroides, a sacred grass], yet
will he not acquire the sixteenth part of ornamental virtues."
" Where there is neither virtue nor means, nor yet attention
given, there wisdom should not be sown ; it is like [sowing]
good seed in a barren soil," says Manu. 3 " For the small
amount of reading a coward [craven, timid man] takes in, does
not give him the quality (or nature) of the rules of knowledge.
If a blind man hold a lighted lamp in his hand, how far will
it show him the way," asks Vishnu Sarma. 4 "A frog, though
it may stand close to a lotus-flower, does not eat the honey
thereof ; likewise fools, though living near wise men, acquire
no learning [wisdom] from them," say the Tamils. 6
" So also you may feed [cultivate] an ' etti ' tree [Strychnos
n. vomica] by pouring milk upon it ; but will it ever acquire
sweetness from it?" say they again. 6 "And can you make a
hump-back walk upright, though you force him to do so?"
say the Cingalese. 7 "A dog does not become a lion by going
to Concan [a province in S. India], neither does a pig grow
1 Hitop. iii. 122 ; and Chanakya in Kobita Rat. 160. 2 Dhammap.
Balav. 5, 6, 11, and Lokaniti, 24, 3 Manu S. ii. i. 112.
4 Hitop. i. 1 8 1. 6 Tarn. pr. 3628. Id. ibid. 1512. 7 Athitha
w. D. p. 26.
4/O ORIGINAL NOTES ON [xvii. 1 6
into an elephant by going to Benares," says Vema ; " so also
can a man of a contrary disposition (or course of life) ever
become a saint [or a wise, learned man, ' vishwamu']?" 1 " Yea,
long is the night to the wakeful; long is the 'yojana' [nine
miles] to the weary ; long is the transmigration of fools ; and
long [far off] is true wisdom for the ignorant (or foolish)." 2
" You might as well put a mirror in the hands of a blind
man, as a book in the hands of a fool." 3 " Grave and sedate
men alone know the efforts and secret thoughts of learned
men" [fools do not], say the Hindoos. "A barren woman
knows nothing of the labour of childbirth." 4 "The wish to
learn is not alone sufficient," said the brahman to king
Ts'hang-pha-la ; " but to learn, when one is taught, is very
difficult, and only through tasting many troubles." "The
poor king found it so to his cost ; for his apprenticeship in
Buddhistic law was by making parchment of his skin, reeds of
his bones, and ink of his blood, with which he wrote the law
on his own skin." 5
"All men seek wisdom, but they do not search for it for
what it is [they do not look for what is real wisdom]," says
Kwan-tsze. " This," adds the Commentary, " consists in fol-
lowing reason with a meek, simple heart." 6 " For those who
have neither wisdom nor manners [good conduct], though they
may have read the four Vedas, are yet but 'chandalas' after
all, who would hold the water of the Ganges in their beggar-
bowl." 7
" If a man does not follow up [his course] with a good
heart, eschewing evil and doing good, or if he is negligent and
careless in his conversation, or bound up in [the pursuit of]
fame, in appearance, wealth or money, hoping for happiness,
but ' leaving off at half-measure ' [his task unfinished], drawn
aside by his former conversation in the evil of his past life, he
1 Vemana, ii. 6. 2 Lokaniti, 72. 3 V. Satasai, 53.
4 S. Bilas, 54. ' Dsang-Lun, fol. 9 and n. 6 Kwan-tsze, ch. xxxvi.
* Nidivempa, 24.
XVli. 1 6] THE BOOK OF PROVERBS. 47!
will not, assuredly, leave a root of happiness and prosperity to
his descendants." l " For a man who never thinks of virtue,
is his own time life ? " [Does he ' live ' while living ?].
" Yet if all men," say the Arabs, " were wise, the world would
become a waste (or be forsaken)." 2 "For the difference
between wisdom and folly is the same as between clouds and
wind," say the Japanese. 3
"A man may know religious rites, but if he does not practise
them, of what use is his religion to him ? Though there is a
very fine and abundant crop, yet to which of the wild beasts
does it afford joy?" 4 "But he who has long been given to
(or diligently holds) his faults, never ' holds virtues from the
root' [never loves and practises them]. And a bad man is
like a sieve [water-strainer] that holds all the bad and lets the
good through." 6
"In the Buddhist Tonilkhu yin chimek [Ornament of Salva-
tion], we are told that there are five classes of beings more or
less gifted with wisdom or essence of Buddha. The first and
lowest class is the race of beings cut off from this essence ; of
men who get weary of the succession of births necessary to
obtain final emancipation ; who, having no innate shame, fear
nothing ; who have and feel no pity ; and who, when they sin
that is, always never repent." 6 "They do not love virtue
which they do not know." 7
Like the cock and the bat. " The cock and the bat waited
together for the dawn; 'the light,' said the cock, 'is for me, but
of what use is it to thee, O bat ? '" 8 " Thus the wicked seeing
the good, but having no knowledge, causes wisdom to flee from
the land. The wicked speaks words of ' eating and of goods '
[talks of good cheer and of money only], and says: 'I, a brute
on two feet, do speak.'" 9 Sophos 10 has a fable of 'the Dung-
beetle and the Honey-bee.' The former wished to be taught
1 Mandchu pref. to Dzu-gung, p. 39, 40. 2 Ar. pr. * Jap. pr. p. 475.
4 Legs par b. p. 266. 6 Id. ibid. 77. Tonilkhu y. c. ii.
T Ozbeg pr. 8 Sanhedr. R. Bl. 298. Sain ugh. 78. 10 Fab. 13.
4/2 ORIGINAL NOTES ON [xvii. I/
how to make honey, but could not learn ; it was stung by the
bee and died. Loqman's fable 1 of ' the Spider and the Bee '
has a somewhat different moral, pointing the same way. And
Confucius said sorrowfully: "I have not yet seen one man
love virtue as he loves pleasure." 2
1 7 A friend loveth at all times, and a brother is born
for adversity.
A.V. does not give the meaning of the Hebrew, which is 3?!}rr,
1 The [true] friend loveth n?"bD5 at all times ' [that include both
prosperity and adversity, i"Tl2], at which time the true friend becomes
"l 1 -?^ [is born, shows himself] ntf a brother, in closer relation than a
mere ' friend,' whose office suits in general times of prosperity, when
no help is required. Chald. and Syr. favour this sense, that seems
best.
" A friend loveth" &c.
" MTJ /ioi dvrjp eirj yXuxro-y (iAos, aXAot KCU (py<p
\epcriv re (nrtvSoi x/STj/iacri r dfj-c^orepa' " 3
" I don't care," says Theognis, " for a friend in word only, but
give me one in deed, who will help me with hand and purse.
Not. one either who promises fair when in his cups, but one
who will show himself anxious to do me all the good he can."
" For the proof of a man is seen in the ' upsetting ' of his cir-
cumstances," says Ebu Medin. 4 " It is on the touchstone of
adversity," says Vishnu Sarma, " that a man sees [learns] the
proof of his friends, of his wife, of his servants, of judgment,
of truth, and of himself." 5
But, after all, "where is the goodness of him who is good to
his friends ? He who is good to his foes is good indeed." 6
" It shows itself," says Tai-shang, 7 " in him who considers the
gain [advantages] of others as his own [and tries to promote
them], and views their losses as if they came home to him."
1 Fab. 24. 2 Shang-Lun, ix. 17. 3 Theogn. 957. * Ebu Med. 50.
5 Hitop. ii. 79. 6 Pancha T. i. 277. 7 Kang i. p.
XVli. I/] THE BOOK OF PROVERBS. 473
" Fan-che asked Confucius: 'What is 'j in' [charity, benevo-
lence]?' Confucius answered, 'To love men.' 'And what is know-
ledge?' asked Fan-che. 'To know them,' answered the sage." 1
" A friend is known in adversity ; a hero, in battle ; a man
with clean hands, in money-matters ; a wife, in reduced circum-
stances ; and relations, in calamities." " A friend who is such
indeed is born of Fortune [a gift of Fortune]. Such a one
does not give up his profession of friendship even in time
of adversity." 2
" By whom, then, was that friend created who shields one
from sorrow, from enemies, and from danger who is a vessel
of love and confidence ? The jewel contained in these two
syllables, 'Mitra' [friend]? The friend who is a draught of
love, the delight of one's eyes, the receptacle of one's thoughts,
and who is with one in sorrow and in joy, is indeed hard to
find. Other friends, who only lust after one's good things, are
to be found everywhere in days of prosperity. But adversity
is the touchstone of their friendship." 3 " A faithful friend is
known in adversity," says the Ethiopic proverb. 4 "A long
journey shows the mettle of the horse, and time proves the
nature of a man's heart," say the Chinese. 5
"A faithful [attached] friend does not forsake his friend, and
does not break his agreement [bond of friendship]. A fish
longs for water, but would die elsewhere." 6 " For the friend-
ship of two, the patience [forbearance] of each is required,"
says the proverb. 7 " Even where there is real virtue and
love, there is also a little mud [disturbance, temper, &c.]. "A
lamp with wick and oil will give light and shine, and let
some smut withal " [with a play on the words]. 8 " An agree-
ment [friendship] is soon broken, but a disagreement is not
soon arranged. Milk once curdled and turned to 'kanji' [a
kind of clotted cream] will never again become milk." 9
1 Hea-Lun, xii. 31. 2 Hitop. i. 74, 219. 8 Id. ibid. 223, 224.
* Ethiop. pr. 6 Chin. pr. G. V. Satas. 439. 7 Tarn. p.
Naladiy. 3. V. Satas. 438. Subha Bil. 39.
474 ORIGINAL NOTES ON [xvii. I/
" And the safety of affection is from the beauty of the con-
tract [agreement]," says the Arabic proverb. 1 Friendship once
broken and renewed "is like a broken string joined in a knot;" 2
it holds, but is no longer smooth and free. " But when true
friendship is broken [separated] by absence only, the qualities
thereof undergo no change. When the stalk of the lotus
happens to break, the fibres of it still hold it together," says
Vishnu Sarma. 3 [" But cut off self-love [love of self] like an
autumn lotus, with the hand." 4 ]
" Broken friendship, however, from a fault on either side, is
like a wound that heals, but leaves a [defect] scar," say the
Tamils. 5 " Amicitia reconciliata," say the Italians, " e come una
piaga mal soldata:" 6 "Friendship patched up is like a wound
badly joined " [sewn up, healed]. " A friendship once broken
and thus patched up, is not one to give satisfaction," say the
Hindoos. 7 " And he who wishes to keep (or attach) a friend
who has once acted badly, takes up death to himself." 8 At the
same time, "the knot of true friendship between two intimate
friends is not easily broken," says Abu Ubeid ; " they are
between each other's wood and bark" "easily led" "on the
cord of one's arm." 9 But true friendship is a work of time, and
depends much on similarity of tastes, and diversity [" simila-
rity," say the Chinese 10 ] of disposition.
"What," asks Tiruvalluvar, "is there so difficult to do [work,
acquire] as friendship ? What citadel gives so much trouble
to take ?" u But it cannot be taken by storm. Sudden friend-
ships are suspicious, and argue ulterior motives in one of the
two ' friends.' Such friendship is " too hot to hold," say they.
" Strong wind portends rain," say the Tamils. 12 Violent friend-
ships end in estrangement or hatred.
" But a phlegmatic [cool-worded] man has strong friend-
1 Rishtah i juw. p. 116. 2 Arab. pr. 3 Hitop. i. 96.
4 Titta jataka, p. 183. 6 Tarn. pr. 6 Ital. pr. 7 Itihas
in Kobita R. 86. 8 Hitop. ii. 4. p. 273. 9 A. Ubeid.
10 Dr. Medh. Dial. p. 220. " Cural, 781. " Tarn. pr.
XVli. 17] THE BOOK OF PROVERBS. 475
ship," says the Buddhist. 1 " Then love thy friend with a slow
love [gradually]," says El Namir, 2 "that it may not be difficult
to part from him, if need be." " Therefore love disinterestedly
and give generously," say the Georgians. 3 " In most things
we generally value 'newness;' in friends, old ones," says the
Turkish proverb. 4 " Cultivate a good friend," said Gautama
to Rahula. 5 " Get thee a friend (or fellow)," say the Rabbis,
" for he is difficult to find, and when found to keep." 6
"Either fellowship or death." 7 " For a man without a friend
is like the left hand without the right," says Abarbanel. 8 "True
men say that the token of a true friend is to ward us from sin,
to lead us to what is good, to conceal that in us which should
be concealed, to display our virtues, to stand by us when we
are in trouble, and to help us when we are in want." 9 " But
love," says the Turkish proverb, "comes from two heads," 10 or
hearts [must be mutual] ; and " keeps its accounts in the
heart," say the Persians. 11
" O Sella Lihini, thou forsakest not the place on which thou
hast set thy affection, but thou increasest thy love!" "For
true (or staunch) friends, when they see trouble or sorrow
coming, like pictures on the wall, never turn their backs/' 12 say
the Cingalese. " For a hard condition, coming after an easy
one, is the whetstone of affection and love," 13 says the Arab.
" Good and true men say that the sign of a true friend is,
one who wards off sins, who is joined by affection [friendly
feeling], who hides faults but displays virtues, and who for-
sakes one neither in prosperity nor in adversity." 14 "For
friends in wealth are tried in adversity," 15 says the Persian
proverb. " In sickness, famine, distress, war, and fire, at the
palace gate and at the funeral pile, a true friend is found
1 Lokaniti, 91. 3 In Bertheau's A. O. Q. 3 Zneobis. stsavl. p. 101.
* Turk. pr. 6 Rahula thut, 5. Pirqe Avoth. c. i. 7 Taanith,
fol. 23, B. FI. Abarb. B. Fl. Nitishat. 64. w Turk. pr.
11 Pers. pr. 12 Sri Rahula stav. Sella Lihini, ii. 10. 13 El Nawab. 82.
11 Kobitamr. 25. " Pers. pr.
4/6 ORIGINAL NOTES ON [xvii. i;
standing." 1 " I have not seen in others the friendship I have
found in thee, Shaineya," said Yudhisht'ira, "who earnest to
see us when we were in distress (or misfortune). Therefore I
trust thee." 2
" Certain foolish people say that one feels no sorrow in the
misfortunes of other people. He who knows no misfortune
(or unhappiness) may talk thus grandly. But he who suffers
pain, how much may he not say ? But, said Pujani, a man of
feeling shares all sorrow ; as in himself [his own], so also that
of others." 3 " So, then, reckon him no friend," says Sadi, " who
in jolly life proclaims himself thy brother and intimate friend.
But I know him for my friend who gives me the hand of
friendship in times of affliction and distress." 4 " He is a
friend," says the Bengalee, " who in times of adversity bears
[helps and relieves] his friend's trouble." 5 " He is a friend who
continues the same in trouble and in joy," says the sage. 6
" K/HVCl (jilXoVS O KCU/JOS, WS XP V(r V TO TTVp'
"The occasion [opportunity, or circumstances] tries friends, as
fire tries gold."
" MctKCtyKOS OCTTIS frv^e ytvvaiov (f>i\ov' '
" Happy is he who meets with a genuine friend," say the
Greeks.
" What, then, makes a good friend ? " asks the Buddhist.
" A man of precious body and good qualities, of good faith
and trustworthy, who [keeps] stands by one, may be called a
good friend. If you want to go through an unknown country,
you take a guide ; or if you wish to cross a river in a boat,
you take a ferryman [steersman], for fear of wild beasts,
robbers, &c. Such a one is a good friend." "But for him
who has not the great [help] carriage [craft, or saving means]
of such a good friend, there is fear lest he go astray from the
1 Lokaniti, 90. * Maha Bh. Drona P. 4199. 3 Maha Bh.
Shanti P. 5198. * Gulist. i. 16. 6 Bahudorsh. 3. ' Nitishat. 58.
ftov.
XVli. I/] THE BOOK OF PROVERBS. 477
path of true wisdom." 1 .[This applies chiefly to the teacher
whose teaching is intended to help a man through his trans-
migrations.]
" The [doings] actions of a friend are pleasant [welcome] ;
one excuses his faults, one heeds not his careless ways, guard-
ing oneself against a rupture with him," says Ani the scribe. 2
" For a long while, O Ananda, hast thou been near [me] the
Tathagata," said Gautama, "by friendship, by kind devices,
and by devotedness that never varies and is without measure,
by words of love," &c. 3 So spake Bchom-ldan-das to Gyal-
tsan.
And Tchinggiz-khan thus addressed his old companion
and intimate friend, in presence of his court, when he raised
him to honour :
" O thou who, when thy slackened bow well-nigh fell from
thy wearied hand, didst then speak good words to me, my
Baghortchi !
"O thou who, in disturbed times, wast my faithful com-
panion, whose thoughts and whose heart knows no fainting
(or flagging), my Baghortchi !
" O thou who, in times of great danger, when the bow was
close to my heart [in peril of death], didst keep close to me at
thine own risk and peril, my Baghortchi !
" O thou who, when men killed one another in battle, wast
my trusty (or true) companion, and who didst not spare thine
own life for me, my Baghortchi!
" I raise thee to great honour, in presence of my court and
of the great men of my realm." 4
" In forming [tying] a friendship," say the Chinese, you
ought to choose one superior to yourself ; (if) the same as
[your] self, you might as well be without him. The world is
full of mere acquaintances ; but as to [knowing hearts] true
friends, there are few such men to be found. In [tying]
1 Tonilkhu y. ch. c. 5. * Ani, max. 50. 3 Mahaparanibb.
foL t'ha, p. 54. * Ssanang setzen, p. 94.
478 ORIGINAL NOTES ON [xvii. I/
making a friendship, don't do it lightly, like children. Of old,
men in tying a friendship thought of tying hearts." 1
" In this world, if love flourish free from guile, the wind may
blow and howl ; it never will lay it low," say the Japanese. 2
" If you wish to have a friend," say the Chinese, " you must
inquire about his class (or character) in society, his conduct,
and about his instruction and talent. [Ask yourself] Can he
assist me in my studies and teach me to manage my business?
In urgent cases, mutually to correspond in difficulties, mutu-
ally to consider each other's state that will indeed be advan-
tageous. Or if we are poor, and associate with rich friends
who do not feel cool (or indifferent) to us, such friends are
indeed possessed of kindness and fidelity." 3
" The friendships of good men," says Kamandaki, " are like
the ocean, small at the beginning, and go on increasing gra-
dually, and never alter as they go on. For the qualities of a
friend are purity, liberality, valour, and evenness in joy and in
sorrow, affection, readiness, and truth. Such, in a few words,
is the character of a friend ; where it is not found, let no man
throw himself away." 4 "By becoming acquainted with a
man," say the Georgians, " one sees if he is a friend (or fit to
become one]. How else is one to judge of the quality of
rice [but by tasting it]?" 5
"O Sumedha," said Dipankara, "fulfil the ninth 'parami' of
affection [mettaparamim]. Friendship is like water, which
washes off with freshness [coolness] both dust and dirt of the
good and bad alike. Show, then, the same affection alike to
friends and to foes." 6 " For he is a friend indeed who is the
same in prosperity and in adversity." 7 For "he who does not
help one in adversity, is he a friend ? A true [intimate] friend
is the ambrosia of life," say the Tamils. 8
1 Ming-sin p. k. c. xix. 2 Pfitzmayer Japan. Volkspoesie, p. 9.
3 Dr. Medh. Dial. p. 221. * Kamand. Niti S. iv. 73, sq. 5 Georg.
pr. 140. 6 Durenidhana jat. p. 24. r Bahudorsh. i. * Tarn. pr.
1385, 1387.
Xvii. 17] THE BOOK OF PROVERBS. 479
"A tree with its bark for a friend is thereby benefited,
and blossoms from the top to the root during the season.
But in the autumn, when its friend [the bark] sees it changed,
that friend draws moisture for the tree from under gravel
[stones, &C.]." 1
" Gahapati, my son," said the Master [Gautama], " by these
four [circumstances] proofs is a true friend known to be such:
he helps one ; he is the same in prosperity and in adversity ;
he gives good [profitable] advice ; and he feels compassion.
Such is a true friend. In four ways does one know a friend
who is the same in prosperity and in adversity : he does not
reveal his secret [of his friend's adversity] ; he keeps it safe ;
he does not forsake his friend ; he is ready to lay down his life
for him." 8
"Multi enim vitam neglexerunt," says Cicero, 3 "ut eos, qui
his cariores, quam ipsi sibi essent, liberarent." Nam,
"Amicus certus in re incerta cernitur,"
says Ennius. 4 And Cicero, 5 speaking of those who think well
of nothing that does not bring them profit, says : " Et amicos
tanquam pecudes, eos potissimum diligunt, ex quibus sperant
se maximum fructum esse captures :" "that they look upon
their friends as upon so many cattle, whom they love in pro-
portion to what they may gain from them." " Fair-weather
friends," whom Cicero again compares to swallows, which " aes-
tivo tempore praesto sunt, frigore pulsae recedunt," 6 "come
with the fair weather and leave us in the cold."
"True and interested friendship, faXta and $6X770-19, differ
widely, ot 5e <iAoiWes aXXiJXovs (3ov\ovTai ro.ya.Qa. dAA^Aeus ravrrj
y <j>iXovo-iv, true friends who love each other sincerely, wish each
other all manner of good, for their very love's sake ; interested
friends, however, love only for the sake of some advantage
they hope to derive for themselves," says Aristotle ; 7 who, as
1 Rishtah i juw. p. 113. * Sigal. V. S. fol. No. 52. 3 In Part, Oral.
Ex Incert. Carm. 772. * In Laelio. ' Ad Keren.
7 Ethic. Mic. 0'. iii.
480 ORIGINAL NOTES ON [xvii. 1 7
well as Cicero, may be consulted for much wisdom on this
subject.
" and a brotJier is born" &c. " When we meet with adver-
sity," say the Chinese, " we think of our relations ; and when
dangers draw near, we seek the help of our friends." 1 "In
time of adversity, notice attentively your relations," says Vema ;
" in time of fear, consider the quality of your soldiers ; and
when fallen back into poverty, see to the goings of your wife." 2
" Thy brother," says the Arab, " is he who comforts [heals]
thee in adversity;" 3 "who," says the Commentary, ".does it
really with his goods, and does not merely talk of his relation-
ship to thee." 4
" Have a brother [a fellow or friend ; he that is without one
is like a man going to battle without weapons. Friends are
wings; can a hawk fly without wings?" asks Abu Ubeid. 6
"He truly has wealth who is beloved of his brethren," 6 says
the Arab. A wise man says : " Cheerful people are known
when they meet ; trustworthy people, when one rises and falls
[in circumstances] ; the family is known in time of poverty and
want ; but brotherhood, in affliction and sorrow." 7 " Thy
brother is he who comforts thee in trouble. A friend does
not abandon his friend's way ; but when he sees the one to
whom he is attached in trouble, he does not alter. A demon
alone finds fault and blames [at that time]." 8
" At the present time, there are none like brothers among
the men of our day. But when awful death and mourning
come, then are brothers drawn together [sympathize] ; and
when the land is convulsed, then it is time for brothers to
[unite and] come together." 9 [See, as bearing more or less
on this subject, Syntipa, fab. 60, 'the Swans and the Geese;'
Sophos, fab. 28 ; Esop, fab. 98, &c.]
1 Hien w. choo, 19. * Vemana, ii. 9. 3 Nuthar ell. 2.
4 Id. Te-waen. 6 Abu Ub. el Qass. c. 9, and Hariri, iv. p. 53.
6 Ar. pr. i. 168. r Matshaf Phal. 8 Rishtah i juw. p. 10.
' She- King, iv. i. ode 4.
xvii. 1 8, 19] THE BOOK OF PROVERBS. 481
8f KO.I \pV-
o-os tv ftao-dvip Trpeirei KOU vooj opdos'
'A8eA<eous Be r firatvr}-
" Gold," says Pindar, " and a right mind shine most when
proved [gold on the touchstone, the right mind in the che-
quered circumstances of life]. We will praise brothers both
good and noble."
1 8 A man void of understanding striketh hands, and
becometh surety in the presence of his friend.
A. V. renders the Hebrew fairly well, if we understand ^V^.j ' his
friend, fellow, companion, any man present,' to apply to the creditor,
in whose presence, or in whose behalf, the man truly ' void of under-
standing,' becomes caution for a third party. Chald. renders ^3?V,
' in presence of,' by by,' for,' ' in behalf of;' and Syr. by b, 'for;' and
' void,' by ' short of understanding.'
"A man void of understanding" &c. " Be not bail [secu-
rity]," say the Tamils ; " the restitution will be most trouble-
some." 3 Vema is yet more explicit : " To give a pledge [to
pledge oneself] is filth." 3 [See note at ch. vi. I, 2.]
19 He loveth transgression that loveth strife: and
he that exalteth his gate seeketh destruction.
Taken in connection with the preceding verse, it seems best, with
A.V., to make nSB nn'H, ' he that loveth strife,' the subject. The
sense will then be: 'He that loveth strife, law-suits, &c., loveth what
follows, either ' transgression, 1 sin of various kinds, or ' a break-down,'
loss, according to the sense given to 3?tt?g. In this case, inips ITSDQ
would mean, ' he that raiseth his mouth (or voice) in altercation,' &c
This would agree best with the context, although ' exalteth his gate '
may also be taken thus literally. Chald. and Syr. make ' he that
loveth transgression' the subject. LXX. and Vulg. are of no help,
1 Pyth. x. 105. * Tarn. pr. s Vemana pad. ii. 67.
VOL II. 2 I
482 ORIGINAL NOTES ON [xvii. 1 9
"He loveth transgression" &c. Calilah said to Dimnah : " I
understand what thou meanest, but bear in mind that every
man has a certain station and ability; and that when a man
is respected among his equals, he should remain satisfied with
his position." 1
"TiVrei jap KO/OOS v/3piv, OTO.V TroXus oX/3os eTT^rai'" 2
" For surfeit," says Solon, " brings forth insolence (or outrage),
when followed by much wealth (or bliss)."
" Carry not thy pomp too high," says Tan-shoo ; " do not
follow thy desires (or passions) ; do not [fill] satisfy thy will,
nor yet give way to extreme joy." 3 For in Tsoo-foo it is said :
" When things have reached the utmost limit, then a turn takes
place. When joy is at its highest, then follows sorrow of
heart" 4 "The swelling must be according to the size of the
finger," say the Cingalese. 5 "A bird that flies low," say the
Osmanlis, " builds a nest on high ; and a bird that flies high,
builds it low down." 6 [Not always.] " Be not like unto a large
gate (or large opening) that gathers the wind ; nor yet like a
small door (or opening) that makes the [worthies] comers
thereat look foolish." 7
"To agree with one's position [class, duties] is happiness.
But," says Siiin-tsze, " to go athwart of it is misfortune. And
this is said to be Heaven's rule." 8 " But do not keep on rising
higher and higher," says Asaph, " lest thou fall from that
height, and blood be on thee [wounded or dead]." 9 " For to
grow," say the Telugus, "is only to get (cr to be) broken." 10
"The black eagle," said Goba Setchen to Tchinggiz-khan, "by
soaring hard [too high], breaks his black pinion. So also the
common man, when attempting to rule, assuredly loses his
black head [by its being cut off]." 11 "Then do not meddle
1 Cal. u Dimn. p. 83; 2re0. K . 'I^v. p. 16, 18. 8 Solon Ath. xi. ed. B.
3 Siao hio, c. iii. * Ming-sin p. k. c. xi. 6 Cing. pr. 1. 2.
8 Osman. pr. r Derek Erez Sutta, 3. 8 Siiin-tsze, c. xvii.
9 Mishle As. 5. 2, 12. Telug. pr. 1531. " Tchinggiz-khan, p. 8.
xvii. 20] THE BOOK OF PROVERBS. 483
with things too high for thee," says Asaph ; " but exert thyself
according to thy strength, enjoy thyself according to thy
means, and be wise [understanding] according to thy intelli-
gence." 1
" There are various sorts of intoxication ; but he that is
intoxicated with power, is not aware of it until he falls," said
Vidura to Dhritarashtra. 2 " Therefore," said Avveyar, " do
not build a house 'to cause extent'" [too large, from pride or
vanity]. 3 " For a high [haughty] house comes down," 4 say the
Tamils.
" Cur invidendis postibus et novo
Sublime ritu moliar atrium ?
Cur valle permutem Sabina
Divitias operosiores ?"
says Horace. 5 "Lanka [Ceylon] was ruined by too much
pride ; the Kuruides, by too much haughtiness ; and the race
of Vali, by prodigality. Therefore," says Chanakya, " avoid
excess in everything." 6
" ei's TO rjv oKiv8vv<os
7-775 Aa/i/r/DOTTj-ros eirreAeia ptXttnv'
" In order to live free from danger," says Babrias, 7 " plain living
is better than pomp."
20 He that hath a fro ward heart findeth no good:
and he that hath a perverse tongue falleth into mis-
chief.
"He that hath" &c.
aur^pov Si] KepSos' KOU KCLKOV
ytyvercu'" 8
"At first," says Theognis, "a lie may please a little; but in the
1 Mishle As. xxxv. 6. J Maha Bh. Udyog. P. 1147. * A. Sudi, 18.
* Kavilar. 6 Od. iii. i. Chanak. 50. ' Fab. 31, the
Weasels and the Mice. ' Theogn. 617.
2 I 2
484 ORIGINAL NOTES ON [xvii. 2O
end, shame is all it yields, and it becomes an evil to both
parties." "A man without principle [' shin,' faithfulness]," says
Confucius, "cannot attain to the knowledge of virtue." 1 "No
crookedness, no shame," say the Tamils. 2 " Therefore do not
go about saying, Fie ! [reviling]" says Avveyar. 3
This proverb, says Nebi Effendi, is current among the people:
" The froward [treacherous or perfidious] give up life [die] with
pain [in trouble]." 4 " The mountain torrent easily swells, and
retires also quickly; so also the heart of the mean man easily
turns and easily returns," 5 say the Chinese. 6 " Because his
heart," says Choo-he, "not being constant [established in good],
looks at things and sees not ; he eats and does not appre-
ciate the flavour of his food." "Artful men," say the Chinese,
" are loquacious ; simple men are silent. Artful men are full
of labour [trouble] ; simple men enjoy rest. Artful men are
thieves ; simple men are virtuous. Artful men fall into mis-
fortune ; but simple men live happily." 7
"The trouble or trial of a man comes from his tongue," 8
say the Arabs. " The length of a man's robe (or dress) en-
tangles his feet ; so does the length of his tongue (or talk)
entangle his head." 9 " He who seeks [desires] wealth by wrong
means, is afflicted [suffers for it]." 10 And " reviling or reproach-
ful speech requires expiation" 11 [calls for punishment], says
the Buddhist. And Alcaeus: 12
aiK 177-775 TO. eeis, aKowreis rot KOV
" If thou sayest all thou listest, thou shalt hear much thou
likest not." "Though one pour milk and sugar on 'papara'
berries, boil or cook them, they will not acquire any flavour.
So, then, how can virtues be [produced] found in a froward
[tortuous, ' kut'ilamu '] man ?" 13
1 Shang-Lun, i. 2, 22. 2 Kabilar. Var. 3 Atthi Sudi, 51.
* Khair nam. p. 27. 5 Chin. pr. Ta-hio Com. c. vii.
7 Hien w. shoo, 42. 8 Nuthar ell. 8 Mong. mor. max.
10 Vedabbha jat. 48. " Patimokha, p. 12. 12 Fragm. 83.
13 Vemana, ii. 74.
Xvii. 21, 22] THE BOOK OF PROVERBS. 485
21 He that begetteth a fool doeth it to his sorrow :
and the father of a fool hath no joy.
"He that begetteth a fool" &c. "The family of him whose
son is neither learned, brave, nor educated [wise], is dark, like
a night without the moon," says Chanakya. 1 " What can be
done with a cow that neither bears nor gives milk ? Of what
use, then, is a son who is neither wise nor respectful ? Better
is a barren wife, better is a child still-born, or one that is never
born, than a son who is not wise, even though he be well-
made, strong, and well-favoured." 2
" He that begets a good son," say the Tamils, " does more
good than a man who begets bad ones. A sow with a large
farrow is not so valuable as an elephant that has only one
young at a time." 3 " For the son cleanses the father [from
guilt], not the father the son" [the son, by his wisdom and
worth, brings his father into the world to come], say the Rabbis. 4
" If the father is little worth, the son will be good for nothing;
and if the mother is not worth much, her daughter will also
be good for nothing," says the proverb. 5 As the Chinese say :
" He who begets a tiger, does it to his sorrow." 6 On the other
hand, "A man like Hedjadj [son of Yusaf-el-Dhalim] begets
a son like Hassan, peace on him! as a pearl taken out of water
salt and bitter," says the Arab. 7 And Chanakya : " Like as
the trunk of a dry tree when set on fire may destroy a whole
forest, so also does a bad son corrupt a whole family [race or
kindred]. But, on the other hand, as one tree with fragrant
blossom in a wood 'clothes' the whole wood in sweet smell,
so does a good son a whole family." 8
22 A merry heart doeth good like a medicine : but
a broken spirit drieth the bones.
1 Nitishat. 17, J. K. s Pancha T. pref. 5, 8. Nidivempa, 53.
4 Sanhedr. Millin, 282. Altai pr. Chin. pr. T El
Nawab. 118. 8 Chanak. viii. 47, 49, ed. Schf.
486 ORIGINAL NOTES ON [xvii. 22
nna, found only here and at Hos. v. 13, is variously derived from
cognate verbs and words in Arabic which imply ' brightness,' this
hemistich being then rendered : 'A merry heart causeth the face or
countenance to shine.' But the sense of ' medicine ' given to nna
by Aben Ezra and other Rabbis, seems to suit best here, in contrast
to 'drying the bones.' Chald. and Syr. render it 'body,' Hp-13, 'A
merry heart beautifies the body.' LXX. cue/crto/ Troiet. Vulg.
'setatem floridam facit.' Versio Venet. dyaOwfi Oipairtiav. These
versions halt between ' medicine ' and ' brightening the countenance.'
Armen. 'A merry heart makes one good-natured, yielding,' &c.
"A merry heart" &c. " If a man's desires are few, his health
will flourish ; but the blood and spirits of him who has many
anxious thoughts will decay," say the Chinese. 1 " On a windy
day there is no rest ; on a day of ' many thoughts ' [anxiety]
there is no sleep," says the proverb. 2 " When the heart is sad,"
say the Japanese, "it is like the man who put salt into his
wine and spoilt it, or like that learned man who, not under-
standing [the use of the instrument], glued the bridge of the
koto, and spoiled it." 8 [The bridge is shifted according to the
key.]
" Disease (or sickness) of the mind," said Vaishampayana,
" is no doubt produced by that of the body ; and again the
body suffers from [pain] anguish of the mind. He, therefore,
who grieves through anguish of the mind that affects the
body, gets these two very profitless things pain from pain." 4
" Health is better than wealth," say the Osmanlis. 5 " The first
of all pleasures," said the Spirit of Wisdom, "are : a body in
order [health], freedom from fear, good reputation [respect],
and blessing [or piety, 'ashahl']." 6 "I am free from grief,
clean and purified," said Sujata ; "the shaft that pierced my
heart is removed ; I neither grieve nor weep after hearing
thee, O master ; and so also do wise men." 7
1 Hien w. shoo, 75. * Altai pr. 8 Tamino nigiw. iv. p. 2.
4 Maha Bh. Shanti P. 490, 491. 6 Osm. pr.
i kh. xiv. 14. 7 Sujata jat. 7, 8.
XVli. 23] THE BOOK OF PROVERBS. 487
23 A wicked man taketh a gift out of the bosom to
pervert the ways of judgment.
pn iniz?, not ' out of,' but ' from the bosom,' which the wicked
does not 'take,' but 'receives;' a gift made in secret to thwart the
ends of justice, not only in the East, but in the West also. Syr. reads :
' He that takes or receives a gift, is wicked.' LXX. paraphrases it.
"A wicked man taketh? &c. " Enough for the present," says
Hesiod, " of violence and of injustice : "
" dAA.' avOi 8ia.Kpiv(afieda vei/cos
I6eir)<ri SIKGUS, ai T K Aids etcriv apcoTCU*
" but now let us settle our quarrels with upright decisions, that
are best, as coming from Jove. For many a time, O Perses,
didst thou take by violence from others,"
S(apo<f>dyovs'" 1
" wherewith to glorify bribe-eating [kings, magistrates] judges ;
foolish fellows who wished to settle the matter on this wise."
" But in the end justice prevails, and the fool learns wisdom
at his own cost. Perjury follows in the train of unjust judg-
ments,"
" rrj<s Se AI'KIJS podos eA-Ko/xev^s rj K avSpcs ayuxri
<5(i>po(ayoi, 0-KoA.iats Be Si/ecus Kpivaxri 0e/u<rTas'" 2
" but also the roar of justice when brought in to decide, where-
ever men who live by bribes, choose to twist the right by their
crooked judgments."
" Of the seven classes of men unfit to be judges," says the
Dhammattat [Burmese code of Manu], " is the man to whom
bribe-silver is given, and who accordingly decides in favour
of him who ought to lose. The king ought to depose such a
judge, and then all will be well." 3 " Let him who is ignorant
[of the law]," says Manu, " be afraid of presents from this or
that man ; for many an ignorant man has been like a cow
1 Hesiod, I.*. ? 36. J Id. 216, 261. 8 Dhamm. vi. 13.
488 ORIGINAL NOTES ON [xvii. 23
in a bog, through taking even a small gift." 1 For " often does
a gift take away manly virtue," says the Arab. 2
" God," says the Tamil proverb, " destroys the eyes of the
harsh man [oppressor], but a bribe ruins the sight of the
upright man." 3 "The teeth of all are blunted by sourness
but those of the Cadi, that are so by sweetness. The Cadi
[judge] who takes five cucumbers as a bribe, will for thy sake
adjudicate ten melon-fields " (or gardens, places), says Sadi. 4
" Is there money (or property) ? Then ask for judgment," says
the Bengalee proverb. 5 "A bad wife," say they in the Hills,
" is unfaithful to her husband ; and a bad king takes bribes." 6
" It behoves a bishop," says the Didascalia, " to seek after
righteousness, and not to honour transgressors ; not to be
partial in his judgment, and not to take bribes from any one ;
for gifts blind the eyes of the wise." 7 See also Syntipa : 8 " It
is clear that those who multiply presents, only warp [overturn]
the truth by so doing."
" 'And I saw,' said Viraf in the nether world, ' the soul of a
man whose eyes were being scooped out, and I asked what
he had done to deserve such a punishment. ' He is a man,'
answered Srosh, 'who when on earth administered justice
falsely, who took bribes and made false decisions [gave false
judgments].' 9 'And who is that man who is made to feed on
the brains of his own child?' ' He it is who, when on earth,
gave false judgments, perverted justice, and favoured one party
to the prejudice of the other.'" 10 "Awful is the result of taking
a bribe with the ' edge of the hand ' [furtively]," said Phara
Thaken. 11
Here is the prayer of a man brought before a tribunal : 12
" O Amun, give ear to him who is alone, poor, and wretched,
before the tribunal ; and a rich man, with gold and silver, to
1 Manu S. iv. 191. 2 El Nawab. 41. 3 Tarn. pr. 4241.
4 Gulist. viii. 103. 6 Beng. pr. 6 Hill pr. 101. 7 Didasc.
yEthiop. iii. 8 Fab. 21. 9 Arda Viraf. Ixxix. i 9. 10 Id. ch. xci.
11 Buddhagh. Par. p. 149, ed. Rangoon. l2 Pap. Anast. ii. 8, 5, sq.
xvii. 24] THE BOOK OF PROVERBS. 489
oppose him before the official scribe. When Amun acts the
part of a magistrate, then 'man finds his way out of trouble ;
he finds favour before the tribunal, and the poor and wretched
man becomes really strong. O Amun, best helm ! [steersman],
thou givest bread to him that has none, and life to his house-
hold," said an old Egyptian.
24 Wisdom is before him that hath understanding;
but the eyes of a fool are in the ends of the earth.
rffi n$, 'before, at hand.' Chald. and Syr. read: 'The face (or
countenance) of him that hath understanding rejoiceth in wisdom ;
but the eyes of the fool are in the depths of the earth.' LXX.
crwerov dvS^ios crcx^ou.
" Wisdom is before him" &c. "A wise man," says the
Buddhist, " has his wits about him ; he uses prudent foresight
by making good use of his eyes in observing what takes place
around him, and acting accordingly. It is ' the knowledge of
time and of the times' that renders a man's vision useful, and
leads him to observe." 1 "He who does not prove (or examine)
what is useful and what is not, and who does not acquire
experience and reflection, is but a hairless brute whose only
thought is to satisfy his hunger." 2
"When the nuns came to Yud-pa-lai-mdog, the abbess of
the convent, they said to her: 'Although we are nuns, yet
are we like other women, full of wickedness ; teach us the law.'
She answered: 'I will teach you everything, past, present and
to come.' To this the nuns replied: 'Let alone for a while
both the past and the time to come, and teach us about the
present; and help [repair] us by explaining our doubt.'" 3
" For to be without the ' paramit ' [virtue] of wisdom, is to be
like a man without eyes, who walking about the country
would never reach [his destination]," say the Mongols. 4
1 Rgya-tcher r. p. ch. iv. J Legs par b. p. 63. 3 Dsang-
Lun, c. xxiv. fol. 131. * Tonilkhu yin chim. n.
49 ORIGINAL NOTES ON [xvii. 24
"But wise men see with the mind and with the heart." [They
see [know] with the mind checked or restrained in the heart.
Schol. 'vid-ent.' 1 ] "I see and consider with the mind as
with an eye that ancient sacrifice," 2 &c.
"Ta^tcrrov voids' Sta Travros yap rpe^ft'"
" The mind is quickest, for it runs about everywhere," said
Thales. 3 " And an intelligent man who has heard one thing,
knows ten," say the Japanese. 4 " When a man goes abroad
to make acquaintances, he must needs take with him a pair of
clear eyes to enable him to distinguish between one man and
another," say the Chinese. 5
" All men have two eyes," say the Tamils ; " but those who
have read [are well-informed] have three eyes ; and they have
seven eyes who can make use of their fingers ; but know that
he who has ' gnanam,' supreme knowledge, has an eye that is
infinite [endless, immortal]." 6 " He, however, who is not satis-
fied with his lot, but eTriTtivwv TOVS 6<j>@aX[j,ov<s Trl ra iroppo), KCLI fj.-r)
SiaAoyio/zevos ra ftTrpocrdev, KOU TO. oTri<rOfv, Stretching his eyes to
what is afar off, does not reflect on what lies before him and
behind shall fare as bees do, that are smothered inside the
flowers they suck," 7 says the Greek of Calilah.
" For there is a race of men," says Pindar, " most foolish,"
OO-TIS,
pia, TraTTTOuVei
pevw
" which, despising (or neglecting) what is at hand [homely],
peers eagerly into what is afar off, running in vain hope after
motes borne of the wind."
" Animusque asger semper errat, neque pati,
Neque perpeti potest, cupere nunquam
Desinit,"
1 Rig. V. mand. x. skta. clxxvii. I. * Id. ibid. skta. cxxx. 6.
3 Sept. Sap. p. 32. * Den-ka cha-wa. i. p. 3. 6 Ching-yin tsin-
yau, sect. 2. 6 Nidivempa, 9. 7 2nf . 'lyy. p. 100. 8 Pyth. iii. 36.
XVli. 24] THE BOOK OF PROVERBS. 491
says Ennius. 1 " ' What great calamity,' asked CEdipus, 'could
have prevented us from guessing what would happen under
present circumstances ?' Creon answered :
' H 7TOlKlA.O)8oS 2<iy TO 7T/DOS TTCXTt (TKOTTflV
' 2
1 The wily Sphinx made us, who ceased minding what was at
our feet, look for what we could not see." Foolish indeed ;
" for," says Confucius, " Tao [the way] is not far from man ; if
it is afar off, then it is not Tao." 3
"Wisdom!" exclaims Kwan-tsze ; "ah, wisdom! if thrown
into the wide sea, it cannot be got by taking it [wisdom can-
not be got by snatching it]." " And yet," says the Commen-
tary, "wisdom is only to [use] follow reason with a simple
heart." 4 "Knowledge [wisdom, 'shes-rab,' ' belke-bilik,' su-
preme knowledge] has no equal ; as there is no darkness
equal to ignorance, no foe like sickness, and no terror like the
terror of death," says Nagardjuna. 5 " But a man of under-
standing is captivated by wisdom only." 6
" ' O Rabjor,' says Buddha, ' what thinkest thou? Has the
Tathagata the eye of wisdom ?' ' He has/ answered Rabjor." 7
Without it, " a man is blind though he can see, and is deaf
though he can hear," say the Telugus. 8 " When destruction
is before the eyes of low, foolish people, do they see it ? No." 9
We read in a Japanese 'Miscellany' that a man with a
neck long enough to enable him to look into China, India,
and elsewhere, despised his friends ' as frogs in a well ' [a
common expression in Japan and elsewhere East]. As he
could not see what lay at his feet, a man struck him down,
and, sitting astride on his long neck, asked him how he, a poor
fool, could thus get the better of him who could see so far off.
"My long neck," said the man, "is the cause of it; you can see
Incert. Carm. 781. (Ed. Tyr. 128. 3 Chung yg. c. xiii.
4 Kwan-tsze, c. xxxvi. 6 SI. 104 and 100 Schf. 8 Nava R. I.
7 Rdo-rje-gchod pa. p. 169. Telug. pr. 9 Nitineri vilac. 34.
492 ORIGINAL NOTES ON [xvii. 24
what lies before you, but I cannot. So I am thrown down by
you." This applies to those who, being both intelligent and
learned in strange matters, know nothing of things at hand,
and neglect their calling. Few men in the world do not act
in this wise. Yet [as says Confucius] "the way [Tao, mitchi] is
at hand, and yet men treat it as if it were afar off. Is it
not so P" 1
" The sense (or mind) of a clown [rustic, silly man] is in his
eyes, not in his head," say the Georgians. 2 " The milk is on
the fire, but the mind is elsewhere " [and the milk boils over],
say they in Bengal. 3 " I think indeed ; I complain also ; yet
neither my body [self] nor the world is in my thoughts," said
Wofatsu Takubeye. 4 " Yet," says the Arab with reason, " thy
world is that in which thou art." 5 "A hundred 'yojanas,'
[a ' yojana ' is variously computed at four, five, or nine miles]
is not far for him who is driven by thirst for gain, even when
he is pleased with the money in his hand, O Narada!" f>
"But," says Ben Syra, "the traffic at hand is eaten [enjoyed]
by its owner; traffic at a distance, however, eats him up." 7
" Though the earth is full of gems, gold, cattle, and women,
yet is this not enough for man. Let man bear this in mind,"
said Yayati, "and practise acquiescence (or restraint)." 8 On
the other hand, "see much," said Confucius, in order to remove
contracted [narrow] ideas (or notions)." 9 "Where then, is the
happiness enjoyed by men whose mind is at rest, satisfied as
they are with the nectar of contentment of men greedy of
riches, who also run hither and thither with anxious thoughts
of the man who has read everything, who has heard every-
thing, and followed up everything, who, ' putting his hopes
behind his back,' has attained complete indifference?" says
Vishnu Sarma. 10
1 Tamino nigiw. v. p. i 4, and Esop's fab. 91, the Astrol. 2 Georg. pr.
3 Beng. pr. 4 Bioboos, ii. p. 39. 6 Arab. pr. 6 Hitop. i. 155.
7 Ben Syra, 18. 8 Maha Bh. Adi P. 3175. 9 Shang-Lun, i. ii. 18.
10 Hitop. i. 152, 153.
Xvii. 25, 26] THE BOOK OF PROVERBS. 493
25 A foolish son is a grief to his father, and bitter-
ness to her that bare him.
Chald. 'A foolish son aggravates (or exasperates) his father, and
embitters his mother.' Syr. id. ' her that bare him.' LXX. opyrj
Trarpl odvvr) rrj TtKovarr) avrov,
"A foolish son" &c. " If a wicked son is born of an excel-
lent mother, he will yet ruin the whole family; like an empty
ear growing on a sugar-cane, it destroys all its sweetness," says
Vema. 1 " According to wise men," says Sadi, " it were better
for a woman to bring forth a snake, than to give birth to ill-
conditioned [uncouth, disorderly] sons." 2 "A son who is
distinguished neither by his liberality, his piety, his valour,
his learning, nor by the acquisition of wealth, is but one born
out of due time." 3
" Who can be called happy with a lot of sons, who are but
empty bushels stored in a granary ? One son alone who raises
his family, and is a credit to his father, is better than they
all," 4 says Vishnu Sarma. "He," says Chanakya, "whose field
is on the banks of a river, whose wife is faithless to him, and
whose son is not obedient it is death to him." 5 " Such a
son," says the Javanese proverb, 6 " is an enemy seated in the
arm-pit."
" For it is a sin," says Tai-shang, 7 "to resist the orders of a
father and elder brother, or to offend them," or " to lord it
over them," as the Mandchu version has it. " E meglio che il
fanciullo pianga che il padre," "for it is better," say the
Italians, " that the child should be made to weep than the
father." 8 " Like father, like son," is a common saying ; but so
is " Is not vinegar the son of wine?" 9
26 Also to punish the just is not good, nor to strike
princes for equity.
1 Vemana pad. ii. 2. * Gulist. vii. n. * Hitop. introd. 16.
4 Id. ibid. 20. 6 Chanak. 88. Javan. pr. ' Kang. i. p.
8 It pr. 9 Khoulin, 105, and Baba Metzia, 83, M.S.
494 ORIGINAL NOTES ON [xvii. 2J
D| which Chald. does not render, is 'but, even,' rather than 'also,'
that connects it with the preceding verse, to which, however, it does
not refer. Then WW. is properly, ' to fine.' 0^15 is not ' princes '
here, but ' elders,' respectable and respected leading men. Lastly,
*")tt^~737 may mean 'above or beyond [what is] right;' so that this
verse might be : ' But, or yea, it is not well to fine the just, but to
beat (or strike) elders is [much worse] beyond [what is] right.' Chald.
and Syr. 'To fine the just is not handsome (or fair), nor to beat right-
eous (or just) men who speak right things.' Vulg. ' qui recta judicat.'
LXX. SlKUlOLS.
" Also to punish" &c. "Punishment without fault [unde-
served] is better than exculpating [clearing] the guilty," says
the Tamil proverb. 1
27 He that hath knowledge spareth his words: and
a man of understanding is of an excellent spirit.
f"TP? 3?!T^> lit. 'knowing knowledge or science,' what it is best
to do. A.V. and Vulg. follow keri, H^n ")j2 s ., ' precious or excellent
spirit;' but besides that, this reading does not create a good parallel
between the two hemistiches of thisverse. Chald. rprm SS'OP';!'), 'and
whose humility of [his] spirit.' Syr. nrtn WT03T), 'who is long-suffer-
ing, patient.' LXX. paKpoOvfjios 8e dvrjp <f>povtfjios, 'the long-suffering
man is wise' (or understanding). All seem to point to ketib, fTP If7l : ,
' and he who is of a cool spirit is a man of understanding,' as the
better reading of the two, and a better parallel also.
"He that hath knowledge" &c. "The wise man who is
cautious in his words, and is thus able to regulate his course
[of conduct], may be called sufficiently learned," says Con-
fucius. 2 Also, " Watch over the measure of your words [rest,
in speaking], that there may be little over in them." 3 And
" The ancients [men of old, held as patterns in Chinese morals]
did not let their words escape ; and thus spared themselves
causes for shame/' 4 " If a man," says Tiruvalluvar, " wishes
1 Tarn. pr. 2785. * Shang-Lun. i. 14 3 Id. i. 2, 13.
4 Id. iv. 22.
xvii. 27] THE BOOK OF PROVERBS. 495
that the quality of greatness [firmness, magnanimity] may not
leave him, let him cherish in his conduct the virtue of [for-
bearance] patience. The pleasure of the resentful lasts one
day ; but the praise of the forbearing (or patient) shall endure
as long as the world lasts." 1
" Thus," says the Buddhist, " restraint in speech is one of
the doors of entrance to religion ; for it removes entirely the
four vices of the tongue." 2 " Let not a man of understanding
[knowing] speak unasked by any one, nor yet when ques-
tioned improperly. But however sensible he be, let him
conduct himself in the world as if he were dumb," says Manu. 3
" A man is not wise [or learned] because he talks much [in
proportion of his much speaking]. But if he is patient, free
from anger, and without fear then he is said to be ' a pandit,'
wise and learned." 4 "A fool (or ignorant) is not a ' muni' [a
sage] by merely holding his tongue ; but the wise man who,
holding the balance and taking the best, eschews sin, is, or
becomes, a 'muni' thereby." 5
In King-hing-luh we read: "Speak little and choose your
society, lest you repent of your intercourse [with others] ; and
so spare yourself sorrow and disgrace." 6 "With matured
intellect, words are few," says Ali. A man of perfect sense
only says what is necessary, and does not indulge in vain talk,
especially in company. For the shorter a man is of wits, the
[richer] longer he is in talk," says the Commentary. 7 [This is
quoted also by Borhan-ed-din]. 8 "A foolish fellow shines in
society only in his dress [in the length of his robe, says Cha-
nakya], 9 and only so long as he holds his tongue." 10 "His
silence is his answer/' 11 " For better is a silent man than a
talking fool." 12
1 Cural, xvi. 154. * Rgya-tcher r. p. c. iv. 3 Manu S. ii. i, no.
4 Dhammap. Dhammatav. 3. 6 Id. ibid. 12, 13. 6 Ming-sin p. k. c. 5.
r Ali b. A. Taleb. 38th max., and Comm. 8 xiii. p. 158.
9 Chanak. 15. 10 Hitop. introd. 40. " Mifkhar Pen. B. Fl.
12 Emthal. p. 2.
496 ORIGINAL NOTES ON [xvii. 2/
" There is an easy and suitable covering for ignorance pro-
vided by the Creator ; it is the ornament of illiterate men to
keep silence in the presence of learned men." 1 "A man is not
advanced for his much-talking, neither is a man good for
smiling at what is good," says Siun-tsze. "A closed mouth, a
tongue shut in deep down, and then a body at peace, safe
on all sides." 2 But "if you wish to say anything, first of all
[pound] grind it in a mill," say the Georgians. 3
"A man who talks little acquires a great reputation. And
when thou speakest, if what thou sayest does thee no credit,
then be gone. O wise man, thy honour lies in silence and
modesty ; but if a .man is ignorant let him not tear asunder
the curtain that conceals him [by opening his mouth]," 4 says
Sadi. In either case, "silence is a proof of common sense." 6
" If my voice is not heard speaking wisdom [knowledge], then
indeed silence is a boon," 6 "The best ointment is silence,"
say the Rabbis. 7 " What, then," said CEdipus, " has not that
wiseacre spoken about it?"
" OVK oTS'' <' ofs yap /JLTJ <pova> criyai/ <iAw.
" I don't know," said Creon, " and I would rather not say any-
thing about what I don't understand." 8
"Until a man has spoken his merit or demerit is not appa-
rent. Do not fancy that every wilderness is a waste ; a tiger
asleep may be lurking in it," says Sadi. 9 Therefore " speak
not one word without due deliberation," say the Telugus. 10
"And err not in speech." " For he is ' a pandit' who uses few
words," says the Tamil proverb. 11 " Few words," say the
Chinese, " and select companions ; thus shall you be without
repentance and remorse, and thus shall you avoid sorrow and
shame." 12 " For to confuse right and wrong [what is and what
is not] is of ' long-tongued talk.' To dream disorderly about
1 Nitishat. 7. * Ming-sin p. k. c. 18. 3 Georg. pr.
4 Bostan, vii. st. 3. 6 Bahudorsh. 5. 6 Kawi Niti sh.
T Mifkhar Pen. B. Fl. 8 (Ed. Tyr. 571. 9 Gulist. iii. st. 2.
10 Nitimala 2 bk. " Tarn. pr. u Hien w. shoo, 74.
XVli. 27] THE BOOK OF PROVERBS. 497
riches and honours is 'dreamish' talk ; to dispute and wrangle
with men is 'violent' talk ; to flatter and cringe is 'honeyed'
talk." 1
" He that knows [is learned] is no talker ; he that talks,
knows not [is superficial]," says the Chinese proverb. 2 " Some
consider that perfection lies in talk ; others, without uttering a
word, search into the meaning of things. A bad dog first barks
at the foe ; but the cat seizes the mouse without making a
noise." 3 "Does gold sound as bell-metal rings?" asks the
Telugu. 4 " But the hen that cackles most lays fewest eggs,"
say the Dutch. 5
"The kokilas [Indian bulbuls or, by comparison, nightingales]
are silent in the rainy season [when frogs croak aloud]. When
frogs are the talkers, then silence is most becoming," says the
Sanscrit proverb. 6 As such " silence is called the height (or
limit) of wisdom," says Avveyar. 7 " For the merit of a speech
is in the restraint (or shortness) thereof, but the fault of it is
in the length thereof." 8 And "regret after silence is better
than regret after talking." For "silence wins love" [or liking;
one prefers a silent man to an incessant talker]. And " silence
is wisdom ; thus it is that so few practise it," says Abu
Ubeid. 9
" The honourable man [kiiin-tsze]," says Confucius, " wishes
to be slow [hesitate] in his words, but to be diligent in his
conduct." 10 Speaking of Min-tsze-kun, he said: "This man
does not speak [is not a man of words] ; but when he speaks,
it is always to the purpose." 11 "The superior man, however,
is not [' if and ' stop' !] uncertain and irresolute in his words" 12
[but cautious]. " He that is of a magnanimous disposition,
who is liberal, sedate [stiff], and slow to speak, is near to per-
1 Dr. Medh. Dial. p. 166. * Chin. pr. p. 58. s Legs par
b. p. 114. 4 Tel. pr. 6 Dutch pr. 6 Sansc. pr.
7 Kondreiv. 80. 8 Nuthar ell. 46 and 167. 9 A. Ubeid, 99,
98, 100. 10 Shang-Lun, iv. 24. u Hea-Lun, xi. 13.
12 Id. xiii. 3.
VOL. II. 2 K
498 ORIGINAL NOTES ON [xvii. 27
feet virtue," says Confucius. 1 " He," says again the sage,
"who is not ashamed of his words [not reserved, but speaks
at random] will find it difficult to act up to them." 2 "The
superior man, however, is [ashamed] reserved in his words, but
he surpasses them in his actions/' 3
" Nescit vox missa reverti :" "A word once uttered," say the
Ozbegs, "can never again be swallowed." 4 "The wise man,
then, curbs in his speech when it goes astray. And happy is
he who thus curbs it in !" 5 "Al buen callar, llaman, santo:"
" They call him ' a saint ' who knows when to hold his tongue,"
say the Spaniards. 6 " For silence becomes a wise man," says
the Jerusalem Targum. 7 " I saw a man of understanding,"
said Ajtoldi to Ilik ; " see, he spoke little. Yet he said : ' I
have spoken a great deal with my tongue, and I regret it/"
[Ajtoldi [happiness] is the chief speaker in the ' Kudat-ku
Bilik/ to Ilik, prince Kuntolki.] 8
" Bous /Mot ITTI yAwcrcnjs Kparepy TroBl A.a, (Trij3aiv(av
icr^ft KtoTiAAeiv, Kaiirfp firicrTafifvov'
"An ox treading heavily on my tongue," says Theognis,
"keeps me from chattering, though knowing [what to say]." 9
" Tacere nescit idem qui nescit loqui,"
says Publius Syrus. 10 " Even after having well considered at
the right time and place, seldom speak (or speak sometimes
only). For even elegant words, like remnant wares, have little
value." 11
"Think of one word nine times, and also three times," say
the Japanese. 12 For "a man of understanding is not a man
of 'two words/ or of 'many words,'" say they also. And
"silence is preferable to inconsiderate talk." 13 "Do not talk
much ; and in speaking, speak little." 14
1 Hea-Lun, xiii. 27. 2 Id. xiv. 20. 3 Id. xiv. 27. * Ozbeg pr.
6 Hariri Consess. c. xi. and xxvii. 6 Span. pr. r Targ. Hier. in
Millin de Rab. 744. 8 Kudat-ku B. xviii. 16. Theogn. 795.
10 Publ. Syr. u Legs par b. p. 351. 1J Jap. pr. p. 498.
13 Id. p. 608 and 588. " Kudat-ku B. x. 10.
xvii. 27] THE BOOK OF PROVERBS. 499
" ~2<f>payiov TOVS /iev Aoyovs o"iyg, TIJV
" Seal thy words with silence," says Solon, 1 " and silence with
' the proper occasion ' [for silence or for speaking]." And
"'H yAcoo-cra /j.rj irporpexfro) TOV vov' '
" Let not thy tongue run before thy wits," says Chilon. 2
But speak in time. For " the old saying is true," say the
Cornish : " Never will good come from a tongue too long ;
but a man without a tongue will lose his land." 3 And " de
hombre que no habla, y de can que no ladra, libera nos:"*
" Save us," say the Spaniards, " from a man who does not speak,
as from a dog that does not bark." But in words, as in every-
thing else,
" KaAov ^crv^ta, CTrtcr^aAcs TrpoTrereia'
"Quiet deliberation is best, but haste is dangerous," says
Periander. 5 "Therefore," say the Chinese, "on meeting a
man [for the first time], speak only three words [say little].
It is not proper to pour forth one's heart at once [lit. to cast
aside one slice (or chip) of one's heart]." 6 [Avoid gushing,
hasty acquaintances.]
Says Samuel Hannagid : " Hast thou held thy peace ? thou
mayest speak afterwards. But hast thou spoken ? then thou
canst not recall what thou hast said." 7 "I was brought up
among the wise," said R. Simeon ben Gamaliel, " but I have
found nothing so good for my body as silence." " For a dis-
course [midrash] is not merely the root (or beginning) ; it is a
work of itself. So he who multiplies his words, [brings in]
makes mistakes." 8 After the Turkish proverb : " He who
knows much, makes many mistakes." 9
Then " make thy own law strict," says R. Shammai ; " speak
little, but do much." 10 For " those beings," says the Buddhist,
1 Sept. Sap. p. 14. * Id. ibid. p. 22. 3 Cornish pr.
4 Span. pr. 6 Sept. Sap. p. 48. Chin. pr. P. T Ben Mishle
R. Bl. 542. 8 Pirqe Av. i. Turk. pr. 10 Pirqe Av. i.
2 K 2
5OO ORIGINAL NOTES ON [xvii. 2/
" who make a good use of their body, and a good use of their
words and of their heart, and who do not speak evil of good
and respectable people, live happily and attain to Nirvana." l
" Eight qualities, O king," said Vidura to Dhritarashtra,
" cause a man to shine : knowledge, birth, self-restraint, and
the reading of the Vedas ; energy, not much talking, alms-
giving according to his means, and gratitude." 2
" O ye wise among men," said R. Abtalion, " mind your
words ! Lest ye incur banishment to bad waters, heretical,
heathen countries, and to heretical faith." 3 " Truly, silence is
a good quality ; but speech at the proper time and urgent, is
far better." 4 "Let a man always 'abound in silence,'" says
Maimonides. " They say that Rab, disciple of Kadosch, never
spoke one idle word. But idle talk is the food of most men." 5
"Yet as intellect increases, talkativeness decreases," says
another Rabbi. 6 " For he who increases his intelligence, in-
creases his excellence (or merit)," says Ebu Medin. 7 " Yea,
blessed is he who hears but says nothing. A hundred evils
have already passed away from him." 8 " Hold thy peace and
thou shalt escape ; hear and learn." 9
"A sensible man shows his sense in the shortness of his
words and of his discourses ; and he shows his superiority
[excellence] in his great meekness and patience," says the
Arabic proverb. 10 " Restrain thy words," says Asaph, " and
strangers will not be hard upon thee." 11 "For one single
word has often carried off favour [deprived one of it]." 12 Thus,
"Assai sa chi sa, ma piu sa, chi tacer sa :" 13 "A knowing man
knows much, but he knows more who knows how to hold his
tongue," say the Italians.
" Let thy outward demeanour be like thy inward thoughts ;
1 Rgya-tcher r. p. c. xxii. p. 800. 2 Maha Bh. Udyog. P. 1069.
3 Pirqe Av. i. n. * Ep. Lod. 318. 6 Halkut De'oth. ii. 4.
6 Ep. Lod. 1258. T Ebu Med. 146. 8 Talm. Sanhedr. B. Fl.
9 Id. ibid. 10 Ar. pr. u Mishle As. xxxvi. Arab. pr.
13 Ital. pr.
XVli. 28] THE BOOK OF PROVERBS. 5<DI
and let thy words and expressions be stayed and sincere,"
say the Japanese. And the Mandchus : "A man of a stayed
mind says [speaks] little. Still water does not rush with
noise." 1 "Stagnant water, however, is not to be trusted:"
" II n'y a de pire eau que celle qui dort," 2 says the proverb.
28 Even a fool, when he holdeth his peace, is counted
wise : and he that shutteth his lips is esteemed a man of
understanding.
"Even a fool" &c. " The silence of a fool is his protection,"
says the Arabic proverb. 3 " Good and bad are all alike, as
long as they do not speak ; their 'voice is covered,' as that of
the crow and of the cuckoo [cuculus Indicus, pika] at spring-
time." 4 " The crow and the cuckoo," say they in Bengal, "are
of one colour ; but how different is their note!" 5 So "the fool
who [bends] submits to hold his peace [to be silent], is often
thought wise," say the Finns. 6
" Stultus tacebit ? Pro sapiente habebitur :" T
" Is the fool silent ?" asks Publius Syrus ; " then they will take
him for a wise man." " For the tongue of the wise man is in
his heart, but the tongue of the fool is in his mouth," say the
Arabs. 8
" He," say the Tamils, " who has not good manners [no
good breeding], had better hold his peace in time and place,
though it grieve him to do so." 9 "The power (or strength) of
a child is in his crying, and that of a fool lies in his holding
his peace," says Chanakya. 10 "Therefore to speak little is
good," says a Turk ; " for he who talks much, wastes his brains,
muddles himself, and soon grows old." 11 " Better keep silence
than talk too much," say the Osmanlis; 12 and Pythagoras:
1 Ming h. dsi, 12. 2 Fr. pr. 3 Arab. pr. * V. Satas, 45,
and Snbha Bilas, 22. 6 Beng. pr. Finn. pr. T Publ. Syr.
8 Arab. pr. 9 Nidivempa, 33. 10 Chan. viii. 22, in the Tibetan
ranslation, ed. Schiefner. u Tabibliq Kitabi. c. i. ia Osm. pr.
502 ORIGINAL NOTES ON [xvii. 28
" X/ 31 ) vt-yfvi "n xpftcra-ova eriyqs Xeyciv'
"Either be silent, or say something better than silence." 1
" For many words and many answers [do not excel] are not
better than silence," say the Japanese. 2 "And the health
[safety, ' wholesomeness '] of a man lies in his holding his
tongue." 3
" For oftentimes silence is preferable to words," says Ebu
Medin ; 4 " since many a time one single word has brought
destruction upon [its master] him who uttered it." 5 " Keep
silence," said Nasr-ed-dln to his son ; " he who keeps silence is
safe [will escape]." A poet says : " Silence is an ornament,
and holding one's peace is safety." 6 "Do not consider a
small talker a fool. One grain of musk is better than a heap
of mud. But keep aloof from a fool who talks like ten
men. Wise men speak one word, and that word to the
purpose ['well trained']." 7 " But a fool is at his best when he
says nothing." 8
" Silence becomes wise men ; but more than that [taciturn-
ity, sullenness], only becomes brutish men." 9 "But hold thy
peace," says Ptah-hotep, " when it is by an evil discourse " [do
not add to it]. 10 " For unless wood be cut through, it is not
severed ; so also unless a man speak, he is not known," say
the Chinese. 11 " What is not spoken is not yet born," 12 says
the Tamil proverb. Therefore, " hear a thousand, speak one,"
say the Osmanlis. 13 " Yet unless a man speak, one knows not
what he is ; as ' no blow, no sound ' [of a bell] ; no call, no
reply ; no speech, no knowledge [of the individual]," say they
on the Burmese hills. 14 Yet " better to hold your peace than
to speak harshly [creating disagreement]," say the Telugus. 15
1 Pythag. Som. 37, ed. G. 2 Jap. pr. p. 435. 8 Nuthar ell.
i? 2 ", 133- * Ebu Med. 115. 6 Id. 116. 8 Alef Leil, xxi. p. 159.
r Bostan, vii. st. I. 8 Legs par b. p. 219. 9 Targ. Hier. R. Bl.
324 ; and R. bar Karpara, in Pesachin, ix. M. S. 10 Pap. Pr. v. 14.
11 Chin. pr. G. Tarn. pr. Osm. pr. " Hill pr. 5, 6.
16 Nitimala, iii. 50.
XVli. 28] THE BOOK OF PROVERBS. 503
" Better is he who sits in a corner tongue-tied, and deaf and
dumb, than he whose tongue is not kept in order [ruled],"
says Sadi. 1 " For silence is a fence to wisdom," says Rabbi
Akiba. 2 And Hesiod :
"rAwrcnys rot 6r)<ravpo<s lv avdpdm-ouriv apurroy
^>etSo)A^s, TrXeicrTTf] 8e ^apis Kara p.Tpov IOVCTTJS'
Ei Se KO.KOV fiirois, ra^a K at'ros [teiov aKowais'"
" The greatest treasure among men is a spare tongue ; never
so graceful as when it is temperate. For if thou speakest
evil of some one, haply thou mayest hear something far worse
of thyself." 3
"O brother!" says Ferld ud-dln Attar, "if thou art seeking
after truth, open not thy lips but by God's order. If thou
carest for life immortal, set the seal of silence on thy teeth. O
son ! let this advice drop into thy ears : If thou wilt be safe,
practise silence. For the heart of every one who talks much
sickens within his breast. Speak not in presence of wise
men ; and in presence of a fool, ignore him altogether [be for-
getful of him]. O brother ! it is folly to wish to tell a false-
hood or to reveal a secret. And as to truth, tell it not, except
in praise." 4 And Pindar :
" Ou TOI airacra. /ce/aSiW
<f>aivoi(ra. TrpocrwTrov aXdOfi aiyjeKTjs"
KCU TO o-iy^V, 7roA.A.aas ecrrt cro^xo-
TCITOV av^pawrtuv vorjcra.i'" &
" Plain, evident truth is not always best to be told ; and men
have found from experience that it is far better to hold one's
tongue."
1 Gulistan, Pref. p. n. 2 Pirqe Av. iii. 10. * Hesiod, K. ij. 717.
4 Pend i Attar, vi. 6 Nem. v. 30.
504 ORIGINAL NOTES ON [xviii. I
T
CHAPTER XVIII.
H ROUGH desire a man, having separated him-
self, seeketh and intermeddleth with all wisdom.
This verse is variously understood. Some take it in a figurative
sense of separation from godliness and seeking one's own ; or from
friends, ' to quarrel;' and others take it as A.V. does, and, as it seems,
rightly. So does Chald. that renders nBfan by 3?*?9, ' counsel,
opinion, thought ;' and Syr. that understands it to mean 'good teach-
ing ' or doctrine. It mainly turns on the meaning given to ^5O1,
' strives earnestly,' that may be taken in the sense of ' quarelling,
seeking occasion to differ,' or of ' deep and earnest study,' or scien-
tific pursuits.
" Through desire" &c. " Dear son [hkyit tha]," said Gau-
tama to Rahula, " when once thou hast put on the garment of
the priesthood, and hast taken to thy plain and clean fare,
away from the haunts of men, give no place again to any long-
ing after them, and return not again to the world" [join, or
hanker not after it]. 1
" Live in retirement," says Chilon [Finn. ' era maa,' waste or
lone land, e/a^os?]. "Always dwell [in secret] hidden and [in
darkness] humble, and thou shalt endure for ever," says Rabbi
Eliezer. 3 " For study (or contemplation) will hardly dwell
with affliction, [the cares of life hinder study]."
"We have said," quoth Borhan-ed-dln, "that it does not
behove an [intelligent] understanding man to trouble himself
about the things of this world ; for it hurts and does not profit.
1 Rahula thut, 7. * Sept. Sap. p. 34. 3 Ep. Lod. 684, and
Buxtf. Lex.
Xviii. l] THE BOOK OF PROVERBS. $0$
For the cares of this world do not fail to spread darkness
in the heart ; whereas the cares of hereafter fail not to shed
abroad light in the heart. And the influence of this light
appears in prayer; but the [cares] trouble of this world
[denies] hinders a man from God." 1 "So long, then, as bhik-
khus [desire, wish] delight in dwelling in the wilderness, so
long will they prosper and not decay." 2 "For," says the
Hindoo, " no man endued with qualities will attain to any-
thing, without leisure (or opportunity)." 3
" He, then, who wishes to live at peace [quiet], let him with-
draw himself from men quietly [silently]," says Abu Ubeid. 4
And Ebu Medin, truly : " For he who can do without men [is
independent of them] is made much of ; but he who is depen-
dent on them [for his opinion, thoughts, &c.] is thought little
of." 5 "The two Sas [Su-tsing and Su-hi] were great men
who distinguished themselves in the ' Flowery Summer '
[China]. They dwelt attentively on the first principles ; and
in order to be able to study to some purpose, they dwelt apart
[from men], in solitude and repose, buried in stillness and
alone, in order to search into ancient authors, and to establish
(or determine, settle) plans (or deliberations)." 6
For " every contentment is good," say the Rabbis, " except
the contentment of study"" [a man of parts can never have
enough of it, or be satisfied with what he knows ; that is
nothing]. " That man, then, ' embraces ' peace of mind (or of
heart) who retires apart from the society of men [people],"
says Sadi. 8 "Always be [remain] in obscurity, and stand (or
live at peace)," says R. Eleazar. 9 " Living away from men is
best," says Abu Ubeid. 10 " Respect attaches to retirement,"
says the proverb. 11 " The caves found in rocks, that have no
1 Borhan-ed-d. xii. p. 148. * Mahaparanib. fol. htsyun.
3 V. Satas. 198. * A. Ubeid, 90. 6 Ebu Med. 183. Gun
den s. mon. 721. 7 Berach. ix. 8, M. S. 8 Bostan, vii. st 5.
9 Sanhedr. 14, M. S., and Khar. Pen. xi. 23. 10 A. Ubeid, 47-
11 Pers. pr.
506 ORIGINAL NOTES ON [xviii. I
thoughts [mind] of their own, help the hermit But the out-
ward, visible objects of this world do not enrich a man with
knowledge of the two worlds." 1
" Withdraw thyself from men," says the Arabic proverb ;
" for most of them are snakes and scorpions." " To be too
near them brings evil." "Alone, by thyself! There is not one
honest man among them." 2 " It is the knowledge of them
that has left me alone," says another Arab. 3 "And with-
drawing from the crowd is perfect manliness [manly vigour,
strength of mind]." 4 "To withdraw [flee] from the world, to
be neither seen, nor heard, without repentance [regret], is only
possible to a saint," says Confucius. 6 "He," said the Bod-
hisatwa, " is happy, who having heard the law, enjoys solitude.
Though living in this world, among living things, he is happy
nevertheless, when alone." 6
" Speaking of the advantages of living in a monastery, for
those who have neither governor nor patron," Hodsrung says :
" In like manner as an arrow that meets with no obstacle hits
the mark, by killing the robber who was carrying away house-
hold goods ; so also does solitude kill desire, love of riches,
&c." 7 "All worlds are unstable and quake. He, therefore, who
feels no quaking nor shaking, and who does not rely on any
beings [does not hold intercourse with men, Schf.], has no
hold on [intercourse with] the devil, and has most joy," says
Vasubandhu. 8
"As to desires and passions in the world, there is no limit
to them. I will therefore abandon them, sever myself from
them, and I shall flourish in solitude apart from the world,"
said the Samano. 9 " Even there, in the forest, however, faults
may be committed by men of passions ; while abstinence and
restraint are practicable in houses. For him who leads a life
free from blame, his home is the hermitage of his devotion." 10
1 Lokap. 97. 2 Arabic pr. 3 Id. ibid. * Id. ibid. 6 Chung yg. c. xi.
6 Rgya-tcher r. p. c. xxiv. p. 327. r Sdom pa, Kon segs, vol. i. fol. 36.
8 Vasuband. 6. ' Asatamanta jat. 61. 10 Kobitamr. 62.
XVlii. l] THE BOOK OF PROVERBS. 5O7
" For the soul of the recluse is touched with human passions
like that of other men." " The ox that has finished his work
and eaten his corn, runs loose." 1
" Self-love," says Manu, " is not praiseworthy ; nevertheless
there is nothing on earth independent of desire ; for desire
lies at the root of the study of the Vedas, and of the practice
of duties enjoined by them." " For desire has its root in the
expectation of some advantage." 2 " He, therefore, who
searches for knowledge must be constant and persevering.
Beware," says Borhan-ed-dln, " and keep aloof from assemblies
of talkers, for it is said : He that talks over-much [who mul-
tiplies words] wastes thy life, and spends up thy hours [time].
And the student must not neglect established rules and tradi-
tions, but pray often. This is a great help." 8
" He," says King-hing-luh, " who loves eating, pleasure,
goods, and gain, is of a miserly spirit ; but he who gives him-
self to meritorious and renowned pursuits, is of a [high] lofty
disposition (or spirit)."* "A man may thus sit 'under the
window ' [study] ten years and no one inquire after him ; but
when raised [to literary honours] and accomplished, he will be
celebrated all over the world [' under heaven,' in contrast to
'under the window,' in solitude]." 5 "Let him, then, always
[think] meditate alone in a solitary place," says Manu, " bent
on the [nature of the] soul [of Brahma]. He who thus lives
in thought alone, obtains much good." 6 "The good man,"
says the Buddhist, " separates himself from society." 7
" O my son," says the Turk Nebi Effendi, " flee the court
and the the hall of justice. Go not out, but bide in the house.
Be not fond of going out, but abide in thy 'kiosk;' take a
book, fasten the door of thy room, and let no news or report
of thee go out of thy door. Read history, commentaries, and
stories ; they profit a man much. Let thy business be with
1 Dhrishtanta Shat. 24. * Manu S. ii. i, 2, 3. * Borhan-ed-
din, xi. p. 1 86. * Ming-sin p. k. c. xi. 6 Hien w. shoo, 164.
6 Manu S. iv. 258. T Dhammap. Arahantav. 97, 98.
508 ORIGINAL NOTES ON [xviii. I
'hadis' [traditions, sayings of Mahomet] and commentaries
on it, and God's blessing will rest on thee. Spend not thy
life in frivolous talk [lit. chatter of storks], and keep aloof
from a vain multitude. Be satisfied ; eschew confusion ; eat
dry bread ; live alone and safe ; for rest is necessary to man.
Abide quiet, therefore, and let them say [of thee], ' He has no
ambition and no energy. A poor fellow I'" 1
All very true, and very good in their way ; and " Bene
latuisse, bene vixisse," is the experience and verdict of those
whose rule in life has been "Malo esse quam videri ;" aloof
from the strife of tongues, or ' chatter of storks/ as the Turk
has it. Nevertheless, says the Buddhist, " He that has not
enjoyed some power [influence], who has given nothing, shut-
ting himself up to guard his own life only, is as regards his
wisdom no better than a scare-crow in a field compassed
round about with a hedge to defend it." 2
" Dreaming, reading, and study, only lead to ' disputatious
talking ;' a man does not acquire divine knowledge thereby.
He is like a silkworm in his shell [cocoon]," says Vema. 3 And
"Galgo que muchas liebras levanta ninguna mata:" 4 "The
greyhound that starts [runs] many hares, kills none," say the
Spaniards. "And work is wrought with tools [means for it],
not by a multitude of people [not in a crowd]," say the Finns. 5
Yet, say the Arabs, " Man being alone [man's solitude], kills
him [is killing]." 6 "The world, indeed," says the Sanscrit
adage, "does not care for a man living apart and alone [exclu-
sive, solitary], however weighty and important he be in himself.
Yet what men do not revere the [meandering] Ganges that
purifies [from sin, papahari kut'hilagati]?" 7
"A physician among the wild shrubs of the wilderness is
still ' a physician/ and is so called," say the Rabbis. 8 [The
meaning of which is that the world may think what they like
1 Khair nameh, p. 34. 2 Lokapak. 135. 3 Vemana, iii. 276.
4 Span. pr. 6 Finn. pr. 6 Ar. pr. r Drishtanta Shat. 76.
8 Sanhedr. in Khar. Pen. i. n.
XVlii. 2] THE BOOK OF PROVERBS. 509
about the retired student: his character and worth does not
depend on their opinion.] " However, if a man endued with
high qualities wishes to gain respect for himself, he will come
into the public assembly. The blossom of the 'darlam' [Pan-
danus odoratissima, L.], when found anywhere, will be stuck
into the hair of somebody ; if it is not, it will remain on its
own twig in the bush," 1 says the Tamil teacher of youth.
2 A fool hath no delight in understanding, but that
his heart may discover itself.
This verse may be in contrast to the preceding ; that whereas the
earnest student takes pains to search into knowledge, the fool, on the
other hand, takes pleasure, not in understanding, but in making his
folly known. Here also the two verbs sbn and nbi may have been
used intentionally from their nearly similar sound and different
meaning.
" A fool hath no delight? &c. " A fool finds no delight in
wisdom, any more than he who suffers from a cold, does in the
smell of a rose," says the Arab. 2 " For a man values a thing
according to the quality he finds in it. The kokila chooses
a mango, but the crow, carrion." 3 " How should a senseless
man sitting near a sensible one understand his pleasant words?
Does a frog appreciate the cleanliness of a lotus-leaf on which
it sits ?" 4
" Only speak truth, and the fool is angry (or displeased),"
say they in Bengal. [For that matter, many who are no fools
like truth no better.] " In the opinion of fools, a man who
catches monkeys is far greater than a wise man. They give
meat and drink to the monkey-catcher, but send away wise
men empty." 5 "As laws need not be enforced against a wise
man, so also one may not expect propriety from a mean man,"
says Tai-kung. 6 "The clown shows plainly the root from
1 Balabod. Orup. 10. El Nawab. 192. s V. Satas. 8.
* Subha Bil. 32. 6 Sain ugh. 14. Ming-sin p. k. c. xi.
5IO ORIGINAL NOTES ON [xviii. 2
which he springs," says the Welsh proverb. 1 " The root and
stem of the ' toodjoong,' though deep in the water, will surely
crop upwards." 2
" Not to know the difference between good and evil ; to
forget a kindness ; not to be ashamed of indecent words ; to
ask a second time for an answer plainly given ; to mimic
others are all signs of a fool." 3 " He is a fool," say the
Osmanlis, "who talks to himself and hears himself alone;"*
"like a bucket half-full of water, that moves about [and
makes a noise]." 5 "The bad discourse of a bad man obeys
[is the expression of] his mind and heart." 6
" The fool," said Narada, " does not shine in the world but
by his own praise of himself; whereas the deep scholar shines
ensconced in his hole." " But the vain, empty prattle of an
arrogant [conceited] fool shows his inner soul, as the sun
shows that his form (or essence) is of fire." 7 " But the fool,"
says the Javanese proverb, "has an itching mouth, that be-
wrays him." 8
In the Siha-chamma [Lion-skin] Jataka, 9 we are told that
" a merchant clothed his ass in a lion's skin, and let it feed in
every field to which he came. One day the people frightened
the ass and it brayed. Bodhisatwa then said : ' This is not
the roar of a lion, of a tiger, or of a panther ; it is a wretched
ass in a lion's skin that brays.' A man then came and killed
the ass. Clothed in a lion's skin, the ass fed on barley long
enough ; but the braying killed it." [See Esop, fab. 141 ;
Babrias, Sec.]
"Well," said Creon to CEdipus:
" ei TOL vop.ifi<; KTrj/JM TYJV avOaSiav
efvai TI TOV vov x w P* l<s > V K OP&MS </>povis'" 10
" If thou fanciest that presumption without sense is worth any-
1 Welsh pr. a Kawi Niti Sh. Sain ugh. 90. * Osm. pr.
6 Athitha w. d. p. I. 6 Georg. pr. 7 Maha Bh. Shanti P.
10582, 10584. 8 Javan. pr, Sihacham. jat. 10 CEdip.
Tyr. 549.
xviii. 3] THE BOOK OF PROVERBS. $11
thing, thou makest a mistake. "If you will say useless things,
say them. But know that no wise man would do so," 1 quoth
Tiruvalluvar.
3 When the wicked cometh, then cometh also con-
tempt, and with ignominy reproach.
Some read SET) 'wickedness,' instead of 37CH 'wicked;' 'wickedness*
being a better parallel to ' contempt ' than ' wicked.' Chald. ' When
the wicked cometh, he cometh [in or] with folly, and with injury
[affliction] and with contempt.' Syr. follows the LXX., that para-
phrases this verse.
" WJien the wicked" &c. " Contempt for a great man that
is bad, and respect for a good one, are like the shadows cast
by the setting sun greater and greater by degrees. So also
respect for a bad man, and disrespect for a good one, are like
shadows cast by the rising sun less and less by degrees." 2
"The man who exists under the burning contempt of his fellow-
men cannot be said to live. Let him cease to breathe, for the
trouble he causes his mother" 3 [as being a shame to her]. " Rats,
dogs, frogs, and snakes, eat all manner of food. And worms
and slugs show by their colour the baseness of their tastes." 4
4 The words of a man's mouth are as deep waters,
and the well-spring of wisdom as a flowing brook.
nopn Tipp, ' well-spring of wisdom.' A few MSS. read, with the
LXX., 'well-spring of life.' But Chald. and Syr. Arab, follow our text.
" The words of a man's mouth" &c. "The Ganges flows on
smoothly [softly], but the muddy torrent rushes on with noise,
So the mean man can never be patient and gentle like the
generous man." 5 " No noise is heard in the passage of a cloud,
and no slip in the words of a wise man," says the proverb; 6
" as the river-stream ceases not to flow, and the deep water,
if clear, reflects the light," 7 say the Japanese. "Confucius once
1 Cural, xx. 197. 2 Subhasita, 52. 3 Pancha T. i. 355.
* Kawi Niti Sh. 6 Vemana pad. i. 32. Ethiop. pr. T Gun
den s. mon. 273, 280.
512 ORIGINAL NOTES ON [xviii. 4
said to some of his disciples: Do you think there is in me any
reservation ? There is none, I assure you. I never act with-
out imparting something to two or three of my disciples.
Such was Khew [Confucius]." 1
" The man of God," says Rumi, " is a sea without shore
[limit]." 2 "And an intelligent man, though he does not
speak, is gradually known to be thoughtful [his thought, intel-
lect, is known], as one knows the taste of a fruit from the look
of it only, without tasting it" 3 "And the mind [heart, 'set-
gil '] of a mature man lies [is seen] in his truthful words." 4
"And his expounding of the law is according to his tongue
[clear enunciation]." 5
"Let your language be clear," said Confucius ; "that will do." 6
" Children," says the Tamil teacher, " if one teaches wisdom
(or learning) to others, that learning becomes bright. How
so ? Water that is drawn from a well becomes pure ; but if
not drawn, it becomes foul and decayed." 7 " The water drawn
from a well is spread abroad ; the water of a well, if not
drawn, remains stagnant. But when drawn, it springs up
afresh," says the proverb. 8 "When Bchom-ldan-hdas [Gau-
tama] came to Indrawami, he made eight great streams (or
canals) to flow around the tank that was formed by the water
with which he rinsed his mouth. Those streams flowed round
and back into it. And those streams, while running, [caused
to be heard] murmured voices (or sounds) of all manner of
law and of wisdom." 9
5 It is not good to accept the person of the wicked,
to overthrow the righteous in judgment.
" It is not good" &c. " Woe unto you, O ye powerful ones,"
cried Enoch, " you who by violence make the righteous bow
1 Shang-Lun, vii. 23. 8 Rumi Diw. 3 Sam ugh. fol. 5.
4 Mong. max. R. ' Ketuboth, R. Bl. 6 Hea-Lun, xv. 40.
7 Balabod. Orup. 4. 8 Tarn. pr. 9 Dsang-Lun, c. xiii. fol. 50.
XVlii. 6] THE BOOK OF PROVERBS, $13
down (or stoop) ; for the day of your destruction shall surely
come." 1 " In the days of the coming of the Beloved [Christ],
there will be many that will have respect of persons, and
many lovers of this world." 2 "Then, said Cephas [Peter]:
Judge in righteousness [rightly], without respect of persons.
Reprove the sinner for his sin. Do not let wealth prevail
before God [prevail over duty, by sparing the rich], neither
justify the unworthy. Nor yet does beauty profit ; but a
righteous judgment before everything." 3
In the book on 'the Duties of Kings,' it is said that "when
God created Adam, He said to him : O Adam, thou art the
stem (or origin of all good works). There are four points for
thee to mind: (i) that refers to me my Unity; (2) that
refers to thee to do everything in reason and with judgment;
(3) that refers to me and thee to pray to me unfeignedly,
and for me to hear thy prayer ; (4) that refers to thee and
others and that is, to judge tnem in righteousness and
equity." 4 " Do not cut me asunder without reason," said
Creon to CEdipus.
" ou yap SIKO.IOV ovrf. TOUS KO.KOVS fj.drT)V
\pr)(TTOV<i VO/XlfclV, OVT TOVS Xp^OTOVS KaKOVS*" 5
" for it is not just, at random, to think the bad good, or the
good bad."
6 A fool's lips enter into contention, and his mouth
calleth for strokes.
Chald. Syr. and LXX. render ITna sftta; , by 'bring him to judg-
ment ;' and Syr. renders 'strokes' by 'death.' But the Hebrew may
mean 'enter into,' or 'come with.'
" A foots lips" &c. " Let not a wise man ever begin a
quarrel," said Aurva. 6 " For men to quarrel and accuse one
1 Bk. Enoch, c. xcvi. 8. 2 Ascens. Isaiah, iii. 25. 3 Apost.
Const. Copt. i. 13. 4 Bochari de Djohor, p. 71. 6 CEdip. Tyr. 609.
6 Vishnu Pur. iii. 12, 18.
VOL. II. 2 L
514 ORIGINAL NOTES ON [xviii. /
another, profits nothing." 1 " And he who comes, saying, ' It is
not so,' is indeed one who wishes to pick a quarrel," 2 about
nothing. "One says nineteen, and the other says one short of
twenty," 3 say the Ozbegs; and the Javanese: " Is it indigo, or
indigo-plant?" 4 "Teach thy tongue to say, 'I know not,' lest
thou invent and be caught," say the Rabbis. 5
" Incertus animus, dimidium est sapientiae,"
says Publius Syrus; 6 for "In doubt, abstain," 7 is a wise saying.
Babrias, in his fable of 'Jupiter and Saturn,' 8 says: "I will try
and do something, without caring for [his] hatred (or envy,
&c.); for,
apecrrov cbrAtos ovSev ecrn T<J) fJuafMtp'
in sooth, nothing can please a fool."
7 A fool's mouth is his destruction, and his lips are
the snare of his soul.
" A fool's mouth" &c. " A man's tongue does him harm ;
a nut without brains [kernel] is light-headed [worthless]. If
thou hast neither accomplishments nor excellence, it is best
thou shouldst keep thy tongue between [within] thy teeth,"
says Sadi. 9 " The mouth alone causes shame ; weapons alone
make a war," said Yue in his admonitions. 10
"A bad word is the mother of a low [vile] action, and a bad
action is the father of a bad word ; both the father and the
mother [bad deed and bad word] are low. But a good word
is the mother of a good [thing or deed]; both the father and
the mother are best the good word and the good deed," says
the Buddhist 11 "For an abusive tongue," say the Telugus, "is
never quiet, even when sewn up." " Simpletons are taken in
where fools shine ; but [fettered ones] ignorant men are loosed
[enlightened] where wise men shine." 12 "But ignorant men
1 Ming h. dsi, 25 2 Id. 91. 3 Ozbeg pr. * Javan. pr.
* Berachoth, 4, M. S. Publ. Syr. ' Fr. pr. 8 Fab. 59.
9 Gulist. viii. 36. 10 Shoo- King, iii. 13. u Lokaniti, 50, 51.
12 Bandhenamokkha jat. p. 440.
xviii. 8] THE BOOK OF PROVERBS. 51$
[fools] die before their death. The wise, however, though
dead, still live," said Hassan Ibn Ali el Marginani. 1
8 The words of a talebearer are as wounds, and they
go down into the innermost parts of the belly.
which A. V. renders by ' wounds,' occurs here only.
From a cognate Arabic root, ' to swallow with avidity,' tit-bits,
dainties, or delicacies, this word rather means ' delicacies ' than
' wounds,' and is in better parallelism with the last hemistich ; for
such words are too often listened to with avidity, rather than with
pain. LXX. bears no analogy to the Hebrew. Chald. Syr. also do
not render it correctly.
" TJie words of a talebearer" &c. "The wise," quoth Maimo-
nides, "have said that three transgressions are punished in this
world : idolatry, indecency, and the shedding of blood ; but a
bad tongue excels them all. For three are slain by it: (i) the
speaker ; (2) the listener ; and (3) he who is spoken of." 2
" The thrust of a dagger," says Siun-tsze, " is easily healed,
but a bad word is hard to digest [melt away]. The blow of
the tongue of a hurtful man is an axe ; and the words of a
sharp tongue are knives" 3 [lit. words are the knives of a sharp
tongue]. " But you must not speak railing words even to an
enemy. Like the echo from a rock, they will immediately
spring the result back upon yourself." 4
In another sense, Kaqimna says: " Let a righteous lay (or
song) break my silence, fraught with knives for [to cut] evil
ways (or doers of evil, transgressors)." 5 " A tree may be cut
with the axe and yet grow again ; and the sword may cut the
flesh that may heal afterwards. But a wound made by the
tongue heals not, neither does the thrust thereof close. Nay,
an arrow that penetrates the flesh, and is hidden in it, may
yet be drawn out ; but words of the tongue, when they reach
1 Borhan-ed-d. iv. p. 72. * Halkut de'ot, vii. 3. 3 Ming-sin
p. k. c. xviii. * Legs par b. p. 333. 6 Pap. Pr. i. 2, 3.
2 L 2
5l6 ORIGINAL NOTES ON [xviii. 9
the heart, cannot be drawn out; they fester there." 1 For
" although men abide not, yet their words abide," says the
proverb. 2
And " a wound from words is often worse than a wound
from a sword," says the Arab. 3 For " a clever physician may
heal a bad wound ; but the wound made by a bad word never
heals," say the Mongols. 4 " Yet even when the wound is
healed, does the mark remain," says the proverb. 5 " Palabra
de boca, piedra de honda:" "Word of mouth, stone from a
sling," say the Spaniards. 6 " Somewhere in the earth," says
Vema, " a remedy may be found for wounds made in front ;
but is there anywhere on earth a remedy for words of
calumny ?" 7
" Even if a man is learned, but by nature evil, eschew him ;
what wise man would take into his bosom a poisonous snake,
though with a gem ornament on its head?" 8 For " God says
to every one who keeps an evil tongue in his head : He and I
cannot continue together in the world," says R. Mar Ukbah. 9
"A crafty villain is companion of the talebearer (or accuser),"
says Vema. 10 " One glance at a thing may well be thought of
little importance [as evidence]. So also words spoken behind
a man's back, how can one place deep faith in them?" 11 "Keep
thyself from wounding with words," says Ani ; " do not make
others afraid of thee. Sarcasm, much talking, is hurtful to the
heart of man, and affords no support or comfort for the
morrow." 12
9 He also that is slothful in his work is brother to
him that is a great waster.
nsnriia is ' remiss,' rather than ' slothful.'
"He also that is" &c. "Much sickness ends in death, and
1 Calilah u D. p. 190. * Telug. pr. 3 El Nawab. 178.
* Sa'in iigh. fol. 31. * Bengalee pr. 6 Span. pr. 7 Vemana, i. 75.
8 Legs par b. p. 161. 9 Erubin, 15, M. S. 10 Vemana, iii. 149.
11 Hien w. shoo, 188. 12 Ani, i6th max. Egyptol. 1875.
XVlii. IO] THE BOOK OF PROVERBS. $17
repeated slackness in work ends in ruin." 1 " Do not squander
thy wealth," said Nasr-ed-din to his son, " else shalt thou be
obliged to seek the help of the lowest man. But save thy
money and it will save thee." 2 "Water allowed to run to
waste would water more land if dammed in a channel. But
water that is not restrained soon smells of frogs in it." 3 " Pro-
digality is the ruin of liberality," say the Arabs. 4 " And the
vice of a want of moderation in expenditure [profusion, or
prodigality] is equal to that of sloth," says Yung-shing, in his
paraphrase of Kang-he's edict 5 " But in like manner as
abundant water is kept in by a dyke, so ought wealth also to
be hemmed in [dammed]." 6
10 The name of the Lord ts a strong tower : the
righteous runneth into it, and is safe.
?, ' a tower of strength,' a fort, or fortress. 3ypy\ t lit.
1 and is set on high,' and thus 'safe.' 'Heilagt' [whence 'holy'], 'set
on high.' Chald. D^lfi?!. [?] seems to imply the same thing. Syr.
' shall be exalted, magnified.'
" The name of the Lord" &c. " Tao," says Lao-tsze, "is the
receptacle [refuge] of all things. It is the treasure of the good
man, and the last hope [protection] of the wicked." 7 Tai-
shang, Lao-keuen [Lao-tsze], says: "The Tao of Heaven,
[Providence] has no form nor shape, yet it brings forth and
maintains heaven and earth; it is without passion; it revolves.
the sun and the moon ; it has no name, yet brings up [fosters,,
nourishes] everything. Tao is a great and powerful [all- per-
vading] name." "That Tao," says the Commentary, "how-
bright is his name!" 8 So far the Chinese; and the Egyptian:
" Thy name, O Amun, eternal God, who art from the beginning,
is to me a refuge (or protection)." 9
1 Hill pr. 22. 2 Alef L. 2ist night, p. 160. 3 Manzum D. ams. p. 7.
4 Ar. pr. 6 Shing-yii, 4th max. p. 26. ' Kawi Niti Sh.
T Tao-te-King, c. Ixii. 8 Shin-sin-1. ii. p. 94. Hymn to Amun,
at Karnac, Zeitschr. Aug. 1873.
$l8 ORIGINAL NOTES ON [xviii. II
1 1 The rich man's wealth is his strong city, and as
an high wall in his own conceit.
" The rich mans wealth? &c. " Great riches and pride ;
great poverty and sorrow," say the Chinese. 1 " He who has
money is king," says the proverb, " though he be born of a
slave-girl." 2 "The support of the soul [person] is in food, and
the support of the spirit is in riches," says the Arab. 3 At the
same time, " true it is that the wealthy man is the slave [subject
to] of his riches," say the Tamils ; though he be not afraid of
words [being spoken to, ordered, or reproved]. 4 As Mun Moy
says in his Chinese translation of Esop's fable of 'the Ass and
the Puppy :' "It is like men of the world who rely entirely
on their high position, to commit faults that are called 'a little
fun' in them. But if one of the lower orders violates propriety,
such a crime can never be forgiven him." 5
So also says Menander:
"IIA.OVTOS Se TToAAwV e7TlK(xA.i;/i// TTIV KCtKWV'" 6
" Wealth is a covering of many evil deeds." And Juvenal :
" Protinus ad censum ; de moribus ultima fiet
Quaestio : quot pascit servos ? quot possidet agri
Jugera ? quam mulla magnaque paropside coenat ?
Quantum quisque sua nummorum servat in area,
Tantum habet et fidei:"
Ask first of all, What is a man worth ? As to his moral
character, that will come last. How many servants does he
keep ? How many acres of ground does he own ? What is
his table like ? For now-a-days, a man is thought of only for
the gold in his coffers. To such, the gods forgive everything ;
but to the poor, nothing.
" A wealthy man," says Vishnu Sarma, " is always and
everywhere in the world powerful. Riches are the root of
importance or of preferment. It is so even among kings." 7
1 Ming-sin p. k. c. xl. 2 Telugu pr. 1156. 3 Rishtah i juw. p. 84.
4 Tarn. pr. 700 and 3443. 6 Mun Moy, fab. 45. 6 Bceot. /3'.
7 Hitop. i. 130.
xviii. II] THE BOOK OF PROVERBS. 519
" What respect is paid to riches ! How is a man looked up
to when he has acquired wealth." 1 " A rich man," says Bhar-
trihari, 2 " is endued with every sense ; with everything, with
wisdom, eloquence, &c. But when deprived of the warmth of
riches, how he alters ! Is it not wonderful ?" " When riches
have increased and are gathered together any how, all business
will flow from them [will go on of itself], as rivers from a
mountain." 3
" His face tells you of his numbers [wealth]." 4 "A man of no
family is honoured for his wealth, but he who has no money
sinks in family (or rank). Thus is wealth looked up to so
much more than birth [family or rank]." 5 "Before a man of
money,"say the Osmanlis, "even mountains tremble." 6 "Money
gives curds and rice," say the Bengalees ; " there is no friend
like money." 7 " The rich man," say the Finns, " escapes with
his money ; but the poor man escapes with the skin on his
back [blows, &c.]." 8
" He," say the Persians, " who has gold on the head, will
never find his steel [sword] get soft [always sharp and cut-
ting]." 9 "The rich man thinks of the year to come; the poor
man of the present only," say the Chinese. 10 " The rich man's
money procures him custom, agents [' sansalin/ retainers,
suite, &c.]," say the Rabbis. 11 "'Whereby does Ahriman
deceive many and drive them into hell?' asked Zerdhust.
To him the Spirit of Wisdom answered : ' Ahriman deceives
men by prosperity and by adversity; and by the demonesses
of infidelity and of covetousness.' " 12
So then, " having gained height [in rank, wealth, &c.], think
of shame ; and when at peace [tranquil], think of trouble." 18
" A stronghold is of use against enemies and to protect the
timid ; a stronghold with height, space, provisions, and with
1 Pancha Ratna, 2, and Shadratna, 2. 2 Supplem. 5. s Pancha T. i. 6.
4 Kawi Niti Sh. xxv. i. 8 Vemana, ii. 142. 6 Osm. pr. T Beng. pr.
8 Finn. pr. 9 Pers. pr. 10 Chin. pr. G. " Kitubin R. Bl. 271.
12 Mainyo i kh. xlv. 13. l3 Ming h. dsi, 14.
52O ORIGINAL NOTES ON [xviii. 12
walls like crystal, that cannot be taken. But," adds Tiruval-
luvar, in the Commentary, "wealth is not so." 1 "When
favour [from heaven or from the prince] increases, so also does
haughtiness become excessive," 2 say the Japanese.
" Therefore," say the Chinese, " suppose you have money
and wealth, do not use proud or haughty language; and if you
have talent and learning, do not use extravagant and wild
language." 3 "Well said, O king, replied the crow; for there
be few who excel in riches without being overbearing on
account of them." 4 " But wealth," says the Tibetan, " is a
source of pride only to a mean [low] individual ; to the good
man it is a source of humility." " Foxes and such beasts are
high-stomached [proud] when full ; but lions rest when satis-
fied." 5
"In prosperity, then, do not 'admire thyself;' and in [break-
ing down] adversity, give not way." 6
" In prosperity," says Periander, 7 " be moderate ; and in
adversity be well-advised [thoughtful, wise]." " For there is
no glory (or merit) in wealth and pedigree," says Abu Ubeid ;
"but there is in learning and good manners [education]." 8
" For, alas ! rich men are plentiful among fools, as there are
valiant animals among [devourers of others] wild beasts." 9
12 Before destruction the heart of man is haughty,
and before honour is humility.
"Before destruction" &c. "Pride," said Ajtoldi to Ilik,
" darkens the understanding (or heart) without advantage ;
but the man of a humble spirit is raised on high." 10 "My
son," said Nathaniel, " do not exalt thyself, neither give thy
1 Cural, 741. 2 Gun den s. mon. 709. 3 Dr. Medh. Dial. p. 164.
4 Calilah u D. p. 202. 6 Legs par b. p. 133. ' Akhlaq nasr. 38.
T Sept. Sap. p. 48. 8 A. Ubeid, 125. 9 Legs par b. p. 235.
10 Kudat-ku B. xvii. 101.
Xviii. 13] THE BOOK OF PROVERBS. 521
heart to pride; but associate more and more with the righteous
and with the humble. And whatever evil befals thee, receive
it as good ; knowing that nothing shall happen to thee but
by the will of God." 1 " If thou wishest to attain to rank and
power, or to authority," says Sadi, " thou must do so by the
descent of humility." 2
" And know that as a [tree] branch laden with fruit bends
to the earth, so also do men endued with good qualities con-
tinue lowly," 8 say the Tamils. "Austerity," say they also, "is
an ornament [dress-jewel], but humility is excellence." 4 "Good
[holy] men, when they are angry [provoked], humble them-
selves, and are at rest [pacified] ; but mean [low] individuals,
if they stoop at first, gradually turn round and fall upon you.
Gold and silver, if ever so much spread out, blend [or melt]
together; but foul objects send forth a foul smell." 5
" And say not, ' I have no pride ;' for pride creeps along
more secretly than the foot of the ant on a black stone in a
dark night," says Sadi. 6 " But he who subjugates, extirpates,
pride altogether, as a torrent carries away a slender bridge of
bamboo sticks, leaves this bank of the river [to Nibban] as a
serpent his slough," 7 says the Buddhist. "As war diminishes
treasures, so also does pride destroy great palaces [great quali-
ties and position]," 8 say the Rabbis. "For when a man's
name is spread abroad and extolled, his death [ruin, fall] is at
hand." 9 " He," say the Chinese, " who occupies a high place
is in danger." 10
13 He that answereth a matter before he heareth #,
it is folly and shame unto him.
" He tJiat answereth" &c.
" Ad pcenitendum properat citb qui judicat,"
1 Apost. Constit. Copt. i. n. 2 Bostan, iv. 17 st. 3 Tarn. pr. 2448.
4 Id. 3627. ' Sain ugh. 102. Beharist. R. i. T Uraga-
sutta, 4. 8 Ep. Lod. 1269. Id. ibid. 1220. 10 Chin. pr.
$22 ORIGINAL NOTES ON [xviii. 13
says Publius Syrus. "Do not answer before you are ques-
tioned," say the Japanese ; "and in presence of your teacher,
listen with humility." 1 "Write nothing if thou understandest
it not," 2 said Vyasa to Ganesa. And Menander,
Tr/DOKaTayivoxrKtov Se irpiv d/covcrou (ra<^>ws,
"He who forms (or delivers) a judgment before he has clearly
heard [both sides], is wicked, for having believed wrongly
(or falsely)." "He," says Vishnu Sarma, "who comes in with-
out being called, who talks much without being asked, thinks
himself very agreeable ; but the Sovereign thinks him silly." 4
" The qualities and conduct of one who is absent must be
measured by his works ; therefore one should estimate the
work of those who are absent by the [fruit] result (or out-
come) of that work." 5 [A good advice ; for, as a rule, " Les
absents ont toujours tort," says the proverb. 6 ] " One of the
signs of a mean [vulgar] man is, to speak many words before
he is asked," says the Burmese Catechism, Putsha pagienaga. 7
"Thus one may know a fool's mind ere he is asked [a ques-
tion]. A jar half full of water will spill some of it, when a
jar quite full will spill nothing." 8
" Therefore," says Ebu Medin, " speak not of what thou
knowest nothing, neither answer until thou understandest [what
is asked and what to say]." 9 " Speak not before men wiser
than thyself ; and if thou wishest to learn, say not, ' I have
heard,' when thou hast not heard ; neither be ashamed to say,
' Teach me.'" 10 " For he," says again Ebu Medin, "who is too
proud to ask a question, sinks in error and ignorance (or
folly)." 11
" Tchinggiz-khan having heard that two young Khassar
and Belgetai murmured against him, wished to convict them
1 Rodriguez Gr. p. 95. 2 Maha Bh. Adi P. 79. 3 Menand. xxii. ed. B.
4 Hitop. ii. 49. 6 Id. iv. 105. 8 Fr. pr. r Putsha pagien. Q. 69.
8 Subha Bil. 121. 9 E. Medin, 320. ] Derek Erez Sutta, ii. 4.
11 E. Medin, 260.
XVlii. 14] THE BOOK OF PROVERBS. 523
by subtlety. He disguised himself as an old man offering a
bow for sale. ' Old man,' said one of them, ' thy bow would
just do for the spring-bow of a mole-trap.' Tchinggiz-khan
said, ' How can you two lads despise a thing ere you know
it ? Try the bow.' But neither of them could bend it. He
then took it, and with an arrow split a stone in two ; and
then left them with these words : ' O ye two lads, remember
the proverb, ' From over-much talking comes over-much
mauling [grinding].' Does not the old man understand it
better than you?'" 1 [Another old man was heard to say to
other young men : " Young men, as a rule, think old men
fools ; but old men know young men to be fools."]
Wisely says the Persian poet : " Until thou hast put the
word to each ear, form no judgment between the two [opinions
or meanings]." 2 " I do not like to talk at random (or to no
purpose) about what I do not understand," said Creon. 8
" OVTTOT eywy' dv, irplv iSot/x opOov CTTOS,
"Neither," says the Coryphaeus, "will I assuredly take part
with accusers until I know the rights of it." [But the man
who only says what he has in his head, without caring for
what others say, in an ' Irish quarrel,' when only the plaintiff
is heard, is called by the Japanese ' katakuchi-wa iyu hito,"
from ' katakuchi,' a pitcher without handles, to hold vinegar. 5 ]
Therefore say they also : " Do not say what you have not
well considered." 6
14 The spirit of a man will sustain his infirmity; but
a wounded spirit who can bear ?
n-V), in general fern., is also sometimes masc., and is of both gen-
ders in this verse ; IP't? FTP, 'the spirit of man' (masc.), in its strongest
manly sense; HSp? n-YT), and 'wounded, beaten, broken spirit'
1 Ssanang. Setz. p. 72. J Akhlaq Nass. 24. 3 CEdip. Tyr. 1520.
4 Id. 506. 5 Jap. pr. p. 108. Id. p. 549.
$24 ORIGINAL NOTES ON [xviii. 14
(fern.), in its weakest condition. Chald. and Syr. render this verse
correctly. LXX. and Vulg. paraphrase it.
"The spirit of a man" &c. " The quality of firmness innate
in a man who is firm and constant cannot be crushed, even if
he is in poor circumstances. If you put fire under fuel, the
flame will always rise upwards." 1 "Yea, even though it be
easier," say the Arabs, "to bring a wicked man out of his
wickedness, than a sorrowing man out of his grief." 2
" What is the use of armour to one who has patience ? Or
what is armour compared with patience and endurance?" 3
" Endurance (or patience) is the ornament of [diligent] ear-
nest men," says Vararuchi. 4 " Cultivate [practise] endurance
(or patience)." 5 "What, asleep? Arise, O king," said Vidura
to Dhritarashtra. " Hold [support] thy spirit [thyself] by (or
with) thy spirit. For this is the more excellent way, O thou
lord [chief] of [sarva satwanam] of all truest men." 6
" O Sumedha [of good intellect]," said Dipankara, " fulfil
the [eighth] 'paraml' of [addhit'hanam] steadfast resolution or
resolve. Like as a rock immovable and standing firm, is not
shaken by ever so many winds, but abides firm and stands in
its own place, so be thou also always immovable and stead-
fast in thy firm resolve [addhit'hane]." 7 "The ten 'paramls'
[paramiyo] to be gone through by the Bodhisatwa are : libe-
rality, religious observances [morality], asceticism [self-denial],
wisdom, patience [endurance], truth, constancy, kindness, and
hope." 8 [These ten 'paramls'are yet subdivided each into
three degrees, making thirty in all.] "And the five good
results of patience [endurance] are : (i) the love of mankind ;
(2) peace ; (3) few faults ; (4) no fear in death ; (5) not coming
for the four punishments after death." 9
" Strength of heart is from [integrity, power] firmness of
1 Nitishat. 75, and Chanak. ii. n, Tib. Schiefn., and Legs par b. p. 30.
2 Erpen. Ad. 5. * Pancha Ratna, 5 ; Nitishat. 18. * Nava R. 3.
6 Nitishat. 70. 6 Maha Bh. Stri P. 47. 7 Durenidana jat. p. 24.
Tsa-gnay Jay. Thera, 20. Judson's Diet. ' Thee-khan-hgyih.'
XVlii. 14] THE BOOK OF PROVERBS. $2$
faith," say the Arabs. 1 " c Is a mountain-pass said to be impas-
sable ? Think not/ said Tchinggiz-khan to his sons, ' how
can one cross it ; but think it passable, and cross it. Is a
river said to be impassable ? Think not how can it be crossed ;
but think it passable, and cross it." 2
" Looking at the nature of the body, senses, mind, and
understanding, let one always consider the soul, like a king,
as witness over the actions or energies of all those. It is only
from inability to discern [avivakena] that men attribute the
qualities and energies of the body to the pure soul, as they do
the blue colour to the sky." 3
" Patience is the work of the righteous. It is first [excel-
lent] in all cases, and is the key to all we wish for." 4 " Patience
is the best of counsellors, and humility is the very best [most
tried] of friends," say the Rabbis. 5 "What is patience?" ask
they. " That in which is no murmuring." 6 " There is no merit
in not giving pain to others ; but there is virtue in bearing the
evils we receive [from others]." 7 "Patience! patience! it is worth
a hundred ' zuzin ' [drachmas]. 8 " Patience is the key to the
treasury of one's wishes (or intentions) ; and patient is the man
who opens what is thus shut up." 9 " La pazienza e quella che
vince :" " Patience is that which overcomes," say the Italians. 10
"As the fragrance of sandal- wood is spread abroad when
the wood is cut and bruised, so also let ever so much affliction
befal a man of great qualities, yet will not his heart grow [bad]
faint thereby." 11 "For men [beings] of a firm and virtuous
temperament [disposition] are among the rest like Mount
Mahameru, that stands firm and immovable in the two
worlds of Yezds and Asuras [devils at war with the gods]." 12
" Every man carries a burden equal to his strength. The foot
of a locust is heavy for an ant," 13 says Sadi.
1 Rishtah i juw. p. 169. 3 Tchinggiz-khan, p. 2. 3 Atma-bodha,
17, 20. * Pend nam. p. 25. 6 Eman. B. Fl. 6 Nifkhar Pen. ibid.
7 Id. ibid. 8 Berachoth R. Bl. 521. Rishtah i juw. p. 34.
10 Ital. pr. " Subhas. 46. 12 Lokapak. 222. 1S Bostan, ii. st. 1 1.
526 ORIGINAL NOTES ON [xviii. 14
" It is a source of real peace (or pleasure) to have endured a
misfortune that had befallen us." 1 "Therefore, if misfortune
befals thee, bear [endure] it ; so that, being forgiven, thou
mayest be free [clean] from sin." 2 "Fortune," say the Osmanlis,
"is not far from the head of the courageous [brave] man," 3
" who is seen and proved on the field " [of battle, in trial and
danger], " Happy is he who bears and says nothing. A
hundred evils pass by him " [spares himself a hundred evils]; 4
"whereas he who cannot bear one word will have to bear
many." 5 " Patience [endurance] or silence in a dispute is the
root of good [success]," 6 says Moses ben Ezra. "Patience is
bitter," says the proverb, " but the fruit of it is sweet," and " is
the key of business." 7
"But he who has no patience has no wisdom." 8 On the
other hand, " he that has patience has valour ; but he who is
hasty (or violent) is impious." 9 "So then, O wise Sumedha,
practise the ' paraml' of patience [khanti paramim]. Be patient
in praise and in contempt ; like the earth that bears patiently
everything, clean and unclean [pure and foul]." 10 "The strong
[brave, dhlra], firm, wise man when in difficulty is never
troubled ; but he seeks [help by his] efforts, without distress,"
said Vidura to Dhritarashtra. 11
"For courage kills [overcomes] calamity [misfortune]." 12
<j)fpeiv u>s p$<TTa, yiyvtoo-Kovres on
TO rrjs dvayKfj^ ecrr dS'fjpiTov cr$evos'
" Since we must bear our lot the best way we can," said Pro-
metheus when bound, " knowing that the power (or strength)
of Fate cannot be conquered (or overcome)." It looks like
irony to add :
1 Nitimala, iii. 62. 2 Gulist. ii. 41. 3 Osm. pr. * Yalkut
Mish. R. Bl. 305. 6 Mifkhar hapcn. R. Bl. 306. Id. ibid.
r Pers. pr. 8 Id. 9 Meid. Arab. pr. 10 Khantip. jat. p. 22.
11 Maha Bh. Udyog. P. 1077. 12 Id. ibid. 1488.
Prom, vinct. 104.
xviii. 14] THE BOOK OF PROVERBS. 527
" Patiens et fortis seipsum felicem facit." 1
Although we are told that "if a man has gathered together
sufficient virtue and fortune, if he is alone, may yet overcome
all. The king of beasts and Chakravarti [whose kingdom was
from sea to sea, the whole earth] need no companion." 2
" Rebus in adversis animum submittere noli,
Spem retine ; spes una hominem nee morte relinquit,"
says D. Cato. 3
" There is one, but only one [lit. no second], fault attached
to patience," said Vidura to Dhritarashtra, " and that is that
a patient man is reckoned weak and without energy. But it
ought not to be called (or thought) a fault, for patience is
[paramam dhanam] the [best] greatest riches ; it is the virtue
of the weak and the ornament of the strong." "What may
not be done in the world with patience ? It has the power of
subjugation [of overcoming difficulties]." 4
"And there is wisdom in patience" [endurance]. 5 For
" gwell y wialen," Sic. : " Better is the rod that bends, than the
one that breaks," say the Welsh. 6
" sed levius fit patientia,
Quidquid corrigere est nefas." r
" Patience," says Husain Vaiz, " is endurance of all trials, and
of every misfortune that befals man, when sent by God Most
High ; and it is a quality very acceptable to God." ["Then
whence can there be patience in a bad man ?" asks Chanakya. 8 ]
" Whether waved silk or brocade, the dress that never wears
out is patience." 9 When in Chin provisions failed, Tsze-hoo
felt displeased and said : " Is a superior man to be brought to
such a strait ?" Confucius answered : " The superior man is
firm in seasons of distress ; but the mean man when in dis-
1 Publ. Syr. 2 Sam ugh. 4, and Legs par b. p. ro. * Dion
Cato, ii. 25. Maha Bh. Udyog. P. 1018, 1019, 1020. 6 Siiin-
tsew. 15. Welsh pr. T Hor. Od. i. 24. Chanak. 60.
9 Akhlaq i m. v.
528 ORIGINAL NOTES ON [xviii. 14
tress commits all manner of excesses." 1 "For of ten men,"
say the Osmanlis, "nine are women." 2
"But seek refuge in thine own mind," said Bhagavan to
Sanjaya. 3 " For those who endure everything, and those who
have given up doing injury to others, go to heaven."* "A
man of sense (or of mind) kills desire within him, but never
gives way to discouragement. Fire may be quenched, but
can never grow cold." " The two-fold condition of such a man
is like that of a wreath of flowers : either he rises over the
head of all, or he dies in the wilderness." 5 "Therefore do not
lose courage," says Avveyar. 6
" For although patience is the key to open [solve] the diffi-
culties of life, yet it is heavy, and is made of iron," says Nebi
Effendi to his son. 7 " Patience ! hurry not thy affairs.
Patience is the key of the door that leads to joy. With
patience, an enemy becomes a friend ; a highwayman be-
comes a guide by the way. With patience, one undoes every
knotted thing ; and with patience, dark night becomes day
(or dawn)." 8 " Patience, though at first it tastes [appears]
like poison, yet turns to honey when it has become part of
one's nature," says Sadi. 9
" Patience is acceptable to God, for God is with the patient," 10
says the prophet, " on whom be peace ! Patience is the key
that opens a closed door, and is a garment that never wears
out ; for the merit of a man is not according to his pretensions,
but his patience and endurance constitute his value." 11
" Ov Svva/zcu (rot, Ovfif Trapao^flv ap/xeva irdvra,
TWV Se KaAwv ov TI <rv povvos (pps'" lz
" O my temper, taste and fancy, I cannot get you everything
to please you ; then learn patiently to like what you get :
1 Hea-Lun, xv. 2. 2 Osm. pr. 3 Maha Bh. Bhishma P. 927.
4 Hitop. i. 66. 6 Id. ibid. 140, 141. 8 Atthi Sudi, 6.
7 Khair nam. Gazal. p. 62. 8 Id. p. 42. 9 Bostan, iv. st. II.
10 Qoran Sur. ii. 148. u Akhlaq i m. v. 12 Theogn. 703.
xviii. 14] THE BOOK OF PROVERBS. 529
others like good things as well as you [and do without]," says
Theognis. But
" TO (frepov eK Oeov
" We must bear with good grace what God sends us," says
Sophocles. "As the camel, so is the burden," say the Rabbis. 2
A voice in the Black Palace, singing a dirge, said : " Oh !
my spirit fails within me, between affliction and danger. What
is the archer to do who wants to shoot an arrow when battle
is at hand, but finds his bow-string cut or broken?" 3 "Yet
let him [the wise man] not lose heart when his means diminish,
neither let him abandon virtue. Let him not feel overjoyed
with pleasant things (or in agreeable circumstances), nor yet
be cast down when the reverse happens," said Kaushiki to the
king of Mithila. 4 " Nothing comes to him that complains
(or grieves) ; he only makes himself miserable," said Vyasa. 6
" There is no end to being dissatisfied ; whereas contentment
is very great happiness."
"But the mind ought not to be thrown down [dejected].
Such a state is real poison. It kills the man who gives way
to it, as an angry snake kills a child. He who loses courage
at starting, no good can come to him thus bereft of his energy,"
said Vyasa. 7
""Hv o.v fJLoipav eAg?, ravrrjv <!/), ftijS' ayavaK-m'" 8
" Bear the portion thou hast received (or taken) and grumble
not," says Pythagoras of Samos. " For it is the part of a man,"
say the Greeks,
"'AvSpos, ra irpoo-TTLTTTOvTa ycwou'cos (frepeiv'" 9
" nobly to fear whatever befals him." And again :
Sei <rvpopa.j/ TOV euyevr}'" 10
1 CEdip. Col. 1694. 2 Sota, Khar. Pen. xii. i. 3 Alef Leileh,
7th night, p. 44. * Maha Bh. Vana P. 13743. Ibid. 14083.
6 Ibid. 14084. r Ibid. 14085. 8 Xf' vff - *"" 18. 9
10 Id. ibid.
VOL. II. 2 M
530 ORIGINAL NOTES ON [xviii. 14
" It behoves a well-born, generous man to bear adversity with
fortitude [firmly, courageously] :"
" Ileipw TV^TJS S-voiav cv^epws </>epeiv'
who says : " I will try and bear as well as I can the vagaries
of Fate."
" Men," said Vidura to Dhritarashtra, " who have the wis-
dom (or spirit) and intelligence of 'pandits' [educated, learned
men], are not overwhelmed by misfortunes." 2 "Miten on,"
&c., "'how is the thought [mind] of the happy?' asked Aino.
'As the surging of the water in the trough of the sea.' ' How,
then, is the mind of the miserable?' 'It is like frozen snow
under the crest of the roof; like water in a deep spring.'" 3
" I do not wish for evil when it leaves me," said Hodba ;
but when it comes, I ride it/' 4 " For it is of manliness to hide
one's hardships [misfortune]," says another Arab ; to which
the Commentary adds : " From manliness comes self-preser-
vation from difficulties ; it gives resolution and courage to
bear against a reverse of fortune or of easy circumstances."
For " a man without calamity is a man without a visit from
God," says the proverb. 5 [A trifling alteration would give the
above proverb as, " Difficulties become lighter through man-
liness."]
" Firmness and constancy consist in standing firm in the
fulfilment of our purposes, and in persisting in the removal
of inconveniences and misfortunes. And, in sooth, firmness
brings forth the fruit of prosperity and of blessing. Lay
the foundation of thy business on firmness, and thou shalt be
safe. And think not of safety in indecision [trepidation].
Firmness is best." 6 " Buen corazon," a good heart, say the
Spaniards, "quebranta mala ventura:" 7 "breaks a misfortune."
And the Latins :
1 yvw/i. pov. * Maha Bh. Udyog. P. 993. 3 Kalevala, iv. 197.)
4 Hamasa, Erp. p. 321. 6 Rishtah i juw. p. 20, 21. 6 Akhlaq
i m. xiv. 7 Span. pr.
xviii. 15] THE BOOK OF PROVERBS. 531
" Fortuna opes auferre, non animum potest." 1
Luckily ; for " though a smith knows how to heat and to weld
iron broken two or three times, yet if the spirit be broken,
where can one get another?" [lit "another, say ye, can be
had ?"].
1 5 The heart of the prudent getteth knowledge ;
and the ear of the wise seeketh knowledge.
"Learn to feel your own wickedness [shortcomings, defects],"
said Tchinggiz-khan to his sons, "by inquiring of others; and
be taught the failings of your own mind (or heart) by inquir-
ing of the wise. For let the shaft of an arrow be ever so
straight, without the eagle's feather it will not fly when shot
from the bow. So also let a man be ever so well-born, he will
not become wise but by teaching [schooling]." 3 And Rabbi
Gamaliel : " Get for thyself a master, and cease from doubt."
To which the gloss adds : " For if thou learnest by thyself,
thou multipliest doubt" 4 "But in choosing a teacher," says
Borhan-ed-din, " choose one who is very learned, very religious,
and very able." 5
Confucius says of the superior man, that " he studies much,
and practises [acts] firmly." 6 " As the bee [humble-bee, de-
hire?] slowly collects honey from the pollen of flowers, by
flying everywhere from one flower to another, so also does a
good man gather from the kindness, virtue, and wisdom of
great men, intent withal on the protection of creatures
[beings of all sorts] ; he certainly gathers good fortune with-
out trouble." 7 "O Buddha," said the gods to him, "thou
despisest not those who are not wise, neither art thou proud
of the pride of wisdom " [but thou helpest them all]. 8
1 Lat. pr. 2 Vemana, i. 50. 3 Tchinggiz-khan, p. 2.
4 Pirqe Avoth. L 1 6. 6 Borhan-ed-d. iii. p. 30. 6 Chung yg. c. xx.
7 Subhasita, 25. 8 Rgya-tcher r. p. c. xxiii.
2 M 2
532 ORIGINAL NOTES ON [xviii. l6
1 6 A man's gift maketh room for him, and bringeth
him before great men.
This and the following verse, as well as several others in this
chapter, refer to the administration of justice by gifts and bribery,
"ib 2TTiy will make a wide place for him.' ^? ^rnp, 'ample room to
thee,' is an expression of welcome, the like of which is in constant
use among Arabs: Marhaba! 'Welcome!' Chald., Syr., LXX. follow
the Hebrew. This verse might be taken figuratively of intellectual
gifts that bring a man into notice, were it not that I^P forbids it.
]ria tt^S is ' a liberal man,' a man of gifts ; not ' a gifted man, ' ch.
xix. 6.
" A man's gift" &c. " He who precedes his want (or desire)
with a present, makes men more ready to grant him his
request." 1 "One favour from the judge is better than ten
thousand witnesses," says the Persian proverb. 2 For " davidas
quebrantan pefias," "gifts break stones," say the Spaniards. 3
" Without gifts [to the brahmans] there is no passing through
Mathura [the birthplace of Krishna, and a pilgrimage]." "For
as the gift, so is the service," say they in Bengal. 4 " Evidently
(or confessedly) among men, it is thought proper to give to
bad men ; but he who makes presents to men in power and in
office, sows his seed broadcast in the fields." 5
" When you send presents," say the Chinese, " it is necessary
that, whether in much or in little [abundance or economy of
expense], they should hit the mark. Do not disapprove of
the 'much,' nor speak of the 'little ;' and be not excessive in
extravagance and elegance." 6 " An untamed man is tamed
by a gift. A gift accomplishes everything " [also ' giving ' or
'liberality' accomplishes everything]. 7 In another sense, "the
freeman is enslaved by a gift," says Ali ; to which the Persian
Commentary adds : "If thou wishest that the great men of the
world should come and bow their heads before thee, treat them
1 Ebn Medin, 184. 2 Pers. pr. 3 Span. pr. 4 Beng. pr.
6 Lokapak. 128. 6 Dr. Medh. Dial. p. 219. 7 Lokaniti, 128.
r
xviii. 17] THE BOOK OF PROVERBS. 533
with proper respect [humanity, ' mardumi kun']; for thereby is
the freeman made a slave" 1 [obligatus, obliged].
1 7 He that is first in his own cause seemeth just ;
but his neighbour cometh and searcheth him.
"He that is first" &c. "When the six false teachers came
to try their skill with Saldschol, who showed himself proud
and indifferent [strutting about], the king told Bchom-ldan-
hdas [Buddha] they were come ; to which he simply replied :
' I know the time,' that's all." 2 " But the examination (or
searching) depends on him who makes it. How can a simple-
ton tell readily a mistake in money-matters ?" 3 " He who has
always and with all his might applied to study, is not like
him who has only just begun by singing a song;" 4 and he is
a better judge of what is meant by ' study.'
" But the coming of a good man [yet a stranger] into an
assembly where they can come at no wise and important
decision, is, however, like one looking in a dark room for
chattels arranged by others." 5 "Wherever luck or ill-luck is
seen, there is a scramble of some sort. The flying [unfurling]
or the entangling of the standard depends on the strength of
the wind," says the Hindoo. 6 " And when a man charges
another with a crime [evil deed], he is in turn charged alike
by this one," said Tokinusi, when convicted of theft by Faru-
zumi. 7 " For no man sees a fault in himself," say the Rabbis. 8
" Yet it is not what thou sayest, but what others say of thee,"
say they also. 9 " Since from the walls of thy house, one may
see thou art a coal-burner." 10
" Figulus figulo invidet faber fabro:" 11 " One potter envies
another, and a smith his fellow." " No craftsman likes one of
the same craft ; every tradesman hates his fellow," say the
1 Ali ben A. T. gth max. 2 Dsang-Lun, c. xiii. fol. 49.
8 V. Satasai, 383. * El Nawab. 123. 6 Lokapak. 181.
6 S. Bilas, 61. J Nageki-no kiri. p. 78. 8 Millin, 106. Yalkut,
R. Bl. 421. 10 Berach. R. Bl. 496. u Lat. pr.
534 ORIGINAL NOTES ON [xviii. I/
Rabbis. 1 " Eso es tu enemigo, el que es de tu oficio:" 2 "He is
thy enemy, he who has the same office," say the Spaniards.
" For two of a trade never agree." 3 " Every trade," says the
Persian proverb, "is inimical to the same." 4 "Because," say
the Georgians, " one tradesman knows another [of the same
trade and his tricks]." 5
" But he who bespatters his neighbour, shall receive the
same," says Asaph. 6
" Ab aliis expectes, alter! quod feceris," T
says Publius Syrus. "And Thales being asked what is difficult,
said : rov cavrbv yvuvai, ' to know oneself ; ' and when asked
what is easy, he answered : TO> aA.A.o> im-oriOea-dai, ' to advise
others;' and how to live happy, he said: 'by not doing our-
selves what we blame in others.' " 8 " Shall we blacken our
clothes black [keep them dirty], and wash white those of
others?" ask the Arabs; 9 forgetting that "thy neighbour is
thy looking-glass," as the Georgians 10 have it.
" God save us, then, from a neighbour with two eyes," say
the Arabs. 11 " Yet an enemy with two eyes is better than a
foolish friend," say they in Ceylon. 12 "Quot capita," however,
"tot sententiae:" 13 "The pot calls the kettle black." And one
Arab says to another Arab, " Thy face is black;" so say the
Turks. 14 "The raven being asked, 'Who is handsome?' 'My
young,' replied he;" 15 "because that which pleases the heart is
beautiful," say again the Osmanlis. 16 "So thought mother owl
when asked by the eagle how he should know her owlets?
' They are the loveliest things ever seen.' The eagle did not
recognize them from the mother's description, and ate them."
For " it is not what thy mother says of thee, but what others
think of thee," say the Rabbis.
71 Yalkut, R. Bl. 64, and Ep. Lod. 1226; Tanch. in Gen. and in Metzora,
M. S. 2 Span. pr. 3 Eng. pr. * Pers. pr. 6 Georg. pr.
6 Mishle As. xxvi. 27. 7 Pub. Syr. 8 Sept. Sep. p. 31.
9 Arabpr. Soc. 10 Andaz. 91. u Ar. pr. Soc. 12 Athitha
w. d. p. 76. 13 Lat. pr. " Osm. pr. * Ibid. 16 Ibid.
XViii. 17] THE BOOK OF PROVERBS. 535
Thus " no sooner is a house built," say the Telugus, " than a
thousand people make remarks upon it." 1 "Judge thy neigh-
bour, however, by his [innocent, good] side, and do not despise
(or humble) him for his bad [wrong] side," say the Rabbis ; 2
since " what profits one man, injures another. The moon on
the increase opens the flower of the kumuda [white water-
lily] ; and when on the decrease, the buma [?] flower." 3
" A man, then, is not innately just for judging a cause readily.
But the wise man, who considers well what is right and what
is not, and who judges others, not arbitrarily but equitably,
holding with intelligence to what is right, such a man may be
said to be just [and righteous]." 4 For "he," says Ebu Medin,
" who was afraid of the answer, did not speak rightly [to the
purpose]." 5 " But even if our aspirations [expectations] were
as high as Mt. Meru, we shall only get our merits," 6 say the
Cingalese. " And learning purified by examination shines all
the more brightly for it [is made to shine, &c.]." 7
"A new broom of strong cocoa-nut fibre," say they also,
"sweeps clean." 8 " Though it be bad [of inferior quality], it may
yet sweep the dust of the house," say the Tamils. 9 To which
the Georgians add : " but an old one scrapes up [out] the
sand." 10 Both examiners and examined know this from expe-
rience. The latter, no doubt, agree with the Arabic proverb :
" He who sifts others, strain him." 11 " Every man thinks him-
self great until his better comes." " When the lula [a favourite
fresh-water fish of Ceylon] is not in the hole, the kanaya
[another fish] swims about in style [lit. plays the wise] ;" 12 or
like the eagle that swept down on the two cocks that were
fighting together. 13
1 Tel. pr. * Derek Erez Sutta, iii. 2. Sam iigh. 121.
4 Dhammap. Dhammattav. i, 2. 6 E. Medin, 169. 6 Athitha
w. d. p. 77. r Nitimala, iii. 59. 8 Athitha w. d. p. 51. 9 Tarn. pr. 524.
10 Andaz. in Tsiskari. 1853. u Arab. pr. Soc. n Cing. prov. MS.
13 Syntipa, fab. 7 ; Sophos. fab. 7.
53^ ORIGINAL NOTES ON [xviii. l8, 19
1 8 The lot causeth contentions to cease, and parteth
between the mighty.
" It carried the day," said the guard :
7raA.os Ka.6a.ipfl TOVTO rdyadov Aa/3eiv
" and the lot excludes poor me from receiving the boon. I go,
therefore, but against my will."
19 A brother offended is harder to be won than a
strong city : and their contentions are like the bars of
a castle.
37tt7?D PS, ' a brother separated, at variance,' may be taken collec-
tively. Syr. and Chald. have ' a brother at variance with his brother'
is like a city of strength [a strong city].
' " A brother offended" &c. " It is difficult to divide good
men, though it is easy to reconcile them ; it is, however, easy
to divide bad ones, but hard to reconcile them. See the
difference there is in joining pieces of wood, and trying to do
it when the wood is reduced to charcoal." 2 [The Mong.
version reads : " See the difference in breaking and twisting
them." 3 ] " It is said that enmity among relations is like fire
in a bed of reeds. Fire does not burn better in a lamp than
enmity among kindred. And enmity among relations is like
the bite of scorpions. Relations are scorpions ; nay, harder
than scorpions," 4 say the Arabs.
"If iron be broken, it may be again united ; but if the friend-
ship [heart] is broken, it cannot be united," says the proverb. 5
"Amigo quebrado soldado, ma nunca sano:" 6 "A friend broken
[estranged] is soldered, but never sound," say the Spaniards.
"And what is fire [compared] to relations?" 7 "Thou shalt
move hard mountains more easily than thou shalt persuade
1 Soph. Antigone, 274. 2 Legs par b. p. 123. 3 Sain ugh. 124.
4 Eth-Theal. 169. 6 Telugu pr. 6 Span. pr. r Pancha
Ratna, i.
xviii. 19] THE BOOK OF PROVERBS. 537
hardened hearts." 1 Ravana said : " The darts of Ramchandra
are bearded, but the reproaches of Vibhishna are unbearable ;
like the burning heat of the sun after the passing of a cloud." 2
" Entre dos hermanos, dos testigos y un notario :" " Between
two brothers," say the Spaniards, " you require two witnesses
and an attorney." "Ira de hermanos, ira de diablos," 3 say
they also.
For " albeit men are brothers, yet are their dispositions ' this
and that ' [different]." 4 "And a man is in general injured by
his own kindred (or class). When the light of the sun has
risen, then all other radiant bodies are [erased] extinguished
[a family quarrel is hotter than other petty bickerings]." 5
"We often see, however, that great quarrels end in great
friendships, and that those who quarrelled at last agree." 6
" Everything," says Epictetus, " Bvo tx fl ^fto.<s, TI)V /zev <^o/3TjTi)v,
TT}V Se a<f>6p-r)Tov, has two handles, one that can be held, and
another that cannot be grasped [is intolerable]. Thus, if thy
brother offends thee, do not take the offence [by the handle
of the offence], for that handle will not hold. But take hold
of the other handle : ' He is my brother, he was brought up
with me.' This will hold." 7 As a rule in life, " Take things
by the smooth handle." 8
" Brothers sometimes disagree ; let there be kindliness [pity]
among brothers [affection makes them brothers]," say the
Japanese. 9 " Niun muro e tanto forte quanto 1'unita e la con-
cordia :" "No wall is so strong as are union and concord,"
say the Italians. 10 And Confucius : " Harmony is the rule [or
law] of the universe" [KOO/AOS]." Brotherly love, the duty of
respect for the elder brother, is held by the Chinese as second
only to filial piety towards father and mother. Thus in the
San-tsze-king, 12 we read that " Yung, when only four years old,
1 Ebu Medin, 67. 2 Ramayana in Kobita Rat. 87. Span. pr.
4 V. Satas. 211. 6 Legs par. b. p. 207. ' Ibid. 221.
I Epict. Ench. 65. 8 Eng. pr. 9 Jits go kio, 17, 18. 10 Ital. pr.
II Chung yg. c. i. 2. n 18 20.
538 ORIGINAL NOTES ON [xviii. 2O
gave up his pears [to his brother] ; so that duty towards brothers
should be learnt next to filial piety. Then see and hear."
And further on 1 we read: "Art thou an elder brother?
Then love thy younger brothers. Art thou a younger brother ?
Then respect thy elder brother. This is one of the ten duties
of mankind." " No peace and no good understanding between
some thirty men is like a ruined fence. But unity between
two men is like a firm [solid] wall (or rampart)." [" Two hearts
in one, cut through a mountain." 2 ] "Disunion among men is
like that of a herd fleeing before a panther. Therefore dili-
gently seek union ; and do not rile thy friend with ill-natured
[unkind] words." 3
20 A man's belly shall be satisfied with the fruit of
his mouth ; and with the increase of his lips shall he be
filled.
"A man's belly" &c. " Disease comes in at the mouth, and
at the mouth goes forth calamity (or disgrace)," say the
Chinese. 4 "And one word may do either good or harm," says
the proverb. 5 " But if the tongue is good, the village (or
world) will be good also." 6 "You cannot obtain your wishes
in this world by speaking bad words. Although you may
form your own opinion [within], yet should your words be
affable [yielding] to everybody." 7 " To praise others and to
speak well of them produces happiness. To speak evil only
yields trouble," 8 say the Mandchus.
"And if a man speaks, or does anything with a serene mind,
happiness follows him, like a shadow that never wanes," says
the Buddhist. 9 "A man's troubles come from the tongue,"
says the Arab ; to which the Persian adds : " O tongue ! thou
art both a boundless treasure, and also one of hopeless [remedi-
1 At 50. * Pers. pr. 3 Oyun tulk. p. 9. * Chin. pr. G.
6 Tarn. pr. 6 Tel. pr. 1352. T Legs par. b. p. 382. 8 Ming
h. dsi, 7. 9 Dhammap. Yamakav. 2.
XVlii. 21] THE BOOK OF PROVERBS. 539
less] sorrow [trouble or pain]." 1 "Some say that perfection
lies in things spoken [speech or words] ; and others say that
it lies in thoughtfulness without words. But it is a bad dog
that first gives a growl at the enemy, while the cat catches a
mouse stealthily without making a noise." 2 ["A cat that
mews catches no mice," says the Georgian proverb. 3 ]
21 Death and life are in the power of the tongue:
and they that love it shall eat the fruit thereof.
"Death and life" &c. " If a man's tongue is honoured, it is
well with him ; but if it is thought little of [despised], he loses
his head thereby [is struck off]," says Ajtoldi. 4 " One's
speech is always to be watched ; for from it comes destruction,
as in the case of the tortoise that would open its mouth when
told by the geese to keep it closed." 5
[See ch. xiii. 3, and add the following, from TJie Fireside,
May, 1890, that bears upon that anecdote.] "Living in the
city portion of London, I observed, one afternoon, in the aper-
ture generally left for the cellar or kitchen window when
underground, an unfledged house-sparrow, incapacitated from
flying to any distance, which had been inadvertently precipi-
tated down this same dungeon, across which, in an oblique
direction, was laid an iron bar, extending within a foot of the
surface. The mother was at the top, looking down with pity
and alarm at the awkward position of this, perhaps, her only
child. Many and ingenious were the attempts on the part
both of parent and offspring for the regaining of the latter's
lost position ; but each and all proved futile and unavailing.
I looked on with a degree of pleasurable excitement, mixed
with fear and anxiety, lest the issue should be the flying away
of the mother and the desertion of the child. But no ! a
mother's constancy will not thus fail. Although each new
1 Rishtah i juw. p. 46. * Sain ugh. 115. 3 Georg. pr.
4 Kudat-ku Bil. x. 2. 6 Hitop. iv. 5, Calc. ed.
54 ORIGINAL NOTES ON [xviii. 21
proposal seemed to be defeated in the carrying out, the intel-
ligent creature at length flew away, returned with a stout
straw in its beak, and rested for a few seconds on the edge.
Conceive my delight when the little nestling, after a chirrup
or two from his mother, learning no doubt the particulars of
the project, climbed to the farthest end of the bar next the
ground, received the preferred straw into its beak, and was
raised, to my breathless and unspeakable astonishment, to
the earth, on which its now delighted mother stood. W. H.
Cordeaux."
"The safety of a man is in holding his tongue ;" and "his
rest (or peace) is in his keeping his tongue quiet," 1 says the
Arab. " Thy tongue," says Ebu Medin, " is sheathed in thy
mouth ; if thou draw it out, it will be either for or against
thee." 2 " Mind thy tongue, and thy head will be safe," 3 says
the Uighur ; and the Turk : " By the tongue does a man
grow, and by it he also perishes." 4 " For the safety of the
body (or person)," says the Arab, "is in silence." 5 "And the
error of one thought entails regret to the end of life," says the
Chinese. 6
" Cada uno es hijo de sus obras :" 7 " Every man is [son] the
offspring of his own works," say the Spaniards ; and " is the
architect of his own fortune." 8
"FAworo-a TU^, yXwcro-a SaifLtav'"
" The tongue is fate (or luck), and the tongue is doom [demon),"
a saying of Harpocrates, quoted by Plutarch. 9 " Thy tongue
is like thy horse ; curb it (or keep it in), and it preserves thee ;
let it go, and it will deceive thee" [throw thee off]. 10 "A man
whom his tongue rules, must think little of his body," says
Ebu Medin. 11 " He thus may do for himself what even his
enemies could not do for him." 12
1 Nuthar ell. 112, 113. 2 Ebu Med. 162. 3 Kudat-ku Bil. x. 13.
* Osm. pr. 6 Ar. pr. 6 Chin. pr. 7 Span. pr. 8 Eng. pr.
9 De Is. et Os. Opp. ii. p. 378. 10 Arab. pr. Soc. u Ebu Med. 310.
12 Georg. pr.
XVlii. 2l] THE BOOK OF PROVERBS. 541
" If a man would but use his mouth as he uses his nose, he
would be safe to the end," say the Japanese. 1 " For with only
three inches of tongue, he wounds five feet deep. The mouth
is the door of misfortune, and the tongue is the root of it." 2
" Weigh not [open not] thy heart to a licentious man," says
Ani, " to give way to thy tongue; [be on thy guard with him].
Tidings [voice, words, tales] travel fast : once gone from thy
mouth, and when repeated, they may bring thee into trouble.
A man's ruin is on his tongue. Beware of working ruin for
thyself." 3
" The treasure [good] of a good tongue is a real possession.
Profit and loss coming both from the tongue, one ought to
beware of carelessness in it," says Tiruvalluvar. 4 " Odi, vedi e
taci se vuoi viver in pace:" 5 " Hear, see, and hold thy tongue, if
thou wilt live at peace," say the Italians. " Onor di boca assai
giova, e poco costa :" " Honour gained by the mouth is most
helpful, and costs very little." 6 Anacharsis being asked what
thing among men is both good and bad, "^17, yXJ<r<ra, said :
"The tongue." 7
"A vizeer being asked by the king to bring him the sweetest
food on earth, brought him a tongue ; and being ordered to
bring some of the bitterest food on earth, he again brought a
tongue. The king wondered much. But the vizeer answered :
' There is nothing sweeter and nothing more bitter than the
tongue on the face of the whole earth.'" 8 "And the head is
smitten [wounded] for the errors of the tongue," says the pro-
verb. 9 " O king," said Leon to Phonez, " man is slain by his
tongue ; not else. And a man thus suddenly slain by the
tongue may never be brought back to life by it ; neither is
there any salve (or balm) for wounds inflicted by the tongue,"
said Sulkhan Orbelian. 10
1 Do ji kiyo. 2 Id. ibid. * Ani, 33rd max. * Cural, 642.
6 Ital. pr. 6 Id. ibid. ' Sept. Sap. p. 52. * Sibrzne
Sitsruisa, xii. p. 22. 9 Telug. pr. 10 Sibrzne Sitsruisa,
xxi. p. 38.
542 ORIGINAL NOTES ON [xviii. 22
22 Whoso findeth a wife findeth. a good thing, and
obtaineth favour of the Lord.
Here Chald. follows the Hebrew. But Syr. and LXX. insert
'good,' a 'good wife.' The LXX. adds a paraphrase, and Vulg. is
altogether different.
" Whoso findeth a wife" &c.
/za/orus eya>, (TV B' l/xot yiyvou, d
" There is nothing, Cyrnus, my son, sweeter than a good wife.
I bear witness to the truth of it, and so do thou agree with
me," said Theognis. 1 [" For sweetness, the bee ; for love, a
wife." 2 ]
"A man," says Manu, "is insomuch a man as he is himself,
his wife, and child. So said learned men ; and also that ' he is
husband and she wife ' [one with him]. Neither by sale nor by
desertion is a wife severed [set free] from her husband. And
this law, enacted of old by the Lord of all creatures, do we
acknowledge. Therefore let husband and wife abide together
constantly until death. This is in a few words the supreme
law for husband and wife." 3
"A wife," said Shakuntala to her husband, "is one half of
the man ; she is his best friend." 4 "Married men understand
business ; manage well their domestic affairs ; they have
somewhat to trust to and to lean upon ; they have a fortune
in their wife. For the wife," continues Shakuntala, "is the
one friend when all the others have left him. [" One friend left,
company left." 5 " Two is company, three is none." 6 ] She then
speaks kind words. A father is for advice in virtue ; a mother
is for advice in trouble. But men who tread the path of life
find rest in their wife. He, then, who has a wife is to be
relied upon ; and a wife is his supreme good." 7
1 Theogn. 1178. 2 Burmese Hill pr. 171. Manu S. ix.
45, 46, 101. * Maha Bh. Adi P. 3028. 6 Pers. pr. 6 Eng. pr.
7 Id. ibid. 3029.
xviii. 22] THE BOOK OF PROVERBS. 543
" If the wife [true wife, 'sati'] delights in that which pleases
her husband, and if the husband and wife are united as one,"
says Vema, "it leads to perfect purity." 1 "And she is a wife
who only desires her husband's good." 2 Therefore, "Ch'in-
contra buona moglie, ha gran ventura:" 3 "He who finds a
good wife, finds great happiness (or great good fortune)," say
the Italians, who add : " Chi piglia moglie per denari, spesso
sposa liti e guai :" " He who marries a woman for her money,
espouses mostly quarrels and sore troubles." On the other
hand, " It is of no use," says the E-king, 4 " to take to wife a
woman who only looks at her husband's gold, and does not
care for him. There is no profit in it." " For she will spend
it all upon herself," adds the Commentary.
" There are three kinds of wives," say the Arabs : " the wife
for beauty ; the wife for life ; and the wife for her dowry." 5
[The one for life is best] " Hasten when buying land," say
the Rabbis ; 6 "but choose a wife [slowly] at leisure."
" Nubere si qua voles, quamvis properabitis ambo,
Differ ; habent parvas commoda magna moras."
" If thou art inclined to take to thee a wife," says Ovid, 7 " how-
ever much in a hurry, yet wait a bit. A short respite may be
a great advantage ;" for all men are agreed that, "three per-
sons are hard to choose : a husband, a wife, and a doctor,"
say the Rabbis. 8
"And marry thy equal in rank," says Cleobulus ; 9
"*Av y/> CK rcJV KpeiTTOvwv, AcfySys, SfcnroTa's KTrfTTf, ov cTuyvcveas''
" for if thou choosest a wife from a family above thee, thou
wilt get to thyself, not relations, but masters." So Calli-
machus :
"T^v Kara erdurov IAa'" 10
" Choose then a wife suited to thee." " Equal should marry
1 Vemana, iii. 145. 2 Nitishat. 58. 3 Ital pr. 4 Ch. iv.
Loo-san. 6 Arab. pr. 8 Jebamoth, 63, M. S. 7 Fast. iii. 393.
8 Ep. Lod. 1909. 9 Sept. Sap. p. 12. 10 Epigr. i.
544 ORIGINAL NOTES ON [xviii. 22
his equal," say the Hindoos 1 [to which a story is added to
prove it]. And Ovid again :' 2
" Quam male inaequales veniunt ad aratra juvenci,
Tarn premitur magno conjuge nupta minor.
Non honor est, sed onus species laesura ferentis.
Siqua voles apte nubere, nube pari:"
"A pair of ill-assorted bullocks yoked to the plough, and a
tall husband joined to a small wife, look very much alike.
He is none the better for it, but looks, poor man, as if he was
carrying a burden. If bent on a suitable marriage, choose one
like thee in rank and position."
"Any vulgar woman," said Shakya-muni, " does not please
me. The one I would choose to wife, who agrees with my
disposition, and who pleases my mind, must be modest, pure
of body, kindred, and family." 3 " My son," said king Sud-
dhodhana to the ' purohita ' [family priest, chaplain], " is not
easily pleased. It matters not whether his intended bride be
of the royal, brahman, vaishya or sudra caste ; but she must
be endued with qualities. My son is not taken with purity of
family or of race ; bnt the woman in whom his heart delights
is one possessed of true, real qualities, and the law [moral
virtue]." 4 ; ";
" A virtuous (or righteous) man," says Manu, " may receive
pure knowledge from the unworthy ; he may learn virtue from
the ignoble ; and he may also take a jewel of a wife from a
low family." 5 " Ri-wago, minister of king Sathub, once sent
a brahman to fetch a wife for his son. He saw, among a
number of maidens, one who waded a stream with her shoes
on, while the others waded bare-foot ; and who swam across
in her dress, and not bare as the others did. He said to her :
' Maiden, thou hast acted very wisely to-day. Hast thou father
and mother?' 'I have,' said she. 'Then lead me to thy
1 Kobita R. 61. 2 Epist. ix. 29. 3 Rgya-tcher r. p. ch. xii. p. 121.
* Id. ibid. p. 123. 6 Manu in Kobita Rat. p. 183.
xviii. 22] THE BOOK OF PROVERBS. 545
home.' She did so, and the father gave her to the brahman " l
[almost in the same words as Bethuel gave Rebecca to
Eliezer].
" Whence, then, mayest thou take a wife to thyself, O my
son," said Wainamdinen's mother to him from the grave.
" Take one from the best daughters of the north ; one who is
pleasing in her looks, pretty in her appearance, always quick
(or light) on her feet, and alert in her movements." 2 "O my
son," says another mother, " in taking a wife, seek these four
qualities in her: (i) good family; (2) thousands and tens of
thousands ; (3) lovely and accomplished ; (4) wise and of
good conversation." 3 " In choosing a wife," say the Rabbis,
" descend one step [below thy own rank] ; but in choosing a
friend, ascend one step higher."*
Any how, " antes que te cases, mira lo que haces :" " Before
taking to thee a wife, mind what thou art about." And yet
"a man without a wife need have many eyes," 5 say the Span-
iards. For " many a good maid, if fully known, is found to
be of a changeable mind with a man," said Odin. 6 " One may
obtain ambrosia from poison," says Chanakya ; " a good, ele-
gant saying from a child ; and a jewel of a wife from a bad
family." 7
This, however, is the exception. The rule is : " Look at
the selvedge, and choose thy cloth accordingly; look at the
mother, and take the girl," say the Osmanlis ; and again :
" Look at the mother, and take the daughter ; look at the yard
[sample, fold], and choose thy cloth." 8 " De bon plant plante
ta vigne ; et de bonne mere prends la fille:" 9 " If you want a
good pot, ring it ; if you want a good wife, learn to know her
[who and what she is]." 10 " In looking for a friend [or for a
wife], look not at one that will not be ' one jewel ' with thee.
1 Dsang-Lun, c. xxiii. fol. 107. 2 Kalevala, v. 236. 3 Malay
poem, in Marsd. Gr. p. 210 ; see also S. Bidasari, iii. 49. * Jebamoth.
R. Bl. 526. 6 Span.pr. Havamal, 101. 7 iii. 5. Schiefn.
8 Osm. pr. 8 Fr. pr. 10 Hill pr. 42.
VOL. II. 2 N
546 ORIGINAL NOTES ON [xviii. 22
For likeness is the bond of union. ' Like with like,' like milk
and sugar. But Mike with unlike' is like water and oil." 1
"And by order [direction or command] of Broto [Indra],
union is of itself lasting [firm], and separation is not to
be for long (or for ever)." 2 "A night is bad [night is dark]
without the moon ; the sea is not sea without water ; and a
pond is bare without lotus ; so also a young woman with-
out a husband does not shine." 3 "Among excellent women
we reckon the woman who can make her husband's clothes
and dress his food ; who respects him as she would her own
brother ; who provides for her servants ; who can be pleasing
and winsome ; and who can put up with her husband's wishes
[and temper]," says the Buddhist Catechism. 4 " Happy is the
man who takes to wife a woman who can thus captivate his
heart." 5
" Natural speech is hard to acquire [in a child] ; a son who
confers happiness is not easily found ; neither is a suitable and
proper wife easily had ; still less a kinsman sincerely attached." 6
" Freedom from disease and from debt," said Vidura to Dhri-
tarashtra ; " living at home securely ; accession of fortune ;
constant health, and a pleasing wife who speaks affectionately,
and withal an obedient son these, O king, are blessings
indeed." 7 "God," said the Spirit of Wisdom, "is the best
protection ; but a pleasant companion, a good and good-tem-
pered wife, is also good;" 8 "one chosen not for her beauty
but for her qualities." 9
Like Savitri, daughter of Aswapati, king of Madra, cele-
brated for her beauty and for her devotedness to her husband,
whom she reclaimed from the realms of Yama [Death]. She
was held to be a creation of the ' Father of mankind ' [Pita-
maha. This beautiful legend forms the subject of the ' Pati-
vratamahatmya Parva,' of the Vana Parva]. It says that when
1 Jami Behor. viii. 2 Kawi M. S. 3 Lokan. 100. 4 Putsha
Pagien. Q. 8.6. 6 Kawi M. S. Chanakya, 54. 7 Maha
Bh. Udyog. P. 1055. 8 Mainyo i kh. xiv. 12. 9 Tarn. pr.
xviii. 22] THE BOOK OF PROVERBS. 547
Yama came to take away her husband Satyavat, she followed,
her heart being split in two ; and when told by Yama to go
back, though worn out with fatigue, she replied : " How can
I feel fatigued [where can there be fatigue] when I am near
my husband ? So long as I am with him is my walk [step]
firm."
And when, further on, 1 Yama pressed her to return, she again
replied : " It is not far when close to my husband ; nay, my
mind runs on before him." 2 And when at last Yama bade
her unconditionally to choose some boon, touched as he was
by her attachment, she said : " Since thou makest this offer
freely, then I choose this boon : Let Satyavat live, for I am
like one dead without my husband. Separated from my hus-
band, I desire nothing ; not happiness no, not even heaven.
Without him I cannot live." And Yama restored him to
life. 3
" It is no disgrace," said Kunti to the brahman, " for a man
to have been the husband of several wives, but it is a very
great breach of duty [wickedness] for a woman to leap from
her husband into the arms of another man." 4 " It was the
custom in Palestine to ask a newly-married man, ' Hast thou
found a good wife [Prov. xviii. 22], or one more bitter than
death ?" [Kohel. vii. 26]. 5 " The world," say the Japanese, " is
regulated by the natural law of heaven and earth. Heaven
is above, and causes the earth below to bring forth all manner
of productions. So also husband and wife. The wife ought,
like the earth, to be submissive and lowly, and to honour her
husband as heaven/' 6 And as to marriages being 'made in
heaven,' the Rabbis tell us "that forty days before the
formation of the child, Bath-qol [the divine voice] comes forth
and says : 'So-and-so shall be for so-and-so.'" 7
1 16776. 2 16787. 3 Maha Bh. Vana P. 1663416799.
* Maha Bh. Adi P. 6178. 6 Berach. 8 ; Jebamoth, 63, M. S.
6 Onna ima Kawa, p. 20 ; Onna dai gaku, p. 96. 7 Bechai, B. Fl.
2 N 2
548 ORIGINAL NOTES ON [xviii. 23
23 The poor useth intreaties ; but the rich answereth
roughly.
DXJSODEl, ' prayers, entreaties for pity and help/
"The poor useth intreaties? &c. Tsze-ha asked : " Can the
poor be otherwise than cringing, and the rich otherwise than
haughty?" Confucius answered: "They can." 1 "Yet," said
he also, " those that are in a high position show no [affec-
tion] condescension : they are courteous, but without any real
respect for others." 2 For,
"TiKTet ya/a KO/JOS v/3/oiv, 6'rav TroAvs oA./?os eV^rai'" 8
" Surfeit produces insolence," says Solon, " when it is accom-
panied by much wealth [well-to-do]." "The thought of poor
people," says Vararuchi, "is to follow you with entreaties." 4
" The poor man's words," says the Bengalee proverb, " are
like the tortoise's head in from fear, out in fear." 5 Like blind
CEdipus,
atT<3 TOV Ka
"wandering from place to place, to beg his daily food from
passers-by."
TOtoi/S' dXrjTrjv, wv <re Trpocrrpen-d) <pacrcu'" 7
" Nay, O stranger, by the gods, do not slight me, a poor wan-
dering beggar ; but listen to my prayer." " It is, indeed,
difficult for a poor man not to complain ; but it is easy for a
rich one not to be proud," say the Mandchus. 5 " But/' say
the Chinese, " when you are poor and miserable, do not give
way to complaining and angry words." 9
" Begging and slavery to the low, destroys self-respect and
dignity in a man." 10 " Begging is contemptible (or despised)." 11
1 Shang-Lun, i. 15. 2 Id. ibid. iii. 25. 3 Solon, frgm. xi
4 Nava R. 7. 6 Beng. pr. 6 CEdip. Col. 1364. r Id. ibid. 49.
8 Ming h. dsi. 74. 9 Dr. Medh. Dial. p. 164. 10 Banaraya-
staka, 4. " Nava R. 2.
XVlii. 23] THE BOOK OF PROVERBS. 549
"Although a poor man is courteous in his language and
humble in his demeanour, yet they will not open their mouth
to him but in harsh or cruel words ; while he is crouching
under the man possessed of wealth. Assuredly this sea-girt
world is full of [bile] choler or madness." "A beggar's life
departs in his entreaties." 2 [Begging destroys life, makes it
not worth living.] "Therefore in doing good to those that
are worthy, do not wait until they beg of thee," say the
Persians. 8
" The prayer of the oppressed is, that which reaches nearest
heaven : but that which is farthest from everything is, the eye
of the covetous," say the Rabbis. 4 " If, however, thou hast
but little to give to the poor, do it with a smiling countenance.
Better that than a stalled ox given with frowns." 5 " Let the
king," says Kamandaki, " always gladden the world with
moderate [measured] and affable speech. For rough [cruel]
speech, even from a liberal man, scares people. If he be
pained at heart ever so much, let not a wise man ever utter
such language." 6
" He is safe from a repulse who asks a merciful man ;" but
" Woe to the poor at the hands of miserly (or covetous) men." 7
" For by the time the rich [and covetous] man has opened his
grain-basket, the life of the poor man has departed," says the
proverb. 8 " For the way is bitter ['amaru'] for the poor," 9
say the Cingalese. " But the poor," says Confucius, " should
be without flattery [agreeing with everything one says] ; and
the rich also, without haughtiness." 10
"Then seek to bear other people's burdens, without ill-
humour [freely, readily]. Thy name will be celebrated there-
by," says Attar. 11 " For a poor family does not long remain
silent." 12 And, according to Rabbi Joshua, "the poor man
1 Nitineri-vilac. u. 2 Cural, 1070. 8 Akhlaq nass. 4.
4 Ep. Lod. 657. 6 Id. 262. Niti Sara, ii. 23. r El
Nawab. 93, 87. 8 Telugu pr. 9 Athitha w. d. p. 39. 10 Ming-
sin p. k. vii. ll Pend i At. xi. 1S Ming-sin p. k. c. vii.
550 ORIGINAL NOTES ON [xviii. 23
does more good by receiving alms, than the householder by
giving it " [the poor being the cause of the other's charity]. 1
" The poor beggar begs of the rich one, and the money this
one will not give remains useless, and comes at last into the
possession of worthless men." 2
" I have tasted the bitterness of many things ; but none is
so bitter as begging," 3 says a Rabbi. " For the want of neces-
saries is better than having to beg for them;" 4 "although
there is no comparison between him who has bread in his
basket, and him that has none." " El dar es honor, y el pedir
dolor:" 5 "It is an honour to give," say the Spaniards, "but
to beg is painful." " It is easy," say the Mandchus, " to go
into the mountains to catch a tiger ; but it is hard [difficult]
to open one's mouth in order to beg of others." 6
" Money begged for meekly, is given reluctantly," say the
Chinese ; " but when taken by force or unjustly, it is spared
with a good heart." 7 "As to giving [charity], I cannot give,"
says the churl ; " but as to fines, I will pay them." 8 " The fool,
if he has money, browbeats the wise and learned man ; while
the poor man's word, true though it be, is accounted a lie." 9
" Tw v yap TTCV^TWV eicrtv 01 Aoyot xevot'" 10
" For the words of the poor are empty," say the Greeks.
" If a poor man does not beg, milk is milk ; if he begs for a
drop of milk, tell him it is water," says the Hindoo proverb. 11
" Dear Somadatta," said Laludaye to his son, " he that asks
[for anything] runs a two-fold risk ; either to get nothing, or
to add to what he has. This is the rule as regards asking." 12
" I would rather drink poison," said Chirandev, " than ask
for money of a great man ; for in giving he will make faces,
and draw up his nose and eyebrows." 13
1 Midrash Rab. in Gen. M. S. 2 Vemana, iii. 30. 3 Mifkhar
Pen. B. Fl. * Ibid. 6 Ibid. ; Span. pr. 6 Ming
h. dsi. 96. r Chin. pr. * Telug. pr. 1150. 9 Beng. pr.
10 ya/w/t. nov. Hindoost. pr. ia Somadat. Jataka. 13 Baital
Pach. vii.
XVlii. 23] THE BOOK OF PROVERBS. 551
OVK dyaOrj K^p7y/ivov av&pa
Ai'Scos -TIT avSpas /xeya o-iverat 178' ovivqcrt.
AcSws TOI Trpos avoXftirj, 0apcros Se Trpos oA^8<p"
" False shame brings the poor man to thy door ; shame that
injures some men and helps others ; shame in poverty, inso-
lence in the rich," says Hesiod.
" There is no humility where there are riches," 2 say the
Rabbis. " Who is he that does not feel angry when asked
frequently? And who is there that does not grow proud
through riches?" 3 asks Vishnu Sarma. "That, however, is
real prosperity that does not make a man mad [out of his
mind] ; and he is happy who is free from covetousness." 4
" For the avarice of the rich is his punishment," 5 say the Arabs.
" For the rich are close-fisted [grasping]," say the Rabbis. 6
" One day a poor man told his circumstances to a rich one,
who paid no attention to it. He repeated it once or twice.
' What a headache thou givest me !' said the rich man. ' Thou
art the head,' said the poor man ; ' whither shall I carry my
pain ?' The rich man was pleased with his answer, and granted
him his wish. ' Thou hast raised thy head in prosperity ; sup-
port a man with kindness [grace, favour] ; God has given thee
whatever comes to thy hand ; take thou the hand of the
fallen.'" 7
" A gift made in secret [without ostentation] ; hospitality
without grudging ; silence as to one's good (or agreeable)
deeds ; never speaking in society of one's own help to others ;
absence of pride in good fortune ; speaking of others without
detraction, all this is the path of good men beset with swords.
But trodden by whom?" 8 "For who is there that is not
proud when become rich?" 9 "Wealth makes one proud,"
says the proverb ; ''but the doorstep is slippery." 10 "Wealth,
1 Hes. LK. }. 315. 2 Baba Metz. B. FL 3 Hitop. ii. 173.
4 Id. ibid. 139. 6 Nuthar ell. 121. 6 Chulin, 46, M. S.
T Akhlaq i. m. xv. 8 Nitishat. 54. ' Pancha Ratna, 2.
10 Tarn. pr. 3441.
552 ORIGINAL NOTES ON [xviii. 23
however, is a cause of pride [haughtiness] only to a mean man ;
but to a good man it is a source of gentleness." 1
" In the time of wealth a man does not see others by reason
of his pride ; but in the day of need he has nothing whatever
left of his own. What time, then, is there free from [the risks
of] wealth and poverty?" asks Vema. 2 "So then," says
Minerva to Ulysses [seeing "how easily the gods can change
a man's estate, and how short-lived are riches" 3 ], "beware
lest thou speak boastfully in the hearing of the gods ;"
"jLojS* OJKOV apy p,r]8fv , ei TIVOS 7rA.eov
rj \fipl /3/H0eis 17 fJ.ai<pov TrXovrov fidOa,'"*
" nor be stuck up in any way, if thou happenest to have more
in hand, or greater riches, than others."
For " where there is a little wealth within, there is an out-
ward sign of it in pride. When clouds are full of water, then
it is they begin to thunder," say the Tibetans. 5 "When low
people become rich," says Sofian, "they become proud [lit.
stretch, lengthen themselves out]; and if they return to poverty,
they become humble. But the noble-minded [generous, ' el-ke-
ram'] when rich are humble, and if they come to poverty, they
bear it haughtily [nobly, manfully]." 6
" Why should this man turn his back from thee ? His origin,
conceited upstart as he is, comes from the mud, like a potter's
vessel." 7 " His nose is up to heaven, while he sits in water."
" They squat proudly on the earth, with their nose up in arro-
gance to the stars. Wonderful v to behold !" says Eldjadi. 8
" What learned or wise man," said Aswast'hana, " would be
proud of acquired riches, like some vulgar meat-seller?" 9 "A
wise [learned] man without pride, a hero at rest, and a rich
man who opens his door liberally [to the poor], are very much
praised in the world," said Vararuchi. 10
1 Legs par b. p. 135. a Vemana, i. 38. 3 Hesiod. i. . fj. 523.
4 Soph. Aj. 127. 6 Legs par b. p. 209. 6 Eth-Theal. 198.
7 El Nawab. 179. Id. 200. 9 Maha Bh. Virat P. 1563.
10 Varar. 73, Schiefn.
xviii. 23] THE BOOK OF PROVERBS. 553
" He," say the Mongols, " who wishes to be liberal [kind-
hearted, pitiful] cannot be such while he is rich ; neither will
a man ever be rich who is liberal [kind-hearted]." 1 "Where
there are great riches," say the Mandchus, " words are great
[haughty] ; as when there is too much strength, there is also
oppression." 2 "Good men, however, use their power to pro-
mote the good of others ; but mean men only oppress others
if they are strong enough to do it." 3 "When favours from
the prince [or from Heaven] increase, then haughtiness is
extreme," say the Japanese. 4 "And a man," add the Rabbis,
" is haughty and oppressive towards the small, but not towards
the great." 5
" Who is he," asks Vararuchi, " whom fortune does not
render proud?" 6 So that "Giving, accompanied with kind
words ; knowledge without pride ; valour with patience [for-
bearing, long-suffering] ; and wealth with liberality are four
good things hard to find." 7 " Poor and liberal ; rich and
stingy." 8 "Aggrieve not a beggar by passing him by" [with-
out giving]. 9 "The cloud gives rain after thunder ;" that is,
"A man of generous disposition, if once he has spoken harshly,
when opportunity offers he gives way [makes up for it by
apology or by gift]." 10 "For the heart of him who has no
pity [compassion] is harder than iron," say the Tamils. 11
" Delay in giving, on the part of the rich, is [oppression]
violence, injury to the poor," say the Arabs. 12 " For what-
ever be the measure of wealth or of rank a man has, the
[moon] time of begging should be easy [he should be easily
entreated] by the poor." 13
" He," said Vidura to Dhritarashtra, " who never wears a
dress from pride (or vanity), who does not ridicule others from
feeling stronger than they, and who never speaks cutting
1 Nutsidai ugh. n. a Ming h. dsi. 21. 3 Id. ibid. 117.
* Gun den s. mon. 709. * Pesach. R. Bl. 507. Shad Ratna, 5.
7 Ratnamalika, 64 ; Hitop. i. 173. 8 Eng. pr. 9 Nitimala, iii. 51.
10 Id. ibid. ii. " Tarn. pr. 986. " Meid. Ar. pr. 13 Lokapak. 210.
554 ORIGINAL NOTES ON [xviii. 23
words to others from haughtiness that never sets as does the
sun " [he shines for ever]. 1
" If thou art rich and powerful," says Ptah-hotep, " place
the fear of thee [cause the respect for thee to rest] in [thy]
knowledge and pleasing [sensible intercourse]. As it is said
in the first writing : A sensible man never likes to introduce
himself with [curses] high words. Let not thy heart be high
[haughty] nor low [mean] in thy speech ; but order [train] thy
gait [step or walk] and thy answer ; and thrust away from
thee [hot] harsh words towards others." 2
" When rich, forget not the poor, for many who were rich in
the beginning became poor in the end," say the Japanese. 3
And in spite of the common saying, " E il ricco oro di fuori,
di dentro, ferro," 4 that "the rich man is gold without, but iron
within," "riches," say the Rabbis, "are greatly adorned (or
enhanced) by a proper use of them, as is understanding by
assigning to everything its proper place." 5
"A man," says the Japanese Dr. Desima, " whose ancestors
were poor, when he is become rich and prosperous, ought not
to live in excess, nor squander his property ; but carry on his
business truly [carefully]. He ought not to despise the poor,
nor yet be familiar with men high in office." 6 " Thus, then,"
says he also, " having tested my own circumstances, am I not
wise [is there not profit] in avoiding the rich and the great ?" 7
For "disagreement among relations and kindred often comes
from the rich being very miserly [niggard, ' lin '] and not prac-
tising the virtue of liberality ; or it also comes from the poor
requiring too much, and in despair, being importunate in
their demands," says Yung-ching. 8
" Courtesy is commendable in all," says Tiruvalluvar ; " but
in the rich it forms the beauty of their riches." 9 But "better
Maha Bh. Udyog. P. 1082. 2 Pap. Pr. xi. 12, 13, xii. i.
3 Jits go kiyo. * Ital. pr. 6 Ep. Lod. 852. 8 Shi-tei-gun, p. 17.
T Waga-tsuye, ii. p. I. 8 Shin yii, 2nd max. p. n. 9 Cural,
xiii. 125.
XVlii. 23] THE BOOK OF PROVERBS. 555
is a fire kindled with the breath of a man destitute of wealth,
than a churlish and avaricious man when asked for anything,"
says Vishnu Sarma. 1 " For every man who lives in prosperity,
is intoxicated (or befooled) by it," said the serpent to Yud-
hishti'ira. 2
"A disposition to sin," says the Buddhist Catechism, " shows
itself in sinning by roughness of temper ; whereas a disposi-
tion to commit no fault, shows itself in avoiding to sin through
roughness of temper." 3 "High [haughty] words are hard to
chew," say the Mongols; "and the rich are proud." 4 But
"boast not of your wealth," says Avveyar; 5 "and be cour-
teous." Gan-tsze says : " If those who are above are not
polite (or courteous) towards their inferiors, they cannot order
them ; and if these are not also polite, they cannot attach
their superiors to them." 6
" It is but just and the part of the great to listen to the
cause of the weak and needy, and not to return a rough answer.
For one of the [ties] badges proper to great men, is not to be
ashamed to speak to the weak and poor, and to hold inter-
course with little ones [despised and miserable]." 7 "But when
a poor man," says Gagnradr, " comes to a rich one, let him
speak profitable words, or else hold his peace." 8
" His state is known even in death. A soft voice when
begging, a covered mind [concealed intention], and a body
trembling with fear when these signs appear in death, that
man was a beggar," 9 say the Hindoos. "He who having
amassed wealth, learning, and power, is not proud (or elated),
is a ' pandit ' [wise, superior man]," said Vidura to Dhrita-
rashtra. 10 " Therefore, be thankful to God for His favours," said
Nebi Effendi to his son, " and look upon the poor with pity.
Speak not roughly to them, but practise humility." 11
1 Hitop. i. 142. 2 Maha Bh. Vana P. 12518. s Putsha pagien.
Q. 458. * Mong. mor. max. R. 6 Athithi S. 5. Ming-sin
p. k. c. xvi. 7 Aklaq i in. xv. 8 Vafthrudnismil, loth max.
9 Kobitamr. 44. 10 Maha Bh. Udyog. P. 1010. " Khair nam. p. 16.
556 ORIGINAL NOTES ON [xviii. 24
" For only wicked men speak roughly," says the proverb. 1
" The covetous can be taken only with a present ; and the
haughty with cringing to them ;" 2 "who deny alms to a poor
man, but make presents to the rich and great," say the Rabbis. 3
And Horace :
" Meae (contendere noli)
Stultitiam patiuntur opes ; tibi parvola res est :
Arta decet sanum comitem toga, desine mecum
Certare." 4
" My riches," says he, " give me the right to make a fool of
myself; don't contradict me. But thou, poor fellow, who hast
next to nothing, wear the fustian, and don't bother me."
24 A man that hath friends must shew himself
friendly : and there is a friend that sticketh closer than
a brother.
The first portion of this verse seems to have been generally mis-
understood, owing to the apparent affinity of D^STi and 3737'hrin, as
if they both were from the same root ; whereas this can only be from
37-"n, or rather from 373?^, most likely, as Schultens, Gesenius, Umbreit,
and others think, who render this first hemistich, ' A man has many
friends (or companions, associates or acquaintances) for his ruin,'
they may do him more harm than good ; ' but one who really loves
him, will stick to him closer than a brother.' LXX. and Arab,
ignore this verse, and Vulg. renders it, ' Vir amabilis ad societatem,
magis amicus erit quam frater.' Chald. and Syr. 'There are compa-
nions that meet together,' &c.; and Arm. 'A man gets defiled by vile
associates.' The notes here given are on the rendering of A. V.
"A man that hath friends" &c. "A father is a friend and
a mother is a friend ; both are friends by nature. But others
become friendly-disposed through circumstances." 5 "The
man who stands by us in prosperity and in adversity, in
famine and in tumults, at the palace-gate and at the funeral-
pile, is indeed our relation." 6 "A stranger who is friendly-
1 Tarn. pr. 2 Lokaniti, 76. 3 Ep. Lod. 1501. 4 Epist. .
i. xviii. 21. 5 Hitop. i. 38. 6 Id. i. 74.
XVlii. 24] THE BOOK OF PROVERBS. 557
disposed is a friend, whereas a friend who is not so disposed
is a stranger. A disease engendered in the body is unfriendly ;
but a herb from the wood often is salutary." 1
The poor Drona claiming an old friendship with Drupada,
since made king, went to him. But Drupada said : " Thou
makest a mistake, O brahman, in saying so glibly, ' I am thy
friend.' It is true that formerly there existed a friendship
between us founded on equality. But the man who does not
keep a carriage is no friend of him who keeps one. Friend-
ship comes from equality. It never springs from inequality.
Moreover, in this world, undecaying friendship on the part of
any one is a thing not known. Time wastes it away, and
anger takes it away. Therefore do not reckon much on our
old friendship ; it is old and worn out. There was of old a
friendship between us ; but want or interest was the bond
thereof. I have no recollection of a promise to share the
throne with thee. But, O brahman, if it can please thee, I
will give thee board and lodging for one night." 2
Poor Drona might have taken Chilon's advice :
" ETT! TO. Seiirva. T<Sv <iAo>v fipaSfw* irope.vov t CTTI ras arvvias Tot^ecos'
" Be in no hurry to go to the feasts given by thy friends ; but
hasten to help them in difficulty." " One ought not to expect
too much from friends," said the tortoise to the monkey.
" When the calf sucks more than is meet, it annoys its mother,
who drives it away." 4
" Difficilis, facilis, jucundus, acerbus es idem
Nee tecum possum vivere, nee sine te:" 6
" Thou art the same difficult, easy, agreeable, and sour indivi-
dual ; I can live neither with nor without thee."
"A mere acquaintance is but a handful of money " [to be
spent], say the Telugus. 6 " The whole village is full of rela-
1 HStop. iii. 101. 2 Maha Bh. Adi P. 5195 5204, and 6342.
8 Sept. Sap. p. 24. * 2r? K. 'l\v. p. 320. 6 Mart. Epigr. xii. 47.
8 Tel. pr.
558 ORIGINAL NOTES ON [xviii. 24
tions ; yet there is not room in it for me to hang my sling,"
says the proverb. 1 " II faut se dire beaucoup d'amis, et s'en
croire peu," 2 say the French truly. At the same time, "the
fastidious has not a friend," say the Arabs. 3 For " too much
of fault-finding makes a breach in friendship," says Ebu Medin. 4
" Friendship, like a cord, may be mended and joined afresh ;
but there remains in it the knot of fastening," said by Timur
to Althon about his domestic feuds. 5 Another Arab, how-
ever, thinks this reunion of a broken friendship "is not so
rough or disagreeable as to be hateful." 6
" Have patience with a friend, but do not lose him," says
the proverb. 7 For " if the water is too clear, there are no fish
in it. If a man is too particular, he can have no friends." 8
On the other hand, "Amigo de todos y de ninguno, todo es
uno:" 9 "Friend of all and friend of none, comes to the same
thing," say the Spaniards.
" MrjSe 7roAveivov, /x^S' a^eiyot/ KaAeea^cu'" 10
"Neither have too many guests, nor none/' says Hesiod.
" Let no man have too many intimate friends in his house,"
says Rabbi Chia. u " But attach thyself to one man," say the
Tamils, "and dwell in one house." 12
Still, " those who have no guests have not tasted full domes-
tic happiness." 13 Yet, "Where it is brother! brother! it is
also place ! place !" [live apart, short, or also interested friend-
ship], say the Bengalees. 14 "A friend," says Sulkhan Orbe-
lian, " is not easily found ; he will not be met on the road, and
cannot be bought cheap. A friend is a castle with a moat, a
high wall, an inaccessible height. A friend is a banquet ; is a
table adorned with dainties. A friend is the light of the
1 Telug. pr. 2 Fr. pr. 3 Ar. pr. * Ebu Med. 93.
6 Ahmed. V. Tim. c. 39. 6 Hariri, ii. p. 252. 7 Pers. pr.
8 Mong. mor. max. R. 9 Span. pr. 10 Hes. * * '/ 713.
11 Berach, 31, M. S. " Tam. pr. 1858. u Aw. Kondreiv. 83.
14 Beng. pr.
XVlii. 24] THE BOOK OF PROVERBS. 559
heart and the light of the eyes. He is the strength of one's
arms, the dread [lit. shiver away] of foes, and the hope of
friends. He is a support in trouble, a healer in sickness, and
devoted in death." 1
"In five ways are friends and acquaintances, O Gahapati,
treated by a well-bred man : (i) by presents ; (2) by kind
speech ; (3) by watching over his interests ; (4) by treating
them as equals ; (5) by never deceiving them. In return, he
is treated by them thus : (i) he is protected when carelessly
exposed to danger ; (2) his property is taken care of in a like
case ; (3) in fear, they are his refuge ; (4) he is not forsaken in
adversity ; and (5) his belongings [relations, people] are held
in honour by those friends." 2
" He who does not injure his friends, has plenty to eat, go
where he will ; he is respected everywhere. Thieves do not
rob him. He overcomes all enemies. He is the best of all
relatives. He respects others and is respected by them. He
enjoys a growing reputation, and he shines like fire. His kine
multiply ; his crops flourish. He enjoys the number of chil-
dren ; and whether he fall from a rock or from a tree, he
alights on his feet [gets a standing]." 3
" The three-fold advantage of having friends is virtue, profit,
and companionship. Where these three do not exist, let not
the wise man look for friendship," 4 says Kamandaki. " The
bird calls to its mate, and shall not man seek friends for life ?
The spirits hearken to him, and in the end give him harmony,
right, and peace." 5 "A man is a friend by giving pleasure, a
companion by fellowship ; and after a month he is a kinsman;
beyond that, he becomes another self." 6
"An intimate friend is the chest or casket of a man ; he
shares in his intimate friend's and master's counsels and
secrets." 7 "The wise man, who knows what he is about,
1 Sibrzne Sitsr. cxxix. p. 168. 2 Sigal. V. S. fol. no. 3 Mett-
ani samsam, i 10. 4 Kamand. Niti S. iv. 72. 6 She-King,
iv. i, 5. Kalakan. Jat. p. 365. ' Abu Ubeid, c. 2.
560 ORIGINAL NOTES ON [xviii. 24
cleaves to a friend who helps him ; who is the same in pros-
perity and in adversity ; who gives good advice, and feels for
him, entirely and constantly, as a mother does for her own
child." 1 Very good ; but "O good man, thou shalt find few
of thy fellows true to thee in difficulties," says Theognis ;
" ot Ttves o.v To\p,(aev, ofj.o(f>pova.
tirov TWV dyadiSv TWV re KCIKWV
" men who will be brave enough to befriend thee alike in weal
and in woe." 2
" OVK farTLV ovSev K/3ei(rcrov T/ <i'Aos crabs'
ov TrAovros, ou Tvpavvk' a'Aoyicrrof Se TI
TO TrXfjdos avraAAay/xa yevvaiov (/u'Aov'" 3
"There is nothing better," says Euripides, "than a trusty
friend ; neither riches nor power equal it. And what is a
senseless multitude to thee instead of a friend ?"
" But in this world, said the mouse, men hold intercourse
together for two reasons, and make friendship accordingly :
(i) of their own accord ; (2) for the hand. Those who show
kindness of their own accord [spontaneously] are the purest ;
but those who do it for the hand [gifts], do so from interested
motives." 4 " Let the king of a purified mind worship the
gods at all times, his ' guru ' like himself, and his friend like
himself. Let him choose a friend like himself [in taste] ; rela-
tions for their good disposition ; a wife and servants for the
pleasure they give ; and every one else for his talent (or
ability)," said Kamandaki. 5
" A man," said Odin, " should be friendly to his friend, and
to that friend's friend ; but show no friendship to his foe.
But know, if thou hast a friend whom thou trustest, and wilt
derive benefit from him, blend thy mind with his, exchange
gifts, and often go to see him." 6 " The acquisition of a friend
and intercourse with him rest on three things," say the Rabbis;
1 Sigal V. sutta, fol. no. 2 Theogn. 7982. 3 Euripid. Orest. 1153.
* Calilah u. D. p. 155. 6 Niti Sara, 31, 32. 6 Havamal, 42, 43,
xviii. 24] THE BOOK OF PROVERBS. 561
(i) honour him when present; (2) praise him when absent;
and help him in time of need." 1
" Far greater than the pleasure of birth, body or riches, are
the pleasures of friendship ; for he who has no friends is with-
out friendship (or fame). Therefore, O ye that have friends,
gather wisdom and the law that gives happiness [Buddhist]." 2
"Within the circle of your acquaintances and connections,"
says the Lama to his pupils, "be very particular to show
kindness all round, watching the occasion to assist them." 3
"And when thou meetest a friend who is a good [superior]
man, let thy countenance be 'soft' and agreeable, not dis-
tant ; lest there be some mutual mistake," 4 says the Book of
Odes. " No visiting with uncivility [gruffness]," says Ali ;
"when visiting 'bettermost' people, let thy countenance be
pleasing, and thy manner still pleasanter, otherwise thy visit
will be less than worthless." 5 " For no man who has no
humility will ever form a friendship [fellowship] with others,"
say the Rabbis. 6 " He that has found friends has found
good," says Asaph ; " but a man without friends will hardly
prosper." 7
" If a man gets a prudent friend (or companion) who walks
[in faith], who is faithful and true, honest in his conduct, and
wise, let that man overcome all fear, and continue steadfast to
him," says the Buddhist. 8 " Friends," says Confucius, " ought
to be faithful ; and orphans [young children] should be taken
care of." 9 "And he who wishes to have friends, must show
himself friendly," say the Chinese. 10 For " if at home we do
not receive guests, when we go [on the road] abroad we shall
find few hosts." 11 Tsze-kung asked "how a man should act
towards his friends." Confucius answered : "Admonish them
with sincerity, and guide them aright. If they cannot follow
1 Ep. Lod. 1688. 2 Rasavahini, 3. s Bslav-cha, 2.
* She-King, bk. iii. ode 2. 6 Ali b. A. Tal. 22nd max. and Com.
' Ep. Lod. 213. 7 Mishle As. ii. xxiii. i. 8 Dhamm. Nagavag. 9.
Shang-Lun, v. 26. 10 Dr. Medh. Dial. p. 220. u Hien w. shoo, 132.
VOL. II. 2O
562 ORIGINAL NOTES ON [xviii. 24
you, then desist." 1 "What constitutes the character of the
[sse] scholar ?" asked Tsze-loo. Confucius answered : " He who
admonishes [lit. cuts and carves] with sincerity and advises
his friend, and who lives in harmony with others, may be
called a [sse] scholar." 2 "Treat a man in a friendly manner,
and you will soon increase in respect" 3 [from him for you].
" For the way to secure a friend is by sweetness of temper
towards him," 4 say the Hindoos.
"Affable speech, respectful treatment, and gifts, are the
three-fold means of welcoming a friend even from afar," says
Kamandaki. 5 " The love of thy friend for thee shows itself in
his friendly address [or bearing]." 6 "And having found friend-
ship [a man worthy of being loved], be friendly," says Avveyar. 7
" For unless friendship be good [true], there will be trouble." 8
" But a man sticks to him who sticks to him," say the Arabs. 9
And "often, may be, thou findest [meetest] a brother whom
thy mother did not bring forth" 10 [a good friend].
" For the bond [strengthening] of friendship is in mutual
respect." 11 " Forget not the kindness of those who have
shown it to thee guilelessly [sincerely] ; and do not cast thyself
away from the friendship of those who have been thy support
in the time of adversity. For the wise will think, during their
seven-fold births, of the kindness done them by those who
wiped a tear from their eyes," says Tiruvalluvar. 12 " For he
who, having received a favour, requites it not, is not a man,"
says the Chinese proverb ; 13 and Tai-shang u considers "it a
sin not to think with gratitude of favours received."
"Call him a man," say the Japanese, "who acknowledges
a favour conferred on him ; but call him who does not, worse
than a brute." 15 "I cannot yet attain," said Confucius, "unto
1 Hea-Lun, xii. 22. 2 Id. xiii. 28. * Ming h. dsi, 3.
4 Nava R. i. 5 Niti Sara, iv. 71. 6 Kawi N. S. r Atthi S. 19.
8 Ibid. Kondreiv. 48. 9 Hariri in Meid. Ar. pr. i. 212. 10 Ar.
pr. in Eth-Thealebi, 223. u Nuthar ell. 28. 12 Cural, xi. 106, 107.
13 Chin. pr. " Kang-ing-p. " Rodrig. p. 98.
xviii. 24] THE BOOK OF PROVERBS. 563
that which is required of a friend, namely, that he should be
preferred to oneself (or helped first, ' shi ')." x " For precedence
of elder and younger is among the ten duties that bind men
together." 2 [To acknowledge a favour by returning one, is
said in Georgian 'to remove a favour,' as 'to remove a debt' is
to discharge it] If it is right " to render good for evil," much
more meet it is to render good for good. For " how fair is
Sirius following Orion !" says the Arab. 3 "And it is of the
science of friendship," says another Arab, "that a friend's
friend should be one's own, and that a friend's enemy should
be treated as such."*
" For a true friend is better to one than one's own relations,"
say the Turks. 5 " For even if you do not knock at their
door, they knock at yours." 6 "The peacock," says the poet,
" lives on the mountains, and the clouds are in the air. The
sun, although thousands of 'yojanas' away from the lotus, and
the moon from the kumudvati [water-lily], yet open them. So
he who is fond of another is never far from him." 7 "There is
no living separated from one's intimate friend, said the tor-
toise ; from him who sticks close to his friend J' 8 Therefore
" get friends, and thou shalt not die alone," says Asaph. 9
1 Chung yg. c. xiii. 2 San-tsze-king. 3 El Nawab. no.
Calilah u. D. p. 166. 6 Osm. pr. Id. ibid. r Kobita
Ratn. 89. 8 Arab. ad. Gol. Lex. s. v. Mishle As. xxxv. 17.
2 O 2
564 ORIGINAL NOTES ON [xix. I
CHAPTER XIX.
T) ETTER is the poor that walketh in his integrity,
than he that is perverse in his lips, and is a fool.
Here Syr. Armen. and Vulg. add ' rich man,' probably borrowed
from the parallel passage, ch. xxviii. 6. Syr. omits ' is a fool,' and
Chald. agrees with the Hebrew. The meaning of A.V. is, doubtless,
that a man that is perverse in his lips is a fool for so doing. '^P?,
' a fool,' cannot fairly be rendered ' with plump loins,' from its etymo-
logy, and so ' rich.'
"Better is the poor" &c. "It is better," say the Chinese,
"to be upright, yet with little to live upon, than do evil and
have plenty of gold." 1 "Pure [unsullied] poverty is always
happy; but impure wealth has many sorrows." 2 "The real,
sterling man [sse, scholar, &c.]," says Meng-tsze, " when in a
[poor] mean estate, does not lose his righteousness ; and when
[renowned, or] in prosperity, does not swerve from the right
way. For the nature of the superior man is such, that when
in high and prosperous circumstances, it adds nothing to his
goodness [he does not presume upon it] ; and when, again, he
finds himself in distress, it does not impair his goodness in any
way ; because the nature he has received from Heaven is
unchangeable." 3
" Hearty liberality, respect for one's elders, a truthful tongue,
a constant heart, and attention to holy texts [religious duties],
is the ornament of men innately great, though they be reft
of riches." 4 "And a good [true, just] poor man is better
than a rich liar," say the Arabs. 5 " For there is no wealth (or
Hien w. shoo, 34, and Ming-sin p. k. c. 3. 2 Id. 119. 3 Meng-
tsze, c. xiii. 21. 4 Nitishat. 55. 6 Meid. Ar. pr.
Xl'x. l] THE BOOK OF PROVERBS. 565
riches) for him who has no merit [virtue, excellence, ' fadl '],"
say they also. 1 And the Italians : " La poverta non toglie la
nobilita :" "Poverty does not do away with nobleness [of
mind], and nobility of rank." And again : " La poverta non
toglie la virtu, e la richezza non la da:" 2 "Poverty does
not deprive a man of his virtue, and riches do not give it
him."
" But he that is endued with [true] real qualities," says
Kamandaki, "is respected though he be destitute of goods,
and of a low birth ; and so his life is praised to the end of
time." 3 For:
"Quell' e nobile che nobilmente si comporta:" 4
" Handsome is that handsome does." 5 "And men respect the
qualities of people and of animals [jantanam], and not their
birth (or origin). No one would give a handful of cowries [a
farthing] for a broken vessel of crystal." 6 "For a man of a
low family, or even one better born," said Vidura to Dhrita-
rashtra, " who does not transgress the right way [maryada], who
is virtuous [dharmaveda] and gentle, is better than a hundred
men of noble rank [not so gifted]." 7
" Say," quoth the Mongol, " that a good [black-head] com-
mon man is above [preferable to] an alms-bowl [mendicant
friar] who practises religion without heart in it [lit. against his
will]." 8 "And a poor man is better than a wicked rich one,"
say the Arabs. 9 For " poverty comes from God, but not filth,"
say they also. Yet say the Greeks :
"Ileviav (frepftv ov Travros, aAA' avSpos (ro<o{5'" 10
"Not everybody, but the wise man alone, is able to bear
poverty." " Therefore, said the tortoise to the mouse, let not
thy poverty weigh on thee [do not take it to heart] ; for there
is no poverty for the wise man. He is like a lion that does
1 Nuthar ell. 268. 2 Ital. pr. 3 N j t i Sara, v. 2. 4 ItaL pr.
6 Eng. pr. Drishtanta shat. 84. 7 Maha Bh. Udyog. P. 1492.
8 Oyun tulk. p. 8. 9 Meid. Ar. pr. 10 yvw//. /tov.
566 ORIGINAL NOTES ON [xix. I
not turn back, by reason of his strength. For the wise man
does not grieve at his lack of riches. His wealth is in his
wisdom." 1
" If a man," says Vema, " is by birth a pariah, yet orders
his heart and mind aright, he is no pariah. He who cannot
rule his heart and mind [manamu] is on earth a pariah." 2
"The poor," says Wang-kew-po, "who have no capital for
trade and no fields to till, must needs work for hire, &c. Yet
only agree to be sincere [honest] and diligent, and you will
lack neither food nor clothing." 3 The proverb says : " Every
blade of grass gets a drop of dew for its nourishment ; and
the sparrow of the wilderness does not lay up provisions. Yet
heaven and earth are wide." 4 " Indeed," said Bidasari, " I am
poor and miserable ; yet have I done harm to no one. I am
separated from father and mother ; I commit myself to the
Lord of all." 5
" Better is the poor than" &c. " Knowest thou not," says
Sadi, " what a wise man of a spare habit said one day to a
rich but corpulent man ? An Arab horse, though weak, is yet
better than a stable full of asses." 6 " He that knows how to
be satisfied, though poor and mean, is yet merry ; but the rich
who knows not when to have enough has only trouble," say
the Chinese. 7 And "if he is stingy withal, he is poorer than
the poor who is liberal," add the Arabs. 8 " But if he is good
and yet poor, and begets a good son, it is to him as if he
had found the 'chintamani' [the jewel that gives all things a
man can desire, and, withal, excellence also]." 9 "When thou
walkest in the way of thine integrity," say the Rabbis, " then
think of him who hates thee, and [scare] dare him [to find
fault with thee]." 10
1 Calilah u. D. p. 174. 2 Vemana, iii. 231. 3 Kang-he's
loth max. p. 80. * Id. ibid. 6 S. Bidasari, ii. 653.;
6 Gulist. i. p. 3. 7 Chin. pr. G. 8 Meid. Ar. pr. 9 Lokapak. 174.
" Ep. Lod. 1273-
xix. 2] THE BOOK OF PROVERBS. 567
2 Also, that the soul be without knowledge, it is not
good ; and he that hasteth with his feet sinneth.
A.V. agrees with most renderings of this verse, which has been
variously understood. As it stands, however, there is no antithesis
between the first and second part. But if tt7?3 is taken to mean, as
it often does, ' a man or individual ' compare 2?9?~n3>, Josh. xx. 3,
and -insn-np nl, Deut. xix. 4 and if r\ff7 &? in this place is
taken as equivalent to n3?T"^?22, in Josh. xx. 3, and elsewhere, this
verse might be rendered : ' For a man to act [without knowledge of
the case or matter, that is] inconsiderately, is not well ; and he who
hastens with his feet [acts in a hurry, or hastily] misses his aim or
object' which is the meaning of HEin. Thus will both hemistichs
correspond, and explain each other. The following notes, however,
are on the words of A. V.
"Also that the soul" &c. " Life without wisdom (or learn-
ing) is a waste," says Chanakya ; a country without a friend
is a waste ; a house without a child [son] is a waste ; but
poverty is emptiness of everything." 1 " To think that folly is
wisdom, comes from the ignorance of foolish men. Does not
the child imagine that a flire-fly is fire ?" 2 " But if ignorance,"
says Ebu Medin, " is the greatest affliction (or misfortune),
intelligence is the best of gifts." 3
"The soul," said the serpent Ojagara to Yudhisht'ira, "is
situated between the two eyebrows ; it creates intelligence of
the past and of the future in things [about which man busies
himself]." 4 " Therefore put away ignorance," says Avveyar,
" and desire knowledge." 5
ev a/teivov avr/p f%ei fv yc avr<j>,
ov8' o.yviop.o(rvvf)<s, Kvpv, dvirjporepov'" 6
" Man," says Theognis, " has within him nothing better than
judgment [common sense, intelligence], but also nothing more
distressing than the want of it" For, as the Greeks say again :
1 Chanak. 47. * Vishnu Pur. i. 19, 23. 3 Ebu Med. 301.
4 Maha Bh. Vana P. 12510. 6 Atthi Sudi, 83, 100. fl Theogn. 875.
568 ORIGINAL NOTES ON [xix. 2
" C O ypap,fj,a.Twv ttTrei/Dos ov /JAeTrei jSAcTrov'" 1
"A man ignorant of letters, when looking, does not see.
Therefore learn letters, and, having learnt them, bring thy
mind to bear on thy learning." 2
" I was not born with knowledge," said Confucius ; " but I
loved the ancients, and I strove to search into their doctrine." 3
"For every man who is without knowledge, deserves pity,"
say the Rabbis, 4 who add : "A man in whom the law resides
is a man ; a man without it, is not a man." 5 "The ignorant,"
say they, "jumps at the beginning of learning." 6 " But," says
Avveyar, "having learnt slowly, slowly, then walk [proceed]." 7
" For the want of knowledge," says Tiruvalluvar, "is 'a want
among wants' [the greatest of all] ;" 8 "since those who have
no learning must become madmen." 9
" The affliction, then, with which ignorant men afflict them-
selves, is greater than even their enemies could inflict upon
them." 10 "For the soul is [cut off] obscured by a want of
knowledge. But when this ignorance is removed, the soul
then shines of itself, like the sun from the clouds." " In like
manner as brilliancy is inherent in the sun, coolness in the
water, and heat in fire, so also are existence [being], thought,
delight, and purity, for ever natural to the soul " u [Sachchi-
dananda, a name of Brahma, as soul of the universe, and source
of wisdom and happiness].
" Self-restraint [devotion] and piety," says Borhan-ed-dln,
" do not fit ignorance. Therefore must the student form the
intention of seeking after knowledge, in order to please God
Most High ; in his last abode [the grave], and to ward off
ignorance from himself, and from the rest of ignorant men," 12
&c. " For ignorance is ' paramam malam,' the very greatest
1 yvw/*. fiov. 2 Id. ibid. 3 Shang-Lun, vii. 19. 4 Millin, 636.
6 Ep. Lod. 22. 6 Id. 661. ' Kalvi Oruk. 65. * Cural, 841.
9 Kalvi Or. 81. 10 Cural, 843. " Atmabodha, 4, 23.
12 Borhan-ed-d. ii. p. 22. '
xix. 2] THE BOOK OF PROVERBS. 569
blot (or evil)," 1 says the Buddhist. " Then perish not through
lack of knowledge," 2 say the Telugus.
For " men who are neither literary nor fond of music [of
elegant, refined tastes and occupations]," says Bhartrihari,
" are like brutes without horns and tail. For although they
do not eat grass, yet is their existence very much like that of
beasts." 3 " Lie ni bydd dysg, &c. :" " Where there is no instruc-
tion, there is no grace [good, or merit]," says the Welsh pro-
verb. 4 " But God," says the Spirit of Wisdom, " is to be
praised continually ; and a man is on no account to keep his
soul dishonoured." 5 "And the five sources of action," says
Kapila, " are (i) firmness ; (2) faith ; (3) piety ; (4) indifference
to worldly pursuits ; and (5) [vividisha] thirst after know-
ledge." 6
" and he that hasteth" &c. "A man's aim (or object) is not
reached by haste," say the Ozbegs. 7 "Acometa quien quiera,
el fuerte espera :" " Let who will lead the attack, the valiant
man awaits," say the Spaniards. 8 " Don't run too fast, and
you will not fall," say the Hindoos ; and Meng-tsze : " He
that goes too fast will quickly retreat." 9 "It is the haste
[eagerness] of a man that kills him," say the Arabs, very truly. 10
" Things succeed through patience," says Sadi ; " but they are
ruined through haste."
" I saw in the desert that the slow man got the better of
the fast one. The fleet Arab horse remains behind after his
gallop, while the camel-driver goes on slowly" 11 [and reaches
the end of his journey]. " Have we not heard," says he also
elsewhere, "that it is better for a man to go and sit down,
than to run and break down ? said by an old man to a youth
who had wearied himself with walking. O thou who wishest
to gain thy end [object, resting-place] take my advice try and
1 Dhamm. Malav. 9. 2 Nitimala, bk. ii. 3 Bhartrih.
Suppl. 2. 4 Welsh pr. 5 Mainyo i kh. xxxix. 42. 6 Tatwa
sam. 58, 59. 7 Ozb. pr. s Span. pr. 9 Hea-Meng, xiii.
10 Meid. Arab, pr., and Nuthar ell. 224. " Gulist. viii. 35.
5/0 ORIGINAL NOTES ON [xix. 2
learn to have patience. The Arab horse runs and spurts by
fits and starts ; but the camel-driver goes on slowly by day
and by night." 1
" Perish haste," says the Arab ; " for haste often causes
delay ; since he who hurries on, often has to return." 2 "And
he that starts running, has to stop half-way," say the Turks. 3
" He," says the Buddhist, "who hurries when he had better
delay, and who delays when he ought to hasten, [breaks] for-
feits his own advantage, like a man treading on a dry leaf
[which he crushes]. But he who waits at the proper time, and
hastens when it is right so to do, obtains his object ; like the
moon that divides [lightens] the night." 4
" But haste is short," soon comes to an end, say the Cinga-
lese, 5 and " More haste, ' mwya'r rhwystr,' more hindrance,"
say the Welsh. For " as the mettled [ardent] horse has no
rest, so also the [petulant] restless man has no happiness," 6
say the Mongols. And the Rabbis : 7 " He that runs much,
often stumbles." Therefore " do not urge on the good walker,"
says the Egyptian ; 8 and the French : " Rien ne sert de courir ;
11 faut partir a point." 9
To which the Italians add : " Chi troppo s'affretta, tardi
arriva, e tutto guasta :" 10 " He who hurries himself too much,
arrives late, and mars the whole." And the Persians : " He
that comes slowly, comes in straight." 11 " Short wits in those
who are in a hurry (or bustle);" for "a hasty man is weak
[wanting in strength]," 12 says the Tamil proverb. " If, then,
you are in a hurry, go round," say the Japanese. 13
" Patience," say the Arabs, " comes from God ; but haste
comes from Satan." " Patience is safety and health ; but
haste is repentance." " He, then, that has patience progresses ;
but he that hurries on (or presses forward) is impious/' 14 And
1 Gulist. vi. 4. 2 Meid. Ar. pr. 3 Turk. pr. * Raja-
kunta jat. 5 Cing. pr. 22. " Mong. mor. max. R. 7 Ep.
Lod. 872. 8 Ani, xlv. 9 Fr. pr. 10 Ital. pr. u Pers. pr.
12 Tarn. pr. 13 Jap. pr. 14 Ar. pr. Soc.
xix. 3] THE BOOK OF PROVERBS. 5/1
" patience," say the Telugus, " will save both oneself and one
opposite" 1 [neighbour, or suitor]. For "haste is error," says
Rabbi Abarbanel. 2 And the Greeks :
" II/>07rTia TToAAoiS tfTTlV CUT Id KO.KWV'" 3
" Haste proves a source of much evil to many." And, say
they also in Malabar, " one deed done without due delibera-
tion, and sorrow is at hand." 4 " I would have nothing to do,"
said Confucius, " with a man who would attack a tiger, or walk
across a river, and thus risk his life without regret. We ought,
indeed, to undertake a business with dread, deliberate well,
and then accomplish it." 5
" Do not hasten, or be over-zealous when there is no occa-
sion for it." 6 " The time is not yet come ; do not feel anxious
about that business. For if thou wilt do it now, thou shalt be
like one who, in order to avoid a snare, falls into a pit." 7 " For
a little want of patience," say the Chinese, "disturbs great
counsels." 8 To which Loqman, 9 alluding to the dove that
killed itself by dashing against a picture of water, says : " It
teaches us that prudence and slowness in action are often
better than hastiness and quickness." " And we see that the
[fruit] result of haste," adds Ebu Medin, " is repentance, where-
as the fruit of reflection is safety." 10
3 The foolishness of man perverteth his way : and
his heart fretteth against the Lord.
" TJie foolishness," &c. How true ! daily experience shows
how one foolish action mars the whole course of a life which
otherwise would have been happy, as marked out, not by
fate or destiny, but by God's providence. " One false move,"
say the Chinese, "loses the game." 11 "And as the brightness
1 Telug. pr. a Abarb. B. Fl. 3 yvwji. pov. * Nidi-
vempa, 15. 6 Shang-Lun, vii. 10. 6 Sahid. Ad. 40. r Id. Adag. 63.
8 Chin. pr. 9 Fab. xxvii. > Ebu Med. 62. u Hien
w. shoo, 199.
572 ORIGINAL NOTES ON [xix. 3
of one star can illuminate many regions of the world, so also
does half a sentence that ought not to have been spoken
injure the virtue of a whole life." 1 And the common saying
is true, " that a man is the architect of his own fortune, or mis-
fortune," as to the cast of his whole life.
" When the gods send [bestow] destruction upon a man,"
said Vidura to Dhritarashtra, " they take from him [his] reason ;
and then he 'only looks down on low and earthly things."
" But when they wish to remove a punishment from him, they
tend him as a herdsman tends his herd. If they wish to
preserve him, they portion out understanding to him." 2
" O you two best of children," says the Chorus to Ismene
and to Antigone :
" To <e/oov CK Oeov
" It behoves you to bear obediently your lot sent from God ;
do not therefore [flare up] fret too much [against Him]."
" Truly," says Rhianus, " all of us men have an erring mind,
and bear very foolishly the various portions allotted to us by
the gods. Thus he whose lot is poverty,"
" fj.aKa.peo-0-iv rt yoyov cuvov lan-m
" in his resentment, hurls blame and imprecations at the gods ;
thus casting a reproach on his own virtue and strength of
mind ; without uttering one word to show what he means to
do ; only shuddering when a man well-to-do passes by." 4
" When is the prudence of man perfect ? When he does not
overstep his boundary (or measure)." 5 " But the double-
minded [unstable, undecided]," said Tchinggiz-khan to his
sons, " is not called a man, but a woman. And a woman of
1 Hien w. shoo, 187. 2 Maha Bh. Udyog. P. 1175, 1222.
3 (Edip. Col. 1694. 4 Rhiani Carm. ed. Brk. 6 Matshaf. Phal.
XIX. 4] THE BOOK OF PROVERBS. 573
one mind only, is called a man." 1 And as regards the lot of
man and his duties in life, " The Creator," says Vyasa, " created
the bodies of [embodied beings] men clean and pure, and
with them wefts of duties [or laws, 'dharmatantrani '] which
existed, as he did, before them. They were born of Brahma,
going about with the gods, at will, in the sky." 2
But man blames everybody except himself when he comes
to grief. Loqman, 3 in the fable of 'the Man and the Idol,'
applies it " to men who spend their money in sin, and then
say that God has ruined them." On another fable of Esop,
the Chinese translator applies the moral to those " who blame
others, while the misfortune is entirely their own doing." And
he adds : " Is it not so every day in this world ?" 4 Syntipa 5
also has a fable of ' the Rivers and the Sea.' The rivers com-
plained of the sea making them brackish. Then, " Stay where
you are," said the sea, " and don't come to me."
" It is a sin," says Tai-shang, 6 " to fret against Heaven, and
to inculpate men." "And yet," says the Mandchu, "a good
time does not come to us because we complain of the world
as hard to live in." 7 And Meng-tsze, quoting the Tae-kea,
says : " When Heaven dispenses the rewards of our sins
[calamities], we may possibly avoid them [by repentance].
But we cannot outlive calamities which we bring upon our-
selves." 8
4 Wealth maketh many friends ; but the poor is
separated from his neighbour.
*TPS ' adds, augments, brings together many companions and
friends ' of the wealthy man (but only ' donee erit felix '). The poor,
T?S1, ' is broken off, cut asunder from his friend or neighbour.'
" Wealth maketh" &c. "A poor man," say the Chinese,
1 Tchinggiz-khan, p. 2. 2 Maha Bh. Vana P. 12619. 3 Fab. 16,
and Sophos, fab. 52. * Mun moy, fab. 5. 6 Fab. 4.
6 Kang i. p. 7 Ming h. dsi, 87. 8 Hea-Meng, vii. 7.
5/4 ORIGINAL NOTES ON [xix. 4
" may live in a crowded market-town, and no one enquires
after him. But a rich man in a deeply retired mountain will
meet there with distant relations." 1
" Those on whom thou lookest, O Sri [Fortune] are at once
endowed with skill and all sorts of virtues, and are worshipped
for their rank [family] and riches. He whom thou favourest
is noble, rich, and wise ; but he from whom thou turnest thy
face, loses at once all his qualities, his skill, and everything
else." 2 " Pushpavatsu dhruva Sr! : she clings to men decked
in garlands of flowers," 3 said Krishna to Jarasandha. " He
that has riches has friends ; he that has money has connec-
tions; he that has money is 'a man' in the world; they may
even call him 'learned/" 4
" Even the slayer of a brahman is honoured if he has plenty
of money ; while a man may derive his pedigree from the
moon, yet be despised, if he has no money," 5 says Vishnu
Sarma. " Nay, there is no wisdom, no talent, no liberality, no
skill, no constancy, that is not attributed to rich men by others
in want of money." 6 " But when fortune is adverse, and the
most noble efforts are all in vain, where but in the wilderness
can there be happiness for a man of superior mind who is
poor?" 7 "The (effect or) quality of riches is to cause that to
be worshipped which ought not to be ; to make that accessible
which cannot be got at ; and to cause that to be praised that
is not praiseworthy." 8
" Children, if a man has goods, all will come and be friends
with him [frequent his company] ; but if he has nothing, they
will not come. How so, Sir ? If there is water in a pond (or
lake), herons and other birds will flock to it ; but if there is no
water, they will not come." 9 " In the time of riches all are
friends (or loved by all) ; but when wealth and goods are
1 Hien w. shoo, 190; Ming h. dsi, 124. 2 Vishnu Pur. i. 19, 96, 97.
3 Maha Bh. Sabha P. 850. * Pancha T. i. 3 ; Hitop. i. 133.
6 Hitop. ii. 3. 6 Pancha T. i. 4. * Hitop. i. 139. 8 Pancha
T. i. 7. Balabod. Orup. 6.
XIX. 4] THE BOOK OF PROVERBS. 575
gone, one is hated by all." " The guests that came are gone,
and the rain that fell is gone also," say the Mongols. 1
"Amigo del buen tiempo muda se con el tiempo:"*
"A fair-weather friend changes with the wind," say the Span-
iards. " Make provision for thyself," said the Egyptian scribe
Ani to his son, "and all thy people will find themselves on thy
path." 3 "When my wealth is light [small], not one friend
comes near me ; but if my wealth increases, then all men are
my friends. How many friends have I had for the sake of
wealth ! But my friend left me when my money was gone," 4
quoted by Nasr-ed-dln to his son.
" Where the carcase lies, there the vultures come," say they
in Bengal ; also, " Every one is ready to share your pros-
perity, but you have no one to share your misfortune." 5
When the Yaksha asked Yudhisht'ira, "Who is dead?"
Yudhisht'ira answered, " The poor man." 6 For, says Juvenal,
" Haud facile emergunt, quorum virtutibus obstat,
Res angusta domi." 7
" They do not easily creep into notice, whose humble home
forbids their merit to appear."
" If a man can afford a white horse with a bright red har-
ness," say the Mandchus, "those who are no near relatives
will at once come to him eagerly, and claim relationship. But
if one fine day the horse dies, and the gold comes to an end,
those same men who had claimed near relationship will be to
him like strangers on the road." Again: "In the budding
season the earth produces abundantly. In time of prosperity
likewise. What is the use, say they, of looking after former
[poor] friends ?" s "In the days of prosperity," says the Tibe-
tan, "all are your kindred ; but if you are reduced in circum-
stances, all become your foes. They come to the island of
1 Mong. mor. max. 2 Span. pr. 3 Ani, i8th max.
* Alef leil. xxi. st. p. 160. 6 Beng. pr. 6 Maha Bh. Vana P. 17369.
7 Juv. Sat. iii. 164. 8 Ming h. dsi, 120, 126, 127.
5/6 ORIGINAL NOTES ON [xix. 4
gems from a great distance ; but when the lake is dry, what
birds will come to it?" 1
" Alas ! if I might have but one friend in the time of adver-
sity [emptiness] ! But the friendship of men only lasts with
abundance [during prosperity]." 2
" Listen to this at all times," says the Georgian proverb :
" If thou comest to happy days, here is thy friend and com-
panion ; he is thy son or thy brother; but should it please
God to turn the wheel of fortune, he flees from thee, and thou
mayest look for him anywhere." 3
" People," say the Tamils, " flock around the rich like ants
creeping around the sides of a pot of ghee [melted butter],
although they cannot get into it" 4 " Food, boiled rice, &c.,
makes many friends ; but when boiled rice [entertainment]
fails, friendship goes with it." 5 "In time of prosperity, a man's
friends are as numerous as the lights that sport above in the
sky ; but when sorrow or misfortune befals him, those who
say, ' We are his relations,' are but few," says again the
Tamil.
" He that has goods," say they on the hills, " has as many
friends as he likes ; but the poor man has no companions." 7
So thought also Theognis :
" Ei p.fv yci/3 TrAovTeis, TroAAoi <^>L\oC rjv Be irevrjai,
iravpoi' OVK Z6' 6/itos UR'TOS dvrjp aya#os'" 8
" If thou art rich, thy friends are many ; but if poor, they are
few indeed. A rich man become poor is no longer the same
good fellow he was." "Men," says Reschid-ed-dln Watwat,
" do not, of necessity, follow their fathers ; they follow the
times. They are friends of him whom the times favour, but
enemies of him whom the times have thrown down." 9 So
Ovid:
1 Legs par. b. p. 106. 2 Japanese distich, Rodrig. Gr. p. 17.
3 Tsiskari, 1862. * Naladiy. 7. 6 Tarn. pr. 6 Naladiyar,
Meym. 3. 7 Hill pr. 114. 8 Theogn. 909. 9 Ali
b. A. T. 3rd max.
XIX. 4] THE BOOK OF PROVERBS. 577
" Donee eris felix, multos numerabis amicos,
Tempora si fuerint nubila, solus eris." 1
"Am I well-to-do," asks Theognis, " then no lack of friends ;
but if something dreadful happens to me, few indeed abide
faithful to me." " For as to friends, if any of them sees me in
distress,
v c6e\ft'
he turns away and will not even look at me. But if somehow
good luck happens to me, as often falls to the lot of man,
then,
TroAAovs dcnrcur/iovs KCU ^tA.o-njras CX W 2
plenty of bows and of friendly greetings."
" We like," says Menander, " to call people who are well-to-
do, our friends ; but
avSpos /caKws TrpaoxrovTos eKTroSwv <iAoi'^
is one in trouble ? His friends are out of the way." " Nay, a
rich man is master in the house to which he comes on a visit,"
says the Ethiopic philosopher, "but the poor is a stranger
even in his own house." 4
"Alas ! exclaimed the lion sick unto death, who heard
all the animals that came to see him hope he might die:
Alas ! those who, when I was well, did me homage, and were
my servants, are now over and against me !" said R. Niqdani. 6
"A man," says the Tibetan, " bestowed his wealth around him
like rain, and asked which of all those who had shared his
gifts would so much as give him bread to eat, if he were in
need." 6 " Even the ignorant (or childish) man when in his
strength and possessing wealth, grain, and precious ware, is
welcome and agreeable to others. But if his wealth fails and
trouble befal him, he is left destitute, as if in a wilderness and
abandoned," 7 say they also in Tibet
" Friends who are eager to enjoy the good things of others
1 Trist. i. 8 1. 2 Theogn. 705, 837. 3 Menand. /<ov.
* Matshaf. Phal. 6 Mishle Shu'alim. i. 8 Legs par b. p. 127.
Rgya-tcher r. p. c. xiii.
VOL. II. 2 P
578 ORIGINAL NOTES ON [xix. 5
in time of prosperity, are found everywhere ; but adversity is
the touchstone of all such." 1 "If you have wine," say the
Chinese, " and if you have meat, you have also many friends.
But in the time of adversity or of affliction, not one is to be
found." 2 " Many are the friends of the rich ; but they turn
away from him if he changes his state and his influence," say
the Rabbis. 3 For "where is the friend of him who has no
money?" asks the Buddhist. 4 "Men will follow as much as
they can the opinion of the world," answers the Taouist. " In a
house with a patrimony and abundance of all things, people
come and go, backwards and forwards [is much frequented]." 6
" See ye not that if a man has money, his speech is agree-
able [or pleasant] ; but if he has no money, though he speak
the truth, his words are not listened to [lit. his speech is ' cast
away']. Sandal-wood from the Malaya hills is valued,
though but a bit of wood. 6 "All virtues are granted to him
that has gold," says the proverb. 7 "And to him do low [vul-
gar] people stick [cling] tenaciously," says Naladiyar. 8
" Awaits TretfavKf rots /3/3OTOis TO. ^p^fiara'"^
" Wealth is power given to men," say the Greeks.
5 A false witness shall not be unpunished, and he that
speaketh lies shall not escape.
" Evidence given from what has been seen and heard," says]
Manu, " is valid ; and the witness who, in that case, tells the
truth does not ' fall from his righteousness,' and does not losa
his wealth. But a witness who, in a council of honourable
men [Aryas] says other than what he saw and heard, sinks
into hell after death, and is shut out of heaven." 10
" The witness who knows the truth, and who, when asked,
1 Bahudorshon, 3. 2 Hien w. shoo, 28. 3 Ep. Lod. 30^
4 Lokaniti, 3. 6 Ming h. dsi, 140, 148. 6 Legs par b. p. 223.
7 Telug. Nitimala, iii. 8 Naladiy. 10. 9 yvw/z. pov.
10 Manu S. viii. 74, 75.
xix. 5] THE BOOK OF PROVERBS. 579
gives his testimony differently, strikes to death seven members
of his family above him, and as many below. He also who,
knowing the state of the case, does not speak out, thereby
incurs a blot of sin, without any doubt whatever." 1 [This was
said also by Kashyapa, 2 who added : " And such a witness
entwines around him a thousand toils of Varuna " 3 [god of the
waters and regent of the West, "E/o/?os, Amenti].
" He," says the Vishnu Purana, " who gives false witness
through partisanship, or who, in his witness, says anything
else improper or false, goes to the Raurava hell." 4 " O king,"
said Sharmishta, " the lie kills the 'witness who tells differ-
ently from what he is asked." 5 "The traitor," says Ani,
" accuses falsely [or with a lie], but afterwards God [lit. the
god] brings out the right. His punishment comes and takes
him away." 6 "Speak not false words," said Sbauf to his son
Papi ; " it leads to the death of him who speaks falsely.
When he acts upon it, it brings on chastisement, quarrelling,
and it makes him vile." 7
"Who is that man whose tongue is being gnawed by a
worm?" asked Arda Viraf, "when in the nether world. "It
is that wicked man," answered Srosh, "who while on earth
spake many falsehoods and lies." 8 " O ye gods," said Buddha,
"if ye continue in falsehood (or a lie), ye shall not obtain
either freedom from sorrow, or emancipation from your pas-
sions." 9 " For a deliberate falsehood (or lie) requires an
expiation." 10
" There are three different kinds of lies," says the Tibetan
Buddhist : "(i) important, (2) great, and (3) slandering. These,
when their ' fruit ' is thoroughly ripe, cause one to be born a
brute beast. But if for some cause [some modification in the
process of transmigration] he should be born a man, he will
1 Maha Bh. Adi P. 913, 914. 2 Id. ibid. Sabha P. 2329.
8 Id. 2324. * Vishnu P. ii. 6, 4. 6 Maha Bh. Adi P. 3413.
8 Ani, 35th max. 7 Pap. Sail. ii. 10, 4. 8 A. Viraf, xxxiii. I 5.
9 Rgya-tcher r. p. c. iv. 10 Patimokha Musav. vaggo, p. 12.
2 P 2
580 ORIGINAL NOTES ON [xix. 6
then be exposed to great contempt." 1 "Carcases float on the
surface of the water ; therefore do not spread untruths," says
the Burmese proverb [they will rise to the surface]. 2 " Fol-
low the liar to the door of his house," says the Arab. 3 " His
house," say the Ozmanlis, "was burnt down, but no one
believed him."
" Mendacem oportet esse memorem."*
6 Many will intreat the favour of the prince : and
every man is a friend to him that giveth gifts.
A. V. follows the Vulgate. Chald. and Syr. render this verse :
' Many there are who minister to (or attend) a great man, and who
give gifts to wicked men.' LXX. differ. But ^7? may be ren-
dered, ' of a ready mind, liberal,' and "05? n /~n also means ' to coax
interestedly, to flatter with the object of obtaining a favour.' So that
this verse may mean : ' Many will curry favour with a generous or
liberal man, for every one likes him.'
"Many will intreat" &c. "A large tree that yields both
fruit and shade, should be taken care of (or esteemed). But if
it happens by God's will that there be no fruit, yet is not the
shade of it welcome?" 5 said Vishnu Sarma. "As to royal
favour, the multitude always worships the man who is honoured
by the king. But he who is looked down upon by the king
is despised also by all." 6 At the same time, "he who does
what pleases the king, only begets hatred for himself from
others. He, on the other hand, who pleases the people, is let
alone by the king. Great is, therefore, the difficulty of those
who have to act both for the people and for the king." 7
" It is, however, of no use to court people in reduced circum-
stances," says Vishnu Sarma, " but refuge is to be taken with
the great. Even milk in the hands of a tavern-keeper is
thought intoxicating." 8 " The wealth of a liberal man is like
1 Damch'hos, fol. 42. 2 Hill pr. 62. 3 Meid. Ar. pr.
4 Lat. pr. 5 Hitop. iii. 10. 6 Id. ii. 77. 7 Pancha T. i. 147.
8 Hitop. iii. ii.
xix. 6] THE BOOK OF PROVERBS. 581
a fruitful tree ripening its fruit in the middle of a town," says
Tiruvalluvar. 1 " When the tree is cut down," say the Chinese,
"the monkeys flee, and its shadow is no more." 2 "In time
of prosperity, a man is like a fruitful tree, and men surround it
as long as there is fruit on it. But when it has dropped all
the fruit it had, men leave it, and look for another tree." 3
" We are all by nature born self-interested ; no one is not
so. Birds flock to a [tasty] fruitful tree ; but they fly away
from a [tasteless] barren one." 4 " Do not open [scatter] thy
hand [gifts] to an unknown man ; but make thyself treasuries
[take care of thy property], and thy people will find them-
selves in thy path [they will come to thee for gifts]," says
the old Egyptian scribe Ani. 5
" Like a tree yielding both flowers and fruit, he who gives
pleases men and causes joy. But if his health fails, and if,
subject to the vicissitudes of old age, he becomes dependent
on others, then he no longer pleases men, but he is looked
upon as a wild bird," says the Tibetan. 6 " He ceases to give,
and only reaps deep-seated hatred for it." 7 " It is only when
the tank is full (or filling) that frogs flock to it," says the pro-
verb ; "but they leave it when it is dry." 8
So, again : " If a tree bears fruit, bats will flock to it without
being called. So also, like a cow yielding abundant milk, the
liberal man looks upon the whole world as his relations," say
the Tamils. 9
"Twv fvrv)(ovT(i)v Travres cwrl (ruyyeveis'" 10
either "all claim kindred with the well-to-do;" or, "for the well-
to-do all are relations" who have a claim on them, say the
Greeks. " Relations, like a flock of crows around two cowries
and-a-half worth of kasondi " [pickle of tamarind, green
mangoes, &c.], says the Bengalee proverb. 11
1 Cural, xxii. 216. 2 Chin. pr. 3 St. of Enis el jelis.
* V. Satasai, 108. 6 Ani, i8th max. 8 Rgya-tcher r. p.
c. xiii. p. 157. T Tarn. pr. 967. 8 Telugu pr. 9 Marlvazhi, 29
and Cingal. prov. M. S. 10 yvw/*. /iov. " Beng. pr.
582 ORIGINAL NOTES ON [xix. 6
" Men are won over by benefits," says Ebu Medin. 1 " By
bestowing gifts, you may win over even your enemy. But if
you give nothing," says the Tibetan, " even your kinsmen will
go far from you. When the milk of the cow shrinks, the calf
ceases to grow fat." 2 "The branches of the 'teng-hwa' [a
creeper] live by climbing around a tree. The tree falls, and
the 'teng-hwa' dies with it." 3
As regards seeking the favour of a prince or of a great man
from interested motives, Tai-shang 4 calls it " a sin." " Every
one," say the Bengalees, " worships the moon on his second
day" 5 "the star in the ascendant" "the rising sun" after
the manner of men. " For if a great man," says Vema, " takes
a small one by the hand, the words of this one pass current in
the world. Do not shells [cowries] pass as current money in
the hands of merchants ?" 6 " People in reduced circumstances
when supported [helped] by other great people, often prosper.
A drop of water is a small thing, yet if mingled with the water
of the ocean, when will it dry up ?" 7
"And one who is weak, but is supported, if he behaves pro-
perly [lit. keeps up prudent teaching], may yet rise to great
honour." 8 Narada, king of the Nagas [serpents] took advan-
tage of his being on Indra's neck. " So he who, though weak,
[serves] courts the great and high in rank, will be safe from
an enemy rising against him," 9 says the Subhasita. " He who
takes refuge with the king, leads a happy life. The sandal-
tree could not grow but on the Malaya hills." 10 "A defect (or
shame)," said Ajtoldi to Ilik, "becomes a merit in one whom
the prince favours ; but in him whom the prince does not love,
merits are blamed. Therefore the very first merit is to be
loved." 11 " For those, however, who do not by all means seek
the ruler's favour, beggary will be their lot in life." 12
1 E. Medin, 32. 2 Legs par b. p. 229. 3 Ming h. dsi, 58.
4 Kang-ing-p. 6 Beng. pr. 6 Vemana, i. 150. 7 Legs par
b. p. 309. 8 i^ 30 6. 9 Subhas. 40. 10 Pancha T. i. 47.
11 Kudat-ku Bil. xiii. 57, 59. 12 Pancha T. i. 44.
XIX. 7] THE BOOK OF PROVERBS. 583
And, says Martial,
" Di tibi dent, et tu Caesar, qusecunque mereris :
Di mihi dent, et tu, quae volo, si merui:" 1
" Let the gods give thee, Caesar, all them hast deserved ; and
may they, and thou also, give me what I wish, if I deserve
it." When Ramchandra went into the forest as an ascetic,
Gautama offered him some barley-meal. When, fourteen years
after, Ramchandra, having defeated Ravana, came as king to
Gautama, he was welcomed with the choicest food. Laksh-
mana being annoyed, Vibhlshna repeated the verse : " Avasta
pujyate," &c. : " It is the station of individuals that is wor-
shipped, not the individual or body itself." 2
7 All the brethren of the poor do hate him: how
much more do his friends go far from him ? he pur-
sueth them with words, yet they are wanting to him.
" All tJie brethren? c. "Through poverty," says the poet,
" a man's relations become his foes ; through poverty, he loses
his credit, 3 and is despised," adds Vararuchi. 4 " Let him perish,"
says Anacreon, " who first loved money." By reason of it,
" SlO, TOVTOV OVK ClSeA.<oS,
StO, TOVTOV OV TOKOS'" 5
" a man has neither brother nor parents." " Once in prey to
poverty," says Tai-shang, "and all men hate him." 6
" From poverty, a man comes to shame ; from shame, he
falls from truth ; when once truthless, he is despised ; from
contempt, he loses self-respect. He then comes to grief; and
when overcome with grief, he loses his mind ; and when his
senses are gone, he comes to ruin. Alas! the want of money
is the [seat] source of all misfortunes," 7 says Vishnu Sarma.
"If a man has money," say the Mandchus, "everybody will
hear what he says ; but if he has no money, no one will listen
1 Mart. Epig. vii. 87. 2 Kobita R. 139. s Vemana, iii. 63.
4 Nava R. 2. 6 Ode 46. 6 Tai-shang in Shin-sin-luh, i. p. 89.
1 Hitop. i. 143.
584 ORIGINAL NOTES ON [xix. ^
to him" 1 "for his opinion is [short] worth little." 2 "His
clothes are tattered ; his guests and his friends have grown
scarce." 3
" Relations, friends, brahmans, all turn away from a poor
man, as birds do from a tree that bears neither blossom nor
fruit," said Vaishampayana. 4 " That is death to me, to see
my kindred eschewing me like a 'pariah' [outcast]. Wealth,"
they say, " is the best virtue ; everything is centered [rests or
depends] on money. Rich men live in this world ; but
men without money are [killed] dead." 5 "A man bereft of
riches is abandoned even by his wife ; how much more by
others !" 6
" Friends, son, wife, and brother, all abandon him who has
no money. But while he had some, they all did him homage.
Money is a great power in the world," says the Buddhist." 7
" Who are in the world, those whom one may despise [whom
it is fit, allowable to despise]?" asks the Buddhist Catechism.
" The idle, those who do shameful actions, and those who have
no money." 8 "At the door of the store [public lounge], my
friends and my brothers throng me ; but at the door of the
hovel, there is neither brother nor friend," say the Rabbis. 9
" It is a job," says Menander.
" fpyov cvpeiv (rvyyevTj
TTCV^TOS ecrriv' ouSeis yap 6/ioA.oyei
avT<p TrpfxrrJKfiv TOV (Boydeias TIVOS
Seo/xevov'" 10
" for a poor man to find a relative ; for no one will admit that
he is in any way connected with a man in want of some assist-
ance. So, while begging, he has to wait for a dole."
" Influence (or power) brings people together," say the
Chinese. "When a man loses that influence (or power), he
perishes [is forgotten]. He who makes use of his wealth in
1 Ming h. dsi, 88. 2 Id. 4. * Id. 159. 4 Maha Bh.
Udyog. P. 2600. 5 Id. ibid. 2603. 6 Hitop. ii. 92. r Lokan. 79.
8 Putsha pagien. Q. 7. 9 Kharuze Pen. i. 3. 10 Ex Fratrib. /3', ed. Gronov.
XIX. 7] THE BOOK OF PROVERBS. 585
his intercourse with others, straitens the friendship ; but when
that wealth is exhausted, he and his friends stand apart." 1
" dat census honores,
Census amicitias ; pauper ubique jacet,"
says Ovid ; 2 it was then as it is now, and as it will always be.
" Pass by a rich man touching him," says the Osmanli, " but
pass by a poor man avoiding him." 3 "While he had abund-
ance of food and was a great man, people liked to meet him,
as they would a sovereign. But when old and poor, he is like
death itself," 4 says the Tibetan.
" There are three men," said Ugedei, Tchinggiz-khan's
youngest son, to his father, " who deserve pity : he who,
formerly prince, is fallen or deposed ; he who from rich has
become poor ; and he who is alone wise among fools." 3 " A
man that is [ruined] become poor," says the proverb, " has no
friends, not even in his family circle (or kindred);" 6 "even his
own wife will not look at him." 7
" For poverty," says Davus,
" mihi onus visum est et
miserum et grave," 8
" is a wretched, heavy burden to bear, it seems to me."
" IlavTjy yap TouAacrcrov fX. fi ' ' I " ( * l ' Tr 7 ^ OTI/XIKTOS,
TrdvTr) B'f^Opa 6/iws yiyvcrcu, ev6<nrep y'"
"for it always gets 'the worst of it ;' is always in the way ;
in short, it is odious everywhere, go where it will," says
Theognis. 9 " A poor relation goes to the family mansion,"
say the Bengalees, " but he gets neither food, seat, nor water ;
not even a greeting." 10 "For poverty is as light as silk cotton,"
[lightly esteemed, floccifit]. 11
" Existence dependent on others is hard," says Chanakya ;
" a lodging without shelter is also hard ; a profitless industry
1 Ming-sin p. k. ch. xi. 2 I Fast. 217. 3 Osm. pr.
* Rgya-tcher r. p. ch. xvi. p. 157. 6 Tchinggiz-khan, p. 7.
Tarn. pr. 2856. T Id. 2897. 8 Ter. Phorm. i. 2. v. 261264.
10 Beng. pr. " Cingal. pr.
586 ORIGINAL NOTES ON [xix. 7
is hard ; but poverty is [sarvakasht'a] hard in every way
[hardest of all]." 1 " I thought in my heart, said the mouse
to the tortoise, that the rich alone have [brothers] friends,
helpers, and companions. And I found that he who has no
money comes short of everything he wishes, by reason of his
poverty ; like water left in winter torrents, that does not run
down, but soaks into the earth." 2
We read in the Siddhi Kur of two brothers, the eldest of
whom was poor, and therefore was not respected, while the
youngest, who was rich, had many friends, but did nothing for
his eldest brother; did not even ask him to a feast which he
gave. His wife then said to him : " Good husband ! good
were it for thee to die, for thou art altogether without help ;
thou art even deprived of thy share at thy brother's feast." 3
" Birds forsake a tree that has dropped all its fruit ; cranes
do not frequent a pool that is dried up ; bees do not visit a
faded flower; every one is occupied with his own pursuit (or
business). Who is a friend to another?" 4 "Wherever there
is water, there do geese abound [dwell] ; but when the water
of that pond is dried up, they go," says the Tibetan. " Comes
water to that pond, there do geese again dwell. Do not keep
friends that are like geese." 5
"But as to the poor, as to his condition, and to his life,
how full of trouble ! In summer, he has not enough to eat ; in
winter, he warms himself by the fire-pot; the dogs on the road
fall upon him, and so does any miscreant he happens to meet;
and if he has a cause to plead, the Emir will not hear him.
His place is best in the grave-yard." 6
Yet he fares badly even there. " Those who carried him
thither, return home straggling, in proof of his poverty ;" 7 and
Mahakala having asked the woman who kept the burning-
ground how funeral rites were performed there "In the case
1 Chanak. 59. 2 Calilah u D. p. 170, 171. 3 Siddhi kur. xiv. st.
4 Banarayasht. 8. 6 Mas. iii. 18, Schf. 6 Alef leil. xix. st. p. 141.
T Kawi Niti Sh. xxix. 2.
xix. 7] THE BOOK OF PROVERBS. 587
of a rich man," said she, " his body is wound round in scarlet
cloth, put into an ornamented coffin, and thus consumed. But
when it is a poor man, then fire is set to a heap of wood,
his corpse is thrown upon it, and cut up with the shovel, to
destroy it all the quicker." 1
" The same wind that favours the burning of a forest, puts
out a lamp. The [small, weak] poor has no friend," 2 says
the Tibetan. " He that is without means and poor is like
poison; his speech is avoided." 3 "At the sight of him,
even a cow without horns will butt at him," 4 say the Tamils.
" He has no friend but his own shadow," say the Mongols. 5
" Though a man be ignorant, yet, if he is wealthy, all will flock
to him. But if he has no money, even his wife will have none
of him ; his mother also who bare him will reject him ; and
no one will listen to the words of his mouth," 6 say the
Tamils.
Chirandev said to king Gunahdip: "As long as a man's
virtue [wealth] is on the ascendant, all people are his servants ;
but when his virtue [means] is diminished, then his friends
become his enemies." 7 "O Apostle of God," said a youth
to Mahomet : " I knew not that thou art the prophet ; for
we poor and miserable are without knowledge and without
manners (or education)." 8
" God found thee poor and made thee rich," says the Qoran.
" Do not oppress the orphan ; neither rebuke him who asks of
thee;" " but tell of the Lord's favour towards thee." 9 " But if
one makes poverty his pillow, he need have patience for his
collar. Nay, the poor who is patient is made rich thereby,'*
says El-Mocadessi ; 10 since there is no heavier burden than
poverty, which none but a wise man can bear. For " it drives
1 Buddhaghosh. Par. iv. p. 68. * Naganiti, 41, Schf. s Kawi
Niti Sh. * Tarn. pr. 6 Mong. mor. max. R. 6 Narlvazhi, 34.
7 Baital Pach. viii. Miraj. Nam. 2nd st. Sur. xciii. 8, 9, 10.
10 The Camel, p. 94.
588 ORIGINAL NOTES ON [xix. 7
many men out of their senses ; it leads others into evil ways
through want," say the Greeks. 1 Horace also:
" Magnum pauperies opprobrium jubet
Quidvis et facere et pad." 2
" it deprives the well-bred man of honour or respect."
" Nil habet infelix paupertas durius in se,
Quam quod ridiculos homines facit,"
says Juvenal. 4 And Pindar: 5
"All respect or honour departs from him who is bereft of
friends and acquaintances. For few there are among men so
faithful or trusty as to lend him a helping hand in distress.'
For "a man who is destitute is left alone," says another Greek ; 8
and every one thinks,
" AUTX/DOV yevecrdai irrw^ov'" 7
" it is a shame for a man to become poor and to beg." There-
fore Hesiod warns him to sow, to reap, and to thrash in
season :
aXXorptovs OIKOVS, Kal fj.rjSev
" lest meanwhile he find himself in want, and have to cringe
and beg at other people's door ; yet for naught." " 'Tis but a
word for you [to speak]," says the Telugu beggar ; " but it is
a bag-full for me." 9
"For a poor man's words are empty," say the Greeks. 10 " He
may go round the village," say the Tamils, " and find no one
ready to help him ; even round the country, no one is to be
had there" 11 "for his words go for nothing." 12 "If you ask
i yvw/t. pov. 2 Od. iii. 24, 43. 3 yvtap. pov. 4 Sat. iii. 152.
6 Nem. x. 146. 6 fvup. pov. J Id. ibid. 8 K. ). 393.
9 Telugu. pr. 10 yvup. pov. n Tarn. pr. 1459. 12 Naladiy. Mey. S-
xix. 8] THE BOOK OF PROVERBS. 589
nobody's assistance," say the Chinese, " then everywhere every-
body is kind and well-disposed towards you." " It is easy to
hunt and catch a tiger on the mountains, but it is difficult to
open one's mouth and to obtain help from men." 1 And the
Greeks conclude that
" Ilei/tas yap ouSet's TTI fMfifov 7roA.e/uos'" 2
" there is no greater enemy than poverty."
8 He that getteth wisdom loveth his own soul : he
that keepeth understanding shall find good.
ib n.^p, Chald. id ; Syr. ' getteth wisdom.' Vulg. ' mentem,' im-
plies more than ' wisdom ' in Hebrew. ' Cordatus homo ' comes
near it, but does not render it fully. ' His own soul ' may also be
'himself.'
" He that getteth" &c. " Hear thou this quality (or merit)
of wisdom," says the Telugu teacher. " It prospers him who
speaks it, and him who is made to take it [who is taught]." 3
" ' Rahula,' said Gautama to his son, ' in any case keep com-
pany with learned [wise] men ; never despise the learned. Let
him who preserves [teaches] the lamp of the Law always be
reverenced by thee.' 'Nichcham apachito maya:' ' He shall
always be honoured by me,' answered Rahula." 4
" Sit with the good," says the proverb, " and eat betel and
areca nut [prosper and be respected]; but sit with the wicked
and lose both your ears." 5 "But," said Confucius, "I have not
yet seen any one love virtue as much as he loves pleasure." 6
"Yet," says the Spirit of Wisdom, "he is most perfect in wisdom
who is able to deliver [save] that which is his soul." 7 " Vir
igitur temperatus, constans, sine metu, sine aegritudine, sine
alacritate ulla, sine libidine, nonne beatus ? at semper sapiens
talis ; semper igitur beatus," 8 says Cicero truly.
1 Hien w. shoo, cxi. 2 yvw/i. fiov. 8 Pleas, st. p. 9.
4 Rahula thut, 39. 6 Beng. pr. 6 Hea-Lun, xv. 12.
7 Mainyo i kh. xxxix. 23. 8 V. Tuscul. Q. xvi. 48.
590 ORIGINAL NOTES ON [xix. 9
9 A false witness shall not be unpunished, and he
that speaketh lies shall perish.
" A false witness? &c. " A false witness is despised even
by those who hire him," say the Rabbis. 1 "O thou good man,"
says Manu, " every pious action by thee since thy birth will
come to naught, if thou speak aught else than the truth."
" Let him who gives a false witness go naked and shaven, a
beggar, blind and hungry and thirsty, with a potsherd in hand,
to beg of his enemy's relations. And then let him the
wretch ! go to hell headlong into thick darkness, he who,
when asked what he knows, answers one question falsely, to
the [injury] perversion of justice." 2 Justice! justice is God's
attribute, and comes from above ; but law is man's device and
comes from beneath ; so that when those two ' sisters,' so
called that dwell so far apart, happen to meet mid-way here
on earth, they are strangers, and hardly know each other.
" He who speaks the least untruth in the presence of either
kings or the gods, shall perish forthwith (or soon), even if he
is a great man." 3 " For one who tells a lie is soon found out,"
say the Greeks. 4 And Hesiod :
re Adyovs'" 5
"Lying words, quarrels, perjury, and all other woes of the
human race, are the offspring of gloomy, dark night."
" Who is that man whose limbs are being gnawed by a
worm ?" asked Arda Viraf when in the nether world. And
Srosh answered : " It is that wicked man who while on earth
gave false evidence, and committed perjury." 6 "Una bugia
ne tira dieci :" 7 "One lie," say the Italians, "draws ten lies
after it ;" but the Telugus say 8 that "it takes a thousand lies
to hide one." "What a liar thou art!" said old Sanglun to
1 Sanhedr. 25, M.S. 2 Manu S. viii. 90, 93, 94. 3 Pancha T. i. 135.
4 yvw/i. nov. 6 fooyov. 213 232. 6 A. Viraf, xlv. 15-
7 Ital. pr. Telugu pr.
xix. 10] THE BOOK OF PROVERBS. 591
his son Rangsan. "If I catch thee again lying, I will kill
thee." 1
10 Delight is not seemly for a fool ; much less for a
servant to have rule over princes.
n^jri, 'luxurious life of pleasure.' LXX. Tp\.f>rj. Ven. rjSov^.
Chald, Syr., Vulg. 'deliciae.'
" Delight is not? &c. " The fool when he laughs raises his
voice, but the wise man when he laughs smiles quietly," 2 say
they in Abyssinia. " If a clown [lit. clod] becomes king," say
the Rabbis, " yet the load (or burden) will not fall from his
back " [his old habits]. 3 "A poor man suddenly made rich,
and a low man made king, look upon the world as grass," says
Chanakya. 4
" It is said that a freedman [gentleman] is always such,
though poverty touch him and the times be against him. So
is a servant always such also, though times favour him and
the world help him." 5 "In days of political degeneracy or
revolution, the ass is raised above the horse," says the pro-
verb. 6 " Then the roots of the ' djarak ' [ricinus palma Christi,
low men] spread abroad, while the 'djati' [Indian oak], noble,
[true men] dies," say they in Java. 7
As to servants, El-Maklibi, 8 says : " Reckon thy servants as
nails which thou allowest to get old and rusty : the house
lasts only so long as the nails do not break." " So also is an
upright minister above a king who knows not how to rule his
kingdom," 9 say the Mongols.
" When the multitude gets the upper hand," say they in
Tibet, " it begins with despising the prince [sovereign]. When
the dust of the earth is thrown upwards, it falls first upon
those who threw it." 10 " When the iguana becomes an alligator,
1 Gesser Khan, p. 16. 2 Matshaf. Phal. 178. * Ep. Lod. 55.
4 Chanak. 81. 6 Matshaf. Phal. 133. 8 Ozbeg pr. 7 Javan. pr.
8 Eth-Theal. 32. 9 Oyun tulk. p. 8. 10 Rav. 80, Schf.
592 ORIGINAL NOTES ON [xix. II
then the river is not at peace. When a slave is made king,
the people of the land also are not at peace," 1 say they in
Burmah. Again : "A servant who is very proud, and a king
who does not rule according to law and justice, are both out
of order." 2
1 1 The discretion of a man deferreth his anger ; and
it is his glory to pass over a transgression.
73tP is rendered ' discretion ' in the sense of ' intelligence, pru-
dence, good sense.' The Chald. Targ. reads : 'A man's intelligence
[is] the guide of his way,' PPITT1S rWTOp; and the Syriac, 'A man's
intelligence [is] length of his spirit,' 'his long-suffering,' nrm rflT33.
A slight difference in sound and in the spelling of these two cognate
dialects explains their different readings. Vulg. ' doctrina viri per
patientiam noscitur.' LXX. differs altogether.
" The discretion? &c. " Thy being in the right," says Ali,
"enables thee to forgive him who has offended thee." " If it
is in thy power," adds the Commentary, " forgive him, remem-
bering that no one is free from faults." 3 And Menander :
""AvOpuTTOs wj/ ytvwcrKe TT)S o/ayTjs K/aaretv'" 4
" Being a man, know how to have power over thine anger."
" Therefore, do not get angry for [three inches] a trifle," says
the Mandchu. "The young head soon grows white." 5
"'Aram' [virtue, 'jin,' ayain?] waits to meet on his way the
man who restrains his anger and keeps himself under control,"
says Tiruvalluvar. 6 "Therefore," says his sister Avveyar,
"do not speak one angry word." 7 "Due consideration and
repose," says the Buddhist, "is one [2ist] door to religious
enlightenment [divine law] ; it prevents passion from boiling
over." 8 " So long as joy, anger, sorrow, and mirth, do not
originate, the heart is in repose [balanced]," says also Con-
fucius. 9
1 Hill pr. 84. 2 Legs par b. p. 253. 3 Ali b. A. T. 62nd max.
* Menand. Mon. 6 Ming h. dsi, 45. 6 Cural, xiii. 130.
7 Atthi Sudi, 98. 8 Rgya-tcher r. p. ch. iv. 9 Chung yg. c. i.
XIX. Il] THE BOOK OF PROVERBS. 593
" Now," says Wang-kew-po, " the kind of harmony I wish
you to cherish among yourselves consists in one word only
'jin/ forbearance ; otherwise called 'k'heih k'wei,' to swallow
down (to devour) an insult. You think it would injure you
so to do ; but you think so because you do not know that it
will profit you greatly." 1 " He who can use forbearance for
one morning, the ' heang-li,' village district, will proclaim him
good and generous. And he who will not wrangle about
trifles, his neighbours and associates will call him magna-
nimous. To bear insults belongs to a worthy son of Han
[Chinese]," said the ancients. " But to notice an insult is the
part of a mean man." 2
And Tai-shang says : " When any one offends or insults
you, do not feel angry (or indignant) ; and do not look upon
light faults as heavy transgressions." 3 " For the sweet of for-
giveness (or of forgiving) is greater than the pleasure of ven-
geance," say the Rabbis.* " The pleasure of those who
retaliate [avenge themselves] is of one day ; the praise of the
patient [who endure], lasts all their lifetime." "Therefore
overcome with endurance (or equanimity) the pride of those
who deal proudly." "And bear in mind that magnanimity
is the light (or splendour) of a man ; but that it is a shame to
say one may live without it." 5
" Men who abstain from all hurt, who bear everything, and
in whom all men take refuge, go to Swarga" [heaven]. 6 "A
good man does not cherish the thought (or rancour) of a rich
man's words [insults]. The mango-tree, when thrown at
with a stone, gives a delicious fruit in return." 7 "Therefore
give not way to useless anger ; the sun will yet set in the
west." 8 "Because in anger the merit of a case is seen only
partially ; wise men therefore consider a matter when free
from anger or partiality." 9 Such being the case, "Abandon,"
1 Shin-yii, 2nd max. p. 16. * Yung-shing, id. p. 18, 22. * Kang i. p.
* Ep. Lod. 1618. 6 Cural, 156, 158, 971. * Kobitamr. 83.
1 Subha Bil. 87. 8 Ming h. dsi, 10. 9 Aranerichar. 4.
VOL. II. 2 Q
594 ORIGINAL NOTES ON [xix. II
said Dasaratha to Rama, " all the evil consequences of lust
and of anger."
" Let a man," says Vishnu Sarma, " forswear these six things :
lust, anger, greed, pleasure, pride, and rashness. Free from
these, he may then be happy." 2 " Let go anger," says the
Buddhist, "and put down arrogance [haughtiness or conceit]." 3
" I call him the ' driver ' who restrains his anger when arisen
like a running chariot, and the rest of the people hold the reins
[bit]." " Let him speak the truth, not get angry, and give a
little to those who beg of him. On these three conditions
he will go to the gods." 4 "Therefore overcome anger with
meekness." 5
" He who puts down anger when it bursts out, as the venom
of a serpent is counteracted with an antidote, forsakes this
bank of the river [to cross to Nirvana] as a serpent leaves its
old slough." 6 "Therefore restrain thy anger," said Kara to
Kama; "I say, restrain it." 7 "Overcome it by being free
from it." 8 " In presence of thy superior," said old Ptah-hotep,
" [if he rile thee] do not cast out [pour forth] thy heart ; keep
it down to the earth ; restrain it within itself." 9
" For he," say the Chinese, " who can bear [repress] a :
moment of [spirit] anger, will prevent a hundred days of sor-
row." 10 "Happy is he," say the Rabbis, "who bears insults,
and holds his tongue. He saves himself a hundred evils," 11
" 6 irep -yap re -%6Xov yc /ecu avrrJiJiap KaraTre^g'" 12
" if, indeed, he keeps down his anger that one day," said
Calchas.
"How," said Yudhisht'ira, "can a wise man give way to
anger which valiant men abandon ? It is the consideration of
the evils that follow that keeps my wrath from breaking
1 Ramay. ii. iii. 41. 2 Hitop. iv. 99. 3 Dhammap. Kod. i.
4 Id. 2, 4. 6 Id. 3. 6 Uragasut. i. 7 Kumara Sambhava, iii. 72.
8 Lokan. 117. 9 Pap. Pr. vi. i 12. 10 Chin. max.
11 Sanhedr. 7, M. S. 12 II. a. 81.
XIX. II] THE BOOK OF PROVERBS. 595
forth. On the other hand, the man who does not reply in
anger to an angry man, saves himself and others from fearful
consequences ; he is a [physician] benefactor to both parties.
Wherefore, O Krishna, good men always praise victory gained
over anger. In the opinion of good men, the victory of the
true man [sadhya] who endures, is for all time [nityam]." 1
" The mind set free from a feeling of anger, and one that
keeps up no resentment [or hatred] within, are each a door of
entrance to religious enlightenment ; it prevents a man from
feeling regret afterwards." 2 "The victory of the generous
man is in forgiveness and good deeds ; but that of the mean
man is in pride and insolence," says Ebu Medin. 3 "A great
man [a gentleman]," say the Chinese, " does not take amiss
the sayings of a mean man." 4
"A wise man is not long angry," say the Welsh. 5 " Persist
in curbing [restraining] thy anger," say the Arabs, " and thy
latter end shall be praised." 6 " It behoves those that are raised
above others, to bear [pass over] the small transgressions of
small [lower] people," say the Tamils. 7 " When angry, forbear
patiently," say the Chinese, " and yourself shut your mouth in
the best way." 8 "The cure of anger is silence," say the
Arabs. 9
" Put restraint on your anger," said Philip, " and guide it
with not a little care (or knowledge), that you may lead it
behind you, lest it should cast you into some evil deed. For
when anger and evil desire are allowed to remain in the heart,
they become demons. And when they get dominion over a
man, they change his soul, that it should become bent on
some evil action ; then they laugh at him, and rejoice over
his ruin.", 10
" One of the nine things," says Confucius, 11 " of which the
1 Maha Bh. Vana P. 1072. 2 Rgya-tcher r. p. c. iv.
8 E. Medin. 142. * Mun Moy, p. 11. 6 Welsh pr. Nuthar ell. 80.
1 Tarn. pr. 8 Dr. Medh. Dial. p. 165. ' Meid. Ar. pr.
10 Apostol. Constit. Copt. i. 8. " Hea-Lun, xvi. 10.
2 Q 2
59^ ORIGINAL NOTES ON [xix. II
wise man always thinks, is in anger to think of suffering "
[endurance]. And " the perfection of knowledge [science] lies
in meekness," say the Arabs. 1 El-Donaid said that " forgive-
ness is the sign of a generous man, and that the purity of the
soul is to pass over faults in others." 2 Also, "the sweet of
forgiveness is greater than the pleasure of being cured of
anger. For whereas the sweet of forgiveness gives a feeling
of health [satisfaction], the other leaves behind a feeling of
grief [at having been angry]." 3
" For a man to bear patiently with those who revile him, as
the soil bears those who dig it, is a chief virtue," says Tiruval-
luvar. " Ever bear plenty of abuse" [" even if you can retaliate,"
says the Comm.]. "But to forget it is still better;" 4 "since
the recollection of an injury stirs up [disturbs] that which
was clear " [the feeling of forgiveness], says Ebu Medin. 5
"And forbearance is the treasury of understanding ; for a
man without meekness is either a devil or a beast of prey. But
he who has meekness is made a slave to it; and anger is then
his prisoner and bound." 6
" There is delight in forgiveness that is not found in ven-
geance." " From the beginning of the world until now, forgive-
ness comes from the great [good men] ; from the low comes
the sin (or fault)." " My interest [debt] says the offender, is
to thee whom I have offended ; but thy debt is to God. If
thou forgivest me, He too will forgive thee." " O Sheikh ! an
offence is the mirror of forgiveness and of mercy. Look not
on the offender with an eye to his wickedness." " If an offence
is great on the part of the offender, forgiveness on that of a
great man is greater still." 7
" How beautiful is forgiveness in the powerful, especially
towards him who has no helper!" 8 said the mistress to the
porter.
1 Nuthar ell. 208. 2 Eth-Theal. 83. 3 Id. ibid. 84.
4 Cural, xvi. 151, 152. 6 E. Med. in. 6 Akhlaq. i. m. xvii.
1 Id. xvi. s Alef leil. x. p. 73.
XIX. Il] THE BOOK OF PROVERBS. 597
"HdpeXde, yevvatos yap e?s'" 1
" Pass by that fault," says Archilochus, " for thou art well-bred
[noble-minded]." " O Tissa," said Phara Thaken, " Rahans
ought never to say, ' This man reviled me in anger ; this man
oppressed me ; this man took away my goods ;' and cherish an
unpleasant feeling on that account; it is but to quarrel. But let
a man do so to me, let a man speak so to me, and cherish no
resentment [lit. soothe down quarrelling]." 2 "Anger does not
assuage in those who cherish resentment; but in those who do
not resent an offence, anger is assuaged thereby." 3
" If thou wishest to overcome the world with one action,"
says the poet, " then abstain from even blaming others whose
cows trample thy field just sown with wheat." 4 " The cool
water from the cloud, when running down a deep path, does
not last long or go far. So also a kind and amiable man,
when angry, hinders [troubles] no one." 5
"When a man had shown enmity towards me," said Timur
in his laws, "if he felt ashamed, and took refuge with me,
and knelt down before me, I forgot his enmity, and bought
him with friendliness and kind treatment." 6
" Politely draw shame from an insult or offence to thee,"
says the Arabic proverb ; thus explained in the Turkish
Commentary : " Dissimulate, be polite towards him who has
insulted thee, to put him to shame ;" to which the Persian
adds : " There are two ways of stopping a quarrel with
friends, manliness with foes, dissimulation or politeness." 7
" Forgiveness is a blessed quality. Whosoever is endued with
it, is master of happiness [good fortune]. The heart is bright-
ened by the lustre of forgiveness, and the fragrant breath of
it is like that of a rose-garden in all its freshness. And he
has Him for his friend who protects those who forgive others.
1 Archil. Par. 52, ed. G. * Buddhagh Par. iii. p. 56. 8 Dham-
map. Yamak. 3, 4. 4 Kobitamr. 69. 6 Subhasita, 58.
6 Tuzzuk i Timuri. 7 Rishtah i juw. p. 121, I22 S
59 ORIGINAL NOTES ON [xix. 12
And if that man has Him for friend, he has one indeed," 1 says
Husain Vaiz Kashifi.
"Forgiveness," says Mahomet, "is better than alms." 2 "If
a stone that has no feeling is nevertheless warmed by the rays
of the sun upon it, how else shall a generous man bear an
injury done him by another man?" 3 "The evil man, indeed,
is like an earthen vessel, easily broken, but hard to repair [join] ;
the generous man, however, is like a vessel of gold, hard to
break, but easily mended," says Vishnu Sarma. 4
" It is not well," says Tiruvalluvar, " to forget a kindness ;
but it is well to forget an unkindness, even at the time it is
received." 5 "When low (or vulgar) men are angry with great
men, how can these reply in anger? Although the jackal
utters a hideous howl, yet the king of deer [lion] protects him
kindly," say they in Tibet. 6 " To excuse a fault is to forgive
it," say the Chinese. 7
" Pharas [Buddhas]," said Gautama, " take no notice of men
when angry, but go on preaching the law for the benefit of
those who shall be worthy to obtain the fruit of the right way "
[Nirvana]. 8 " The thirty-three [on Mt. Meru] say that he is a
good and true man who is free from envy, and overcomes his
anger," says the Commentary. 9 And :
"Z^o-eis /3iov Kparunov, av Ovfiov KpaTjfs'" 10
" Have power over thy spirit, and thou shalt lead a happy life,"
say the Greeks.
1 2 The king's wrath is as the roaring of a lion ; but
his favour is as dew upon the grass.
"The king's wrath" &c. "As the rat cannot bear the cat's
play [that torments it], so also is the king's wrath the plague
1 Akhlaq i. m. xvi. a Al-Qoran Sur. ii. 265. 3 Nitishat. 30.
4 Hitop. i. 93. 6 Cural, xi. 105. ' Legs par b. p. 46.
r Yew-hio, iii. p. 5. 8 Dhammap. p. 73, ed. R. 9 P. 190.
10 fVtan. pov.
XIX. 12] THE BOOK OF PROVERBS. 599
of the people." 1 "A thunderbolt and the king's majesty
[splendour] are both awful ; but this falls upon one for ever
and ever, while that falls only once," 2 says Vishnu Sarma.
" For if the king is angry," says Avveyar, " there is no help for
it" 8 "And if his wrath is unreasonable [inconsiderate], his
favour is not worth much [fruitless, as fickle and uncertain].
It is not such a king that the people desire when they are
oppressed." 4
" Fire consumes the man who unluckily comes too close to
it. But the fire of the king's wrath consumes the family, with
the whole cattle and chattels thereof," says Manu. 5 " A king
and fire are alike," say the Tamils. " Let the king be always
ardent in spirit and ' splendid ' against evil-doers, and destroy
evil councillors. Thus will he be said to be like Agni." 7
"The prince and head of the people," said Ajtoldi to Ilik,
" ought to be lion-hearted towards the enemy." " Let him
'hold himself valiant and ardent, like a lion." 8
"Wise men," said Calilah, "have compared a Sultan to a
steep and high mountain, with good fruits, refreshing streams,
and wholesome herbs. But withal, that same mountain also
feeds lions, leopards, wolves, and all manner of fearful beasts
of prey. A mountain which is hard to climb, and on which it
is hard to dwell." 9
" Fire and water are bad relations," says the proverb ; " and
so is the friendship of a king" 10 [lit. to have a king for friend
does not answer]. " For if the chief lord has to find fault
with thee," says the Kawi poet, " thou shalt soon come to an
end." 11 " If the river falls a cubit, the water in the carrier falls
a fathom" 12 [down, if not in favour with the great].
" but his favour? &c. " Him whom the Sultan favours,
1 Hill pr. 221. * Hitop. ii. 167. 3 Kondreiv. 88.
* Kobitamr. 35. 6 Manu S. vii. 9. * Tarn. pr. 7 Manu S.
ix. 310. 8 Kudat-ku Bil. xvii. 106, no. 9 Calilah u. D. p. 87 ;
2rt0. if. 'l x v. p. 26. 10 Hiil pr. 33. " Kawi Niti Sh. xxvii. 3.
1J Telug. pr.
6OO ORIGINAL NOTES ON [xix. 12
Satan lets off" 1 say the Arabs. " He [the king] by whose favour
Lakshmi [goddess of prosperity] sits on her lotus, by whose
valour victory is gained, and in whose wrath death abides, is
assuredly luminous and brilliant all over." 2 "As Indra pours
down abundant rain during the rainy season, so also let the
king, following Indra's example, rain satisfaction [lit. objects
of desire] over his kingdom." 3
"The king's favour, however, is no inheritance," say the
Cingalese. 4 " Yet he whose eye the king causes to rise [raises,
favours], becomes at once 'a pot of fortune.'" 5 "A bunch of
fragrant flowers wrapped in a plantain-leaf, gives pleasure
when placed upon the head of a king ; so also a man of a low
family, if under the shadow of [taken up by] the great, may
reach an important station." 6 "The king who, though feared
by his surroundings, nevertheless treats all creatures kindly,
shall one day, without [fear] doubt, obtain the final emancipa-
tion of the blessed," 7 says the Buddhist
" It is reported of good king Nushirwan that he said : Every
king whose minister (or counsellor) is without knowledge and
foolish in his conduct, is like a passing cloud that does not
shed one drop of rain, and his influence over his people is
like drought on plants. But the king who has a good and
wise minister, is like an abiding cloud that drops down rain
whereby plants increase and grow to perfection." 8
"Yet as dew alone will not remove the heat, so also the
king who is wanting in liberality does not remove the heat of
sorrow of the people ; for rain alone removes the heat/' 9 " It
is right and equitable," says Meng-tsze, " that those only who
are benevolent should fill high places. If a man loves others,
and they do not love him, let him alter the nature of his bene-
volence. If a man governs others, and they are not well
governed, let him alter his government." 10 "His virtue," says
1 Meid. Ar. pr. 2 Manu S. vii. n. 3 Id. ix. 311. 4 Athitha
w. d. p. 58. 6 Pancha T. i. 273. . 6 Subhas. 56. 7 Lokap. 79-
8 Bochari de Djohor, p. 121. 9 Lokap. 166. 10 Hea-Meng, vii. i, 4.
xix. 13] THE BOOK OF PROVERBS. 6oi
Confucius, "is like the wind ; that of inferior men is like grass.
When the wind blows on the grass, it must yield." 1
" There is nothing greater in heaven and on earth," says
the Chung-King, "than the virtue of a prince. His virtue
shines bright. Then the Yang and the Yin [male and female
principles] blow and rain in harmony. The people depend
on him and live." In the Shoo-King it is said : "If the man
at the head [chief ruler] is good, all the people become good
steadily." 2 " It is like dew upon the grass." 3 " For the fear
of the king felt by the strong, should be clemency from him
to the [weak] poor." 4
13 A foolish son is the calamity of his father: and
the contentions of a wife are a continual dropping.
rrfan, pi. is ' a series, continuance of troubles or calamities,' and
corresponds in figure to the wife's 'continual dropping.' Chald.
Targ. 'A foolish son is as hard to bear [sour] for his father as
vinegar.' Syr. ' is a disgrace, or shame to his father.' Vulg. ' dolor
patris.'
"A foolish son" &c. "A foolish'son in a family is fire in
the middle of a tree," say the Bengalees. 5 " What is the use
of a son," asks a Hindoo poet, " who is neither wise nor vir-
tuous ? Of one unborn, dead, or foolish, the two first are pre-
ferable not the last. For they cause sorrow only once ;
but he, ever and anon." 6 "No confidence, no trust, is to be
placed in a bad son ; no delight in a bad wife ; and no living
in a bad country," 7 said Pujani.
" Four things," say the Rabbis, " bring premature old age
upon a man : fright, the misconduct of sons, a bad wife, and
the toils of war." 8 " A disobedient son," say the Georgians,
"is only fit for the water" 9 [to drown him] ; "is born of the
1 Hea-Lun, xii. 18. 2 Chung-King, c. vi. 3 Mong. mor. max. R.
4 Tarn. pr. 6 Beng. pr. 6 Hitop. introd. 7 Maha Bh.
Shanti P. 5527. 8 R. Joshua, Tanch. sect. Kaye Sarah. M. S.
' Georg. pr.
602 ORIGINAL NOTES ON [xix. 13
wind, and brought up by the dust," 1 add the Telugus. And
Sadi : " Wise men say it were better for a woman to bring
forth a snake than rough, uncouth sons." 2 " Bad sons in the
house/' say the Rabbis, "is a harder lot to bear than the battle
of Gog and Magog." 3 In answer to " like father, like son,"
the same Rabbis say that "vinegar is the son [offspring] of
wine " [a bad son of a good father].
"And the contentions" &c. "A quarrelsome woman creates
never-ending contentions among the inmates of a house," says
Markanda. 4 " By a great flood [much rain] are dykes [em-
bankments] broken through. So also much talking [nagging]
brings about quarrels and contention," 5 says the Burmese
proverb. And the Hindoo poet: "A man who has no mother
in his house, and whose wife is not loving in her talk, may as
well retire into the wilderness ; for his house is like a field of
battle." 6
" For an insolent wife," says Avveyar, " is like fire in one's
lap."'
"Aut amat; aut odit mulier; non est tertium:"'
" A woman," says Publius Syrus, "either loves or hates ; there
is no mean estate." " Build a house for thyself," says the old
Egyptian scribe to his son, "and do not bring upon thyself the
[hatreds] contentions of a common home [?]. Say not : It is
my father's, my mother's house, whose names are now in the
eternal abode [sepulchre]. Thou art come to the parting;
and thy share is the store-house [a separate dwelling]." 9
Tai-shang says, as we read in Shin-sin-luh, 10 that "it is
wrong to take advantage of the sayings of one's wife, and of
the other women of the household. If one speaks well, it is
right to follow her advice. But so few women are wise and
clear-headed, and so many are wanting in intellect!" "As
regards marriage," says the Japanese Dr. Desima, "let a man
1 Telug. pr. 765. 8 Gulistan, vii. 3 Metzia. B. Fl.
* Markand. Pur. ii. 51. 6 Hill pr. 20. Kobita R. 145.
T Kondreiv. 41. 8 Publ. Syr. 9 Ani, 24th max. 10 ii. p. 55-
Xl'x. 14] THE BOOK OF PROVERBS. 603
choose for his wife a girl that pleases him, of few words and
agreeable. But avoid one who has no 'house virtues,' who
quarrels and disturbs the home. All such he should avoid,
even though they be rich and high in rank." 1
14 House and riches are the inheritance of fathers:
and a prudent wife is from the Lord.
n*?2K7Q ntTM, 'a prudent and intelligent wife.' Chald. Targ. 'house,
fortune, and inheritance, they are of our fathers, but of the Lord is a
wife given to the man.' Syr. 'betrothed' [lit. sold]. LXX. -n-apa 8e
Kvpiov apfjio^rai ywr) dvSpi, ' but from the Lord is a suitable wife
one well fitted, in harmony given to a man.' Vulg. ' a Domino
autem proprie uxor prudens.'
"House and riches? &c. These gifts are of the earth,
earthly ; but a good wife is of heaven, heavenly. So think all
who inherit such a blessing.
" Ov fJifv yaip TI yvvaiKos dvrjp Xr)ttT a/tetvov
T^9 dyaOrj^, T?Js S'awTC Ka/crjs ov piyiov aAAo' ^
" A man," says Hesiod, " can get nothing better than a good
wife; but, on the other hand, nothing worse [lit. more freezing]
than a bad one."
"God," said Simonides, "made women of different mind
and disposition ; some partake of the fox, others of the ape,,
others of the cat ; while
Irjv 8 fK fj.fXura-rjs, TT\V TIS evrv^ei \a/3u>v'
others partake of the bee. Happy the man who takes such
a one to wife. No fool will come near her ; but with her
and through her, life flourishes and goes on prospering.
Loving, she grows old with her husband, who loves her ;
mother of a chosen race, she is honoured and respected by
other women, surrounded as she is by divine grace and favour;
although she finds no pleasure in the society of women given
to loose or frivolous talk." 3
1 Shi-tei-gun, p. 6, 7. J t. a. ?. 700, and Simonid. iii. 3 Id ii. 83.
604 ORIGINAL NOTES ON [xix. 14
" Toias yvvcu/cas avSpdcriv -^api^rai
Zeus ras apto-ras /cat TroAv^/DaSecrraTas'"
" Such excellent and highly-gifted wives are granted to men
by Zeus alone." 1
" Such a wife, handsome, obedient to her husband, and who
always speaks sweetly is for his wealth, [and with her] what
might prove unlucky turns to his fortune" [sa shriya na
shriya shriya], says Chanakya. 2 The Yaksha, when asked
by Yudhisht'ira what friend was a God-send [God-made],
answered: Bharya daivakrita sakha ; "a wife is a God-made
friend." 3
"A handsome, obedient, and chaste wife," says Sadi, "makes
a poor man a king. God looks in mercy upon the husband
whose house is comfortable, and whose wife is his friend.
That man takes from the world his heart's desire [enjoyment]
for whom his heart's rest [wife] is of one mind with him ; if
she is chaste, well-spoken, not caring for her looks, whether
good or plain. Such a wife, of a good mind, is more pleasing
than one who is only handsome. For in her companionship
[intimacy], mixing herself with her husband's affairs, she will
hide his faults ; she will drink vinegar at his hand as if it were
sweets, and drink it without making a wry face," 4 &c.
"As the wife is to manage [regulate, order] the household,"
says the Japanese Dr. Desima, " it is important she should
consider it her duty to agree with her lord. She is not to be
treated carelessly even in trifles, but is to be duly taught.
And since the prosperity of the house depends on the good
or bad disposition of a wife, the utmost care should be taken
of her." 5
In another work, 6 on "The High Moral Training for Women,"
we read that "a wife ought in a special manner to look upon
her husband as upon her lord, and reverence him accordingly,
1 Simonid. ii. 93. * Chanak, 184, I. K. 3 Maha Bh.
Vana P. 17356. * Bostan, vii. st. 25. 6 Gomitori, p. 6.
Onna dai gaku, p. 51.
XIX. 14] THE BOOK OF PROVERBS. 605
and in no way to despise him. On the whole, the duty of a
wife is to [follow] obey her husband, and when in his presence,
to agree with him in look, in agreeable conversation, in amia-
bility, and to deport herself lowly and reverently. If he is
rough [cruel], she is not to be so to him, nor be rude or
stubborn ; this is of the first importance in a wife.
" If her husband instructs her, she is not to oppose what he
says ; if she asks him a question on a doubtful matter, she is
to obey his orders. And if her husband asks her a question,
she is to give a straightforward answer ; to answer him care-
lessly would be a breach of good manners. And if he is
angry, she is to yield, and not to resist his wishes. In short,
a wife is to be her husband's ' heaven ' [' ten to suru '], and
not bring upon herself punishment from heaven for resisting
his will."
" Husband and wife," says again Dr. Desima, " are to be on
the most civil terms, avoiding coarse and low language. The
wife is not to reproach her husband with any awkwardness or
impropriety on his part ; and the husband is not to rehearse
from the beginning all his wife's actions." 1 "She is a wife,"
says Vishnu Sarma, " who is clever about her house and bears
children ; she is a wife whose life is in her husband ; she is a
wife who is devoted to him. The beauty of kokilas is in their
song ; the beauty of a wife is her devotedness to her husband ;
while wisdom is the beauty of plain people, and patience is
that of ascetics." 8
" It is not the building called a house which is such in
reality," says the Hindoo poet. "The house consists in the
housewife, for it is with her only that a man can fulfil his
duties as a man." 3 " She who is endued with household [do-
mestic] virtues (or excellence), and is suited to her husband's
income, is indeed a help-meet for the domestic state," says
1 Shi-tei-gun, p. 6. * Hitop. i. 209211. s Dayabhag in
Kobita Ratn. 189.
6o6 ORIGINAL NOTES ON [xix. 14
Tiruvalluvar. 1 "If she worships her husband, and he says,
Let it rain ! it will rain." 2
" But if domestic virtue is lacking in the wife, whatever
other virtues are reckoned to that house, they are not virtues.
If, however, the wife is excellent, what is there lacking ? If
not, what is there that is worth having in that house?" 3 "Such
an excellent wife is reckoned a great happiness ; and her being
the mother of good children is a great ornament to her."*
Such a wife,
OIKOVO/ZOS T dyaOr), KCU fTTicrTarai
" who partakes of the bee, is an excellent manager, who knows
how to act (or work). Pray, my good fellow, for such a desir-
able wife," says Phocylides of Miletus. " Such is the wife of
whom I tell thee, O king," said the Brahman ; " she is accept-
able to me ; lead her away and take good care of her, as her
husband." 6
"A handsome woman," says the Hindoo, "whose empty
talk comes in and out of season, will not please in any wise ;
but a plain woman whose lovely speech is tempered with
judgment, will please at all times. She is the one to take to
wife." 7
" I desire," says the worshipper of Mazda, "a woman who is
especially right-minded, right-speaking, and right-doing; who
is well-ordered [easily managed], obedient to her husband, and
pure." 8 " For if so be riches adorn the house," says Ts'heng-
tsze, "virtues alone adorn the body [person]." 9 "But in the
Kali age [the present time], such will be the profligacy of
women [see ch. xxiv. 21], that a woman will have but to obey
her husband, in mind, word, and deed, in order to go to the
same world with him," 10 &c., says the Vishnu Purana.
1 Cural, 51. 2 Id. 55. 3 Id. 52, 53. Id. 60.
* Phocyl. Mil. ii. 6, ed. B. Markand. Pur. Ixix. 40. 7 V. Satas. 4, 5.
8 Vispered, iii. 20. 9 Ta-hio, ch. v. 10 Vishnu Pur. vi. 3, 28.
xix. 14] THE BOOK OF PROVERBS. 607
" The four virtues of a wife," we are told in the Yew-hiao,
"are: (i) female virtue, perfectly chaste and pure, on principle,
according to restraint or law ; (2) appearance, her dress per-
fectly clean, with nothing foul about her person ; (3) female
(or feminine) speech, that is, chosen (or choice) expressions,
and never to speak boldly or improperly. [" The persuasion,
talk, or speech of the wife," says old Ani, "draws her hus-
band." 1 ] And (4) the virtue of a wife is to be active in
spinning, weaving, preparing sweetmeats, &c." 2
" If at any time," says Ajtoldi to Ilik, "thou wishestto take
to thyself a wife, choose a good one, and [lit. make thy eye
very sharp] keep a sharp look-out. See that she is of good
descent, and of a 'clean' family; and that she is herself
shame-faced, and without spot (or blemish). Moreover, let
her be one whom no hand has touched, and whose face no one
has seen but thou ; that she love thee alone. And choose her
among the lowly ; go not near one high and proud of her race,
that thou mayest live retired and happy." 3
" Two heads thus made one is a comfort [sent] from God ;
but two such heads set against each other is a punishment
from Him also," says the proverb. 4 " For God," say the
Rabbis, " does not join a man to a wife, but according to his
works or actions" 5 [according to his deserts good to good,
bad to bad]. " For it is as difficult to couple them [well], as
it is to divide the Red Sea," 6 say also the Rabbis. " God alone
can do it."
" Who then is rich ?" they ask. " He that has a decent
wife, comely in all her actions." 7 "Happy is her husband;
it will double his days (on earth)." 8 "A woman who is
vulgar," says the Bodhisatwa, "does not suit my condition
(or my ways). But the woman who is to please me tho-
roughly must be modest, of a proper [pure] body, suitable
1 Ani, soth max. 3 Yew-hiao, iii. p. i, Com. 3 Kudat-ku
Bil. xxvii. 15. * Altai pr. 6 Sotah, M. S. 6 R. Jochan.
Sanhedr. 22, M. S. 7 R. Akiba Shabbath, M. S. Jebamoth, M. S.
608 ORIGINAL NOTES ON [xix. 15
and race. She will do." 1 " Like the treasure of a wife that
king Tchakravartin had. She was neither too tall nor too
short ; neither too [white] fair nor too [black] dark ; she was
of a royal stem ; her body smelt like sandal-wood, and her
breath, like the blue lotus, was as soft as a cloth of katcha-
lindi." 2
" But a wife with nothing but her beauty, a foolish son, a
master who gives orders inconsiderately, and a tribe of rela-
tions who do not care for one let a man," says Chanakya,
"part with such 'windy fortune.'" 3 ["As regards relations,
they are," says Kukai, " like rushes [that multiply indefi-
nitely] ; but husband and wife are like a brick [one, solid,
and close]." 4
According to the Dhammathat [Burmese code of Manu],
"there are seven sorts of wives : (i) the wife who is like a
mother ; (2) like a slave ; (3) like a sister ; (4) like a friend ;
(5) like a master; (6) like a thief; (7) like an enemy. Of
these, i, 2, 3, 4, should never be put away ; the rest may
be." 5 [These seven kinds of wives are described at length in
Dhammathat, xii. i, &c.] Be that as it may, " Honour your
wives, that ye may get rich and prosper," say the Rabbis. 6
1 5 Slothfulness casteth into a deep sleep ; and an
idle soul shall suffer hunger.
n^~l, ' lazy,' rather than ' idle ; ' a man whose hands hang down
from laziness and inactivity.
" Slothfulness? &c. " Poverty to the lazy man," say the
Telugus ; "he gets nothing from his laziness but labour and
sorrow." 7 " Those who go about idling away their time," says
Avveyar, " walk in distress ;" 8 " therefore do not wander about
in idleness." 9
1 Rgya-tcher r. p. c. xii. p. 121. 2 Id. ibid. iii. p. 17.
3 Chanak. 76, I. K. * Jits go kiau, 44, 45. 6 Dhammath. v. 11, 12.
6 Megilla R. Bl. 137. 7 Telug. Pleas, stories, p. u. 8 Kondreiv. 36.
9 Id. A. Sudi, 53.
XIX. 15] THE BOOK OF PROVERBS. 609
" Idleness [sloth] lulls a man to sleep on her knees," says
Asaph, " and affliction [descends] rests on the hands of sloth." 1
"Do not lie down [to sleep] over-much," says Ebu Medin,
"lest thy understanding be impaired thereby." "What is
that sleep ? That man's folly." 2 " Laziness is the father of
evil ways," 3 says the proverb ; " the mother of hunger and twin
brother of the thief." 4 " Therefore keep aloof from [idleness]
laziness ; it is full of misery," 5 says again Ebu Medin.
"The strong youth who in the days of his strength does
not exert himself, but is given to laziness, does not find the
way of understanding by reason of his listlessness," says the
Buddhist. 6 " If he indulges in what he likes, he will have to
endure what he does not like," says Ebu Medin, " and suffer
hunger." 7 " My stomach burns," said Ribhu to Nidagha 8 [I
am hungry],
"O my soul, my soul!" exclaimed Abu Nasar el-Insari,
"relax not from work in justice, in goodness, in equity done
at leisure ; for whosoever is occupied in doing good is happy
(or prospers), but every man given to sloth continues in trouble
and adversity [lit. blackness]." And Ali, to whom God be
favourable, said to the same purpose : " O my soul ! remove
from thee sloth and lassitude, or else thou shalt continue
among despised men ; for no good ever comes to the lazy
ones ; nothing but regret and absence of safety." 9
" Take care," says Hesiod, " lest the cold of winter come
upon thee with want and find thee unprepared for it. For a
diligent man betters his estate greatly. But,
TroAAa 8' aepyos dvrjp Kfvtrjv firl eA.7rt'8a fj.ifj.vwv,
XPW&v /3ioToio, KaKa ir/JocreA.eaTO Ovpy ' lo
the man who will not work sits doing nothing, vainly hoping
1 Mishle As. i. 3, 16. 2 E. Medin, 328 ; Ratnamal. 27. 3 Telug. pr.
4 Dutch pr. 6 E. Medin, 128. 6 Dhammap. Maggav. 8.
7 E. Medin, 207. 8 Vishnu Pur. ii. 15, 12. 9 Borhan-ed-d. p. 68, 70.
10 t. K . r). 495.
VOL. II. 2 R
6lO ORIGINAL NOTES ON [xix. 1 6
for what does not come, in want of food, and abusing in round
terms his want of energy for his bad luck."
1 6 He that keepeth the commandment keepeth his
own soul ; but he that despiseth his ways shall die.
A.V. 'shall die,' according to Keri, Chald., and Arab. But Vulg.,
Syr., and LXX., follow ketib, ' mortificabitur.'
"He that keepeth" &c. "A man," says the Buddhist, " does
not keep the commandment for his much talking ; but he who,
though little learned, keeps the law in his body, he is assuredly
a keeper of the law, which he does not pass by or neglect." 1
" Well-read men," says Manu, " are preferable to the igno-
rant. Of those who read, those who remember are best ; of
these, the best are those who understand ; and of these, those
who practise what they know are better still." 2
R. Ben Azai said : " Be ready [lit. running] towards a light
commandment as toward a heavier one ; for one command-
ment draws another, just as a light transgression draws a worse
one after it" 3 " But beautiful are the words of those who do
them," said R. Eliezer. 4 " For the reward of a precept is the
precept itself when kept." 5 Thus we are told in the Shah-
nameh that "Jemshid was girt-about and his heart filled with
his father's advice, when he took the reins of government." 6
" The part of a filial son [hiao-tsze]," said Chu-tsze, " is to
serve his parents ; while living with them, to be most reverent ;
when they feed him, to cause them the greatest pleasure ;
when they are ill, to be very sorry for it ; when they are dead,
to be grieved ; and during the time of mourning (or funerals),
to see that it is rigorously performed. These five things are
attended to by a filial son." 7
"A child," says Dr. Desima, " who does his utmost to honour
1 Dhammap. Dhammat. 4. 2 Manu S. xii. 103. 3 Pirqe
Avoth, iv. 4 Midrash Rabba in Gen. M. S. 5 Drus. Adag. B. Fl.
6 Shah-nam. i. p. 18. 7 Sia-hio, c. ii.
xix. l6] THE BOOK OF PROVERBS. 6ll
his parents, does he receive a blessing in this life only ? Nay,
he cannot escape in the world to come a breach of this duty.
But as regards the child (or man) who leads a disordered life,
who suspects or despises his parents, where, between heaven
and earth, will he go to hide himself?" 1 "The child who is
taught in time what ought not to be done, is equipped for
life." 2
"And he who by following all the precepts taught [in the
SiUn-tsew], and by thus following the commandments of the
most excellent Buddha, will be at peace and rejoice with the
whole order of priests ; then rejoice, Heaven, men, Asuris
[Asuras], and the whole world. And Buddha's praises shall
be proclaimed aloud." 3 " For a commandment that is kept is
greater than what is done of free-will " 4 [obedience is better
than self-will].
" but he that despiseth" &c. " When the young Lapp Jouka-
hainen wished to fight Wainamoinen and to start for Wainota,
his mother bade him not to do so. He then said : ' My
father's knowledge [opinion] is good ; my mother's knowledge
is better; but my own knowledge is [superior] best' He
rued for it afterwards when bewitched by Wainamoinen." 6
" Spoken wisdom [advice] and cold rice [for breakfast] tied up
in a bundle will not stand [last long]," says the Telugu pro-
verb. 6 To which the Japanese add : " Carelessness is a great
enemy." 7
And Hariri : " Why not walk in the way that leads to what
is right, and cure thy complaint ? Is not death the lot that
awaits thee ? What preparations hast thou made for it ? Thou
art warned by thy grey hairs to fear; but what are thy
excuses ? Thou must lie in the grave ; but what hast thou to
pay? Long has time waken thee up; but thou hast feigned
sleep. Thou preferrest money that is to be hoarded, to advice
1 Gomitori, p. 4, 5. 2 Kawi, M. S. 3 Siun-tsew, p. 20,21.
Kiddushin. 31, M. S. 5 Kalewala, iii. 5154. ' Telug. pr. 914.
I Jap. pr.
2 R 2
6l2 ORIGINAL NOTES ON [xix. I/
that is to be remembered ; and thou wouldest rather build a
castle than do a favour. Thou turnest aside from the guide
that would lead thee, and, while ordering what is proper [equal],
thou thyself violatest that which is holy." 1
17 He that hath pity upon the poor lendeth unto the
Lord ; and that which he hath given will he pay him
again.
A.V. 'lendeth,' maketh the Lord his debtor, who will repay him
for his mercy to His poor. LXX. Saveifci 0ew. Vulg. ' feneratur
Domino.' Syr. ' He that is joined, that clings to the Lord.' Armen.
' He lends to the Lord who,' &c.
"He that hath pity" &c. Cephas said : " My son, thou
shalt not ask many questions ; thou shalt give. And after
thou hast given, thou shalt not murmur, knowing that the
reward is from God." 2 And again Solomon repeats and says :
" He that hath pity upon the poor lendeth unto the Lord, who
will repay him what he gave. For he that shutteth his ear
that he may .not hear the cry of the poor, the Lord will also
shut his ear to .him. And he that covereth his eye that he
may not see the oppressed, the Lord will also cover His eye
that He may not see him." 3
" It is but just and equal," says Tai-shang, 4 "to feel pity for
other people's misfortunes." And the Japanese : " To lose
sight of one's own particular [wishes] ; to love others ; to save
those who are in danger ; to relieve the destitute ; in general,
to -consider kindness the chief advantage, and to possess a
heart that feels pity for every kind of misfortune that may
be called 'in ' [Ch. jin] charity [humanity]." 5
" Between, the Majesty of Heaven on high and man," say the
Chinese, "the first thing is almsgiving." 6 "Let a man be
1 Hariri Consess. i. 2 Apostol. Constit. Copt. i. 13. 3 Didascal
Apostol. Ethiop. xii. * Kang i. p. 6 Quoted in Rodrig. Gr. p. 93
* Ming-sin p. k. c. i. p. 4.
XIX. I/] THE BOOK OF PROVERBS. 613
ever so wealthy, and his fare ever so sumptuous and dainty,
and let him be ever so renowned, unless he be intent on the
preservation of creatures, of what use are all his riches P" 1 says
the Buddhist. And Dr. Desima : " If thou hast amassed much
wealth, give a portion of it to good objects." 2
" Seeing a man must go on spending his wealth, if he bestows
it in gifts he does not part with his money in death, but like
a miser he hoards it up for hereafter," 3 says the Buddhist.
And Manu : " Brahma coming to the gods said to them :
Make not equal that which is unequal. The gift of the liberal
man is purified by faith. But it is of no avail when it is done
otherwise. Whatever a man gives with whatsoever disposi-
tion, such gift does he receive in turn from others, made with
the same disposition towards him/' 4 " But let him not boast
of his gift, for he destroys the merit of it thereby." 5
" Giving with faith in Brahma [or in the Shastras], especially
to a worthy object, will hereafter yield fruit to the giver,
whether of much or of little." 6 "What are called the three
kinds of gifts? (i) A gift of faith is a gift made with a firm
belief in the [fruits] rewards of actions ; (2) giving to the
poor out of compassion ; (3) a gift to a religious teacher, to
a shrine, &c., is called a gift of worship," 7 says the Buddhist
Catechism Putsha pagienaga.
" Give in this world," says the Persian, " and receive in the
next ;" "ten-fold here, but a hundred-fold there." 8
" Quidquid bono concedis, das partem tibi,"
says Publius Syrus. 9 "If you say that the wealth you have
gotten is your own, only foolish men will agree with you.
Here on earth no wealth is yours but what you give to others.
How then can the rest be your own?" 10 says the ShivaYte.
" Help to others [reduces] makes amend for sin. It is a stay
1 Subhas. 26. 2 Shi-tei-gun, p. 11. 3 Naga Niti, Schf. 197.
4 Manu S. iv. 225, 234. 6 Id. ibid. 235, 237. Id. ibid. vii. 86.
7 Putsha pagien. Q. 105. 8 Pers. pr. 9 Publ. Syr.
10 Vemana, iii. 22.
614 ORIGINAL NOTES ON [xix. 17
[reliance] ; it is means of gaining the next world ; it is a
refuge " (or power, strength). 1
" If a man give ever so little of his meal to the Lord,
he will enter the bliss of heaven ; there is no greater gift
than the gift of food." " But when you give it, tell it not,
though you be ever so poor." 2 " For a gift void of charity (or
worthiness) is only a waste of gold." 3 " If a man give food
to the hungry, he offers it in sacrifice ; for it is a sacred offer-
ing to Shiva. Such is the liberality (or gift) bestowed on
those who have nothing." 4 " He who delivers those that have
no refuge (or protection) and the destitute, will be respected
(or worshipped) even here below. But what happiness will he
not enjoy hereafter !" 5 " Even a mouthful of food given to the
poor, preserves from evil," says the Telugu proverb. 6 " There-
fore take freely the road of good men liberality," says Sadi ;
"and when thou standest, take the hand of him who is
fallen." 7
" He," says R. Isaac, " who gives alms to a poor man, shall
receive six blessings ; and he who at the same time consoles
that poor man [and reconciles him to his lot], shall receive
seven blessings." 8 "If God loves the poor," says R. Meir,
" tell me, why does He not [support] provide for. them ? It is
in order that, through almsgiving to them, we may be deli-
vered from the fire of Gehenna." 9 "Great people," say the
Tamils, " if they consider their position, ought not to think of
themselves, but to relieve the wants of their inferiors. Does
not the ocean flow into a small creek ?" 10
" Bring down abundance by your almsgiving," said Maho-
met, " and your first-fruits, when blessed, will increase in all
manner of good and agreeable ways. All this brings pros-
perity," quoted by Borhan-ed-din. 11 "The liberal [well-to-
1 Vemana, iii. 29. 2 Id. ii. 48, 43. 3 Id. 49. 4 Id. iii. 18.
6 Id. iii. 131. Tel. pr. 7 Bostan, ii. st. 7. 8 Baba
Bath. 9, M. S. Id. ibid. 10, M. S. 10 Nanneri, 16.
11 xiii. p. 156.
XIX. I/] THE BOOK OF PROVERBS. 615
do] man who in his house gives food to a poor man in want
of it, shall receive a suitable reward at the public sacrifice
[yama hutau], and will find friendship among others." 1
" Giving to the poor man, and pity or kindness towards all
beings, lead to heaven." 2 " For what is the use of property if
none of it is given to the poor?" 3 "The man who takes vile
and low individuals by the hand, and rescues them at last
when they are corrected [reclaimed], shall inherit everlasting
bliss in the presence [at the side] of Shiva," says the Shivaite. 4
" Show pity for those that are in adversity," 5 "since thy wealth
is of no use to thee if thou givest not to the poor." 6
"Alms received in the town by a poor man, according to
Buddha's commandment, are like honey gathered by a bee,
without injuring either the colour or the smell of the flowers,"
says the Tibetan. 7 " When others are in want, give them of
the goods you have received," says the Buddhist, " as Thub-pa
[the Mighty, Buddha] commanded. Like honey hoarded by
bees, hoarded wealth will also one day be enjoyed by others." 8
But what thou givest with thine own hand, goes with thee [to
the next world]," say the Ozbegs, 9 and the Osmanlis 10 also.
And the Hindoos : " Giving to the poor leads to the third
heaven."
" But the best rule of practice is, compassion [pity], kind-
ness [meekness], and friendliness." 11 "A liberal, genial heart,"
say the Chinese, " is not niggardly, but is public in his thoughts ;
and is like the earth, that is not selfish in the four seasons
[through the year]. So is the man not selfish whose large
heart embraces all things." 12 " I was a father to my subordi-
nates," said Bak-en-khonsu, "in keeping them alive, giving a
hand to the unfortunates, and helping the poor to live." 13
1 Rig-v. Mand. x. Skt. cxvii. 3. 2 Vararuchi Shad. R. 4.
8 Id. Sapta R. 5. * Vemana, i. 132. 6 Nitishat. 70.
Sapta R. 7. 7 Dsang-Lun, ch. xvi. 8 Legs par b. p. 398.
Ozbeg pr. 10 Osm. pr. Ratnamal. 50. 12 Chung-
King, c. i. Stfcle of Bakenkh.
6l6 ORIGINAL NOTES ON [xix. 17
" Deal out good like grain," say the Chinese, " though men
see thee not, and keep within thee a heart free from fault
[whole] ; for Heaven knows." 1 "And the poor are always
there," said Ajtoldi to Ilik. " Do them all manner of good ;
give them to eat and to drink. They pray for thee, O friend,
and their prayers are a great help to thee. Therefore give
what thou hast, looking for no return [from them]. God will
give thee a reward, O good neighbour." 2 "If you give alms
openly," say the Mandchus, " it will be repaid from a secret
[unknown] place." 3
"The result of a small pious action done by a man is a
great power [for good to him]. But the fruit of a great action
done piously cannot be reckoned nor even guessed," 4 says the
Buddhist. " But there is no such thing as a small gift for
those who have faith [lit. in a believing heart]," 5 says also
another Buddhist. And Asaph : " When thou givest, delight
thyself in the Lord, for that He has granted thee to adorn the
poor with thy gifts. And as the nursing mother delights in
her sucking babe, so let thy heart give to the poor/' 6 " For
everything we have is given us in pledge," says R. Akiba. 7
" So that when we give, we only give what belongs to Him ;
for all we have is His," 8 said R. Eleazar ben Jehudah. But
" generosity is the harvest of life," says the Persian. 9 "The
power in the hands of a good man benefits all," says the Bud-
dhist. " Like a fruit-tree in the middle of a village, he lives
for the good of all." 10
" When a poor man comes to the door," said R. Khaya to
his wife, " go forth to meet him with a round [whole] loaf
[riphtah, two of which a labourer takes with him for his day's
food] ; he will give some of it to thy children." 11 [God will
repay thee. True as regards Him ; but as regards men, the
1 Chin. pr. P. 15. 2 Kudat-ku Bil. xxvii. 3. 3 Ming h. dsi, 36.
4 Saddhamma palamedh. p. 76, ed. Rang. 6 Khandirang. jat. p. 228.
6 Mishle As. i. 20, 21. 7 Pirqe Av. iii. 8 Id. ibid.
9 Pend nam. p. 3. 10 Lokap. 43. u Sabbat. Millin. 793.
XIX. 17] THE BOOK OF PROVERBS. 617
Javanese say, "Have pity on others, and die unrequited/' 1 ]
" But it is better in God's eyes to be always charitable, than to
gather heaps of silver and gold," say the Rabbis. 2
" For whosoever is loved by the poor [below], know ye that
he is loved also above." 3 "And he that multiplies almsgiving,
increases his treasure." 4 " For almsgiving is the salt of wealth,"
say they also. 5 "And feel for the life of others as for your
own," say the Tamils. 6 " Have, then, pity on the poor and the
afflicted, to give them relief in their necessity," 7 says Asaph.
" Be liberal according to thy means," says the Arab ; 8 and
" remember that to thy bucket [in the well] another one is
attached" 9 [ready to be filled]. Thy help to others shall bring
thee help also.
" He," said Vidura to Dhritarashtra, " who helps his family,
the poor, the destitute, and the sick, enjoys an increase of
goods and has a happy end." 10 "When a gift is made without
fear [liberally, freely]," say the Mongols, " one is not overcome
by the Simnos [evil spirits] ; and when a gift is made accord-
ing to law, one's every wish meets with God's help." 11 " Good
done by a good man who expects no return, will doubtless
yield him fruit, like the cocoa-nut that is watered by the
stream that runs past it." 12
In the Buddhist stories of Dsang-Lun, we read that "a
dge-long [priest] was born with both his fists closed, each
holding a piece of gold, which was renewed as often as it was
spent. This happened to him because in a former birth he
had offered all he had, a small coin, to Buddha." 13 "No pre-
cept acts at once, like that of almsgiving," say the Rabbis. 14
"All' uomo limosiniero, Iddio e tesoriero:"
" God is treasurer to the charitable man," say the Italians. 16
1 Javan. pr. 2 Ep. Lod. 1031. 8 Id. 1217. 4 Id. 1533.
6 Ketuboth, 66, M. S. Tarn. pr. T Mishle As. xxiv. 16.
8 Rishtah i. juw. p. 86. Meid Arab. pr. 10 Maha Bh.
Udyog. P. 1463. " Tonilkhu yin, c. 7. " Lokap. 233.
13 Dsang-Lun, c. viii. fol. 34. " Ep. Lod. 86. 16 Ital. pr.
6l8 ORIGINAL NOTES ON [xix. I/
" Spend: God will send j" 1 true in this sense. " If God blesses
thine increase," says Asaph, " enjoy it ; but let not thy heart
grudge to bring out some of thy goods to the poor and the
needy." 2
" My son," says the Ethiopia philosopher, " stretch forth thy
hand to the poor, that thou mayest receive full blessing [from
on high] ; and think not lightly of alms-giving, for God esteems
it highly." 3 " The pleasure caused by the ready gift of a rich
man, is greater than the expectation of much money," 4 say
they in Bengal. "Alms-giving," say the Tamils, "secures
final emancipation." 5 And:
" Mai non & piu povero chi da ai poveri :"
" No one is ever the poorer for giving to the poor," say the
Italians; 6
" ws a.v TTpocrapKuv trfJ-iKpa., KfpSdvrj /txeya'" 7
" for a small help brings with it great profit."
" O my son," said the old Turk Nebi Effendi, " give alms ;
it will be to thee for good and a blessing. That alms-money
is thy due to God ; neglect not to pay it ; since God has made
thee well-off, hasten to give to the poor ; soil not thy wealth
by withholding thy gift. If thou givest to the poor according
to God's order, He will return it to thee ten-fold. If thou
givest not, His blessing will not rest on thee, and thy well-
being will not be secured to thee. Wealth spent without the
giving of alms, assuredly becomes a target for adversities ;
while money spent in alms-giving is seed sown in a fruitful
soil. That seed scattered about will come to perfection, and
yield interest in this world and in the next. Without the
poor [to help], riches would lose their beauty. Thus has He
settled it who does all things well." 8
" For if thou helpest others, God will also help thee," 9 say
1 Eng. pr. 2 Mishle As. xvi. 21. 3 Matshat. Phal.
4 Bahudorsh. p. 49. 6 Tarn. pr. 6 Ital. pr. 7 Soph.
CEd. Col. 72. 8 Nebi Eff. in Khair nameh. 9 Tarn. pr.
XIX. 1 8] THE BOOK OF PROVERBS. 619
the Tamils ; " for God," said Sedrak, " never allows a good
deed to remain unrequited." 1
1 8 Chasten thy son while there is hope, and let not
thy soul spare for his crying.
Not ' while there is hope,' but ' for or because there is n-lpn hope,
or expectation,' in the sense of yet time to look forward for future
improvement.' None of the old versions, however, renders the fol-
lowing clause like the A.V., the Hebrew of which is literally, 'and
do not wish to cause his death,' either morally, by sparing teaching
and chastening ["^], or literally, by being too angry to moderate the
punishment. A.V. took irppn for the Hiph. of nan, to 'raise a
cry, make a disturbance ;' instead of taking it, with the other versions,
for the Hiph. of /T1Q, ' to die.' But whence is ' let not thy soul
spare'? Vulg. 'Erudi filium tuum, ne desperes: ad interfectionem
autem ejus ne ponas animam tuam.' The sense of the original, how-
ever, may well be rendered : ' Educate [that is, teach and chasten] thy
son, for life is yet before him ; and do not wish to cause his [moral]
death [by leaving him untaught].'
" Chasten thy son? &c. " To correct an evil (or a fault)
when it exists already," say the Chinese, " is not like being
[afraid of it] preventing it before it exists." 2 [Chinese way
of saying, " Prevention is better than cure."] True it is, as
said by Brahma in olden time : " Punishment kindly adminis-
tered preserves the people." 3 And "let a man correct the
young according to justice (or right)." 4 " Faults of ignorance,"
said Prahlada to his son Bali, " are to be forgiven ; so is also
the first fault committed by one. But if he wilfully repeats it,
the king puts him to death." 5
" But to teach without rigour," say the Chinese, " shows the
master's indolence." 6 "When thou feedest," say the Arabs,
" give a full share [satisfy] ; and when thou beatest, give pain." 7
"And when children quarrel with others' children, punish your
1 Sibrzne Sitsr. st. i. p. 6. * Chin. pr. 3 Maha Bh.
Shanti P. 454. * Manu S. iv. 175. 5 Maha Bh. Vana P. 1058.
6 San-tsze King, 10. r Arab. pr. Soc
620 ORIGINAL NOTES ON [xix. 1 8
own first," says Wang-kew-po ; " and if you hear them tell
a lie, or take a needle or a rush that belongs to other people,
rebuke and instruct them." 1 " For the growth [lit. wheat-crop]
of learning, there must be rain from the eyes [lit. eye-water,
tears]," say the Tamils. 2
" Learning the law," said the brahman to Udpala, " is very
difficult, and is done through the tasting of much sorrow.
Therefore the wish alone is not enough. But if from thy
heart thou wishest to learn the law, then do what I command
thee." 3 " Bali having asked Prahlada if under such circum-
stances a man ought always to bear every thing patiently,
Prahlada answered : ' Let him who teaches neither give up
sharpness, nor always be [sweet] patient. But let him be
sharp or patient according to circumstances. He who is thus
patient or sharp as occasion requires, obtains happiness in this
world and in the next.'" 4
" For as food is spoilt by too much seasoning, so is a child
often spoilt by his mother's over-indulgence," 5 say they in
Burmah. "Alleva un nemico, chi al figlio perdona quando
falla:" 6 "he only rears an enemy who passes over his son's
faults," say the Italians. And again : " E meglio che il fan-
ciullo pianga che il padre:" 7 "better, a great deal, that the
child should weep, than the father."
Therefore begin in time. "The evil that troubles from
within is not easily broken [laid, removed]." 8 "For what is
sucked in with the mother's milk, departs only with life," 9 say
the Ozbegs truly, as regards both good and evil, taught in
infancy. " For a mark made in a moist [unbaked] earthenware
is not easily removed when it is baked." 10
" To think of ruling the child afterwards, when grown up,
is madness," says Vema. "Will a tree be removed with a
pinch ?" u And the Cingalese : "A tree that might have been
1 nth max. p. 85. 2 Tarn. pr. 2234. 3 Dsang-Lun, c. i. n.
4 Maha Bh. Vana P. 1051. 6 Hill pr. 225. 6 It. pr. 7 Id. ibid.
8 Ozbeg pr. 9 Id. ibid. 10 Hitop. intr. 8. " Vemana, ii. 12.
XIX. 19] THE BOOK OF PROVERBS. 621
nipped with the finger-nail, may with difficulty be hewn
asunder with an axe." 1 " That which would not bend at five
years of age, will it bend at fifty?" 2 ask the Tamils. "But a
tree is made straight when young," 3 say the Osmanlis. " Thou
mayest straighten the green tree when young," says Rabbi
J. A. Tibbon, "but not when a dry beam." 4
And another Rabbi : " It is easier to oppose a thing at the
beginning than at the end of it. Tender herb is easily pulled
up ; not so when it has taken root." 5 And " the mulberry
twig is easily bent," 6 say the Chinese. But, say they also,
" To stop a horse come to a precipice, is too late ; to repair a
hole in a boat come to mid-stream, is to wait too long for it." 7
"With children as with young refractory lambs," say the
Rabbis ; " bring them to the door of the fold [school] with
words ; when once in, then reckon with them." 8
1 9 A man of great wrath shall suffer punishment :
for if thou deliver him, yet thou must do it again.
narrV)?, a churl of a hot, intractable temperament or disposition'
[ketib], seems preferable to the [keri] rnsrr'S'l?, rendered of great
wrath,' that may last only an instant ; whereas a hot, churlish, and
sullen disposition is ineradicable, and subjects the owner of it to
repeated G?3^ fines or punishment. LXX. Ka.Ko<f>p(av dvrjp, and Vulg.
' qui impatiens est,' seem to have so understood it.
"A man of great wrath" &c. " What are a man's enemies
to him, compared with his angry disposition?" 9 [a greater
enemy than the rest]. " Yea," said CEdipus, " I have learnt
that a burst of anger from me was
/*('((> KoAcUTTrjV TtoV TTplv ^/ia/JTTJ/WVWV* 10
a sorer punishment to me than all my former mistakes (or
1 Athitha w. d. p. 42. * Tarn. pr. 64. * Osm. pr.
* R. J. A. Tibbon. 6 Ep. Lod. 1569. Chin. pr. T Chin. pr. G.
8 Rabbin, pr. in Khar. Penninin. i. 9 Pancha Ratna, 5.
10 (Ed. Col. 438.
622 ORIGINAL NOTES ON [xix. 19
misdeeds)." " Right enough," said Creon, " and thou seest, no
doubt, that thou hast done and doest to thyself no good, in
spite of thy friends,
opyy X^P IV Sous, 17 <r dtl Xvfiaiverat' 1
by giving way to wrath which always is to thy hurt." " For
as the sin, so is the atonement," says the proverb. 2
" He," says Theognis, " whose common sense is inferior to
his angry disposition, is ever in trouble and cannot free him-
self from great difficulties." 3 "Wrath," say the Mandchus,
" is like a fire, the wind blowing for an hour. It consumes the
garments put by for the cold season." 4 " Restrain your anger,"
say the Chinese, " and you will avoid injury to your fortune
(or state, circumstances)." 5 "Fora man is [destroyed] ruined
through anger," say the Telugus ; 6 since "nothing comes to
the hand of a wrathful man but his wrath." 7
"Be kind and gentle," said Babrias; 8 "not too hasty. For
anger carries its own ' nemesis ' with it, which I notice always
brings trouble to those who give way to it." " Every angry
man," say the Rabbis, " meets with his lesson [punishment],
and multiplies offences." 9 "As thy wrath, so does thy body
[burn] waste away," 10 says the Hindoo. "O heart, heart!
always given to anger, and inciting others to it," exclaims the
Buddhist. 11 "Anger is an enemy difficult to conquer," 12 said
Yudhisht'ira to the Yaksha.
"There are men," says Mahomet, "who, when in danger
from a tempest, promise to return thanks to God, and to
fear Him, if He will deliver them. But after He has deli-
vered them, they again do iniquity in the earth." 13 "But
the evil consequences to him who transgresses afterwards,
are heavier than those of him who commits the first offence,"
1 (Ed. Col. 852. 2 Beng. pr. 3 Theogn. 641. 4 Ming
h. dsi, 89. 6 Hien w. shoo, 76. 6 Nitimala, iii. 8.
7 Khar. Pen. xix. 7. 8 Fab. xi. 9 Nedarim in Millin, 663.
10 V. Satas. 130. Boyan Sorgal. p. 3. ia Maha Bh.
Vana P. 17377. u Al Qoran, 23, 24.
xix. 20] THE BOOK OF PROVERBS. 623
said the young Bijmaha when deciding the case of the
gardener. 1
" Man," says Eth-Thealebi, " is disposed to meekness, yet
rather to anger ; like wood that rots easily, yet is still more
easily set on fire." 2 "These two, like sharp thorns, wither
their bodies : a poor man who is covetous, and he who gives
way to unrestrained anger," said Vidura to Dhritarashtra. 3
" Some one said," quoth Eth-Thealebi, " when thou wishest to
heal [appease] one who is angry, thou only puttest thyself in
a position to make him more angry with thee." 4
" Fear evil from one to whom thou hast done good," says
another Arab ; who adds : 5 " Fattening serpents on milk only
increases their venom. So also advice or instruction given to
fools, only angers them instead of quieting them." 6 That is
said of men in their natural condition, " who accuse the Tatha-
gata [accomplished saint] of being given to anger. But such
men are ignorant transgressors. The Tathagata is incapable
of it." 7 So says Ovid :
" Candida pax homines, trux decet ira feras." 8
20 Hear counsel, and receive instruction, that thou
mayest be wise in thy latter end.
lO^nS? is not ' in thy latter end,' so much as ' in thy future.'
' Let thy daily experience profit thee for the days that follow during
life and old age, and not in death only.' Syr. seems to have under-
stood it thus rightly, as it renders the Hebrew as if it were Tprjirn'N?,
'in thy ways' or conduct.
" Hear counsel" &c. In Kung-tsze-san-ke-kwo it is said :
" Young and not study ! What know when old f If in spring
not sow, in the autumn what reap?" 9 Rabbi Ishmael said :
1 Dhammathat. i. 12. * Eth-Theal. 77. 8 Maha Bh.
Udyog. P. 1826. Eth-Theal. 76. 6 Meid. Ar. pr.
6 Kobitamr. 92. J Konsegs, vol. i. fol. 16. 8 Ars. Arn. iii. 501.
9 Ming-sin p. k. c. xii.
624 ORIGINAL NOTES ON [xix. 2O
"Wise men grow wiser as they grow older; but common
people as they grow older, grow more foolish." 1 Kazim-beg,
an old man of great experience, warned Baber of danger ; to
whom Baber quoted the saying : " Whatever a youth sees in
a looking-glass, an old man sees in a baked brick." 2
" Oh that youth might return one day, and bring tidings of
what old age had said and done !" says the Arabic poet. 3
" Therefore," says the emperor Yung-ching : " Rather than let
children and youth grow up unrestrained, would it not be
better to instruct them rigorously while their conduct is ' still
covered ' [unformed] ? Set them yourselves the example ; and
teach them that there is nothing more important than filial
piety, brotherly love, and tilling." 4 "Only sow" [see what
you sow], says the Japanese poet, "and there is not a field
[meadow or hamlet] that will not bring forth one flower. It
is from the heart that a man is mean (or contemptible)." 5
"O children," says the Tamil teacher, "study while you are
young ; for when in after-life your mind is occupied with the
cares of a family, though you study, yet your mind will not be
able to ' fix learning ' [study to much purpose]. New cloth
takes the dye well ; not so cloth that is dirty." 6 "A gem that
is not wrought and polished," says the Japanese sage, " does
not shine ; and if it does not shine, it is but a [stone or] tile.
So also a man who is not taught, is not wise ; and if he is not
wise, he is but a fool." 7
" If," says again Kukai, " one neglects earnest application
[service] when young, repentance [regret] in old age will be
of no avail [lit. a fruitless thing]. But apply when young."
" Mere reading, without repeating [digesting] what you read
to make it your own, is but counting your neighbour's money
that does not belong to you." 8 " If when young a child does
1 Schabbat. 152 M. S. 2 Baber nameh, p. 271. 3 Caab. B.
Zoteir, p. 116. * Yung-ching, nth max. p. 2 82. 5 Jap.
Anthol. p. 97. 6 Balabod. i; Tamil pr. 3254. 7 Jits go kiyo.
8 Id. ibid.
XIX. 2O] THE BOOK OF PROVERBS. 625
not learn," say the Chinese, " when old he will have no ability.
And if a man when he is old does not instruct others, he will
not be remembered when dead." 1 " If a man does not cut and
work the block of jasper (or jade), a vase will not be made
of it," 2 say the Mongols.
"In a man's early life," said Vidura to Dhritarashtra, "let
him do that whereby he may live happy in his old age." 3
"Acquire,
K-Trjcrai ev p.\v veorr/ri euirpa^iav, fv Se y^pp cro<tav'
in youth, good conduct ; in old age, wisdom," said Bias. 4 " Be
submissive [obedient] in thy early life," say the Arabs, "if thou
wilt be exalted in thy old age." 5
" From little [childhood, youth] look to great [old age]. If
when young one learns what is good, one will practise it
through life," says Wang-kew-po. 6 " Man is born," says the
Chinese proverb, "but wisdom is not born [with him]. When
wisdom is produced [acquired], man soon grows old ; and when
the heart has grown wholly wise [constant], then comes the
end unawares." 7 "Therefore," says another proverb, "if a
man does not study early and diligently, when his head turns
white he will find it too late to learn." 8
"Always learn, however, whether young or old ; for the
main thing is ' wei syang,' to be first [foremost, learned, &c.]." ft
Yet "swim in water before the evening" [i.e. cleanse thyself,
before death] ; and " light thy lamp before dark," says the
Arab. 10
"A perfect man," says Confucius, " is not [corrected or]
rectified from self. He who is self-corrected [or rectified] is
not perfect." u Therefore " acquire wisdom [gather experience]
even in very old age, for it will profit thee hereafter ; but what
1 Hien w. shoo, 96. 2 Mong. mor. max. R. 3 Maha Bh.
Udyog. P. 1249. * Sept. Sap. 6 Meid. Ar. pr. 8 Kang-he's
nth max. p. 87. 7 - Chin. pr. Scarb. 8 Chin. pr. Gonz.
9 Id. ibid. 10 A. Ubeid, 23, 44. u Ming-sin p. k. i. c. 5.
VOL. II. 2 S
626 ORIGINAL NOTES ON [xix. 2O
will thy alms avail thee?" 1 "Then let the child get wisdom,
the man gain wealth, and the aged spend his time in religious
observances," say the Burmese. 2
" But," says the Arab, " experience, or the time to learn, is
from the cradle to the grave [lit. niche for the body in the
sepulchre]. Alas me ! for all that I have lost from oversight!
Alas me! what is past is lost, and my old age is hoary !" $
" Then," say the Cingalese, " weep not over the sugar-candy
that is lost, but take care of what remains." 4 "For past (or
lost) wisdom cannot be recalled, not even if drawn by an
elephant" 8
"Muhammed," says Borhan-ed-din, "imposed upon every
Mussulman, man and woman, the duty of searching for science.
Yet, know thou, not every science, but the science (or know-
ledge) of his (or her) condition. For the best science is that
of our own state (or condition); since it is incumbent upon
every Mussulman to know what are the duties that belong to
his (or her) condition." 6
" If," says Chanakya, " wisdom is not cultivated [acquired]
in the first place [childhood and youth], in the second [man-
hood] wealth, and if in the third place [old age] virtuous actions
be not gathered together, what will that man do in the fourth
place [the grave]?" 7 Rabbi Elishah ben Abuyah said:
"What is he like who learns when young? He is like ink
written on new paper. But he who learns when old is like
ink on paper that has been rubbed off." 8 [R. Eleazar b.
Yakub says the same. 9 ] " Where there is no wisdom, there
is no old age [when one expects it];" 10 "for he is old who
has gotten wisdom/' 11
"But the habits acquired in youth are never forgotten.
Industry in youth will be support in old age. But indolence
1 Legs par. b. p. 292. 2 Hill pr. 150. 3 Borhan-ed-din,
viii. p. 116, ix. p. 130. ' Athitha w. D. p. 33. 6 Id. ibid.
6 Borhan-ed-d. c. i. 7 Chanak. 93. . 8 Pirqe Av. iv.
9 R. Nathan, xxiii. 10 Berachoth R. Bl. 101. u Talmud, ibid.
XIX. 2O] THE BOOK OF PROVERBS. 627
in youth is poverty in old age," say the Tamils. 1 " Every
town, then," say the Rabbis, " in which there is no school is
doomed to ruin [lit. they ruin it who leave it so]." 2 "Then
hear much," says Confucius, " in order to dissipate doubt."*
" For learning [instruction] acquired in youth is engraved on
stone," 4 says the Tamil proverb.
"And learn experience. Having seen the upsetting of the
wagon in front, let it be a warning (or teaching) for the one
that comes after ;" so also : " Let the thought of a good deed
done be a lesson for similar deeds in future," 5 say the Japan-
ese. " For what one learns when young, one remembers
when old," 6 say the Finns.
Therefore said wise Ptah-hotep to his son : " Be one that
loves instruction [obedience]." 7 " For it is best to hearken
and to get accustomed [taught or trained] ; it will save a man
a hundred troubles," say the Rabbis. 8 " Fools," says the Bud-
dhist, " who do not practise the duties of a brahmachari, and
acquire no riches of wisdom in youth, waste away like an old
heron in a pool without fish ; or they lie like a bow that has
shot all its arrows ; lamenting over things done by them in
their former life." 9
" Do not, therefore, deprive us of thy teachings," said the
scribe to the Mohar [an Egyptian in authority] ; but guide us
to know them/' 10 " For the word of an old man is to be taken
when trouble is at hand ; not even food is anywhere to be en-
joyed contrary to the advice of old men," says Vishnu Sarma. 11
" in thy latter end" " Dead men open the eyes of the
living. Yea, the thought of the burying-ground of old and
young alike, that thought, O Lord ! and that remembrance
is indeed given for my [next] birth," says the brahman. 12
1 Tarn. pr. * Shabbath, 119, M. S. 3 Shang-Lun, i. 2, 18.
* Tarn. pr. 6 Do ji kiyo. ' Finn. pr. T Pap. Pr. xii. 14.
8 Sanhedr. Millin. 604. 9 Dhammap. Jarav. 155, 156. 10 Pap.
i Anast. i. 22, 2 ; Chabas Voy. en Syrie, p. 191. " Hitop. i. 2, 22.
11 Bahudorsh, p. 20.
2 S 2
628 ORIGINAL NOTES ON [xix. 21
" For the thought of death," says the Arab, " is the brightening
of hearts ; therefore look not upon death as death, for it is
unto [for] life [everlasting]. It is but the end of reckoning
[the number of thy years]. Then fear not the suddenness of
death ; it is only thy departure hence." 1
The author of the Ascension of Isaiah, and S. Cyril of Jeru-
salem, sum up this verse, agreeing with Bias who, when his
son, about to start on a long journey, asked him what he could
do that would be most agreeable to him, said :
" E<oSiov a7ro veorrj-ros tt's y^pas dvaXdfj,(3ave (ro(/>iav' flffiaiorfpov
yap TOVTO TWV aAAwv KTrjfj.d.T<av'"
" Take with thee wisdom, as provision by the way from youth
to old age. For it is more endurable than all other pos-
sessions." "And keep thy conscience clear, if thou wilt spend
thy life free from fear." 2
2 1 There are many devices in a man's heart ; never-
theless the counsel of the Lord, that shall stand.
11 There are many devices" &c. Sun-sze-mo [a writer on
medical surgery] says : " The gall [liver] seeks great things,
but the heart seeks little [small, mean] things. Wisdom seeks
' round/ but practice seeks ' square.' Thought, thought, is like
looking on an enemy's day ; heart, heart, is like passing over
a bridge" [to do evil or to excuse it, &c.]. 3 Woo-how said : " It
is man's part to make plans, but it is Heaven's part to accom-
plish them. Man's wishes are, thus, thus ; Heaven's rule!
[Theen-li, Providence] is, Not so ! Not so !" 4
" Man's desires may be crossed ; but the order [command]
of Heaven is to be followed," 5 say the Mandchus. " He, there-
fore, who obeys Heaven is established," say they also ; " but he
who opposes Heaven is destroyed." 6 Otherwise, " Men may
1 Rishtah i juw. p. 128, 129. 2 Diog. Laert. i. 5. 3 Ming-sin
p. k. c vii. * Id. c. ii., and Hien w. shoo, Ixvii. Ixix.
6 Ming h. dsi, 42. 6 Id. 29.
XIX. 2l] THE BOOK OF PROVERBS. 629
exert themselves as they will ; yet what is in the mind of
Fate, that is settled." 1 "It is not what the servant of God
says that takes place, but what God Himself says." 2
" Whatever the Deity [Vidhata,the Ruler] is writing in Fate,"
said the thief to Dhanvati, "just so much is allowed to a
man. Men, therefore, who say, ' We have done this or that,'
are very much wanting in sense ; for men are bound by the
thread of Fate, that draws them whichever way it will. No
one can understand God [Vidhata, the Ruler], because men
purpose [propose or consider] something in their own mind,
while He is working something else." 3 "When the Powerful
One [God] loosens [a project, purpose], all preparations go
for naught [are disturbed]," says AH. 4
" Let a man plunge into the deep, or ascend Mt. Meru ;
let him do his utmost, like a bird, to soar into the expanse of
heaven, or learn and practise everything nothing takes place
but subject to Fate. Fear not, therefore ; what is to be, shall
take place," 5 says the Hindoo. As of old,
"Aios 8' ereAeiero f3ovXij'" 6
" the counsel of Zeus, that came to pass."
" o-Korrei
ToL a-ffJLv' iv ij/cei TOV Oeov //.av
" Hear, then, and consider what God's awful warnings come
to," said Jocaste to CEdipus :
" epytav o> v vo/xot irpoKfivrai
vif/iiroSfs, ovpaviav Si
aWepa TCKVW^VTCS, wv "OAiywros
TTO.TYIP [AOVOS "
" whose works are of abiding, sublime laws, framed on high in
Olympus alone, out of the reach of human ken ; and that
neither slumber nor sleep." 8
1 Hitop. in Kobita Ratna, 46. 2 Ozbeg pr. 8 Baital Pach. xviii. st.
* Ali B. A. T. ;6th max. 6 Nitishataka, 91. 6 II. . 3.
T OEdip. Tyr. 953. 8 Id. 863.
630 ORIGINAL NOTES ON [xix. 21
" Everything," say the Chinese, " comes from Heaven's will.
Therefore do not seek to alter anything by violence." 1 " Dis-
eases may be cured," say they also ; " but the will of Heaven
never." 2
" If there is no leaf on the stem of the karlra [or ' karil,'
Capparis aphylla, Rox. that grows in deserts and is eaten by
camels], is it the fault of the spring ? If the owl does not fly
by day, is it the sun's fault ? and if drops of rain do not fall
into the beak of the chat'aka [sparrow], is the cloud to blame
for it ? So, then, is it not waste labour to try and wipe off what
is written on one's forehead by Fate?" 3 says the Hindoo.
" There is nothing," says Meng-tsze, " that is not decreed [deter-
mined] by Heaven. Obey and keep to its direction." 4
" To man," says Asaph, " belongs boasting of things [he
intends to do] ; but to the Lord belong salvation and success."
" But if the Lord give not success, what then ?" 6 "As the
understanding thinks/' says an Altai proverb, " so also does it
not come to pass. But as God ordains, so does it happen." 6
" Man thought, but God ridiculed it," 7 says the Georgian. " To
man," say the Chinese, "belongs to contrive matters, but it
belongs to Heaven to accomplish them." 8 Since
"TV yap 7T7r/3(i>Tai Zfjvl, irXrjv del Kpareiv'," 9
" what is fated for Zeus, but to rule evermore ? " " But
clear Heaven," says the Book of Odes, "has a perfect (or
accomplished) will." 10 "And that," says Choo-he, "which
comes immediately from Heaven, is said to be Heaven's
order." 11 " So when Shang-Te gave his orders," says the
She-King, "all men submitted themselves to his will." 12
So in China. And at Thebes : " Chons, he who [does] works
the counsels (or plans) of Na-Amun [Thebes], he is the great
1 Dr. Morris. Diet. p. 228. 2 Chin. pr. * Nitishataka, 89.
* Hea-Meng, xiii. 2, 3. 6 Mishle As. iii. 4, 5. ' Altai pr.
7 Georg. pr. 8 Chin. P. ' JEsch. Prom. v. 519. 10 She-
King, vol. iv. bk. i. ode 6. ll Choo-he, vol. xlii. She-King,
vol. vi. iii. i.
XIX. 2l] THE BOOK OF PROVERBS. 63!
god who casts down [overcomes] all his enemies." 1 Like-
wise Omar, son of Abd-ul-Aziz, wrote to one of his gover-
nors : " If thou callest thy power violence [doest violence]
to any one, remember God's power over thee." 2 "Man pro-
poses, but God disposes," is often heard and as often unheeded.
"Yet," says the Shivaite, 3 " all our thoughts and all our plans
shall fail and perish. We think one way, but God thinks
another way."
" Heaven looks dark, dark. His decree is firm. Man can-
not go against it. Who is he whom majestic Shang-Te hates ?"
[as explained in the Japanese Commentary : " The Lord
of Heaven in his majesty does not hate any one ; but He
punishes with destruction whomsoever does wickedness in his
heart." 4 ]
" C O wrTds, He who framed this universe," says Plato,
" dya0os rjv, dya^aT 8f ovSeis irepl ouSeyos ouSeTrore eyyiyverai <0ovos, B
was good ; and in the Good One, no hatred of any one ever
arises." "And great Heaven does not err" [that is, says
the Japanese Commentary, "Heaven does not make the least
mistake" 6 ].
" Ere a thought has arisen in me," said Heuen-te-chin,
" Heaven knows it before me. Imperial Heaven does not
depend on the ways of man's heart ; nor on the filial love of
that heart ; nor yet on the good or evil [misery] of that
heart." 7 " No ; for the Lord" [Master, God], says the Tamil
proverb, "knows the purposes of every one;" 8 "while every
man's mind is his own witness." 9
" Everything, then, is determined beforehand," say the
Chinese. 10 " Then give me the lot [spoken] decreed for me,"
says the Georgian, " even though it be to sit on a dung-heap." 11
" But the heart alone knows if it is to the straight or to the
1 Stele of Bak-n-khonsu. 2 Eth-Thealebi, 45. 3 Vemana, iii. 13.
4 She-King, v. viii. 3, and Japanese Com. 6 Timaeus, vi.
6 She-King, vol. vii. iii. 22, and Jap. Com. T Ming-sin p. k. c. 2.
8 Tarn. pr. 375. 9 Id. 374. 10 Ming-sin p. k. vii. I. " Andaz. 107.
632 ORIGINAL NOTES ON [xix. 22
crooked [way]." 1 The Greeks say that "Fate [TVX*?] is set
over and above Providence ;" 2 nevertheless they say also :
"Let us pray to the gods, for their power is greatest ;" 3 and
with it all they again say that :
"Aous ry TVXH T p-wpov, eK\r)^y yiieya'" 4
" Give or trust little to chance ; exert thyself and fare best."
" Oh !" exclaims Confucius, " for a man to know the will of
Heaven ! To look on gain (or profit) without being moved
[with envy] ! Oh ! for man to look down upon death without
fear! 1 ' 5
One cannot read these yearnings after " the unknown God,"
thus " ignorantly worshipped," without feeling there is truth in
the Shivaite's words : " Kine are of various colours, yet milk is
always white ; so do the beliefs of men differ among them-
selves, but God is One;" 6 "and the Father of all, who is
through all," and "not far from every one of us;" "since in
Him we live, and move, and have our being," 7 says S. Paul.
22 The desire of a man is his kindness : and a poor
man is better than a liar.
This verse has been variously understood, and so rendered. The
first part, taken spiritually, is said to refer to the desire for a happy
life hereafter, that works his piety on earth. But then the second
part of the verse does not correspond. The natural order and mean-
ing of the words seem the readiest to hand. 'The desire of a man
shapes his request in "npn, his kind, interested, or cringing words ;
but it is better to remain poor and in want, ^3 2^M, than to obtain
money by lying, or by false pretences.' Chald. follows Heb. literally.
LXX., Vulg., Syr., &c., paraphrase it more or less.
" The desire of a man" &c. " Every desire," says Manu,
"originates from some expectation of good; sacrifices are
1 Ekah R. R. Bl. 256. 2 Esop, fab. 182. 3 Euripid.
Alcest. 220. * yvwu. fiov. 6 Ming-sin p. k. c. 2. 6 Vemana, i. 189.
1 Eph. iv. 6 ; .cts xvii. 2729.
xix. 22] THE BOOK OF PROVERBS. 633
offered with such a motive ; for here below there is nothing
done anywhere, but through desire ; whatever is done is
prompted by desire." 1 " Whatever a man desires, thither do
his wishes turn ; [are busily engaged in it]. But when the
object is actually gained, the mind turns away from it," 2 says
Vishnu Sarma.
"A man often professes much love when he looks for some
advantage to himself. The meat-seller who wants the fleece,
stuffs the sheep with nourishing corn," 3 say the Hindoos. "A
man high in rank often has to ask of an inferior. Hari
[Vishnu] begs of the ocean for the 'kaustubha' [Krishna's
jewel] and other gems." 4
"When Pharalaung [a future Buddha or Phara] was Nat,
guardian of the castor-oil tree, a poor man came and offered him
a slice of bread and a sip of water. The Nat asked him why ?
* O Nat,' said he, ' I am poor and I wish to get rich ; therefore
do I worship thee.' The Nat thought proper to reward him,
and told him to take sundry pots of gold that were at the foot
of the tree." 5
" &vv iroOtit yap fj x<xpts'" 6
" ' This favour is with earnest love [for thee],' said Antigone to
her father; 'but my offering is with an interested motive/
said the poor man to the Nat"
" The Rukkhakolthaka bird, seeing a lion with a bone in his
throat, said he could take it out, but was afraid to do so.
' Fear not/ said the lion. The bird then put a stick into the
lion's mouth to keep it open, that he might not shut it; and
took out the bone. For there was no knowing what the lion
might do." [Quoted by Devadatta in Dhammap. Comm. p. 17;
p. 147, ed. Fausb.] " But when the bird begged for a return for
his kindness in taking the bone out of the lion's throat, the
lion answered : 'As I live on blood and hunt for prey con-
1 Manu S. ii. i, 3, 4. 2 Hitop. i. 197. 3 Drishtanta Shat. 45.
4 Id. ibid. 70. 6 Buddhaghosha's Par. p. 142, ed. Rang. 6 CEd.
Col. 1106.
634 ORIGINAL NOTES ON [xix. 22
tinually, let it be much [enough] for thee to have got through
my teeth alive.'" 1 [See Esop, fab. 94 and 102, 'the Wolf and
the Crane ;' Babr. fab. 94, &c.]
"A man," says the Mandchu, " who has laboured to procure
happiness to others, has assuredly right to ask [a favour]. At
the same time he who receives an ox from a friend should
return to him a horse." 2 According to the Mongolian pro-
verb : " When the master [landlord] comes, one makes him a
feast." 3 " To receive a favour," says Tae-kung, " and to return
another, is like wind and light, rectifying each other. But to
receive a favour and not to requite it, is not manly." 4
" If you wish to obtain something from others," says the
Tamil, " do so through some one they know and like. One
obtains milk from the cow by milking, through her having
her calf." 5 " If one requires the help of a bad man, one should
show him but little friendship or good-will. Otherwise, like
too much 'chunam' in the betel-leaf, it burns the mouth." 6
"A bad man says within himself of some remarkable thing
done by others : ' This will be to my own advantage.' Like
the clown who says of the rain falling through the efforts of
the Nagas : ' This is for the good [bliss] of my own life.'" 7
If, as the Mandchu says, "obtaining anything has a root" 8
[in self-interest] ; yet " ought one never to forget a kindness,"
says Avveyar. 9 " He puts salt into the palm of your hand,"
say the Telugus ; "think of it for six months." 10 "Here is
bran for your cow," says the one ; " and here is milk for your
children," says the other. 11 Although we are told truly in the
Soo-shoo that " a man who is self-relying is not helpless or
destitute," 12 yet we are told in the [Solarliodh] Song of the
Sun:
1 Javasak. Jataka. 2 Ming h. dsi, 26, 31. 3 Gesser
Khagan, p. 16. 4 Ming-sin p. k. c. xv. 6 Nanneri, 3.
6 Balabod. Orup. u. r Sain ugh. 153. 8 Ming h. dsi, 13.
9 A. Sudi, 21. 10 Telug. pr. Id. ibid 12 Ming-sin
p. k. c. i. 5.
xix. 22] THE BOOK OF PROVERBS. 635
"Allr ani verthr
Si er enkis bithr.
Far hyggr thegianda tharvs : "
that " a man becomes indigent who does not beg of others.
Few men think of the want of him who says nothing." But
"he gets who craves it." 1 "To effect your purpose," says the
Persian proverb, " you must even embrace an ass."
"Lingua poscit, corpus quaerit, animus orat, res monet:" 8
" Some people," said Yudhisht'ira, " yearn for what is agree-
able, and what is pleasing (or suitable) to them. Even thus
do a man's words appear to suit the purpose he has in view." 3
" So an ill-looking man when begging does not put forth all
his bad manner (or ways)." 4 " For no boon," says the Arab,
" is granted to him who is wanting in gentleness of manner." 6
" Be gentle, and thou mayest milk the young camels," says
another proverb. 6 " Show familiarity [kindness] by stroking
the camel ere you milk her, by saying to her 'bus, bus.'" 7
'Thou kissest grandmamma," say the Georgians to a child
"to get a bit of cake." 8
"A man," says Ebu Medin, " [reaches] obtains his object by
sweetness of tongue." 9 "Ask then, but do not weary."
"Alcanza quien no canza," 10
say the Spaniards : " he gets what he wants who does not
weary [is not importunate]."
" Assai domanda che ben serve e tace," 11
say the Italians : " he asks enough who serves well and
holds his tongue." We do not, however, hear if the minister
who went to Manibkadra, got what he wanted. He said to
the god : " I have no son ; if thou wilt grant me one, I will cover
thy body with gold and silver, and fill thy shrine with per-
1 Solarliodh, xxviii. xxix. ed. Finn. Magn. 3 Plaut. Asin. iii. I.
* Maha Bh. Sabha P. 563. * Kawi Niti Sh. ix. 3. 6 Meid. Ar. pr.
Id. ibid. ' Id. ibid. 8 Georg. pr. * E. Medin, 44.
10 Span. pr. " Ital. pr.
636 ORIGINAL NOTES ON [xix. 23
fumes. But if thou wilt not grant me a son, I will pull down
thy shrine, and cover thee with all manner of filth." 1
Howsoever it be with asking and receiving, or not, Ennius
gives us good advice :
" Hoc erit tibi argumentum semper in promptu situm,
Ne quid expectes amicos, quod tu agere possis:" 2
" Here is plain truth and good sense for thee ready to hand :
Do not expect [or even wish] thy friends to do for thee what
thou canst do thyself."
23 The fear of the Lord tendeth to life ; and he that
hath it shall abide satisfied ; he shall not be visited
with evil.
Chald. 'he that is satisfied with it shall dwell' [in safety]; i.e.
he in whom the fear of God is a constant motive of action, and source
of trust and peace, through life to eternity.
" The fear of the Lord" &c. " He that is habitually pos-
sessed with the feeling that he is seen by Brahma [" who places
Brahma before him," as explained by Cullucca], lies not under ;
the thraldom of his works [because he always acts aright] ; but
he who has not the feeling of Brahma's presence with him,j
goes through the world [of transmigrations, caused by a life
chequered with sin]." 3 "Take an inventory 'of within' [of]
thyself]," say the Chinese, " and lead a quiet [even] life. Be
at peace within ; moderate thy thoughts (or desires) for the
task (or fare) of every day. Hold fast one heart [have a-|
single heart] and walk in the right way. And if so, neither
heaven nor the earth will look upon thee for evil [to injure
thee]." 4 For :
" 2vv Oftp yap rot (frvTfvdels,
o\j3os dvOpioTroicri: irapfjiovtoTepos' ^
" Man's weal planted and reared with God is more enduring,"
1 Dsang-Lun, c. vi. fol. 26. a Ennii fragm. 533. 3 Manu S. vi. 74.
* Ming-sin p. k. c. I, 6 Nem. viiL 28.
XIX. 23] THE BOOK OF PROVERBS. 637
says Pindar, " than if sought after without Him." " Live
righteously," say the Greeks, "and God will be thy ally." 1
"Let the immortal gods," says Alcaeus, "grant you victory:"
" for the boon you receive by the good-will of the gods will
never fail you." 2
" For the wealth the gods grant," says Solon of Athens,
" abides whole from early youth unto the end " [lit. from the
lowest root to the summit]. 3 "And be satisfied with what
God has allotted thee, and thou shalt be rich. Trust Him, and
He alone will suffice thee," says the Ethiopia 4
" For there is no greater peace of mind for thee," say the
Rabbis, "than to rejoice in thy portion." 5 "Not to be pleased
with praise, nor yet offended by contempt, but to abide firm
in one's own good qualities," says the Tibetan, "is the sure
token of a good man." 6
" ' O Ananda ! let living beings who take no interest in their
escape from sorrow, sow at least one flower [earn one merit]
in their attempts God-wards.' So spake Buddha at the sight
of the lowest class of human beings." 7
"Tutissima res timere nihil prseter Deum:" 8
" It is safest," says Publius Syrus, " to fear nothing but God."
" Unfailing medicines," says Manu, " good health, divine
wisdom, and various stations [mansions of the gods], are
obtained through devotion ; for devotion is the way to get
them. Whatever is difficult to cross [passage to eternity],
whatever is hard to be got, hard to get at, and hard to do, is
attainable through devotion ; for devotion is of all the hardest
to do. Even great sinners, and the rest of those who have
done what they ought not to do, are thus released from their
1 yvw/t. pov. * Alcaei fragm. 69, 70. 3 Solon. Ath. v. 9, ed. B.
4 Matshaf. Phal. 6 Pirqe Aw. B. Fl. 8 Legs par b. p. 48.
r Tonilkhu yin chimek. * Publ. Syr.
638 ORIGINAL NOTES ON [xix. 24
sin by devotion well performed. Whatever sin men commit
in thought, word, or deed, they soon ' burn it up/ if they give
themselves to earnest devotion." 1
" I wrought the truth and righteousness [ma] of (or accord-
ing to) thy heart," says Suti to Amun ; " for I know that thou
art joined [united] to it ; thou makest him great who works
it upon earth. I wrought it, and thou hast made me great,
and hast given me favour on earth." 2 With this of a wor-
shipper of Ammon, compare S. Sinuthius' exhortation in more
recent Egyptian [Sahidic] : " Those who fear God in their
heart, love truth in all their actions." 3
24 A slothful man hideth his hand in his bosom, and
will not so much as bring it to his mouth again.
niT?2a, ' in his bosom;' so also LXX. and Syr. Vulg. ' sub ascella.'
But Chald. seems to have rendered it correctly by rPOO^?, ' in his
plate or dish;' which agrees best with the rest of the verse. 'The
slothful dips his morsel into the centre dish, but is too lazy to bring
it to his mouth.' This rendering agrees also with the Arabic. The
Hebrew also means ' a fold, pocket, husk.'
" The slothful man," &c. "As to the [lazy or] slothful man, j
he is said to be the most worthless of men. For in this reli-
gion [Mazdayasnan] it is declared that the creator Hormuzd
created no grain [corn] for the lazy man, and that nothing is
to be given him whose living is from gifts and alms ; nor is
welcome and a lodging to be given to the lazy [idle, slothful]
man ; for the food he eats is improperly gotten and unjust.
And with such food thus eaten, his body becomes disreputable
and his soul wicked." 4
" For what man has food put into his mouth without a hand,"
says the Georgian, 5 " and who can be clothed without exer-
tion ?" For " success [fortune] follows on the steps of a man's
1 Manu S. ix. 237241. 2 Stle of Suti, 1. 16, 17. 3 S. Sinuthius
in Zoega, ii. p. 394. 4 Mainyo i kh. xxi. 27. 6 Sibrzne
Sistr. v. p. 12.
XIX. 25] THE BOOK OF PROVERBS. 639
efforts," 1 says the Patya Vakyaya. "Therefore be not slothful
nor remiss," said Yih to Shun. 2 " For when in difficulty, the
slothful man will do nothing [to better himself]," say the
Telugus. 3 " One half he chooses for comfort, and the other
half for doing nothing," 4 says the Georgian proverb.
Pporuv yap TOV irovuv
" Worthless individuals," says Agathon, " being too craven to
work, choose rather to die." " Still," says the Patya Vakyaya,
" the slothful (or lazy, idle) man is not without some profit (or
advantage), although he cannot keep what he has got." 6
" He hideth his hand in his bosom," say the Didascalia,
" and it gives him pain to bring it to his mouth. The wise
man provides for himself. The foolish sluggard folds his
hands and eats his own flesh. For the work of the sluggard
is without remedy ; whosoever will not work shall not eat.
Let not the idle man sit with you. Always be in fear of the
slothful man, and keep at a distance from him ; for the Lord
God hates all slothful men. Let no slothful man, then, dwell
with those who obey God the Father ; to whom be praise for
ever and ever, Amen." 7
25 Smite a scorner, and the simple will beware : and
reprove one that hath understanding, and he will under-
stand knowledge.
A beating is the only object lesson, V15J, a simple or silly man will
take in, while reproof alone suffices a wiser man, TQ3.
" Smite a scorner" &c. "Good luck to him," says AH, "who
takes warning from another." To which the Persian Com-
mentary adds : " Well be to him whose heart makes its own
whatever is good anywhere ; and who, while giving counsel to
1 Patya Vakyaya, 89. 2 Shoo-King, i. 3. s Nitimala, iii. 12.
* Georg. pr. 6 Agathon Ath. 12, ed. G. 6 Patya Vakyaya, 35, 36.
7 Didascalia Apostol. [Ethiop.], xi.
640 ORIGINAL NOTES ON [xix. 2$
others, takes warning from it for himself." 1 "Take instruc-
tion even from a low individual. No one would leave gold in
the mud into which it was fallen," 2 says the Hindoo. Also,
" Give instruction to a simple man, and an intelligent one will
mind it." 3
" Gott er annars viti at hafa
Fyri varnathi:" 4
" It is well," says the author of the Solarliodh, " to have the
punishment of others for warning." " To commit a little fault
and not to redress (or mend) it, but to let it grow up till it
ruins the individual is to hate him, [on the part of others],"
say the Japanese.
" For it is ordained," says Rabbi M. Maimonides, " that he
who sees his neighbour sin, and going a way that is not good,
shall [go about him] turn him, to do him good, and to make
him know that he is sinning." 5
" Lapsus semel, fit culpa si iterum cecideris :" 6
"A slip," says Publius Syrus, " becomes a fault if it be re-
peated. So then,
TreiOov' cro<w yap dia")(pov
hearken ; for it is a shame for a wise man to sin deliberately
against a warning," says the Chorus to Prometheus. 7 " Yea, it
is not the part of a wise man to commit twice the same fault
deliberately," say the Greeks. 8 " You can make a wise man
listen to reason," say the Chinese, " but it is a hard matter to
reason with a vulgar [uneducated] man." 9 "Yet," says Con-
fucius, "give advice to a friend, and he will avoid you." 10
" In cautioning, however, make use of kind [encouraging]
words," said Yu to his ministers ; " but in reproving, adopt a
stern manner." 11 "A good medicine," says Confucius, "though
1 Ali b. A. T. 6sth max. 2 S. Bilas, 81. 3 Id. 181.
* Solarliodh. xix., ed. Finn Magn. 6 Halkut De'oth, v. 7.
6 Publ. Syr. ' Prom. Vinct. 1041. yvwju. ftov. Hien
w. shoo, 178. 10 Shang-Lun, iv. 26. u Shoo- King, i. iii.
XIX. 26] THE BOOK OF PROVERBS. 64!
bitter to the mouth, is yet profitable for the disease. So also
sincere speech, although unpleasant to the ear, is yet profitable
for the conduct." 1 "Wise men take good advice, but lucky
ones follow it" 8 But as regards those who disregard advice,
"A magyar a maga kdran tanul:" "the magyar [or a b61ond],
the fool, learns [experience] through his own fault" 3 So
Hesiod:
" iradwv <$ Tf I/TJTTIOS eyvw'" 4
" The simple youth learnt wisdom at last at his own cost."
26 He that wasteth his father, and chaseth away
his mother, is a son that causeth shame, and bringeth
reproach.
TrTtt^, he that wasteth,' i.e. ' spoileth.' Chald. id.
" He that wasteth" &c. " In like manner as fire within the
hollow of a worthless tree devours a whole forest, does a bad
son also ruin a whole family," 5 says Chanakya. "What is
to be done to a son who bestows no love on his father and
mother ? W r hy was he born ? What if he perish ? [it is much
the same]. Are not white ants born in their hillocks, and die
there? [he is no better than they]." 6 "Young men," says
Vema, " trample under foot their former conduct [of obedience
to parents] and adopt new manners. They say to their own
mother: 'Be gone!' and ill-treat her; and they spend their sub-
stance on strange women." 7
" Meanwhile the son gives himself airs [flaunts about]," say
the Javanese, "and his father is in rags." 8 [In Sanhedrim,
ch. viii. and following, we see how such a son is to be brought
by his father and mother before the Sanhedrim for punish-
ment.] "The son," say they in Bengal, "eats the pancake
without reckoning the holes in it " [the trouble of making it ;
1 Ming-sin p. k. i. c. 5. * Eng. pr. 3 Hungar. pr.
4 L K. ,',. 216. 5 Chanak. 14. 6 Vemana, i. 74.
r Id. iii. 72. * Javan. pr.
VOL. II. 2 T
642 ORIGINAL NOTES ON [xix. 26
his father's labour]. 1 "A son without wisdom is like a stone
or a brick ; and he that is without filial affection is a brute/' 2
say they in Japan.
" Bad pupil, bad teacher ; bad children, bad parents," 3 say
the Burmese. Yet not always. " Vinegar," say the Rabbis, " is
the son of wine " 4 comes of it, as a bad son often comes from
a good father. The Yogi said to Gunakar, who had wasted
all his father's wealth : " There is no virtue equal to domestic
duties, none equal to the wife. And they that despise father
and mother are base men." 5 " When virtue is destroyed," said
Arjuna to Krishna, "then does unrighteousness pervade the
whole kindred. And when that happens, the women of the
family deteriorate." 6
" One bad son is a blot in a family," say the Tamils. 7 " My
heart," says the Arab father, " is to my son ; but my son's
heart is to (or on) stones." 8 "I will show you," said Krishna
to the cow-herdesses, " who is best. It is he who does good
to others without any good being done to him ; as the father's
love for the son [which the son does not requite]. But there
is no piety [merit] in returning good for good. And the worst
man is he who is thankless, and who wipes off altogether the
good done to him " [as in the case of a bad son]. 9
"A negligent prince," say the Chinese, " is the result of a
perfect minister [who is left to do everything] ; illness is
made worse by excess ; misfortune comes from idleness ; and
a want of reverence comes from the wife's child, who is spoilt
by her through her blind love for him. Examine carefully
these four cases, and you will find that the end is like the
beginning [is the result of it]." 10 "Moderate wealth [love,
affection]," says the Kawi Niti, " is from the father ; but the
wealth [fondling, caressing] that ruins [and causes shame], is
1 Beng. pr. 2 Jits go kiyo. 3 Hill pr. 93. 4 Yalkut
Mishle, R. Bl. 284. 6 Baital Pach. xvii. st. 6 Maha Bh.
Bhishma P. xxiv. 871. 7 Tarn. pr. 2848. 8 Meid. Ar. pr.
9 Prem. Sagur. c. xxxiii. 10 Ming-sin p. k. c. xi.
Xl'x. 27] THE BOOK OF PROVERBS. 643
from the mother. Let not the son of a good father, then, do
ill, for the end of it will infallibly be a broad road" [excess and
ruin]. 1
" that wasteth" &c. As regards waste until nothing is left
" O flewin i flewin," &c., " from one hair to another, the head
at last becomes bald," say the Welsh. 2 "And then the father
is ruined, while the son struts about." " He [the son] is bones
and bowels " [is stiff-necked, and wants everything], say the
Javanese. 3
"A ellos, padre ; vos a las berzas ; yo a la came:"*
" Mind them [the rest], father ; you, feed on cabbage ; but let
me eat meat," say the Spaniards.
"Tu caules sectare, parens; ego carnibus insto:" 6
" Father, mind the pens ; I will see to the meat." But Solon :
" Eav Tts /ii? T/3<^y TOVS yoveas, art/xos earo)'" 6
" Let him be dishonoured who does not maintain his parents."
2 7 Cease, my son, to hear the instruction that causeth
to err from the words of knowledge.
" Cease my son" &c. " Cease," says Confucius, " to hearken
to strange [different] teaching; it will injure you." 7 "For
while the mischief done by fire, water, and robbers, reaches
only to the body, the great injury done by pernicious [lit. dif-
ferent result, end] doctrine, reaches to the heart of man," 8
say the Chinese also. And again : " Drive away false doc-
trine, in order that sound teaching be had in honour." 9 " Give
it up," says the Sahidic adage, "for it is not conducive to
good." 10
" The ear that heareth not men's forbidden ways, the eye
that seeth not their forbidden deeds, and the mouth that
1 Kawi Niti Sh. 27, 28. 2 Welsh pr. * Javan. pr.
* Span. pr. 6 Lat. pr. 6 Solon. 7 Shang-Lun, i. ii. 16.
$ Hien w. shoo, 154. 9 Id. 176. 10 Rosell. Sah. ad. 35, p. 130.
2 T 2
644 ORIGINAL NOTES ON [xix. 2/
speaketh not their transgressions, very nearly make up a wise
and good man," 1 say the Chinese.
" Degrade, discountenance strange [heterodox] principles
[lit. beginnings], in order to honour right teaching," 2 says the
emperor Kang-he. On this, his son Yung-ching says : " But
as regards books that are neither canonical nor orthodox, that
terrify the world and scare common people, that create dis-
order, and fret the common people like maggots (or like book-
worms], all that proceeds from false doctrine. But whereas
calamities afflict only the person, the evil of false principles (or
doctrine) reaches the heart, which is the source of propriety.
For the root of the heart is right [proper] ; it has rectitude
without deflection." 3 [This is Meng-tsze's doctrine.]
Vartan says in his epilogue of ' the Wolf and the Lamb,'
that " it shows how wise men may be taken in by hearkening
to treacherous [unbecoming] words, and be sorry for it after-
wards." 4 Loqman also turns to the same account his fable of
'the Dog and the Blacksmith.' 5
" First of all," said Bochari De-johor, " it behoves all be-
lieving and understanding kings to beware of pandits whose
evil disposition and deeds are of Satan, lest they should be led j
astray by them." 8
"When," said Gautama to his son Rahula, " weaning thy- j>
self from seeing and hearing objects of form and sound, eschew
the rising [increase] of covetousness and of depression [of
spirits]. Otherwise they will drive thee, as the cowherd drives
his beasts that feed in the meadow." 7 And remember that
" increase and decrease [in thy prosperity] depends on thyself,"
says the Patya Vakyaya ; 8 for "every man is the architect of
his own fortune " [or misfortune, as the case may be].
Remember also that "as regards the good man, his eye
does not look on what is not proper ; his ear listens not to
1 Ming-sin p. k. c. 3. 2 Kang-he, 7th max. p. 147. 3 Yung-
chung, id. ibid. * Vartan, fab. iv. 6 Loqman, fab. xxix.
Bochari De-joh. p. 74. 7 Rahula thut, 17. 8 v. 79.
XIX. 28, 29] THE BOOK OF PROVERBS. 645
indecent [improper] sounds ; and his mouth does not utter
improper words ; neither does his foot tread improper places," 1
say the Chinese.
28 An ungodly witness scorneth judgment : and the
mouth of the wicked devoureth iniquity.
29 Judgments are prepared for scorners, and stripes
for the back of fools.
"An ungodly witness" &c. " Swalloweth iniquity." Right
or wrong is all one to him. So in all countries, the purest of
which is but little purer than the rest.
"To transgress," says Confucius, "and not to retract, is
transgression indeed. An unbroken [weak, deficient] horse,
receives lashes of the whip, and the stupid man receives
destruction in the end [comes to naught]." 2 "A man's heart,"
says the Mandchu, "may be like iron, but the mandarin's
orders are there like a furnace to melt it" [or anvil to
beat it]. 8
Sosia. " Quasi incudem, me miserum, homines octo validi cudant."*
" Punishments may prove a check on crimes that can be clearly
proved," say the Chinese ; " but laws can with difficulty reach
secret offences." 5 " But a fool," says the Osmanli, " is fond of
gaudy stripes" 6 [exemplary punishment]. Thus Sbauf to his
son Pepi : " Thou art like a donkey one thrashes well ; and
like a stupid negro brought to tribute." 7 " He then who has
regard to punishment, minds what he does," says the Patya
Vakyaya. 8
1 Ming-sin p. k. c. i. 2 Ibid. i. c. 5. * Ming h. dsi, 5.
4 Plaut. Amphitr. i. i. 6 Hien w. shoo, 23. 6 Osmanli pr.
7 Pap Sail. i. pi. vii. 1. n, pi. viii. 1. i. 8 73rd max.
646 ORIGINAL NOTES ON [xx. I
CHAPTER XX.
T T 7* I N E is a mocker, strong drink is raging : and
whosoever is deceived thereby is not wise.
"OtP, a-iKcpa. The Egyptian ' haq,' ' strong drink,' whether made
from palm-wine or grain, always formed, with wine, part of offerings to
the gods of Egypt. "12 n^ttf, ' straying, wandering therein, drinking
to excess.' Chald. id. Syr. ' drinking to excess.'
" Wine is a mocker" &c. " We read in the Midrash Tan-
chum that as Noah was planting the vine, Satan asked him
what he was doing. Noah answered : ' I am planting the tree
whose fruit rejoices the heart of man.' ' Let us plant it to-
gether/ said Satan ; and Noah replied : ' By my life ! let us,
by all means.' Then Satan brought a lamb and slew it under
the vine ; then he brought a pig, a lion, and a monkey, and
slew them, and let the earth and the vine drink their blood.
The meaning of which is : Before drinking wine, a man is a
lamb ; after drinking moderately, he is a lion in strength ; after
drinking to excess, a swine ; when drunk, he is a monkey." 1
" Drink little wine," says the Mandchu, " and understand
many things" 2 [much drink affects the understanding].
"*A.<f>povo<s dvSpos 6/iws KCU <rw</>povos ofi/os orav 8rj,
irivtff virep TO [terpov, Kov<f>ov edrjKt vooi/'" 3
" Wine," says Theognis, " when drunk to excess, makes a
wise man as well as a fool equally light-headed (or light-
minded)." " There are some men," says the Tibetan, " who
think that lust is happiness, although the practice of it is
1 M. Tanch. R. Bl. 428. 2 Ming h. dsi, 24. 3 Theogn. 489.
XX. I] THE BOOK OF PROVERBS. 647
misery and ruin. But he who places his happiness in drinking
wine, must think that a madman alone is happy." 1
"When the common people drink," says Ajtoldi, "their
good [qualities] become deteriorated. But when the prince is
such, how can his estate stand ?" 2 "What is the abyss into
which strong drink throws a man ?" asks the Buddhist Cate-
chism. " Not only does it shrivel up [reduce] both his coun-
tenance and his property, but it is also ' the mother' of doing
what ought not to be done, and of a bad reputation." 8
" Quien es amigo del vino, es enemigo de si mismo :"*
" The friend of wine is his own enemy," say the Spaniards.
" Keeping," says the Buddhist, " at the greatest possible dis-
tance from sin, refraining from strong drink, and [watching]
not forgetting good works, are a very great blessing." 5
" Drinking strong drink [arak]," say the Mongols, " makes a
man speak many words." 6
When the wise Mergi Wirochana [A.D. 850], who translated
many Sanskrit works into Tibetan, was a child, he was noticed
by the Bakhsi [teacher] Padma Sambhava, lately come from
Ayodhya, and who happened to alight at the door of a house
where the boy was left alone. "Where is thy father?" asked
the Bakhsi. " My father is gone to fetch words," replied the
boy. When after a while the father returned with some araki,
the boy said : " This is what I meant when I said my father
was gone to fetch words. Because when he has drunk some
of this araki, he talks a great deal." 7 "But in the midst of
wine," say the Chinese, "it is right to be still and silent. Not
to utter a word is the [highest] best plan." 8
" He," says Manu, " who drinks spirituous liquor in igno-
rance [unwittingly] is cleansed [from his guilt] by prescribed
rites ; but he who does it knowingly through folly, is to
1 Legs par bu p. 268. s Kudat-ku Bil. xvii. 81. s Putsha
pagen. Q. 23. * Span. pr. 5 Mangala thut. 9. ' Mong.
mor. max. R. T Ssanang Setsen, sect. iii. p. 44. * Dr. Medh.
Dial. p. 165.
648 ORIGINAL NOTES ON [xx. I
undergo the rites before mentioned. If he drinks water from
a vessel in which there had been spirituous liquor, or touch it
or accept it, he is to taste nothing for five nights but ' shankha
pushpi' [Andropogon aciculatum] and kusha grass boiled in
milk. But if a Brahman who has tasted the soma (or moon-
plant), smell the breath of a man who has been drinking spirit-
uous liquor, he must repeat the gayatri three times," 1 &c.
[The gayatri, the most sacred text in the Hindoo faith, is
found in the Vishnu Purana,
" Tat Savitur varenyam
Bhargo devasya dhimahi
Dhiyo yo na : prachodayat :"
" We meditate on that pre-eminent light, of the brilliant,
heavenly, beaming sun [Brahma] : may he rule and illumine
our minds !"]
" strong drink" &c. ' Haq ' was in Egypt a common offer-
ing to the gods ; on earth, but also in Amenti [Pap. Sallier,
Ebers, &c.], as well as,
"Odhins tunnom i:"
in the Valhalla, the abode of Odin, where the departed heroes
[einherjar],
" Aul medh Asom drecka," 1
drink ale with the deities of the place. [Aul, 61, beorr, ale,
beer.] " What is this ' aul ' called, Alviss ?" asked Thor.
" 01 heitir medh monnom,"
" It is called ' 61,' ale, with men," answered the dwarf [aul, 61,
1 food,' from el, ' to nourish '] ;
" En medh Asom biorr," 3
" and among the gods it is called beer." [Odin, however, lives
[vidh vin eitt] on wine only, Grimnismal, xix.]
" is deceived thereby" Loki came to ask the gods to give
him ' maeran drykk miadhar,' a mere drop of mead [/ze0v]. 4
1 Manu S. xi. 146150, 2 Vafthrudnis mal,xxi. * Alvissmal, xxxiv.
* GEgisdrek. 6.
XX. 2] THE BOOK OF PROVERBS. 649
" Olr ertu Geirrodr
hefir thu ofdrukkit
miklum ertu midhi taeldr:"
" Thou art drunk," said Odin to his foster son Geirrod ; " thou
hast drunk too much, deceived by much mead." 1 Elsewhere,
Sifia's husband drank three measures of mead, besides ale,
brought out for the giants. 2
And we read in the Kalewala that at Ilmainen's wedding
there was
" Glut juoksi ostamatoin
mesi markoin maksamatoin," 3
"ale to drink without price [purchase] and mead also without
payment [in abundance] ; mead that ' mielen kaantimaksi,'
[turns] upsets the understanding. It was Osmotar, 'oluen
seppa/ the ale-master [brewer or chief butler], whose daughter,
Kapo, made small beer [kalja] of the grain of corn she took.
This drink, invented by Osmotar's beautiful daughter, and to
which the white squirrel and the bee contributed pine-buds,
cones and honey, to make it ferment, was thus sung by the
red-start [pumalintu] from the tree, and by the thrush from
the roof:
' Ei ole paha oloinen,
On juoma hywa oloinen :'
it is not bad ale, it is good ale to drink, it is good to drink for
brave men ; it makes women laugh ; it puts men ' mielelle
hywalle,' in good humour ; it rejoices brave men ; but makes
fools quarrel or fight." 4
" Before man has eaten and drunk, he has two hearts," say
the Rabbis ; " after he has eaten and drunk, he has only one." 6
2 The fear of a king is as the roaring of a lion :
whoso provoketh him to anger sinneth against his own
soul.
1 Grimnismal, 51. 3 Thrymsqv. xxiv. * Kalewala, xxv. 399.
* Id. xx. 167, 407, 424. 6 R. Abdimi in Baba Bathra, 12 M. S.
6$O ORIGINAL NOTES ON [xx. 3
, not ' provoketh him,' but ' is angry with him ' [the king],
sinneth against himself. Chald. correctly, Pl^< rPEnp" 1 !., ' who is hot
[angry] with him [the king].' Syr. id.
" The fear of the king? &c. " The word of a watchful prince
is a good guide," said Ajtoldi. " He who rides a lion should
use the sword for a whip." 1 " Those who have [anointed] set
up a bad king, who sit quaking in a house decaying with
damp, and who live under a hill that is undermined, are
always in fear," say the Tibetans. 2 "And," says Ebu Medin,
" the world is too narrow for one who has to flee before the
Sultan that looks for him." 3
3 // is an honour for a man to cease from strife : but
every fool will be meddling.
" It is an honour" &c. " I am come from heaven," said
Minerva to Achilles, " on purpose to lay thy wrath ; "
AA.A.' aye, \rjy epiSos, /njSe i<j>os f\K(o -^eipi'"^
" come, then," stay thy quarrel, and let not thy hand draw the
sword."
" Do listen to me [us] and restrain thyself."
" Use no harsh words against any one," says the Buddhist ;
" those whom thou hurtest will retort upon thee. A disagree-
able [angry, injurious word or discourse] stirs up a quarrel ;
and the like chastisement will reach thee." " If thou canst
make thyself dumb like a broken drum, thou hast reached
Nirvana ; strife is not found in thee." 6 " For gentleness is the
death of a quarrel," say the Tamils. 7
"Attempt not [meddle not with] a doubtful business," say
the Chinese. "And when thou art right, say not so. In every-
1 Kudat-ku Bil. xvii. 127. 2 Legs par b. p. 28. 3 E. Medin, 194.
4 II. a. 207. 6 Id. 214. 6 Dhammap. Dandav. 5, 6.
T Tarn. pr. 5465.
XX. 3] THE BOOK OF PROVERBS. 651
thing, it is better to be, than to boast of being, right, or posi-
tive." 1 Then, says Pythagoras :
" Hpfjcrcrf 8 fj.r)8fv TWV pr) eTTMTTacrai, aXXa SiSaovcei;
"Ocrcra ^pewv, Kai TfpTrvoTaTOV fiiov wSe 8iaeis*
" Do nothing of what thou knowest not ; inform thyself as
much as need be ; thus shalt thou lead a life most pleasant."
And Theognis :
" K(OTiA.(> dvOpunrii) (riyy-v ^aAeTrwraTOv a^Pos'
" It is a grievous burden for a talker [chatterer] to hold his
peace. When he opens his mouth he shows his ignorance,
and is detested in the society he frequents." 3 " For you may
give a fool a hundred reasons from Scripture to show he ought
not to quarrel, yet will he do it without cause. For it is the
token of a fool to do so," 4 says Vishnu Sarma. And to mix
himself up,
" ev6a
" where men get up a bad quarrel and injure one another."
"For a fool will always be meddling." "The monkey that
watched carpenters putting up a show, seized upon their tools
during their absence, and began to use them. He also
removed wedges they had fixed in planks partly sawn asun-
der ; and by so doing, was caught between two boards and
killed." 6 "The fool," say the Javanese, "pokes a sleeping
tiger with a stick." 7 "Without fools," says the Georgian pro-
verb, " there would be a continual feast." 8
4 The sluggard will not plow by reason of the cold ;
therefore shall he beg in harvest, and have nothing.
" The shiggard" &c. " The evil results of ' alassyam,' lazi-
ness, sloth, idleness, &c., O Gahapati, my son, are these six :
1 Siao-hio and Jap. Com. p. 2. a Pythagor. Sam. 30.
8 Theogn. 289. * Hitop. iii. 34. ' II. X'. 529. Calilah
u D. c. v. sect, i ; Hitop. bk. ii. fab. 2. 7 Jav. pr. 8 Georg. pr.
652 ORIGINAL NOTES ON [xx. 4
The lazy, slothful man says : ' atisltanti,' it is very (or too)
cold, or it is too hot, and does nothing ; or it is too early, and
does nothing ; or it is too late, and does nothing. Or again
he says : ' I am hungry,' and does nothing ; or ' I am full,' and
does nothing ; and so lets his property go to ruin. The young
man who says, it is too cold or too hot, or too late, neglects his
work and soon [exceeds] outwits himself, and comes to poverty.
But he who cares no more for all that than for grass, and works
manfully, does not let go happiness [prospers]." 1
" Sluggishness will not avail ; it will not have done the work
of man in the day of accounts," 2 said Amenemha to Pantaour.
" Where is the knowledge [of arts] of the lazy man ? Where
is the wealth of the ignorant? Where is the friend of the
poor ? Where is the happiness of the friendless ? Where is
the piety of the hapless ? And where is Nirvana for him that
is not pious?" 3 " Work does not succeed with the lazy man,
therefore he is poor ; he has no friend, and so also no cheerful
thoughts," 4 says the Buddhist
" He is afraid of milk-broth ; he dreads the wind ; he is
afraid of tanning his complexion ; and is therefore of a [trem-
bling] timid disposition," 5 say the Georgians. "What is not
to be, will not happen, says the sluggard ; what is to be, can-
not be otherwise. This is a real remedy for care. Why not
drink it?" 6 "Yet Lakshmi [Fortune]," says Vishnu Sarma,
" will not embrace him who is inactive and lazy, and who
trusts only to luck, and has no venture in him" 7 [has no
energy].
" The lazy man says : ' I have no strength.'" 8 Nay, " Rouse
and exert yourselves ; there is not a gift [or boon] for every
one who labours ; but he who does not exert himself gets
nothing," said Buddha to the gods. 9 "Action is the root of
1 Singhala vada suttam If. ni. * Let. iv. Pap. Sail. i. 5, 6, 7.
3 Lokaniti, 3. * Lokapak. 141. 6 Georg. pr. 6 Hitop.
intr. 29. r Id. ii. 4. 8 Osmanli pr. 9 Rgya-tcher
r. p. c. iv. p. 40.
XX. 4] THE BOOK OF PROVERBS. 653
gain." " Works, deeds, are the result of exertion." " Even
without luck, exertion proves a blessing," says the Patya
Vakyaya. 1 "For there is no loss like the loss of time," 2 say
the Rabbis.
Pwan-kang [B.C. 1400] said in his 'Instructions:' "The
lazy husbandman who will not work, who does not exert him-
self to labour, and does not cultivate his acres, cannot, of
course, expect to reap rice or millet." 3 " For he who can
thus do good [the right thing at the right time], but does it
not," say the Persians, " will see hardship when he no longer
can [help himself]. 4
" Laziness in youth is want in old age ; but industry
[activity] in youth is support [maintenance] in old age," 5 say
the Tamils. For " indolence is the father of want." 6 And
" he who is afraid of sparrows will not sow," say the Ozbegs,
and the Osmanlis also." 7 " Let all such lazy individuals," says
Meng-tsze, " who pretend to exert themselves, and yet do not
get what they want, first of all change their course, by seeking
to improve themselves within [and practise exertion]." 8 " For
the ryot [husbandman] who is lazy shall not do well" 9 [pros-
per]. "And a field sown without ploughing will yield, but not
for reaping " [only weeds], 10 say the Telugus.
" For he who without forethought slips on [lives carelessly],
shall bewail his affliction in the hour of his calamity," 11 says
Tiruvalluvar. " He that, sparing his rest, drinks all night long,
will be short of food in the summer days/' 1 * say the Japanese.
" It is from the ' ups and downs ' in life, when famine comes,
that one learns the loss of ease. What is the wind on the
ocean to a frog in a well ?" 13
"If, then, we do not till the land," say the Japanese, "and
gather crops, what shall we have to eat ? and if we do not rear
1 Patya V. 82 90. * Ep. Lod. 72. 3 Shoo-King, iii. 9.
* Pers. pr. 6 Tarn. pr. 1107, 1108. Id. 3493. T Ozbeg
and Osm. pr. 8 Hea-Meng, c. vii. * Nitimala, iii. 54.
10 Telugu pr. " Cural, 535. " Do ji kiyo. 13 S. Bilas, 161.
654 ORIGINAL NOTES ON [xx. 4
silk-worms, what shall we wear P" 1 " If we come, saying, We
are poor, and sit idle, the good-wife [that is, the land], will
laugh at us." 2 Therefore, "O ye husbandmen, plough in
spring, and in the autumn gather in. Lose not [do not pass
over] their time [seasons]. Keep to moderation [economy];
make no mistake in your measure ; and be in good time [early]
to prepare for rain [water] and to guard against drought," 5
said Yung-ching to his people, when commenting on his
father Kang-he's edict.
" Agro bene culto," says Cicero, " nihil potest esse nee usu
uberius nee specie ornatius ; ad quem fruendum non modo
non retardat, verum invitat atque delectat senectus." 4 " No-
thing is more productive, and nothing is a more pleasing sight,
than land well tilled ; especially so to an old man."
" Vere novo incipiat jam turn mihi taurus aratro,
Ingemere, et sulco attritus splendescere vomer,
Ilia seges demum votis respondet avari
Agricolae, bis quae solem, bis frigora sensit." 5
" In spring, then, let thy oxen draw the plough and the share
glitter in the furrow. That crop answers best to the husband-
man's wishes, that has twice felt the sun [spring and autumn,
early crop] and twice felt the cold [late crop, that lie in
winter]."
" So Yima [the first man] said to Ahura Mazda : ' Never
during my rule shall there be cold wind or heat, plague or
death.' ' I,' said Ahura Mazda, ' bring thee my weapons ;
my plough of gold, and an ox-goad adorned with gold. Rend
the earth with these, and the earth will give thee a reward.'" 6
[The plough generally used in the East is wholly of wood,
and very light. The ox-goad is a flat piece of iron, fastened,
like a chisel, to the butt-end of a long stick, pointed at the end.
While ploughing, the man leans on the handle of the plough,
keeping the flat iron close to the share, in order to help it
1 Japan, pr. 2 Cural, 1040. 3 loth max. p. 276.
* Cato Maj. c. xvi. 6 Virg. Georgia, i. 42. 6 Vendidad. ii. 18.
XX. 5] THE BOOK OF PROVERBS. 655
to penetrate the soil ; the oxen sometimes one only, yoked
to a mule or a donkey, as I saw it on the plain of Tyre are
goaded with the pointed end of the stick. The work is hard,
and requires great attention. This explains several passages
of Scripture, especially S. Luke ix. 62 ; for a man while plough-
ing may not turn his eyes from his plough, without risk of its
dropping from his hand, by hurting against a stone.] In
Hesiod's words :
""Os K fpyov fJLfXerwv Wtiav avXaK fXavvei
fJLf)KTl TraTTTaiVtoJV /Z0 OjU^AlKClS, ClAA. flTL epY<p
Ovfj.ov e^tav'" *
" He must be one who, minding his work, can draw a straight
furrow; not turning right and left to his companions, but intent
on his work." Of this plough the handles [stivae] are best
made of laurel or of elm, the pole or beam of oak, and the
share of ilex ; let him have also two ploughs, one [avroyuov]
with a solid share-beam, another [TT^KTOV] fitted together. And
when the time is come,
" TrpiDi fj.d\a cnrevSwv "vd rot TrXrjddKriv apovpat'"
" start early with thy men, if thou wishest to see thy fields
ploughed, and thy crops grow in season ; lest haply wanting
food, thou hast to beg at strange doors, and get nothing. But
ask nothing of any one ; work thyself, and delay not until the
morrow."
"'Am 8' dp./3oXiepyo<s dvrjp araicri TraAaiet'" 2
" For he who puts off work until the morrow, is ever struggling
with woes of all kinds."
5 Counsel in the heart of man is like deep water ;
but a man of understanding will draw it out.
"Counsel in the heart" &c. "A man who is eminently
good," says Lao-tsze, " is like water. Water does good to all
1 Hesiod, f. e. v- 441. 2 Id. ibid. 390, 411, 427, 445, &c.
656 ORIGINAL NOTES ON [xx. 5
things, and strives [quarrels] with no one. His heart delights
in being like deep waters." 1 "A man," says the Mandchu,
" who has a well-regulated mind [quiet, sedate, at peace with
himself and others], speaks or talks little. Still water does
not run abroad." 2 " The [capacity for] knowledge of a mean
man," says Confucius, " is easily filled up. But the sight [per-
ception or intelligence] of the superior man [kiiin-tsze] is deep,
and can hardly flow over." 8 "The wise men," says the Bud-
dhist, " after hearing the law, are set at peace, like a lake, deep,
smooth, and clear." 4
" He," says Duryodana, " who has overcome his passions,
who has a good reputation, and is of good behaviour, is ' samu-
drakalpa,' deep, like the ocean, and, like it, pleased and satis-
fied with knowledge." 5 "If one does not enquire into the
foundation of a wise man [the origin, nature of his wisdom],
one cannot measure the depth of it. Not until cymbals are
played, can one tell the difference between them and other
things," says the Tibetan. 6 " Get pearls from the sea, gold
from the earth, and wisdom from him who teaches it," say
the Rabbis. 7
" For the mind and disposition of a man constitute his
worth (or merit)," says the Arab. 8 And Pythagoras :
Siavotas e^as'" 9
"Trust me, there is nothing thou canst call thine own but
what thou hast in thy mind." " However much or little one
may see of the depth of water, the depth of the heart cannot
be seen," 10 say the Tamils ; and the Telugus: " One may look
into the depth of a well ; but as to the depth of the mind, one
cannot see into it/' 11 "When the natural disposition is tran-
quil, then the affections of the heart are at rest. But when
1 Tao-te-king, c. viii. 2 Ming h. dsi, 12. 3 Hien w. shoo, 104.
4 Dhammap. Panditav. 7. 6 Maha Bh. Udyog. P. 1247 1250.
6 Legs par b. p. pref. fol. 2. r Ep. Lod. 306. * Nuthar ell. 257.
9 Pythag. Sam. 6, ed. G. 10 Tarn. pr. 4294. " Telug. pr. 1604.
XX. 6] THE BOOK OF PROVERBS. 657
the heart is unsettled, then the soul wearies itself," 1 say the
Japanese.
" Intelligence," says the Buddhist, " proceeds from medita-
tion ; and the decay of the intellect comes from a want of
meditation. Knowing, then, this two-fold cause of increase
and of decay, let a man so order himself as that his intellect
shall go on increasing." 2 "As a rule, men of small attainments
(or qualities) are very proud [conceited] ; but when they have
become wiser, they abide quiet Torrents make a great noise ;
but the deep sea seldom is heard," 8 say the Tibetans. " For
him who studies little little knowledge ; but proud [con-
ceited] people think much of their own little knowledge. Yet
the water in the ocean is to a blind man what the water in the
well is to a frog at home in it." 4
" People, however, respect a teacher for his useful teaching,
and not for worship (or honour). The milch cow is kept in
the house for her milk, and not from religious feeling." 5 "A
man with a nose [nasutus homo], is sought out," 6 say the
Rabbis, " wherever he may be." " For a good gem is known
for what it is," 7 and "sought out for its own sake," say the
Osmanlis. So also is the heart of man.
"As the body with breath," says Choo-he, 8 " is called a man,
and as an agreement between justice and principle is called
the Way [Tao], so perception [animadversion] is called
heart." " But," says Ajtoldi, " the intelligent, the wise, the
powerful, and the stout-hearted, who have filled their trea-
sures [of wisdom], should lay them open [for the good of
others]." 9
6 Most men will proclaim every one his own good-
ness : but a faithful man who can find ?
1 Gun den s. mon. l Dhammap. Maggav. 10. s Legs
par b. p. 199. * Lokaniti, 14. 5 Drishtanta, 93. Taanith
R. Bl. 166. ' osm. pr. Vol. xliv. p. u. Kudat-ku
B. ii. 51.
VOL. II. 2 U
658 ORIGINAL NOTES ON [xx. 6
' a man of true, solid, trustworthy qualities.' The
Hebrew in this and in other like idiomatic cases cannot well be
rendered in English. It means more than ' a faithful man.' Chald.
-' merciful man.'
"Most men will proclaim" &c. "Although sea-salt is white
like camphor, yet it is not camphor ; so also, howsoever mean
men [sinners] may be in appearance like wise ones, yet for all
that they are not such," 1 say the Tamils.
" To Kau^acr^ai Trapa /caipov,
Maviaicrtv VTTOKpfKfi'
MiJ vvv XaXdyti TO. TOI-
*% 9
avra'
" To boast out of season," says Pindar, " rings of folly. Don't
prattle so." w Like a brilliant flower with colour, but without
scent, so are the well-spoken words of a man who does not
act up to them, and is without fruit. But he who acts up to
what he says, his words bear good fruit," 3 says the Buddhist.
" Great boast, small roast ; much at the outset, nothing at
the end [in deed]," 4 says the Hindoo ; and the Chinese :
" Men full of themselves come to nought." 5 Then, says Pytha-
goras :
" TI.pa.TTf fJLeydXa, p.rj rjrtcr^voyu.evos fifydXa'
" Do great things without talking of them beforehand." For,
say the Spaniards :
" Dal dicho al hecho, hai gran trecho :" 7
"There is long way from the word to the deed." "And the
heart," says the Japanese novelist, "changes like the sky." 8
" ' But as you speak, so also do,' said the Bodhisatwa to the
gods, when he was in Tushita [fourth abode of the gods],
where he acted up to what he said, and spake words entirely
free from falsehood of any kind."
1 Nidivempa, 32. a Ol. ix. 58. 3 Dhammap. Puppav. 51, 52.
4 Bahudorsh, 4. 6 Ming-sin p. k. c. 3. 6 Pythag. Sam. 7.
7 Span. pr. 8 Riutei Tanef. Biyobus, ii. p. 24.
XX. 6] THE BOOK OF PROVERBS. 659
" The knowledge of what one has done, and real knowledge
of ' self/ is a door to religion. It prevents one from praising
oneself." 1 "And the knowledge of what one has done teaches
one to know others." " For man," say the Chinese, " is igno-
rant of his faults, as an ox is of his strength." 2 " Do not trust
in thy superiority [or excellence]," say the Japanese. " When
thou blamest and cautionest others, look at other people's
eyes that turn towards thee." 3 "Therefore, never praise
thyself." 4
" The good and the bad qualities of a dge-long [priest] are
as difficult to make out as the state of an amra [mango] fruit.
In some dge-longs, the demeanour is graceful and the gait is
dignified ; and albeit they look to neither side when walking,
yet inwardly they harbour lusts, anger, and ignorance ; and
live, not religiously, but neglect their duties. So with the
amra ripe without, sour within.
" Others are rough in manner, but are good within. So
also with the amra rough skin, delicious flesh.
" Others, again, are graceful and dignified in their demean-
our, and withal practise the five duties [abstinence from killing
living beings, from theft, from impurity, from lying, and from
spirituous liquors], and carefully fulfil the duties of their office.
These are like the amra fruit, ripe and sweet within and with-
out. But Lha-chin, who recited aloud a great portion of the
Mdo-ste [a part of the Kah-gyur], yet committed faults and
neglected his duty, and, for that, was afterwards born in hell
without a middle portion of his body." 5
" For he that has lost his faith, has nothing more to lose," 6
say the Rabbis. And the Italians :
" Chi perde 1'onore, perde molto ;
Chi perde la fede, perde tutto:" r
1 Rgya-tcher r. p. c. ii., c. iii. p. 49, c. iv. p. 34. * Hien w. shoo, 102.
3 Gun den s. mon. 181. * Patya Vakyaya, 247. 6 Dsang-Lun,
c. xvi. fol. 93, 94. Ep. Lod. 758. 7 Ital. pr.
2 U 2
660 ORIGINAL NOTES ON [xx. 6
" He that loses self-respect loses much ; but he that loses his
faith loses all."
"Fidem qui perdit, perdere ultra nil potest:" 1
"A man," says Publius Syrus, " who loses his faith, has nothing
more to lose."
" Assai meglio morir, che romper fede:" 3
" It were much better to die than to lose one's faith [or break
one's word]," says another Italian proverb.
" But sweet [or happy] is a firm faith," says the Buddhist. 3
"Without it, a man is like a stick in the mud" 4 [waving on
either side], say the Telugus ; or " like a cat on a cross-wall " 5
[ready to jump to either side]. " Imposture [lies or deception]
is practised on men, who cheat in return. The world does but
cheat," says the poet. 6 " Then alter thy love for men ; yet keep
thy agreement [with them]," 7 says Ebu Medin.
"A dervish had a thousand followers," Nizam says, " all of
whom left him but one. When asked by the dervish why he
too did not go, he replied : My heart abides with thee, and
the dust of the sole of thy feet is the crown of my head. I was
not brought by the wind, that the same wind should carry me
away. Dust flies about, but a mountain rises up and is firm." 8
"but a faithful man" &c. "A ruby," says Chanakya, "is
not found in every rock, nor a pearl in every elephant's head ;
nor yet are good [excellent] people found everywhere ; any
more than a sandal-tree in every forest." 9 And Theognis :
"HdVpoi TOl TToAAwV 7TICTTOV ^OU(Tt VOOV'" 10
" Few among the many have a faithful mind." Nay, and
again :
" IIt<7Tos dvrjp xpvcrov re /ecu dpyvpov dvTfpvcra.o'Ga.t.
1 Publ. Syr. 2 Ital. pr. 3 Dhammap. Nagavag. 14.]
4 Telug. pr. 6 Id. ibid. 6 Eth-Thealebi, 299. 7 Ebu Med. 24.
8 Nizam, m. ul-asr. 183, 185. 9 Chanak. 55. 10 Theogn. 74.]
11 Id. 77, and 653.
XX. 6] THE BOOK OF PROVERBS. 66l
"A faithful man in the days of sore trouble is worth his weight
in gold and silver."
Confucius seems to have had a poor idea of men in his day.
"A holy man is a thing I have not yet seen ; if I could but see
an honourable man [kiiin-tsze], that would do." And again :
" A good man is a thing I have not yet seen. If I could suc-
ceed in seeing one who is sincere [in following after virtue],
that would do." 1 Again : "An honourable man is no common
thing." 2 " Constant in the practice of virtue ; constant in
speaking cautiously ; words that tally with the actions, and
actions with the words. How is it that a wise man should not
thus be [supremely virtuous] sincere and perfect?" 3 And when
Tsze-kung inquired about the wise man, Confucius answered :
" He speaks before he acts ; and then follows [acts in accord-
ance with] his words." 4
" For a man learned in the Shastras, but bereft of virtue, is
a pitiable sight," 5 said Vararuchi. And Tai-shang : " It is a
sin to be a man, yet neither sincere nor upright." Fu-ke
says : " Of yore there were innumerable men both sincere and
upright, but now-a-days only one or two follow good advice." 8
"At present," says Dr. Desima, " there are men in the world
who pass for clever and intelligent, but are great liars." 7 " It
is, however, a sure sign of folly for a man to contradict his own
words," 8 say the Rabbis.
" Let no man place confidence in a faithless man ; nor trust
too much a faithful one. Fear arises from trust ; and [with
fear] the [roots] ground of safety is removed" 9 [cut off]. " It
is easy at all times to give advice to others ; yet what great
and good man is there who sets the example, and cultivates
[practises] real virtue?" 10 says the Hindoo.
1 Shang-Lun, vii. 24. 2 Id. ii. 12. 3 Chung- Yung, c. xiii.
4 Shang-Lun, i. 2, 13. 6 Nava R. 6. 6 Shin-sin-luh, ii. p. 57.
1 Gomitori, ii. p. 22. 8 Ep. Lod. 1585. Kobitamr. 67
10 Id. ibid. 96.
662 ORIGINAL NOTES ON [xx. 6
Fan-che asked about perfect virtue, and Confucius answered :
" When at home, be serious [sedate] ; when transacting busi-
ness, be respectful ; towards all, be sincere [faithful]. Even
when among barbarians, do not give up acting thus." 1 " Sin-
cerity [faithfulness]," says Dr. Desima, " consists in ' fitting to
oneself [practising] these four virtues : (i) 'shin-jitsu,' to be
honest, faithful, true, real ; (2) ' gi,' right, just, and proper ;
(3) 'chi,' wise; (4) 'rei,' polite, well-mannered, and accom-
plished." 2
"Sincerity [faithfulness, 'chung'] is said to be 'a single
heart' [single the heart; if double, then doubt, Com.]. The
first (or personal) sincerity is within or towards oneself ; open
[practical] sincerity is towards the family; and perfect sin-
cerity is towards the kingdom. But its action (or practice) is
the same. The root of it, then, is within one's heart." 3 " O
Bhikkhus, he has attained to faithfulness [trustworthiness] who
has succeeded in overcoming [destroying] his passions," says
the Buddhist 4 And the Shivaite : " The best of the best on
earth is he who knows the truth. He who makes a show of
his goodness, holds the middle place. But he who wears a
religious garb (or dress) for the sake of good fare, is the lowest
of all."*
" For a man," says again the Buddhist, " is not a ' thero '
[venerable priest] for having a hoary head." 6 "He is not a
1 muni ' [sage, ascetic] by living in a jungle. The best ' muni'
is he who knows himself," 7 said Vidura. " For what can there
be more ridiculous," said Vararuchi, " than a Vedanti not per-
forming any virtuous actions not living up to his profession
or knowledge?" 8 "But illustrious [great and good] men who
have once made a promise, and who follow it up with a pure
1 Hea-Lun, xiii. 19. 2 Shi-tei-gun, p. 15. 3 Chung-King, c. I.
4 Dhammap. Dhammath. 14. 5 Vemana, i. 191. 6 Dhammap.
Dhammath. 5. 7 Maha Bh. Udyog. P. 1680. 8 Vararuchi,
Nava R. 8.
XX. 6] THE BOOK OF PROVERBS. 663
heart," says the Hindoo, "would sooner sacrifice their happi-
ness and lose their life than break their promise, bent as they
are on a true course of conduct." 1
" In this world of men, it is difficult," says the Tibetan, " to
find the law [of Buddha], and a man who follows it in ear-
nest." 2 "Who is true and faithful, and to whom?" 3 asks the
Tamil. "All men cheat (or deceive)," said Musa ben AH ;
and Abu Firas : " I know not whom I can trust. Whom shall
a man trust in his business ? Who meets with a free, liberal
and generous companion ? For men are, with few exceptions,
wolves in man's clothing." 4
"Ou/c avS/oos op/cot TTIOTIS, o'AA.' opK<av dvrjp'" 5
"And my faith [or trust] is not in what a man swears, but in
him who keeps it," say the Greeks.
" It has been said," quoth Eth-Thealebi, " that to keep one's
word is the part of a noble character; but that to go from one's
word is the purpose [mind] of a base man." 6 " I have not
found a trusty friend to myself," said Baber, " but my own
soul ; and no one to keep my secrets but my own heart." 7 "A
man and his faith," says Lao-tsze, " is like a cart on wheels.
The superior man [kiiin-tsze] has one word only [yea, yea ;
nay, nay], as a good mettled horse requires only one lash of
the whip. For when a word is once gone forth, a coach-and-
four could not overtake it." 8
In the Tsi-chi-shoo it is said : " Without faith [trust]
between the prince and his minister, the kingdom cannot be
at peace. If there is none between father and son, the family
cannot be united ; brothers are not on brotherly terms, and
friends are easily estranged." 9
"If we look upon the earth," says the Shivaite, "we find
that the good are few, but that bad ones are plentiful ; in
like manner as gold is more rare than ashes." 10 " Whatever a
1 Nitishat. 100. 2 Th'argyan. fol. 10. * Tarn. pr. * Eth-
Thcal. 288. 6 yvw/i. pov. 6 Eth-Theal. 284. " Baber nam. p. 123.
8 Ming-sin p. k. c. xvii. Id. ibid. 10 Vemana, iii. 77.
664 ORIGINAL NOTES ON [xx. 6
man does," says the Tibetan, " let him do it according to his
ability [merits, or good fortune]. At the time of proof, when
men are assembled [and examined], it is hard to find one in a
hundred true to his character." 1 " Yet even the mean man
gives what he promised," 2 said Vidura to Dhritarashtra.
But Cato, truly :
" Spem tibi promissi certam promittere noli,
Kara fides ideo est, quia multi multa loquuntur:" 3
" Be not too sure of getting what has been promised thee.
Good faith is rare. So many say so many things." On the
other hand, " A firm purpose [stayed, settled mind]," says the
Arabic proverb, "gives a bad opinion of men" 4 [who are then
esteemed according to one fixed standard, and not to suit the
fashion of the day]." So also Horace :
" Justum ac tenacem propositi virum,
Non civium ardor prava jubentium
Non voltus instantis tyranni
Mente quatit solida:" 6
" Nothing shakes the mind of a just man of set purpose."
"Abide by your word," said Rabbi M. Maimonides in his
Testament, "and let not either witnesses or possession be
stronger in your eyes, than the trust [of others] in the faith- i
fulness of your word." 6 "For one receives the fulfilment of a
promise made by a good man," 7 says the Hindoo. " My
reward [merit] is this," said Entef [Stele du Louvre,!. 21], "to
be true, and to have no feint in me. Not a word escapes my
lips uttered against my heart" 8 [different from what I feel].
" Let a man talk ever so well, if he does not practise what j
he says, he is like a cowherd counting another man's cows ;
and he does not share in the community. But if a man speak
ever so little in wholesome [or good] advice, yet practise
1 Legs par b. p. 290. 2 Maha Bh. Udyog. P. 1276. 3 Dion.
Cato, i. 13. * Meid. Ar. pr. vi. 91. 6 Hor. Od. iii. 3.
6 R. M. Maim. Test. 7 V. Satas. 115. 8 Chabas, Voy.
en Syrie, p. 83.
XX. 6] THE BOOK OF PROVERBS. 66$
virtue and moral law, and give up evil and folly, with a mind
free from all desire, he becomes a member [of the community],
and receives his share of happiness." 1 "In this world, subject
to the rule of another [Fate]," says Vishnu Sarma, " men for
the most part do their duty from fear of punishment. A really
good man is hard to find." 2
" Great is the punishment," said Sultan Yakub, " of every
man who does not keep his agreement, and is faithless to his
master. Such are not reckoned men among other men." A
poet says : " Faithfulness or trustworthiness is, indeed, in a
pure, honest man, in whom honesty and trustiness chiefly
reside. He who is not trustworthy does not deserve to be
called a man," 3 quoth Bochari De-johor.
" Heu priscis numen populis, at nomine solo
In terris jam nota Fides:"*
" O Faith," exclaims Silius Italicus, " worshipped of old as a
goddess, but now only known by name in the world !" " Rara
fides," 5 says Horace. "Nusquam tuta fides," 6 says Virgil;
and Ovid :
" Scilicet ut fulvum spectatur in ignibus aurum,
Tempore sic duro est inspicienda fides:" 7
After saying, " I will do it," said Vishwamitra to Dasaratha,
" wilt thou make thy promise of none effect ? It is not the
way of the sons of Raghu ; it is against truth and justice."
" False to thy promise then, O Kakutstha, live happy with thy
sons!" 8 "I," said the poor man, "have kept my promise,
even such as I am ; and thou, O king, wouldst not keep thine ?
Such an act becomes not a king. He who does not keep his
promise is not true [sincere and faithful]." 9
" The business of him who goes from his word [who breaks
1 Dhammap. Yamakav. 19, 20. * Hitop. i. 216. 3 Bochari
De-joh. p. 219. * Sil. Italic. Pun. lib. i. 329. 6 Hor. Od.
i. xxxv. 21. ' vEneid, iv. 373. T Trist. lib. i. v. 25.
8 Ramay. i. xxiii. 2. 9 Burk Diwan, 88, 89.
666 ORIGINAL NOTES ON [xx. 6
it] always fails," say the Tamils. " Therefore remember
what thou hast said, in order to do it," 1 quoth the Sahidic
adage.
" Wise men have said, Do not give thy friend power to use
it some day as thine enemy, and thou canst not resist him.
Know ye not what he said who had shown kindness to an
ungrateful man ? Either there is no faithfulness in the world,
or men do not practise it at present. No man ever learnt
archery of me, who did not make a target of my body." [The
man whom I trusted put on his weapons and rose up against
me. 2 ] And as to those who profess love (or friendship) : " In
order to boil your well-wisher's pot, you must burn all your
furniture," says also Sadi. 3
Savitri thought very differently : " It is from friendship with
all beings that confidence (or trust) is acquired." 4 " No trust,
however, no mistrust." 5 " Therefore, O my son," says the old
Egyptian, "have by all means one steward judicious and
trustworthy. But look after him, and see what he does." 6
" For attendants by nature trusty are difficult to get" 7 "And
if all that comes from the tongue," say the Ozbegs, "came i
from the arm [was done, or came to pass], no man would be a
beggar ; he would be a khagan [khan]." 8
To the many fables of Loqman, Sophos, Esop, Babrias, &c.,
that bear on this subject, we may add an older one of 'the j
Crow and the Swan,' told by Shakya to Kama. The crow,
proud of being fed on broken victuals, boasted to the swan j
that it could fly anywhere and anyhow, and that it would
fly against him. The swan answered : " I only know one
way ; let us try." Over the sea, on their way to the swan's 1
island, the crow dropped exhausted into the sea, and said : j
" Proud of being fed on leavings, O swan, I took myself
1 Sahidic Ad. 154; Resell, p. 134. 2 Sanhedr. in Khar. Pen. iii. 7.
3 Gulist. i. 27, 33. 4 Maha Bh. Vana P. 16790. 6 Eng. pr.
6 Ani, 1 7th max. 7 Patya Vakyaya, 128. 8 Ozbeg pr.
XX. 7] THE BOOK OF PROVERBS. 66/
for Garuda [the bird Vishnu rides], and despised many. Have
pity on me." 1 Then the swan took it up and saved it.
" Break faith with no one," say the Rabbis ; " for to do so
is the part of bad women and of little children." 2
" 'Ea-dXrjv S' ets aurov 6oav tKao-ros ex l >
irpiv TI Tra.Bf.lv' TOTC 8' aims oSvptrai'"*
" Every individual," says Solon, " has a good opinion of him-
self until he comes to suffer ; and then he at once bewails
himself." " Most men," says El-Nawabig, " are inexperienced,
even in their old age."* In King-king-luh it is said : " He
that is himself faithful and true, others are so to him." [Not
always.] " Thus the men of Woo-yue [north of Tan-hwo], are
like brethren. But if a man is himself [doubting] hesitating,
so are others also towards him. And then everybody outside
him is an enemy." 5 Yet, "act not with simple sincerity (or
goodnature) only ; but watch and be careful." 6 The fox
said : " I too crowed like the cock ; sometimes it dawned, and
sometimes it did not;" 7 says the Georgian proverb.
7 The just man walketh in his integrity: his chil-
dren are blessed after him.
" The just man" &c. " The superior man [kiun-tsze]," says
Confucius, "continues in the middle [path of virtue], and con-
stantly walks in it." 8 "And the father," says Kaqimna, " is
the proper person to instruct his children, after his earthly
course [or suffered the lot of humanity], by his precepts and
example. And their merit is to walk in the steps he has pre-
pared for them." 9 " Setting a good example," said Ptah-hotep
to his son, "is to plant truths [good principles] in (or for) the
life of thy offspring." 10 "Stamped clay [when baked] abides
1 Maha Bh. Kama P. 1938, sq. 2 Ep. Lod. 234. 3 Solon
Ath. v. 34. * El Nawab. 129. 6 Ming-sin p k. c. xi.
6 Patya Vakyaya, 95. 7 Georg. pr. 8 Chung yg ii. 8 Pap.
Pr. ii. 1. 3, 4. 10 Ibid, xviii. 1. 2.
668 ORIGINAL NOTES ON [xx. J
as a memorial ; but a man's name is blotted out," says Asaph,
"unless he leaves a remembrance of him after his death." 1
" The householder who, afraid of committing sin, gives bread
to those that have none, shall never want sons [progeny]," 2
says Tiruvalluvar. " For he who kept the father, will keep the
children also," say the Rabbis. 3
" May our Ruler [Tchinggiz-khagan] ride a horse that never
was broken ! The old saying, said Burte Djushin Khatun is :
' In health and prosperity there is nothing bad ; in illness and
sorrow there is nothing good.' May the golden house-band of
our Ruler be always fast " 4 [that is, " Let his family never grow
less "].
" Let a good man separate himself from society or go into
a foreign country ; still he is not distant. How can the sight
of a mountain separate a man from his family [sons] ?" 5 [Yet
another Hindoo proverb says : " The moment one's back is
turned, there arises a mountain between him and his friend."
" Out of sight, out of mind," is true all the world over.]
" ' How is it, O Nagasena/ asked king Milinda, ' that all men
are not alike ? Some are poor, others are rich ; some are
stupid, others are clever.' 'Are all trees alike, O great king ?
Some are sweet, others are bitter. Whence is it?' 'I sup-
pose,' said Milinda, 'that it comes from diversity of seed.'
' So with men, O king,' answered Nagasena." 6
" This is owing to our living in the Iron Age [Kali Yuga],
whose race is doomed," says Hesiod ; " not as in the Silver
Age, when a mother nursed her child at home till he was a
hundred years old [jueya V^TTIOS, a mere babe], but now :
QvSe Trarijp TraiBecrcnv 6/Wos ovSe TI 7rcu8s,
Ou8e KacriyvrjTOS <tAos e'crcreTai, ws TO Trapos TTtp.
Ai'^a Se y?7pacrKOVTas drt/^crowi TOKTjas*
the father shall not be like his son, nor the son like the
1 Mishle As. xvii. I. 2 Cural, 44. 3 Ep. Lod. 1469.
4 Ssanang Setzen, p. 78. 6 V. Satasai, 398. 6 Milinda Pan. p. 65.
XX. 8] THE BOOK OF PROVERBS. 669
father ; neither shall the brother be a friend, as heretofore ;
but children will dishonour their parents come to premature
old age. However, when justice returns, if ever, to this earth,
not only will there be peace and plenty, but then,
TIKTOWIV 8e yweuKes eoiKOTa re/eve. yovtvcTiv'
women will bear children resembling their parents." 1 Bearing
on the text, Cicero says : " Optima haereditas, quae a patribus
traditur liberis, omni patrimonio praestantior, est gloria virtutis,
rerumque gestarum ; cui dedecori esse, nefas et vitium judi-
candum est." 2
8 A king that sitteth in the throne of judgment
scattereth away all evil with his eyes.
"A king that sitteth" &c. Tchou-hi quotes the Shoo-King,
which, speaking of a virtuous king says : " A virtuous man
alone can drive away the wicked, and expel them to the four
[quarters of the] barbarians. He does not suffer them to
dwell in the middle-kingdom [China]." One of Yih's counsels
to the emperor Shun was : " In serving the good, do not listen
to mischief-makers. But expel the vicious without hesita-
tion." 3 A'f-kung inquired respecting the duties of a king in
trying to conciliate the people, and Confucius answered : " Let
the king favour the upright, and set his face against the
wicked. Then the people will cling to him." 4
" Like as the delightful eye of heaven [the sun] scatters
abroad thick darkness with his own rays as soon as he rises,
so also does a good king, by showing himself, dispel all sorrow,
both in and out, by night and by day, among his people." 6
" The king, by looking like the eye of day [the sun], descries
good and evil in an instant." 6 "On account of [through]
the king's majesty, not one evil man (or thing) ought to be
found in the land." 7
1 Hes. i. K. TJ. 178, 180184, 233, &c. 2 De Offic. i. J Ta-hio,
Com. x. 4 Shang-Lun, i. 2, 19. 6 Subhasita, 24.
6 Lokapak. 202. 7 V. Satasai, 288.
670 ORIGINAL NOTES ON [xx. 8
Amun, we are told, said at the birth of Ramses-mei-Amun,
Sotep-n-Ra : " I made him place Justice and Truth upon his
throne ; the earth was established ; heaven was still ; and the
gods were at peace when he was born." 1 "As the sun in the
sky among the gods (or for them) scatters darkness with his
light, so does also the king scatter about the wicked," said
Markanda. 2 " The king's countenance," says Manu, " is like
the sun ; it warms both eyes and hearts ; neither can any one
on earth behold him." 3
" The righteous appearance of a prince is enhanced by his
grave countenance." 4 " Kings speak once only ; but pity in
their look is always desirable." 5 "But a king sleeps (or
ought to sleep) on the watch for pandits, men of the world,
and beggars." 6
" So then, let the king," says Manu, " who wishes to inves-
tigate judicial causes, enter the hall of justice with composure,
accompanied by brahmans and counsellors able to give him
advice ; following the eternal law (or eternal justice) in his
judgment of a cause." 7 " When justice, wounded by injustice,
enters the hall of judgment, if the king and his assessors do
not draw the dart out [of the wound inflicted on justice], they
too shall be wounded. Either the hall of justice is not to be
entered, or that alone which is true and right ought to be
spoken in it. He who either says nothing or prevaricates is
criminal/' 8
" The king, then, having seated himself on the seat [or bench]
of justice, properly apparelled, his mind also concentrated, he
shall first bow to the deities, protectors of the world, and then
he shall begin to consider the matter." " By outward signs
let him descry (or investigate) the innermost disposition of men :
by the tone of their voice ; by their complexion ; by their
gestures, hints, and motions. For by hints or gestures, by the
1 Stle of Kuban, 1. 4. 2 Maha Bh. Vana P. 12706.
3 Manu S. vii. 6. 4 Kawi Niti Sh. xx. 3. 5 Lokaniti, 117, 118.
Ibid. no. 7 Manu S. viii. I, 8. 8 Id. ibid. 12, 13.
XX. 9] THE BOOK OF PROVERBS. 67 1
demeanour or walk, by the speech, by changes in the look
and glances, and by the mouth, is the innermost mind dis-
covered." 1
" We," said a king, " rule over the bodies, but not over the
thoughts ; we judge and administer justice, but not according
to fancies ; and we search facts, but not secrets ;" 2 quoted in
Eth-Thealebi. " Like the emperors Hwat and Thang, who
sat on their throne and inquired after the right way [Tao, of
administering justice]." 3 Solon, however, one of the seven
sages of Greece, gives as his advice to men in general,
"K/om)s /n) Kct^Tjcro' h Se fj-rj, T(i> \rj(j>6(VTi e%6po<s ecrg*" 4
not to sit as judge over any one, lest thou become the enemy
of him who is found guilty. " But abhor quarrelling," says
Periander.
9 Who can say, I have made my heart clean, I am
pure from my sin ?
" Who can say" &c. " Where there is a pure mind, there is
no need of pilgrimages." 5 " Purity," says the Buddhist, " is an
entrance to religion ; it purifies a [soiled or] turbid mind. It
is a door to religion ; it enables a man not to deceive himself." 6
" The ' yogi ' [devotee, ascetic] who longs for a mind pure as
camphor," says the Shivaite, " shall himself burn bright and
shine like the lamp of knowledge. Therefore will he attain
his end by the gradual process of his soul." 7 " Men," says the
Arab, " are of various sorts ; but most of them are [foul]
impure." 3
"Every one in this world," said Arjuna, "is the better for
being chastened. A pure man is hard to find in this world." 9
" Even," says the Tibetan Buddhist, " if we have within our-
1 Manu S. viii. 23, 26. 2 Eth-Theal. 91. 8 Gun den s. mon.
4 Solon Exerest. Sept. Sap. p. 16. 6 Shadratna, 6. 8 Rgya-tcher
r. p. c. iv. T Vemana pad. i. 95. 8 El Nawab, 94. 9 Maha
Bh. Shanti P. 457.
6/2 ORIGINAL NOTES ON [xx. 9
selves the pith [heart] of purity [or holiness], we may yet be
prevented from obtaining it by four hindrances : (i) the lust
of this world around us ; (2) the goods [riches] of this life
[world, age] ; (3) the enjoyment of peace, of quiet ; and (4)
not aware of the means to acquire purity [cleansing] from
natural corruption." 1 " It is hard to find the law of holiness ;
it is also difficult to find a man accomplished in purity," 2 says
again the Buddhist.
" Fishes are always washed ; snakes always feed on air, &c. ;
and the oil-man's bullock goes round and round the mill.
But what profit is it to them ? Therefore practise purity of
mind through devotion. If to eat fruit makes a man a
* muni,' then a monkey is a muni ; for he eats fruit in abun-
dance. If to wash makes a muni, a fish is one ; if eating
roots, wind, &c., makes a muni, then so is a pig, a snake, &c. ;
and if fasting does it, then is a mountain a muni. What is
the difference ? Purity of mind in the real muni." 3
" There are crowds upon crowds of people who count other
people's faults, but not their own. Yet on earth all have their
faults ; and those who count up the faults of others, do not
know their own," says Vema. 4 [" Man," say the Rabbis, " sees
all faults save his own." 5 ] "O king," said Shakuntala to
Dushmanta, " thou seest the holes [defects] on others that are
no larger than a grain of mustard-seed. But although able to
see them, thou seest not the holes [faults] on thy own self
that are larger than a ' vilva ' fruit." 6 [^Egle marmelos ;
or Bel : a large fruit.]
"Thou seest not thine own infirmity, and yet spiest the
faults of others," said the fox to the princess. 7 " For how-
ever wise a man be, he may yet be turned from the right way,"
say the Burmese. 8 " In like manner, O god Varuna, as these
1 Th'argyan, iii. fol. 20. 2 Dam ch'hos yit, &c, fol. 9.
3 Kobitam. 60, 61. 4 Vemana pad. ii. 18. 5 Vajikra Rab.
R. Bl. 381. 6 Maha Bh. Adi P. 3069. 7 Itihas in Kobita
Ratna, 154. 8 Hill pr. 46.
XX. 9] THE BOOK OF PROVERBS. 673
men always commit faults, do we always, from day to day,
come short in some things in our worship of thee." 1 "O
Varuna, loosen me from the cord of my sin ! [lit. like a tether
from a calf]." 2 " O Adityas, cast off my sin, like a filthy
cloth in some unknown spot!" 3 [as Shakuntala was left by
the Apsara Manaka, like a faded wreath, on the back of the
Himalaya 4 ]. The weight of sin pressed so heavily on Jana-
medjaya that he went to Hastinapura, and did his utmost to
find a suitable ' purohit ' [family priest], who, said he, " may
purify me and set me at rest from the sin I have com-
mitted." 5
" Let the man of understanding," says the Buddhist, " like a
worker in silver, remove every spot from himself, one by one,
and little at a time." 6 " He," says the Shivaite, "who under-
takes to subdue his heart, shall find happiness therein, and see
beatitude." " Nowhere on earth do we find a man who knows
his own heart. He who, on earth, knows his own heart, is ' the
man.' If he search, he will with joy find thee [Shiva !] in his
heart" 7
" The mind of him who is free from the stain of sensible (or
sensual) objects, and given to sublime [godly, ghostly] subjects,
is hardly to be distinguished from the mind of a master among
the wise." 8
" Can one, then, purify [free] himself of the illusion from
which he suffers in this world, through his six senses?" asks
the Buddhist. " No ; no one can free himself from it. But
whence does it date? It has existed from a time without
beginning." 9 Another Buddhist, however, says : " Never mind
that white cloth being soiled. It is within thee that the stain
of sin dwells, which it is for thee to root out. Sin is the real
stain, not dust on thy garment. So is fault, folly, delusion
1 Rig. V. Asht. i. skta. xxv. i. 2 Ibid. ii. Mand. ii. skta. xxviii. 56.
8 Ibid. skta. xxix. 4 Maha Bh. Adi P. 3060. 6 Id. ibid. 572.
8 Dhammap. Malavag. 5. r Vemana pad. i. 175, 109. 8 Ardjuna
Wiwaha, i. 5. 9 Tonilkhu yin ch. i.
VOL. II. 2 X
674 ORIGINAL NOTES ON [xx. IO
also." 1 "In like manner as all alluvial deposit brought by
water may be again washed away with water, so also evil
deeds done by the mind (or heart) may likewise be [cleansed]
washed away by it." 2
" Let no one set his foot anywhere, but purified by sight
[look to his steps] ; let him drink water [purified] strained
through a cloth ; let him speak words purified by truth ; and
let him [practise] preserve a pure mind," 3 says the Hindoo.
" My son, be long-suffering, peaceable, pitiful, and clean from
all evil in thy heart." 4
" The ruler of Shang once visited Confucius and asked him
if he was a saint Khung-ni [one of Confucius's names]
replied : ' How can Khiu [his name in childhood] dare say he
is a saint [holy man]? He has a complete education, and
great experience.' After other questions, Confucius said with
emotion [lit. moved countenance] : 'Among the west-country
men there is one saint. He does not speak [talk], but believes
himself [is true and faithful within him]. He does not change,
but himself practises steadily. Great ! magnificent ! The
people have no name for him. Khiu thinks he may be a
saint, but Khiu is not certain.'" 5
[This passage, taken in connection with the remarkable one
of " awaiting in peace the holy man who is to come at the end
of the world," 6 is worthy of notice ; and shows, among other
tokens, the yearnings of some of the master-minds of old after
the unknown God "they sought, if haply they might find Him."]
Purity was personified, and is often mentioned in the Avesta,
as the Ameshaspend Ardbahist [asha vahishta], Armaiti [Wis-
dom], and Mazda. The name Asha, Purity and in later
Pa-zend, holiness, godliness, &c. probably comes from a root
denoting ' transparency ;' a good quality to have. It is praised,
honoured, and worshipped throughout the Avesta.
1 Chullaka-setchi jat. p. 117. 2 Buddhaghosh. Par. xxix. p. 175.
3 Smriti in Kobita R. 13. * Apostol. Constit. Copt. i. 11. 6 Lao-
tsze, bk. iv. p. 3. 8 Chung-yung, c. xxix.
XX. 10, II] THE BOOK OF PROVERBS. 6/5
10 Divers weights, and divers measures, both of
them are alike abomination to the Lord.
Lit. 'stone and stone' [for weight], ephah and ephah; which the
LXX. renders o-rafyuov /wya KCU ftiicpov, /cai p-frpa Stcrcra, ' one large
weight and one small, and a double measure.'
" Divers weights" &c. " It is a sin," says Tai-shang, " to
have a short foot-measure, a narrow limit, short weight, and
to mix up what is true with what is false [to adulterate wares],
and thus to get the profit of fraud," adds the Mandchu para-
phrase. 1 " Therefore," says Manu, " let every measure of
weight and of capacity be well examined by the king every
six months regularly." 2
" ' Who are those men that are made to devour filth, and are
assailed by demons?' Srosh answered : ' Those are men who
measured the land [lit. by whom the land was weighed and
equalized], but gave false measure.'" 3 "'They are hanging,
their head downwards, for having sold to people while on earth,
short weight and short measure/" 4 &c.
11 Even a child is known by his doings, whether
his work be pure, and whether it be right.
This verse is variously rendered ; but this rendering of A. V. is
sufficiently correct. One version [Venet] translates vV??n3 by
(v TTfluSicus, ' in his play,' instead of ' in or by his works, doings.'
" Even a child" &c. " He that is quiet in his [first] early
years, is so in himself, according to my opinion," says the
Hindoo ; " for when the strength of body is wasted away, who
is there that is not quiet ? But among good men, old age
comes first to the thoughts ["Old young, young old" 5 ], and
then to the body. But among the bad, old age comes to the
body alone, but never to the thoughts." 6
1 Shin-sin-L, Kang. ing p. and Com. * Manu S. viii. 409.
3 Arda Viraf. nam. xlix. 17. * Id. Ixxx. 6 Eng. pr.
6 Pancha T. 181, 182.
2X2
676 ORIGINAL NOTES ON [xx. II
"A man," says Vishnu Sarma, " goes up, up, or down, down,
through his own actions ; just like a mason who either sinks a
well or builds up a wall." 1 As a proof of this we have "the
legend of Dhruva, grandson of Manu, who, when only five
years old, raised himself through his devotion, not only to
heaven, but to become the polar star." 2
"As the rays of the sun when a child [at his rise] fall with
brilliancy on the top of the mountains, so also on the age [life]
of man, it shows what he will be." 3 "The best chick is seen
from the egg," says the Egyptian proverb. 4
EK TOV oi'v^os yotp TOV Aeovro. eypaifjev'
" He drew the lion from his claw," says Sophronius. 5 " Ex
ungue leonem." "The cucumber is known from the bud," 6
say the Rabbis. And,
" Urit matur&, quod vult urtica manere :" 7
"An old nettle stings even when young," says the Latin pro-
verb. "Is the venom less in a small cobra?" asks the Cin-
galese ; but " a bullock shows by his gait whether or not he
will be devoured by a tiger." 8 " Inside the blade," say the
Finns, "lies the beginning of the haulm ; and the foal shows
the mettle of the horse" [that is to be]. 9 " For every one," say
the Welsh, " is known by his work." 10
"No one," says the Arab, "gathers grapes from thorns." 11
But " one expects a thievish disposition in the child of a thief," 12
say the Tamils ; but " one judges of the seed from the ear,"
add they of Japan ; "and one sees at once what is straight or
crooked." 13 "A good year," say the Persians, " depends on
the spring thereof;" 14 "and the sprouting radish is known by
the leaf," 15 add the Bengalees.
"A man's work points to his origin ;" and "the branch tells
1 Hitop. ii. 45. * Vishnu P. i. 12. 3 Pancha T. i. 372.
Eg. pr. 48. 6 Sophron. Syrac. 36, ed. G. 6 Berach. B. FL
7 Lat. pr. 8 Cing. pr. 9 Finn pr. 10 Welsh pr,
11 Meid. Ar. pr. " Tarn. pr. j ap . pr . u p ers . pr.
15 Beng. pr.
XX. Il] THE BOOK OF PROVERBS. 677
of the root." 1 "Crooked at the beginning, crooked at the
end," 2 say the Tamils.
"Chi mal commincia, peggio finisce:"
" Bad beginning, worse finish ;" and,
" Di mal erba non si fa buon fieno:"
" You cannot make good hay of bad grass," say the Italians.
" Yet one cannot always praise the morning as likely to be
fair throughout the day," 3 say the Welsh truly. "What!"
say the Telugus of a naughty child, 4 " a goose's foot for a first
step?" Yet "the tree that is to be is known by its first two
leaves," say the Cingalese ; 5 and "fruit when set is known for
what it is."
"A clever cock," say the Arabs, "crows from the egg;" 7 for
" according to a man's disposition shall his good fortune [or
success] be in life." 8 "Without controversy, the good quali-
ties of a man depend on whence he is," 9 say the Hindoos.
" While the earth was yet immature," say the Rabbis, " it
brought forth thorns." 10 "The shrub is still unripe, yet it has
shot forth thorns," 11 say they also. On the other hand, "the
colt," say the Georgians, " leaps (or prances) according to its
breed." 12 " Un chien chasse de race ;" 13 say the French.
" Tchinggiz-khan asked Lidai Setchen [one of his courtiers]:
' What is an indefatigable steed, here on earth ? and what is
he which you cannot overtake in the race?' Lidai replied:
'A horse one cannot tire, is a horse which of his own nature
and disposition falls at once into an easy step. And the
horse you cannot overtake in the race, is a wise [knowing]
horse.'" 14
" The likeness of every feature is ascertained from child-
i Nuthar ell. 188, 189. 2 Tarn. pr. 3 Welsh pr. Tel. pr.
6 Athitha w. d. p. 17. Tarn. pr. r Arab pr. 8 Kobita R. 2.
9 V. Satas. 67. 10 Bereshith. Rab. sect. 2, Buxtf. Lex. u Yalkut
Jer. R. Bl. 549. 12 Georg. pr. I3 Fr. pr. M Tchingg.-
khan, p. 9.
678 ORIGINAL NOTES ON [xx. II
hood ; and the worth of intelligence is seen from old age," 1
says Asaph. " Like father, like son," however, does not always
hold good. The pears on one tree are not all alike ; some are
sweeter than others, and ripen quicker ; others do not ripen at
all. But the tree is not to blame. It is the business of the
pears themselves. " For in a family the children are not all
alike," say the Chinese. "As one tree has at the same time
sweet fruit and sour, so also does the same mother bear chil-
dren some foolish and some wise." 2
In the San-tsze-king, 3 it is said : " Man in the beginning
[originally] is by nature good ; by nature, men are mutually
alike ; but they differ widely in practice." "An honourable
son and an officer of state," says the Mandchu, " may be born
of a poor house [family]. For ministers and officers do not
grow out of the earth. They must work it out themselves." 4
"As the blue and the white lotus grown in one tank are not
of the same kind, so also all brothers and sisters from the
same mother are not alike," 5 say the Tamils. " Sometimes a
man like Hadjadj [a cruel tyrant] has children like Hassan
[celebrated for his piety] ; just as pearls are taken out of salt
and bitter water," says the Arab. 6 "All wool," said a Rabbi,
" that is let into the boiler, comes out dyed." To this, Rabbi
Meir replied:
"All wool that is good and clean when shorn, will come out
such from the boiler. But wool that is bad when shorn, will
be still bad when coming out of the boiler," signifying the
child's nature [wool] and his training 7 [the boiler]. For, " do
what you will, the writing written on the sutures of a child's
forehead never fail," 8 say the Telugus.
""A/un^ov Kpv\l/ai TO cruyyeves ijflos'" 9
" It is fruitless to hide one's innate habit," says Pindar. " But
1 Mishle As. xxxv. 9. 2 Chin. max. 3 i and 2. * Ming
h. dsi, 80. Tarn. pr. 1815. Eth-Theal. 118. 7 Chagigah
15, M. S. 8 Tel. pr. 344. Ol. xiii. 16.
XX. II] THE BOOK OF PROVERBS. 6/9
' the straight ' or ' the crooked ' in the parents may be seen in
their children," 1 says Tiruvalluvar.
And Manu : "As nectar is drawn from poisonous [flowers],
words well spoken from a child, so also one may receive a
good turn from an enemy, and from mud even gold." 2 " When
a child has learnt to speak measured [sensible] words, why
think of his littleness or greatness ?" says the Shivaite. " Does
not a lamp shine as brightly in the hand of a little one as in
that of a great one?" 3 "Wise men may assuredly take ele-
gant sayings even from children," say the Tibetans.*
" The ignorant (or simpleton) is small though he be big (or
tall) ; while the learned is great though he be small," 5 says
Ebu Medin. " And a wise youth is better than a foolish
old man," 6 say the Ethiopians. " Every individual is his own
friend or foe. Heaven and hell are each in his own power,"
says the Tibetan. 7
" El-hanaf said to his son who was small : ' Thou art small ;
then be good.' " 8 " Let birth be from whence it may, but let
the work be good," 9 say the Bengalees. " How," asks Sadi,
" can one make a good sword out of bad iron ? So also, a
'nobody' is not made a 'somebody' by training, O ye wise!
The rain, that shows no favour, rears tulips in the garden, but
only thistles in waste ground." 10
" He who is destined to be a man, will take the lead [be
chief, distinguished] at fifteen," say the Ozbegs ; " but he who
is not a man, is a child still at forty, if he reaches that age." 11
"The child who hits the ball has eyes like a 'nata' berry"
[thorn-bush], say the Bengalees. 12
" O sirs," said Simano Tsuke to Tamontara and his atten-
dants, " I am but a boy, called ' Short-arm.' Yet have I just
1 Cural, 114. * Manu S. ii. 269. 8 Vemana pad. i. 119.
4 Legs par b. p. 24. 6 Ebu Med. 72. 6 Matshaf Phal. i.
T Mas. v. 17, Schf. Eth-Theal. 260. Beng. pr.
10 Gulist. i. 4. " Ozb. pr. n Beng. pr.
680 ORIGINAL NOTES ON [xx. 12
hit my bird" 1 [with bow and arrow, a snipe which others had
missed].
" credos 6 TroA.-
Aa ctftbs $vf"*
" He is wise [clever, skilled] who knows much naturally ; it is
a divine gift," 3 says Pindar. " ' I saw/ said Ananda to Buddha,
' a son honouring and supporting his old father and mother,
both blind, by giving them the best food, and himself eating
the worst, not one day only, but a whole life long. Is not
such a son worthy of being loved?' 'It is hard, indeed,'
replied Buddha, 'to meet with such virtue and goodness. In
this case, it is through my having given in a former birth my
flesh, as an offering to my father and mother.'" 4
12 The hearing ear, and the seeing eye, the Lord
hath made even both of them.
" The hearing ear" &c. " He who made them, shall He not
hear and see?" "A thing the heart has hidden in secret, the
Spirit sees like lightning, and the words man says to himself,
spontaneously, without aforethought, the Spirit hears them like
thunder," says the Mandchu." 5 "Often is a word thought
select or elegant with men, held in abomination with God," 6
says El-Nawabig.
" The thanksgivings (or praise) of the members of the body,
is to turn them all to the service of God," says Husain Vaiz
Kashifi ; " their duty [obedience] is to look upon creation in
worship ; the service of the ear is to listen to the word of
God ; and the service of the hand is to do good to the poor
and needy." 7 "But the hearing of the ear is not like the
seeing of the eye," 8 say the Chinese. " Yet if God takes away
1 Biyobus, p. 6. 2 Ol. ii. 154. 3 Ibid. ix. 41. * Uligheriin
Dal. ii. 6 Ming h. dsi, 37, 38. 6 El-Nawab. 172. 7 Akhlaq i m. iv.
8 Hien w. shoo, 136.
XX. 13] THE BOOK OF PROVERBS. 68 1
the sight of the eye," say the Telugus, " He gives the seeing
[perception] of the mind." 1
" '& O&v
dvrjp TIS e A.7reTcu TI Aacre-
fitv e/aSwv, ap-apTavfi'" 2
" If a man expects to hide any of his doings from God, he
makes a mistake," says Pindar the Wise.
1 3 Love not sleep, lest thou come to poverty ; open
thine eyes, and thou shalt be satisfied with bread.
" Love not sleep" &c. " He who wishes to be a man must
not look for ease in this life ; he who thinks of comfort is not
a man," 3 says the Mandchu proverb. "And laziness hinders
greatness," 4 says the Hindoo. "There are six faults to be
eschewed by him who wishes to prosper : sleep, laziness, fear,
anger, idleness, and a dilatory habit," says the same autho-
rity. 5 " Take no pleasure in idleness [laziness] ; and put no
reliance on Fortune," 6 says the Persian.
"He will lead a straitened life," says Ebu Medin, "who
makes too much of his bed." 7 "He that loves sleep," says
Asaph, " hates life, and will hardly see good days in it" 8
"But put the axe upon thy shoulder [go and work], and
poverty will not enter thy house," say the Rabbis. 9 "And
work as long as thou findest work to do, and thou hast it in
thy power," 10 say they also.
And again : " In the whole day there is no hour so well
suited to study as the hour of dawn." 11 [The greater part of this
work was done in the early morning, acting on the saying of
Bchom-hlam-das, that " so long as bhikkhus [mendicants] shall
not be addicted to, and take pleasure in, sleep [lying down
1 Tel. pr. 2 Ol. i. 102. * Ming h. dsi, 83. * Hitop. ii. 5.
Id. ibid. i. 2, 34. Akhlaq Nassar. 37. 7 Ebu Med. 236.
* Mishle As. xxv. 26. Jebamoth Mill. 803. 10 Shabbath, B. FL
11 Ep. Lod. 194.
682 ORIGINAL NOTES ON [xx. 13
and slothfulness, so long also may they expect to increase,
and not to decay." 1 ] "Therefore," says the Chinese, "be not
careless or negligent [lit. do not allow thyself to get covered
with weeds] ; but practise diligence." 2
" For he that loves a small joy [pleasure or indulgence],
thereby will not attain the greater joy [ease or comfort] he is
looking for. Idleness kills prosperity," 3 says the Buddhist.
Therefore :
"Ar skal risa:"
" He must get up early who wishes to get either wealth [cattle]
or a living."
" Sialdan liggjandi ulfr
laer um getr,
ne sofandi madhr sigr:"
" Seldom does a wolf lying down get a thigh to eat, or does a
sleeping man gain victory. Early must he rise who has few
servants, and go to look after his work."
" Mart um dvelr thann
er um morgin sefr,
halfr er audhr und hvotum:"
"Much hinders him who sleeps in the morning. Half the
wealth is to brisk, active, and diligent men," says Odin in his
rules for daily life. 4
" Madruga y vers, trabaja y habrds :" 5
" Rise early," say the Spaniards, " and thou shalt see ; work,
and thou shalt have. For the dog that sleeps, hungers ; but
the dog that goes about [hunts], gets food," 6 says the Welsh
proverb. Therefore,
fpya, TO.T dvOpu>TTOio-i Otol
" Work out, O son Persa, the work allotted (or destined) to
man by the gods." 7 " Work, if it were only for a penny ; then
reckon with idle men, and see what they get," says the Arab. 8
1 Mahaparanibb. fol. khyah. 2 Yung-Ching, Kang-he's loth
max. p. 2 76. 3 Sam ugh. fol. vi. * Havamal, 57, 58.
6 Span. pr. 6 Welsh pr. 7 Hes. . . }. 396. 8 Ar. pr. soc.
XX. 13] THE BOOK OF PROVERBS. 683
" Open thine eyes lest thou come to beggary," says the old
Egyptian scribe Ani to his son ; " no man given to sloth (or
idleness] is praised [favoured, rewarded]. But mind thine own
business." 1 " For in like manner as there is food in the air
for birds, on the earth for animals, and for fishes in the water,
so also is there a rich man everywhere " 2 [there is enough
everywhere for him who works and is contented]. " Then,"
says Hesiod, " shun sleep at dawn," but,
""QpOpov ai/io-ra/ievos, iva TOI /3tos ap/ctos efty,
'Ha>s yap T epyoio TpiTijv aTrofUipercu aurav'"
" get up early if thou wilt have enough to eat ; for one third of
the work is to be done at dawn. For the dawn favours the
journey, helps the task, and sends men to their work." 8
"Do not sleep morning sleep," 4 says Avveyar ; "but even
if you are sent to prison, sleep only one watch." " He misses
his luck," says the Arab, "who is not there early to catch it." 5 '
"Early while the birds are yet in their nests." 6 "I disown
sleep [morning sleep, Schol.]," says the 'purohit' [family priest],
when chanting his hymn to Ushas, the dawn. 7
" What ! still asleep ? O thou son of the bold rider Atreus:"
" ov %pr) Travvv-^iov euSeiv /?ovA.iy<o/30v avSpa
<p TOtrcra yu.e|H7jA.v'
" it will not do for him who has so much on hand, and holds in
charge the counsels of the people, to sleep the whole night
long." 8 " Nay, but," says Hesiod :
" fvdijfj-oo-vvr) yap a/owm;
0V71TOIS dv6pu>irot<s, KaKoOrjfjioo-vvr) 8e KaKum/'"
" well -ordered alertness and diligence are best for mortal
men, but disorder and confusion are worst."
" Therefore take in hand the plough, rising at dawn ; and if
it pleases Zeus to smile on thy fields and bless thy crops unto
1 Ani, 2ist max. * Hitop. i. 192. 8 Hes. i. 17. 572 579.
* Avveyar A. Sudi, 31 ; Kondreiv. 33. 6 Nuthar ell. 179.
6 Amr-ul-kai Moallak. 53. r Rig. V. i. skta. cxx. 12. 8 II. '. 23, 61.
684 ORIGINAL NOTES ON [xx. 14
harvest, thou shalt rejoice, I take it, when, after dusting the
cobwebs, thou shalt fill thy storehouse with plenty, year by
year; and thus come,
' vo^eutv 8 feai iroXiov eap'
in comfort to a [hoary spring] green old age ; independent of
other help, having of thine own and to spare." 1 [See also
notes on ch. vi. 9, 10.]
"But sleep and idleness [laziness] estrange us from God,
and bring poverty to our door," say the Arabs. 2
14 It is naught, it is naught, saith the buyer: but
when he is gone his way, then he boasteth.
The LXX. omit this verse ; and both Arm., Chald., and Syr. mis-
understand it altogether. Of the old versions, the Vulgate alone
understands aright, in the sense given by A.V., Aben-Ezra, and R. L.
Gershon. Another rendering is proposed by some who take H3p for
' possessor,' instead of ' buyer ;' implying that a man little values a
thing still in his possession, though he praises it when it is gone from
him. But the rendering of A. V. is obviously best. The Hebrew is :
' Bad, bad ! says the buyer. But he is no sooner gone than he praises
himself' [for his good bargain].
"// is naught" &c. "Che biasima," say the Italians, "vuol
comprare:" 3 " If he finds fault, he means to buy." " Let him
who wants a thing, not say, ' The price is too high ;' but, 'Let us
have it'" 4 "What a man buys cheap," says Dr. Ching-he-e,
[at his own convenience or price], " does not again find its way
back to whence it came." 5 "O ye merchants!" says Wang-
kew-po, " buy cheap and sell dear ; but agree justly and
equitably, and deceive no one. When profits are great, do
so; and when they are small, do so still." 6 But,
" Buon mercato inganna chi va al mercato :" r
1 Hes. f. K. 77. 465 476. * Arab. Sent. iii. in Rosenmiill. ling.
Ar. p. 367. 3 Ital. pr. * V. Satas. 137. 6 Ming-sin p. k. c. vii.
6 Kang-he's loth max. p. 79. 7 Ital. pr.
XX. 14] THE BOOK OF PROVERBS. 685
"A cheap bargain deceives him who makes it," say the Italians.
" Buy not without an object " [be not ever buying and selling],
say the Tamils. 1 " Buy what you don't want, and sell what
you cannot spare." "Buy and sell, and live by the loss."
"A cheap bargain is a pick purse." " Cheap and nasty."
"Best things are cheapest." 2 "He went to sell," say the
Telugus " a jungle [nobody would any of it]. He went to
buy his purchase turned out fire-brands" 3 [loss either way].
" He that cheats at a bargain, shows that he has not justice
on his side," 4 says again another Italian proverb. And the
Finns : " One may praise a bargain when made ; but first one
has to make it." 5 The Malays, however, say, that "what sells
cheap is difficult to find " 6 [few get their money-worth ; it is so
in all countries] ; and the Tamils : " Hard bargains ruin one's
eyes." 7
" He," say the Arabs, " who lives by cheating [a Chinese
apothecary, 8 ] dies in poverty." 9 However,
" Caeterum quaequae volumus uti, Grasca mercamur fide :" 10
" We always buy what we want for ready money," says Argy-
rippus. " Once for all," quoth Bacchylides, " rapid profit does
violence to the sense of men" 11 [turns their head]. So that,
" Honra y provecho no caben in un saco:" 12
" Honour and profit find no room in one sack," say the
Spaniards. "But reckon as profit, that only which is done
honourably," say the Greeks. 13 " For biyobus [screens] and
merchants do not stand upright" 14 [that is, they must be
crooked, awry, and half-open, in order to stand]. "They
show the head of a sheep, and sell dog's flesh," 15
"In trade," say the Chinese, "the principle is no matter
whether the capital be large or small every one ought to be
1 Tarn. pr. * Eng. pr. 3 Tel. pr. * Ital. pr.
6 Finn. pr. 6 Malay pr. 7 Tarn. pr. 8 Javanese pr.
9 Meid. Ar. pr. 10 Plaut. Asin. i. 3. " Bacchylid. 5, ed. G.
12 Span. pr. ls yvw/i. /iov. 14 Jap. pr. l6 Id. ibid.
686 ORIGINAL NOTES ON [xx. 1 5
just and upright, and to observe this great 'boundary line'
[rule] of action." 1 "The heart of a friend," say the Mand-
chus, "is known in money matters." 2 To this, the Romaic
proverb says wisely : " Eat and drink with thy friend, but
transact no business with him." 3
" In the hour of gathering together of men to Judgment, it
shall be said to every man : Didst thou take and give [buy
and sell] truthfully?" 4 "Gautama's fourth rule on 'false
speech ' is, that the rule is broken by saying anything, even in
fun, that may be against the good or welfare of another." 5
" Of two men in partnership, or at a bargain," says the Mon-
gol, " one of the two will exceed the other in wit [will, &c.] ;
just as of two slips of turmeric planted together, one will
exceed the other in flavour." 6
" But deception in words is even much worse than in
money." 7 "Both are bad enough; for the real traffic of
tradesmen," says Tiruvalluvar, "is in treating the affairs of
others as they would treat their own." 8
"Any how," say the Rabbis, "sit not at thy counter [buy-
ing and selling] until the hour when thou hast no more blood
in thee." 9
15 There is gold, and a multitude of rubies : but the
lips of knowledge are a precious jewel.
1\y\ ''bp, not so much 'a precious jewel,' as 'a precious, valuable
weapon or instrument,' for good. Chald., Syr., and Vulg., 'vas pre-
tiosum.' LXX. omit it
" TJiere is gold" &c. Confucius, speaking of Wisdom, said:
" I will sell my jewel, I will sell my jewel ! But I shall wait until
I have got a price for it." 10 " Knowledge," says Avveyar, " is
1 Dr. Medh. Dial. p. 180. 2 Ming h. dsi, 130. 3 Rom. pr.
* Shabb. 31, M. S. 6 Buddhaghosh. Par. p. 150. 6 Sain ugh. fol. 4.
7 Sanhedr. Mill. 319. 8 Cural, 120. 9 Pesach. Millin. 122.
10 Shang-Lun, ix. 126.
XX. 1 6] THE BOOK OF PROVERBS. 687
a jewel [ornament], such as is not found elsewhere." 1 "The
jewel of knowledge is great wealth," says Chanakya, " for it
cannot be injured by parting [division] ; it cannot be stolen ;
and it cannot grow less by being imparted to others." 2
"Wantest thou daily bread?" asks the Persian proverb;
" Go, and take knowledge by the hand." 3 "A soldier goes
not to battle without his armour ; neither does the pandit,
whose armour consists in sacred books, attempt to speak with-
out them ; nor yet will the merchant set out on a long journey
without a companion." 4 " But a man endued with qualities ;
good gold ; a brave soldier ; a good horse ; a wise physician,
and a beautiful ornament are always held in honour every-
where," 5 says the Tibetan.
"but the lips" &c. "A mouth embellished with wisdom is
a gift of Hari [Vishnu] to those who please him," 6 says the
Hindoo. Sella Lihini's "well -flavoured [sweet] voice was
like the situmini [chintamani] gem, that gives both joy and
wealth of all kind," 7 as sung by the Cingalese poet
1 6 Take his garment that is surety for a stranger:
and take a pledge of him for a strange woman.
' For a strange woman,' another reading is ' for strangers.'
" Take his garment" &c. "Take even a wolf in pledge," 8
say the Georgians. " But it is a base action to pawn silk gar-
ments and jewels. For if they are used by the pawnbroker,
they must get somewhat injured." 9 " From thy debtor, take
even bran in pay," 10 say the Rabbis; since "bran in the
house breaks poverty" 11 [saves it from famine], says another
master in Israel. " Water thy debtor's ass," say the Ozbegs,
" but take his money." 12
1 Kalvi Orukkam. 15. 2 Chanak. in Kobita R. 71. * Pers. pr.
* Lokaniti, 26. 6 Legs par b. p. 241. Bhartrih. suppl. 4.
T Sella Lihini, iii. 3. 8 Georg. pr. Vemana pad. iii. 140.
10 Khar. Pen. xii. 32. u Pesach. in Khar. Pen. xvi. 3. 12 Ozb. pr.
688 ORIGINAL NOTES ON [xx. I/, 1 8
17 Bread of deceit is sweet to a man; but after-
wards his mouth shall be filled with gravel.
" Bread of deceit" &c.
" TO Se Trap Si/cav
yXvKv Tri.KpoTa.Ta. p.evi TeXevTo.'" 1
"A bitter end awaits forbidden [or unrighteous] sweets," says
Pindar. " Belli pomi son anche alle volte amari :" 2 "beauti-
ful apples are sometimes bitter," say the Italians. " The fool,"
says the Buddhist, " thinks sin is honey, so long as it is not
ripe ; but when it is ripe, then he endures misery." 3 [See
ch. v. 4.]
"For a short time/' said Jumber, "there is nothing more
agreeable than sin, but in the end it turns to poison and ruin.
At first thou art pleased ; in the end thou repentest/' 4
" Moni on kakku paalta kaunis :"
" There is many a cake [loaf]," said Kullerwo, " that is fair
[pretty] outside, with a hard smooth crust,"
" Waan on silkkoa sisassa,
Akanoita alia kuoren:"
" but is bark-bread inside ; naught but shellings, chaff, and
bran, under the crust." 5
1 8 Every purpose is established by counsel : and
with good advice make war.
not 'with good advice' only, but 'with good strategy,'
in this case. See ch. i. 5. And ' purpose ' is not a sufficient render-
ing of rrtat$qS>, 'thoughts, reflections.' For although construed
idiomatically with the sing. ^SH, the plural does not lose its force.
" Every purpose" &c. "Reflect and take counsel before
acting, lest in the end it turn out mere folly," 6 says Pythagoras
of Samos.
1 Isthm. vii. 67. 2 Ital. pr. 3 Dhammap. Balav. 10. * Sibrzne
Sitruisa, xlv. 66. 6 Kalewala, xxxiii. 77. 6 Pythag. Sam. 27.
XX. 1 8] THE BOOK OF PROVERBS. 689
" Kal (3pa.8vs eu/?ovA.os eTXfv ra^vv av&pa. Sm'tKtav,
K.vpv } o"vv evdfLrj dfiov SLKIJ a.da.vd.TU>v'
" O Cyrnus, my son," says Theognis, " mark how, by the righ-
teous judgment of the immortal gods [who favour the wisdom
of taking good advice], a slow man who takes time to con-
sider, overtakes one swifter than himself." " Every business
well considered beforehand will stand," says Confucius, " and
a purpose settled beforehand will cost little trouble." 2
" In every business," say the Chinese, " it is important to
establish and settle one's resolution ; in the heart [mind]
pondering and reflecting whether this thing may or may not
be done. If after mature consideration you decide that it
can be done, then it will be well to do it at once. But if you
consider that it may not be done, then assuredly you ought not
to do it. Working out a business or affair in accordance with
[the Reason or Will of Heaven] Providence above, and with
the feelings of men below, may be said to be doing one's busi-
ness well." 3
" Bov\ev(rd[j.(vos TroAAa, rj/ce ori TO Aeyetc rf Trpdrrfiv'" "Take to
speaking or to doing after long and mature reflection," says
Demophilus ; " for it will not be in thy power to recall either
thy words or thy actions." 4 " Nothing is done without effort
(or endurance), not even by one who knows how to do it ; but
if a man acts with deliberation, his success (or happiness) is
secured," 5 say the Hindoos. " Speech well considered," say
they also, " and actions well premeditated, are but slowly
undone." 6
" Non viribus," says Cicero, " non velocitatibus, aut celeri-
tate corporum res magnae geruntur, sed consilio, auctoritate,
sententia, quibus non modo non orbari, sed etiam augeri
senectus solet." 7
1 Theogn. 319. * Chung yg. c. xx. 3 Chinese max. in Dr.
Medh. Dial. p. 170. 4 Demophil. Sent. Pythag. 5, ed. G.
6 Kobitamr. 74. 6 Bahudorsh. p. 23. 7 De Senect. 6.
VOL. II. 2 Y
690 ORIGINAL NOTES ON [xx. 1 8
" Deliberandum est diu, quod statuendum est semel:" 1
" Deliberate a long time on what is to be settled only once,"
says Publius Syrus. " Before thou undertakest anything, think
of it at leisure, and then do it," 2 says the Georgian ; and
" decide on nothing without due reflection."
" First of all, hold fast [counsel], and then mount your
horse " [act], says the Bengalee proverb. 3 " For to think after
a thing is done, is folly," 4 say the Telugus. "Advice [con-
sideration] is the beginning and root of every action." "And
if consultation is kept secret, affairs succeed." " But they are
broken [destroyed] by [the hearing of] six ears." [The secret
of three is no secret.] " For the divulging of counsels [advice
or consultation] puts one at the mercy of the enemy." " Coun-
sels therefore are to be kept secret by all means." 5
On the other hand, "the man who often takes counsel is
praised if he succeeds ; and in case of accident (or failure) he
is excused," 6 say the Rabbis. "'All things,' said the Earth to
Prithu, 'when begun with suitable means, succeed in time.'" 7
"Yea, and a particular, excellent device (or process) brings
satisfaction if properly used. A tree often prospers when
manured at the root, but not without it, nor of itself," says the
Hindoo. 8 "Be slow (or cautious) at taking a business in
hand," said Bias; 9 "but when once taken in hand, carry it
through with a good heart."
"What sufferings the tortoise [avatar of Vishnu] endures in
his body [while supporting the earth] ! and yet he does not
throw off the earth. How is the sun not weary of shining,
that he bides there unmoved ? How, then, is a good man not
ashamed in his mind to give up an object already begun ?
Perseverance in the things we undertake is the course followed
by true men." 10
1 Publ. Syr. 2 Zneobisa stsavlisatv. p. 101. * Beng. pr.
* Tel. pr. 6 Patya Vakyaya, 17 22. 6 Ep. Lod. 775.
* Vishnu P. i. 13, 46. 8 Drishtanta, 77. Sept. Sap. p. 4.
10 Nitishat. 69.
XX. 1 8] THE BOOK OF PROVERBS. 69!
" and with good advice" &c. " There is no order that a
man should fight one stronger than himself. Clouds do not
go against the wind," 1 says the Hindoo. "To make war
without having first considered it, is only to strengthen one's
enemy in the battle," 2 says the Cural. And the proverb :
" Decisions without counsellors, and war without arms, will
both come to nothing." 3
" One's life is to be preserved at all hazards, but in the
heat of battle it is not to be thought of/' 4 says the Hindoo.
"And despise not a strange enemy as small, without ascertain-
ing who and what he is." 5 " For a small enemy despised [not
reckoned] for his insignificance, when grown larger creates a
disturbance. Only see what amount of grass one small bit of
coal will set on fire !" 6 " But in war," says Thucydides, "we
must wage and carry it on, with confidence in ourselves, while
we make allowance [preparations] for those who are afraid
of it." 7
" Therefore," says an Ethiopic proverb : " Do not consult
about war with a coward. But take counsel with old men,
and go to battle with young ones." 8 "With uprightness you
may govern a kingdom," says Lao-tsze ; " but make war with
cunning." 9 " Knowest thou not," said Stephanites to Ichne-
lates, " that the best counsellors of kings do not allow them
to wage war, even though they be more powerful than their
enemies? For good sense and reflection get the better of
many hands." 10
" It was all owing to my want of policy that I lost my sons,"
said Dhritarashtra to Sanjaya. " But now, since it is all over,
and I suffer for it, tell me how it happened." " Well, of what
use is advice according to the Shastras, to a king who will not
follow it ?" n " Sickness is not cured by merely knowing of a
1 Hitop. iv. 31. 2 Cural, 465. Tarn. pr. * Nava R. 3.
6 Sain ugh. 280. 6 S. Bilas, 53. 7 Bell. Pelop. ii. u.
8 Ethiop. pr. 9 Tao-te-k. c. Ivii. 10 2r*0. r. 'l\v. i. p. 124.
11 Maha Bh. Drona P. 56635668.
2 Y 2
692 ORIGINAL NOTES ON [xx. 19
remedy," 1 says Vishnu Sarma. " For the wisdom of coun-
sellors (or councillors) comes out in a breach of concord, and
that of physicians in acute diseases. When everything goes
on well, who is there that is not wise?" 2
" But he who places virtue [right] before his master [the king],
without considering what is, or is not, agreeable to him, and
tells him unwelcome truths, is a fit companion for a king, and
with him ought he to associate." 3 "King Chakravartin had
just such a treasure in his minister, who was wise, enlightened,
and cautious ; so that whenever the king had to choose armies,
his minister chose them for him." 4 " We receive teaching from
Heaven," say the Japanese, " through reason and virtue ; but
good advice comes from a faithful minister." 5
" For a king," says Tiruvalluvar, " who has no advisers [lit.
castigators] perishes ; even though he have no other source of
misfortune." " No profit for one without a head ; and no
chance of standing for one without a prop." 6 "And it should
be bravery trained for victory from the beginning [youth] ;
bravery alone will not do it." 7 But where there is no
counsel, then, says Ennius : 8
" Tollitur e medio sapientia ; vi geritur res ;
Spernitur orator bonus
Haud doctis dictis certantes, sed male dictis:"
" Farewell to wisdom, and welcome brute force ; the good
and faithful orator is set at naught ; men fight among them-
selves, not for good, but for bad advice ; then follow rapine,
violence, and bloodshed," &c.
19 He that goeth about as a tale-bearer revealeth
secrets: therefore meddle not with him that flattereth
with his lips,
1 Hitop. iii. 71. * Id. ibid, 124. 3 Id. iv. 21. * Rgya-tcher
r. p. iii. p. 15. 6 Anthol. Jap. p. 141. 6 Cural, 448, 449.
7 Drisht. 53. 8 Annal. viii. 313.
XX. Ip] THE BOOK OF PROVERBS. 693
-in, ' going about like a pedlar.' VHSfr Hflb, part. KaL
' he that openeth his lips,' who has them always open for scandal or
tale-bearing. Chald. 'who deceives, entices with his lips.' Syr.
' who is hasty with his lips.' Vulg. 'qui dilatat labia sua,' rightly.
"He that goeth about" &c. " Do not proclaim a business to
an assembly [in public]. A wicked-minded man generally
roams about the town, like an old dog, telling everything," 1
say the Tibetans.
yap dvOpunrtav <^>iA.OKe/)TO^ios' v
fpyov oirfp reXeei TIS, fvl rpi68oi.<rtv axouei'" 2
" The tongue of most men," says Musaeus, " is fond of mockery;
what is done in private, is heard where three cross-roads meet
[in trivio]." " A public matter in the hands of a wise man is
a secret ; but a fool's secret is made public matter," 3 say the
Arabs. " For a fool tells everywhere that which ought not
to be told anywhere," 4 says the Buddhist.
" However long is a street," says the Javanese proverb, "the
tongue is yet longer." 5 "Tell nothing to others but true news,
lest thy reputation should suffer," says Attar, " and the ' water
of thy face' have an evil odour." 6 "Do not spread reports ;
thou shalt only bring shame upon thyself," 7 say the Arabs.
" One will mind, ' I saw ' [as true] ; but let no one mind, 8 ' I
heard' [a mere report]," says the Hindoo. "Those who are
despised are apt to betray a secret," says Manu ; " but women
especially are so disposed." 9
" Yet should a woman hear another person's evil-speaking
(or slandering), let her treasure it up in her heart, and not
repeat it to others ; for by repeating it, mischief will ensue
among relations and trouble in the house." 10 [Moral advice
to Japanese young women.] " Divulge not the shortcomings
1 Legs par b. p. 281. 8 Mus. H. and Leand. ed. G. s Meid
Ar. pr. * Nangulisa jat. 123. 6 Javan. pr. 6 Pend. Attar, xxxix.
7 Arab. pr. Soc. 8 S. Bilas, 65. ' Manu S. vii. 150.
10 Onna dai gaku, p. 17.
694 ORIGINAL NOTES ON [xx. 19
of others," says Tai-shang, as quoted in Shin-sm-luh. " Men
who have feelings and who labour, cannot help having short-
comings. If revealed by any one, the name of those men
must ever be in evil odour and perish." 1
" He who will thus meddle with [mend, work out] other
people's business, will have a wide field of action. The world
is full of grain (or food of this kind) for him who looks for it," 2
says the Hindoo. " So it is that everybody looks upon other
people's faults, but not upon his own. Yet the foot of the
lamp that gives light is itself in the dark." 3 "A foolish man
gave notice of a mistake I had made in speaking," said Chosru
to his friend. " But what thou hast seen in me is under thy
feet" 4 [trampled upon and kept secret].
" therefore meddle not" &c. " Guard against sweet words,"
say the Chinese; "they are a bait." 5 "Such is the way of
those who have a wicked tongue [who tell tales] ; they begin
with fair words, and end with bad ones," 6 say the Rabbis.
"When a man with a cheerful face, and who is clever, praises
thee to thy face, and tells thee the faults of others with flatter-
ing words [speaking evil in secret, Mong.], see thou to it, and
judge minutely [accurately]/' 7 says the Tibetan Lama to his
pupil.
"Flattery," says Demophilus, "eoi/ce ypairry TravoTrXiy'" "is
like an engraved coat of mail ; it pleases, but is [the engraving
on it] of no use." 8 "To drive away flatterers," says Con-
fucius; "to remove luxurious ways from oneself; to despise
riches and to honour virtue, is the way to encourage [pro-
mote] wisdom." 9
" Have nothing to do," says the Mongol, " with people who
'paint thee' 10 [make thee look well, flatter thee]," "rub thee
with oil, and fan thee," u says the Persian proverb ; " for the
1 Shin-sin-1. p. 93. 2 V. Satas. 222. 3 Id. ibid. 291.
4 Akhlaq i Jell. p. 57. 6 Chin. pr. 6 Bamidbar R. Bl. 357.
T Bslav cha ches. pa. 4. 8 Demophili fytoia. 9 Chung yg. c. xx.
10 Oyun i tulk. p. 6. n Pers. pr.
XX. 19] THE BOOK OF PROVERBS. 695
iguana has two tongues," 1 say the Telugus. Therefore " listen
not to flatterers." 2 " Even children in their mother's womb
curse flatterers," says R. Eleazar, "who bring a curse upon
this world, and who shall fall into Gehenna." 3 "Flatterers go
on like a string of banners, clacking with their tongue, wishing
to deceive people. Beware ! mind your words. People will
say they are not to be believed." 4
" Flatterers are like green flies [Japan. Com. blue-bottles],
ever buzzing about a good man. Believe them not." 5 [Flies
soil white with black, and black with white ; thus flatterers
and slanderers are compared to them, Com.] " Touch not
[listen not to] a suspicion whispered into thine ear, and forget
not that thou hast a witness over thee," says El-Nawabig. 6
" He who praises thee beyond what is meet, has some design
on thee. He who is pleased with flattering words to his face,
is alone deceived by them," say the Telugus. 7
" Let not a Brahman [speak] talk at random (or to no pur-
pose), neither let him speak evil of any one. But let him be
truthful, a moderate talker, keeping the door of his lips closed"
[lit. well-covered], said Kapila. 8 " For the foolish anchorite
alone is restless," says Vararuchi, 9 " and goes about." There-
fore "examine his words wisely and suspiciously " [drawing
thy own conclusions from what he says]. 10 " I believed her,"
says the Ozbeg, "and so I remained unmarried all my life. 11
I was deceived." " Stranger," said Hero to Leander,
"who taught thee the winding paths of deceitful words?"
" In four ways (or circumstances) does a man come to thee,
who is intent on injuring thee," says the Buddhist ; " a false
friend, with the face of a good one : (i) he pretends to take
1 Tel. pr. a Nitimala, bk. ii. s Sotah, 41, M. S.
4 She-King, v. vi. 3. 6 Id. ibid. vii. 6 El-Nawab. 33.
7 Telug. Stor. p. 22. 8 Maha Bh. Shanti P. 9660. * Nava
Ratna, 6. 10 Pathya Vakyaya, 184. " Ozbeg pr.
12 Musaeus He. and L.
696 ORIGINAL NOTES ON [xx. 2O
great interest in thy past life ; (2) in things that have not hap-
pened ; (3) he is busy about trifles [officious] ; and (4) in pre-
sent duties, in matters to be attended to at the present time,
he is found wanting [lit. shows (his) sin]." 1 " Therefore," says
Chilon, "keep aloof from a meddlesome busybody." 2 For,
says the Welsh proverb, " Every house (or family) has its
secrets." 3 [See ch. xv. 22.] " So then," says the Georgian,
" busy not thyself with another man's matters ; but regulate
thy own. And never betray a secret committed to thee." 4
20 Whoso curseth his father or his mother, his lamp
shall be put out in obscure darkness.
"Whoso curseth" &c. "And I saw in hell," says Arda
Viraf, " sundry souls of men, sunk in deep mire and stench ;
and a sharp sickle was hacking their feet, legs, and limbs.
They were the souls of men who, while on earth, ill-treated
(or distressed) their father and mother, and never begged their
pardon and forgiveness." 5
" The gate of the Shura-do hell is made of brick. There,
first of all, are heaped a host of unfilial sons, who sinned against
their father and mother ; against their mother ; and thirdly,
against their masters ; and there they are handed over to
horrible and strange devils." 6 " He who does not cherish his
father's and mother's love," say again the Japanese, " in what
does he differ from a dry stick or tree ? And he who does not
think of his parents' love is indeed like a dead man standing
upright, like a dry tree." 7 " If thy mother speak an angry word,
restrain thy anger, and be angry only with thy eyes. If a
mother, or a woman, be ever so angry, do not a shameful
thing by replying to it, and making it double, twice as much,
and worse." 8
1 Sigala v. Sail. Y. na. 50. 2 Chilon, Sept. Sap. p. 22. 3 Welsh pr.
* Zneobisa stavl. p. 102. 5 A. Viraf nameh. Ixv. 18. 6 Shura-do,
Ma no Atari, ii. p. 10.- 7 Kuwan ko hen, p. 3. 8 Id. ibid. p. 21, 24.
XX. 2l] THE BOOK OF PROVERBS. 697
" Beware of an unfilial head ; it will hardly find where to
hide .itself among men ; beware of such a body, hardly will
it have clothing ; beware of an unfilial mouth, hardly will
it find aught to eat. Such a man is always shunned by
other men, as he is also hated by Heaven, and is hindered
in the world ; he cannot get on. Avoid such a man for a
neighbour."
" However wide apart heaven and earth are said to be, yet
will a rebellious son find no place in them ; for filial piety is the
sum of all virtues, with peace and morality; and is by far the
most important part of the right Way [Tao, mitchi]. An
unfilial son will soon have to repent ; for his sin is manifest,
and soon known of the gods." 1
" He," says the Persian, " who neglects (or disregards) his
parents, makes over his body to the power of scorpions." 2
2 1 An inheritance may be gotten hastily at the begin-
ning ; but the end thereof shall not be blessed.
A. V. follows rightly the reading of Keri, nflha, ' hastened, got
together in haste,' together with Chald., Syr., and Vulg.
"An inheritance" &c. " He is not master of a thing who
does not look to the end of it," say the Arabs. 3 " Wealth
gotten by violence is not seen [vanishes] at the end of one
day ; but wealth acquired by labour and toil [lit. effort and
puffing]," say the Tibetans, " lasts unto the end." 4 For
"profit is brother to loss," 5 say the Osmanlis.
" It is impossible for a man to gain exalted powers [distinc-
tion] by going eagerly [lit violently] after it ; but success
abides with good conduct and valour," 6 says the Hindoo. "A
loss, even a heavy one, is to be borne ; but let the wise abstain
from wealth gotten through enmity." 7
1 Kuwan ko hen, p. 52, 53, 54. * Ferid-ud-din Attar, p. 300,
ed. De Sacy. 3 Meid. Ar. pr. * Legs par b. p. 231.
6 Osm. pr. 8 Hitop. iii. 119. 7 Vishnu P. 12, 18.
698 ORIGINAL NOTES ON [xx. 22
8'
OVK 0eA<o, TravTws vcrre/aov lyAfle (Suoj'" 1
" Riches I should be glad to have, but not by unfair means.
For if so," says Solon, "justice and judgment would surely
overtake me."
" When a man," say the Chinese, " obtains a large sum of
money without reason for it [unexpectedly, without having
earned it], if he does not derive much happiness from it, he
will assuredly receive great injury [harm] from it." 2 "And it
will go the way it came," say the Telugus. 3
"Whatever comes up at once, comes to nothing," says
Sadi. 4 "And a field that is reaped before the proper time,
even the straw thereof is not good. But if reaped at the
proper season, it is good." 5 " Likewise, a vineyard gathered
out of season, even the vinegar made from it is not good," 6
say the Rabbis.
22 Say not thou, I will recompense evil; but wait
on the Lord, and he shall save thee.
" Say not thou" &c. " Vengeance," says Ebu Medin, " is
justice ; but [sparing] mercy is a virtue above that." 7 "Wait,
and thou shalt be delivered ; hasten, and thou shalt repent,"
say the Rabbis. 8 " Not to render [evil for evil], not to hurt
those who hurt us, is [the part] of spotless men," 9 says the
Cural. " That which one knows to be evil [mischief] to one-
self, one ought not to think of doing to others," says the same
authority. 10 " What is the use of thy knowledge [wisdom], if
thou lookest not upon the injury done to others as done to
thyself?"
"Choo-hi says that the [kiun-tsze] honourable man has
1 Solon Ath. v. 7, ed. B. 2 Chin. max. 3 Tel. pr.
* Gulist. viii. 34. * Shir ashir, Rab. R. Bl. 229. Vajikra R.
R. Bl. 245. T Ebu Med. 19. Mifkhar apen. B. Fl.
9 Cural, 312. 10 Id. 315, 316.
XX. 22] THE BOOK OF PROVERBS. 6pp
first in himself a principle of goodness [humanity, 'jin'], and
then looks for it in others also. If he has not got it in him-
self, he cannot expect it in others." 1 "And when Tsze-kung,
one of Confucius' disciples, said : ' What I do not wish that
men should do to me, I do not wish to do to them,' Confucius
said : 'Thou hast not yet attained to that.'" 2
We read in Eth-Thealebi that " Jafar, Mahomet's son, had
received in tradition from his father, that when God avenges
one of His beloved, He avenges his enemy through one of his
own ; but when He avenges Himself (or is avenged), He
avenges Himself through one of His beloved ones." 3
Syntipa has a fable [fab. xi. ' the Bull, the Lion, and the
Boar'] with the moral 'of measure for measure,' given in full
from the Jerusalem Targum, by Sophos in his correspond-
ing fable, ' With the measure that a man measures others,
will they also measure him.' [This is also quoted in Khar.
Penninim, xii. 9.]
" Low-bred men," says the Mongolian ' Treasury of Good
Words,' " always speak against well-born ones ; not so, how-
ever, well-born men. The lion protects the fox ; but the fox
injures others of his own species." 4 "What thou hatest for
thyself, do it not to thy fellow," says Rabbi Hillel. "This is
the whole law ; the rest is but an exposition of it." 5 R.
Hillel said also : " Let thy neighbour's honour [credit] be as
dear to thee as thy own. A man does not like that an evil
report go forth upon his honour ; so also not upon his neigh-
bour's name." 6
In Sing-li it is said : " Cultivate love for animals and things
in general. What you do not wish for yourself, do it not to
others." 7 " If some evil-minded man hate me, shall I be dis-
pleased ? I will pity him, and show him kindness ; for this is
' humanity,' to do to others as we should wish them to do to
1 Com. on the Ta-hio, c. ix. * Shang-L. i. c iii. 3 Eth-
Theal. 48. Sain ugh. fol. 19. 6 Shabbath, 31, M. S.
6 Pirqe Av. ii. 10, and R. Nathan, xv. fol. 13. r Ming-sin p. k. c. xi.
7OO ORIGINAL NOTES ON [xx. 22
us," 1 says the Japanese Dr. Desima ; "and this," say the
Rabbis, "is the whole will of God." 2 "What you do not like
yourself, do not give to others," 3 says also the same Japanese
authority.
" I never gave way to revenge (or rancour)," said Timur,
" neither did I ever avenge myself on any one ; but I made
over to God's keeping those who had injured me." 4 "Baber
also, let go Baki when he might have avenged himself on him.
But Baki was soon caught in the noose he had coiled for him-
self. 'Leave,' said Baber, 'the man who has injured thee to
his own fortune ; for Fortune is thy servant, to bring him to
repentance." 5
" Good men, when they are injured by bad ones, only think
of doing them good in return. The sandal-tree casts its per-
fume on the edge of the axe that fells it to the ground," 6 says
the Buddhist. " The way of good men," says Rabbi M. Mai-
monides, " is, that when insulted, themselves never to insult
in return ; to bear reproaches, but never to return them on
any one." 7
" When about to inveigh against one weaker than thyself,"
says the Tamil, " consider thyself in presence of one stronger
than thou art." 8 "What does excellence profit, if it is not
to do kind [sweet] things to those who have been unkind
to us?" 9
Meng-tsze says : " By loving those who are not loving (or
loveable), a man receives their good-will (or fellow-feeling) in
return ; by ruling those that are unruly, he gets credit for his
wisdom ; and by politeness towards uncongenial people, he
receives their respect in return." 10 "Measure for measure,"
says the Mishna ; " with what measure a man measures others,
they, too, will measure him. Therefore is the adulterous
1 Shi-tei-gun, p. 14. 2 Ep. Lod. 1250. 3 Shi-tei-gun, p. n.
4 Tuzzuk i Tim. Instit. of Timur. 6 Baber nameh. p. 199.
6 Lokopak. 44. ' Yad hakhaz. Halk. De'oth. ii. 3, fol. 12.
8 Cural, 250. 9 Id. 987. 10 Ming-sin p. k. i. c. 5.
XX. 23, 24] THE BOOK OF PROVERBS. 7OI
woman punished in the way she sinned." 1 "Therefore all
that you would wish men should do to you, do so to them," 2
say also the Rabbis.
2 3 Divers weights are an abomination unto the Lord ;
and a false balance is not good.
"Divers weights" &c. [See ch. xi. I.] The soul of the
defunct, in the hall of justice in Amend, pleads for itself,
saying to Osiris : " I have not deceived as regards the weight
and beam of the balance ; I have not worked up and down the
heart [tongue] of the scales." 3 [See ch. xi. I, and xvi. II.]
24 Man's goings are of the Lord ; how can a man
then understand his own way ?
" Man's goings" &c.
""AvfyxoTTOi Sf p.a.ra.ia. vop-i^ofifv' fiSores ouSev,
6fol 8 Kara ox^ereoi/ Travra reAouVt, voov." 4
" We men," says Theognis, " make foolish plans, knowing
nothing. But the gods make everything to happen as they
please." " The fate of man," say the Mandchus, " is settled
for the hundred years [which constitute his life] ; next to
nothing happens exactly as man thought it would." 5
" Man's eyes," say the Chinese, " only see what is before
him, but Heaven sees far into the future." 6 [See ch. xvi. 9,
and ch. v. n.] "And whatever is prepared for man by God
shall come to pass," 7 says the Georgian. " O my son," says
Simonides, "thundering Zeus holds in his hands the end
[result, fate] of everything that is, and settles it as he will."
" Nous 8' OVK fir avOpwrnouriv' dAA e
act flpOToi Sr] fw/xev, ovSe
OTTWS eKacrT
1 Mishna Sota, i. 7. * Ep. Lod. 1132. Rit. of the Dead,
cxxv. 8, 9. * Theogn. 143. 6 Ming h. dsi, 75. 6 Chin.
pr. P. 12. T Sibrzne sitsr. iii. p. 9.
702 ORIGINAL NOTES ON [xx. 24
" The ruling mind is indeed not with us poor mortals, who
last but one day, and who know nothing, not even to what
end God will bring every one of us." 1 In this sense, the Greeks
say also :
"Tt5^s TO, OVTJTWV TT/oay/tor, OVK eu/2ovAias'" 2
"The affairs of mortals depend on fate (or chance), not on
good measures [taken beforehand]." And Terence :
" Ita vita est hominum, quasi cum ludas tesseris ;
Si illud quod maxim opus est jactu, non cadit,
Illud, quod cecidit forte, id arte ut corrigas :" 3
" Such is the life of man, as if playing with dice ; if the throw
is not all we crave to get, to take what falls to our lot, and
do our best to mend it"
" One drinks, another pecks," say the Chinese ; " but the
matter is settled beforehand. For many things settle them-
selves. Floating life is full of bustle ; yet how many things do
not agree with the plans a man makes ! Matters of a whole
life are arranged by Heaven's order. What more do you
want?" 4
" In general," says King-hing-luh, " man does not see clearly
that whereon to bestow his efforts. All is decreed. All things
that are arranged together by man are not ' Heaven's decree;'
neither is wisdom like good fortune." 5 " For God's decree
takes the ship whither He will, let the captain even tear the
coat off his back " [do what he may]. " Every good and evil
that befals a man is for his good," said Baber, 6 " if he only
knew it at the time."
" Contentment," says the Persian, " consists in being pleased
with whatever befals us, God's servants, according to His will
[decree]. There is no better shield [guard] against the arrow
of fate; for it is said [Sur. v. 19], God is pleased with those
who are pleased with Him. [Pleasure] joy and delight shall
1 Simonid. fr. iv. ed. B. 2 yvup. pov. 3 Ter. Ad. iv. 7.
* Meng-tsze in Ming-sin p. k. c. iii. 6 Ming-sin p. k. c. iii.
6 Baber nameh, p. 247.
XX. 24] THE BOOK OF PROVERBS. 703
assuredly be the lot of him who makes contentment his habit.
Then from purity of mind [disposition, heart] unite [fall in]
well with God's decree concerning thee, and with His power;
as sugar blends with milk." l For, says Asaph,
" Words and actions rest with man, but success is with the
Lord. But if the Lord does not grant success, man's efforts
are in vain." 2 " Speak not a word in presence of the Lord, to
do good to thyself after thine own will ; for thou knowest not
what is good for thee, that thou shouldst set thy [expecta-
tion] heart upon it," 3 says also Asaph.
"Astrology," says Borhan-ed-din, " ranks with disease, and
the study of it is forbidden ; because it does great harm to
men, and profits not. It is simply impossible to flee from
what the Most High has pre-determined in His power. If
misfortune is pre-determined for a man, God will bring it upon
him ; but He will also bless him with patience to bear it, in
answer to his prayers." 4
"Grieve not," said Timur; "whatever God has decreed shall
be ; and that which is committed to Him shall be also." 5 " I
have seen difficulties made easy," says an Arab poet, "and
every word of God come true." 6 For "whatever God decrees
takes place forthwith, and there is a cause for whatever befals
thee." T Thus,
" Ungr var ek fordhum
for ek einn saman,
tha vardh ek villr vega : " 8
" I was young formerly," says Odin, " and went about by my-
self; and so I went astray from the [right] way." " However,"
says the Book of Odes, " how [harmonious] uniform is the
decree of Heaven ! It ceases not ! But it is far from clear." 9
1 Akhlaq i m. vi. J Mishle As. i. 3, 4, 5- 8 Id - xiv - ' 2 -
* Borhan-ed-din, c i. p. 18. 6 Jellalled-d. Hist. Tim. p. 103.
6 Arab. poet. T Caab. b. Zoair. p. 147. 8 Havamal, 46.
9 She-King, iv. (vol. viii.) 2 and 6.
704 ORIGINAL NOTES ON [xx. 25
25 // is a snare to the man who devoureth that which
is holy, and after vows to make enquiry.
^?^ means rather ' to speak, swear, or vow with precipitancy,' than
' to devour.' Both Chald. and Syr. have : ' It is a snare for a man to
vow to the Holy One, and afterwards to repent.' A.V. follows the
Vulgate, ' ruina est homini devorare sanctos,' erroneously. The verse
is evidently intended to guard against rashness in holy things. LXX.
Taxy rt TWI/ ISiwv dyiao-ai ; incorrectly, but in the right direction.
" // is a snare" &c. " I am in duty bound, O Cyrnus, my
son," says Theognis, "to go by the just and knowing rule of
giving to either side his due, to soothsayers [sages, prophets],
to augurs, and to priests at the altars, lest I should incur
the shameful reproach of having committed an error." 1 "But
remember thy vow (or promise) to fulfil it." 2
" Let no sensible man," says Manu, " take an oath in vain
for a small matter ; for he who takes an oath in vain is thereby
destroyed [injured] both here and hereafter." 3 "And go,"
says Mahomet, " from those who make a joke of their reli-
gion." 4 " For reverence comes from faith, and is praised at
all times," 5 says Ebu Medin. And "what has been promised
[vowed] is to be given," 6 said the birds to the Muni Shaklya.
" Therefore," say the Rabbis, " be cautious (or prudent) about
holy things, whether in giving or eating" 7 [in practice]. "A
dream and a vow are twin brothers," 8 says the Arabic pro-
verb. " He tries to excuse his rashness [in making a vow],
because truth did not preside over [overrule] his action," 9 say
the Arabs. But " deny thyself," says Rabbi M. Maimonides,
who quotes Eccl. vii. 6, " no more than the law forbids ; and
do not bind thyself by oaths and vows from lawful things.
Such are they who afflict themselves continually with fasting,
&c. ; they are not on the right road." 10
1 Theogn. 555. 2 Sahid. Ad. 154. 3 Manu S. viii. in.
4 Al Qoran Sur. vi. 69. 6 Ebu Med. 79. 6 Markand. P. ii. 81.
7 Derek Erez Sutta, iii. 5. 8 Meid. Ar. pr. vi. 9 Meid. Ar. pr.
10 Halkut De'oth. iii. foL 12.
XX. 25] THE BOOK OF PROVERBS. 705
" Celebrate the feast of thy god," says the old Egyptian,
and " repeat it at its proper season. Oversight [negligence]
in this, angers him ; and thy doing it once and not after,
passes judgment [condemns it]." 1 Of a man over-righteous in
outward show, the Bengalees say that " he is a Yogi by instal-
ment ; wearing his matted hair down to the ground ;" 2 and
that " over-devotion is the token of a cheat." 3
And the Rabbis : " He who raises his voice in prayer is a
man of little faith ;" 4 "a fakir of his stick only," 5 say the
Hindoos ; " one who having killed a Rahat [Arhlt, Arhan,
a saint], strains through a cloth the water he drinks," 6 say the
Cingalese. " Neither the shorn head nor the long hair make
the saint," says Tiruvalluvar ; "it is rather, to abstain from
what the world reprobates." 7
" But he who, wittingly or unwittingly, commits bad actions
while performing pious deeds, is like a man who, while remain-
ing in a foul place, would anoint himself with perfume." 8
" Vows in trouble carping at the gods in prosperity." 9 " Be-
ware of a simple man who is over-righteous ;" and " if a com-
mon man [people of the land, labourer] is 'khasid,' pious
[over-righteous], dwell not in his neighbourhood," 10 say the
Rabbis, somewhat harshly.
" Yet," says the Buddhist, " he who from a desire to be freed
from transmigration, adheres to his vows with full purpose,
and without looking back (or turning back), by reading, hear-
ing, his Lama's instructions, will acquire a perfect and accom-
plished quality of mind (or thought)." 11 "Therefore make
thy vow after having considered it ; but to consider anything
after it is done is a fault (or vice)," 1 ''' say the Tamils.
"And keep the vows of thy life as thy life itself," 13 say the
1 Pat. Boulaq. xvi. 3 ; Egyptolog. p. 31. 8 Beng. pr. * Id.
4 Berachoth, B. Fl. 6 Hind. pr. Cing pr. 7 Cural, 280.
8 Lokopak. 117. 9 Telugu pr. lo Shabbath R. Bl. 104.
11 Byan chub lam-gyi strong ma. fol. 2. 12 Cural, 467. 13 Oyun
tulk. p. i r.
VOL. II. 2 Z
7O6 ORIGINAL NOTES ON [xx. 26
Mongols. " For a false [broken] vow destroys things which
neither fire nor water could destroy," 1 say the Rabbis. " He
that makes a vow," say they again, " is as one who builds a high
place ; and he who fulfils his vow is as one who offers sacri-
fice in that high place." 2 "Wise men, however, absolve men
of four kinds of vows : (i) vows of persuasion ; (2) hyperbo-
lical ; (3) of error ; (4) of necessity." 3
26 A wise king scattereth the wicked, and bringeth
the wheel over them.
< a wheel,' but not necessarily a wheel of the ' tribulum,' or
threshing-machine, in the East, as some understand it, because in
this case the ' tribulation ' is caused by the ' tribulum ' itself, rather
than by the wheel thereof. But these words seem to describe exactly
a king driving his chariot over conquered enemies and prisoners of
war, as we see it represented on most Assyrian and Egyptian monu-
ments ; as on that of Rameses Mei-Amun against the Khetas [Hit-
tites], where ' he thanks Amun for having made them litter for the
mares of his chariot.' (Pap. Sail. iii. p. 6, 7.)
"A wise king" &c. " Let the good king," says Kamandaki,
" who distinguishes between lawful and unlawful actions, and
who is bent on teaching [rearing] true men, protect his people
and put highwaymen to death." 4
"The holy man's rule of the people," says Han-fei-tsze,
" begins from the root ; he does not look only to the profit of
the people and stop there ; but he makes use of punishments,
not only to punish the bad, but because he holds to the root
[or principle] of it [improvement]. Uphold punishment,
and the people are quiet ; multiply rewards, and breed disso-
lute men. Therefore does he who governs a people use
punishments ; it is the [head] chief point in government ; for
rewards only disturb the root [motives] of the people.
"The disposition of men is gay and turbulent, and cares
1 Shabbath, 39, M. S. 2 R. Nathan Jebamoth, 109, M. S.
3 Mishna Nedarim, c. iii. i, and x. 8. * Kamand. Niti S. vi. 3.
XX. 26] THE BOOK OF PROVERBS. 707
little for laws ; display rewards, and the people will reckon by
merit ; use punishment, and the people will mind the law.
Reckon by merit public business will not be hindered by it ;
but use punishment, and dissolute people will not thrive." 1
" Wise kings," said Dimnah to the Lion, " punish publicly
those who offend publicly, but they punish privately those who
commit faults in secret." 2 "To govern by rule," says Confu-
cius, "and to regulate by punishment, restrains the people,
but without imparting a feeling of shame." 3 "These three
things," says Tiruvalluvar, "vigilance, knowledge [learning],
and decision, are indispensable to those who govern the earth." 4
" Let the king," says Manu, " make every effort to capture
thieves, for by it the glory of his kingdom is increased. For
the king who bestows on his subjects freedom from fear is
always worshipped by them, and sacrifice is always offered ;
this freedom from fear [security] being, as it were, an offering
to the gods." 5 "Let a king," says Chanakya, "root out an
enemy with the assistance of another enemy ; just as a thorn
in the foot is taken out with another thorn held in the
hand." 6
In the Shoo-King it is said : "Administer the government
to prevent disturbances and protect the country from danger." 7
And Choo-he 8 quotes the same book to show "that for a king
to see evil men and not to be able to repel them to repel
them and not to be able to remove them is indeed bad."
"Chastise robbers, and apprehend vagrants and deserters." 9
" One may feel pity for a murderer," says the Mandchu, " but
for the sake of justice one cannot excuse (or forgive) him." 10
" Those who, like dogs, bite one another, should not congre-
gate together, though sheep that are peaceable may do so.
So also if common people thus bite one another, the mind of
1 Han-fei-tsze, c. liv. 2 Sf. K. 'I**, p. 94. s Shang-L. ii. 3.
4 Cural, 383. 6 Manu S. viii. 302, 344346. 6 Chanak. 22.
T Ming-sin p. k. c. xi. 8 Com. Ta-hio, c. x. 9 Gun den s. mon. 905.
10 Ming h. dsi, 41.
2 Z 2
708 ORIGINAL NOTES ON [xx. 2/
the rulers cannot be at rest But if they congregate like sheep,
how can the mind of the great [rulers] be otherwise than at
peace ?" said Goba Setchen to Tchinggiz-khan. 1
" Through luxury," says Kamandaki, " the way of the world
is self-sufficient and made wayward by passion. Sunk in
hell, as it is, it can be upheld by punishment only. Only by
force of punishment does it stand on the eternal path followed
by the good;" 2 until as, "in king Dilipa's reign, robbery
became a tradition of the past." 3 " But he," says Manu, " who
in his folly hates the king, undoubtedly perishes ; for the king
sets his mind on that man's destruction ; and that soon." 4
And Menander :
" Ov TravreAws Set rots 7rovr//)ots fTrirpfTTfiv,
d\X dvTiTa.TTfcrd'' ft Be fir], T ava> /carco
fifj.S>v 6 /3ios Amerce /iTao-T/oe<eis oAos'" 5
" One ought by no means to give way to wicked men, but to
withstand them ; if not, our whole life will insensibly [una-
wares] be turned upside down."
27 The spirit of man is the candle of the Lord,
searching all the inward parts of the belly.
CIS natfb, not 'the spirit [HYI] of man,' nor yet the [physical]
breath or breathing of man, but the breath of the Almighty imparted
to man, when created after God's own image and similitude ; a breath
of life, or rather of ' lives,' b^n naE?3, Gen. ii. 7, that is, of immor-
tality ; that severed man from brutes, and knows of no ' missing
link ' of unbelief. It is distinct from God's Spirit [DTI] in nature
and operation ; " the Spirit of God hath made me, and the breath of
the Almighty, ^V? nptp3, hath given me life, "^ITV-l," Job xxxiii. 4.
This ' breath of the Almighty ' is common to all men on the face
of the earth, ' made of one blood,' as God's creatures, ' IK <rov yap
yevos to-fj-ev,' (Hymn Cleanth. 4); it asserts its origin in its yearnings
more or less intelligent ; in sacred offerings and sacrifices of some
1 Tchingg.-khan, p. 9. 2 Kamand. Niti S. ii. 40. 3 Raghu
Vansa. i. 27. 4 Manu S. vii. 12. 6
XX. 27] THE BOOK OF PROVERBS. 7OQ
kind among all nations ; it aspires upwards ; ' in it we live and have
our being ;' it gives consciousness, and so far enlightens man ; is
the 'abhimantaram Ishwaram,' the lordly inward monitor [con-
science] of Hindoo ethics [Manu S. i.]. ' Their thoughts,' says
S. Paul, ' the meanwhile accusing or else excusing one another,' Rom.
ii. 15. It is thus well said to be 'the lamp of the Lord,' ttfe'n,
searching the inward man ; for ' while there is a spirit in man, yet
era;} ^B> ro?, ' the breath of the Almighty giveth them under-
standing,' Job xxxil 8.
" The spirit of man? &c. " With the great lamp called
understanding in hand, man shall see happiness," says the
Shivaite. 1 " That light (or lustre) gleam, like the morning
star, is within ourselves," says the same authority. 2 " For to
know oneself is the chief object. Is there, then, any one on
earth who can make it plain to us ? If we know not our own
selves, we cannot know others, assuredly." 3 ,
" Understanding is a lamp," and " understanding is an eye,"
says the Buddhist. 4 [Compare also the pehlevi ' gatman,' that
means both 'brilliant light' and 'the soul,' as either giving
light or being in light ; and is called the ' light or soul ' of
Ahura Mazda in the first man and woman. 5 ]
" When Adam and Eve were driven from Paradise into a
strange land which they knew not and which they had never
seen, they were as dead ; because they were still filled with
luminous grace, and their hearts were not yet turned to earthly
thoughts, but they were still [obedient] under God's sway,
and still retained His brilliant light They could look into
heaven and see the angels of God praising Him. But after
they had fallen, they could only see things near at hand ;
which is all that the flesh can do." 6
" Thus also the lamp of the perfect way, which is [inside
or] in the midst of man, is chief," 7 says the Buddhist. "The
1 Vemana pad. i. 164. 2 Id. ibid. ii. 205. 8 Id. ibid. iii. 76.
4 Manggala thut. 2. 6 Bundehesh, xv. Book of Adam and
Eve, v. ii. J T'hargyan, fed. 10.
710 ORIGINAL NOTES ON [xx. 2/
animal soul," says Lee-tsze, "is the gift of Heaven. That
which comes from Heaven is clear and expansive [tends
upwards] ; that which comes from the earth is thick and
compact [gross, tending downwards]. When the animal soul
departs from the form [body], each returns [the soul and the
body] to that which is meet [congenial] for it ; therefore it is
called ' kwei,' that means ' to return,' for it returns [soul and
body] to its proper [or fitting] abode" [the soul upwards, but
the body downwards, to the earth. Compare these remark-
able words with Eccl. xii. 7 ; iii. 2i]. 1
" The soul alone [spirit, atma] first enlightens the intelli-
gence, before the senses ; as a lamp sheds light on a vessel ;
but the soul receives no light from such gross elements. The
soul desires no other light [than its own] ; as a lamp does not.
crave the light of another lamp." 2
" The inward soul (or spirit) having entered the body by the
rays [paths] of the organs of sense, and having acquired five
qualities of the senses while enveloped by the body, [leaves it
and] goes away at death," said Manu. "And as in clear
water a man sees his form with his eye, so also whatever is
ascertainable by the organs of sense is seen by spiritual know-
ledge. Just as a lamp lighted beforehand makes objects
around it clear, so also the five candlesticks of the senses,
lighted by supernatural knowledge, are dependent on that
light," says Manu. 3
" The inner soul (or spirit)," said Vyasa to Shuka, " is that
which sees [perceives] everything ; with the lamp of know-
ledge lighted, man sees the soul [Brahma] by means of his
spirit." 4 "Fresh objects (or motives) arise continually, like
the fellies of a wheel. But the mind acts the part of a lamp,
with senses refined by the understanding." 5
Mahmud Shebisteri begins his mystical work, ' Gulshan-raz,'
1 Lee-tsze, c. i. p. 5. 2 Atmabodha, 27, 28. 3 Maha Bh.
Shanti P. 74337441. * Id. 9046. 6 Id. 9010.
XX. 27] THE BOOK OF PROVERBS. 711
with these words : " In the name of Him who taught the soul
to think, and lighted the lamp [or taper] of the heart with the
life of the soul." 1
" The soul, great and awful ! born of Nu [primordial ex-
panse], the abode of Osiris, of the Sun, of Light." " My soul,
says the dead in Amenti, is from the beginning ; it comes
from the reckoning of years." " The eye of the sun formed a
soul for me, preparing the germ (or substance) of it" 2 " There-
fore," says the Mazdayasnian, " I praise and extol the per-
fect (or excellent) purity, the excellent knowledge, the excel-
lent virtue (or uprightness), the excellent rectitude, and the
[light] brilliancy given by Mazda to man, for his own use
[through life]." 3 " For the soul makes known everything a
man does in the dark, and what he does in the light," 4 say the
Rabbis.
" Desire, above all," says Narada, " the germ (or seed) of
every kind of knowledge, the lamp to be had for the blindness
of ignorance ; truth to be got from the [pith] essence of the
Vedas." 5
"The heart of Buddha [God, ' Borhan-u-jiroghen,' divine
nature or supreme intelligence]," says the Mongolian Buddhist,
is for all living beings ; and by pervading thoroughly one's
life (or existence), that life becomes [Borhan-u-jirogdu, Buddha-
hearty] godly." 6 "I chuh ke sin :" "To be a candle [to en-
lighten] for his heart," is a Chinese expression. 7 " Remove
the darkness of ignorance and trouble with the lamp of intelli-
gence (or wisdom)," said [Buddha] to the gods." 8
" The self-existent Spirit (or soul, atma) considered : If this
being man whom I have formed, can speak, breathe, see,
&c., without me, then who am I? I will enter into him.
1 Gulshan-raz, Introd. 2 Kit. of the Dead, xcii. 3, 4- 8 Yacna, i. 48.
4 Yalkut Mishle in Prov. xx. 27. 6 Narada, i. 83. 6 Tonilkhu
y. ch. ii. p. 101. 7 Quoted in ' chuh,' candle, see Medh. Diet.
8 Rgya-tcher r. p. c. iv. p. 41.
712 ORIGINAL NOTES ON [xx. 2/
Having [divided the limit] made a division where the hair is
parted on the forehead, he made a hole there and entered the
body, where he [the Eternal Spirit] has three seats : (i) the
right eye ; (2) the inner mind ; and (3) the [region] atmo-
sphere [hridayakasha] of the heart. He then beheld this man
Brahma [purusham Brahma], that is, man animated with and
by the Eternal Spirit, or soul of the universe, ' purusha,' mul-
tiplied indefinitely; the very same and everywhere, 'vrihatta-
tama.' 1 [' Purusha' is explained in ' Sayana's Com.' to be the
expanded soul of Brahma resting in the body of man : ' pura '
and ' shas,' to abide.]
"The soul," said Vidura to Dhritarashtra, " is indeed wit-
ness of itself ; of what is done or not done ; of pleasure for a
good action, and of pain for a sinful one. Action gets its
deserts everywhere ; not so, what is not done. Such men as
thou, O Desaratha, sin against knowledge/' 2
" The study of man," says Confucius, " consists in enlight-
ening the brilliant virtue. What, then, is that brilliant virtue ?"
Choo-he answers : " That which man has received from
Heaven." 3 That is the root ; love for the people is the branch.
Tai-kea [a chapter of the Shoo-King] quoted by Ts'heng-tsze, 4
says that Ching-t'hang had his eyes always fixed on the
"clear, bright decree [life] of Heaven ;" which Choo-he para-
phrases thus : " It is what Heaven gave me ; which, as regards
myself is virtue."
" Tsai-go, one of Confucius's disciples, said to him one day :
' I have heard much about the ' kwei-shin ' [departed spirits],
but I do not know what they are.' Confucius replied : ' The
breath [ke] is an emanation of the Spirit of Heaven [Yang],
and the 'p'hih' [animal soul or body?] is an emanation of
[Yin] the Spirit of the Earth. The union of 'kwei' with
1 Rig-V. Aitareya Upanishad. iii. sect. 13. * Maha Bh. Stri P. 81.
3 Ta-hio Com. c. i. * Id. ibid.
XX. 27] THE BOOK OF PROVERBS. 713
'shin' [lit. departed spirits with the Spirit] is a very sublime
doctrine. But the combination of these two words is intended
for the common people, to make them fear the gods." 1
" He, then, who takes life to be ' the soul,' takes a rope for
a snake, and may well be in fear. But he who acknowledges,
' I am not [in] life, but [in] the Eternal Spirit,' may well be
free from fear." 2 " By the expressions, ' It is so, It is not so,'
one may judge of the excellence of the living spirit in man ;
but the [superior] excellence of the spirit Brahm (or Brahma)
is judged by the mighty words, 'Tat twam asti:' 'This
[myself and the] universe is thyself.' And the abiding con-
sciousness that 'Even I am Brahma' [Brahmafvasmi], dissi-
pates all ignorance, as medicine drives away disease." 3
[Compare Timaeus Locrus, 4 "0eos rav Se T
p.e<r66ev e<i\l/as eirayayev ea>, Tre/DiKaAv^as avro oXov
aurav /cepacra/iei'os K.T.\." " God having kindled a soul in the
centre [middle] of the world He had made of a perfect round
form, then brought the soul outwardly, and enveloped in it
the whole universe, mixed up the whole together, working
out that soul in various objects," &c.]
" The spirit/ 5 continues the brahman, " rising in the atmo-
sphere [region] of the heart, the sun of self-consciousness (or
wisdom) then dispels the darkness, and pervades everything,
holds everything, shines everywhere, and enlightens every-
thing." 5 " Glory, then, glory be to that supreme [Spirit]
Brahma, who is Pradhanam [nature, self-existent, and supreme
intelligence, &c.] ? who reveals the truth in the hidden recesses
of the heart." 6 And, says Lucretius, 7
" animum dico, men tern quem sasp& vocamus,
in quo consilium vitae, regimenque locatum est,
esse hominis partem nihilo minus ac manus et pes :"
" I hold that the spiritual principle in man which we often call
1 Tsi-i, Li-ki, c. xix. * Atmabodha, 26. 8 Id. 29, 36.
4 De Anima Mundi, p. 548, ed. G. 6 Atmabod. 66. ' Vishnu
Pur. iii. 3, 17. 7 Lib. iii. 94, 4> 217, 397, 801, &c.
714 ORIGINAL NOTES ON [xx. 28
Mind, and that directs and rules us through life, is as much a
part of man as his hand or his foot." " The perfection [best
part] of the brute is outward," say the Osmanlis ; " the best of
man is inward." 1 "O Lamp of the world !" said to Shakya
as Bodhisatwa ; "O Lion of men ! thou hast conferred a great
benefit on the world by dissipating the darkness thereof." 2
"The results of giving a lamp to a bhikkhu are [for the
giver], an excellent progeny, a perfect body [members, large
and small], and wisdom." 3
"The best candle for a man is [pwyll] sense," 4 say the
Welsh. "So then," answers the Mongol, "yield not [obey
not] to the words of others, but follow thine own good mind
[heart or thought]." 5 And Abu Ubeid : " Light thy lamp [of
faith] ere the darkness [of death] comes." 6
Yet we can hardly wonder at old Kassupa being puzzled
by like questions of king Milinda, which " he could neither
swallow nor throw up ; but made him despair." 7
28 Mercy and truth preserve the king: and his
throne is upholden by mercy.
"Mercy and truth" &c. " Looking upon this world as upon
a mirage [lit. deer-thirst]," says Kamandaki, " let a good king's
intercourse with his people be for virtue and happiness.
Neither the moon [lit. camphor-florist ; both camphor and
moonbeams are said to cool] nor a pond of full-blown blue
lotuses, please the mind as much as that which is done by a
good man." 8
Han-fei-tsze [who lived under the emperor She-Hwang-Ti,
founder of the Ts'in dynasty, that burnt all literary works,
B.C. 213] said : "At present one does not know how to govern.
I say, then, gain the heart of the people ; seek to gain the
1 Osm. pr. 2 Rgya-tcher r. p. c. xiii. p. 153. 3 Putsha
pagyen. Q. 170. * Welsh pr. * Mong. mor. max. R.
6 Abu Ubeid, 44. 7 Milinda pafio, p. 5. 8 Kamand. Niti S. ii. 15.
CX. 28] THE BOOK OF PROVERBS. 715
heart of the people, and then you may rule." 1 "Withhold
not good government from the people, but protect the people's
business with good government. And show mercy ; for men
with broken hearts [lit. broken livers] get them bound up by
generosity," says Husain Vaiz. 2
" Virtue [dharmam, religion or law] is the protection of the
people, with the eye of the king over his people [attendants].
For virtue is the thing paramount, for those in the world who
cultivate it," 3 said Vyasa to Yudhisht'ira. " God," says the
Georgian, " loves three qualities in kings : kindness, conde-
scension, and long-suffering." 4 " O king," said the people to
Kanashinipali, who was like a father and mother to all beings,
as the blind leans on his guide, and the babe on his mother,
so also does all that breathes in the world lean upon thee." 6
" Keep not the hand of mercy from thy subjects, O king,
but protect their labour with thy mercy." 6 " Meekness [mode-
ration, mercy]," said El Mamun, " is beautiful in kings, except
in three cases : when a man despises government, when he
resists authority, and when he reveals secrets." 7 And Aisha
said : " When thou rulest, be gentle." " The firmness of the
kingdom rests on justice," says AH. 8 " Thy kingdom, O king,
is made stable through justice ; and thy work acquires stability
from thy justice." 9
" Virtue," says the Chung-King, " is the root of government.
Government that is not virtuous is not [full] complete. Punish-
ments also, if they are not virtuous [equal and just], are an
injury. Therefore should the prince be earnest in cultivating
virtue ; careful in his government, and cautious in administer-
ing punishment." 10
"The king who is modest, not proud of his knowledge,
who is attached to his guru and to the Shastras, is never over-
1 Han-fei-tsze, c. i. * Akhlaq i m. xix. 8 Maha Bh. Shanti
P. 1136. 4 Sibrzne sitsr. xxxiv. 51. 6 Dsang-Lun, fol. 4.
6 Akhlaq i m. xix. ' Eth-Thealebi, 85. 8 Ali ben A. T. 39th max.
' Akhlaq i m. xv. 10 Chung- King, c. viii.
7l6 ORIGINAL NOTES ON [xx. 28
whelmed with difficulties/' " For modesty is the ornament of
kings," says Kamandaki ; " for royalty has this inherent dis-
tinction, that it is of itself an exalted position." 1 "Brains
[prudence] should reside in the head of the friend of the city
[commonwealth, state]," said Godurz to king Ka'obs ; " for
rashness and violence do not avail [never answer, niayed
bakar]." 2
" Government with equity," says Confucius, " is like the
North Star, which is stationary while all other constellations
revolve round it." 3 " Govern the people with virtue ; regulate
it with propriety ; it will then acquire a sense of shame, and
will mend." " Only filial piety [hiao] and affection towards
brothers are needed in good government. They constitute
government. Do they not make the true ruler?" 4
" Government depends on the man who governs ; and lies
in him. He must choose his men according to himself, and
frame himself according to the right way, and frame this right
way with the love for mankind." " Such a man as the emperor
Shun, of such transcendent virtue, is indeed worthy to receive
the command " [either ' from heaven,' or ' to govern '], says
again Confucius. 5 "For the lord," says Manu, "who seeks
good for his soul, must always forgive personal offences, chil-
dren, old people, and them that are sick." 6
" He," says Confucius, " who can govern a kingdom by
courtesy (or gentleness), what is there he cannot do? If he
cannot rule the kingdom by gentleness, what is his gentleness
worth?" 7 Ts'heng-tsze 8 quotes a passage from the She-King
in which it is said of Wen-wang that " he far excelled all other
kings. He shone brightly by observing the object (or aim) of
his consistent behaviour. As prince, he practised benevolence ;
as subject, he was respectful ; as son, he shone in filial piety ;
1 Kamand. Niti S. i. 58, 64, 65. 8 Shah nam. vol. i. 341.
3 Shang-Lun, ii. i, 3. * Id. i. 2, 21. 6 Chung-yg.
c. xvii. and xx. 6 Manu S. viii. 312. 7 Shang-Lun, iv. 13.
8 Ta-hio Com. c. iii.
XX. 28] THE BOOK OF PROVERBS. 717
as father, in tender affection ; and in his intercourse with \iis
people he practised sincerity."
Likewise Choo-he, 1 in his Commentary, says that " affec-
tion [kindliness] is the [kiiin-tsze] superior man's bearing to-
wards the multitude." And he says further : 2 " Let a [kiiin-
tsze] ' gentleman' [in the real meaning of the term], when high
in office, show pity towards orphans, and the people will not
oppose him. Such conduct becomes a 'real gentleman.'
And further : What you dislike in your superiors, do it not
to your inferiors ; and what you dislike in low individuals, do
it not to your superiors." The Book of Odes says : 3 " The
[kiiin-tsze, lit. son of prince] gentleman who gives pleasure to
others, is alone the father and mother of the people."
"A king," says Kamandaki, " endued with all virtues [Niti
Sara, iv. I 20], abides contented like a father, and is king
wherever the people dwell that are prosperous under his rule." 4
" Considering," said Muhammed Aurungzeb 'Alumgeer, " that
the earth and Heaven stand firm through justice, I venerate
Providence by showing mercy and pity to my subjects, both
great and small." 5
" and truth" &c. Choo-he then goes on to say in his Com-
mentary : " He that rules a kingdom cannot but be truthful
[sincere]. If he deviates from the truth, his kingdom is in
danger. But let him gain the affection of his people, and he
will keep the kingdom ; if he loses the multitude, he loses the
kingdom. If he has virtue in himself, he will hold the people
of the land ; and if he holds the people, he will hold the
country. Virtue, then, is the root, and the wealth of the king-
dom is the fruit thereof." E-yun [B.C. 1750] said to his
minister Th'ae-kea : " He who improves himself, who is
sincere in his virtue, [harmonizing] condescending (or cour-
teous) towards his inferiors, he alone is an intelligent prince." 6
1 Ta-hio, c. ix. 2 Id. c. x. 8 Od. ii. 2, 3. * Kamand.
Niti S. iv. 21. 6 Aurungzeb's firman about tribute. 6 Shoo-
King, iii. 6.
7l8 ORIGINAL NOTES ON [xx. 28
" If a prince," says Meng-tsze, " loves benevolence, he will
not have an enemy under heaven. But if he is not of a bene-
volent disposition, to the end of his days he will have sorrow
and disgrace, and fall into ruin and die. Benevolence is a
man's peaceful [abode] state, and justice is the way in which
he is to walk." 1 "Rama," said Dasaratha to Kaikeyi in
despair, " conquers people with truth, and the poor with
liberality, his teachers by submission, and his enemies in battle
by the strength of his bow." 2
" Truth, O king," said Shakuntala to Dushmanta, " is the
[best] highest religion [Veda]. Truth is the supreme order (or
commandment)." 3 "A king," said Vidura to Yudhisht'ira,
"has 'to eat' truth, good, and quarrels, like food, with his
[companions] allies." 4
" Mrj Trapifi KaXa a-
ei Se JT3
"Do not overlook good and great actions," said Pindar to
Hiero. " But [forge] beat thy tongue on the anvil of truth."
" I won the good-will of God's people," said Timur, " through
justice and equity. I showed clemency to the guilty and to
the innocent : I gave judgment according to truth ; and by
kindness I got a place in the hearts of my people ; and I drew
the pen [reed, qalam] of forgetfulness over their misdeeds." 6
" Thy kingdom sjiall be established and confirmed to thee, O
king, if thou makest justice thy helper [counsellor]. Because
Naushirwan made choice of justice, his name is good until
now, and is held in remembrance." 7
Confucius says, 8 that " in order to govern well, a king should
know how to govern his own house, and his own heart and
person." And Ts'heng-tsze explains this in his Commentary
1 Hea-Meng, vii. 7, 9. 2 Ramay. ii. xii. 26. 3 Maha Bh.
Adi P. 3098. 4 Id. Vana P. 260. 6 Pyth. i. 165.
6 Tuzzuk i. Tim. 6. 7 Pend n. p. 13. 8 Ta-hio, c. i.
XX. 28] THE BOOK OF PROVERBS. 719
to mean that " the king may learn all that without going out
of his house ; for filial piety will teach him his duty towards
princes ; brotherly love, his duty towards his superiors ; and
doing to others as we should wish it done to ourselves, will
teach him love for the people." 1
The praises of the emperors Hwa [of the Chow dynasty]
and T'hang [of the Yin dyn.] are thus told in the Gun den sen
zi mon: 2 "They comforted the people, but inquired after and
punished crime. In the morning they sat for judgment and
inquired after the right way. When their folded hands hung
down, it was because everything appeared clear and plain.
They cherished the people and looked to their support. They
treated alike [lit. made one form] both those that were far
and those that were near. They welcomed strangers, and
escorted them back with distinction to their sovereign (or
lord)."
That was indeed the golden age [B.C. 1795 H2o]. 3 "For
the Phcenix sat cooing on the trees ; the white colt [the sun]
roamed in the meadow [expanse of heaven] ; favour and pros-
perity covered even the grass and the trees, and well-being
reached even to ten thousand nations [the whole world]."*
As in the Treta yuga [second 'yuga,' or age of Hindoo chro-
nology, of 1,296,000 years], when under the holy-minded,
illustrious, excellent king Harischandra, there was no famine,
no untimely death, &c. ; neither was there a woman who did
not always remain young." 5
"Justice," said Vidura to Dhritarashtra, "is preserved by
truth ; science is kept up by meditation ; beauty, by cleanliness,
and high birth, by good conduct." 6 "Let a king overcome
himself first by gentleness [moderation, humility] ; then let
him win his ministers with it, and his servants, his sons, and
his people. Such a king is praised far and wide as a blessing." 7
1 Ta-hio Com. ix. 2 1. 97128. 3 See Shoo-King, bk. iv. 4,
and iii. i. 4 Gun den sen zi mon, 129144. 6 Markand. Pur. vii. I.
6 Maha Bh. Udyog. P. 1132. 7 Kamand. Niti S. i. 23, 24.
72O ORIGINAL NOTES ON [xx. 28
" Mildness is an excellent duty. Therefore let the king pro-
tect with it the humble [mean] man, but not the man who
seeks his own." 1
" Non puo esser buon Re de gli altri,
chi non Pe di se stesso:" 2
" He cannot be a good king of other people, who is not first
king of himself [self-governed]," say the Italians. "The
prince," says Ajtoldi, " whose word is to pass current among
the people, should have his tongue laid with sweetness, in
order that his words be praised." 3 " The prince who wins the
hearts and gives good laws, preserves his government in pros-
perity, and it continues high and firm. He should be merciful
and have a tender heart If he has a tender heart, his actions
will also be tender and kind. The head of the people must
have princely earnestness, and with it mildness also." 4
"As much as lieth in you," says the Oyun Tulkigur, " when
you are in a high position (or dignity), agree with all, be kind
and condescending." 5 "In making laws," say the Chinese,
" one cannot but be strict ; but when enforcing them, one ought
to remember mercy." 6 " For when the Lord is gentle and
considerate, his servants live amicably among themselves." 7
" The pleasure [well-being] of the common people should be
the pleasure of the khan," said Goba Setchen, one of Tching-
giz-khan's ministers, to him. 8
"A bad king," says the Tibetan, " in presence of the enemy,
only thinks of his own safety, trusting himself to senseless
ministers who, bit by bit, compass his own death. But a good
king in such circumstances only thinks of his people ; like a
mother who is especially sorry for the child that is sick." 9
" Meng-tsze said to Seuen, king of Tse, that when a king
looks upon his ministers as upon his hands and feet, they
1 Kamand. Niti S. ii. 6, 7. 2 Ital. pr. 3 Kudat-ku Bil. xiii. 70.
* Id. xvii. 42, 55, 104. 5 Oyun Tulk. p. 12. 6 Hien w. shoo, 85.
7 Gun den s. zi mon, 329. 8 Tchingg.-kh. p. 8. ' Legs par
b. p. 135, 136.
XX. 28] THE BOOK OF PROVERBS. 721
look upon him as upon their own bowels [heart] ; but when
the prince looks upon his ministers as upon his dogs and his
horses, his ministers look upon him as upon a ' man of the
kingdom ' [common man]. And when the king looks upon
his ministers as upon the grass of the earth, then his ministers
look upon him as upon a robber and an enemy." 1
" If the prince is benevolent, there is no one that will not
be so. And if the prince is just, there is no one that will not
be just also." 2 "Good government," says Meng-tsze else-
where, " is not like good instruction, to gain the people. The
people fear good government, but they love good instruction.
Good government procures the people's wealth ; but good
instruction wins their hearts." 3
" The ruler of a kingdom," says Confucius, " ought to observe
the following nine rules : (i) to order himself aright ; (2) to
respect [honour] wise men ; (3) to love his parents ; (4) to
honour men high in office ; (5) to be kind to others of inferior
rank ; (6) to treat the people as he would his own children ;
(7) to call to himself the best workmen ; (8) to welcome
strangers ; (9) to treat well his great vassals." 4 " It is difficult,"
says the Tibetan, " for a king to acquire fame ; and when
gotten by goodness of heart, it is hard for him to hold it. For
while enjoying his reputation, his fortune is consumed [in wars,
pageants, &c.]. A king finds himself in many a great fire." 5
" Liberality, alms-giving, kindness and truth, good morals
(or good conduct), humility, valour, resolution, are gifts which,
if made to a prince, are well suited to him," 6 says the Shivaite.
" It is true," says Tiruvalluvar, " that the king preserves the
land ; but good rule [even balance] and justice preserve him." 7
" Tung-kung asked : ' How ought a prince to act towards the
people ?' Confucius answered : ' Let a prince treat the people
(or his subjects) with courtesy, and they serve him with sin-
1 Hea-Meng, viii. 3. 8 Id. ibid. viii. 5. s Ibid. xiii. 14.
4 Chung-yg. c. xx. 6 Legs par b. p. 162. Vemana pad. iii. 36.
T Cural, 547.
VOL. II. 3 A
722 ORIGINAL NOTES ON [xx. 28
cerity [faithfully].'" 1 "Yu's injunctions to his twelve gover-
nors were : How important to [feed] maintain the people !
Therefore attend to the seasons [of sowing and reaping]. Be
gentle towards those that are far, and give assurance to those
that are near. Be kind to the virtuous, sincere towards the
good, and root out all wicked men." 2
" ' See,' said the Emperor to one of his ministers, ' the people
are not in harmony among themselves ; teach them the pre-
cepts.' But recollect : It consists in gentleness. And Kaou-
yaou said to Yu : 'Yu, administer punishment; but be intelli-
gent [as regards the nature and extent of the offence], and the
people will be true to you.' 'O you [22 men, a president,
9 officers and 12 governors],' said Yu : 'Take care! consider
the seasons, and throw light on the ' celestial undertakings '
[either the seasons, or the government of the Celestial Empire,
China]. Then Yih said to Shun : ' Consider well ! virtue
consists in good government ; and good government con-
sists in making the people prosperous. Regulate the virtues ;
multiply useful articles ; promote life, and cause harmony to
prevail.' " 3
" Tsze-loo asked about government Confucius said : * Set
the people a good example and encourage them. What more,
pray, do you want? I tell you, Be not remiss in doing it.'" 4
" Chung-kung asked the same question. Confucius answered,
among other things : ' Forgive small offences, and promote
men of worth and talent.' And when Yen-yuen asked what
he ought to do for his people, Confucius answered : ' Enrich
them.' 'When they are rich, what more?' ' Instruct them.'" 5
" If the king regulates himself, while governing the kingdom,
what difficulty will he meet with ? But if he is not able to
regulate his own conduct, how will he regulate [govern]
others ?" 6
1 Shang-L. iii. 19. * Shoo-King, bk. i. 2. 8 Id. ibid. &c.
4 Hea-Lun, xiii. i. 5 Ibid. ii. 9. 6 Ibid. 13.
XX. 29] THE BOOK OF PROVERBS. 723
29 The glory of young men is their strength : and
the beauty of old men is the grey head.
" The glory" &c. " When thou hast reached the prime of
life," says the Mandchu, " trust not in thy strength ; and
when the tale of thy years is reduced [old age], spend thy
time to the best advantage." J " Greatness of body," says
Abbas ben Merdasi, " is not a man's glory ; but his glory lies
in the nobleness of his disposition [generosity] and goodness." 2
So says the Arab. And the Greek :
"'HS' d/aexT), TO y" apurrov fv dvOpu>TTOHTiv aeOXov
KaAAioroi/ re <e/jtv ytyvercu dvSpl ve<p'" 3
"Virtue, which indeed is the best prize among men, never
shines so brightly as when carried by a youth."
" The breath of a young man goes from him when an old
man approaches him ; but by rising in presence of the aged, he
recovers his breath," says Manu. "And these four things
always increase in a well-behaved youth, who salutes and
respects the aged age, wisdom, good reputation [fame], and
strength." 4 " The form (or beauty) of a man full of life is his
real ornament in a public place of concourse [assembly]." 5
" Make no boast, however, of either thy wealth, thy birth, or
thy youth ; for it is all gone in the twinkling of an eye," 6 says
the Hindoo.
" Little courage [manliness]," say the Chinese, " is the
' resentment ' [result] of the blood [animal spirits] ; but great
courage is produced by a feeling of justice and propriety.
No one ought to cherish the resentment that is wrought
by mere animal spirits. But as to the resentment that comes
from a feeling of justice and propriety, no one should be
without it." 7
1 Ming h. dsi, 57. * Hamasa, p. 587. * Tyrtaeus, iii. 13.
4 Manu S. ii. i. 120, 121. 6 Kawi Niti S. Moha Mudgara, 4.
7 Chinese max.
724 ORIGINAL NOTES ON [xx. 29
" and tlie beauty of old men" &c. " There is a time for the
flower to blossom again," says the Mandchu, " but man can-
not always remain young." 1 " But he alone grows worse by
ripening," say the Cingalese. 2 " The body is bent, the gait
wavers, there are gaps in the teeth ; the sight fails, deafness
increases, the mouth stutters, the speech is uncertain ; neither
friend nor even one's wife hearkens to it. Alas ! how hard is
old age for a man ! Even a son is estranged from him," 3 says
the Hindoo ; and Kaqimna also.
" The limbs become feeble, the head gets grey and bald,
the teeth drop, the gait and the face likewise, and the hand
grasps the staff that trembles in it ; but the delusions of
hope do not leave man." 4 Yet " when sixty years old, then
dotage," 5 say the Telugus. "Bis pueri senes." 6 "Still, if the
body gets old, the heart does not." 7 " In the three ancient
dynasties [of China], old age was honoured according to
years. The [kiun-tsze] ' gentleman,' when old, no longer went
on foot [because the state provided him with a carriage], and
the common man, when old, no longer walked and toiled for
his food [because he was taken care of]." 8
"A man," says Manu, " is not therefore old because he has
a grey head ; but the gods call him old who is well-read [well-
instructed]." 9 For, say the Greeks,
"IIoAia xpovov /t^vims, ov <pov?7O-a>s'" 10
"White hairs show time, but not sense." "Yet," say the
Chinese, "an old man who is not grave [honourable and
respectable], will cause the ruin of his children and nephews" 11
[grandchildren].
" If once I was a boy," said old Nestor, " now, at all events,
old age clings to me. So let me give good advice :
1 Ming h. dsi, 94. 2 Athitha w. d. p. 46. 3 Vairagya shat. 74.
* Moha Mudgara, 15; and Papyr. Prisse, pi. i. 6 Tel. pr. 6 Lat. pr.
7 Ozbeg. pr. 8 Li-ki v. (Wang-che). 9 Manu S. ii. 156.
10 -yviafi. nov. 11 Chinese pr. G.
XX. 29] THE BOOK OF PROVERBS. 72$
TO yap yepas ecrrt yepovrwv"
al^fida-a-ovcri, vcwrepoi
It is the privilege of old men. Younger ones may handle the
spear, and trust to their strength. Yet choose rather,
euToX/xos ftvai Kpive, roX/tij/aos 8e ft??' 2
to be brave and courageous, than rash," say also the Greeks.
" For young men may die, though death comes to old men,"
says the Ozbeg. 3 " Kissagotami seeing some of the lamps [in
the temple] going out and some burning, said : 'All rational
(or living) beings are like the flame of these lamps, some
[trimmed] burning, and some gone out. Those alone who
enter Nibban are at rest.'" 4
Rabbis, however, differ from our text ; for they tell us that,
" whereas youth is a wreath of roses, old age is a crown of
thorns." 5 " Fear old age," say the Greeks ; " for it does not
come alone" [it brings infirmities] ; but they say also that
" co-OXov yap dvSpos yTJpas fwrpooyyopov'" ' 6
11 in a good man, old age is kindly and affable." " Habet
senectus honorata praesertim tantam auctoritatem, ut ea pluris
sit quam omnes adolescentiae voluptates. Sed in omni ora-
tione, mementote earn me senectutem laudare, quae funda-
mentis adolescentiae constituta sit." " I praise," says Cicero,
" only the old age that rests on a youth worthily spent For
old age is to be pitied that needs an apology." " Non cani
nee rugae repente auctoritatem arripere possunt:" "Neither
white hairs nor wrinkles can of themselves at once claim
authority; but a worthy old age reaps the best and choicest
fruits of moral influence." 7
1 II. ^. 321325. 2 yvw/i. pov. 3 Ozb. pr. 4 Buddhagh.
Par. x. p. 1 1 6. 6 Shabbath R. BL 323. r""M- P ov -
T Cato M. de Senect. 18.
726 THE BOOK OF PROVERBS. [xx. 30
30 The blueness of a wound cleanseth away evil : so
do stripes the inward parts of the belly.
y$$ rrhian, lit. ' wales that make wounds ' are a cleansing pro-
cess (or measure) for the wicked, and ' stripes [plagues, beating] reach
his inward parts,' his heart, &c., make him think and repent. Chald.
and Syr. follow the LXX. vrrwrria KCU o-vvrpipnara a-vvavrf Ka/cots,
' ulcers and bruises happen to the wicked.' A. V. follows the Vulgate :
' livor vulneris absterget mala, et plagse in secretioribus ventris.'
"The blueness of a wound" &c. " One act of contrition," say
the Rabbis, "is better than repeated lashes of the whip." 1
" But they, too, have their use," thinks Esop. " It is useless to
respect a bad man ; avrov Se TUTTTWV irXelov ufaXvjdri ; a good
beating will do him more good." 2 Witness the "o7/,wSt ai/zaro-
(ro-a, reeking wale on the broad back of Ulysses, that brought
him to his senses, as he sat trembling,
aAy^cras 8 a^oeiov iSutv, o7rojJ.6pa.TO Sa/c^ov,
in pain, and looking foolish, wiped away a tear." 3 " Yet even
this," says the Ozbeg, " will not cleanse the foulness within." 4
1 Berach. 7, M. S. a Fab. xxi. * II. /3'. 268. 6 Ozb. pr.
Printed by C. Green & Son, 178, Strand.
14, HENRIETTA STREET, COVENT GARDEN, LONDON;
20, SOUTH FREDERICK STREET, EDINBURGH.
CATALOGUE OF SOME WORKS
PUBLISHED BY
WILLIAMS & NOKGATE.
Ainsworth (Eev. W. M.) Memorials of. "With Portrait. Crown
8vo, cloth. 6s.
Alviella (Count Goblet d') Lectures on the Evolution of the Idea
of God. Translated by the Rev. P. H. WICKSTEED. (Hihbert Lectures, 1891.)
8vo. 10s. 6d.
Baur (F. C.) Church History of the First Three Centuries. Trans-
lated from the Third German Edition. Edited by the Rev. ALLAN MEXZIES.
2 vols. 8vo. 21*.
Baur (F. C.) Paul, the Apostle of Jesus Christ, his Life and Work,
his Epistles and his Doctrine. A Contribution to the Critical History of
Primitive Christianity. Edited by E. ZELLER. Translated by Rev. ALLAN
MEXZIES. 2 vols. 8vo, cloth. 21*.
Beard (Rev. Dr. C.) Lectures on the Reformation of the Sixteenth
Century in its Relation to Modern Thought and Knowledge. Hibbert Lectures,
1883. 8vo, cloth. (Cheap Edition, 4s. Qd.) 10s. Qd.
Beard (Rev. Dr. C.) The Universal Christ, and other Sermons.
Crown 8vo, cloth. 7s. Gd.
Beard (Rev. Dr. C.) Port Royal, a Contribution to the History of
Religion and Literature in France. Cheaper Edition. 2 vols. Crown
8vo. 12*.
Beard (Rev. Dr. J. R.) The Autobiography of Satan. Crown 8vo,
cloth. 70. 6rf.
Bleek (F.) Lectures on the Apocalypse. Edited by T. HOSSBACH.
Edited by the Rev. Dr. S. DAVIDSON. 8vo, cloth. 10*. 6<J.
Booth (C.) Life and Labour of the People. Vol. I. The East End
of London. Third Edition. 600 pp. 8vo, cloth.
Vol. II. London (continued). With Appendix of coloured Maps.
2 vols. Cloth. 21 -
Castorius' Map of the World (of the 4th Century). 65.
Christ and the Fathers ; or the Reformers of the Roman Empire.
Crown 8vo, cloth. 7. 6d.
2000 3 '.)2
Catalogue of some Works
Cobbe (Miss F. P.) Alone to the Alone. Prayers for Theists, by
several Contributors. Third Edition. Crown 8vo, cloth, gilt edges. os.
Cobbe (Miss F. P.) The Hopes of the Human Eace, Hereafter and
Here. Essays on the Life after Death. Second Edition. Crown 8vo, cloth. 5*
Cobbe (Miss F. P.) Darwinism in Morals, and (13) other Essays
(Religion in Childhood, Unconscious Cerebration, Dreams, the Devil, Auricular
Confession, &c. &c.). 400 pp. 8vo, cloth. (pub. at 10.>\) 5s.
Cobbe (Miss F. P.) The Duties of Women. A Course of Lectures
delivered in London and Clifton. Eighth Edition. Crown 8vo, cloth. 3s. Qd.
Cobbe (Miss F. P.) The Peak in Darien, and other Eiddles of Life
and Death. Crown 8vo, cloth. 7s. 6d.
Cobbe (Miss F. P.) Broken Lights. An Inquiry into the Present
Condition and Future Prospects of Religious Faith. Third Edition. Crown
8vo, cloth. 5s.
Cobbe (Miss F. P.) Dawning Lights. An Inquiry concerning the
Secular Results of the New Reformation. 8vo, cloth. 5s.
Copner (Eev. Jas.) The Faith of a Eealist. By the Eev. JAMES
COPNER, M.A., of Bedford. Crown 8vo, cloth. 6s.
Copner (Eev. Jas.) Hints of Memory. Crown 8vo, cloth. Is. Qd.
Davids (T. W. Ehys) Lectures on the Origin and Growth of Eeli-
gion, as illustrated by some Points in the History of Indian Buddhism.
Hibbert Lectures, 1881. 8vo, cloth. Ws. 6d.
Drummond (Dr.) Philo Juda9us ; or, the Jewish Alexandrian
Philosophy in its Development and Completion. By JAMES DRDMMOND, LL.D.,
Principal of Manchester New College, London. 2 vols. 8vo, cloth. 21s.
Enoch (the Book of). With Introduction by C. GILL. Ee-issue.
1 vol. Crown 8vo, cloth. 5s.
Evolution of Christianity, The. By CHARLES GILL. Second Edition,
with Dissertations in answer to Criticism. 8vo, cloth. 12s.
Ewald (Professor H.) Commentary on the Prophets of the Old Tes-
tament. Translated by the Rev. J. FRED. SMITH. Vol. I. Yoel, Amos,
Hozea, and Zakharya ix. xi. Vol. II. Yesayah, Obadya, Micah. Vol. III.
Uahum, Sephanya, Habaqquq, Zakharya xii. xiv., Yeremiah. Vol. IV.
Hezekiel, Yesaya xl. Ixvi., with Translation. Vol. V. Haggai, Zakharya,
Malaki, Jona, Baruch, Appendix and Index. Complete in 5 vols. 8vo,
doth. each 10s. 6d.
Ewald (Professor H.) Commentary on the Psalms. Translated by
the Rev. E. JOHNSON, M.A. 2 vols. 8vo, cloth. each 10s. 6of.
Vide Theological Translation Fund Library.
Published by Williams and Nor gate.
Ewald (Professor H.) Commentary on the Book of Job. Translated
by the Rev. J. FREDERICK SMITH. 8vo, cloth. 10*. 6d.
Gould (S. Baring) Lost and Hostile Gospels. An Account of the
Toledoth Jesher, two Hebrew Gospels circulating in the Middle Ages, and
extant Fragments of the Gospels of the First Three Centuries of Petrine and
Pauline Origin. By the Rev. S. BARING GOULD. Crown 8vo, cloth. Is. 6d.
Hanson (Sir Eichard) The Apostle Paul and the Preaching of
Christianity in the Primitive Church. By Sir RICHARD DAVIS HANSON,
Chief Justice of South Australia, Author of " The Jesus of History," " Letters
to and from Rome," &c. 8vo, cloth. (pub. at 12s.) 7s. 6d.
Hatch (Rev. Dr.) The Origin and Growth of Eeligion, as illustrated
by the Greek Influence on Christianity. Edited by Rev. Dr. FAIRBAIRN.
Hibbert Lectures, 1888. 8vo, cloth. 10*. 6d.
Harnack (A.) Introduction to the Elements of the Differential and
Integral Calculus. From the German. Royal 8vo. 10s. 6d.
Hausrath. History of the New Testament Times. The Time of
Jesus. By Dr. A. HAUSRATH, Professor of Theology, Heidelberg. Translated,
with the Author's sanction, from the Second German Edition, by the Revds.
C. T. POYNTINQ and P. QUENZER. 2 vols. 8vo, cloth. 21.
Vide Theological Translation Fund Library.
Hibbert Lectures, vide d'Alviella, Beard, Davids, Hatch, Kuenen,
Muller, Pfleiderer, Renan, Renouf, Reville, Rhys, Sayce.
Jones (Rev. R. Crompton) Hymns of Duty and Faith, selected and
arranged by the late Rev. R. CROMPTON JONES. 247 pp. Second Edition.
Foolscap 8vo, cloth.
Jones (Rev. R. Crompton) Psalms and Canticles, selected and
pointed for Chanting. 18mo, cloth. 1& 6d
Anthems, with Indexes and References to the Music. 18mo, cloth. Is. 3d.
The Chants and Anthems, together in 1 vol. 2*. 6d.
A Book of Prayer in 30 Orders of Worship, for Public or Private Devotions.
12mo, cloth. 2 * 6d '
The same with the Chants. 18mo, cloth.
Keim's History of Jesus of Nazara, considered in its connection
with the National Life of Israel, and related in detail. Translated from the
German by A. RANSOM and the Rev. E. M. GELDART, in 6 vols. 8vo,
cloth. each 10,. 6*
Vide Theological Translation Fund Library.
Kuenen (Dr. A.) The Religion of Israel to the Fall of the Jewish
State. By Dr. A. KUENEN, Professor of Theology at the University, Leyden.
Translated from the Dutch by A. H. MAT. 3 vols. 8vo, cloth. 31. Gd.
Vide Theological Translation Fund Library.
Catalogue of some Works
Kuenen (Professor A.) Lectures on National Eeligions and Univer-
sal Keligions. Delivered in Oxford and London. By A. KUENEN, LL.D., D.D.|
Professor of Theology at Leyden. Hibbert Lectures, 1882. 10*. 6<Z.
Laurie (Professor Simon) Metaphysica Nova et Yetusta : a Return
to Dualism. Second Edition, extended and enlarged. Crown 8vo, cloth. 6s.
Laurie (Professor Simon) Ethica ; or the Ethics of Eeason. 2nd
Edition. Crown 8vo, cloth. 6s.
Lubbock (Sir John, F.R.S.) Pre-historic Times, as illustrated by
Ancient Eemains and the Manners and Customs of Modern Savages. With
Wood-cut Illustrations and Plates. Fifth Edition. 8vo, cloth. 1 8s.
Macan (Eeg. W.) The Eesurrection of Jesus Christ. An Essay
in Three Chapters. Published for the Hibbert Trustees. 8vo, cloth. 5s.
Mackay (E. W.) Sketch of the Eise and Progress of Christianity.
8vo, cloth. (pub. at 10s. 6d) 6s.
Malan (Eev. Dr. S. C.) Original Notes on the Book of Proverbs.
Vol. I. Chapters i. x. 8vo, cloth. 18s.
Vol. II. (In the Press.)
Martineau (Eev. Dr. James) Eeligion as affected by Modern Mate-
rialism; and, Modem Materialism : its Attitude towards Theology. 8vo. 2s. Gd.
The Relation between Ethics and Eeligion. 8vo. Is.
Ideal Substitutes for God considered. 8vo. Is.
Mind : a Quarterly Eeview of Psychology and Philosophy. Con-
tributions by Mr. Herbert Spencer, Professor Bain, Mr. Henry Sidgwick,
Mr. Shadworth H. Hodgson, Professor Flint, Mr. James Sully, the Rev. John
Venn, the Editor (Professor Croom Robertson), and others. Vols. III. to XVI.,
1876 to 1891, each 12s.; cloth, 13s. 6d.
New Series, 1892. 12s. per annum, post free.
Miiller (Professor Max) Lectures on the Origin and Growth of
Religion, as illustrated by the Religions of India. Hibbert Lectures, 1878.
8vo, cloth. 10s. 6d.
Oldenberg (Prof. H.) Buddha : his Life, his Doctrine, his Order.
Translated by WILLIAM HOEY, M.A., D.Lit. Cloth, gilt. 18s.
Pneiderer (0.) Philosophy of Eeligion on the Basis of its History.
Translated by the Rev. ALAN MENZIES, and the Rev. ALEX. STEWART, off
Dundee. Complete in 4 vols. 8vo. each 10s. Qd.
Pneiderer (0.) Paulinism. An Essay towards the History of the
Theology of Primitive Christianity. Translated by E. PETERS, Esq. 2 vols.
8vo, cloth. 21s.
Plain Commentary on the First Gospel. By an Agnostic. 8vo, cl. 14s.
Poole (Eeg. Lane) Illustrations of the History of Medieval Thought,
in the Departments of Theology and Ecclesiastical Politics. 8vo, cloth. 10s. 6d.
Published by Williams and Norgate.
Prescott (Eev. Thos.) Christianity made Science; or a Life's
Thoughts on Religion and Morals. 8vo, cloth. 6s.
Protestant Commentary, A Short, on the New Testament, with
General and Special Introductions. From the German of Hilgenfeld, Holtz-
mann, Lang, Ptieiderer, Lipsius, and others. Translated by the Rev. F. H.
JONES. 3 vols. 8vo, cloth. each 10s. 6d.
Eenan (E.) On the Influence of the Institutions, Thought and
Culture of Rome on Christianity, and the Development of the Catholic
Church. Translated by the Rev. C. BEARD. Hibbert Lectures, 1880. 8vo,
cloth. (Cheap Edition, 2s. 6d.) 10s. 6d.
Kenouf (P. Le Page) Lectures on the Origin and Growth of Eeli-
gion, as illustrated by the Religion of Ancient Egypt. Hibbert Lectures,
1879. 8vo, cloth. 10s. 6d.
Eeville (Prof. Albert) Prolegomena of the History of Eeligions.
By ALBERT REVILLE, D.D. Translated from the French. With an Introduc-
tion by Professor F. MAX MULLER. 8vo, cloth. 10s. 6d.
Eeville (Prof. Albert) Lectures on the Origin and Growth of Eeli-
gioii, as illustrated by the Native Religions of Mexico and Peru. Translated
by the Rev. P. H. WICKSTEED, M.A. Hibbert Lectures, 1884. 8vo, cl. 10s. 6d.
Eeville (Eev. Dr. A.) The Song of Songs, commonly called the
Song of Solomon, or the Canticle. Crown 8vo, cloth. Is. 6d.
Ehys (Prof. J.) On the Origin and Growth of Eeligion, as illustrated
by Celtic Heathendom. Hibbert Lectures, 1886. 8vo, cloth. 10s. 6d.
Sadler (Eev. Dr.) Prayers for Christian Worship. Crown 8vo,
cloth. 3s. Qd.
Sadler (Eev. Dr.) Closet Prayers, Original and Compiled. 18mo,
cloth. U 6d
Samuelson (Jas.) Views of the Deity, Traditional and Scientific ; a
Contribution to the Study of Theological Science. By JAMES SAMUELSON,
Esq., of the Middle Temple. Crown 8vo, cloth. 4s. 6d
Savage (Eev. M. J.) Beliefs about the Bible. By the Eev. M. J.
SAVAGE, of the Unity Church, Boston, Mass., Author of " Belief in God,"
" Belieis about Man," &c. &c. Svo, cloth. 7s. 6d.
Sayce (Prof. A. H.) On the Eeligion of Ancient Assyria and Baby-
lonia. Hibbert Lectures, 1887. Svo, cloth. 10s. Qd.
Schloss (Dr. F.) Methods of Industrial Eemuneration. Svo, cl. 3s. Qd.
Schrader (Prof. E.) The Cuneiform Inscriptions and the Old Testa-
ment. Translated from the second Enlarged Edition, with Additions by the
. Author, and an Introduction by the Rev. OWEN C. WHITEHOUSE, M.A. 2 vols.
With a Map. 8vo, cloth. each 10s. 6d.
Vide Theological Translation Fund Library.
Catalogue of some Works
Schurman (J. G.) Kantian Ethics and the Ethics of Evolution. A
Critical Study, by J. GOULD SCHURMAN, M.A. D.Sc., Professor of Logic and
Metaphysics in Acadia College, Nova Scotia. Published by the Hibbert
Trustees. 8vo, cloth. 5s.
Schurman (J. G.) The Ethical Import of Darwinism. Crown Svo,
cloth. 5s.
Sharpe (S.) History of the Hebrew Nation and its Literature, with
an Appendix on the Hebrew Chronology. Fifth Edition. 487 pp. Crown
8vo, cloth. 4:s. Gd.
Sharpe (S.) Bible. The Holy Bible, translated by SAMUEL SHARPE,
being a Eevision of the Authorized English Version. Fifth Edition of the
Old Testament ; Ninth Edition of the New Testament. 8vo, roan. 5s.
Sharpe (S.) The New Testament. Translated from Griesbach's
Text. 14th Thousand, fcap. Svo, cloth. Is. 6d.
Smith (Eev. J. Fred.) Studies in Eeligion under German Masters.
Essays on Herder, Goethe, Lessing, Franck, and Lang. By the Rev. J. FRE-
DERICK SMITH, of Mansfield. Crown 8vo, cloth. 5s.
Spencer (Herbert) Works. The Doctrine of Evolution. Svo, cloth.
First Principles. Eighth Thousand. 16s.
Principles of Biology. Fourth Thousand. 2 vols. 34s.
Principles of Psychology. Fourth Thousand. 2 vols. 36s.
Principles of Sociology. Vol. I. Third Thousand. 21s.
The same, Vol. II. (Ceremonial & Political Institutions). Third Thousand. 18s.
Political Institutions. Separately. 12s.
Ecclesiastical Institutions. Second Thousand. 5s.
The Data of Ethics. Principles of Morality. Part i. Fourth Thousand. 8s.
Justice. Ditto, Part iv. 8s.
Spencer (Herbert) The Study of Sociology. Library Edition (being
the Ninth), with a Postscript. 8vo, cloth. 10s. 6d.
Education. (Cheap Edition, Twenty-seventh Thousand, 2s. 6d.) 6s.
Essays. 3 vols. Library Edition. 30s.
Social Statics, abridged and revised; together with The Man v. the State. 10s.
The man versus the State. Is.
The Factors of Organic Evolution. 2s. Qd.
COLLINS (F. H.) An Epitome af the Synthetic Philosophy. With a Preface
by HERBERT SPENCER. 8vo, cloth. 15s.
Spencer's (Herbert) Theory of Eeligion and Morality. By SYLVAN
DREV. Is.
Spinoza. Four Essays, by Professors J. LAND, KUNO FISCHER, and
VAN VLOTEN, and ERNEST EENAN. Edited, with an Introduction, by Pro-
fessor W. KNIGHT, of St. Andrews. 8vo, cloth. 5*'.
Stokes (G. J.) The Objectivity of Truth. By GEORGE J. STOKES,
B.A., Senior Moderator and Gold Medallist, Trinity College, Dublin ; late
Hibbert Travelling Scholar. Published by the Hibbert Trustees. Svo, cloth. 5s,
Published by Williams and Norgate.
Strauss (Dr. D. F.) New Life of Jesus, for the People. The
Authorized English Edition. 2 vols. 8vo, cloth. 24s.
Taine (H.) English Positivism. A Study of John Stuart Mill.
Translated by T. D. HAYE. Second Edition. Crown 8vo, cloth. 3*.
Tayler (Eev. J. J.) An Attempt to ascertain the Character of the
Fourth Gospel, especially in its Relation to the First Three. New Edition,
8vo, cloth. 5^.
Ten Services of Public Prayer, taken in Substance from the " Com-
mon Prayer for Christian Worship," with a few additional Prayers for parti-
cular Days.
Ten Services alone, crown 8vo, cloth, 2s. Qd. ; with Special Collects. 3s.
Ten Services alone, 32mo, Is. ; with Special Collects. Is. Qd.
Psalms and Canticles. (To accompany the same.) Crown 8vo, Is. Qd.
With Anthems. 2s.
Thoughts for Every Day in the Year. Selected from the Writings
of Spiritually-minded Persons. By the Author of " Visiting my Relations."
Printed within red lines. Crown 8vo, cloth. 2s. 6d.
Theological Translation Fund. A Series of Translations, by which
the best results of recent Theological investigations on the Continent, con-
ducted without reference to doctrinal considerations, and with the sole purpose
of arriving at truth, will be placed within reach of English readers. A litera-
ture which is represented by such works as those of Ewald, F. C. Baur, Zeller,
Roth, Keim, Nbldeke, &c., in Germany, and by those of Kuenen, Scholten
and others in Holland.
38 Volumes published (1873 to 1888) for 13. 4s., or any 6 vols. for 7s. nett
per vol.
Baur's Church History of the First Three Centuries. 2 vols. 21s.
Baur's Paul, his Life and Work. 2 vols. 21s.
Bleek, on the Apocalypse. 10s. Qd.
Ewald. Prophets of the Old Testament. 5 vols. 52s. 6d.
Ewald's Commentary on the Psalms. 2 vols. 21s.
Ewald. Book of Job. 10s. 6d.
Hausrath's History of the New Testament Times. 2 vols. 21*.
Keim's History of Jesus of Nazara. 6 vols. ' 63s.
Kuenen. The Religion of Israel. 3 vols. 31s. Qd.
Pfleiderer's Paulinism. 2 vols. 21s.
Pfleiderer's Philosophy of Religion. 4 vols. 42s.
Protestant Commentary, a Short, on the New Testament. 3 vols. 31 s. Gd.
Reville's Prolegomena of the History of Religions. 10s. 6d.
Schrader's The Cuneiform Inscriptions and the Old Testament. 2 vols. 2 Is.
Zeller, on the Acts of the Apostles. 2 vols. 21s.
A selection of six or more volumes from the list may be had at the Subscribers'
price, or 7s. per volume nett.
Williams and Norgate's Publications.
Tickers (John) The Eeal Jesus : a Eeview of Ms Life, Character,
and Death, from a Jewish Standpoint. Crown 8vo, cloth. 65.
"Wallis (H. W.) The Cosmology of the Eigveda : an Essay. 8vo,
cloth. 5s.
What I have taught my Children. By a Member of the Theistic
Church. 12mo, cloth. 2s. Qd.
Williams (Dr. Eowland) The Hebrew Prophets. Translated afresh
and illustrated for English Readers. 2 vols. 8vo, cloth. 22s. Qd.
Zeller (Dr. E.) The Contents and Origin of the Acts of the Apos-
tles, critically investigated. Preceded by Dr. FE. OVERBECK'S Introduction
to the Acts of the Apostles from De Wette's Handbook. Translated by
JOSEPH DARE. 2 vols. 8vo, cloth. 21s.
Yide Theological Translation Fund Library.
Ziegler (Th.) Social Ethics. Outlines of a Doctrine of Morals.
Translated from the German. Crown 8vo, cloth. 3s.
. PAMPHLETS.
Butler's Analogy : A Lay Argument. . By a Lancashire Manufacturer. Is.
Journey to Emmaus. By a Modern Traveller. 2s.
Marriage of Cana, as read by a Layman. 6d.
Martineau ^Rev. Dr. James) New Affinities of Faith ; a Plea for free Christian
Union. 12 mo. Is.
Must God Annihilate the Wicked? A Eeply to Dr. Jos. Parker. Is.
Seasonable Faith, A, the Want of our Age. Is.
Tayler (Eev. J. J.) Christianity : What is it ? and What has it done ? Is.
Who was Jesus Christ ? 8vo, sewed. 6d
WILLIAMS AND NORGATE,
14, HENRIETTA STREET, COVENT GARDEN, LONDON;
AND 20, SOUTH FREDERICK STREET, EDINBURGH.