Chapter X.
Moreover, flies falling into myrrh, and suffocated therein, make both the appearance of that pleasant ointment and the anointing therewith an unseemly thing; [105] and to be mindful of wisdom and of folly together is in no way proper. The wise man, indeed, is his own leader to right actions; but the fool inclines to erring courses, and will never make his folly available as a guide to what is noble. Yea, his thoughts also are vain and full of folly. But if ever a hostile spirit fall upon thee, my friend, withstand it courageously, knowing that God is able to propitiate [106] even a mighty multitude of offences. These also are the deeds of the prince and father of all wickedness: that the fool is set on high, while the man richly gifted with wisdom is humbled; and that the slaves of sin are seen riding on horseback, while men dedicated to God walk on foot in dishonour, the wicked exulting the while. But if any one devises another's hurt, he forgets that he is preparing a snare for himself first and alone. And he who wrecks another's safety, shall fall by the bite of a serpent. But he who removeth stones, indeed shall undergo no light labour; [107] and he who cleaveth wood shall bear danger with him in his own weapon. And if it chance that the axe spring out of the handle, [108] he who engages in such work shall be put to trouble, gathering for no good [109] and having to put to more of his iniquitous and shortlived strength. [110] The bite of a serpent, again, is stealthy; and the charmers will not soothe the pain, for they are vain. But the good man doeth good works for himself and for his neighbours alike; while the fool shall sink into destruction through his folly. And when he has once opened his mouth, he begins foolishly and soon comes to an end, exhibiting his senselessness in all. Moreover, it is impossible for man to know anything, or to learn from man either what has been from the beginning, or what shall be in the future. For who shall be the declarer thereof? Besides, the man who knows not to go to the good city, sustains evil in the eyes and in the whole countenance. And I prophesy woes to that city the king of which is a youth, and its rulers gluttons. But I call the good land blessed, the king of which is the son of the free: there those who are entrusted with the power of ruling shall reap what is good in due season. But the sluggard and the idler become scoffers, and make the house decay; and misusing all things for the purposes of their own gluttony, like the ready slaves of money, [111] for a small price they are content to do all that is base and abject. It is also right to obey kings and rulers or potentates, and not to be bitter against them, nor to utter any offensive word against them. For there is ever the risk that what has been spoken in secret may somehow become public. For swift and winged messengers convey all things to Him who alone is King both rich and mighty, discharging therein a service which is at once spiritual and reasonable.
[105] The text gives chrisin, for which Cod. Medic. reads, chresin, use.
[106] ilasasthai.
[107] Reading alla men for alla me.
[108] steleou, for which others read stelechous.
[109] ouk hep' agatho sunkomizon.
[110] hepauxon autos ten heautou adikon kai okumoron dunamin.
[111] argurio agogimoi.
Chapter XI.
Moreover, it is a righteous thing to give (to the needy) of thy bread, and of those things which are necessary for the support of man's life. For though thou seemest forthwith to waste it upon some persons, as if thou didst cast thy bread upon the water, yet in the progress of time thy kindness shall be seen to be not unprofitable for thee. Also give liberally, and give a portion of thy means to many; for thou knowest not what the coming day doeth. The clouds, again, do not keep back their plenteous rains, but discharge their showers upon the earth. Nor does a tree stand for ever; but even though men may spare it, it shall be overturned by the wind at any rate. But many desire also to know beforehand what is to come from the heavens; and there have been those who, scrutinizing the clouds and waiting for the wind, have had nought to do with reaping and winnowing, putting their trust in vanity, and being all incapable of knowing aught of what may come from God in the future; just as men cannot tell what the woman with child shall bring forth. But sow thou in season, and thus reap thy fruits whenever the time for that comes on. For it is not manifest what shall be better than those among all natural things. [112] Would, indeed, that all things turned out well! Truly, when a man considers with himself that the sun is good, and that this life is sweet, and that it is a pleasant thing to have many years wherein one can delight himself continually, and that death is a terror and an endless evil, and a thing that brings us to nought, he thinks that he ought to enjoy himself in all the present and apparent pleasures of life. And he gives this counsel also to the young, that they should use to the uttermost [113] the season of their youth, by giving up their minds to all manner of pleasure, and indulge their passions, and do all that seemeth good in their own eyes, and look upon that which delighteth, and avert themselves from that which is not so. But to such a man I shall say this much: Senseless art thou, my friend, in that thou dost not look for the judgment that shall come from God upon all these things. And profligacy and licentiousness are evil, and the filthy wantonness of our bodies carries death in it. For folly attends on youth, and folly leads to destruction.
[112] hopoia auton estai ameino ton phuenton, perhaps = "which" of those natural productions shall be the better.
[113] katachresthai.