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$ 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, 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. "2ay# v TO^S pZ v Ao'yovs . '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. 7fl ^ 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/3io/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 r] TWV Qypiuv &iaepeiv, 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>}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 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 crow 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 ' 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/ccua. 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, () 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 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 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 "7ris 1 Know the others.'" 1 "M/> 7ra