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Original Notes on the Book of Proverbs 
 
 Vol. 1 
 
ORIGINAL NOTES 
 
 ON THE 
 
 BOOK OF PROVERBS, 
 
 %t(atiitnQ ia i^t ^utj^orijei JJtrsiotr. 
 
 KEY. S. C. MALAN, D.D. 
 
 LATE VICAR OF BROADWINDSOR, PORSET. 
 
 Vol. I.— Ch. i.— x. 
 
 WILLIAMS AND NORGATE, 
 
 14, HENRIETTA STREET, COVENT GARDEN, LONDON; 
 AND 20, SOUTH FREDERICK STREET, EDINBURGH. 
 
 1889. 
 
s^J- 
 
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 k-f-Y.*^ 
 

 LONDON; 
 
 PRINTED BY C. GREEN AND SON, 
 
 178, STRAND. 
 
 PREFACE. 
 
 In the first Book of Kings [ch. iv. v. 29 — 33, Auth. Vers.], 
 we read that the Wise king of Israel, " whose wisdom excelled 
 the wisdom of all the children of the east country, and all the 
 wisdom of Egypt, spake three thousand proverbs,* and that 
 his songs were a thousand and five." The Septuagint, how- 
 ever, renders 'proverbs' by "parables;' 'the children of the 
 east country' [Vulg. Orientalium] by 'ancients' or 'men of 
 old;' 'the wisdom of Egypt' by 'the wise men of Egypt;' 
 and 'a thousand and five' by 'five thousand.' 
 
 But U^Wt^, meshalim, the Hebrew title of the Book of 
 Proverbs, means not only proverbs, properly so called, but in 
 general also parables, fables with a rhoral ; apologues, couplets 
 on moral subjects ; maxims, aphorisms, riddles, &c. And 
 although that term in the Old Testament is said chiefly of 
 proverbs and of parables,* yet, as the Book of Proverbs con- 
 
 ' The LXX. render that by " three thousand parables," and Josephus 
 [Antiq. Jud. lib. viii. c. 2, 5] by "three thousand 'books,' irapafioKdv tnl 
 (Itovuv, of parables and images, figures or similitudes." 'Eikuv, which has 
 more than one. meaning, seems to answer to the Sanscrit ' drishtanta, 
 example or model, the name given to a distich consisting of two lines, 
 either explaining or contrasting each other. Such distichs or couplets 
 constitute a large portion of the Book of Proverbs. 
 
 ' In the Auth. Version ^tt?*D, mashal, pi. D v^pP, meshalim, are rendered 
 •proverb' or 'proverbs' in Deut. xxviii. 37; 1 Sam. x. 12, xxiv. 13; I Kings 
 iv. 22, ix. 7 ; 2 Chron. vii. 20 ; Ps. Ixix. 1 1 ; Prov. i. I, 6, x. I, xxv. I ; Eccles. 
 xii. 9; Is. xiv. 4; Jer. xxiv. 9; Ez. xii. 22, 23, xiv. 8, xviii. 2, 3 — 'parable' 
 or 'parables' in Numb, xxiii. 7, 18, xxiv. 3, ij, 20, 21, 23; Job xxvii. i ; 
 Ps. Ixxviii. 2, xlix. 4; Prov. xxvi. 7, 9; Ez. xvii. 2, xx. 49, xxiv. 3; Micah 
 ii. 4; Hab. ii. 6 — 'by-word,' Ps. ifliv. 1 5—' remembrances,' Job xiii. 12. 
 
IV 
 
 PREFACE. 
 
 PREFACE. 
 
 sists of only 941 verses, many of them not proverbs in any 
 sense, we may take for granted that other forms of ' meshalim' 
 were among the two thousand that are lost They were 
 probably parables from nature which, Josephus says, king 
 Solomon " composed [aTd'ero^aTo] about every tree separately, 
 from the hyssop to the cedar ; and in like manner also 
 about the beasts of the field and the birds of the air, whose 
 nature he understood thoroughly, through the wisdom God 
 had given him."* Or perhaps, were they apologues, allegories. 
 Sec, to which the term Ukuiv would practically apply, as well 
 as to distichs or 'examples.' 
 
 For stories of that kind have been in favour with "the 
 children of the east country" from the very beginning of 
 time, according to Hindoo reckoning. 
 
 Such as, for instance, that capital story [uttamam kat'hitam] 
 of the Cat and the Rat, told by Narada to Sanjaya's father;* 
 and that other story of the Owl, the Cat and the Rat under the 
 sacred Fig-tree, told by Bhishma to Yudhishtira.* Then there 
 is the legend [puravrittam itihasam] of a king who left his 
 kingdom and came back a beggar, told by Arjuna ;* also 
 another very old story [itihasam puratanam], told by Vrihas- 
 pati at Indra's request, and mentioned by the Rishi Devast'- 
 hani.* Then that other story of the two brothers Shanka and 
 Likhita, told by Vyasa ;* the story of the Crow and the Swans, 
 
 > Three thousand books of parables, &c., alleged to have been written 
 by king Solomon, would be a mere trifle among all the wonders attributed 
 to him by legendary tradition found in the Talmud, the Qoran, and deve- 
 loped in the sixty folio volumes of the ' Suleyman Nameh' preserved in 
 the Imperial Library at Constantinople. See Fiirst's Perlen Schniire, 
 p. 42— 55, 119—121 ; Rosenol, vol. i. p. 147—257; Wagenseil, Entdecktes 
 Judenthum, vol. 1. and ii., &c. 
 
 » Maha Bh. Udyoga P. 5421 sq. ' Id. Shanti P. 4930— 5'30, and 
 
 7155, 8217 sq. * Id. ibid. 536 sq. * Id. ibid. 615 sq. • Id. ibid. 
 668 and 1293. 
 
 told by Shalia to Kama ;* and another story of a conversa- 
 tion between Manu and Prajapati,* &c. 
 
 Then at a much later period [b.c. iooo?] we have Hesiod's 
 fable of the Hawk and the Nightingale,' that may be com- 
 pared with the much older one of Indra and Vishnu Kama as 
 Kite and Dove, told in the Dsang-Lun.* Also the fable of the 
 Bittern and the Mussel, told by Su-tai [b.c. 318], probably the 
 oldest Chinese fable, and often mentioned in Chinese writings. 
 Many also of the Indian tales that spread East and West 
 under various names, found their way into China. We find 
 even the fable of the Lion and the Mouse in demotic Egyp- 
 tian, on a papyrus of the time of the Ptolemies.' 
 
 Of wise sayings, maxims, proverbs or precepts, those of 
 Kaqimna, who was prefect under Snefru of the 3rd or 4th 
 Egyptian dynasty, and those of prince Ptah-hotep, son of 
 king Assa of the 4th or 5th dynasty— who wrote his precepts 
 when a hundred and ten years of age— are together, probably, 
 the oldest book in the world. Many of those wise sayings 
 agree almost word for word with others in the Book of Pro- 
 verbs ; and they, as well as the precepts of the scribe Ani to 
 his son Khons-hotep, of the 20th dynasty [b.c. 1250], together 
 with some of the earliest chapters in the ' Ritual of the Dead,' 
 may have formed part of "the wisdom of Egypt" known to 
 king Solomon, who might have heard also of the wisdom of 
 the Aryan "children of the east country," brought to Jerusalem 
 together with " ivory, apes, peacocks and gold of Ophir."* 
 
 Among those wise Aryans of old, Vidura figures well in his 
 counsels to his elder brother Dhritarashtra, to whom he told 
 his allegory or similitude [upama] on the course, or wheel, of 
 
 • Id. Kama P. 1876—1946. » Id. Shanti P. 1395. » Op. et Di. aoo. 
 • FoL 13. » Zeitschr. Egypt, 1878, No. 2. « 1 Kings ix. 11, 
 
 26—28. 
 
VI 
 
 PREFACE. 
 
 this world' [sansarachakra ; comp. rpoxhv r^t y.^V.*,,, S. Jam. 
 iii. 6]. We have also another similitude [upama] of the river 
 Sita, a branch of the Ganges, told by Bhishma.« Then follow 
 Jotham's parable of the Bramble ;» Nathan's parable of the 
 Ewe-lamb ;♦ and later, Buddhaghosha's parables ; with many 
 others frequently met with in Buddhistic writings ; such as 
 that of the Lost Child, in the Padma-dkar-po ; in the Altan 
 Gerel; in the Dsang-Lun, called Uliger-un Dalai, 'Ocean of 
 Parables,' in the Mongolian version of it ; with which we may 
 compare Somadeva's ' Kat'ha sarit Sagara,* 'Ocean (or recep- 
 tacle) of Streams of Stories.' Such parables or similitudes 
 occur also frequently in the Jatakas, or births of Buddha ; 
 while in Greek we have a collection of similitudes by Demo- 
 philus, called ^ijfuxfiiXov o^ota.' 
 
 But of all such works, the one which on the whole, perhaps, 
 Answers best to the Hebrew D'-'pyD, ' meshalim,' in its widest 
 acceptation, is the popular Sanscrit Hitopadesa, ' friendly or 
 proper advice," in prose and verse, by Vishnu Sarma, which 
 has been translated into most Indian and many European 
 languages, and is the groundwork of the so-called Fables of 
 Pilpai or Bidpai, of the Anwar-i Sohaili, the Kkirud-ufroz, 
 Humayoon Nameh, Lokopakaraya, Rajaniti, and other works 
 of the kind. Nay, the translators of the Book pf Proverbs 
 into Sanscrit verse could find no title more appropriate for 
 their translation than * Hitopadesa,' after their Sanscrit model. 
 Those and other like stories, fables, proverbs, maxims, &c., 
 written ever since, would all be generally included in the 
 Hebrew term Q"''?^, • meshalim,' which, when applied to the 
 Book of Proverbs in particular, finds a counterpart in the 
 several Nitishatakas, or centuries of moral couplets, by Cha- 
 
 ' Maha Bh. Shanti P. 1476 sq., and Udyoga P. 2 Id. ibid. 2099 
 
 ' Judg. i.x. 7. * 2 Sam. xii. ' Ed. Gale. 
 
 PREFACE. 
 
 VU 
 
 
 nakya, Bhartrihari, Saskya-pandita, Zamaschari, KanlandakI' 
 and a host of others ; in the collections of Drishtantas, or 
 ' examples' in distichs on good conduct, morals, &c. ; in the 
 Dhammapada, 'footsteps to religion' or 'path of virtue;' in 
 the Bahudorshon, Lokaniti, Subhashita, Subha Bilas, Vrinda 
 Satasai, Rishta i juwahir, Pat'hya Wakyaya, Ming Sin paou 
 kien, Ming hien dsi, Hien wen shoo, &c. 
 
 Among the Jewish people, however, the Book of Proverbs 
 served as a pattern for later works of the same kind, including 
 fables, apologues, &c., such as the Proverbs of Joshua [Jesus] 
 ben Sirach [B.C. 2CX3], known to us chiefly through the Greek 
 translation called Ecclesiasticus [B.C. 151]; and the so-called 
 Alphabets of Ben Sira, a presumed near relation of Jeremiah. 
 Then among later works we have ' Mishle Asaph,' the Proverbs 
 of Asaph, written in good Hebrew, with a commentary, in 
 imitation of the Book of Proverbs ; ' Mashal haqqadmoni,' 
 another book of moral stories; 'Mishle Shu'alim,' fables of 
 foxes, a kind of moral rendering of the fables of Esop by 
 Rabbi M. Niqdani ; and many other such works. 
 
 But we find the title of the Book of Proverbs in other 
 languages applied also to fables, apologues, &c. Thus in 
 Aramean we have ' Mathle d' Sophos,' the fables of Sophos, 
 the probable original of the Greek fables of Syntipa ; ' Mathle 
 d' Yusephos,' the proverbs, parables or fables of Joseph, pro- 
 bably meant for ' the Fables of Esop,' and included by Ebed 
 Yesu among canonical books.' So also in Arabic, Turkish 
 and Persian, in Georgian and in Armenian, the same term 
 applies to the Book of Proverbs and to the fables of Esop, 
 Vartan, Kosh, as well as to parables, maxims or proverbs. 
 
 This manifold acceptation of the Hebrew term ^tf'l?, pi. 
 
 * Assem. Bib. Or. vol. ii. p. 47. 
 
VIII 
 
 PREFAfE. 
 
 0""^^, ' mashal,' pi. ' meshalim,' may partly account for the 
 two-fold meaning of ' similitude* and of 'rule or government,' 
 of the verb bttJO, whence the noun bijfjp is derived ; and seems 
 also to show which of these two different meanings is the 
 original one. We all know what influence fables, allegories, 
 proverbs and parables, maxims, &c., exercise over our whole 
 life. The fables we learn for our amusement in childhood, 
 guide us through life, and delight us even in old age. So do 
 parables, with yet greater power and authority. But as to 
 proverbs — familiarly defined as 'the experience of nations 
 and the wit of one man' — we like to bear them in mind, and 
 to quote them as rules and authorities sanctioned by all, from 
 which there is no appeal. 
 
 "They are unanswerable," say the Welsh.* " Most men will 
 contradict everything ; but as regards proverbs, ou %is ai^-i- 
 \iyttv, it is not lawful to do so," says the Greek.* If "common 
 or vulgar sayings are not allowed in polite society," says one 
 Arab,* another says that ' emthal,' proverbs and like quotations, 
 " are lights (or lanterns) of conversation," and " a seal to a 
 wise man's word."* For "wise men only speak parables or 
 proverbs;"' and "a wise man confirms his word with a pro- 
 verb ; but a fool does it with an oath," says again another 
 Arab.* ; " Proverbs," say the Persians, " are an ornament to a 
 discourse;"^ and " dwa$avaTi(ovTai,^ are aimed at immortality," 
 says Synesius also. In short, they influence and rule us 
 more or less through life. This firm hold, then, which fables, 
 
 » ' Diarheb," or ' diareb,' the Welsh for ' proverb,' properly means ' un- 
 answerable,' that cannot be contradicted. " Pob dihareb (diareb) gwir, 
 pob cocl celwydd," " every proverb is truth, every omen a lie."— Pugh's 
 Diet vol. L p. 577. 
 
 * MorelL xopm/i. l/t/uTf. pref. ' Abu Ubeid, 88. • Meld. Arab. pr. 
 » Mishna, Surh. Nidda, 5, and Avoth R. Nathan, c. 29, 27, 28. • Meid. 
 Ar. pr. 2077. ' Pers. pr. » Synesius de Calvit. p. 85. 
 
 PI^EFACE. 
 
 IX: 
 
 parables, maxims and proverbs have on us, seems to show; 
 that the original meaning of the verb bgjp, ' mashSV whence 
 b^, 'mashal,' a parable or proverb, implied 'similitude,' 
 ■ speaking parables ;' from which the second meaning of 
 'influence, rule or authority,' came into use. 
 
 There is, however, another and a yet more probable cause 
 for this two-fold meaning of the verb bljJp, • mashal.' The 
 corresponding term in Arabic is ' mathala' [also pronounced 
 ' masala' in some parts], to be like, to speak parables, &c But 
 there are also in Arabic the two verbs ' masala' and ' mashala,' 
 to draw the sword [and hold it as a token of rule and power. 
 Rom. xiii. 4 ; Coptic liturgies ; and Egyptian hieroglyphics, 
 in which the sword or dagger is determinative of priority, 
 chieftainship, rule, &c., and stands for ' first.'] These two verbs, 
 ' masala' and ' mashala,' to draw the sword, are not found in 
 the other Semitic dialects, which have only 'mathal,' to be 
 like, &c. But since the Hebrew btt^jp, ' mashal' — that stands 
 nearest in order to the Arabic — represents the Arabic 'ma- 
 thala,' and the Chaldee, Syriac and Samaritan 'mathal,' the 
 'th' of these dialects being changed to 'sh' in Hebrew — it 
 seems but natural that ' s' and ' sh' of the Arabic ' masala' and 
 'mashala' should pass into the Hebrew 'sh'; and that the 
 Hebrew verb bttJo, 'mashal,' should thus combine the three 
 Arabic verbs, ' mathala,' ' masala ' and ' mashala,' verbs of 
 similitude, and of authority and power. 
 
 But if this one Hebrew term with several significations is 
 sometimes liable to an arbitrary rendering, there is not the 
 same excuse for it in Greek, that has two distinct terms, both 
 essentially different in their etymology. IlopajSoX^ is, properly 
 speaking, a comparison, a parable. But wapoin'ia, a proverb, 
 according to such authorities as Didymus of Alexandria,* 
 ' In Prov. c. I. 
 
X PREFACE, 
 
 S. Chrysostom,' and S. Athanasius,* comes from iro/)o, 'by,' 
 and oTfjLot, 'a pathway or road.' Didymus gives as example 
 of a proverb, 
 
 " PofJs ivBt\€\ovva KoiXaivfi irirpav," 
 
 " a drop, by constantly dropping, hollows out a stone ;" and 
 says that sentences of this kind were inscribed on stones set 
 up to mark the distance on the road [mile-stones], for the 
 benefit and instruction of wayfaring men as they went along. 
 Such proverbs or maxims may have formed part of the yvat- 
 IiovikSl o/xotu^ara, ' guiding or directing similitudes,' which Jam- 
 blichus tells us Pythagoras used in teaching his disciples ;• as 
 he also used (Tv/ij3oXa, 'symbols,' d7ro</>ocrtis, "definitions,' and 
 iiro4>6fyfMra, ' apophthegms,' for the same purpose.* 
 
 So that according to this probable etymology, vapoifxla, ' a 
 proverb,' is properly ' a word by the way,' a ' by-word ;' though 
 not in its present acceptation. And it shows that ' parable' 
 and ■ proverb' may not be taken the one for the other, as it is 
 frequently done. Thus S. Hilary says, in fact, that a ' proverb' 
 is a ' parable.' " Proverbium non hoc quod verbis sonat ex- 
 plicat ; sed dictorum virtutem ex usu verborum communiorum 
 nuntiat."* So also says S. Epiphanius, that wapoifiU is the' 
 same as n-apaPoKrj* So does Suidas, and Apostolius also in 
 the preface to his Greek proverbs. 
 
 This confusion of ideas may have originated in the use of 
 the manifold Eastern term VwD, properly a parable or simili- 
 tude — "a saying both short and frequently used, that has 
 another meaning than the one words convey,"' say the Arabs ; 
 applied not only to parables, but also to that kind of couplet, 
 or distich, that consists of two hemistichs in apposition the 
 
 ' Synops. S. S. ad loc. * Synops. S. S. vol. ii. p. 91. ' Jamblich. 
 ii. c. 2, and i. 18. * Id. Vit. Pyth. c. 22, 23. ' In Psalm cxxvii. 
 
 vol. i. p. 368, ed. Ven. * Ancor. c xlii. ' Golius in Adag. Arab. 
 
 PREFACE. 
 
 XI. 
 
 one to the other, called in Sanscrit ' drishtanta,' or ' ffxaHnple/' 
 and in Persian 'andaz.' It has been in great favour with 
 Eastern authors from the first, and it makes up a large portion 
 of the Book of Proverbs. From ''tj?^, a ' distich,' in the sense 
 of c'koiv, an 'image,' or 'example,' came the use of one of its 
 hemistichs, or of some word in it only, for a jrapot/iia, or ' pro- 
 verb,' properly so called. The Latin ' proverbium,' ' pro verbo,' 
 for a word, a maxim or sentence, said once for all — seems to 
 point to the same origin as the Greek. 
 
 This manifold meaning of the Book of Proverbs led me to 
 think that kindred passages from the writings of some of "the 
 children of the east country" — brought together, as it were, a 
 tribute to the king "whose wisdom excelled them all" — might 
 form a rnore useful and more appropriate commentary on the 
 wisdom of his words, than adding one more to the many prac-. 
 tical helps or critical works already published, in which pro- 
 bably, I could have said little or nothing new.* The variety 
 of opinions — not all of equal merit, assuredly — from uncon- 
 nected and distant portions of the East, will not, I think, be 
 void of all interest ; while, at the same time, it will establish 
 a fair comparison between the wisdom " those children of the 
 east country" borrowed from themselves, and the wisdom king 
 Solomon received from above. We shall find, on the one 
 hand, a general agreement in matters of daily life ; while, on 
 the other hand, the yearnings of the best of those men of old 
 after " an unknown God," though lacking the faith of the Wise 
 king to whom that God had revealed Himself, yet prove how 
 
 ' The remarks I have made occasionally for the better understanding 
 of the Hebrew text do not deserve the name of criticism. Neither do 
 the few words of my own I have sometimes added, alter in any way the 
 general character of the work, which is made up of detached sentences, 
 for the most part unconnected except in their arrangement, which was 
 arbitrary, and not always what I could wish. 
 
XII 
 
 PREFACE. 
 
 true is the saying of S. Paul to the Athenians, " that God is 
 not far from every one of us."* 
 
 No, indeed ; for we cannot study the best of those ancient 
 children of the East, without feeling drawn towards them. 
 We cannot help being either pleased with their wit, with their 
 quaint common sense which they tell in their own way, or 
 delighted with the freshness of their old ideas, and with the 
 beauty and elegance of their own words, which, alas ! wither 
 or die in the rendering. But, best of all, we often feel lost in 
 admiration of the earnestness of some of them " in seeking 
 after God if haply they might find Him." Wherein they, who 
 were without Revelation, often put us Christians, who have 
 it, to shame. How else can we interpret many a passage in 
 Plato, Pindar, Cicero, &c., and some of the hymns in the Rig 
 and Sama Vedas, sung in praise of " a Father in whom faith 
 and trust raises us to Heaven" ?^ 
 
 Surely if prophets of old " who were taught of God," were 
 
 but " lights shining in a dark place,"' among the chosen nation 
 
 of the Jews, such men as Manu, Lao-tsze, Confucius, Meng- 
 
 tsze, Zoroaster, and others, must have been set for lamps in 
 
 the deeper gloom of heathenism. For if " they who had not 
 
 the law, did by nature the things contained in the law, these, 
 
 having not the law, were a law unto themselves ; which show 
 
 the work of the law written in their hearts, their conscience 
 
 also bearing witness — according to my Gospel," says S. Paul.* 
 
 And thus they bring us — will we, nill we — to see that, not only 
 
 " were they made of one blood with ourselves," but that, as 
 
 S. Paul and their own poets told them, they are, as well as we, 
 
 " the oflTspring of Him in whom we live, and move, and have 
 
 our being."* 
 
 ' Acts xvii. 27. * Rig Veda, i. 6, xvii. 7 ; Sama, v. i. 2, 3, 4, 7, 8. 
 
 ' 2 Pet. i. 19. * Rom. ii. 14 — 16. ' Acts xvii. 28. 
 
 PREFACE. 
 
 XUl 
 
 And, further, they warn us that if we — who think ourselves 
 so far in advance of them, and so much better and wiser than 
 they — wish to help them in their search after the Truth which 
 we claim as our own, it cannot be by benevolent indifference 
 on our part as to what is true or false, in order to suit or 
 please everybody ; still less by letting ignorance or prejudice 
 relegate those 'heathen* to one common doom. As if "the 
 authority to execute judgment"* over "those who sinned with- 
 out the law, and those who sinned with the law,"* was not 
 given to Him who is the just Judge of quick and dead ; 
 "because He is the Son of Man ;"» "and needeth not that 
 any should testify of man, for He knoweth what is in man:"* 
 
 But those 'heathen' point to the example set us by S. Paul, 
 and tell us to do as he did. First of all to acquaint ourselves 
 with their own sacred writings, and with the good to be found 
 in them ; for he was learned in Jewish and in Gentile lore 
 also. Then to draw near to those members of God's family 
 with deference and brotherly love, as he did at Athens — in 
 order to see how far we may fairly and frankly agree with 
 them. But when we must differ, then gently to try and bring 
 them from their own ideas of " the unknown God whom they 
 ignorantly worship,!' to the knowledge of Him as revealed to 
 us in His Word. Remembering that they had grown old 
 and hoary through centuries of culture and wisdom, when we 
 were only just emerging from the gloom of barbarism. 
 
 So did S. Paul at Athens. He did not offend his audience, 
 neither did he run counter of their prejudices. But he met 
 them on their own ground ; he took them by their weak side 
 
 the worship of their gods — and convinced them out of their 
 
 own poets. So that his Epicurean and Stoic hearers, who at 
 
 > S. John V. 27. ' Rom. ii. 12. ' S. John v. 27. ♦ Id. ii. 25. 
 
XIV 
 
 PREFACE. 
 
 first laughed at htm, and called him ' a babbler,' soon altered 
 their mind and begged to hear him again.^ 
 
 Still, with all due respect and liking for those worthies of 
 olden time, one can only couple their sayings with those of 
 Holy Writ, in the words of the Hindoo poet — "as glass 
 brought in contact with gold, borrows from it the lustre of the 
 topaz."* True. Yet glass, though it be but glass, is itself 
 clear and bright, and lends brilliancy to the gold. If the gem 
 honours the setting, the setting adorns the gem. And so, in 
 sooth, do many of those wise sayings of " the children of the 
 east country" adorn the gem of Holy Scripture, and receive 
 additional lustre and merit from it. 
 
 This feeling of reverence for those ancient writings, but of 
 worship for the Word of God, led me, when an undergraduate 
 at Oxford, to begin these Notes, and to continue them, through 
 many vicissitudes, and at long intervals of time and place, as 
 the rapfpyov, by-work, of other duties ;' looking forward, as 
 I did, to the time when, free from the care of a large country 
 parish. I should have leisure to revise and arrange my mate- 
 rials. That time came at last ; but with it also came sickness^ 
 and failing eye-sight ; and, worse, separation from my library, 
 which is at Oxford. This left me almost entirely dependent 
 on my Notes, as they were written at the time — unable to 
 verify many of my references, and to finish my work, which is, 
 I fear, but a rough pen-and-ink outline of what was intended 
 to be a true picture of Eastern thought and wisdom. 
 
 • Acts rrii, 16—34. » HitopL pret 81. 
 
 » TTiese Notes, which exceed twelve thousand, and extend over the 
 whole Book of Proverbs, were all taken from Eastern 'non-Christian' 
 writings, except a few quotations from Ethiopic Didascalia, and occasional 
 passages from Greek and Latin favourites, which could not be ignored 
 altogether. 
 
 / 
 
 PREFACE. 
 
 XV 
 
 These gleanings in the "east country," however, such as 
 they are, may yet prove acceptable to some who feel inte- 
 rested in lore of this kind— who, like the favourite swan of 
 Hindoo poetry, will " pluck curds of wisdom from the whey" 
 of what may seem perhaps childish or trivial. But as regards 
 errors, all my own, which, under existing circumstances, will 
 have crept unawares into this work, I can only hope that 
 better scholars than myself will either excuse or kindly correct 
 them. Horace said he would, when he wrote :^ 
 
 " Sunt delicta tamen, quibus ignovisse velimus : 
 Nam neque chorda sonum reddit, quod vult manus et mens. 
 Poscentique gravem persaepe remittit acutum. 
 Nee semper feriet, quodcunque minabitur, arcus. 
 Verum ubi plura nitent in carmine, non ego paucis 
 OfTendar maculis, quas aut incuria fudit 
 Aut humaria parum cavit natura." 
 
 > Ars. Poet 347— 3S3- 
 
 S. C. MALAN. 
 
 West Cliff Hall, Bournemouth, 
 Oct. i88g. 
 
CORRECTIONS. 
 
 P. 21, 22, for "Bikkhus" read "Bhikkhus." 
 P. 182, for "heb ddin" read "heb ddim." 
 P. 321, for "Nibbhanam" read "Nibbanam." 
 P. 375, for ""'5iJH" read """SOM" 
 
 N 
 
 ORIGINAL NOTES 
 
 BOOK OF PROVERBS. 
 
 CHAPTER I. 
 
 / TAe use of the Proverbs. 7 An exhortation to fear God, and believe his 
 ■word. 10 To avoid the enticings of sinners. 20 Wisdom complaineth 
 of her contempt. 24 She threateneth her contemners. 
 
 'T^HE proverbs of Solomon the son of David, king 
 of Israel ; 
 
 " The proverbs" &c. See Preface. 
 
 " What is there lacking in the Law of the Lord, that thou- 
 shouldest seek the teaching of the Gentiles? For, say the 
 Apostles in their doctrine, if thou wishest to know the power 
 and strength of the wise and their doctrine, thou hast at hand 
 the Prophets, Job and Solomon. They are indeed full of 
 wisdom, which thou canst learn of them."* And elsewhere, 
 says the same authority, " Let all the books [of Holy Scrip- 
 ture] be unto you both honourable and sacred — such as the 
 Book of Psalms and the Proverbs of Solomon."* 
 
 These are called novapcTos <ro^io, " Wisdom of every virtue," 
 or " that embraces every virtue," by S. Clement of Rome,' and 
 after him by Clement of Alexandria, Hegesippus, Irenaeus, and 
 many of the Fathers. S. Gregory Nazianzen calls the Proverbs 
 (7-o<^ta jratSoycoyjK^,* "educating wisdom," and Abijlpharaj, "prac- 
 
 ' Didascal. Apost. i€)th. c. 1. 
 * Ep. Cor. i. Ivii. ' Or. xi. 
 
 ' Apostol. Const. Copt. c. viL 
 
ORIGINAL NOTES ON 
 
 [i. I 
 
 i 
 
 tical wisdom, eminent among other books."* But the Apo- 
 cryphal Book of Wisdom, or Wisdom of Solomon, is also called 
 IlavdpeTot <To<f>ia by many ancient authors, who give to the Book 
 of Proverbs the simple title of 2o<^to, "Wisdom."* "It is, in 
 sooth, a gathering of virtues and of the teaching of wise men ; 
 a treasury of virtues gathered together, as the sea, that great 
 treasury of waters, gathers all rivers that flow into it"— said 
 of Sa-skya's "Treasury of Good Sayings" by his Buddhist 
 translator, who adds : " Even if thou canst not attain to wis- 
 dom in this birth, it is a precious thing for thee to borrow 
 and to take with thee as a recommendation for hereafter."* 
 " For," says a higher and better authority, " the Word of God 
 is a good provision by the way for our whole lifetime ;"* yea, 
 " better than many treasures."' 
 
 "Alas for old age I" says Ptah-hotep [prince and prefect 
 under king Assa of the Sth Dynasty, and long anterior to 
 Abraham] ; " could I, decrepit as I am at a hundred and ten 
 years of age, tell others the words heard in the beginning, in 
 olden time, from the gods themselves ?" His god Osiris 
 answers him : " Teach the words of olden time ; they will be 
 the food or support of children and of men."* Ptah-hotep then 
 gives his precepts, often quoted in these pages, and at the end 
 of them he says : " If thou hearkenest to what I have told 
 thee, all thy plans and actions will tend to 'Ma' [first and 
 divine principle of all that is true, beautiful and good]. These 
 precepts are a treasure to those who keep them faithfully, and 
 their memory will continue in the mouth of mankind by reason 
 of their beautiful arrangement."' But before Ptah-hotep, 
 Kakimna [who was also prefect under king Snefru of the 
 3rd Dynasty] said of his own work " On Good Manners," the 
 oldest writing on earth : " If all in this book is listened to as 
 I have said it, to guide [others] to useful ways, some will lay 
 
 » Dyn. Arab. p. jo. * Cotel. PP. Apost. vol. i. p. 179. ' Sain 
 
 iighes, fol. 2. * S. Cyril Hier. ' Ascens. of Isaiah, at the end. 
 
 • Pap. Prisse, pi. v. L 3—3. ' Id. pi. xv. I. 8—10. 
 
 i.i] 
 
 THE BOOK OF PROVERBS. 
 
 it in their bosom [learn it by heart], repeat (or recite) it as it 
 is written [word for word], and that will do them more good 
 than anything (or all) else in the world."* 
 
 And Chu-tsze [a Chinese philosopher in high repute, author 
 of the Siao-hio, "Little Study," for young people, as the Ta-hio, 
 " Great Study," was for men] : " By dwelling on the sacred 
 classics, by weighing the wise and worthy teaching handed 
 down to us, and by using this book [Siao-hio], youth, yet un- 
 taught, will be instructed."* " Looking up to the sages for a 
 pattern, and to the worthies of old for a model, Chu-tsze 
 rehearses this chapter-foj^ the instruction of the young who 
 are still in the darkness of ignorance."* " For to be freed from 
 such darkness," says~the Buddhist, " is one door to religious 
 enlightenment ; it heals the plague of lack of knowledge."* 
 
 " Hear, then, the words of wisdom," says Enoch, a yet older 
 name than any of the preceding ones. "No one has yet 
 received from the Lord of Spirits the wisdom that has been 
 given me, a portion of eternal life, as it was contained in one 
 hundred and three parables [or proverbs] which I was enabled 
 to declare to the inhabitants of the earth."* Therefore "let 
 not these parables [or proverbs] appear light in thine eyes," 
 says a Rabbi, " for by means of a parable a man can stand 
 firm in the words of the Law. It is like a king who, having 
 lost a gold coin or a pearl of great price, looks for that pearl 
 by means of the slender wick of a lamp worth one farthing, 
 and finds it"* 
 
 2 To know wisdom and instruction ; to perceive the 
 words of understanding ; 
 
 Wisdom, rnppn, is originally 'skill,' and DJI^ 'skilful' — 
 " olov ^tiSiav XtOovpyov iro<f>6v," as we call Phidias a clever [wise] 
 sculptor; only signifying thereby that "<ro<^io — apeni rt'xi^s 
 
 ' Id. c. iii. 
 * Midrastt- 
 
 • Pap. Prisse, pi. ii. L 4—7. 
 ♦ Rgya-tcher rol-pa, c. iv. 
 Rab. in Cant. i. M. S. 
 
 * Siao-hio, c. ii. 
 ' Bk. Enoch, c xxxvii. 
 
 B 2 
 
4 ORIGINAL NOTES ON [i. 2 
 
 itrri, wisdom is the virtue [or merit, excellence] of an art," says 
 Aristotle.1 But " skill without wisdom in itself is not to be 
 accounted skill," says the Spirit of Wisdom.* And the verb 
 D3n, especially in Arabic, implies order, judgment, and also 
 wisdom ; thus ' hookm,' order ; and ' hakeem,' a wise man who 
 prescribes, a doctor. Hence masi^ expresses the various mean- 
 ings of ' wisdom,' not only as Siavo.jTiK^ in its intellectual aspect, 
 but also as Jfw, habit of mind,' the result of principle. Aristotle 
 fails to give us this principle, which is not voi]tik6v, mental 
 only, but is also spiritual and in the heart 
 
 For wisdom, A.-S. ' wis-dom,' is ' wise or right judgment.' 
 [Comp. A.-S. 'wita,' 'witan,' 'wis,' 'wisa,' G. 'wissen,' Sscr. 'vid,' 
 to know or perceive ; Lat 'vid-eo,' Gr. <."Soi, or rather /ISu, ' wit,' 
 •to wit;' witness, 'I see,' often said for 'I understand;' oZSa, 
 •wot,' 'to wot,' 'I know' from hearsay or mental perception.] 
 So that real wisdom seems to be the right judgment in all 
 things of a ready mind, wrought in us by the one principle of 
 the love and fear of God. " Sapientissimus est," says Cicero,* 
 cui quod opus sit ; ipsi venit in mentem," " He is wisest who 
 perceives at once what is required at the time." This ready 
 perception and correct judgment between right and wrong is 
 thus told in a Buddhist treatise on Wisdom : " I, Hjam-dpal, 
 [Manju-Sri, the god or personification of Wisdom] am supreme, 
 incomparable knowledge [or wisdom], that sees at a glance 
 [lit. without deliberation]."* 
 
 " To know wisdom" &c " In teaching men," says Confucius, 
 " always inculcate these five virtues : jin, humanity, oyoTn; ; i, 
 justice ; //, propriety ; chi, wisdom ; and j/«, faithfulness."' 
 
 " To consider these three virtues, yVw^b, ^j and chi, humanity 
 [doing to others as to oneself], justice and wisdom," say the 
 Japanese, — "to decide aright between right and wrong, and 
 not to look at evil any how, — that is wisdom."^ 
 
 • Eth. r, 1 141, 10. 
 * Pro Cluentio. 
 ^ Shi tei gun, p. 14. 
 
 * Mainyo i kb. c. xi. 
 • Hjam-dpal, fol. vii. 
 
 ' Id. a, 1 103 a. 21. 
 • Medh. Dial. p. 153. 
 
 i 
 
 i.2] 
 
 THE BOOK OF PROVERBS. 
 
 s 
 
 "The strength (or virtue, aptnj)," say the Rabbis, "which 
 God gives His servants to enable them to do His work, Is 
 intelligence, wisdom, patience and hope, and the prospect of 
 reward in eternity."* 
 
 And in the Mainyo i khard [a treatise on the Spirit of 
 Wisdom], we read that a sage, seeing how many religions were 
 opposed to the true [Mazdayasnian] one, inquired of sundry 
 high-priests, Which is the best thing for the preservation of 
 the body on earth, and for the emancipation of the spirit? 
 Then they answered through the revelation of religion : " Of 
 all the good that comes to men, wisdom is best ; for by the 
 power of wisdom they can guide themselves on earth, and by 
 it also reach heaven. For it was by his own original wisdom 
 that Hormuzd created the earth and all that is in it." 
 
 The sage then took refuge in the Spirit of Wisdom [" the 
 original, eternal, heavenly Wisdom, one with Hormuzd, who 
 by it made the worlds""], to whom he offered more prayers 
 than to any other Ameshaspands [inferior heavenly deities, 
 archangels]. He then became aware that the true [or honest] 
 way to perform for oneself all meritorious deeds and other 
 actions is through the power of wisdom ; that therefore one 
 ought to be diligent in pleasing the Spirit of Wisdom. Then 
 that Spirit, seeing the sage's mind and desire, showed himself 
 in a body, and said : " Friend, foremost in piety I receive in- 
 struction [or revelation] from me, that I may be thy guide, 
 and teach thee to please Yazd [God] and good men, for the 
 preservation of thy body on earth, and for the emancipation 
 of thy soul in heaven."* " For a wise man is not wise," say 
 the Arabs, "until he has overcome his evil nature."* And 
 Confucius ends his Dialogues with his disciples thus : " He 
 who knows not the [will or] commands of Heaven, can never 
 become a wise or superior man."' For that great and good 
 man did yearn for a principle of action better than he found 
 
 ' Ep. Lod. 729. ' Mainyo i kh. c. Ivii. ' Id. i. yj — 61. 
 
 * Ar. pr. ' Hea-Lun, c. xx. 
 
ORIGINAL NOTES ON 
 
 [i.2 
 
 Within him when he said : "Virtue alone is not able to keep 
 men from evil. Those who hear of righteousness are unable 
 to follow it. and the wicked are not able to alter their course 
 It IS a grief to me." » 
 
 "instruction." '^^■a, Arab. adab. -education,' that implies 
 chastening. LXX. .a.8«'<^ "which is. to learn to like good 
 and to hate evil, and should begin early," says Aristotle.* 
 
 "Doing good Improves the countenance (or complexion) " 
 says Tsze-hea. " In serving one's father and mother, let a man 
 exhaust his strength; in serving his prince, let him risk his 
 life ; and in his intercourse with his friends, let him speak 
 truthfully. Though men think such a one untaught, yet wise 
 men call that good teaching [education]."* 
 
 And Tseu-sze: "Heaven's order (or decree) is called ' nature:' 
 to follow it is -Tao,' the way; and to establish (or instruct) 
 this way, is called 'instruction' or teaching." On this the 
 Japanese commentator says : " Man, having received the be- 
 ginning of his existence from Heaven, is a being with a nature 
 drawn from thence. His nature, therefore, is good, and not 
 bad ; and to follow it is michi (or Tao) the way ; and to 
 teach or promote this way, is by sages called education or 
 instruction."* [Tao has many meanings. The mystic sense 
 in which it is used by Lao-tsze and other Chinese philosophers, 
 is probably the reason that led the Shanghae Delegates to 
 choose it, very properly it seems, as a substitute for 6 A6yot in 
 S. John i.] 
 
 Meng-tsze teaches the same as regards man's natural heart. 
 One of his most celebrated sayings, the text of one of Kiu O's 
 Japanese sermons, \s, jin jin-sin yay, "Humanity is the heart 
 of man ;" and i Jin-loo yay, "Justice is man's way to walk in."" 
 "This benevolence," says the Buddhist," "is one of the doors 
 to holiness, and is one of the attributes of the Bodhisatwa in 
 
 ' Shang-Lun. c vii. » Eth. p^, 1104 b. 12. ' Siaohio, c. i. 
 
 Chung yg, Jap. ed, and Siao-hio, c. i. ' Hea-Meng, xi. 11. 
 
 ' Rgya-tcher rol-pa, t ii. and iv. 
 
 i.3] 
 
 THE BOOK OF PROVERBS. 
 
 , 
 
 : 
 
 Dgah-ltan, the abode of joy." "Who then practises human*? 
 ity [jin] ? He who seeks the profit (or advantage) of others, 
 as he would his own."* 
 
 " to perceive," &c. T^v'V' ^^ understand, to 'discern' words 
 of understanding, that is. of discrimination between right and 
 wrong. 
 
 3 To receive the instruction of wisdom, justice, and 
 
 judgment, and equity ; 
 
 " To receive," '?3?yn ^DIQ, a teaching, or training, ' to render one 
 intelligent, to train the intellect.' Chald. W^-ITID, chastening, cor- 
 'rection [eruditio. fe rudis]. 
 
 " To receive instruction of wisdom." " Give your heart to in- 
 struction," says the Burmese schoolmaster to his scholars ; 
 " from the size of a hair it will grow to that of a river. By 
 cleaving to it you will acquire great knowledge and wisdom, 
 until you become 'an elephant with two tusks' [a very great 
 man in learning]."* " This moral instruction," says V. Sarma, 
 " will give skill and elegance of speech, and also wisdom and 
 knowledge [vidyam]."' 
 
 " Wise men of old," says Kiu O. " seeing how little mankind 
 sought after their own [original] heart that had gone astray, 
 showed them the way to it. And this showing (or signifying) 
 is called instruction or moral study."* "But instruction should 
 be short," says Maimonides. " The wise say that one should 
 teach in a short way [much in few words] ; to say little in 
 many words is indeed folly."* [A useful hint to many.] 
 
 "justice, judgment and equity." "Determine." says the Greek. 
 " to form thy judgment according to justice, and not for the 
 sake of advantage."' As a help to this right judgment. 
 " thought, wrapped in wisdom." says the Buddhist. " sets one 
 free from corruptions, namely, lust, individuality [self], false 
 
 > Phreng wa,p. n. ' Putt-ovada, p. 15. ' Hitopad. Pref. 
 
 * Sennons, voL i. Serm. ii. p. 2. ' Halkut deh. ii. 4, foL 12. 
 
ORIGINAL NOTES ON 
 
 [•••3 
 
 doctrine and ignorance."* " For men in general are partial ; 
 but to see evil in those they love and good in those they hate, 
 is indeed rare under heaven," says Ts'heng-tsze.* 
 
 And Tseu-tsze : "Justice is equity."* "Justice is the power 
 (or faculty) of discrimination (or award). It is the rule (or 
 measure) oi jin, humanity. It agrees well with ability. He 
 who has it is indeed strong."* 
 
 " If a man," says Dr. Desima, " having made a promise, 
 breaks it, instead of feeling displeased, think, ' That man has 
 altered his first intention ; he cannot have broken his promise.' 
 This is justice."* [Charity, rather than justice.] 
 
 "Justice," says Husain Vaiz Kashifi, "is the governing 
 officer of a state ; an ornament to it, and a ray that sheds 
 abroad light, and scatters darkness. God assuredly com- 
 manded this virtue to His servants when He said [in the 
 Qoran] : God has ordered justice and kindness (or favour). 
 Justice, then, is to award justice to those that are oppressed ; 
 and favour [ihsan] is to apply the salve of repose to the 
 wounds of the wounded."* "Justice is very great and un- 
 changeable ; it has not passed away since the days of Osiris ; 
 it is very strong. This is a father's saying."' 
 
 "Justice is the mainstay of a kingdom," says Sadi.* "Because 
 Nushirwan made choice of justice, his name is held in honour 
 to this day. Uphold the world through justice [insaf] and 
 equity, and with it rejoice the heart of thy subjects, O king ! 
 Agree [be on good terms] with them, and sit at ease from fear 
 of thine enemy; for the subjects of a just sovereign are a host 
 around him."' " For what greater advantage canst thou reap 
 than to bear the name of Shahanshah 'adil, " Sovereign the 
 Just"?*" 
 
 "equity" O'lnifp, lit. ' straight,' smooth and even, fair and 
 
 ' Mahaparanibbh, p. 8i, fol. nya. ' Comm. on Ta-hio, viii. 
 
 ' Chung yg, c xx. ♦ Li-Iin, Li-ki, viii. « Shi tei gun, p. 14. 
 
 • Akhlaq-i m. xv. ' Ptah-hotep Pap. Pr. vi. 5. » Pend-nameh, p. 14. 
 
 • Gulistan, st. 6. " Pend-nameh, p. 1 5. 
 
 i-4] 
 
 THE BOOK OF PROVERBS. 
 
 upright dealings. Chald. Mnnsn^i, • rectitude.' LXX.' *>(A»' 
 
 KOTtvtfwtll'. 
 
 " Equity is one half of religion."* " It is an ornament to 
 the wise to incline to neither side, like a balance evenly 
 weighted."* "What, then, is equity?" asks Ramajuna. "It 
 is to deal even-handed justice to all classes."* 
 
 4 To give subtilty to the simple ; to the young man 
 knowledge and discretion, 
 nipi:?, 'subtilty,' prudence; also 'craft,' cunning. LXX. iravov^yio. 
 
 " To give subtilty" &c. " Good words spoken by the noble, 
 god -loved, king's son, elder of his race, the civil ruler and 
 scribe Ptah-hotep, to teach the ignorant the knowledge of the 
 just measure [meaning] of a good word, as a warning to those 
 who should transgress it, and for the benefit of those who hear 
 it."* " Let the young man stand forth, who is right-thinking, 
 right-speaking, right-doing, and who knows well [the law, 
 hukasrem]."' "I will now rehearse the fundamental rules," says 
 Chanakya, " whereby even a fool may become [pandita] well 
 informed ;"* albeit — a/wi S'ou p6Z%ov vto-njTa i-iKfi' (<m — Xoyy,' " it 
 is not easier to persuade a youth than to teach a deaf man by 
 word of mouth only," says Menander. 
 
 "discretion" [npta, taking counsel, 'considering,' 'reflec- 
 tion'— thus, by inference, discernment, 'advisement' (Marg. 
 reading), tact and propriety, in conduct and manners.] 
 
 "Decorum, good manners, discretion [adab] consists in 
 restraining oneself from every unpleasant word, and from 
 every action that is not praiseworthy ; to show proper respect 
 to oneself and others, and to put to shame neither oneself nor 
 others. Decorum is good in all, especially in princes, who are 
 to set an example to their subjects. We must ask God to 
 
 1 Turkish prov. 
 * Pap. Pr. c. V. 7. 
 ' Menander, avi^. 
 
 2 Cural, 118. ' Comm. on Cural, xii. in sq. 
 
 » Vispered, iii. 18. • Chanakya shat 2. 
 
lO 
 
 ORIGINAL NOTES ON 
 
 [U 
 
 teach us how to behave [decorum, self-respect], for without it 
 we are shut out from His grace. Discretion [good manners] 
 is better than the treasures of Qarun. Great men have never 
 sought after riches, because they pass away ; but they have 
 'held the reins at full speed' towards justice and good man- 
 ners ; for through this they earned a great name."* 
 
 " Manner maketh man." " Four things," says Attar, "show 
 the excellence of a man : learning, showing respect without 
 [creditor and debtor] account, good manners, and giving a 
 straightforward answer. Whosoever has knowledge, intellect 
 and discernment, holds all other such men in high esteem."* 
 
 " discretion" " He that is moral and clever can discern truth 
 from a lie, as the flamingo discerns curds from water."* [This 
 is a favourite saying antong Indian writers. Thus in the Preface 
 to the Pancha-Tantra, we read that " as the written Shastras 
 are too [wide] extensive to be [crossed] read through — setting 
 aside what is useless, the [juice] essence of them may be seized 
 as a bit of curds in the water is by a goose."* Whence probably, 
 in the Balabod, a book for Tamil children, they are told that 
 the learned and the ignorant are as unlike as the swan and the 
 heron [emblem cf stupidity] ; the swan being so far superior in 
 knowledge that it can discern curds from the water with which 
 it is mixed."* And " the part of a wise man is to know how to 
 discern virtue from the defects of any one. Milk in water may be 
 clearly seen through heat ; but one would prefer cow's milk."'] 
 " Knowledge," says Vishnu Sarma, " gives discretion, and from 
 discretion comes worth [or merit]."^ But " a young man of 
 good family who comes at once into plenty of money, is not 
 thereby made clever or well informed."* [That money gives 
 him no real qualities.] 
 
 "For the ignorant man who does not know the rules of 
 propriety (or politeness) is a great fool ; and the sense of his 
 
 > Akhlaq i m. c x. 
 
 V. la 
 
 * Balabod, 2. 
 
 • Pendeh i at c. x. 
 
 * Sain ugh. fol. v. 
 
 « V. Satasai, 17*. 
 ' Hitop. Pref. 
 
 • Kawi NitI Sh. p. 14- 
 
 f 
 
 i. 4] THE BOOK OF PROVERBS. -1.1. 
 
 six senses [mind is the sixth] is blunted. He knows not tht i'f': 
 taste of the betel-leaf and areka-nut ; and the prepared chunam 
 is far from his lips [he is a stranger to good company or 
 society]."* 
 
 " Small country children prattle, and monkeys skip about, 
 but he among men who is well taught is a great sage. But 
 what about him who is untaught?"* said Gautama to his son. 
 
 "The ways of wise men [disciples of wisdom]," say the 
 Rabbis, " are modesty and a humble spirit, a retiring manner, 
 and to be beloved of all."» "Wise men are agreeable in 
 society ; but common, uneducated men are not"* 
 
 Confucius said to one of his disciples : " Be respectful, and 
 you will keep aloof from trouble ; be dutiful, and men will 
 love you ; be faithful (or sincere), and men will support you. 
 The wise and good man fears [respects] great men [his supe- 
 riors], but the mean man is familiar with them."' 
 
 Confucius himself, when in his native village, was very 
 modest, gentle and silent, as if unable to speak.' 
 
 " For a respectful behaviour [/;, propriety, in the original 
 Chinese] makes the distinction between a well-bred man and 
 a low individual."' And "a good run [after success in life] is 
 [cadw moes] to observe good manners ; whereas the worse 
 blemish is [drygfoes] bad manners,"' say the Welsh. "Acting 
 contrary to established custom is to be scorned like the kimba 
 fruit. For considering oneself and others, it is desirable to 
 keep to the prevailing use [rule or custom]."' So says the 
 Tibetan Lama [bla-ma] in his work, " put together with good 
 intention from collections of old sayings for the teaching of 
 faithful, respectable and fortunate youths ; thus written in a 
 short summary for the use of this and of future generations."" 
 
 " What is the root of discretion [consideration, respect, de- 
 
 » Kawi Niti Sh. p. 14, ii. i, 2- ' Rahula thut. 16. 
 
 » D. Erei 
 
 Sutta, i. 1. * Ibid. iv. i. ' Ming Sin P. K. c. vii. 
 
 • Shang- 
 
 Lun. X. 1. ' Gun den s. i. mon, 305. • Welsh pr. 
 
 » Bslav 
 
 cha, 3. »• Id. ibid. 2. 
 
 
12 
 
 ORIGINAL NOTES ON 
 
 [i.4 
 
 ference]? To refrain from asking about this or that"* 
 [Importunity.] 
 
 " When in presence of thy better [elder]," says Ptah-hotep, 
 " do not stare at him, but speak to him only when he addresses 
 thee. He is hateful who does not act thus. Give place to thy 
 elder, and greet [receive] him 'with thy nose to the earth' [in 
 worship]." ' " And then order thy heart properly within thee. 
 Drop thy arms, bend thy back, and do not feel angry if he is 
 harsh towards thee ; for to oppose him would only show thy 
 want of knowledge. Remember thy place and duty [lit. what 
 thou hast to bear on thy arms], and let thy sense and prudence 
 act towards him as thou oughtest to do."* 
 
 " When thou art with uncongenial people," say the Cingalese, 
 " keep silence ; the white lotus [kumuduwa] when looking on 
 the red lotus [tamuru] closes itself blushing."* 
 
 "A good sign in a man is that of shame,"* say the 
 Rabbis. " A heart of shame is the beginning of righteousness 
 (or mending)," says Kiu O ;' " whereas pride is a token of 
 poverty of mind (silliness)."^ " But good people are courteous ; 
 the low alone can be rude."* " And [sherivu] modesty, not to 
 be first to speak among superiors [nanda] is a good [virtue]."' 
 " He," says Confucius, " who knows how to blush, has advanced 
 towards bravery (courage)." "And he who is in earnest about 
 his daily walk in life, has advanced towards humanity [jin]."'* 
 
 As bearing on the whole verse, Tsze-san said : " The way 
 of the good and wise man is four-fold : his behaviour is with 
 self-respect; his actions are especially respectful towards 
 others ; he feeds the people with benevolence ; and deals with 
 them in righteousness."*' 
 
 And Tsze-chang having asked Confucius respecting one's 
 conduct, Confucius answered : " Be respectful, and you will 
 
 • Ratnamal. 19. ' Pap. Pr. vii. i, vi. 13. ' Ibid. v. I. 10 sq. 
 
 * Subhashita, 53. ' Nedar. 20, M. S. • Sermon, vol. ii. i. 
 
 ' Sanhedr. 24, M. S. • Hill prov. 105. » Cural, 715. >» Chung 
 
 yg, c. XX. la " Ming Sin P. K. c. xiii. 
 
 5] 
 
 THE BOOK OF PROVERBS. 
 
 J 3 
 
 not repent of it; be generous, and you shall win the multitude^ 
 be faithful and sincere, and men will trust you ; be active 
 [dapper, clever], and you will gain merit ; and be benevolent, 
 and find satisfaction in serving others."* 
 
 " If a man, not knowing his place, gets into a passion, shall 
 we laugh at him ? Nay, we will remember our own place (or 
 position) and not do so. Assuredly that is discretion (or 
 decorum, propriety). But to feel angry or annoyed would 
 be to forget our own place."* "For a man, in that he is a 
 man, is — propriety and justice [it, i] ; propriety is the prin- 
 ciple of justice, and consists in regulating one's bearing and 
 
 manners 
 
 III 
 
 5 A wise man will hear, and will increase learning ' 
 
 and a man of understanding shall attain unto wise 
 
 counsels : 
 
 "and will increase" — np7, 'learning,' 'doctrine' — wherewith 'to 
 catch' or win others. But "wise counsels," niV^nri, Chald. 
 NTlian^lIQ, means ' the careful steering of a ship,' not only with 
 the helm, but through dangers and storms, by trimming the sails 
 and the ropes. Vulg. rightly, " gubernacula possidebit." LXX. 
 KvpipvritTiv KTijirtTai, 
 
 "A wise man," &c. "An intelligent man's intellect, when he 
 is deficient in knowledge, will acquire it with increasing energy. 
 A lion, when hungry, feeds even on the brains of large ants."* 
 
 "A disciple, after making his offering to the Patron of the 
 world, will improve rapidly by reading and attending to his 
 lama's instruction, though not so at the beginning. But by 
 dwelling on perfect thoughts, he will greatly increase [his 
 learning] through his own earnest efforts."" " He who says, 
 'I don't know,' and wishes to learn, is better than he who 
 knows and boasts [is proud] of it.'" For " the best men among 
 
 ' Ming Sin P. K. c. xiii. 
 * Legs par b. p. pret fol. 2. 
 " Arabic prov. 
 
 ' Shi tei gun, p. 14. ' Siao-hio, c. iiu 
 
 ' Byam chub lam gyi sgron ma, foL 3. 
 
14 
 
 ORIGINAL NOTES ON 
 
 [i.5 
 
 the good are the learned ones ; as among friends the best are 
 the old ones."* 
 
 " Who then is wise ?" asks Rabbi Ben Zoma. " He who 
 learns from everybody."* Thus " a learned man, endued with 
 immense wisdom, will nevertheless take a little from another 
 learned man, and by such continual practice will attain to 
 universal knowledge."* So, •' n-oXv/io^^s urdi ^ a/ia0i)s, Either 
 know much or nothing," says Cleobulus ; to whom Pittacus 
 answers, " xaA^cirov to <v yvZvat, Well, but it is hard to know 
 aught well."* For "learning is a wild animal, to be tamed 
 only by practice."* " He, then, who loves study, advances 
 towards wisdom."' 
 
 " The way to acquire knowledge," says Meng-tsze, " is to 
 study extensively, and to discuss clearly what one learns, 
 aiming at a general result from it all."^ And Confucius : "To 
 inquire into old things and to acquire new learning, is the way 
 to become a master."* 
 
 " To sit and meditate on what I have learnt, to study without 
 feeling disgusted, and to teach others without weariness — how 
 can I do it?" says again Confucius." To whom Solon the 
 Athenian'" answers : " T-qpdaKot S'deJ ttoAXo SiSoo-ko/ici/os, I grow 
 old, ever being taught [learning something new]." And Lao- 
 tsze : "Study in earnest, and daily increase in knowledge."" 
 " For the capacity of the mean man is small, and soon filled 
 up ; but the insight [perception, intellect] of the superior man 
 is deep, and difficult 'to flow over' [fill up.]"" 
 
 And lastly, says the Malay : " A man of understanding is 
 known by seven tokens, (l) He does good to those who do 
 him harm, he rejoices their heart, and excuses or forgives their 
 mistakes. (2) He bears himself lowly towards his inferiors, and 
 honours his superiors for their own sake. (3) He follows 
 
 • Eba Medin, 88. ' Pirqe Avoth, iv. i. ' Legs par b. p. 3. 
 
 • Sept Sap. * Arabic prov. « Chung yg, c. xx. 10. ' Hea- 
 
 Meng, viii. 15. ' Shang-Lun, i. 2, 11. • Shang-Lun, vii. 2. 
 
 " Solon Ath. ix. ed B. " Tao-te-King, c xlviii. " Hien wen 
 
 shoo, 104. 
 
 i.6] 
 
 THE BOOK OF PROVERBS. 
 
 M 
 
 earneslty after all good and worthy actions. (4) He abhora 
 all evil doings. (5) He calls constantly on God's name, and 
 prays for forgiveness, (6) He says what he has to say with 
 propriety, in time and place. (7) In all difficulties he trusts 
 in God and places his dependence on Him."* 
 
 6 To understand a proverb, and the interpretation ; 
 
 the words of the wise, and their dark sayings. 
 
 ny^lpl, "and," either an "interpretation," 'foolish talk,' or an 
 'intricate, involved saying, the meaning of which is not apparent' 
 Here " interpretation" does not suit the context, which is best 
 followed by Chald. MnB79i the Syriac term used in the Gospels for 
 ' parable,' and that differs from 7^9 when said of a more concise 
 •proverb.' LXX. (TKoreivov Xoyov, that requires greater ingenuity 
 than does a mere "interpretation." Dnil^ni and their (enigmas) 
 riddles; 'intricate' rather than "dark" sayings. Swr<^oToc alviyitd- 
 Tutv oi/iai* " the windings hard to tell [or unravel] of riddles." But 
 see Habak. ii. 6 in Hebrew. 
 
 " To understand." " What is there unattainable [asadhyam] 
 by the intellect [buddhi] ? Understanding will achieve more 
 than either books, elephants, horses or footmen can ever do."* 
 " Understanding [buddhi] is [ad'hwakasayi] ascertaining."* 
 
 " a proverb, and the interpretation" [a fable, allegory, proverb, 
 
 wise saying, &c.]. " For it is better to understand poetry than 
 
 to speak [or read] it."* "The words of Sadi are proverbs 
 
 [emthal, similes, wise sayings, &c.] that will profit thee if thou 
 
 attend to them. It would be a pity to turn away from them, 
 
 for they are the way to thy wealth [good fortune]."* For 
 
 " the counsel of the wise is the brightening of the mirror of 
 
 the heart" [Compare Ming sin paou kien, " Mirror of a bright 
 
 Heart," the title of a celebrated Chinese collection of wise 
 
 sayings.] " The purpose of both worlds has its root in their 
 
 counsel."^ 
 
 • Bochari de Djohor, p. 171. • Lycophr. Cass. 10. ' Pancha 
 
 Tantra, i. 140. * Tatwasamasa, 8. ' Pars. pr. ' Behar- 
 
 ist iL 26. ' Akhlaq i muhs. iv. 
 
i6 
 
 ORIGINAL NOTES ON 
 
 [i.6 
 
 "A man acquires knowledge through good ability; what 
 he hears increases through wisdom ; through wisdom he gathers 
 the sense [of what he reads or hears], and the sense gives him 
 pleasure."* And "a man who is firm in what may be known, 
 is said 'to know' [to be learned]; and when that knowledge 
 is according to right, he is said to be wise."* "And wise (or 
 learned) men mend their own defects (or failings, faults) ; but 
 it is not so with the foolish. Herodi [Garuda, on which Vishnu 
 rides] is able to slay venomous snakes; not so the crow."* 
 "A riddle or parable is a precious stone and sweetness in the 
 hands of him who [has] tells it ; it will turn to whatever he 
 wishes."* "And he who explains it is as if he gave two eyes 
 to a blind man."* 
 
 " the words of the wise." " What makes a wise man ? To 
 divide [halve, discern] that which makes the difference [between 
 the two]."* " Wise men of learning, then, choose the best by 
 making out the difference. They take musk from the pouch 
 of a scented animal."^ For " he is wise who, whatever the 
 matter be, sees the [body, substance] real meaning of it"* 
 " Therefore," says the Burmese teacher, " are people taught to 
 distinguish the meanings of words, in order to receive intuitive 
 knowledge, and to have wisdom poured into them."* "And 
 one [the 7th] advantage of the ' Commentary on Sweet Words' 
 [a Tibetan work] is that it reminds one clearly how wise men 
 of old taught intelligent people to make a distinction between 
 good and evil, virtue and vice," &c."* 
 
 " The world will perish," says the Tamil proverb, " and the 
 heavens will perish, but the word of the mighty will not perish." 
 "A mettled horse," said Goba Sechen, " is not worthless be- 
 cause he is thin, though not fattened and restored to good 
 condition ; and a lion when old still watches the holes of the 
 
 • Lnkaniti, 20. * Siun-tsze, i. c. xxii. ' Sain iigh. 3. 
 
 « Mishle As. xlv. 17. * Id. ii. xxxvi. • Drislan phreng wa, 8. 
 
 » Sain ugh. 7. » Cural, 355. » Putt-ovada, so. " Sfian- 
 
 ngag me-long gi dgah, fol. 10. 
 
 i.6] 
 
 THE BOOK OF PROVERBS. 
 
 i7 
 
 polecat So also good men, like steeds, when grown old, still 
 have good words for other men."' "Those who hearken to 
 the words of the wise, will escape sin (or guilt) ; but those 
 who will not hearken to them will incur great guilt,"' say the 
 Burmese. 
 
 " Look not for glory, in wishing to become wise all at once," 
 says Cleanthes,* " neither care much for the reckless opinion of 
 the many ; for the multitude has neither avverriv Kpitriv, intelli- 
 gent discernment, oSt« Sucalav ovrt KaXijc, nor yet just and good 
 judgment ; thou canst find all that only among very fcw men." 
 Speaking of Maku [Meng-tsze] and Si Koi [Yu], the Japanese 
 say : " Propagate their good maxims, for they have set you an 
 example. Having first hearkened to the voice [of their teachers], 
 they have made the right way plain to you."* "Follow [imi- 
 tate] the example [of the wise kings Yu, &c., of old]," says 
 Confucius, "and do not make a new way for thyself."' 
 
 "A wise man reveres [lit fears] the words of good men ;"• 
 "but a mean man despises them."^ "The counsel of men of 
 old — of them it is said by the majesty of that god (Osiris) : 
 Instruct men in the word (teaching) of olden time ; it is good 
 for young and old alike," said Ptah-hotep.* " That word enters 
 readily into every heart and creates no satiety."* " How great 
 was the obedience of those men to God!"*" [Ptah-hotep 
 the Egyptian, who was long anterior to Abraham, had his 
 neteru, 'gods,' and also his neter, "god' Osiris ; as Cicero had 
 'deos' and 'deum;' Socrates, Plato, &c., had Stow and Qiav; 
 and as Abraham had cnbs and ^UI^ bft 'gods' and 'God 
 Almighty.' While from India we hear : " What was that 
 hymn which all the gods offered [sang] to the One god, 
 Prajapati?]"" 
 
 " If holy men had not left us books, the good words and 
 
 • Tchlnggis kh. p. 9. • Thudhamma Tsari, 3. • Fragm. of 
 
 Gr. Phil. p. 132. * Gun den s. mon. 697 sq. 689. * Shang-Lun, vii. i. 
 • Japan, pr. ' Ming Sin P. K. vii. ' Pap. Pr. v. 3, 5. » Ibid. 6. 
 " Ibid. ib. " Rig V. mand. x. sk. cxxx. 3. 
 
I8 
 
 ORIGINAL NOTES ON 
 
 [i.6 
 
 6] 
 
 THE BOOK OF PROVERBS. 
 
 
 the good deeds of virtuous men would have been lost."* " Con- 
 sider former sages "as soup' and 'a wall' [food and fence, or 
 support]. Their words may be laws for the world, and their 
 deeds are for a pattern."* " In like manner as, unless you ascend 
 a mountain, you cannot look into the deep mountain torrent 
 below, nor judge of the size of the earth, so also unless you 
 hear the precious sayings of the kings of old, you cannot know 
 the greatness of learning."' 
 
 " I have spent whole days without food," says Confucius,* 
 " and whole nights without sleep, in order to meditate ; but it .] 
 availed not There is nothing like the study [of ancient sages]." 
 
 And Siiin-tsze : " I spent whole days in meditation. Well I 
 but it was not like even the least thing acquired through study 
 [of ancient writings]. I stood on tip-toe. Well I but it was 
 not like asceiiding on high and seeing afar off."' "Spend, 
 therefore, thy leisure hours in considering attentively thy merit 
 [virtue] and learning,"' say the Mongols. 
 
 " The words of the wise may be compared to a thunder-bolt ; 
 to a sword cutting through a plantain-leaf; and to a strong 
 wind shaking a tree."^ So are Kakimna's wise sayings com- 
 pared to "words with knives;"' "to Hjam-dpal [the god of 
 wisdom] brandishing his sharp-pointed sceptre, which he hurls 
 from his own arm."* Or "one might say that wise sayings 
 are 'a shaft shot from a bow;'""* "unless you prefer to call 
 the words and stories heard from wise men of old ' a host from 
 God's armies.'"" "The wise man therefore fears them [is in 
 awe of them]." '^ As the Chinese say also elsewhere: "The 
 gods respect the honourable words spoken by holy men, but 
 devils dread them."*' 
 
 So, then, " as the sea never has enough of water ; a king, of 
 treasure; and desire, of enjoyment; so also have the wise never 
 
 • Mongol, mor. max. ' Com. on Wen c'hang, Sh. s. 1. v. p. 69. 
 
 » Siiin-tsze, i. c. i. p. I. ' Hea-Lun, xv. ' Siiin-tsze, i. c. i. p. 2. 
 
 • Oyun tulle, p. 7. ' Thudhamma Tsarl, Introd. ' Pap. Prisse, i. I. 2. 
 
 * Hjam-dpal, fol. i. '° Jami Behar. ii. " Ibid. i. " Ming 
 Sin P. K. vii. " Chin. pr. 1088 s. 
 
 enough of wise and elegant sayings."* " Go on speaking thy 
 words full of sense and wisdom," said Dhritarashtra to the 
 wise Vidura ; " I cannot have enough of listening to them."* 
 " For the words of holy men," says Pwan-chung-mow, " framed 
 to rectify the heart of man, and to dissipate the [dulness] dim- 
 ness of ignorance, were at that time [of Yu and Shan] the ' line 
 of demarcation ;' and have since been the 'square measure' 
 of countless generations. And they are still the rule of these 
 kingdoms. Their [root] origin is from heaven and cannot 
 change ; but the bearing [cutting, or thrust] of them is to one- 
 self, and cannot be escaped. Read their books and repeat 
 their sayings ; for no one can order himself worthily who 
 foregoes the advice of wise and holy men. Therefore do not 
 despise them."' 
 
 "But warm thyself," said Rabbi Eliezer, "at the fire of the 
 wise : yet beware of their live coals, lest thou be burnt."* 
 " Drink eagerly [with thirst] their words," adds R. Jose Ben 
 Joezer, "dusting thyself with the dust of their feet [sitting at 
 their feet]."» " But such hearers are four-fold. Some are like 
 a sponge, and suck in everything ; others, like a funnel, let 
 everything through ; others, again, are like a strainer that re- 
 tains only dregs ; while others are like a sieve, that filters bran 
 and retains flour."' 
 
 "and their dark sayings." DjniTn, • twisted, tangled sayings ;' 
 alviyfiara, riddles. "The secret of the wise."^ "The dark, 
 hidden sayings of men whose words are full of blessing or of 
 curse, will show their greatness [importance] to the world."' 
 [And here compare the tes, or " woven, tangled," sayings of 
 Ptah-hotep.*] " In short, as regards the words of the wise, it 
 is well in good theory and practice to agree with the ways of 
 the world, and in learning; and with a view to heaven, to 
 
 ' Legs par b. p. 23. > Maha Bhar. Udyoga P. 1182. » Com. 
 
 on Wen c'hang, Sh. s. 1. iv. p. 49 sq. * Pirqe Av. ii. ' Ibid. i. 4. 
 
 • Ibid. V. 16. » V. Sarma. Hitop. 128. » Cural, 28. 
 » Pap. Pr. pi. V. 6. 
 
 C 2 
 
20 
 
 ORIGINAL NOTES ON 
 
 ['••7 
 
 teach according to this rule (or law). But where the law 
 happens to be at variance with the ways of the world, a man 
 must follow the opinion [mind] of wise and good men, and 
 follow their example."' 
 
 Lastly, " When at leisure, read books ; for a man ignorant 
 of letters is brutish. And learning is said to be the knowledge 
 of the propriety or rule of this or that thing. By reading the 
 old books, one will know accurately justice [equity, righteous- 
 ness] and study propriety."* For " in like manner as water 
 drawn for the paddy-field finds its way to the meadow which 
 it waters, so also from (or by means of) the good and wise of 
 olden time, the rain of good falls on us all."' 
 
 7 The fear of the Lord is the beginning of know- 
 ledge : but fools despise wisdom and instruction. 
 
 rvtlfvn, «the chief thing,' 'principle,' 'beginning.' Chald. BJMri, 
 'the head.' LXX. apx;q, ' the beginning.' Marginal reading, 'The 
 principal part' 
 
 " T/ie fear of the Lord" &c. Here, properly speaking, does 
 the wise King begin his book, by laying the only foundation 
 of real knowledge and of true wisdom — the fear of the Lord. 
 No other foundation will bear safely the structure of life ; for 
 no other rock will stand the torrent of passions or brave the 
 storm of trials and trouble, of dangers, cares, joys and sorrows, 
 that make up the short span of human life. 
 
 "The fear"— not the dread— "of the Lord" — of offending 
 our Father in heaven, who hears and sees everything, and to 
 whom we must all give an account of ourselves at the last — 
 is the only principle that will make childhood obedient, youth 
 moral, manhood patient, active and prosperous, and a serene 
 old age happy. No other principle will avail than " the fear 
 of the Lord," of " Him in whom we live and move and have 
 our being ;" for we are all His offspring, toC yap koX ykvo% i<Tf>k\,^ 
 
 • Bslavs cha, li, 12. ' Shi tei gun, p. 13. • Muthure, 8. 
 
 * Cleanth. H. in Jov. 4, and S. Paul, Acts xvii. 28. 
 
 '••7] 
 
 THE BOOK OF PROVERBS. 
 
 21 
 
 
 ' 
 
 
 and of whonv we stand in awe as of our Father in heaven. It 
 holds the heart captive to good. It is " religion" [a religando],' 
 and " is profitable unto all things, having promise of the life 
 that now is, and of that which is to come."* Reft of this " fear 
 of God," a man sails on the waters of life without compass or 
 rudder. Where, then, will he land ? 
 
 Even those who, the holy Apostle said, " sought the Lord, 
 if haply they might feel after Him, though he be not far from 
 every one of us,"' yearned after that principle, and went as far 
 as the light of reason alone could lead them towards framing 
 it for themselves. We need not here tarry by Greek or Latin 
 philosophers known of all ; but hear what Confucius, who was 
 in general reticent on the subject, says of Spirits [' kwei shin,' 
 of the dead and of the living] : " Spirits, what virtue [power], 
 and how great! You look, but you cannot see them ; you listen, 
 but you do not hear them ; they are in the substance of things, 
 and cannot be separated from it. They cause men apparelled 
 everywhere to offer them sacrifices. Those spirits are a count- 
 less host on the right hand and on the left. One knows not 
 when they draw near. Were it better if they were treated 
 slightly ? Their subtleness [invisibility] is evident ; the truth 
 [perfection] of it cannot be hid."* " Therefore," adds Confucius 
 elsewhere, " stand in awe, and worship the Spirit [shin] as if he 
 were present" 
 
 " Therefore is the wise man attentive and watchful as regards 
 unseen [Spirits], and is in awe and afraid of what he cannot 
 hear, and that is unseen because it is hidden, and not manifest 
 because of their subtleness. Therefore does the wise man keep 
 watch over himself."* " For Tao [rule of moral life] is not far 
 from man ; if it were far from him, it would no longer be Tao. 
 He who is sincere [who follows his conscience], and is careful 
 not to do to others what he would not like to be done to him- 
 self, is not far from Tao. What he does not wish to be done 
 
 * Lactam, lib. iv. 28. 
 * Chung yg, c. xvi. 
 
 ' I Tim. iv. 8. 
 « Ibid. c. X. 
 
 ' Acts xvii. 27. 
 
22 
 
 ORIGINAL NOTES ON 
 
 n-7 
 
 to himself, he does not to other men."' So also Meng-tsze : 
 " Humanity [jin] is man ; the two joined together may be 
 called Tao."" 
 
 And Lao-tsze, who seems to have felt more about Tao than 
 he could understand or express, says : " He who knows Tao 
 does not mention (or speak of) it ; he who speaks of it. knows 
 
 '* "°*- Pof '■* « deep [spread out far and wide], and, when 
 
 [used] acted upon, it is inexhaustible ; so profound as to seem 
 to be the [patriarch] ancestor of all things."* " Up,<rp{naToy rCv 
 
 SvT^v 0,6^- dyiyjjrov yif^-^h ^T. dpx¥ ^Xov, H" TcXtvT,j„ :» God 
 
 IS oldest of all," says Thales ; "for He is a Being unborn, 
 without beginning and without end." « Perfection and truth," 
 says Confucius, " is the Tao of heaven ; and that which is of it, 
 true, is the Tao of men."' "This perfection (or truth) is of 
 itself perfect and true, and this Tao (or rule) is its own rule."» 
 And to Fwan-chi, who inquired about knowledge, Confucius 
 said : " To provide justice for the people, to worship the spirits 
 and to stand in awe [fear] of them, may be called knowledge."' 
 
 " To what purpose," says Tiruvalluvar, "has that man studied 
 who does not worship at the feet of him who alone is endued 
 with pure knowledge? The head that does not worship him 
 who is endowed with eight attributes [Shiva] is of no use 
 [profitless] ; being incapable of sensation, though gifted with 
 senses."' [" These eight attributes are : i, self-existent ; 2, ever 
 pure ; 3, possessing perfect knowledge in himself, intuitively 
 wise ; 4, omniscient ; 5, immaterial, free from pleasure or pain ; 
 6, merciful; 7, almighty; 8, infinitely happy." »«] "And the 
 constant remembrance of the Most High [Supreme Lord]," 
 says the Buddhist, "is a door [the 13th] to religious knowledge 
 that greatly enlarges the mind."" 
 
 " The knowledge of God is a foundation. What building 
 
 « Chung yg, c. xiii. » Hea-Meng, c xiv. 16. » Tao-te-King, c. Ivi 
 ' Ibid, c iv. » Thales, sept. sp. • Chung yg, c. xx. ' Ibid. c. xxv 
 " Shang-Lun, vi. 20. • Cural, i. 2, 9. w Ellis's Cural, p. 17. 
 
 " Rgya-tcher r. p. c. iv. 
 
 '•7] 
 
 THE BOOK OF PROVERBS. 
 
 23 
 
 " 
 
 was ever reared without a foundation ? It teaches obedieric& 
 in the house, and it must bring treasure to it. He, therefore, 
 who is without this knowledge, has before him a life [work] of 
 trouble."' "And God has honoured knowledge as means of 
 acquiring through it honour with God Most High."' 
 
 "For the fear of God is the [head] principle of wisdom."* 
 " Thus the ' kiiin-tsze,' wise man" [lit " prince's son,' superior, as 
 distinct from the ' siao-jin,' little man, ignorant and low], " stays 
 (or regulates) himself on the spirits and doubts not ; a hundred 
 ages waiting without wavering [misgivings] for the holy man. 
 By staying (or regulating) himself on the spirits, he comes to 
 know heaven and earth ; and by [waiting] looking for the holy 
 man [who is to come after] a hundred ages [at the end of the 
 world ?], he wavers not [strays not from his purpose]."* [A 
 very remarkable passage, explained in various ways, all of 
 which, says A. Rdmusat," go to prove that in B.C. 500 the 
 Chinese were looking for the coming of the saint (or holy 
 man) at the end of the world, to reward or punish every man 
 according to his works.] 
 
 '' the fear of the Lord." "The Lord," o Ki5/..os, LXX., is no 
 rendering of rTJrT^ "Jehovah," for which the best substitute 
 probably is "TEternel," b'ilv, in the French Bible. A. Rdmusat* 
 fancied he had discovered a trace of Je-ho-vah in I-HI-WEL 
 Chinese terms for certain attributes of the Tao, mentioned 
 by Lao-tsze, who says -J " You look for him (or it), but cannot 
 see him — this is called (or, is meant by) I ; you listen for him, 
 but cannot hear him — this is called HI ; you try to feel after 
 [touch] him, but you cannot reach him — this is called WEI." 
 
 These terms, however, are of frequent occurence in Chinese 
 authors. Thus Confucius' mentions, as we have seen, the 
 "subtleness" [WEI] of spirits, that makes the wise stand in 
 awe of them. So that this fancy of the learned Frenchman is 
 
 ' Rishtah i juw. p. 147. • Borhan-ed-din, c. t. • Arab prov. 
 
 * Chung yg, c. xxix. ' Ibid, note 106. • M^m. sur Lao-tseu, p. 42. 
 ' Tao-te King, c. xiv. ' Chung yg, c. i. and xvi. 
 
24 
 
 ORIGINAL NOTES ON 
 
 [i-7 
 
 i.8] 
 
 TH6 BOOK OF PROVERBS. 
 
 2$ 
 
 without real foundation. Moreover, Lao-tsre goes on to say 
 " that these three attributes of the Tao cannot be reached by 
 words, therefore do they all blend together and make One. 
 His existence is uninterrupted ; he is said to have a form (or 
 shape) without form, to be an image, without one."* So subtle 
 is he, that "only after thousands of years of austerity did 
 Narayana succeed in seeing the Lord of the Universe, smaller 
 than an atom, yet greater than all."' " For he alone is the 
 one," said Prahlada, " without name or form, who is attained 
 only by adoration."* 
 
 "but fools" &c. "Men," said Buddha, "from a long time 
 are so imbued with falsehood, that it is very hard to improve 
 them by teaching. My stay in this world is of no use ; I will 
 enter Nirvanam."* And Pindar agrees with him : 
 
 " — n«^X6v 8' i\u 
 TfTop o/itXos avhp<ov b 7rA.t«jTos." 
 
 And Cleobulus with Pindar, that " apowrU rh irXeov /*epo« «r 
 PpoTota-iv, the greater portion of mankind is wanting in sense 
 and slow of heart." "They despise knowledge even in the 
 simplest form, which," Siiin-tsze tells us,* " is only to say ' Yea, 
 yea,' and ' Nay, nay ;' for to say ' Nay' to 'Yea,* and ' Yea' to 
 ' Nay,' is called [yu] stupidity." 
 
 " Fools, O, Bhagavan, despise me, feeding on false hope ;"'' 
 for " foolish men are ashamed to learn."* " He does not read 
 religious books nor yet the Vedas ; therefore the natural dis- 
 position of the wicked prevails, as milk is by nature sweet."* 
 For "men untaught have neither knowledge nor conduct."'" 
 " The mean [ignorant, uncouth] man thinks nothing of over- 
 stepping the mean ['chung,' "via media'] which the wise man 
 observes carefully."" " What, then, is dulness (or stupidity) ? 
 Want of application (or aptitude) even for reading."'' "For 
 
 ' Tao-te King, c xiv. * Maha Bh. Drona P. 9452. ' Vishnu 
 
 Pur. i. 19, 52. • Dsang-Lun, c. v. fol. 2. ' Nem. vii. 34. 
 
 • Blc ii. c. i. ' Maha Bh. Bhishma P. xxxiv. 1 180. ' Mongol, mor. m. 
 
 • Hitopad. i. 2, 10. •" Avvey. Kondr. 91. " Chung yg, c. ii. 
 " Ratnamalika, 25. 
 
 hard as it Is to climb a steep hill, it Is yet harder to teach a; .'; t 5 
 
 fool."» 
 
 8 My son, hear the instruction of thy father, and 
 
 forsake not the law of thy mother : 
 
 "Afy son." This is only a mode of addressing a younger 
 man, whether a son, disciple, pupil, or even a stranger, accor- 
 ding to Eastern custom, which often uses the words father, 
 mother, son, daughter, uncle, aunt, &c., in addressing persons 
 in no wise connected with or related to the speaker. It does 
 not therefore follow that this was addressed by the kmg to 
 his own son, being intended for all young people. " My son," 
 said Enoch to Mathuselah. "I will speak to thee; hear my 
 word and incline thine ear to the vision of thy father's dream." 
 So also Ptah-hotep to his son : "My son, let not thy heart be 
 
 great (or high)."" . ,_ .. 
 
 "hear the instruction:' Filial piety [hiao] and obedience 
 take first rank in the Chinese code of virtues. "Humanity 
 rjinl " says Confucius, " makes up the whole of man ; and [hiao] 
 filial piety, is the [great] or chief part of it Filial reverence 
 for parents, according to their degree of affinity, demands 
 certain ceremonies."* So says Pythagoras of Samos- 
 
 "Toi5s T€ yovtts Tt'/ia, Tovs T 5yx«^'- e'KyeyauTOS,"* 
 " Honour thy parents and thy near relations." 
 
 The Chinese, besides the Hiao-king [the 'king' or sacred 
 classic devoted to filial piety alone], have many popular trea- 
 tises on it ; one of which, consisting of twenty-four instances 
 of filial piety among former generations, is reproduced with 
 prints in most Japanese books for children. One of these 
 worthies, Heung, is alluded to in the San-tsze-k.ng.« _ When 
 only nine years old, he warmed his father's mat [bed] ; upon 
 which that classic remarks that " Duty to parents .s that which 
 should always be observed ;" and the commentator adds, Ol 
 . Hill prov. 94. • Bk. of Enoch, Ixxxv. .. * Pap- Pr. v. ., 8. 
 
 4 Chung yg, c. XX. 5. ' Py'hag- S. XP- ^^- 4- ^ '7. «8- 
 
26 
 
 ORIGINAL NOTES ON 
 
 [i.8 
 
 all actions, filial piety is chief and the very first beginning. 
 The student who studies cannot but know that his duty is, 
 when young, to practise filial piety ; though it be said to be 
 inborn from Heaven [Heaven's nature], yet is it, nevertheless, 
 the rule of conduct for children to follow."* Thus Confucius 
 answering Meng-i, who wished to know what is meant by 
 filial piety or duty, said only : " Do not act against instinct 
 (or reason)."' But " let a son approach his parents as if looking 
 with caution down a precipice, or as if treading on thin ice, 
 having got up early in the morning to warm and to cool them."* 
 
 " Illustrious kings of old treated their fathers with filial piety, 
 and thus served brilliant Heaven [Father] ; they treated their 
 mothers alike, and sacrificed to the earth [Mother of all]."* 
 " For the father and the mother are the first visible [apparent] 
 deity."' Therefore "behave thyself," said Veqiana, "so as to 
 beware of these three sins : opposition to thy father, to thy 
 mother, and to thy elder brother."' "For there is no advice 
 superior to that of a father."' 
 
 " Of the whole company of spiritual teachers [gurus]," said 
 the Brahmans to Prahlada, "the father is the chiefest." "You 
 are right," answered Prahlada ; " there is not the slightest 
 doubt in my mind that unquestionably a father is a "guru,' 
 and ought as such to be worshipped assiduously."' " For he 
 who reproves another in the name of God," say the Rabbis, 
 "will have his portion with the Blessed One, and they will 
 bind a thread (or glory) on him."' " Continue, then, to love 
 and honour thy father and thy mother, that thy service to 
 them be repaid to thee in ten thousand benefits (or blessings)."" 
 "O Gahapati my son, in five ways does a son honour and 
 support his parents. He says : i, I will provide for them ; 
 2, support their family ; 3, do their work ; 4, take care of their 
 
 » San-tsze-KIng Com. • Shang-Lun, ii. 5, 6. ' Gun den s. m. 
 
 257 sq. * Hiao-K. xvi. ' Avvey. Kondr. i. ' Vemana, iii. 12. 
 
 ' Awey. Kondr. 37. ' Vishnu P. i. 18, 11. • R. Jonathan, Tamid. 
 28, M. S. '" Kudat ku B. xv. 21. 
 
 «-9l 
 
 THE BOOK OF PROVERBS. 
 
 27 
 
 - ^ 
 
 inheritance ; 5, and perform funeral rites over them when' 
 they die."i 
 
 ''the law of thy mother^ " If a child disobey his mother's 
 word, there is no other word [for him]." " If the cow," says 
 the Telugu proverb, " grazes in the field, will the calf graze on 
 the bank?"' 
 
 9 For they shall be an ornament of grace unto thy 
 
 head, and chains about thy neck. 
 
 irj nilV, ' a wreath of grace,' ' a graceful wreath.' Chald. ' beauty 
 and grace.' LXX. trri^awv j^apirav. 
 
 "For they shall be," &c. 
 
 "'Afi<f)i Kofiauri /80A01 yXav- 
 Koypoa Kocr^ov — i^rl \a[Tai(Ti — (rTt<f>avov. 
 
 "In this book [Putt-ovada] Burmese fathers and mothers 
 teach their children. These words, if they mark them and 
 follow the teaching by word of mouth [min], will be to them 
 a fresh [cool] wreath of flowers."* Just such a garland as the 
 beautiful one Bhaimia placed on the shoulders of Nalas, who 
 thus adorned was at once proclaimed king by the gods and 
 Rishis assembled." For "a king is great in his country, but a 
 good and virtuous man is respected everywhere. A flower is 
 well for a high day, but a gem is everywhere preferred for a 
 head ornament."' 
 
 " Learning and dominion are in no wise alike (or equal) ; 
 for a king is respected [honoured] in his own kingdom, but 
 the [knowing] learned man is honoured everywhere."' "Get 
 knowledge" [hunar, skill, wisdom, &c.], said a wise man to his 
 son ; " for the learned or wise man is treated with respect 
 wherever he goes, and takes the first seat ; but ignorant men 
 fare badly. If thou desirest an inheritance from thy father, 
 learn wisdom of him. For his wealth may soon be gone."* But, 
 
 » Singhala V. Sutt. leaf no. ' Awey. Kondr. 38. » Find. 01. 
 
 iii. 23, 10. * Putt-ovada, 2. » Nalopakh. v. 28, 89. • Legs 
 
 par b. p. 37. ' Chanak. shat. i., and Hitopad. i. » Gulistan, bk. vii. 2. 
 
28 
 
 ORIGINAL NOTES ON 
 
 ti-9 
 
 "o <ro<^o« tv ovry v€pt<)>ipti t^v owrfov :' The wise man carries 
 about his wealth within him;" for "[vidya, wisdom] know- 
 ledge is an ornament to all," says Chanakya.' " This chaplet 
 [of wise sayings], then, when put upon the neck of those who 
 have no other ornament, will cause them to shine in the 
 assemblies of wise men."* " Instruction adorns more than 
 [heavy] precious necklaces ; it honours the mean [lowly], and 
 causes them to stand in the assembly of honourable men."* 
 
 " What is an ornament ? Good behaviour [shilam, good 
 morals and manners],"* the precious root of which is, Siun-tsze 
 tells us, " the ornament of letters [wtn], [education and learn- 
 ing], and the use [or practice] of it with rule and reason [li] ; 
 whence the expression win-li has come to mean 'gentility.'"' 
 " This perfect [lit faultless] garland of questions and answers 
 about my neck," says the author of this ' Garland of wise say- 
 ings,' "will be a real ornament to me, by making me [wise] 
 acquainted with and skilled in things seen and things unseen."^ 
 " Who is he that overcomes this world, this realm of death, 
 and ever gathers verses of the law, well taught, like flowers [for 
 his garland]?" "The disciple [sekho] overcomes this realm 
 of Yama [death], and gathers, like flowers [for his garland], 
 the well-told [or well-arranged] verses of this moral law."* 
 
 " He who possesses qualities," said Gopi, the wife of Shakhya 
 Muni, "is by them adorned; whosoever is without fault, is 
 everywhere thought respectable and virtuous."* " The orna- 
 ment of learning is what may truly be called a real ornament"'* 
 " To the learned there is no need of any other ornament than 
 the beauty [excellence] of learning,"" say the Tamils. 
 
 "Inward ornament," says the Arabic proverb, "is better 
 than outward." And another proverb says, " Education (or 
 manners) is the ornament of man; gold, that of woman" — 
 
 • yvttii. luv. ' Shat 6. » Ratnamal. epilogue. * Mats'haf 
 
 PhalasC i. • Ratnamal. 36. • Siiin-tsze, ii. c. xiii. ' Dri med- 
 
 phreng wa, Introd. • Dhammap. pupphav. 44, 45, sect. 4, p. 20, v. 45, 
 Colombo ed. • Rgya-tcher r. p. c. xiL "> Kalvi Oruk. 5. 
 
 " Niti neri vilac. 13. 
 
 i. 10] 
 
 THE BOOK OF PROVERBS. 
 
 20 
 
 "that is," says the Turkish editor, "the gold coins [which 
 Turkish and Arab women wear in their head-gear] and jewels 
 of gold."i El Nawabig compares his wise sayings — for which 
 he has mastered the learned volume of Loqman [son of Baur, 
 son of Job's sister; schol.], and milked dry the wisdom of 
 Asaph [Suleyman's vizir ; schol.] — to an embroidered dress, 
 and to bracelets of goldsmith's work.' For " knowledge is a 
 diadem to a young man, and understanding is a necklace of 
 gold," says Abu Ubeid.' And " the ornament of knowledge 
 is wisdom ; of wisdom, humility; of humility, the fear of God's 
 commandment ; and of this — lowliness in working it out."* 
 " For riches adorn the house, but virtue adorns the person," 
 says Chu-hi.* 
 
 "and chains about thy neck." Collars and chains of gold, 
 such as Pharaoh put upon Joseph's neck, and Raskenen seven 
 times upon Ahm^s, the admiral of his fleet ;' and such also as 
 Amon-em-heb [oflficer of Tothmes III.] had put upon him by 
 the king, " the [honour or] diploma of the collar of gold, for 
 his valour."" These various golden ornaments are frequently 
 seen in public and private collections of Egyptian, Etruscan 
 and Greek antiquities. 
 
 10 My son, if sinners entice thee, consent thou not. 
 
 " if sinners entice thee." "For the companion of thieves is 
 like one of them."* " Listen, then, to no bad advice."* For 
 "he who companies with sinful men, does not enjoy much 
 happiness."** "What ought the Buddha to avoid? Things 
 which ought not to be done." '* " For so long as the Btkkhus 
 [religious beggars] are neither friends, fellows nor companions 
 of sinners, so long also is their increase [prosperity] and not 
 their decrease [adversity] to be expected."" 
 
 ' Reishtah i juw. p. 154 and 142. ' El Nawabig, pref. ' Prov. 122. 
 
 • Derek erw Sutta, v. 5. ' Ta hio Com. c. vi. ' De Roug^, Inscr. 
 d'Ahmfes, I. 2. ' Inscr. of Abd-el-Qameh, Zeitschr. Jan. 1873. 
 
 • Talmud Hier. Sanhed. c. i (B. F.). ' Nitimala, ii. 12. ••> Godhaj. 
 141, p. 480. " Dris Ian p'hreng wa, 2. " Mahaparanibbh. If. khya. 
 
30 
 
 ORIGINAL NOTES ON 
 
 [i. II 
 
 " sittTurs." "Incline not to sin."* "Eschew lying, murder 
 and theft"* For, says Sadi, " if thou makest a covenant with 
 [impure] wicked men and favourest them, they will commit 
 sin with thy wealth [or help] in fellowship with thee."' 
 
 " consent thou not." " Listen not to impudent, wicked words."* 
 " If a man acts wickedly, leave him."* " Cling to no evil deed, 
 and hinder no good [virtuous] one."' "Commit no sin, prac- 
 tise all manner of virtues, and keep your thoughts under 
 restraint ; this is the teaching of San-gyas [Buddha]."' " Look 
 upon good with longing [lit. thirst] ; but hear evil like a deaf 
 man."' And Pindar to Hiero :• 
 
 TpairikoK, 
 " Friend, allow not thyself to be deceived by the lure of dis- 
 honest gain2." " For as silence is the strength of fools, so is 
 falsehood that of thieves."'* 
 
 II If they say, Come with us, let us lay wait for 
 blood, let us lurk privily for the innocent without cause: 
 
 " 1/ they say" &c. So spake Timur to his associates who 
 pledged him their faith : " A certain grandmother of mine, 
 who was a witch, saw in a dream that I was to be Sultan. 
 Swear to me that you will be to me both back, side and hand ; 
 and that you will not play me false. And they covenanted 
 so to do, and to be with him and not against him, both in 
 prosperity and in adversity."*' Thus, according to the Osmanli 
 proverb, "one robber became companion of another;" for, 
 says the Georgian proverb, "A robber [kurdi, Kurd] is ready 
 to swear," and "Two men will fight one;"'* for, according to 
 the Arabic proverb," " Men are wolves who devour one ano- 
 
 • Nitishat. 70. ' Avvey. Kondr. 63. » Gulist. bk. viii. 8. 
 
 • Nitimala, ii. 56. ' Avvey. Kondr. 20. • Oyun tulk. p. 6. 
 
 ' Vasuband'hu, 14, and Dulva, vol. v. leaf 29. • Ming Sin P. K. c. i. 
 
 » Pyth. i. 178. " Chanak. Shat. 60. " Ahmed Arabs, v. Tim. 
 
 p. 10, II. " Georgian prov. ^ Meid. Ar. pr. 
 
 i. II] 
 
 THE BOOK OF PROVERBS. 
 
 
 ^3' 
 
 ther ; and he who is not a wolf is devoured by the rest" So 
 also Plautus :• 
 
 " Lupus est homo homini, non homo, quum qualis sit, non novit." 
 
 " If they say" &c. " Neither follow after those who thus 
 advise thee, nor put any faith in them,'' says the Sahidic adage; 
 "but trust in the Lord, and no evil shall happen to thee."* 
 " Remember this," says Theognis,' " KaKouri S« fv>\ irpoa-oiilXti dvSpa- 
 viv, hold no fellowship with wicked men ;" " neither let any 
 one beguile thee with words into either saying or doing what 
 is not best," adds Pythagoras.^ For some of the sins that 
 shorten the life of man are, "to join carelessly men who club 
 together for evil ;"* for, say the Osmanlis' [who are no fly- 
 fishers], "it requires foul water to catch fish." Another great 
 sin is, " to place one's power [set one's heart] in evil-doing ;" 
 "to act with cruelty, brutality and evil intentions;" and "to 
 injure in secret the virtuous and the good."' 
 
 " For even if one's life were in jeopardy, yet ought one to 
 do nothing that would deprive another of sweet life," says 
 Tiruvalluvar ;' therefore " walk not with a man who is afraid 
 of being known."* "What merit [or ability] is there in de- 
 ceiving those who place confidence in us? Is manliness a 
 name for the deed of him who steals by a man asleep, and 
 there slays him ?"'* "No," says the Mandchu, "the man may 
 not be then thinking of hurting the tiger, but the tiger's heart 
 is to hurt the man."" For says Hesiod, in the iron age, 
 
 " SiKTj 8 fv X V''> *'*' ntSuis, 
 OVK ccTTOi pKayfiii KaKoi Tov aptiova ipnira, 
 
 "justice will be in fight, and no shame left; but the wicked 
 man will injure a better one than himself."'* 
 
 ■ Asin. ii. 4. • Ad. 54, 55, Rosellini, Or. Cpt p. 132. ' Hap. 31, 32. 
 • Pythag. S. xp. lir. 25, 26. « Tai-shang kang i. p. « Emthal 
 
 Othman. ' Tai-shang k. i. p. • Curat, 327. ' Ming 
 
 hien dsi. 121. '» Hitopad. iv. 56. " Ming h. dsL 95. 
 
 " Hesiod, ipy. «. fi/i. 190. 
 
32 
 
 ORIGINAL NOTES ON 
 
 [i. 12, 13 
 
 1 2 Let us swallow them up alive as the grave ; and ' 
 whole, as those that go down into the pit : 
 
 biHtpS, as ' the grave,' ' the place of unseen spirits after death.' 
 Perhaps from bisi^, « a hole,' ' a hollow.' 
 
 " Koi Tol itiv j(ct|pt(r<riv inro — 8a/icvT(S 
 Pijirav c$ cvpuci^a Sofiov Kpvfpov aiSao, 
 vidirv/ioi — 
 
 " Slain by hand, they went down, nameless, into the vast, cold 
 abode of unseen spirits."' 
 
 1 3 We shall find all precious substance, we shall fill 
 our houses with spoil : 
 
 « We shall findl' &c. 
 
 "Iram atque animos e crimine sumunt."' 
 " Desire not to plunder," says Aweyar in her aphorisms ; 
 "avoid base actions" and "doing injury to others."* It is one 
 of the many grievous sins denounced in the Qoran.* " Wicked 
 men may do great injury to men who live at ease, owing to 
 their position j"' " wherefore there is some advantage in being 
 without fortune [Cantabit vacuus coram latrone viator*], since 
 one often comes to grief through one's possessions. The pre- 
 cious pearl-oyster is deprived of life for the pearl it contains."^ 
 
 "It is a sin," says Tai-shang,* "to profit by the loss of others;" 
 as it is also " to devour their wealth in secret." " For the wise 
 man," says Confucius, "considers justice of the highest impor- 
 tance ; the superior man [kiiin-tsze] who has courage without 
 justice, will be disorderly ; and the mean man who has valour 
 without justice, will become a robber."" " For the heart, when 
 greedy of gain and bent on one object, will turn his back to 
 the right way (or virtue, Tao) ; and where private considerations 
 sway a man, the public good is set aside [lit. extinguished]."'* 
 
 > Hesiod, 1. r.ij. 151 sq. * Juv. Sat. vi. 285. » A. Soodi, 41, 35, 38. 
 « Sur. iv. 30. » Sain ugh. 1 57- ' Juv. Sat. x. 22. ' Legs par b. 
 p. 194. ' Kang i. p. • Hea-Lun, xvii. 22. •<• Hien wen shoo, 44. 
 
 •4] 
 
 THE BOOK OF PROVERBS. 
 
 33 
 
 
 
 "And so it happens that the cheat (or fraudulent man) getj 
 boiled rice and curds, while the trusty [honest] man only gets 
 hot water and rice."* 
 " our houses," &c. 
 
 " Ubi flent nequam homines qui polentam pransitant."' 
 
 14 Cast in thy lot among us; let us all have one 
 purse : 
 
 "Cast in thy lot," &c, lit. " There will be one purse to us all." 
 
 Sophos» tells the fable of " the Men and the Snakes," the 
 
 moral of which is, that "wicked men lean towards men of 
 
 their own sort." 
 
 " Fer debita — fraudum 
 Proemia," 
 
 said Murrus.* " The wild goose when on the wing never 
 alights where it ought not ; but man does so for the sake of a 
 name and of gain.'" In Tso-foo it is said : " One intention (or 
 purpose), and the men of Woo-keue are friends. If intentions 
 (or purposes) are not united, flesh and bones are at enmity 
 with each other."* Such motley confederates for evil purposes 
 are compared in Javanese proverbs to "swarms of bees" and 
 to " muddy water." 
 
 In order to avoid all risk of this kind, the Osmanll says :^ 
 " Be not third in the company of two persons." Their one 
 purpose makes them " birds of one nest ;"* " they eat of one 
 dish and sleep on one bed ;"' and they come together, not 
 from friendly feeling one for another, but "because the man 
 who himself is ruined likes one who, like him, is lost," say the 
 Osmanlis." " Beware, then, of vice (or guilt) when it yields 
 profit ; vice is hatred [lit hatefulness], bringing ruin," says 
 Tiruvalluvar." For even as to "one purse," the Spaniards 
 warn us that — 
 
 ' Telug. pr. 237a 
 * Sil. Ital. 1. 484. 
 ' Emth. Othm. 
 " Cural, 434. 
 
 ' Plaut. Asinar. i. i. ' Fab. 12. 
 
 • Sain ugh. 10. * Ming Sin P. K. c. xi. 
 
 • Javan pr. • Telug. pr. '" Emth. Othm* 
 
34 
 
 ORIGINAL NOTES ON 
 
 [i. 15 
 
 " Dos amigos de una bolsa, 
 El uno canta y el otro Uora:"' 
 " Of two friends with one purse, the one sings and the other 
 weeps." 
 
 1 5 My son, walk not thou in the way with them ; 
 refrain thy foot from their path : 
 
 " walk not" " Do not [give thy word] associate with him 
 who [walks] deals with thee deceitfully ; but put thy trust in 
 God, for He is upright in His way."* " Let us therefore watch 
 over ourselves ; and hold thou no intercourse with sinners and 
 wicked men who act thus."* For " tigers and deer don't go 
 together," say the Chinese. But — 
 
 "evil communications corrupt good manners," says Menander,* 
 and after him S. Paul." " For a good man is ruined by asso- 
 ciating with the wicked," says Chanakya. "Water which is 
 called clear is fouled by mud."" " Therefore make no fellow- 
 ship with the wicked."' 
 
 " Since evil brings forth evil fruit, fear evil as you would fire 
 [with a play upon 'tiya,' 'evil' and 'fire']."" For "a wise 
 man," says Confucius, "lives in harmony [at peace] with men, 
 without associating with them;" whereas "the inferior man 
 associates with them, without living in harmony with them."' 
 For "the hatred of the good is better than the friendship of 
 the wicked ;"'« and "solitude is better than sitting with evil 
 men."" "Better alone than in bad company."'' For "he is 
 a traitor who leads thee into evil."" " I, Enoch, say unto the 
 righteous : Do not walk in the evil way and oppression, nor 
 in the ways of death ; and do not draw near unto them, that 
 ye be not destroyed."'* " Watch over your souls, and hold fast 
 
 • Soan pr. ' Sahid. ad. 69, p. 133- ' D'dasc. Ap. (Eth), iii. p. 28. 
 . Menand. «)«.«. ?. ' > Cor. xv. 33. ' Sha.ak. .52. 153- 
 
 . Tdugu mor. max. 5. ' Cural, 202. • Hea-Lun, x.u. 23. 
 
 10 Tamil pr. " Nathr elL 244. " Engl. pr. " Nathr elL 181. 
 
 »« Bk. Enoch, xciv. 3- 
 
 i. 15] 
 
 THE BOOK OF PROVERBS. 
 
 35 
 
 by your service of Him ; and serve Him in righteousness, 
 innocence, and in judgment."' 
 
 " If you cannot get for your companion by the way one 
 excellent man like yourself, then walk alone firmly : no fellow- 
 ship can be made with a fool."' "With such unclean people, 
 let no Brahman ever make any connection either by marriage 
 or in worship ; nay, not even in adversity. Such is the law."* 
 ''Avoid all evil things, so called."* " Let the wise man make 
 no friendship with, nor follow the same path as, drunkards,, 
 froward men who incur blame, are ill-omened, &c."' " Half 
 an instant is all the intercourse with such people allowed to a 
 well-conducted man."* " Let no Brahman honour with even 
 one word hypocrites, immoral men [cat-worshippers], useless 
 ceremonies, sceptics, &c."' " For he who hinders thee from 
 good, is the devil in the shape of a man."' 
 
 The first of the five counsels Nur-ed-din, before his death, 
 gave to his son, was : " Be not intimate (or familiar) with any 
 one ; so shalt thou be safe from his wickedness ; for safety is 
 in solitude [or retirement]. There is no one at present who 
 would be faithful to thee in [faithless] evil times. Live there- 
 fore apart, and lean on no one. I give thee good advice."' 
 " Seeing the grave awaits us all, there is nothing for all degrees 
 of men but to eschew evil and to do good."'" "Tsakkupala 
 Mathera, who was blind, said to his nephew Palita, who was 
 leading him, but who left him to go after a woman picking up 
 sticks : ' He who commits a wicked action must not touch 
 the end of my staff [wherewith to guide me].' Palita then 
 became a layman, and then asked Tsakkupala to allow him 
 once more to lead him. But Tsakkupala replied : ' I will not 
 follow you. Even if you did it as a layman, it is not meet 
 you should associate with me.'"" For "he whom the objects 
 
 ' Bk. of Adam and Eve, p. 141 
 ' Manu, ii. i, 40. * Away. Kondr. 68. 
 
 • Ibid. ib. 12, 17. 
 ' Alef leil. xxi. p. 159. 
 Parab. i. p. 45. 
 
 D 2 
 
 ' Ibid. ib. 18, 53. 
 " A way. Nalvani i 
 
 ' Dhammap. Balav. 2. 
 
 ' Vishnu P. iii. 12, 5. 
 
 » E. Medin, 166. 
 
 u Buddhagosha's 
 
36 
 
 ORIGINAL NOTES ON 
 
 [i. 16, 17 
 
 of sense do not draw too much aside into the toils of greed 
 (or covetousness), has, like a hero, conquered the three worlds."* 
 " For things easily done are not good nor favourable to a 
 man ; but things both good and wholesome are hard to do."* 
 So Hesiod : 
 
 " T^ 8 dp€Trji SSpioTa 0€ol wpoirdpotOtv IdrjKav 
 aOavaroi, fioKpoi St Kai opOu>s oTfjLOi or oimjv, 
 Koi Tptj^us TO jrpSrov :"' 
 
 " For the way to virtue is both long and up-hill, nay, rough at 
 first" " So let a man, from his birth upwards, never forget what 
 [sin is] ; and not degrade himself like a brute ; but growing old 
 in holy works, live happy and free from trouble."* For " those 
 who think that that should be avoided that need not be, and 
 that they need not avoid what is to be avoided, make a great 
 mistake and come to grief. But those who know how to avoid 
 what is to be avoided and the contrary, are addicted to good 
 doctrine, and come to good."' Therefore "pass by what is 
 abominable [or detestable], and thou shalt be respected."* And 
 "refrain from a bad action, for it is not conducive to good. 
 Even if men should counsel thee, have nothing to do with 
 them ; their counsel is vain — nay, very bad."' 
 
 16 For their feet run to evil, and make haste to 
 shed blood. 
 
 "For tJuirfeet" &c. 
 
 appi}T appi^Tutv TcAeiraiTa ipoviauri -j^tpa-iv . 
 
 " He is slow to good, but swift to evil," said of one such men.' 
 
 1 7 Surely in vain the net is spread in the sight of 
 any bird. 
 
 • Nitishat. 76. • Dhammap. Attavag. 7. • ipy. x. ij/i, 287 sq. 
 
 * Vemana, iii. 40. * Dhammap. Nirayavag. 13, 14. ' Ali b. 
 Abu Taleb. 30. ' Sahid. Ad. 35, 36. • (Edip. Tyr. 465. 
 
 * Eth-Theal. 302. 
 
 i. 18] 
 
 THE BOOK OF PROVERBS. 
 
 37 
 
 ^?.? ^??, ' master,' ' owner of wing,' ' fowl.' Dan, ' in vain,' A. V. 
 •without cause;' the birds have done nothing to deserve it. Same 
 sense as in c. iiL 30. R. Yarchi explains it otherwise ; but Tevunat 
 Mishle undersUnds DJO here as ■ without cause,' agreeing with the 
 context. 
 
 "Surely in vain," &c. 
 Phcrmio. " Non rete accipitris tenditur neque milvo, 
 
 Qui mal4 faciunt nobis; itiis qui nil faciunt, tenditur."' 
 
 " Then the hunter strewed the ground with seeds of com, 
 there spread his net, and then hid himself. The pigeons werp 
 going to alight upon it, when Chitragriva, their king, warned 
 them to consider how so much grain could possibly find 
 itself in such a place. ' No good will come of it,' said he ; 
 'Beware!'"' 
 
 " The same bird which has escaped the bait many a time, 
 when the hour is come, does not see the toil set for it"» by 
 artful man, who — 
 
 " KOV^OV^btK T« t^vAoC op- 
 
 vWioy d/i<fiil3a\iiv, iyti 
 .... ir(pi<l>paS^i dvrlp."* 
 
 But Tai-shang calls it a sin " to shoot arrows at birds ; to 
 frighten small birds ; to spoil their nests ; and to break their 
 eggs."' 
 
 " Do not kill me, O prince," said the goose to Nalas, " and 
 I will do thee a good turn. I will fly away to Bhima's daughter, 
 and bring her tidings of thee."" 
 
 1 8 And they lay wait for their own blood ; they 
 lurk privily for their own lives. 
 
 Din»53V, oaf?, 'for their blood,' 'for their souls,' or 'life.' " Own," 
 here gives a wrong sense. It is the blood and life of those against 
 whom others plot 
 
 "(Aeir own blood." " The blood of all of us is red and pre- 
 
 > Ter. Phorm. ii. i. » Hitop. i. fab. i. « Vararuchi Ashta R. 2 ; 
 Hitop. i. 50. « Antigone, 342. ' Tai-shang k. i. p. • Nalo- 
 
 pakh. i. 20 sq. 
 
38 
 
 ORIGINAL NOTES ON 
 
 [i. 1 8 
 
 cious in God's eyes' [and is not to be shed for naught]." "It 
 is the one blood of which God made His family on earth."* 
 "The children of Adam are bones one of another,"' to which 
 " He giveth life, breath and all things." For " after His own 
 image created He man."* This image was blurred and defaced 
 by sin ; still man's breath, or life, is not his own, but God's ; 
 so that man has no power over his own life, which belongs to 
 God. Suicide, therefore, is felony, and the suicide is felo de se ; 
 he robs God of His own ; but murder is a double felony — it 
 robs man of life, and God of that life which belongs to Him ; 
 who thus ordered that the murderer's blood should be shed in 
 ransom for his brother's blood which he shed.' " Our breath, 
 or life, is given us," said the father, " for the practice of virtue, 
 for wealth, love and final happiness. If life is lost, what, then, 
 is not lost? But if life is saved, what is there that is not 
 saved ?"• 
 
 Sin, we know, brought death into the world, and with it 
 all manner of evil. Hesiod, however, tells a different story. 
 " Instead of my fire which thou hast stolen for mankind," said 
 Zeus to Prometheus, " I will give them evil — 
 
 — y Kiv aTravTCS 
 Tfpirovrai Kara dv/uiv, iov kokov o/i<^oyoir<3vT<s,' 
 
 in which they will take pleasure to their heart's content ; cherish- 
 ing their own wickedness (or ruin)." " I do not see any one in 
 the world," said Arjuna, " living without injury. Good men live 
 on the good ; the stronger on the weaker ; the mangoose eats 
 mice, and the cat eats the mangoose ; then the dog eats the 
 cat, and the ' vyalamriga,' wild stag (?), kills the dog. Man eats 
 them all, and time eats everything, whether durable or tran- 
 sitory."* According to the Cingalese proverb: "The bull 
 [suffers] from his wounds, and the crow from longing for his 
 flesh."* " So will I compass the death of that elephant," 
 
 • Meore enayim, Ps. pi. p. lo. ' Acts xvii. 27, 28. ' Gulist. i. 10. 
 
 ♦ Qen. i. 27. * Gen. ix. 6. ' Hitop. i. 44. ' Hesiod, i. t. t). 57. 
 
 • Maha Bh. Shanti P. 442. • Athitha, p. 34. 
 
 i. 19] 
 
 THE BOOK OF PROVERBS. 
 
 39 
 
 said the jackal, through my superior intelligence (or know- 
 ledge)." ^ 
 
 " lurk privily." "Men who in secret lurk [for evil purpose] 
 about good and true [men], incur the hatred of Heaven ; that 
 soon overclouds them."' "My dear Rahans," said Phara 
 Thaken, "he who is guilty of taking away life, when he dies 
 out of this present life, will assuredly go to hell, and there be 
 one of the animals of that place. And when he returns thence 
 and is born a man, his life will be short [lit. only this life here, 
 as a man]."* 
 
 1 9 So are the ways of every one that Is greedy of 
 gain ; which taketh away the life of the owners thereof. 
 
 "So are the ways" &c. "When virtue is last," says Meng- 
 tsze, " and love of gain is first, men will not rest satisfied except 
 when full of rapine and violence."* "Yet it is a sin to wish 
 others should suffer loss."* "For he," says Ajtoldi, "who 
 causes loss (or pain) to others, is himself a brute [no man]."' 
 And " he who seeks gain by unfair means, suffers for it The 
 Chetas [inhabitants of the Chetya country] slew the Vidabbhas, 
 and were all in turn destroyed."^ For 
 
 " KtpSr) vovripa (rfftiav dtl <f>iptt,"^ 
 
 "wicked gains always bring loss ;" nay, 
 
 " KaKa KtpSia Ttr onjtrti/," " 
 
 "evil gains are equal to curses." And "the end of every fox," 
 
 say the Osmanlis, "is the furrier's shop."" 
 
 See Esop's fable [153] of "the goose with the golden egg;" 
 
 also told by Loqman [as a hen, f. 1 2] in the " Suvarnahansa 
 
 Jataka," Buddha's birth as a golden goose ; in the Syriac fable 
 
 of Sophos [{. 30] ; of " the Man with a hen that laid a golden 
 
 egg every day ;" in Sintypa [f 27], probably borrowed from 
 
 • Hitop. i. 853. * Uen ka cha wa, vol. iii. p. 21. ' Buddhagh. 
 
 Par. p. 151. * Shang-Meng, i. c. i. ' Taishang k. i. p. 
 
 • Kudat ku bilik, xvii. 47. ' Vidabbha Jataka, p. 256. • yvw/i. iiov. 
 
 • Hesiod, i. c i 356. 
 
 '» Emth. Osm. 
 
. 
 
 40 
 
 ORIGINAL NOTES ON 
 
 [i. 20 
 
 the Aramaean of Sophos ; in Babrias [f. 123] ; in Avieni [f. 33], 
 " anser erat cuidam," &c. For as Tai-kung says truly : "A 
 greedy (or covetous) heart injures itself; as a [sharp or] cut- 
 ting mouth injures him who has it'" Nevertheless — 
 
 " — tu mihl vel vi, vel clkm, vel precario 
 Fac tradas: mea nil refert, dum potior mode :"' 
 
 " Let me have it, at any rate ; I care naught about the means, 
 so that I may have it soon." 
 
 " Si possis, recte, si non, quocumque modo rem."* 
 " Kujjuttara, slave-girl to queen Samavati, used to spend on 
 herself four of the eight [thapia] pieces of money the king 
 gave her daily to buy flowers for the queen. One day Kuj- 
 juttara, having gone with the flower-girl to hear Phara Thaken 
 preach, spent the whole money given her on flowers. And 
 when the queen, astonished at the quantity of flowers she 
 brought, asked her the reason of it, Kujjuttara answered : 
 Having heard the law from Phara Thaken, I am become a 
 'thotapatti' [first step, or degree, towards aryaship] ; I no 
 longer take the property of others."* 
 
 " In self-defence, however," says Manu, "or in battle fought 
 for a just cause, or to protect women or priests, he who kills 
 justly commits no crime. Let a man kill without hesitation 
 one who attacks him with intent to take away his life, whether 
 he be a child or an old man, a guru or a Brahman well versed 
 in the Shastras. He commits no crime at all who kills an 
 assassin, whether in public or in private ; wrath is set against 
 his wrath."" 
 
 20 Wisdom crieth without; she uttereth her voice 
 in the streets : 
 
 Wisdom, niQ^n, is a singular, like ch. ix. i, xiv. i, &c. But 
 if taken as a plural (xxiv. 7) of excellence, which is often con- 
 strued with a sing, verb, we may compare with it the following 
 
 ' Ming Sin P. K. i. c. v. » Ter. Eun. ii. 3. ' Horat. Epist. i. i, 66. 
 « Dhammap. Samavati st. p. 75. » Manu Sanh. viii. 349— 3S'- 
 
 ,il 
 
 i. 21, 22] 
 
 THE BOOK OF PROVERBS. 
 
 4» 
 
 passage from the Avesta: "He who holds by [is friend of] 
 Wisdoms [Armaitis, ace. pi.], inquires after heavenly man- 
 sions."' There are not, however, two Ameshaspands of that 
 name. But we have two Wisdoms, dfno khratus* ' heavenly 
 wisdom,' and gaoshogruto khratus? 'wisdom [learnt] by hearing 
 of the ear.' Also " a heavenly, original wisdom, a heavenly 
 treasure, and the wisdom or treasure of this world, which are, 
 the first, excellent, of Hormuzd ; the latter, worldly and defi- 
 cient, through Ahriman's influence."* "Wisdom is one," says 
 R. Lewi, " but it is seen in various ways abroad, in nature, in 
 structures, &c."* 
 
 2 1 She crieth in the chief place of concourse, in the 
 Openings of the gates : in the city she uttereth her 
 words, saying, 
 
 ni^oh, ' places of concourse and noisy, like a market-place,' 
 &c. The old versions seem to have taken ni''ph for niDin, 
 ' walls.' So Chald. and Syr. render it by ' on the top of the 
 palace ;' and LXX. fV aKpiav St Tfl^imv. 
 
 2 2 How long, ye simple ones, will ye love simplicity? 
 and the scorners delight in their scorning, and fools 
 hate knowledge 1 
 
 " How long" &c. " Long is the night to him who lies awake ; 
 long is the journey to him who is weary ; and long is the 
 revolution ['sansaro,' in transmigration] of fools."* "O ye gods," 
 said Bchom-ldan-das [Buddha, the Victorious], "these sen- 
 sible beings are altogether ruined by the evil of wickedness ; 
 they only think of the good of this world, and do not under- 
 stand wisdom [or the highest knowledge, 'shes rab']."' "The 
 three worlds," said Buddha, "are consumed by the pain of old 
 age, of disease, and by the fire of death ; and they have no 
 
 • Ya^na, xxxi. 12. ' Yasht, x. 107. 
 
 i kh. c. Ivii. ' Tvunat m. p. 4. 
 
 ' Dsang-Lun, fol. 2. 
 
 ' Id. ii. 6. * Mainyo 
 
 * Dhammap. Balav. 6a 
 
42 
 
 ORIGINAL NOTES ON 
 
 [i. 33 
 
 guide. All beings bom in the universe are for the most part 
 foolish [in the dark and ignorant] ; they are like a swarm of 
 bees inside a vase [turned over them— buzzing in darkness]." > 
 " Since, then, all men are born to die, why will you, for the 
 sake of pleasure, hearken to no warning against falling into a 
 sea of trouble and sorrow ?"* 
 
 "Wilt thou abide here," said the Brahman to Molon Toin 
 [who had left his father's house in search of wisdom and 
 happiness], "and here lead a useful life? Do so. He then 
 pronounced these \yords : ' By the teaching of this treasure of 
 sublime love [siluk], he will find the real truth ; how to dry 
 up thd flowing stream of perpetual births ; and he will stay 
 the sorrow of all creatures by persisting unrelentingly in this 
 love of supreme knowledge.'"* " Now the words I have spoken 
 to you before," said the Buddhist— " that is, sudden death, 
 sudden destruction of the wicked, and hell— hear ye attentively 
 without dissimulation. Are not your lungs, then, and your 
 heart moved and trembling? Do you not fear, then? Do 
 you not see that all is not everlasting? Then would you 
 hearken to foolish men who have no sacred knowledge ? Will 
 you not think, then, and cease to flatter yourselves with a vain 
 hope? O jealous heart, ever deceiving! Wherefore, pene- 
 trated with the four-fold thought of poison, hell, Pirit [monsters 
 of hell], and the fear of the beasts [in transmigration], at once 
 grope after doing virtuous deeds."* 
 
 "Well," said Confucius, "you may teach the law [moral 
 precepts], but they will not be followed. Change [conversion] 
 is the main thing."* 
 
 "and fools hate knowledge." "The folly of a man is his 
 enemy ; but his intelligence is his friend."" "For a man with- 
 out knowledge is altogether in evil (or diseased) ; know, then, 
 that knowledge is powerful (or strong)."' But Hillel goes 
 
 ' Rgya-tcher r. pa, c. xiiL p. 155. » Dsang-Lun, ii. foL 18. 
 
 » Molon Toin, foL 3. 4. • Boyan Sorgal, p. 14, 15. ' Shang-Lun, 
 
 ix. 23. • Abu Ubeid, 163. ' Kudat ku Bil. ix. 5, 10. 
 
 ' 
 
 '•23] 
 
 THE BOOK OF PROVERBS. 
 
 43 
 
 further. He says : " He who does not learn is worthy of death.'^ 
 Yet in spite of such a sentence, " The fool," says the Osmanli, 
 loves a fool ; the wise man, however, loves a wise one."' 
 
 23 Turn you at my reproof: behold, I will pour out 
 my spirit unto you, I will make known my words unto 
 you. 
 
 " Turn you." " There is no safer advocate," says AH,' " than 
 repentance." On which the Persian says : " O thou who hast 
 committed sins without end, fearest not thou the advocate 
 [i.e. exposure] of them ? Yea, rather repent until thou yieldest 
 to the truth, for without repentance there is no intercessor [for 
 sin]." " He who has done aught amiss, let him henceforth 
 alter altogether," says the Georgian proverb.* " Let him turn 
 within himself and mend his ways," say the Japanese.* " Dare 
 think aright," says Horace, "and only begin. The work is 
 half done." 
 
 " Ditnidium facti qui coepit habet ; sapere aude ; 
 
 Incipe ; qui recte vivendi prorogat horam, 
 
 Rusticus expectat dum defluat amnis :"* 
 
 " If you put it off, you are no better than the clown who waits 
 until the river has flowed past him." 
 
 For " what remains of life is priceless" for amendment [since 
 it may be cut short], says the Arabic proverb ; whereupon thfe 
 Persian adds : " If thou hast blackened the record of thy past 
 life, then repent of what thou hast done ; thy past life is but 
 the root of this present moment, which is a mere breath. Then 
 give it the water of repentance, if that root lacks moisture. 
 Give to the five senses of thy life the water of life, until the 
 tree of thy life has taken firm root All that is past will be 
 well from this [moment of repentance] ; God has changed 
 [transformed] thy 'blackness' [sins], until all the past is rec- 
 koned to obedience."' "When a man has been especially 
 wicked," says Kiu O in one of his sermons, " and returns to 
 
 • Pirqe Av. 1. 13. • Emthal Osman. • Ali, 29. * Andazebi, 7. 
 ' Japan, pr. p. 208. • Hor. Epist. i. 2, 40. ' Rishtah i juw. p. 57 sq. 
 
44 
 
 ORIGINAL NOTES ON 
 
 [i. 23 
 
 his original heart" [which Meng-tsze, from whom the text is 
 taken, says is by nature good], " he comes forth especially clean 
 and bright, like the rising moon, scoured" [alluding to the 
 story of the rush-cutter [' sugina,' mare's-tail, Dutch reed for 
 polishing] who, seeing the moon rising between his rushes, 
 thought it was being scoured with them].^ " Dud, the devil, 
 once came to Bchom-ldan-das [Buddha] and said to him, ' Thy 
 converts are like the sand of the Ganges ; thou hast been long 
 enough in the world ; it is time thou shouldst escape from 
 sorrow.' Then Buddha put a little earth upon the nail of 
 one of his fingers, and asked Dud which was the largest, that 
 particle of mould or the earth. ' This is only a trifle,' answered 
 Dud. Then said Buddha, ' My converts [liberated souls] are 
 like the earth on my finger-nail, and the yet unconverted are 
 like the earth.*"* 
 "at my reproof." 
 
 " oAXa TiOtirri koI viiiui, or«i irtWtvrat a/icivoc :"' 
 
 " Hearken, it will be better for you." " When thou reprovest 
 
 a bad man," says the philosopher, "take him with words of 
 
 wisdom and a soft [kind] voice, lest he keep aloof from thee, 
 
 and hide his sins from thee, and his sinful disposition become 
 
 a habit in him, like eating and drinking."* 
 
 True, Yet the above teaching is, of course, wide of the 
 
 mark. " Repentance not to be repented of," or " conversion," 
 
 is not to turn to one's own natural heart, which is sinful and 
 
 the source of all evil in man i^ for " how can one bring clean out 
 
 of what is unclean ?" But "conversion" is turning homewards, 
 
 that is, heavenwards. It is to say : " I will arise and go to my 
 
 Father" — reconciled and ready to forgive me through His Son 
 
 and for His sake — "and say unto Him, I have sinned." This 
 
 conversion is wrought, not by the heart within itself, but by 
 
 the grace of God preventing the sinner, calling to him to turn, 
 
 and meeting him half-way. 
 
 ' Kiu O do wa, vol. 1. s. 2, p. 14. ' Dsang-Lun, vi. c. 22, fol. 104. 
 
 ' II. i, 259, 274. • Matsbaf. Phal. ' S. Matt. xv. 18, 19 ; Job xiv. 4, xv. 14. 
 
 i. 24, 25] 
 
 THE BOOK OF PROVERBS. 
 
 45 
 
 24 Because I have called, and ye refused ; I have 
 stretched out my hand, and no man regarded ; 
 
 "Because I have called;' &c. "Alas I" said Confucius. "I 
 have not yet seen any one love virtue as he loves pleasure."* 
 " Those who speak wholesome words are few ; whence those 
 who hearken to them are few also. It is difficult enough to 
 find a clever physician ; yet few there are who do as he tells 
 them."* "For there are ears," says El Nawabig, "which are 
 closed against hearing the truth, and understandings which 
 are turned away from her guidance."' " O you," said Piankhi 
 to the inhabitants of Parakhem-kheper's city, "who live in death, 
 do not close the gates of your lives, for the slaughter [block] of 
 this day. Do not love death and hate life."* " Who, then, is 
 deaf? He who will not listen to profitable words."' " Nalas 
 will attend neither to the advice of his friends and relatives, 
 nor yet to mine, O king ; but I don't blame him for it : he is 
 mad."» "For albeit many there be who know religion and 
 speak it, yet among those who thus receive it, it is hard to 
 find one man who puts it in practice."^ 
 
 Men only hearken to what they like. Witness the fable of 
 "the blacksmith's dog," in Syntipa" and in the Aramaean ori- 
 ginal of Sophos."» The dog slept all the time his master worked 
 at the anvil, but always awoke at feeding-time. Whence the 
 moral— Aramaean : "that men hear what they like, but never 
 hear what they do not like ;"— Greek : " Men are always hard 
 to persuade ; dilatory and careless as regards things they do 
 not like" Loqman," however, understands the anvil to mean 
 prayer, and meat, pleasure. 
 
 25 But ye have set at nought all my counsel, and 
 would none of my reproof : 
 
 • Hea-Lun, xv. 12. 
 « Piankhi stfele, 1. 78. 
 » Legs par b. p. 27 '• 
 
 « Sain ugh. 16S. ' El Nawab. pref. 
 
 Ratnam. 42. • Nalopakh. vin. 16, 17. 
 
 • Fab. 16. » Fab. 18. '» Fab. 29. 
 
46 
 
 ORIGINAL NOTES ON 
 
 [i. 26 
 
 lynpn?, « but ye have torn asunder, neglected, set at nought my 
 counsel.' Chald. ' ye have hated' LXX. <lKi5pov<! cVowiTc— /JovX<{s. 
 
 "But ye have set at nought." &c. " The man," says Ali, « was 
 asleep, and his vigilance died." "Talk as you like to men 
 careless of the future, it all ends in talk ; but when they die, 
 they will find the loss they suffer from their continued neglect," 
 adds the Persian commentary.* According to the Greek 
 maxim, 
 
 " avrip afiov^Oi it Ktvov fioxOti rpixi^v :"* 
 " that the man who takes not counsel [is senseless] labours in 
 vain in his race through life." " When I saw you, O children, 
 dreaming [not knowing which way to go], my heart was grieved. 
 I advised you then, over and over again. But you set at nought 
 my voice ; it is of no use teaching you. If I repeat my advice 
 to you, you only turn against me. And you cannot pretend 
 to say that I do not know — I who am in decrepit old age."' 
 " There are few men learned [wise] and endowed with qualities ; 
 few of understanding ; few who soothe [diminish or remove] 
 sorrow ; but such men are the best in this passing world. All 
 sin committed by one who knows [it to be sin] is heavy ; but 
 sin in ignorance is small guilt ; expiation is provided alike in 
 form [anurtipam] to the sin committed."* 
 
 26 I also will laugh at your calamity ; I will mock 
 when your fear cometh ; 
 
 "at your calamity," &c. "A great calamity from the side of 
 Heaven! No time now for mirth and joy. The old man 
 teaches in all earnestness, but the young people are puffed up 
 with pride. Yet I do not talk idly [as some do] ; but you 
 make fun of sorrow [to come]. When a large fire [incendium] 
 takes place, one may put a stop to mirth."'' " This I declare 
 unto you," said Enoch, "that He who created you will over- 
 whelm you, and there will be no mercy shown you in your 
 
 ' Ali, 2. « yvuii. ,10V. ' She King, vol. iii. bk. iii od. 2. 
 
 < Maha Bh. Shanti P. 1285, 1283. « She King, vol. iii. bk. iii. od. 10. 
 
 i. 2;] 
 
 THE BOOK OF PROVERBS. 
 
 47 
 
 fall ; but your Creator will rejoice over your destruction."' 
 "For I know," said Enoch to his son Methuselah, "that God 
 intends to bring the waters of the Flood upon the earth, and 
 to destroy our creation."* 
 
 " I inquired of the Angel of Peace who was going about 
 with me, 'For whom are the instruments I see prepared?' 
 And he said, ' For the hosts of Azazeel, to be delivered to 
 (or cast under) the lowest condemnation.' Michael, Gabriel, 
 Raphael and Phanuel, shall be strengthened at that time — 
 when the Lord of Spirits sends forth chastisement : then shall 
 the stores of waters that are above the heavens burst open 
 [and rain fall in drops the size of a plate'] on the fountains of 
 water that are on the earth and under the earth. Then those 
 waters will mix together, and shall blot out all that is in the 
 earth, unto the borders of heaven. Thus shall they be made 
 to know the iniquity they have committed in the earth ; and 
 thus shall they be punished."* 
 
 "And I saw another vision. As I was in the house of 
 Mahalaleel, my father-in-law, I saw heaven fall upon the earth. 
 I cried. The earth is destroyed ! Mahalaleel heard my cry. I 
 told him the vision. 'My son,' said he, 'the earth will be 
 destroyed in a great overthrow, because of the sins of men. 
 Now, then, arise, and pray to the Lord that a remnant be left'"* 
 
 27 When your fear cometh as desolation and your 
 
 destruction cometh as a whirlwind ; when distress and 
 
 anguish cometh upon you. 
 
 nkjiOJp, ' like a tempest that works desolation or destruction.' 
 Chald. ' when your fear cometh suddenly, and your breaking up like 
 a tempest,' &c. 
 
 "destruction." "As a dark whirlwind — 
 
 • Bk. Enoch, c. xciii. 10, 11. • Bk. of Adam and Eve, bk. ii. c ?2. 
 
 ' Bundehesh, sect xvi. 5. ♦ Bk. Enoch, c lix. p. 30. » Ibid, 
 
 c. Ixxxiii. pp. 59, 60. • U. X'. 746. 
 
48 
 
 ORIGINAL NOTES ON 
 
 [•'• 27 
 
 with one fell swoop, avanurytrai oTjj, spreads desolation and 
 woe, 
 
 uioT avt/toi Vfiftikat aJyfia Stf(rKiSa(Ttv 
 rjpivof, Si wovTov jroXviciJ^ovos orpvyeToio 
 wOfiiva Ktc^af — 
 Toittvnj Zi^fof irikerai rfo-is' — 
 
 so does calamity befal men. As suddenly as the stormy wind 
 that shook the very depths of the. sea, scatters the spring 
 clouds, so also does chastisement come down from Heaven." 
 Then livid fear — xXmpov 8«os* — comes upon men in their deso- 
 lation ; for " alas !" says Menander,' " rb yd.p a<^vw Svo-rvx"!' 
 ftavtav wottt, a sudden calamity makes men mad," if they have 
 set their heart wholly on this world. 
 
 " The man," says the Buddhist, " who is wholly taken up 
 with his sons and his cattle, and whose mind is thus pre-occu- 
 pied, will be overtaken [seized] by death, as a torrent over- 
 whelms a whole village asleep."* For, say the Finns, "one 
 gets [emptiness] want without seeking, and misfortune without 
 buying."' And then, add the Mandchus, "when things both 
 excellent and great have passed away, and a change takes 
 place in fortune, it is as if nothing had been."' "Abundance 
 of all kinds!" say the Chinese; "then a thousand calamities 
 and ten thousand misfortunes destroy it all at once."^ And 
 the Welsh: "God is long in giving warning; but His ven- 
 geance is in earnest when it comes." And again : " Distress 
 comes without an attempt [at warning]."' 
 
 " Nam dii irati laneos pedes habent."' For " the gods, when 
 angry, wear woollen soles on their feet [tread without noise]." 
 Then "anguish lays hold on thee, O man ; thy hair stands on 
 end, and thy soul is in thy hand."" " Oh the unquenchable 
 fire of hell, and the inevitable destruction of the wicked ! Man 
 suddenly dies on the morrow ; by the high wind of an evil 
 
 ' Solon, V. 13 sq. 'II. v- 479- ' iJeX^. 14. * Dhammap. 
 
 Maggav. 16. • Fin. prov. ' Ming hien dsi. 98. ' Ming 
 
 Sin P. K. c. 3. ' Welsh pr. • Lat. pr. '» Pap. Anast. i. 24, 2. 
 
 I. 2 
 
 8] 
 
 THE BOOK OF PROVERBS. 
 
 49 
 
 nature he is suddenly cast down. Understand this beforehand 
 [in time], and lose no time in practising virtue."' 
 
 In the Kin-sze-luh it is said: "To rise up to good is like 
 being raised by the wind [easily] ; but to alter for the worse 
 [transgress] is like being burnt up by thunder."* " When your 
 transgressions are filled up, and the number [of your days]," 
 says the author of the Dzu-gung, " is cut short, and with your 
 face on your pillow you cry in the hour of sorrow that is come 
 upon you, and you think of all the wicked conversation of your 
 past life, when you wished to change for the better [to repent], 
 but did not care to do .so, and think of all the opportunities 
 for good in your life which you might have done, but could 
 not find leisure to do — then, be the wealth you have amassed 
 what it may, who will now take care of it ? But you must die, 
 after eschewing to do the good you might have done, and doing 
 evil instead of it, and also committing sin in secret. What 
 man is he who would not grieve at this?" 
 
 "Instead of which, if a man will embrace the good advice 
 of wise men, and, repenting of his evil ways, rather walk after 
 the manner of his original [former] heart, will he not eschew 
 sorrow and court happiness? Seeing, then, how both good 
 and evil are requited, how can one hesitate an instant in 'sink- 
 ing the scale' of a change of life ? But he who, whatever his 
 wealth may be, thinks he can obtain happiness without ful- 
 filling his five duties and all righteousness towards all living 
 things, is like one who would hope to haul a fish from the 
 deep sea by embracing a tree of the forest."'" 
 
 28 Then shall they call upon me, but 1 will not 
 answer; they shall seek me early, but they shall not 
 find me : 
 
 " TAen shall they',' &c. " So long," says God, " as thou wilt 
 
 continue in lust and wickedness, so long shalt thou receive 
 
 ' Boyan sorgal, p. 12. « Ming Sin P. K. i. c. 5. ^ Mandchu 
 
 pref. to the Dzu-gung. 
 
 E 
 
50 
 
 ORIGINAL NOTES ON 
 
 ['• 29— 3 » 
 
 from me the message, ' Continue without support'"^ Thou 
 mayest call, but in vain. The cry of such a man is, " lamenta- 
 tions in a jungle," say the Telugus.* 
 
 29 For that they hated knowledge, and did not 
 choose the fear of the Lord : 
 
 "For that they hated" &c. "A man," says Confucius, "with- 
 out knowledge and without the wish to acquire it, can never 
 become a wise [or educated, superior] man."* 
 
 30 They would none of my counsel : they despised 
 all my reproof. 
 
 3 1 Therefore shall they eat of the fruit of their own 
 way, and be filled with their own devices. 
 
 " They would none',' &c. " When vanity," says El Nawabig, 
 "whispers to thee, then thou art quicker of hearing than a 
 hyaena's cub ; but when truth reproves thee, then thou art 
 without ears."* " For he is wise who hearkens to good advice 
 [wise men take good advice ; lucky ones follow it]," says 
 Hesiod ;=* "but he who neither advises himself, nor hearkens 
 to good advice from others — SS' out' a^Tiiot ovij/) — is altogether 
 a worthless man." 
 
 " Those attendants," said Phara Thaken, " cannot die with- 
 out consequences of their former life ; but they have found the 
 right way. Such as die under the influence of their moral 
 duties [either done or not done, as it may happen], continue 
 to experience either happiness or misery."* 
 
 "It is thy fault," said Sanjaya to Dhritarashtra, "that this 
 battle with the Pandavas has taken place. Eat thou, then, the 
 fruit of to-day, after defiling thine own soul. Thou hast got 
 thy deserts, O king."' "The deed done, will it go back?"' 
 
 « Risbtah I juw. p. 161. ' Telugu pr. ' Shang-Lun, bk. i. 2. 
 
 * El Nawab. 37. • i. ^ ij. 293 sq. • Dhammap. st. of Samav. p. 83. 
 ' Maba Bh. Bbishma P. 334©; and Hor. Od. i. iii. 25. • Telugu pr. 
 
 '• 32] 
 
 THE BOOK OF PROVERBS. 
 
 51 
 
 No ; and " long is the chewing of a bitter morsel [tamaid 
 chweru]," say the Welsh.* 
 
 " Every one who sows bad seed and looks for good fruit, 
 rakes his brain to no purpose, and feeds on vain imaginations."* 
 Thae-kea, speaking of himself to E-yun, said : " I, small indi- 
 vidual as I am, was not clearly awake to virtue ; but through 
 my passions, &c., I became degenerate, and I offended pro- 
 priety, so as to bring a swift doom on this body of mine. 
 When Heaven sends affliction, one may yet bear up against it; 
 but when we bring down calamities upon ourselves, we cannot 
 escape them [there is no looking back from them]."' " When 
 a man," says Vishnu Sarma, " has got himself into trouble, he 
 then blames his destiny, and from ignorance does not acknow- 
 ledge the faults of his own actions."* "Man," said Vashishta 
 to Parasara, " enjoys the fruit of what was done by him."' For 
 " a man, whether honourable or mean, not to distinguish what 
 is lawful [and right to say or do], is self-willed."' And "as a 
 man's mind, so is his going; Bhagavati [the avenging goddess] 
 is the 'plantain sauce' for him,"^ say the Bengalees. "So it 
 is," says the Qoran ; " for men receive a portion [nabib] for 
 what they have earned [for their works] ; and God is quick at 
 reckoning."* 
 
 32 For the turning away of the simple shall slay 
 
 them, and the prosperity of fools shall destroy them. 
 
 D^7P3 ri]?lp1, ' and the feeling of security, the careless indiffer- 
 ence of fools.' Chald. ' and the error, going astray of fools.' LXX. 
 is a paraphrase. 
 
 "For the turning away" &c. 
 
 " Stultum fecit fortuna, quem vult perdere."' 
 
 "Hie, quem dii volunt perdere, priiis dementat"'* "He 
 
 whom the gods will destroy, first of all loses his mind." 
 
 ' Gulistan, bk. i. st. 10. ' Shoo King, iii. 5. 
 
 ' Vishnu Pur. i. 21. • Onna ima kawa. 
 
 » Sur. ii. 198. » Publ. Syr. '" Lat. pr. 
 
 E 2 
 
 ' Welsh pr. 
 • Hitop. iv. 2. 
 ' Beng. prov. 
 
52 
 
 ORIGINAL NOTES ON 
 
 ['• 32 
 
 "Men," says Lao-tsze,» "who [join themselves] are bent on 
 their own perdition, perish in it [h't. get, obtain it]." Molon 
 Toin, having determined to turn monk [or priest, toin], said 
 [in verse]: "All living things, from their nature and deeds 
 done in their restless passage through life [existence], trust to 
 sundry evil deeds through their not giving their mind to vir- 
 tuous actions."* "If a child," says the Putt-ovada, "is not 
 well taught [and will not kearken], he will feel ashamed — 
 repent of it — and, like a monkey of the woods, all legs and 
 arms, he will go about a mean silly fellow, and be despised as 
 low and worthless."' 
 
 "Vivere si rect^ nescis," says Horace, "decede peritis; 
 Lusisti satis, edisti satis, atque bibisti ; 
 Tempus abire tibi est."* 
 
 Firdusi also, in his account of Jemshid's turning away from 
 God's commandments, and then happiness [or fortune] leaving 
 him, says that " he attributed all God's gifts to himself, and 
 taught the like to his people. But whosoever is ungrateful to 
 God for His gifts, terror enters his heart from every side."' 
 " For carelessness as regards things hateful," say the Arabs, 
 " degrades a man ; " " his own goodness being his greatest 
 capacity [for doing right]," adds the Persian commentator.^ 
 And " to forsake obedience [to God], and to practise disobe- 
 dience [to Him], is a sin," says Tai-shang.^ " Beings," says 
 the Buddhist, " living in this universe are in a state of uncon- 
 scious ignorance, and whirl and buzz about in it like bees inside 
 a bottle. They are in a three-fold evil way of passion, igno- 
 rance and their organs of sense, in which they revolve like the 
 potter's wheel. Such are the evil snares of time with which 
 beings are caught, as a young monkey is caught in the hunter's 
 trap."' " For those," says Sophos,* "who will not place them- 
 selves under the hand [obey authority] of others, suddenly 
 come to naught" 
 
 > Tao-te-K. c. xxiii. ' Molon Toin, fol. 15. ' Putt-ovada, 2 
 
 < Epist. ii. 2. ' Shah Nam. p. 21. " Rishtah i. juw. p. 74. 
 
 ^ Kang i. p. ' Rgya-tcher r. p. c. xiii. » Fab. 3i, and Syntipa, 33. 
 
 >• 33] 
 
 THE BOOK OF PROVERB.S. 
 
 53 
 
 
 " Noli successus indignos ferre moleste, 
 Indulget fortuna malis, ut laedere possit:"' 
 
 " Fret not at the prosperity of evil men ; fortune favours the 
 wicked in order to injure them." 
 
 33 But whoso hearkeneth unto me shall dwell safely, 
 and shall be quiet from fear of evil. 
 
 " But whoso," &c. " The comfort of life is in security," says 
 the Arabic proverb. " Neither a cow, land nor honour, is the 
 best gift ; wise men declare the greatest boon to be absence 
 of fear [security]."' Bias being asked what, in life, could be 
 free from fear, " opdrj (rwdSriiri's,' a good [upright] conscience," 
 said he — which Periander said constitutes " freedom."* 
 
 " Like the atmosphere, still, without wind, and like the great 
 deep, unruffled, being thus unchangeable and unmoved, is 
 freedom indeed for man."* And Ennius : 
 
 " — adversus adversarios 
 Ea libertas est, qui pectus purum et firmum gestitat"* 
 
 " — vivam, an moriar, nulla in me est metus."' 
 " A man," says Ennius, " who carries within him a clear and 
 safe conscience, stands free from fear in presence of his adver- 
 saries." " Whether in life or in death, I have no fear." " If a 
 man can swim," says Vemana, " he need not trouble about the 
 depth of the water. So also he who knows how to die, has 
 neither fear nor danger in his life on earth."' "What strength 
 is that of the wise man !" says Confucius ; " he is always at 
 peace, and wavers not."* " He is serene, and has an enlarged 
 mind ; while the common man is always distracted with anxi- 
 eties."" " The man who knows, no longer doubts ; he who is 
 virtuous, does not grieve at anything ; and he who is strong 
 [brave or courageous], fears nothing."" For " albeit the sword 
 
 ' D. Cato, ii. 23. ' Pancha T. i. 322. ' Sept Sap. p. 40. 
 
 ' Ibid. p. 44. ' Vemana, iii. 7. • Ennii Phoenic. 680. ' Id. Inc. 
 Carm. 795. ' Vemana, ii. 32. • Chung yg, c. x. •* Shang-Lun 
 vii. 36. " Ibid, ix. 28. 
 
54 
 
 ORIGINAL NOTES ON 
 
 ['• 33 
 
 Of justice be swift, yet it will not behead a man who is guilt- 
 less."* •* 
 
 Lao-tsze says that he who has studied Tao is free from 
 danger, m these words : " Heaven is Tao ; Tao is long life fno 
 mere body] ; in death, no danger ;"« for " the holy man while 
 on earth remains calm and at peace."' "Thorough fools and 
 very wise men are happy in this world," said Vyasa ; "but he 
 who IS neither a fool nor wise has trouble. And he who 
 grieves for the misery of others will never be happy ; for there 
 IS no end of troubles ; one grows out of another."" 
 
 "When a man commits a sin, he is afraid of men [lit the 
 fear of creatures is on him] ; but when he does good, the fear 
 of h.m is on them.- "In enjoyment, there is the fear of 
 disease; for a family, the fear of degradation ; for wealth, that 
 of the king ; for respect, that of contempt ; for power, that of 
 an enemy ; for beauty, that of fleeting youth ; for life, the fear 
 of death. Everything on earth is thus subject to fear • relin- 
 quishing desire alone is free from fear.»« "Thus the Brahman 
 though despised, yet sleeps in peace; if renowned, he is at 
 peace ; in peace he goes through this world ; but he who 
 scorns him is destroyed."^ 
 
 ; i^pi-f,. ., ■ —- '■ -„. ,„: - -- 
 
 • Vairagya Shat. 32. r Manu S. i. 163. 
 
 ii. I] 
 
 THE BOOK OF PROVERBS. 
 
 55 
 
 CHAPTER II. 
 
 / Wisdom promt seth godliness to her children, 10 and safety from evil 
 company, go and direction in good ways. 
 
 TV /T Y son, if thou wilt receive my words, and hide 
 my commandments with thee ; 
 
 " Mj/ son," &c. " My son, if thou wilt hearken to what I tell 
 thee, all thy (plans) concerns will be forwarded [will prosper]," 
 said Ptah-hotep to his son.' So CEdipus to the priest : 
 
 — TO /t (av OtAjjS tmj 
 
 " If only thou wouldst receive my words, thou shouldst with 
 them receive help and relief from thy woes." " My son," says 
 again Ptah-hotep, " if thou wilt find a good place by thee for 
 my teaching, thy reputation will spread, and with it the fame 
 of thy loving disposition among those thou lovest. The old 
 man's teaching is a blessing to him [who receives it]. It makes 
 him welcome among [or to the heart of] the people ; it is a 
 gain to him who has it ; it gets him love for bread, and makes 
 him appreciated for his own sake [his person, not his dress] ; 
 therefore receive it for the life of thy house."' For "there is 
 no [mantra] religious precept greater than the father's word."* 
 "And as regards 'a son,' he is called in Sanscrit 'putra,' from 
 ' pun trayate,' because he, male, delivers his father from hell"' — 
 as Abraham is said in the Talmud to have delivered Terah 
 from the same place ; but not in the same way. 
 
 "What ought the Bchom-ldan-das [victorious Buddha] to 
 
 » Pap. Pr. c. XV. 1. 8. ^ CEdip. Tyr. 216. ' Pap. Pr. xii. 9— 12. 
 
 « Tarn. pr. 3576. ' Maha Bh. Adi P. 3026. 
 
56 
 
 ORIGINAL NOTLS ON 
 
 [H. I 
 
 receive? The profitable words of his Lama." > "The foolish 
 man when he hears a conversation [or word], is troubled until 
 he brings it out ; but the wise man, when he hears it, holds 
 his peace, hides within him what he heard, and keeps what is 
 useful in it."' " But he who, having studied the law, does not 
 further care about (or act on) it, is like one who only sows, 
 but reaps nothing from it."' "And if he forgets what he had 
 learnt, he is like a woman who, having brought forth a child, 
 buries it."* "He who remembers," says Borhan-ed-din, "is 
 said to fly [carrying his lore with him] ; whereas the man who 
 writes, sits still."* " We learn from word of mouth what we 
 should write down. Therefore, said the prophet [on whom 
 be peace], O Helal I never part from thy inkstand, for it is 
 useful unto the resurrection-day. And Husam-ed-din com- 
 manded his son, Shams-ed-din, to learn by heart something, 
 be it ever so little, every day, of sciences and wisdom. And 
 Asam ibn Yusef gave a piece of gold [a dinar] for a 'qalam' 
 [reed] in order to write at once what he heard. For life is 
 short, biit science is long. Therefore let us waste no time, 
 lest in old age we grieve over lost opportunities."' 
 
 This reminds one of the Chinese youth who was so diligent 
 a writer, that he wore his ink-slab into a hole by dint of 
 rubbing his ink-tablet on it. "Only, in study," said Yue to 
 Kaou-tsung, "cultivate a humble disposition; sustain thy 
 efforts ; so will thy improvement continue."' " It is true," 
 says the Buddhist, " that I have bestowed untold advantages 
 on human beings. It is wonderful — therefore it is well to 
 hearken to me, and to lay hold on my teaching with thy mind. 
 I will explain to thee how those who have embraced the 
 perfection [or term, degree] of Bodhisatwas, and have entered 
 upon the purity thereof, can continue firm therein ; how they 
 can fulfil it and lay hold on it."' 
 
 ' Dris Ian phr. wa, I. 
 
 Matshaf Phal. 
 
 * R. Joshuah, Sanhedr. 99, M. S. 
 
 • Ibid. p. 130. ' Shoo King, ill. 14. 
 
 ' Sanhedr. 99, M. S. 
 ' Borhan-ed. ix. p. 128. 
 • Thar-wa, p. 129. 
 
 « 
 
 1 
 
 ii. 2] 
 
 THE BOOK OF PROVERBS. 
 
 57 
 
 2 So that thou incline thine ear unto wisdom, and 
 
 apply thine heart to understanding ; 
 
 ^y\^ 3"'llf(7n^, ' to give thine ear attentively ;' ' to listen attentively 
 and earnestly.' 
 
 "So that thou" &c. King Milinda said to Nagasena : " Well, 
 Nagasena, does he who has acquired knowledge, possess 
 wisdom also ? Assuredly, O King ; he who has knowledge has 
 wisdom also."' [This is true, however, of only one kind of 
 knowledge and of wisdom ; for all knowledge is not wisdom 
 in its highest sense.] " Science," properly so called, however, 
 "is glory ; there is no baseness in it," says Borhan-ed-din [in 
 his ' Guide to Knowledge'] ; adding : " If thou art engaged 
 in a study (or work), give thy mind to it."' 
 
 " This firmness," says Lao-tsze,' " requires a determined will." 
 And Choo-hi adds :* "A man must indeed study who wishes 
 to investigate the principle of all things under heaven ; not 
 satisfied with his own reason ; but exhausting the cause of 
 the things he investigates, aiming at reaching the highest 
 point he can in knowledge. Thus will he thoroughly [sincerely] 
 understand [the real source of knowledge]." "'A-ypim-vos <<ro 
 KOTO vovv. Keep thy mind awake," says Pythagoras in his 
 'Golden words,'* "for the sleep of it is akin to the sleep of 
 death." And D. Cato«— 
 
 " Discere ne cesses ; cura sapientia crescit." 
 
 " Whither ought our efforts to tend ? To knowledge, wisdom 
 [vidya] ; to study ; to good instruction ; and to alms-giving."^ 
 " My son, seek men of understanding above thine own, that 
 thou mayest learn wisdom of them ; and comfort the afflicted, 
 and find delight in it."* " Children," says the Burmese teacher, 
 "prick up your ears and listen attentively, that father and 
 mother may [establish] guide you safely. Good children do 
 their duty ; they learn," &c.* 
 
 ' Milinda pano, iii. 41. ' Borhan-ed-d. x. p. 130. ' Tao-te-K. 
 
 c. xxxiii. • Ta-hio, Com. v. ' Pythag. Sam. xc- '»• 2 M- tliles, 
 
 not in Bekker's). ' Sent. iii. 27. ' Ratnamal. 47. • Mishle 
 
 Asaph, i. 2, 28. • Putt-ovada, p. 19. 
 
58 
 
 ^ 
 
 ORIGINAL NOTES ON 
 
 ['•••• 3 
 
 "Apply your will [settled heart] in the right way [Tao]," ■ 
 says Confucius.! Above ail, "desire knowledge.'" 
 
 — (V yap Tif /JLaOfiv 
 fvtimv i}uAaj8(ta riov iroiov/ieFUf,"* 
 
 "for information makes matters easy." But "apply thine 
 heart" — be "totus in illis." For as the Chinese say: "We 
 lose easily what we acquire easily ; but what we acquire with 
 difficulty is not easily lost."* 
 
 3 Yea, if thou criest after knowledge, and liftest up 
 thy voice for understanding ; 
 
 IJ^ri, Heb. Chald. Marg. reading—' givest thy voice.' LXX. &3s 
 
 ifMaVT^V <TOV. 
 
 " Yea, i/i/um," &c. " Pray without ceasing, and knowledge 
 [or wisdom, ' pafla'] will come in little at a time, to teach you ; 
 and by never losing sight of it, you will at last acquire perfect 
 virtue, like the fragrance of a bunch of flowers."" "Though 
 one heap a thousand pieces of gold, it is not equal to one day 
 of study : wherefore, never get weary of reading ; but study 
 all day long."" "Study after study (continually)."^ "For these 
 two are never satisfied : he who seeks knowledge (or wisdom), 
 and he who seeks wealth."* "Without doubt," said Narada 
 to Bhishma, " the devout study of the Vedas and Vedangas, 
 and inquiry after subjects of knowledge, are best."* "For as 
 doing good gives pleasure, so also do right principles make 
 one great"*" Therefore "acquire understanding and knowledge 
 as if at the point of death."" " Can we, inferior beings, or can 
 we not acquire (or obtain) this supreme intelligence ? If we 
 take pains, why should we not be able to attain to it ?"'' [This 
 "buddhi khutuk" is the intelligence possessed by Buddhas, 
 
 * Sbang-Lun, vii. 6. * Aw. Atthi sudi, loo. ' Soph. CEdip. Col. 115. 
 • Chin. max. * Htsandau thinguttara, 2, 3. • Jits go kiyo. ' Jap. pr. 
 » Arabic pr. Soc. • Maha Bh. Shanti P. 10573, 4. '» Tai-shang, in 
 Ming Sin P. K. c. L " Legs p. b. p. ch. i. " Tonilkhu yin chimek, ii. 
 
 ii. 4] 
 
 THE BOOK OF PROVERBS. 
 
 59 
 
 Bodhisatwas, &c., which, on leaving the body at the Nirvana, 
 merges into the original, eternal Intelligence, "belke Bilik"]. 
 
 4 If thou seekest her as silver, and searches! for her 
 isfor hid treasures ; 
 
 "If thou seekest," &c. " Though a hundred years old, yet 
 desire knowledge."* " Does not knowledge succeed with those 
 who always seek for it ?"* " For there are very great advan- 
 tages in profound study."' " Therefore acquire the habit of 
 study night and day" [that is, with a glow-worm and snow ; 
 alluding to the story of Che-ying and of Sun-hang, told in the 
 San-tsze-king, v. 141, who studied by the light of a glow- 
 worm in a bag and by the glare of snow].* For " three days 
 without reading books, and one's spoken words are without 
 flavour."' " Let the clever man think of wisdom and of wealth 
 as if he were liable neither to decay nor death. But at the 
 same time let him practise virtue as if death held him already 
 by his hair."' " Yea, let him eschew bad men and associate 
 with good ones, and thus get profit for both worlds : acquire 
 great excellence (or power) with wealth, and practise wisdom 
 as if he were seized by death."' 
 
 " Seeing," said Parasara, " the many ills which afflict man 
 from his birth to the hour of death, in hell and even in 
 heaven, where he lives in constant dread of future births — 
 therefore every effort should be made to obtain the acquisition 
 of Bhagavat, 'the Lord ;' it is the only remedy [bheshajam] 
 for all ills, being absolute and final."* " Make every effort on 
 the side of virtue (or good)"* said Stchen-po to his parents, 
 from heaven. " Prepare, provide good with all your might."'* 
 •' Those who are bent on enjoyment and power," said Bhaga- 
 van to Sanjaya, " whose thoughts are carried away by them, 
 
 ■ Avvey. K. Orhukkam, 51. ' Kobita Ratn. 202. ' Japan pr. p. 278. 
 * Ibid. p. 471. » Chin. prov. p. 23. ' Hitop. Introd. 3. 
 
 ' Lokopokar. 226. ' Vishnu P. vi. 5, 58. » Dsang-L. c. ii. fol. i8> 
 
 *" Uligher. dalai, c. ii. 
 
6o 
 
 ORIGINAL NOTES ON 
 
 ['■'• 4 
 
 their active mind is not attached to perseverance."* True ; 
 yet to such the Buddhist says : " If powerful princes should 
 say. We cannot attain unto wisdom, and so thinking, turn 
 back from their efforts to gain it, they yet will prosper by 
 following the path we show them."* [In a Buddhist catechism 
 on Salvation.] 
 
 "If thou seekest," &c. "Like him who by digging with a 
 spade finds water, so does the pupil who hearkens to his 
 religious teacher [guru] come at the wisdom of his teacher."* 
 " By searching and searching, a man is found who knows the 
 Vedanta ; for he seeks the man who seeks him. Are there 
 many in earnest [keen, clever] in looking for him ?"* " But 
 he who studies in earnest must be moderate ; he must restrain 
 himself in the matter of eating, of drinking and of sleep, and 
 in much talk about things that profit' not," says Borhan- 
 ed-din." 
 
 " Words and talk only," says Buddha, " and any amount of 
 noise, cannot obtain the religious teaching of good [or virtue]. 
 This is to be obtained only by the earnest efforts of the inner- 
 most heart ; therefore never flag in your efforts."* For, as 
 Sophocles says : 
 
 " TO 8« (ijTOVfUVOV 
 
 aXuToi'' iK(f>(vyft St TafitKov/itvov : ^ 
 
 " We find what we look for ; what we overlook, escapes us." 
 " If thou want a bit [of bread], say : Bread, bread ! If longing 
 for a jewel, then [dig for] metal, metal ! In sum, hear from 
 me this tradition [or rule] absolute : Whatever a man seeks — 
 it comes, it comes !"* " For he who seeks a thing, will find it ; 
 if not, it will fall near him."' 
 
 "By making efforts, a jewel is gotten"'* [with a playon 'yotno,' 
 ' effort,' and ' rotno,' 'jewel']. " Do not relax your efforts," said 
 Bchom-ldan-das to the gods on his leaving. " There is not a 
 
 > Maha Bh. Bhishma P. xxvi. 922. ' Tonilkhu yin ch. ii. 
 
 ' Manu S. ii. 218. * Vemana, i. 113. • Borhan-ed-d. xi. p. 134. 
 
 • Rgya-tcher r. p. c. iv. p. 4°- ' CEdip. T. no. • Kishtah i juw. 
 
 p. 176. • Meid. Arab. pr. " Bengalee pr. 
 
 ii. 4] 
 
 THE BOOK OF PROVERBS. 
 
 61 
 
 portion [boon] for every one ; but he who does not exert him- 
 self will get nothing."' " If what thou seekest be ever so little, 
 seek until thou find it [lit. twist not the reins of search] ; for, 
 in the opinion of wise men, the pleasure of finding is greater 
 than the thing found."' " And truth sprouts up through dig- 
 ging (or searching for it)."' 
 
 " So that wise men while learning suffer pain ; for no one 
 becomes wise by sitting at ease."* " But he who seeks know- 
 ledge must bear contention and contempt in his pursuit of it ; 
 for flattery [caresses] is contemptible (or blameable) in the 
 pursuit of knowledge. For knowledge is an honour." And, 
 with a play on terms : " He who has acquired knowledge 
 [knows what is to be known] has dusted his bloody nose [has 
 toiled and met with contumely of some sort]."' Moreover, 
 " the very learned man does not lie on a soft couch," say the 
 Osmanlis.' " He must work hard." For " it is only by digging 
 and digging that truth is ascertained [or known]."' "All con- 
 tentment (or satisfaction) is good ; but satisfaction from study 
 is bad"' [we ought never to rest satisfied with what we have 
 acquired, but continue to dig for more]. " Nay, be spent like 
 a taper, for the sake of knowledge."' For "where and how 
 shall one get wisdom and wealth without effort? Can you 
 even get wind from the pankha without moving it?"" 
 
 "If there is intense application and study, of what use is 
 talent? And where there is neither application nor study, 
 what good does talent ?"" " Children, if you apply yourselves 
 to study [knowledge, ' vitteye'], your knowledge will increase. 
 How so? As often as you dig a well in sand, a spring of 
 water gushes forth abundantly. So will it be : know it for cer- 
 tain."*' Bearing on this, we read in the Vannupatajataka (2)" 
 " that when the five hundred wagons and cattle in the desert 
 
 ' Rgya-tcher r. p. c. iv. ' Beharist. R. 6. ' Mishle Asaph, vi. 5. 
 
 • Sain iigh. pi. vi. ' El Nawab. 126. • Emthal Osm. pr. 
 
 ' Telugu pr. ' Berachoth, ix. 8, M. S. » Pend Nameh, 10. 
 
 '» Vrinda Satasai, 22. " Chanakya sh. 23, I. K. " Balabod. orup. 3. 
 " Ed. Fausboll, p. 169. 
 
62 
 
 ORIGINAL NOTES ON 
 
 [ii. 4 
 
 were perishing from want of water, the Bhodisat spied a clump 
 of grass, where he dug fathoms deep, found a rock and split it 
 open, when an abundant spring of water burst forth. Those 
 who thus, without relaxing their efforts, dug deep in the sand- 
 path, found a drinking station [trough] on the road they had 
 gone. So also the wise man, endued with firm purpose, finds 
 unremitting rest in his own heart." "Taking the greatest 
 pains and making every effort to find the original wisdom of 
 him who knows everything."* 
 
 " An earnest desire for the law [religious knowledge] is of 
 itself a door of entrance into that law, for it enables a man to 
 find it," if he is in earnest ; " inasmuch as a pure (or single- 
 minded) desire for it leads a man to that knowledge, by teach- 
 ing him to make a pure [sincere] effort to get it"* So also 
 D. Cato :« 
 
 " Si Deus est animus, nobis ut carmina dicunt, 
 Hie tibi praecipue sit pura mente cotendus :" 
 
 " And such a pure effort is a door to religion ; it enables a 
 man to reach the opposite shore [emancipation]."* "A man, 
 then, is wise so long as he seeks wisdom ; but when he fancies 
 he has found it, he is a fool."* " For the wiser a man is, the 
 more he feels that wherein he is lacking."" "And to seek it in 
 youth is like cutting it on a stone ; but in old age it is like 
 writing it on sand."^ Therefore, "albeit one cannot swim [in 
 the ocean of learning], yet show firmness in learning [learn 
 constantly]." "For nothing lasts; learning alone abides." 
 " Even when sailing on the sea, it is there with you." " And on 
 earth, learning will give you riches and reputation." " Though 
 you be a king, yet study the Vedas ;" and " though poor, yet 
 learning (or reading) is necessary."* " For learning or know- 
 ledge is said by the wise to be best, since it cannot be taken 
 from thee, and never dies."" 
 
 ' Tonilkhu yin chim. 2. * Rgya-tcher r. p. c. iv. ' Distich, lib. i. i. 
 * Rgya-tcher r. p. ' Mifchar pen. B. Fl. • Abarbanel, id. id. ' Mifchai' 
 pen. B. FL ' Kalvi oruk. 49, 48, 52, 62, 68, 74. • Hitop. Introd. 
 
 ii.5] 
 
 THE BOOK OF PROVERBS. 
 
 €3 
 
 " O my son," said Nabi Effendi in his counsels to his son, 
 " take care never to fail in diligent study, but keep thine eye 
 on both effort and study. Science cannot be acquired without 
 diligent study. It is a divine property and is above all othei- 
 qualities. Make every effort to acquire knowledge. The 
 master of knowledge [Mahomet] gave this commandment : 
 ' From the cradle to the grave, seek after knowledge ; it is the 
 way to honour and elevation. It is the deep without a shore 
 But pearls lie not on the sea-shore. If thou desirest one, thou 
 must dive for it.'"' And Abu '1 Tabib : " In proportion of his 
 toil [effort] will a man obtain [eminence] excellent things : he 
 must dive into the sea who wishes to get pearls."' And AH 
 ibn Abu Taleb : " It is not possible to acquire knowledge 
 without these six requisites : quickness, diligence, endurance, 
 competency, direction by a master, and long time."* " Slowly, 
 slowly learn, and walk accordingly."* 
 
 "One needs diligence," says Borhan-ed-din," "assiduity, 
 promptness, and clinging to the acquisition of knowledge. 
 For it is said : He who seeks a thing shall assuredly find it ; 
 and he who knocks will have the door opened to him ; for 
 according to his determined will, shall he find what he wants." 
 " Again, that which a man purposes to get [in knowledge], will 
 be given him according to his exertions ; but he who wishes 
 for that gift must rise by night."* " Yea, let him study, even 
 at the risk of forgetting or not understanding what is said."' 
 " But let no man say, I will read, in order that men may call 
 me 'well-read,' 'wise' or 'Rabbi,' or in order to become an 
 elder, and to sit in the assembly [or academy]. But let him 
 read for the love of it, and in the end the credit (or glory) of 
 it will come."' 
 
 5 Then shalt thou understand the fear of the Lord, 
 and find the knowledge of God. 
 
 ' Khair nameh. p. 13, 14. ' Borhan-ed-din, iv. p. 60. ' Ibid, 
 
 ill. p. 38. * Kalvi oruk. 65. ' Borhan-ed-d. iv. p. 58. 
 
 • Ibid. p. 64. ' Abodah Zarah, 19 M. S, • Nedarim, 62, M. S. 
 
64 
 
 ORIGINAL NOTES ON 
 
 [ii. 5 
 
 " Then shall thou understand" &c. " The training [education, 
 cultivation] of the soul," say the Arabs, " is preferable to the 
 education that results from artificial (or scientific) training."' 
 " Knowledge" — that is, what the limited mind of man at its 
 best can grasp — "shall vanish away ;" "for we know in part" 
 only. But " when that which is perfect is come" — when we 
 know God as we are known of Him — "then that which is in 
 part shall be done away," says the holy Apostle.* Yet, albeit 
 we cannot know Him as He is in our present fallen estate, 
 it is pleasant to see how the best instincts in man have always 
 tended thitherward. 
 
 " The ornament [or better, the wealth, treasure] of learning 
 is a knowledge of the Scriptures [vedam]," says Aweyar.* 
 And Manu: "Let the brahmachari [brahm. student], then, 
 constantly study the Veda, which, sages have said, is the first 
 virtue. All others are inferior to it."* " This Scripture is the 
 refuge alike of the unlearned and of the learned, of those who 
 long for heaven, and of those who sigh after infinity."' " In 
 whatever occupation (or circumstances) a man may find him- 
 self, if he acts according to the teaching of the Vedas, he 
 prospers therein. Real knowledge floats [carries over to the 
 other shore] every one who follows it. But a situation (or 
 action) reft of that knowledge, destroys the men who are 
 slain by a want of judgment, and are enveloped in darkness 
 from lack of knowledge," said Kapila.* 
 
 " Every man dispels darkness — the offspring of ignorance — 
 with knowledge. Then Brahma, the Eternal, reveals himself."^ 
 " Then human beings see through knowledge [or discernment], 
 and then the Eternal Brahma appears, or reveals himself."* 
 "Although Brahma the soul [of the universe] pervades every- 
 thing, yet it does not shine everywhere. In understanding, 
 however, it shines ; as an image reflected in a bright mirror."" 
 
 > The Forty Vireers, isl night. » I Cor. xiii. 8 sq. ' Kalvi oruk. 1 1. 
 « Manu Sanh. iv. 147. ' Ibid, vi 84. « Maha Bh. Shanti P. 9685 sq. 
 » Ibid. id. io,ocxD. » Id. 10,054. • Atmabodha, 16. 
 
 ii. 6] 
 
 THE BOOK OF PROVERBS. 
 
 65 
 
 The proverb says : " Thou hast knowledge— what, then, lackest 
 thou ? Thou lackest knowledge — what, then, hast.thou got ?"• 
 But "standing firm in the fear of God — that is wisdom."* 
 
 " You, then, brethren, children and kinsmen," are the Apostles 
 made to say, "seek after that glorious wisdom which improves 
 our dispositions and enlightens our hearts, and introduces us 
 into the kingdom of heaven, into everlasting rest."* " Seek," 
 says Meng-tsze, "and you will find it ; let it go, and you will 
 lose it This seeking is advantageous towards obtaining [the 
 gift]. But the seeking depends on ourselves."* "And the 
 knowledge of the law [religion] is a door to being religious ; 
 for it leads a man to follow earnestly that which is conformable 
 to that law. And experience of this law is another door to 
 religion ; because it makes a man believe in the use of it."* 
 
 And as to understanding the fear of the Lord, and what 
 He requires of us, Lao-tsze, speaking of Tao, says : " He 
 who is always free from passion may discover his subtleness 
 [smallness] ; but the man who is subject to his passions can 
 only discover the border of Tao."' [The better a man is, the 
 greater idea he has of the right way ; the worse a man is, the 
 smaller his idea is of what he ought to do]. " He may well be 
 called deep ; it is the door to all spiritual knowledge."' " To 
 make use of a comparison : it is like a merchant from Jam- 
 budwip [Ceylon], come to get a chintaviani [a fabulous jewel] 
 from the sea — who, after great toil in troubled water, should 
 after all be rewarded by some great magician with a city and 
 great riches."* 
 
 6 For the Lord giveth wisdom : out of his mouth 
 Cometh knowledge and understanding. 
 
 "For t/u Lord giveth" &c. Scripture teaches us that " wis- 
 dom Cometh from above," and is the gift of God — to whom 
 
 ' Vajikra R. in Buxtorf Lex. fol. 164, 5. ' Ep. Led. 1259. 
 
 • Didasc. Ap. (Eth.), ii. ♦ Hea-Meng, xiii. 3. ' Rgya-tcher r. p. c. iv. 
 
 • Tao-te-K. i. ' Ibid. » Tonilkhu yin ch. 2. 
 
 F 
 
66 
 
 ORIGINAL NOTES ON 
 
 [ii. 6 
 
 the best instincts in man, "seeking after Him," led him to 
 look for it. So that Nagasena could hardly be in earnest 
 when he answered king Milinda's question: "Where does 
 wisdom reside ?" by, " Nowhere, O great king." " Well, then," 
 said Milinda, "there is no wisdom." "Where does the wind 
 reside, O king?" asked Nagasena. "Nowhere in particular," 
 answered the king. "Then," replied Nagasena, "there is no 
 wind."' He might have heard : " O Indra, thou pourest down 
 knowledge [or understanding] like rain on men of learning 
 [or of parts]."* " O Lord, thou alone knowest both the work- 
 ing and real essence of that self-supporting, self-existent Being 
 who can be grasped neither by thought nor by measure."* " O 
 you, Indra and Parvata, "sharpen ye our intellects [make us 
 wise]."* 
 
 " For he [Vishnu] is knowledge itself, without bounds or 
 measure."* " He [Buddha] is endued with the full tide (or 
 great flood) of intelligence — of that intelligence that sees 
 clearly without dimness or passion."" And if by 'Lord' we 
 understand 'Brahma,' and 'understanding' by 'Buddha,' the 
 Brahman said to those men : " I am well versed in [voices] 
 languages ; if it is the voice of Buddha, it must be like that 
 of Brahma."^ "And thou, BrahmS, art that which is to be 
 known, and thou art he who makes it known ; thou art the 
 One Supreme, on whom we ought to meditate, and who 
 enables us to do so."* "And thou, Buddha, art he who teaches 
 the Law that has no equal ; who dispels darkness and teaches 
 perfectly the best course or mode of conduct."' " So let us 
 pray to Herjafader [Odin], who gives wealth and eloquence 
 to the great, and mother wit [common sense or prudence] to 
 men."'" 
 
 And elsewhere: " I am Ahurao-Mazdao [Hormuzd], the lord 
 
 ' Milinda P. p. 77- ' R'g Veda, ii. s. 173, 8. ' Manu S. i. 3. 
 
 • Rig V. ii. s. 122, 2. ' Vishnu P. i. 2, 6. • Rg)'a-tcher r. p. 
 a iL and iv. ' Dsang-Lun, c. xxxv. fol. 182. ' Kumara Sambh. ii. 15. 
 
 • Rgya-tcher r. p. & L " Hyndlulioth, p. 3. 
 
 ii. 6] 
 
 THE BOOK OF PROVERBS. 
 
 ^7 
 
 and giver of great and good gifts ; protector of the under- 
 standing; the wisest of beings in both worlds.'" "I am 
 Intelligence, O Zarathustra, and am gifted with it; I am 
 Wisdom, and am endued with it ; I am Creator ; I am that I 
 am— Mazda."" "And here is Spenta Armaiti [holy or divine 
 Wisdom], my creation, O Zarathustra."' 
 
 But wisdom, one of God's attributes, is, like Him, eternal 
 [see Mainyo i khard, c. Ivii.] ; so ' creation' here must be under- 
 stood as Vyasa did in his speech to Yudhishtira, when he 
 told him of 'anadini dhana vidya,' the Wisdom whose pedigree 
 has no beginning, created by being uttered from the mouth of 
 the Self-existent."* "We, Ahurao-Mazdao and Vohumano 
 [the good genius, sense or Spirit, who presided at the forma- 
 tion of man, and who takes care of him], we give you to know 
 holy and good wisdom. It is with us."' "Ask of me," said 
 the Spirit of Wisdom, " that I be thy guide, to the satisfaction 
 of the Yazds (gods) and of the good ; for the preservation of 
 the body on earth, and for the deliverance of the spirit."* 
 
 " From the gods," « 6€Cav, says Pindar, " men have received 
 wisdom, handicraft and the wisdom of speech."^ But else- 
 where, and more correctly, he tells us that all that came to 
 them from God — 
 
 E(c 010V 6 avr^p tro<l>aU dvOtt co-act irpojrtSetrcrii'."* 
 Man always gets his good understanding of God. " O thou 
 Giver out of the treasury of secrets, wisdom [and intelligence] 
 is from thee ; thou art wise far above the wisest, and thy 
 command binds [or seals) the speech of the tongue."' Ta-tsay, 
 inquiring of Tsze-kung, said : " Is Hoo-tsze a holy man (or 
 sage)?" Tsze-kung replied: "Certainly, Heaven has gifted 
 him; he may be a holy man ; assuredly he has great ability."*' 
 " For he," said Confucius elsewhere, " who does not know the 
 will (or decree) of Heaven, cannot possibly become a superior 
 
 ' Va^na, xl. 2, and xli. 5. ' Hormuzd Yasht. 7. ' Id. id. 25. 
 
 * Maha Bh. Shanti P. 8534. ' Ya^na, xxxii. 2. • Mainyo i kh. i. 6a 
 ' Pyth. i. 79. • 01. xi. 10. • Leila u Mejn. pref. '« Shang-Lun, ix. 5. 
 
 F 2 
 
68 
 
 ORIGINAL NOTES ON 
 
 [li. 7 
 
 man." [This is the closing sentence of the Hea-Lun, xx. 2]. 
 And " knowledge of the Holy, which is understanding," " is the 
 highest in rank of all" > 
 
 7 He layeth up sound wisdom for the righteous : he 
 is a buckler to them that walk uprightly. 
 
 lb^\ ' He layeth up, as in a treasury ;' whence, ' He draws wisdom 
 suited to every case.' n^l&VI, 'advice, counsel, help' — in time of 
 need, supplied from the treasury of wisdom. No two of the old 
 versions render it alike. 
 
 "He layeth up" &c. " Z.k S* Ipir^v aVSpto-o-.i- c5.AJXX« :" " The 
 great god," said vEneas, "dispenses virtue to men as it plejises 
 him ; for he is the most powerful of all."* "And the man," 
 says Lao-tsze, " who is endued with the highest virtue [who 
 is righteous] practises it, as it were without thought [or ' heart 
 to it,' as the gloss reads] ; it is natural to him."* For "wisdom 
 dwells in the heart of the good."* And the wisdom is sound 
 ' that Cometh from above," from the Father of lights, whose 
 gift it is, through His Spirit ; "but," say the Rabbis, "only to 
 him in whom is wisdom (to love it)."' " Wisdom without the 
 fear of God, is contemptible : no wisdom and no fear of God 
 make up a perfectly wicked man ; but wisdom and the fear of 
 God make up a perfectly righteous man."* 
 
 "a buckler^ "Zerdhurst asked : How can one make Hor- 
 muzd, the Ameshaspand of the fragrant Paradise, more one's 
 very own, and confound wicked Ahriman ?" " The Spirit of 
 Wisdom answered: By making the 'Spirit of Wisdom' one's 
 support for the back [a buttress] ; by wearing on the body the 
 •spirit of contentment' like a coat of mail and valour; the 
 'spirit of truth' like a shield ; the 'spirit of thankfulness' like 
 a club; the 'spirit of devotedness" [or full-heartedness] like a 
 bow ; and the 'spirit of liberality' like an arrow."' 
 
 ■ Ali, 92. ' IL V. 242. ' Tao-te-K. c. xxxviii. • Didasc. 
 
 Ap. (Eth.), p. 7S- * Berachoth, B. Flor. • D. Erez Sutta, ix. 10. 
 
 ' Mainyo i kh. xliii. 1— IJ- 
 
 ii. 8] 
 
 THE BOOK OF PROVERBS. 
 
 69 
 
 8 He keepeth the paths of judgment, and preserveth 
 the way of his saints. 
 
 li???, 'to keep, preserve, the paths of judgment;' for 'he pre- 
 serveth,' &c. 
 
 " He preserveth:' " O justly-praised Indra, protect us from 
 misfortune." > 
 
 "his saints:" AV. V7''pq, LXX. ivKapovfiiv^v aMv, more 
 correctly; unless 'saints' be taken in the sense of 'pious,' 
 •given to do God's will and to please Him.' Rabbi M. Mai- 
 monides says "that a man who examines himself strictly, aim- 
 ing high, and who swerves only very little on either side of the 
 middle way of morals, is called TOq, • pious,' ' God-fearing.' 
 Like one who, being highminded and proud, reached the other 
 extreme of great humility, he would be called TPI7 ; and that 
 is the measure of 'piety.' If, however, that same man from 
 one extreme returns only to the mean (or middle way), he is 
 called a^:^, 'wise ;' and that is the measure of wisdom."* 
 
 " the way." " How great is the way [Tao] of the holy man 
 [saint, -shin-jin']; it is broad like the sea, and reaches up to 
 heaven," says Confucius."' And Choo-he :♦ " Tao is explained 
 by ' way' (or road), to which men in general compare it, and 
 so express it ; but as regards Tao, it has no form that we may 
 walk in, and then look at what is done. It is that in which 
 men have walked for thousands of years ; it is the same for 
 all." "It is 'conduct,' as regards man's practice, as 'li' is 
 principle, and ' teh,' virtue put in practice."* "And the way 
 (or rule) of the Great Study consists in explaining virtue 
 clearly, and in taking one's stand in supreme good."" 
 
 " But it is the most perfect Being, God, who shows the way to 
 His kingdom, making the law [religion] the way to it Thus 
 when the law becomes evident, then faith, then works and 
 the fruit of them ; and truth being then made evident, belief 
 
 ' Rig V. ii. s. 129. ». Halkut de'oth. i. 5. J Chung yg, c. xxvir. 
 
 Vol. xlvL » Id. p. 18. « Ta-hio, c. i. 
 
70 
 
 ORIGINAL NOTES ON 
 
 [ii. 9 
 
 in God follows; then love, intelligence, &c."> "O Mazda, 
 Lord over all, heavenly Friend for both worlds."' Making 
 religion the way to everlasting happiness, if that way can be 
 found and then followed — and thus practically " a path leading 
 to judgment" that is to come, as understood by the Rabbis. 
 " Here man does what he likes, but yonder is judgment and 
 reckoning."' Yet what eye can span the gulf there is between, 
 " Thou art the Way [gati] of all beings," as said by Brahma to 
 Vishnu ;"* and " I am the Way, the Truth and the Life ; no 
 man cometh unto the Father, but by me"?* 
 
 9 Then shalt thou understand righteousness, and 
 judgment, and equity ; yea, every good path. 
 
 bayo 73, « every good way, even fit for a carriage ; conduct in life.' 
 Chald. 'way, path.' LXX. a.^ova.%, 'axles' [wheels]. 
 
 "Then — understand^ Wisdom "that cometh from above" 
 can alone give us a right judgment in all things, according to 
 the eternal laws of the kingdom of Him" to whom alone every 
 one of us stands or falls." But as regards the opinion of the 
 world " that passeth away," that sacrifices principle to expe- 
 diency, and eternal life to a few short years of an uncertain 
 existence on earth, it can be no sure guide in our intercourse 
 with our fellow-men, except in matters that involve no prin- 
 ciple ; in mere matters of opinion, custom or manners ; 
 "wherein," says Confucius, "agreement is the chief advan- 
 tage."" 
 
 " Wisdom purifies [makes clean] one's thoughts ; wisdom 
 also makes one learned [or well-informed]."' " It [teaches] 
 leads in the beautiful way"' — " in the way of him [Mandju Sri, 
 the incarnation of Wisdom] who, possessed of the real know- 
 ledge that has no equal, is wise by intuition and not by 
 
 • Dam chhos yid b. fol. i2. • Ya^na, xliii. 2. » Kohel. in Rab. 
 
 Blum. 145- * Maha Bh. Bhishma P. 2963. * S. John xiv. 6. 
 
 • Shang-Lun, i. 12. ' Bahudorsh, p. 37. • Hjam-dpal, fol. iv. 
 
 ii. 9] 
 
 THE BOOK OF PROVERBS. 
 
 71 
 
 reflection."' " Hjam-dpal appeared to the teacher Phogs-gyi- 
 lang-po, and said to him : ' Don't do that, don't do that' 
 * But,' said Phogs-gyi-land-po, ' it is hard to wander in trouble 
 and ignorance; what does it profit that I should even sec 
 thy face, if I am not inspired by thy blessing ?' Then Hjam- 
 dpal [Wisdom] replied : ' Son, sorrow not ; I will deliver thee 
 from all evil.'"' " Thou shalt traverse all defilement of sin 
 on the raft of knowledge,"' said Sankara. " For instruction 
 [' shastram,' in sacred writings] is ' the divider of many a doubt' 
 [' el-furqan,' as Mahomet calls his Qoran, which, he says, God 
 sent down from heaven to settle the doubts left in the Law 
 and in the Gospel]."* "Instruction," continues Vishnu Sarma, 
 " enables one to see what is invisible ; like an eye, it beholds 
 everything ; he who is without it is blind."* 
 
 "Very great knowledge, however, in one thing only, is 
 seldom acquired ; it is, therefore, hard to be wise in all things. 
 The eye, let it be ever so clear, cannot appreciate any sound."' 
 Masuraksha, however, differs from Kunga Gyel-tsan ; for he 
 says that "a man ought to know everything."' Yet according 
 to Manu, "in so far only as a man studies holy Scripture does 
 he acquire knowledge, and does his knowledge shine."' " For 
 that is knowledge that leads to the knowledge of Hari, the 
 soul of all things, the life of nature, the Lord.' • 
 
 "when" — "then" "Things," says Confucius, "have a root 
 and fruit ; business has an end and a beginning. To know 
 what is first and last [how to begin and where to end], is, 
 indeed, to be near [Tao] the right way.""* " So when a man," 
 says Lao-tsze, " begins to know the beauty (or excellence) of 
 good, then [evil appears] he feels (or understands) the hideous- 
 ness of what is evil."" It gives 'judgment' [both Kp'urvi and 
 (cpi/ia] of others; "judge them in the scale of innocence [with 
 
 ' Hjam-dpal, fol. v. ' Taranatha, p. 104, 1. 5, 10. ' In Swetas. 
 
 introd. • Sur. iii. 2. ' Hitop. introd. 10. • Legs par b. 
 
 p. 192. ' Niti shat. of Masuraksha, ed. Schiefn. • Manu S. 
 
 iv. 20. ' Bhaghavat P. in Kobita Ratnak. 69. '* Ta-hio, c. i. 
 " Tao-te-K. c. ii. 
 
72 
 
 ORIGINAL NOTES ON 
 
 [ii. 9 
 
 ji. lo] 
 
 THE BOOK OF PROVERBS. 
 
 73 
 
 charity towards them] ; and God will do the same to thee.' • 
 Officially : " Blessed is the judge who allows his judgment ' to 
 ferment* [takes time to consider it]."* "And let every judge 
 administer judgment as if Gehenna were open for him under 
 his feet"* " He also who taketh a gift to pervert judgment 
 shall not die in old age,"* say the Rabbis. But, alas! "those 
 who do not judge according to what God has let down from 
 heaven [the Qoran] are [fasiqun] scoundrels,"* says Mahomet. 
 
 "All honour, however, to the superior and good man [kiiin- 
 tsze], and to his exalted virtue," says the Shi-King ; " he prac- 
 tises equity, and gives to the people and to every man what 
 is his due."' For, says Meng-tsze, "humanity [love of men, 
 dydm}] is man's heart, and justice is the road for him to wialk 
 in."' [See also notes, ch. i. 3.] "So then, as regards justice 
 (or righteousness), it consists in not doing that which is unjust ; 
 righteousness is the way we ought to walk in [the path of men]. 
 A man who acts thus is beloved of all ; therefore did the 
 ancients define righteousness to be " that which is proper or 
 fitting in our intercourse with others,"* say the Japanese. 
 
 ''yea, every good path." After saying that, of all men, Brah- 
 mans are the first, Bhrigu adds : " And among them the best 
 are the wise and learned ; of these, the first are those who 
 know their duty ; of these, the first are those who do it ; and 
 among those who do their duty, those are foremost who ac- 
 quaint themselves with God"" [know the religion of Brahma]. 
 The words, "My son, if thou wilt," &c. (v. i), taken literally, 
 down to "righteousness" (v. 9), Confucius sums up in : "Man 
 stands firm (or upright) by righteousness ; and the root of it 
 is filial piety."'" "Take wisdom," says Bias, " l<^o5iov, for thy 
 provision by the way from youth to old age ; for it is the pos- 
 session that lasts longest."" 
 
 • Schabb. B. Fl. » Sanhedr. id. ibid. ' Ibid. « Maamad. 
 
 id. ibid. • Sur. v. 51. ' Shi-King, quoted in the Chung yg, c. xvii. 
 ' Hea-Meng, xi. 1 1. ' Kiu O do wa. vol i. p. 6. • Manu S. i. 97. 
 
 »» Ming Sin P. K. c. xii. " Bias Sept. Sap. 
 
 \ 10 When wisdom entereth into thine heart, and 
 
 knowledge is pleasant unto thy soul ; 
 
 "knowledge is pleasant." "And Enoch arrived at the garden 
 of righteousness where grew many trees, large and fragrant 
 There was also the tree of wisdom (or knowledge), of which 
 whosoever eats acquires great wisdom. It was like a kind of 
 tamarind, bearing fruit like very beautiful grapes, whose fra- 
 grance spread to a great distance. And I [Enoch] said : ' O 
 how beautiful is that tree I and how beautiful and delightful 
 is the appearance of it!'"' "Knowledge," say the Telugus, 
 "gives pleasure;"' and "he who acquires wisdom (or know- 
 ledge) gains happiness."' " Thou hast acquired knowledge," 
 say the Rabbis ; " what, then, lackest thou ? Thou lackest 
 knowledge; what, then, hast thou got?"* "'O Nagasena,' 
 said Milinda, 'whither does folly, delusion or ignorance go, 
 when wisdom is acquired [or springs up]?' 'Ignorance, O 
 great king, is dispersed the moment knowledge comes in.' 
 ' Give an example.' ' It is just like a man who, going into a 
 dark place, should light a lamp ; the darkness would then 
 disappear, and everything would be made plain. So also, O 
 great king, no sooner has knowledge arisen, than ignorance 
 and folly disappear.'"' 
 
 " The darkness of trouble and ignorance is scattered by the 
 lamp of wisdom [perfect knowledge]."' " I, Wisdom, cleanse, 
 with religion, the heart that does not abide in its original 
 ignorance."' "Who is the wise and intelligent man? He 
 who knows evil from good, and good from better."* "A man 
 who understands his duty [nitinipun] discerns the wise from 
 the foolish, as the loadstone discerns particles of iron from the 
 dust"* and "true from false, as the flamingo [hansaraja] discerns 
 curds from butter-milk'" [or other liquid]." ['Water' is the term 
 
 » Bk. of Enoch, c. xxxi. 3—5. ' Nitimala, ii. 58. ' Telugu st. i. 
 
 • Vajikra R. B. FI. 
 ' HJam-dpal, fol. v. 
 '» Subha Bilas, 77- 
 
 * Milinda P. p. 42- 
 » Beharist. R. 4. 
 
 • Rgya-tcher r. p. c. iv. 
 ' Legs par b. p. fol. 3. 
 
74 
 
 ORIGINAL NOTES ON 
 
 [ii. ID 
 
 used in other writings in most Indian languages, even in 
 Tibetan,' where it is said of a goose or swan [hansa] ; so little 
 does the obloquy attached to the common goose [anser ferus] 
 of the farm-yard, belong to the pretty Indian goose, which is 
 clever and mnch petted.' The type of stupidity in Indian 
 writings is the [vaka] squacco heron, to which a fool among 
 wise men is compared, as ' a heron among geese.']' 
 
 " What are the four ways of asking and receiving a bless- 
 ing?" asks the Burmese teacher, "(i) Seeing a wise man; 
 (2) hearing him speak ; (3) sitting on the grass with wise men ; 
 (4) delighting in wise words."* "But," say the Chinese, "wis- 
 dom 'desires' round, and practice 'desires' square; the liver 
 •desires' great; but the heart 'desires' small."* "Yet the 
 teaching of the aged is a blessing to those who receive it in 
 their heart (or among them)."* And "knowledge is pleasant" 
 — "suavitate scientiae nihil est homini jucundius."^ "Know- 
 ledge, however, is happiness," says Confucius, " as low as water, 
 whereas virtue is happiness as high as a mountain ; knowledge 
 excites, but virtue gives rest. Knowledge, indeed, is pleasure, 
 but virtue is long life."* Knowledge also " puffeth up ;" but 
 when " pleasant to the soul" — that is, acquired for its own sake 
 and not for display or vain glory — the more "optimus et 
 gravissimus quisque confitetur se multa ignorare, et multa 
 sibi etiam atque etiam esse discenda."' " Wisdom or know- 
 ledge, then, gives him modesty ; modesty gives him dignity 
 [or honour] ; honour gives him wealth ; and wealth, hap- 
 piness."*' This, however, not always. " Wealth," says Solon, 
 " creates surfeit, and surfeit — v/?pis oiro toC Kopov — creates inso- 
 lence."" 
 
 " io thy soul" " What is the soul ? The soul is [anadi, pur- 
 anat] without a beginning, of old ; atomic [subtile] ; everywhere, 
 
 • Naga Niti. 140, Schf. ' See, e.g., Nalus, c. i. &c. ' Vishnu S. 
 Hitop. i. * Putsa pagn. Q. 786. ' Jin sze yew hio, iii. p. 5. 
 
 • Ptah-hotep, Pap. Pr. xii. 1. 10. ' Cicero, de Oral. 3. ' Shang- 
 
 Lun, vi. 21. • Cicero, 3, Tusc. '" Vishnu S. Hitop. introd. 
 
 " Septem Sap. p. 16. 
 
 
 ii. 10] 
 
 THE BOOK OF PROVERBS. 
 
 75 
 
 thinking, &c."' The object matter to be known for certain is, 
 that the soul [life] and BrahmS are one."* " Wise men," said 
 Bhagavan [the Adorable One] to Arjuna, "do not mourn 
 either the departed or the living. There was not a time when 
 either I, thou or these princes were not, nor will there be a 
 time when we shall cease to exist. Know that That by which 
 the whole universe has been spread out is eternal. These frail, 
 material bodies are joined to One imperishable and infinite ; 
 therefore fight with a good heart, O Bharata. Like as a man 
 who strips himself of his old garments, puts on new ones, so 
 also does the spirit, having put off worn-out bodies, enter new 
 ones."' " Is the soul, then, an agent ? If it were, it could not 
 hold the triad of habits — virtue, anger and lust. The soul, 
 therefore, is not an agent."* 
 
 This is not the place to discuss the matter further than by 
 quoting Phurnutus in agreement with the above : " As we 
 are governed by our soul — outm koi 6 Ko<r/ios ^vx^iv tx" ''V^ 
 (Tvvixowav avTOf, Kai ovt^ KoX«rToi Z«w — SO has also the world a 
 soul that holds it together, and that soul is called Ztw, Jupiter, 
 awb Tov fV. fro"™ 'living' or 'giving life'" [a wrong etymology, 
 of course. Zo!s: 'deus,' 'dius,' Sansc. 'dyaus' (f.), 'dyus' (m.)]. 
 Better than that : " There must be a first cause," says Sallus- 
 tius, T« Svva/ui, "a certain power, second to owta [essence, 
 
 existence] ^v^^S Si irpwnj, ixovaa fiiv CK TTJi ova-iai rh ftvai, 
 
 Tikfiowra SJ rriv ^f'vx'ji', but anterior to the soul, that has its 
 being from its own essence, that gives the soul faculties and 
 energy. It is two -fold : oXoyos and XoyiK^ ^"X'?" irrational 
 [passions] and rational ; the two are at variance, and make 
 either virtue or vice, according to which of the two overcomes 
 the other."* But better yet from that remarkable book of 
 Tim^us Locrus, praised by Plato in his own Timaeus, by 
 Cicero, and several of the Fathers : " rav 8J t$ Koirfiif ^x^" 
 
 > Kapila Tatwa Sam. 34. ' Vedanta sara. p. 3. » Bhagav. 
 
 Gita, ii. 11—24. • Kap. Tatwa S. 38. » Phumut. de Nat. Deor. 
 
 p. 141, ed. G. • Sallusl. Ph. de diis et m. p. 258, ed. G. 
 
76 
 
 ORIGINAL NOTES ON 
 
 [ii. II 
 
 IktvoBtv c^a^at iriyaytv i^at : God, having put a soul iti the 
 midst of the universe, brought it out to embrace and cover it 
 all ; the soul itself a mixture of the indivisible form and of 
 the divisible essence."' [For more of beautiful reading on this 
 subject, see the Timaeus and the Phaedrus of Plato. Of a 
 truth, such men "sought after God if haply they might find 
 Him," as S. Paul tells us in Acts xvii. His \tvxi<tos AvOfxairoi, 
 I Cor. ii. 14, may settle many questions regarding the nature 
 and agency of the soul.] 
 
 1 1 Discretion shall preserve thee, understanding 
 shall keep thee : 
 
 " Discretion," T'?? "^blT*^, ' shall watch over thee,' * protect thee,' 
 •be thy safeguard.' rnjTl?, /SovXri, LXX. /3ov\r) koXij — since the 
 Hebrew term may be taken in a bad sense — properly, 'counsel,' 
 ' deliberation,' ' thought,' ' advice from self or from others.' " Dis- 
 cretion," as discernment [dis-cerno, Kplvui] of what one ought to say 
 or do at the time, that implies self-respect, thought, propriety, tact, 
 prudence, &c., is a fair rendering of the original 
 
 Chu-tsze says : " The [kiiin-tsze] superior man (or gentle- 
 man) cannot but be respectful. He first of all respects himself; 
 but as one's person is only a branch of one's parents, he who 
 does not respect them cannot respect himself ; and if he afflicts 
 them, he hurts his own root, and he, after that, decays"* — thus 
 explained by the Japanese commentator. " The ' kun-si' [gen- 
 tleman], full of self-respect [lit. with a deep heart] looks down 
 with contempt upon the mean man, who acts from the love of 
 gain (or greed)." " The way to regulate oneself," says Con- 
 fucius, " is to keep oneself pure, clean, perfectly well dressed 
 [adorned], and to allow oneself no gesture contrary to good 
 manners."* 
 
 " For the first duty of a man is to amend and correct him- 
 self ; it is the root ; if that root [principle] is shaken (or dis- 
 turbed), it is impossible that the fruit can be good." "And 
 • Timaeus Locr. p. 548, ed. G. ' Siao-hio, c. iii. » Chung yg, c. xx. 
 
 ii. II] 
 
 THE BOOK OF PROVERBS. 
 
 97 
 
 the way to correct oneself [set oneself in order] is to establish 
 (or settle) one's heart ; but he who wishes to establish his heart 
 must settle his will [be determined]."' Thus when Tsze-ha 
 inquired concerning the passage in the Shi-King about " paint- 
 ing on a fair ground" as applied to the heart, Confucius ex- 
 plained it : " Paint after having well smoothed the ground of 
 the heart ; propriety then follows."' " Such a man," said he, 
 " is well versed in letters ; it influences his manners."* " For 
 if he is not grave (or stayed), his teaching will have no dignity 
 and will not last."* 
 
 "As you know from the water-lilies whether the water is 
 deep or shallow, so also you can tell from the bearing [manners, 
 actions] of a man if he is from an excellent or a bad stock."* 
 " He who respects his own condition [himself] is respected by 
 others ; but he who turns his condition (or position) into a 
 dung-heap, even hens cackle at him."' " But even in the hour 
 of danger, let not a man strip himself of his own dignity."^ 
 For "dignity, good manners and moral deportment, belong to 
 the well-born."' "An honourable man, 'kiiin-tsze' [gentle- 
 man], with manly vigour, but without politeness, is a confusion 
 [Iwan] ; while a mean man, 'siao-jin,' with strength and without 
 politeness, becomes a thief."* 
 
 "One third of religion," says Ali ben-abu-Taleb, "consists 
 in shamefacedness [bashfulness, awe], one third in understand- 
 ing, and one third in liberality."'" "A sense of shame is a most 
 acceptable quality. The 'Refuge of Prophecy' calls it 'a 
 branch of the tree of Faith.' It is a branch of religion, and 
 one of the conditions of order in the world."" "As long," says 
 Kunga Giel-tsan, " as modesty [colour of the face, blushing] 
 continues, so long also do qualities possess their greatest orna- 
 ment ; but when modesty is overcome, then good qualities 
 are set aside, and ill-humour [or. evil reputation] increases."" 
 
 > Ta-hio, c. I. ' Shang-Lun, iii. 8. ' Id. ibid. vi. 25. 
 
 * Id. ibid. c. viii. ' Burm. hill prov. 149. • Arab. prov. Soc. 
 
 ' Sanhedr. M. S. « Naladiyar Kudip. 2. » Ming Sin P. K. c. xvi. 
 
 '" Ali b. a. T. 34. " Akhl.iq i. m. viii. " Legs par b. p. 1 18. 
 
78 
 
 ORIGINAL NOTES ON 
 
 [ii. II 
 
 " Penance, patience, modesty, temperance, benevolence, &c., 
 are by sages designated the seven doors into the world of 
 Swarga,"* said Yayati to Ashtaka. And "so long as there is 
 shamefacedness, what need is there of other ornaments?"* 
 
 " The training [manners, bearing, ' adab'] of a man are pre- 
 ferable to his gold," say the Arabs ;' on which the Persian 
 adds : " It is for a man, by abstaining from disagreeable words, 
 from [rash] inconsiderate actions, to show his respect both for 
 himself and for others." " For he who is discreet from having 
 learnt discretion, learnt it of God."* Thus paraphrased : " I 
 seek discretion properly from God ; for he who is reft of it is 
 deprived of the Lord's favour. What fortune has been ruined 
 by brilliant manners? But by good manners [adab] even a 
 kingdom is kept pure." 
 
 " That discretion is worth more than silver and gold to a 
 man, needs no demonstration. A woman's jewels are not to 
 be compared to the ornament of modesty in her. Yea, polite- 
 ness is better than the treasure of Karun, and more full than 
 the realm of Feridun." " Great men never thought much of 
 wealth, inasmuch as the nature of riches is to vanish away ; 
 but they 'gave rein' to science and work, for they got their 
 good name through their good bearing."* " Shame," says Ali, 
 " is a man's safeguard."* " Shame (or bashfulness)," said Vai- 
 shampayana, " when killed [overcome], kills virtue ; and virtue, 
 when killed, ruins one's good fortune. He who is without 
 shame or is crazed, whether man or woman, excellence in 
 virtue is not his ; he is like a Sudra. But the bashful (or 
 modest) worships the gods, honours his ancestors, and [namati] 
 bows to himself [respects himself]."' "If thy qualities be great, 
 humble thy heart ; for modesty brings one to honour more 
 than other things, O my son."* "And remember that there 
 are others who watch (or look at) thee."' 
 
 » Maha Bh. Adi P. 3621- ' Pancha R. 5. » Ar. pr. 
 
 * Persian prov. * Rishtah i juw. p. 10. • Ali b. a. T. 53. 
 
 ' Maha Bh. Udyog. P. 2600, 2618. • Kaoudat ku biiik, c. xii. 
 
 » El Nawabig, 33. 
 
 ii. II] 
 
 THE BOOK OF PROVERBS. 
 
 79 
 
 "Let God's blessing rest on him who knows what he is 
 worth (or capable)" — that is, says the commentator, "God 
 bless the man who realizes that he is made of [salsal] clay 
 and sand, and not of [salsal] limpid lymph ; of impure water, 
 and not of a clear fountain [with a play on words, written 
 with different letters, but pronounced nearly alike], and so 
 behave arrogantly towards others ;" " but who knows his place, 
 and does not overstep it," adds the Persian.' 
 
 "Discretion" [discernment of what is proper] or propriety 
 "comes from choosing the best, and good from bad ;" which 
 the commentary explains by "leading to 'discretion,' which is 
 perfected by letters [good education] and lost from disregard 
 for it"' " Propriety," says the E-King, " is the fence of the 
 good man ; but a code of punishments is the only fence of 
 the mean man."' 
 
 "But propriety [Ii] has three roots: (1) life from heaven 
 and earth ; (2) excellence from one's ancestry ; (3) and rule 
 by a prince — heaven above, the earth below, ancestors, and 
 obedience to the ruler."* "Avoid, as you would the kimba 
 fruit [bitter and poisonous], every action opposed to the laws 
 of the country and to good manners," says the Tibetan lama. 
 " But study carefully to provide according to rule for whatever 
 relates to you and to others."* " Men in high position ought 
 always to show respect to the aged ; friendly feeling towards 
 their equals ; and a conciliatory manner towards all men." 
 " Our duty is to treat them with kindness and benevolence, 
 considering both the time, place and station of those we deal 
 with." "Avoid giving way to joy or anger indiscriminately ; 
 but rather imitate the good men of olden time in one uniform 
 and steady course of conduct." "In one word, your disposi- 
 tion should be to live in harmony with all men."* 
 
 "As to propriety," says again Siiin-tsze, " it is of the utmost 
 importance for the ruling of life and of death. Birth is the 
 
 ■ Ali, 35, ed. Fleisch. » Siiin-tsze, c. xiii. ' Ming Sin P. K. c. xi. 
 ♦ Siiin-tsze, c xiii. ' Bslav cha, &c., p. 3. ° Id. p. 10, 5, 14. 
 
8o 
 
 ORIGINAL NOTES ON 
 
 [ii. II 
 
 beginning, and death is the end ; altogether, good is man's 
 way to the end [the whole duty of man]." " Therefore is the 
 wise man in earnest about the beginning, and sincere to the 
 end. Consider the end and the beginning as one thing; and the 
 wise man's way at its best is propriety and [justice] righteous- 
 ness."' " For the passions of man are like water : when once 
 water has flowed over, it cannot be brought back ; so also in 
 order to govern our passions, we must do so by the laws of 
 propriety."* 
 
 " Learning, however great, will still be useless without dis- 
 cretion to use it in the proper place."' " For the perfection of 
 learning is gentleness"* [with a play on the words]. "Con- 
 centration — deep thought [faith] clothed in good manners (or 
 conduct, silam) — bears good fruit and has great advantages."* 
 " Have good manners, that thou mayest become great."' 
 "And good manners (or decorum) consist in showing respect 
 for one's own and other people's position, without defaming 
 either oneself or others."' " But as there is neither friendship 
 nor hatred among lewd and abandoned men, so also is there 
 neither fear nor shame for those who have no discretion."' 
 "Nay," says the Malay proverb, "if the tiger's cub could feel 
 shame, it would turn kitten."' 
 
 " Ubicunque pudor est, semper ibi sancta est fides."" 
 " Shamefacedness," say the Georgians, " is a great support."" 
 "And it is a beautiful sign in a man to blush and be modest."" 
 " Look at a rat : it has a skin, teeth and bones ; but a mean 
 man without deportment, discretion or politeness, if he dies 
 not, how can he live?" "Thus explained by the Japanese 
 commentator : " A rat is known for what it is by its skin, teeth 
 and bones ; but if a man is a man, ought he not to be known 
 «s such bj- his department .' If, being a man, he has no 
 
 ' Siun-tsie, c. xiii. * Hien wen shoo, 45. ' Niti neri vilacc. 17, 18. 
 
 • All b. a. T. 34. ' Mahaparanibbh. fol. nya. • Persian prov. 
 
 ' Akhlaq I m. x. • Vettivekai, 37, 38. • Malay pr. '» Pub. Syr. 
 
 " Georg. prov. " Nedarim Khar. xxii. 3. " Shi-King, i. iv. 8. 
 
 ii. 11] 
 
 THE BOOK OF PROVERBS. 
 
 81 
 
 manners, how will he be accounted wise in the world ?"' " Piii 
 vale un giorno del discrete," says the Italian proverb, "che 
 tutta la vita del sciocco." 
 
 " What is propriety [Ii, manners, politeness, ceremony, music, 
 outward accomplishments]?" asks Confucius. "It is to regulate 
 everything. The superior man has many things to do, and 
 he must needs know how to do them properly.'" " But to be 
 satisfied with mere outward accomplishments, is but deception 
 and hypocrisy ; it is not a true thought [estimate] of what is 
 called politeness [Ii].'" " For innate politeness comes from 
 the heart ; do not look for it from without."* "And the real 
 essence of politeness consists in one word, [jang] yielding." 
 " It is the fundamental rule of conduct."' " If I had to choose 
 from among all advantages, what else should I choose than 
 beauty of manners ?"* 
 
 " Music comes from the workings of the Yang [male prin- 
 ciple] ; but propriety is from the energy of the Yin [female 
 principle]."' " Practise politeness ; behave courteously," says 
 the old Tamil sage; "do nothing in which there is no beauty."* 
 "[Tao], wisdom, virtue, humanity and justice, are not com- 
 plete without politeness [urbanity, Ii]," say the Chinese ;' and 
 the Italians: "Che non h discreto, non merita rispetto."** 
 " Propriety of conduct and good manners is said by Ramanuja 
 C. Rayar to be the practice of mutual respect of caste and 
 position;"" and Tiruvalluvar : " The wise do not grow remiss 
 in observing propriety of conduct, when they consider the 
 result of impropriety."'^ "Those who do not know how to 
 conduct themselves agreeably to the world, though they may 
 have learnt many things, are still ignorant."" 
 
 " Propriety is to a man what fermentation is to wine ; the 
 wise man has much [propriety], but the mean man very little."" 
 
 ■ Japan. Comm. ibid. ' Li ki, c. xxiii. ' Yung ching, in 
 
 Kang he's 9th maxim, p. i — 66. * Id. ibid. ' Wang kew po, on 
 
 Kang he's 9th max. p. 1—66. • Eth Thealebi, 246. ' Li ki, c. x. 
 
 ' Avveyar, Att. S. 10, 28. • Hien wen shoo, 147. '" Ital. prov. 
 
 " Cural, c xiv. 136. " Id. ibid. " Id. ibid. " Li-lin, Li ki, c. xiii. 
 
 G 
 
82 
 
 ORIGINAL NOTES ON 
 
 [ii. II 
 
 "The wise man follows equity [propriety], and when he is 
 abroad he conforms to the customs of the place."* " Gai-kung 
 asked Confucius about [11] propriety [rites, &c.], and Confucius 
 replied : Propriety is great indeed, and respect is what governs 
 propriety. Respect ! there is nothing beyond it."' "'EXtvdtpov 
 t^vAtunrc rbv auvrov rp&irov : Let thy bearing be that of a ' gentle- 
 man,'" say the Greeks.* " Look at, listen to, speak and move, 
 nothing improper [no improper gestures],"* say Confucius and 
 Chu-tsze; and the Japanese: "The sage teaches that the 
 first thing to be observed is the virtue of propriety, not to 
 depart from it, and not to do aught against it." " When going 
 out of doors, behave as if you were going to meet some great 
 guest ; and what you do not wish for selfj do not to others."* 
 "When the body [person] is well controlled [behaved], the 
 speech is also as it ought to be. And when the heart is well 
 ordered, then everything is in good order," says the Buddhist* 
 
 " For politeness is the support of life," say the Arabs, •' and 
 the prop of social intercourse."' It teaches to avoid evil ex- 
 amples, according to the Osmanli proverb, "that the well- 
 mannered man learns manners of the ill-mannered one."* 
 " Good manners [discretion] distinguish [are a distinction to] 
 race or kindred ; bad manners blur it."' "Good manners are 
 the source (or seed) of good ; bad manners ever give pain."" 
 "Live, then, according to propriety."" "Praising God will 
 give discretion"*' — in speech as in everything else. " In order 
 to keep one's person unblemished, it is well to speak discreetly 
 and according to truth."" "Even an animal can remember 
 words spoken ; but he is wise who, when speaking, not only 
 remembers, but knows, what to say by thinking it over."" 
 
 " Through such knowledge do wise men guard themselves, 
 and overcome their enemies, be they ever so many.'"* " Those 
 
 > Kin si, Li ki, c. 1. » Gai-kung wen, Li ki, c. xxii. » yvu/.. 
 
 Iiov. Bninck. * Siao-hio, c. iv. » Jap. Comm. ad loc. • Dulva, 
 
 vol. V. foL 29. ' Meid. Ar. pr. • Osm. pr. » Cural, 133, 138. 
 
 «> Ibid. " Atthi Sudi, 34. " Kalvi olruk. 2. " Mainyo i kh. ii. 73. 
 '• Sain ugh, foL v. " Ibid. iv. ; Legs par b. p. 5. 
 
 ii. 11] 
 
 THE BOOK OF PROVERBS. 
 
 83 
 
 who wish to preserve their life through discretion, restrain 
 their passions ; but to pamper the body, is ' to hide one's 
 name.' Now it is easy to live without indulgences, but it is 
 hard to live without a name. He, then, who strives for a name 
 keeps under [lit. kills] his body ; but he who only accumulates 
 wealth 'kills' his posterity."* "By efforts, by vigilance, by 
 restraint and by taming one's nature," says the Buddhist, " the 
 wise [understanding or prudent] man makes for himself an 
 island which the flood shall not overwhelm."' 
 
 "Discretion," as moderation. " In order to govern men and 
 to serve Heaven," says Lao-tsze, " there is nothing like mode- 
 ration. Moderation therefore should be the earliest business 
 of man.'" "The restraint of the body is the fifth door of 
 entrance to religion ; it purifies altogether the three kinds of 
 bodily vices."* 
 
 " shall preserve thee." " Though a screen be torn, the frame 
 of it still remains. So also the superior man, though he be- 
 come poor, yet his propriety [discretion] and rectitude (or 
 righteousness) still remain."' " Propriety guards the good 
 man, but laws guard the mean man."* 
 
 " understanding" &c. " NoCi' ijyf/iova irotoC."' " Man," said 
 Vyasa, " has five senses ; but mind is called the sixth, intellect 
 [understanding] the seventh, and the inward conscious soul is 
 the eighth. The mind creates doubt to the seeing of the eyes 
 [maya], and the soul is witness to the efforts of the under- 
 standing. The mind bestows existence ; intellect acts ; and 
 the heart knows what is agreeable or disagreeable. These are 
 the three-fold governors [or rulers] of action. The objects 
 [artha] are better than the senses, the mind is better than the 
 objects, the intellect than the mind, and the soul than the 
 intellect Intellect is the soul of man ; it is even soul in soul ; 
 before the existence of the senses, intellect was distinct from 
 
 ' Ming Sin P. K. c. iii. ' Dhammap. Appam. 6. ' Tao-te-K. c. lix. 
 * Rgya-tcher r. p. c. iv. ' Hien wen shoo, 105. * Morrison's 
 
 mor. max. p. 229. ' Solon Exerest. sept. S. 
 
 G 2 
 
84 
 
 ORIGINAL NOTES ON 
 
 [ii. 12 
 
 them in nature [essence] ; as it heard, it became ' hearing ;' as 
 it touched, it became 'touch,' &c."> [No translation can give 
 an adequate idea of the terseness and combination of the ori- 
 ginal terms.] " Understanding," says the Tamil proverb, " is 
 about caste, family [rank], manners, intercourse, and conduct."* 
 " For if there is propriety among men, there will be rules of 
 decorum [conduct] ; but if there is no propriety, there will be 
 nothing but confusion and disorder among the multitude."' 
 
 12 To deliver thee from the way of the evil man, 
 from the man that speaketh froward things ; 
 
 " To deliver thee," T) T?7*?> ' ^om an evil way, or course.' Chald. 
 ' from the evil way.' 
 
 "BouAtTot dio'icurat y]}>-w aiia Aotyoi' d/avvai,"* 
 " Better it is for the body to fall from a high rock into the 
 valley below, and to be crushed among the stones thereof, or 
 to thrust one's hand into a serpent's fangs, or even to fall into 
 the fire, than to destroy (or lose) one's own good character."* 
 " Look at a man's good actions," says Tai-kang, " and record 
 them ; look at a man's evil doings, and reject them."' " In- 
 struction [teaching or chastening] to that effect is better to 
 thee than a pedigree ; for a pedigree cannot do without it, but 
 it can well do without a pedigree."' "For he who has no 
 nobleness of mind, his lineage helps him not," say the Rabbis.* 
 "froward things" " Insult or reproach is three-fold : (i) to 
 one's face ; (2) by insinuation ; (3) to one's family or race. So 
 is the result (or fruit) of it three-fold also. This evil-speaking 
 consists (i) in speaking evil openly to others ; (2) in speaking 
 inconsiderately, as if it did not matter, from a vain, frivolous 
 mind, some bad word or other, against some one else. The 
 fruit of this, when fully ripe, is to be born in hell ; yet, for the 
 same reason, if one be born a man, he will have a voice most 
 
 « Maha Bh. Shanti P. 8990—9005. • Tamil pr. 3188. ' Do ji kio. 
 * II. a. 67. ' Nitishataka, 77. • Ming Sin P. K. c. ii. ' Dukes 
 
 Rabb. Blum. 33. ' Ben hammeiek, id. ibid. 
 
 ii. 13—16] 
 
 THE BOOK OF PROVERBS. 
 
 B5 
 
 disagreeable to hear.'" " A bright mirror," says Lao-tsze, " is 
 not blurred (or tarnished) by dust ; how then can a man of a 
 pure mind cling to the pursuit of evil desires (or passions)?"* 
 " For knowledge (or understanding) is an eye of the mind."» 
 
 13 Who leave the paths of uprightness, to walk in 
 the ways of darkness ; 
 
 " Who leave," &c. "Justice (or righteousness) is the road 
 for man to walk in. To lose one's way and not to walk in the 
 right path, to lose one's heart and not to know how to look for 
 it, how sad indeed !" says Meng-tsze.* [Meng-tsze [Mencius] 
 taught that man's heart is naturally good ; and that when this 
 goodness is lost, it is for man to look for it within himself 
 Kiu O has an amusing sermon in Japanese (vol. ii. i) on this 
 text.] 
 
 14 Who rejoice to do evil, and delight in the fro- 
 wardness of the wicked ; 
 
 " the wicked." " The wicked man is to be quieted by punish- 
 ment, and not by help or assistance," said Indra to Brahma.' 
 
 15 Whose ways are crooked, and iAey froward in 
 their paths : 
 
 crib?, ' perverse.' Chald. ' twisted,' ' tangled,' ' perverse.' 
 
 " crooked." " How ever so many bends (or crooks) the river 
 
 may have, it must at last fall into the sea ;"* and the wicked 
 
 into his own net. 
 
 16 To deliver thee from the strange woman, even 
 from the stranger wAicA flattereth with her words ; 
 
 ' Whose words,' nf?"'Spn, • she makes slippery, soft and flowing.' 
 Chald. 'whose words are sweet.' LXX. paraphrases the whole of 
 this verse. 
 
 ■ Thar gyan, v. 43. 2 Ming Sin P. K. i. 5. » Nitimala (Tel.), iii. 22. 
 * Hea-Meng, xi. 11. ' Kumara Sambh. iii. 40. ' Telugu pr. 2245. 
 
86 
 
 ORIGINAL NOTES ON 
 
 [ii. 1 6 
 
 " Strange woman" any but the lawful wife in wedlock. " Is 
 there in the world," say the Japanese, "anything more fearful 
 than those foxes [women] who, being well acquainted with the 
 disposition of men, transform themselves into human beings 
 to deceive them."' "Woman with the mind, aXtrp^s aXumtKoi, 
 of a cunning fox, a vixen, iravriav tSpis, up to anything, versed 
 in all manner of wickedness, a fetter from which no one can 
 free himself, is the greatest evil ever wrought on earth by 
 Jove ; it has sent many men to hell."' "True, then, it is that 
 trouble and disorder do not drop from heaven ; they come 
 from those women."' " Men will buy him, or her, who lowers 
 himself, or herself, to be bought. One may buy an elephant, 
 with a thousand horses ; but a lion, never. Things easily got 
 are not praised by everybody. Men will take strange women, 
 to the injury (or insult) of their own wife."* "A flower from 
 somewhere else looks well," said literally and figuratively of 
 women, both bad and good ; as ' hana,' flower, is a favourite 
 term in Japanese for a woman. Here it is explained "by a 
 man being caught with a pretty face and agreeable manner, 
 and likewise by the wife of another looking askance [eyeing] 
 other men."* 
 
 " Among the things that cause ruin in this world," say the 
 Burmese, " are the shameful practices of harlots, and the loose 
 morals of women of good family."' Fashion does not seem 
 to have altered much since Hesiod warned men against being 
 deceived by yuvr] rvyo<no\o%, alfivXa KiaTikkoxxra, with wheedling 
 chatter, whom to trust is only to trust thieves."^ Apaturia, 
 Paphia, dtro toC dira<^o>, i.q. oTroTui, to deceive. Therefore — 
 
 1 vvaiKt /JLT] truTTivi Toi/ (rovrov piov. 
 
 And 'AtppoSiTTi, Aphrodite, was so called, said Euripides, not 
 from A<f>poi, foam, but from a<f>povai eTvai, their having lost their 
 
 • Desima, Tamino nigiv. vol. ii. lo. * Simonides, 7, 115, ed. B. 
 
 » Desima, Tarn. nig. ibid. * Drishtanta Shataka, 55, 57. ' Shin 
 
 gaku soku go. p. 4- * Pu'sa pagD. Q. 74. ' i. nl i,p. 343. 
 
 ' yvuifl, fiov. 
 
 ii. 16] 
 
 THE BOOK OF PROVERBS. 
 
 87 
 
 senses who allow themselves to be thus enthralled.' " For he,',' 
 said Sanasujata, " who frees himself from his lusts, shakes off 
 some dust from himself."* " When the mirror is bright, dust 
 will not tarnish it ; so also when wisdom is bright, licentious 
 vices will not arise."' " Yet who is the man on earth who has 
 not been deceived by women ?"♦ Nay, " he conquers the three 
 worlds like a hero who has not been pierced in his thoughts 
 (or heart) by the shafts of a woman's glances."* " In very 
 deed the man may well be wondered at who escapes safe from 
 the wiles of women," said one of them.* " Women," said Har- 
 barz to Thor, " prepared a rope of sand for me ; but I alone 
 was superior to them all in counsel."^ 
 
 " Friend, tell me who has not been taken in by cheats, an4 
 by the side-glances of deceitful women ?"* " Utanka, tempted 
 by his guru's wives during the absence of their husband, said 
 to them : The deed spoken of by these women is not to be 
 done ; my master did not teach me, saying, That which ought 
 not to be done, is to be done by thee."» " Beware," says Ani, 
 " of the woman from without [strange woman], not known in 
 the town ; away from her husband, she stands outside and 
 spreads her net"" "Be well versed in the [olrunar] letters 
 [spells or signs] of the ale-cup, if thou wilt that a strange 
 woman [or another's wife] deceive thee not, or break faith if 
 thou trust her," said the woman to Sigurd." " Confucius having 
 seen Nam-tsze [the wife of a mandarin of the Wue country and 
 a profligate woman], Tsze-loo expressed his disapprobation. 
 To which Confucius replied : In what I have done wickedly, 
 Heaven reprove me. Heaven reprove me!" [Heaven knows 
 how far I have transgressed, and will act accordingly by me]." 
 
 "Such women are of the generations before the Flood,"'* 
 
 * Phumutus de nat. d. p. 197, 198. • Maha Bh. Udyog. P. 1588. 
 
 ' Hien wen shoo, 59. ' Pancha R. 2, and Shad R. 2. ' Niti- 
 
 shataka, 76. 
 ' Kobitamr. 16. 
 
 • Alef leilah, Introd. 6. ' Harbarz lioth, 18. 
 
 • Maha Bh. Adi P. 751. '• Maxims of Scribe 
 
 Ani, Pap. p. xvi. I. 15. " Sigrdrifm. 7, ed. Liin. or Brynhild. qv. 7, 
 
 ed. Cop. " Shang-Lun, vi. 26. " Kctub. Khar. P. vi. 13. 
 
88 
 
 ORIGINAL NOTES ON 
 
 [li. 17 
 
 daughters of Cain, who dwelt in the plain below the Holy 
 mountain. " Satan, finding that he could not curse the holy 
 life and happiness of the children of Seth who dwelt on the' 
 Holy mountain, wounded them through the beauty of the 
 daughters of men, that is, of Cain,"' "who beguiled many to 
 come down and commit abomination with them."' [They are 
 said to be alluded to in Gen. vi. 4; "sons of God" being, not 
 angels, but the children of Seth dwelling on the Holy mountain.] 
 
 17 Which forsaketh the guide of her youth, and 
 
 forgetteth the covenant of her God. 
 
 n^^W^ HiVm, ' the intimate friend of her youth, joined to her by 
 close fellowship;' 'husband or guide.' Chald. 'conductor,' 'guide.' 
 
 " who forsaketh" &c. " Who broke the yoke of all precepts,"' 
 says Rabbi S. Yarchi ;" "who broke the yoke of those who 
 brought her up from her birth,'' says another commentator.* 
 But women in the East marry so young, that these words 
 may apply to a husband as well as to a father or guardian. 
 Under no circumstances is a woman to be left unprotected or 
 independent " Nothing," says Manu, " should be done by a 
 girl, a young woman, or one advanced in years, on her own 
 authority, not even in the household. In childhood, let a 
 woman remain in subjection to her father ; in youth, to her 
 husband ; after his death, to her sons ; but let her never enjoy 
 self-control (or independence). Let not a woman ever seek to 
 sever herself from her father, her husband or her sons ; for by 
 separating herself from them, she makes both families ridicu- 
 lous (or blameable)."* "Independence does not befit a woman."* 
 
 " The best horse requires a bit ; the best of women, a hus- 
 band ; and the most sagacious of men, the counsel of another."^ 
 "A pandit, as well as a woman and a creeper, shine best under 
 
 ' Cedrenus, Hist. C. p. 17. ' Book of Adam and Eve, p. 133—140; 
 
 Eutych. nazam el juw. p. 25, ed. Poc. ' Rashi, ad loc. * Tvunat 
 
 Mishle, ad loc. ' Manu S. v. 187 — 189. • Id. ibid. ix. 3. 
 
 ' Ep. Lod. 714- 
 
 ii. 17] 
 
 THE BOOK OF PROVERBS. 
 
 89 
 
 protection [and support]. Does a valuable ruby lose its lustre 
 by being set in gold ?"* 
 
 As women marry very early in the East, the adulterous 
 woman who " forsaketh the guide of her youth," is to be thus 
 punished, according to Manu: "The woman who, proud of 
 her qualities and family connections, despises her husband 
 [in order to go after other men], let the king' cause her to be 
 devoured by dogs, at some public place well frequented [like 
 Jezebel.] And let him cause the wicked man who has com- 
 mitted adultery with her, to be burnt alive, by being put upon 
 an iron bedstead made hot by lighting logs of wood under it, 
 until the sinner is consumed."* 
 
 According to the Qoran, the man and the woman are each 
 " to receive one hundred stripes."' " Who is that woman, Arda 
 Viraf asked, who is tearing her breasts with an iron hook ? It 
 is that wicked woman, answered Srosh, who, while on earth, 
 lightly esteemed [despised] her husband and guardian, and 
 continued bad, and committed impropriety with other men ;"* 
 as supposed to be seen in the nether world. " Such women 
 who are greedy of stolen loves hold the society of their hus- 
 bands, with home comforts, as light as grass."* "How, then, 
 can men of sense keep by them in their houses women who 
 say that falsehood is truth, and truth is falsehood ?"• "The 
 rich man's daughter who had forsaken her husband, said to 
 the nobleman's daughter who had not done so: You, lady, 
 are a woman, and so am I, and the nature of woman is like 
 that of fruit on a tree ; and that tree is their husband. When 
 the fruit is ripe, and falls from the tree, it is thrown away 
 with other things on the rubbish-heap. How can the fruit- 
 stalk that has been severed, be joined on again to the tree ; 
 or the child, once born, enter again into his mother's womb ? 
 So also as regards a wife who has left her husband."' [This 
 
 > V. Satas. 480. ' Manu S. viii. 371, 372- 
 
 • Viraf Nameh, Ixii. 1—6. ' Pancha Tant. i. 190. 
 
 ' Thudhamma Tsari, 6th st. 
 
 ' Sur. xxiv. I. 
 • Id. ibid. 200. 
 
90 
 
 ORIGINAL NOTES ON 
 
 [ii. I 8 
 
 took place in Raytoomatee, during the life of Thumaddha, the 
 1 6th Buddha, who was 88 cubits high, and lived 90,000 years !] 
 "The king sentenced to death the rich man's daughter for 
 having left her husband ; but spared her life."* 
 
 In the Dhamma That* — or Burmese Institutes of Manu — 
 " such a woman as that is to pay twenty-five tickals of silver, 
 and her paramour thirty, with the risk of having his head cut 
 off. The two are to live apart from the rest, as having for- 
 feited their rights and inheritance." Under such circum- 
 stances of early marriage, the husband has to educate or train 
 his wife, and, if need be, according to Mahomedan notions, " to 
 punish her with stripes or solitary confinement"' Therefore 
 " if through your own meanness of mind you have not ruled 
 (or governed) your wife, to think of ruling her afterwards is 
 madness. Will a tree, allowed to grow up, be moved with a 
 pinch only ?"* 
 
 18 For her house inclineth unto death, and her 
 paths unto the dead. 
 
 D^Mp?, ' Rephaim,' a tribe of Canaanites. Also ' the dead,' says 
 A. Ezra, from being, CO??! *' ^s^» quiet and at rest. Chald. ' unto 
 the men accustomed to her ways.' Syr. ' and to the going (custom) 
 of her ways.' 
 
 "For her house." " This kind of love, O Dhritarashtra," said 
 Vidura, " is called low ; to forsake it is on the way to salva- 
 tion."* "Women, while they keep thy heart in lust, hold thy 
 nose fast in the dust"' [with a play on the last two words]. 
 " If thy husband knows it, he will kill thee ; if the king hears 
 of it, it will be a disgrace to thee. For a woman to go with 
 another man [than her husband] is the sum of all infamy ; it 
 is hell before her."' 
 
 " Lydia, die, per omnes 
 
 Te deos oro, Sybarin cur properes amando 
 Perdere?'" 
 > Thudhamma Tsari, 6th St. ' Book i. c. viii. » Qoran 
 
 Sur. iv. 33. * Vemana, ii. 12. * Maha Bh. Udyog. 1649. 
 
 • El Nawabig, 187. ' Vemana, ii. 11. • Hor. Od. i. 8. 
 
 ii. 19, 20] 
 
 THE BOOK OF PROVERBS. 
 
 91 
 
 "Malorum esca voluptas, qua homines capiuntur, ut hamo 
 pisces." "Nulla capitalior pestis, quam corporis voluptas 
 hominibus a natura data est."' Horrible is to be "the doom 
 of the foolish men that are caught thereby — in the slough of 
 hell in which worthless men sink to destruction."* 
 
 19 None that go unto her return again, neither talce 
 they hold of the paths of life. 
 
 la-bi, 'touch,' 'reach,' or 'attain to,' the paths of life. 
 
 "None — return again." See Sophos, fab. 45 ; Syntipa, 37 ; 
 Loqman, 6; Babrias, 103 ; Esop, 91 ; and the fox's words to 
 the lion feigning sickness. " Nulla vestigia retrorsum." See 
 also the preceding verse. 
 
 20 That thou mayest walk in the way of good men, 
 and keep the paths of the righteous. * 
 
 " That thou mayest," &c. " Let him walk in the path in 
 which his fathers and men of old walked ; let him walk in that 
 path of good men ; while he walks in it he will hurt no one."* 
 " Follow the steps [heels] of the wise, and thou shalt tread the 
 summit of the worlds."* " The way by which wise and good 
 men go is the one to walk in ; no by-ways. The great man 
 who follows it escapes death, and is not entangled in it," said 
 Vidura to Dhritarashtra.' " Keep company with the good, so 
 shalt thou be safe from the bad."' " The Vedas differ ; Smriti 
 [tradition] too is not consistent ; the path of virtue seems hid 
 in a cave ; the road trodden by great and good men is the one 
 to walk in."' " Remember those gone before thee and follow 
 their example ; and set before thee [thy heart] as the way to 
 walk in, an upright conduct [righteousness]."' "He whose 
 authority is not according to the Rishis of old, neither has 
 this world nor the one to come. This is certain." "Virtue is 
 
 ' Cic. Cato maj. * Cural, xcii. 918, 919. » Manu S. iv. 178. 
 
 * El Nawabig, 159. ' Maha Bh. Udyog. P. 2552. • Nuthar ell. 134- 
 ' Maha Bh. in Kobitamrak. 163. ' Ani. max. xvii. 12 — 14. 
 
92 
 
 ORIGINAL NOTES ON 
 
 [ii. 20 
 
 the craft [boat or ship] itself; there is no other for those who 
 go to Swarga It is the ship of the merchant tending to the 
 other shore,'" said Yudhishtira to Draupada. 
 
 [This expression, "sailing or passing to the other shore," 
 from time to eternity, from this life to the next, which is 
 common to Brahman, Egyptian and to Buddhist writings, and 
 which was, to a certain extent, represented by the ' ban',' or 
 bark on the Nile carrying the corpse of the departed to the 
 tomb, or nether-world, and which Plato must have often 
 witnessed during his stay in Egypt, probably suggested to 
 him " the trxtSta [float] of the ' opinions of good men,' on which 
 to risk our passage through life ; unless we could have a safer 
 oxTffia [ship or conveyance], or some Ottov koyov, divine word 
 on which to cross this life."' Some interpret Odoi Xdyos here 
 by 'a divine recison ;' but tk forbids it. Others might fancy 
 in it some inkling of the Adyos of S. John, c. i., inasmuch as 
 this term came originally from Plato, through the Alexan- 
 drian school and the Gnostics. But the rendering "divine 
 word' suits best this remarkable passage. 
 
 This "crossing over to the other side" occurs frequently. 
 There is a whole treatise in theDulva' about "crossing, 'p'ha rol- 
 tu,' to the other side or shore," "transmigration" and Nirvana, 
 according to the writer. There is also an Egyptian treatise 
 on transmigration, " Shai an sensen," Book of Breathings, with 
 determinatives of 'breath' and "sailing," to show that the soul 
 was living during her passage through her transmigrations in 
 the nether world, until her return to the body she had left, 
 and which was embalmed in order to preserve it for her 
 return to it. This treatise was placed under the head of the 
 defunct in his coffin, together with a roll of the Ritual of the 
 Dead, in which all that the soul had to undergo in Amenti, is 
 
 > Maha Bh. Vana P. 1181. * Phoedo, Ixxviii. ' "On the great 
 
 crossing," Hphags-pa shes-rab-kyi p'ha-rol-tu p'hyin-pa, &c. Excellent, 
 supreme wisdom [or teaching], to enable one to reach the other shore, 
 &c 
 
 ii. 20] 
 
 THE BOOK OF PROVERBS. 
 
 93 
 
 told at length."* " I will." says the Buddhist Maha Satwa, 
 "' make of this worthless body of mine, which is like foam on 
 the water, a large ship to cross the sea of birth and of death."* 
 " The law and teaching, which is a safe transport (or deliverer) 
 over the flood,"' said the Brahman to Molon Toin. "The ship 
 of the religious law, on which Buddha, having placed mankind 
 and crossed [sansarasagaram] the ocean of transmigrations, 
 entered Nirvanam."* "A man must [have] provided for him- 
 self a ship, to cross over ; when once across, of what use is the 
 ship to him?"" One of the Rishis said of Buddha: "This 
 first (or excellent) ship has appeared on the still ocean of 
 darkness and ignorance. By him will be found the law, wherer 
 by all beings shall be borne across in safety."' 
 
 " Looking upon the body in the light of a ship, how is one 
 to traverse the sea of transmigrations ?"'' " The four ever- 
 ceaseless [boundless, ever-to-be-crossed] seas of this world — 
 (l) death, (2) disease, (3) old age, and (4) birth."* "Thus 
 supported by the body of a man [i.e. while in that body], one 
 crosses the great river of sorrow. But it is hard to find what 
 comes after [follows] that ship ; for during darkness it sleeps 
 not But if in the body of a horse, how is one to be freed 
 from the valley of death and sorrow ? As a man mounted 
 on a mettled horse, escapes on him from the valley. Or if in 
 the body of a servant, he spares him work,"* &c. 
 
 "And the ferry-man over that broad river is the religious 
 teacher that saves thee from drowning."'" " Save us, O Krishna, 
 and be to us a craft, sunk as we are in the sea of the Panduids, 
 both deep and without a float on it," said Yudhishtira." " Hav- 
 ing built for thyself a solid craft," said Vidura to Dhritarashtra, 
 "cross the difficult migrations of thy birth."" "Some make 
 
 ' Todtenbuch, ch. xv. xvii. &c., and Shai an sensen, throughout. 
 
 * Attadham. 
 
 ' Altan Gerel, sect. x. p. 11 1. 
 
 ' Molon Toin, fol. v. 
 
 Jat. p. 14. ' Ch&nakya, 43, J. R. • Rgya-tcher r. p. xi. p. 117. 
 
 ' Thar gyan, fol. 11. ' Boyan sorgal, p. 2, 20. ' Thar gyan, fol. 1 1. 
 " Id. ibid. fol. IS, t6. " Maha Bh. Drona P. 2963. " Maha Bh. 
 
 Udyog. P. 1554. 
 
94 
 
 ORIGINAL NOTES ON 
 
 [ii. 20 
 
 for themselves a basket, a raft or a ship, for crossing that 
 ocean, wherewith men in general [not wise ones] seek, up and 
 down, to cross that sea" [but I alone am the safe conveyance 
 across, &c.].' "I shall leave my body on this shore," said 
 Buddha, " like a wretched, decayed ship that is water-logged, 
 without bestowing one regret upon it."' " He who wishes to 
 attain emancipation [moksha] otherwise than by the worship 
 of Narayana [Vishnu], is like one who would attempt to cross 
 the ocean without ship or craft of any kind."'] 
 
 " The principle (or root) of religion and virtue," says Manu, 
 " is, among other things, the conduct of good men."* " Under 
 all circumstances, friendship (or companionship) with good 
 men is best of all."* " To join oneself to virtuous men em- 
 braces everj'thing ; for the virtuous man — from his love for 
 men and from his virtue — is the dispeller of sorrow."* " The 
 uncontrovertible law of Scripture and the ways of the best 
 men, are these : To abstain from injuring living beings ; to 
 keep one's hands from other people's goods ; to give in season 
 according to one's ability ; when the young wives of other 
 men are mentioned, to be dumb ; to keep one's senses under 
 control ; to behave reverently to one's elders ; and to show 
 kindness to all."' "Non est res ulla tanti, aut commodum 
 ullum tam expetendum, ut viri boni et splendorem et nomen 
 amittas — nam fas nee est nee unquam fuit, quicquam nisi pul- 
 cherrimum, facere eum qui esset optimus."* 
 
 " O my heart, take, at last, thy rest from the iron grasp of 
 these objects of sense, and take refuge in the path of good 
 men, wherein thou shait at once find relief in rest from infinite 
 trouble."* "Draw near to virtuous people — it will help the 
 practice of virtue by both body and heart. And flee from evil 
 men — it will keep off misfortune and misery from your view.""* 
 
 Mahaparanibbh. fol. gnl. 15. ' Durenidana Jat. p. $. ' Vidwan 
 • Manu S. ii. i — 6. ' Vishnu Sarma, Hitopad. i. 
 
 ' Nitishataka, 60. • Cicero, de Offic. 3. 
 '• Hien wen shoo, 84. 
 
 Tarang. p. 30. 
 
 I. 425. ' Id. ibid. iv. 28 
 
 » Vairagya shat. 64. 
 
 !i. 20] 
 
 THE BOOK OF PROVERBS. 
 
 99 
 
 "Good and true men are born in the world like clouds,"* to 
 shed abroad the dew of blessing. " Live, then (or stand), as 
 becometh a good man.'" "Walk in the peace of the Most 
 High, that thou mayest walk in a good way."* "As the bee 
 knows the [track] way to the honeycomb, and as the humble- 
 bee knows the juice of flowers, so also does the faithful know 
 the way to the good man [great yogi]."* 
 
 " Friendship with the good is never to cease ; for until we 
 understand our nature, we can have no faith [sakti]."' "Walk 
 so as to be a worthy man."* " The constant remembrance of 
 the assembly of good men," says the Buddhist, " is one door 
 to religion ; it leads one to enter the path of integrity [fault- 
 lessness]."' " By all means set before thee the example of 
 good men [set before thee the heart of good men] ; and think 
 of the ability of the brave among men." " He who wishes to 
 walk in the doctrine of Confucius, must be pure at least one 
 day."» " Let him take the path taught by the Rishis."» " What 
 is real profit (or gain) ? The society of men endued with good 
 qualities."!" 
 
 "Make acquaintance and be familiar with a worthy man 
 and respect him ; stand in awe of him and love him ; love him 
 and see his failings ; dislike [or hate] him, yet see his goodness. 
 If he has amassed wealth, he knows how to bestow [scatter] it 
 on others. Live at peace with him, and you will soon agree 
 with him."" "And I," said Lak-we-yan-thawaka [Mogallan], 
 " having become a great and good man, [saddhammam puremi] 
 I shall fulfil the law of good men, the knowledge of the path 
 of the fruit thereof, and at last become a disciple of the left 
 hand — Mogallan"" [a frequent expression among Buddhists]. 
 
 " The society of the good," said Savitri to Yama, " is always 
 to be desired ; then is such a friend said to be a good thing ; 
 
 ■ Pancha T. i. 35. ' Avvey. A. Sudi, 102. ' Sahid. max. Rosellini, 
 p. 130. * Vemana, i. 93. ' Id. ibid. 124. • Avvey. A. Sudi, 54. 
 ' Rgya-tcher r. p. c iv. p. 22. ' Ming hien dsi, 68, 49. ' Dhammap. 
 Maggav. 8. " Pancha Ratna. 4. " Siao-hio, c. iii. " Lak-we- 
 yan, 36. 
 
96 
 
 ORIGINAL NOTES ON 
 
 [ii. 20 
 
 ii. 20] 
 
 THE BOOK OF PROVERBS. 
 
 97 
 
 associating with the good never is without fruit ; let one then 
 abide in close fellowship with them."' " The practice of virtue 
 is constant with the good ; they neither sorrow nor perish (or 
 decay) ; the society of the good with the good is never fruitless ; 
 neither do the good fear aught from the good."* "Associating 
 with the good," said the father of the Kuruids to Kana, " is 
 the best of all relationship or connection."* "The society of 
 the good is indeed desirable, for then that which ought to be, 
 will follow. Intercourse with a good man cannot lead to 
 transgression, therefore ought it to be sought after." " It is 
 lasting (or firm) ; it always suggests profitable advice in diffi- 
 culties ; it is the source of great advantage,"* said the Rishis. 
 "When thou seest a good and worthy [hien] man," said 
 Confucius, " think of adjusting [imitating] thyself to him ; but 
 if thou seest one that is not so, then enter within thyself and 
 examine thyself."' "Gather together [associate] with the 
 good ; run along with them, and dwell in thought on true 
 virtue ; it is best."* " He who desires greatness, let him not 
 depart from the best men."^ "Omnes boni, beati ;"' for — 
 
 " Atos TOt voos fJLtyai Kvf3€pv^ 
 Satfiov av8piov <l>i\.ti>v '' 
 
 " God's providence overrules the lot of those who love and fear 
 Him." "With good men, then, must one dwell," said Leva- 
 yani to Shukra ; "for it is called the best abode."*" Chom- 
 Idan-das ends with these words his instruction into the meta- 
 physics of the law, to Chan-re-si : " Inasmuch as thou reachest 
 the other side of knowledge, through the teaching given thee, 
 by thorough [constant, deep] practice, shalt thou thyself follow 
 the Tathagatas [i.e. those gone thither] before thee to Nir- 
 vanam."'* 
 
 " The way of evil is broad ; as one treads it, it becomes 
 
 « Maha Bh. Vana P. l6,777- ' Id- ibid. 16,794. » Id. ibid. 
 
 Drona P. 127. * Id. ibid. Udyog. P. 314, 315. ' Shang-Lun, iv. 17. 
 • Lokaniti, 40. ' Subha Bilas. 90. ' Cicero, de Finib. 3. » Pind. 
 Pyih. V. 164. " Maha Bh. Adi P. 3329. " P'ha-rol-tu, &c. 
 
 i, 
 
 swampy ; but the way of goodness is true, if one walks In it 
 without swerving; it is blameless."* "Bayazid was asked, 
 What is 'sunna' and holy duty? He replied : 'Sunna' is, to 
 forsake the world and the passions ; and duty is, to find one's 
 way to a good man or teacher."* " The example of a teacher 
 is like a guide to one who knows not the way through a fearful 
 land — a ferryman crossing a river."' " He who makes another 
 do right is greater than he who does it,"* say the Rabbis. 
 "Let no man, then, [change] swerve from the [impression] 
 footsteps of the wise."* " Nim-khew said : I do not dislike the 
 way of Confucius, but my strength is not equal to it Confu- 
 cius then answered : Thy strength not equal to it 1 thou hast 
 reached the half [middle] of the way : wilt thou stop there, 
 and leave off?"" Again: "Who can go out without going 
 through the door ? How, then, not walk in this way i» Walk 
 towards virtue."' 
 
 " A holy man's example," says Lao-tsze, " consists in action, 
 not in words only."* " Let the good man, then, stand in the 
 eternal path (or way) ; that is the way chosen by householders 
 [respectable men] ; he who walks in it consistently, finds both 
 this world and the next"' "Go that way," said Subhadra to 
 her son lying dead, " to the brilliant sphere where the most 
 pious Munis walk who have forsaken all pride ; where women 
 of one husband go."*' "For in the way in which a man will 
 walk, in that way will men help him to go."" 
 
 Ngan-tsze said : " The ancients called the dead ' returned 
 home ;' if, then, the dead are called ' men returned home,' the 
 living are 'wayfaring' men. But the wayfaring man who 
 knows not how to return has lost his home."*' " Who is there," 
 asks Chanakya, " that is not raised in dignity by associating 
 with the good ? Grass is [carried] worn on the head by being 
 
 ' Altai prov. ' Beharist. R. I. ' Thar gyan, ii. fol, 14. 
 
 ' R. Bl. 36. • Berachoth, Khar. xi. 33. • Shang-Lun, vi. to. 
 
 ' Id. ibid. vi. 15, and vii. 6. • Tao-te-K. ii. » Kamand. Nlti- 
 
 shat. ii. 37. " Maha Bh. Drona P. 2755. " Yalkut. R. Bl. 142. 
 
 " Lee-tsze, i. p. 7. 
 
 H" 
 
98 
 
 ORIGINAL NOTES ON 
 
 [ii. 21 
 
 mingled with the flowers of a nosegay."» " He that [conforms 
 
 to] the rules of great and good men, rises above ten thousand 
 
 others."' " O Bikkhus, when the sun is about to rise, a sign— 
 
 the dawn— precedes it; likewise when a Bikkhu enters the 
 
 eight-fold way [to Nirvana], the preceding sign is, the love of 
 
 virtue."' " Pleasing and beautiful is the sight of ' Aryas' [of 
 
 good and honourable men] ; lustrous (or gladdening) is their 
 
 society always ; and fortunate is he who never sets eyes on 
 
 fools."* " The rule (or law) which Aryas who know the Shas- 
 
 tras praise as 'the law to be kept," is the rule ; and what they 
 
 reprove, is to be considered unlawful."* 
 
 " Good meets good, and evil meets evil. When did one see 
 good meet evil, or evil meet good ?"• " Indeed, send the mul- 
 titude to the right-about, and hearken thou to the words of 
 the aged (or great) ; strive against a word opposed to obedi- 
 ence. Thy betters have trodden that way before thee, and so 
 will thy children after thee."^ " Those who by learning [teach- 
 ing] see [discover] the truth of things, enter a way they cannot 
 retrace hitherward."* " Saineya," said Yudhishtira, "the reli- 
 gious law [dharma] seen [established] by good and true men 
 of old, is eternal."' " Let the righteous, then, awake from his 
 sleep, and let him arise and proceed in the way of righteous- 
 ness, in all the paths thereof."" 
 
 2 1 For the upright shall dwell in the land, and the 
 perfect shall remain in it. 
 
 " For the upright;' &c. " The Lord and Master said, allud- 
 ing to Maddhakundali, who had died in the Buddhist faith : 
 Because he had a heart full of faith, with good works done 
 to men, that man reached [spread] from the land of men to 
 the world of Nats [intermediate spirits], like a soft, pleasant 
 
 » Chanak. 154, J- K. ' Oyun tulkid. p. 7- ' Suriyya Peyyala, ed. F. 
 4 Dham^^ XV o, ed. Col. ' Kamand. Nitis. vi. 7. ' Bengalee pr. 
 \ SSTud .0 Papi. Pap. Sail. ii. pi. M, 1. .. ' Cural. 356. « Maha 
 Bh. Drona P. 4 1 76. " Bk. of Enoch, xc. 3. 
 
 ii. 22] 
 
 THE BOOK OF PROVERBS. 
 
 09' 
 
 shadow."* " If the excellence of the excellent were to fail, the ' 
 wide earth could not bear its own weight."* " For the world 
 rests on the virtuous."' 
 
 2 2 But the wicked shall be cut off from the earth, 
 and the transgressors shall be rooted out of it, 
 
 " But the wicked," &c. " Unrighteousness committed in this 
 world does not bring forth fruit at once, but, like the earth, in 
 good time ; and advancing little by little, it cuts off by the 
 roots the man who committed it. If not in himself, then in 
 his sons ; if not in them, then in his grandsons, does the 
 unrighteousness of the unrighteous man remain without fruit. 
 He may prosper for a while by unrighteousness, and see good 
 things, and even overcome his enemies at the time. Never- 
 theless, in the end he perishes from his root upwards."* "When 
 a king has finally taken up his residence in his kingdom, and 
 his fortresses are finished and well armed, let him then con- 
 centrate all his efforts in rooting up the thorns [the wicked]."' 
 "Such and other like men who, like thorns, openly spread 
 about the world, let him distinguish from the rest ; as well as 
 those who do evil in secret ; and other worthless men who 
 have the appearance of respectable ones."' 
 
 " Yea, it is best," says Vishnu Sarma, " to root up a servant 
 
 whose mind is poisoned towards his master, a loose tooth, and 
 
 a wicked minister."' " Outcasts," said Vidura to Dhritarashtra, 
 
 " know no pleasure ; a fit word from them gives no pleasure ; 
 
 they know not the law ; in short, no other state is possible for 
 
 them than to be destroyed."' " For as fields are injured by 
 
 weeds, so are men by their lusts, and kingdoms by wickedness, 
 
 to be rooted up."' Thus Ennius : 
 
 " — ubi vidit avenam, lolium crescere 
 Inter triticum, secemit, seligit, aufert sedulo.""* 
 
 ' Buddhaghos. Par. ii. p. 51. ' Cural, 990. ' Id. 996. 
 
 ♦ Manu S. iv. 172—174. ' Id. ibid. ix. 252. ' Ibid. 260. 
 
 ' Hitopad. ii. 127. » Maha Bh. Udyog P. 1316. ' Dhammap. ii. 23. 
 " Ennii prxcepta, 536. 
 
 H 2 
 
lOO 
 
 ORIGINAL NOTES ON 
 
 [ii. 22 
 
 " If there is in thee depravity," said Ajtoldi, " thy root and trunk 
 will be cut short ; for thy wickedness ruins thy good deeds. 
 Where there is depravity, wealth flees from it and destroys 
 the govemment'" "When fortune is favourable to a man 
 whose heart is not good, he assuredly comes to a miserable 
 and untimely end."* "But when a man's fortune and his 
 heart are both bad, then even to his old age he lives in poverty 
 and wretchedness [trouble and sorrow]."' 
 
 "For the Deity destroys the wicked utterly, and puts no 
 obstacle in the way [of his ruin]." "And that man perishes 
 root and branch."* "If a man commits a great fault," says 
 Tai-shang,* " the Spirit cuts off twelve years of his life ; but 
 for a small fault, only a hundred days." " To those who do 
 well, a hundred good things happen ; but to those who do evil, 
 come a hundred sorrows,"* "Blessing is for the good, but 
 evil assuredly for the wicked," said the goddess Ben-zai-ten 
 to KawamL^ Yet, according to the Rabbis, "God does not 
 punish anyone until the measure of his sin be fulL"' "There 
 is no success [lit victory] for unrighteousness," says Ali ben 
 abu Taleb ; " for if it succeed awhile, it gives no profit ; and 
 happiness departs from the path of the wicked."* 
 
 > Kudat ku Bilik, xvii. 86, 87. * Ming hien dsi. 105. » Ibid. 106. 
 * Vemana, i. 68, 162. * Kang i. p. • Mongol, mor. max. 
 
 ^ Nageki no kiri, p. 17. ' Ep. Lod. 126. • Ali b. a. T. 13. 
 
 iii. l] 
 
 THE BOOK OF PROVERBS. 
 
 lOI 
 
 CHAPTER III. 
 
 I An exhortation to obedience, j to faith, 7 to mortification, g to devotion, 
 II to patience. 13 The hapPy gain of wisdom, ig The power, ai and 
 the benefits of wisdom, aj An exhortation to charitableness, 30 peace- 
 ableness, 31 and contentedness. 33 The cursed state of the wicked. 
 
 TV /T Y son, forget not my law ; but let thine heart 
 keep my commandments : 
 
 " My son" &c. "Nunc te, fili, carissime docebo quo pacto 
 morem animi tui compones. Igitur mea praecepta ita legito, 
 ut intelligas."* "A son," says Confucius, "who for three years 
 [after his father's death] does not deviate from his father's 
 way, may be called a dutiful son."* " Filial piety [hiao]," says 
 Confucius, " consists in a son serving his parents. If he con- 
 tinues to serve them, he thereby shows his great reverence ; if 
 he maintains them, he shows his joy (or pleasure in it) ; when 
 they are sick, his great sorrow ; in mourning over them, his 
 grief ; in his sacrifices to their departed spirits, his distinguished 
 and solemn bearing. These five duties complete his filial 
 piety. Such a son, when in a high position, is not proud ; if 
 in a low one, he is neither distressed nor disturbed."* 
 
 " Forget not until death the words of a good friend who has 
 exerted himself for the truth (or truly, earnestly)."* "The 
 remembering [meditating on] religion (or the law), is one door 
 [the 9th] of entrance to religious teaching ; it renders religious 
 instruction very clear."' " Walk in the commandments [given 
 thee] with a willing heart," says Ptah-hotep."* " Filial piety," 
 said Ts'eng-tsze, " and love for men, go before everything else. 
 
 ■ Dion. Cato ad fil. 
 • Oyun tulkid. p. 6. 
 
 ' Shang-Lun, i. 11. 
 ' Rgya-tcher r. p. c. iv. 
 
 ' Hiao-king, c. x. 
 • Pap. Pr. c. V. I. 6. 
 
I02 
 
 ORIGINAL NOTES ON 
 
 [iii. 2 
 
 
 iii. 2] 
 
 THE BOOK OF PROVERBS. 
 
 103 
 
 Filial piety as regards Heaven brings down wind and rain in 
 due season ; as regards the earth, it makes it yield fruit in 
 succession ; and as regards men, it brings them good fortune 
 and happiness."* 
 
 2 For length of days, and long life, and peace, shall 
 they add to thee. 
 
 Marg. reading. Heb. ' years of life.' 
 
 "For length" &a "He never dies whom wisdom keeps 
 alive," say the wise.' " God drops down dew upon the tomb 
 of Ajnafi, who one day cried : Hold fast by the truth ; the 
 result will surely follow,"' said El-jahith. " Bhrigu said of the 
 code of Manu : This code of laws is the greatest blessing ; it 
 gives glory and long life; it leads to supreme bliss."* "Let 
 the Brahmachari ever look into the divine writings that soon 
 give increase of understanding, of virtue, and of things whole- 
 some to man."* "Ayushman bhaval Be long lived! is the 
 way in which a Brahman and every good man should be 
 addressed."' 
 
 The Chinese look upon filial piety as a cardinal virtue, and 
 the foundation of all good government. One of their ' king' 
 or sacred books — Hlao-king — treats of it only. It is also the 
 first commandment on the second Table ; and " the first with 
 a promise" of long life and prosperity. It has never been kept 
 without bringing a blessing with it ; and it has never been 
 broken without entailing misfortune or a curse. But as of old 
 " it was often made of none effect by tradition," so it is now- 
 a-days by fashion. The Stoic, however, has right on his side : 
 " Duties depend on mutual relation ; in the case of a father, 
 It is dictated that he should be taken care of, that the son 
 should give way to him in all things, and that even if the 
 father ill-treats the son, the son should bear it patiently. But 
 
 • Ming Sin P. K. pt. !■ 3, 4- ' Mishle hakhacam. ' Eth- 
 
 Thealebi, 283. * Manu S. i. 106. ' Ibid. iv. 19. ' Id. ibid. 
 
 ii. I, 125. 
 
 the father is a bad father ! M^n oZv wpit dyadbv iratipa ^tvait 
 VKfiu^ijs; ouK- aXXa jrpos irarcjoa : What, then, art thou by 
 nature related only to a good father? No ; but to a father."* 
 "Honour [lit stand in awe of] thy father," say the Arabs, 
 "and thy son will do the same by thee."' 
 
 "long life." "The term of life granted by the gods is said 
 by the scholiast to be from 116 to 120 years" [compare Gen. 
 vi.]. At sukta 9, however, the text says : " These are a hun- 
 dred years (or autumns) ;" and at sukta Ixxiii. 9, we read : 
 "Be to us a hundred winters (or years)."' "Three things," 
 say the Rabbis, "lengthen the life of man : (i) to be long in 
 prayer [pray much and often] ; (2) at leisure ; and (3) in the 
 house of congregation [synagogue]. And three things shorten 
 life : (j) when one gives a man the book of the Law, that he 
 should not be able to read it ; (2) or a cup of blessing, that 
 there should be nothing in it to bless ; and (3) that one should 
 say, Who shall show us the book of the Law, and there 
 should be there no one to show it."* " For a good and vir- 
 tuous man," say the Chinese, " must reach an advanced old age; 
 but the bad man must soon be cut off."' "There are four 
 things," says Rabbi Nathan, " which, if a man observe them, 
 he will eat the fruit thereof in this world and in that which is 
 to come : (i) to honour one's father and mother ; (2) perfect 
 kindness ; (3) peace-making between a man and his brother ; 
 (4) teaching the Law in public [to all]."' 
 
 " Shang-Te favours children who honour their parents, and 
 gives them a good reputation at the end of seventy- seven 
 years." "Shang-Te loves a long life and hates killing; he 
 has given commandment to bestow on you a long term of life ; 
 he hates to shorten that long-established term of life."' "The 
 son," says Ptah-hotep, " who receives his father's word [instruc- 
 
 > Epictet. Enchirid. xxxvii. * Nuthar ellal. 92. ' Rig Veda, i. ; 
 
 sukta Ixxxix. 8. * Dibre hakhacamim, p. 12, 13. ' Hien wen 
 
 shoo, 195. • R- Nathan, xl. ' Comm. on Wen-shang-tan, in 
 
 Shin-sin I. iv. p. 41, and v. p. 7. 
 
I04 
 
 ORIGINAL NOTES ON 
 
 [In 
 
 . 2 
 
 tion], obtains old age through it."* " For it is a happiness to 
 obtain the law (or teaching) of what is good."* "Since, what 
 is life ? A life that is free from blame."* " Quia conscientia 
 bene actae vitae multorumque benefactorum recordatio jucun- 
 dissima est."* And the way to that is, "Well-doing in youth 
 and wisdom in old age," said Bias,* who, when asked what in 
 this life is free from fear, answered : "'OpOii (ruvuBritrn, a good 
 conscience ; " which Periander says is f\tv6tpia, ' freedom,'' 
 from " conscientiae grave pondus,"' the heavy weight of 'con- 
 science' which attests its own divine origin ; the " abhimanta- 
 ram Ishwaram," the ' inward sovereign mentor' given to man 
 by Brahma, according to Manu ;* the echo of God's voice in 
 Eden to the sinner : What is this that thou hast done? "the 
 law written in every heart ;"' a handsel of judgment to come. 
 " Men desire long life ; but when old age is come, they are 
 afraid to look at it Yet to wish for a long life and to be 
 afraid of old age is a wrong idea (or opinion)."'* " For we 
 are but like spring leaves that wither in the summer sun, and 
 — dXiyox/ioviov yiyvcroi, lainrtp ovap 
 rjfirf T»/i^«r<ro, 
 
 the bloom of prized youth, like a dream, lasts but a moment."" 
 "All men [the whole world]," says Loqman," "love the life 
 of this world, and do not feel disgusted with it even in weak- 
 ness and misery."" To which the Turkish adds : " There 
 is an old saying that ' it is better to endure misery than to 
 die ;' for one day above ground is better than a thousand 
 years below it." " Man's life," says the Mandchu adage, does 
 not reach a hundred years ; yet man hides in his bosom the 
 trouble of a thousand years. The life of a man is hardly 
 seventy years ; and the time of that life is not all alike."" 
 " The teaching of the old man [ancient], then," says Ptah- 
 
 • Pap. Pr. xvi. I. 6. ' Thar gyan, fol 9. ' Ratnamalika, 24. 
 
 « Cicero, Cato Maj. ad in. * Bias Taut. sept. sap. ed. Ant. 
 
 • Id. ibid. ' Cicero, de Nat. Deor. iii 85. ' Manu S. i. 
 
 • Rom. ii. 14. " Legs par b. p. 265. " Mimnerm. ii. v. ed. Bek. 
 >» Fab. xiv. ; Esop. 50. " Fab. xx. " Ming hien dsi. 90, 149. 
 
 
 i 
 
 "'• 3] 
 
 THE BOOK OF PROVERBS. 
 
 IDS 
 
 hotep, " is a blessing to him who receives it, and makes him 
 welcome (or acceptable) to others. If thou wilt take it for 
 thyself, it will be for the life of thy house ; and the departed 
 spirits of thy ancestors will yet live."' "For finding a wise 
 man is like finding yellow gold."' " When Bias's son set off 
 for Egypt, he asked his father what he could do that would 
 please him most Bias then answered : i<f>6Siov, vphi y^jpat 
 KTijo-o/iei'os, T^v oper^v SijXoS^ tJ e<^o8iov Xiyiav : that he should 
 take with him provision for the way to old age ; meaning the 
 provision of virtue."' All of which is summed up in these 
 words of the Psalmist : " Keep innocency, and take heed unto 
 the thing that is right ; for that shall bring a man peace at 
 the last"* 
 
 3 Let not mercy and truth forsake thee : bind them 
 about thy neck ; write them upon the table of thine 
 heart : 
 
 "Let not mercy" &c. "Virtue," said the Bodhisatwa, "pro- 
 tects him who guards himself. Virtue, indeed, protects him 
 who walks accordingly [who practises it] ; virtue [religion, 
 dhamma] well wrought out [practised] brings happiness with 
 it. Such is the advantage of precepts well performed. The 
 religious man goes not to perdition [the evil way].'" " Follow 
 after truth, if thy mind is set on virtue," said Kaikeya to Dasa- 
 ratha."' "For when one follows truth (or uprightness) in 
 everything, accumulated happiness will fasten itself on him."^ 
 "Let the Brahman," says Manu, "always take pleasure in 
 truth, in justice, in wealth lawfully gotten, and in purity."' 
 " For that is not religious duty where there is no truth," said 
 the Brahman Vidura to Dhritarashtra.' 
 
 "If thou askest," says Tiruvalluvar, "what is truth, I would 
 answer, To speak that which is free from every fault" " Out- 
 
 • Pap. Pr. xii. I. 10. » Rishtah i juw. p. 160. ' Bias Taut ed. Ant. 
 ♦ Ps. xxxvii. 38. » Mangalo, Jatak. p. 31. ' Ramayana, ii. 14, 8. 
 
 ' Ming hien dsi. 19. • Manu S. iv. i75- * Maha Bh. Udyog. P. 1239, 
 
io6 
 
 ORIGINAL NOTES ON 
 
 ['"• 3 
 
 ward cleanliness is wrought with water ; inward purity is 
 shown in the truth [spoken]." "All kind of light is not the 
 same to all ; but the light of truth is light"* But like light 
 to sore eyes, " Truth is bitter," say the Arabs ;* and " Odium 
 parit."' But also, as light bears witness of itself, so is the 
 force of truth such that, in spite of all efforts to hide or stifle 
 it, " facile se per se ipsam defendat"* " The Acharya teaches 
 his pupil thus : Speak the truth and do thy duty. Truth is 
 not to be neglected ; neither is duty."* " O Sumedha," said 
 Dipankara, "the morning star, after appearing in season in 
 God's heaven, does not swerve from its course ; so swerve thou 
 not from the path of truth ; but fulfil the 'parami' of Truth."' 
 
 [' Paramita,' ' paramit,' lit. ' crossing over to the other side,' 
 is the name given by Buddhists to every one of the ten virtues 
 which enable a man to pass safely through transmigrations, 
 to final extinction in Nirvana. So far, the ancient Druidic or 
 Bardic doctrine of transmigration is preferable to this. It 
 teaches that man's existence begins in Annwn [abyss, hell], 
 and continues through Cylch Abred [sansara] — so called in 
 reference to the migration of the soul from one animal to 
 another, until it reaches the state of humanity — to Cylch 
 Gwynfyd, or circle of [happiness] white purity.' These cycles 
 correspond partly to the 'sansara and sansarasagara' of Brah- 
 mans and Buddhists. Thus Cylch Gwynfyd might perhaps 
 answer to the 'swarga' of Brahmanism ; and Cylch Ceugant, 
 the ' circle of infinity,' or ' of emptiness,' that surrounds and 
 encloses the whole realm of existence, might perhaps bear 
 some resemblance to the Nirvana of Buddhism.] 
 
 " Let truth and righteousness, therefore, though they may 
 give trouble, be preferable to you, rather than lying and fro- 
 wardness that may bid profit or comfort."' " O my heart, if 
 
 > Cural, XXX. 291, 298, 299. • Select Arabic prov. 19. 
 
 » Cicero, in Lselio. * Id. ibid, pro M. Coelio. ' Taittireya 
 
 Upan. anuv. xi. • Durenidh. Jatak. p. 23. ' Barddas, vol. i. 
 
 p. 1 70 200, &c. • Rabbi M. Maimonides, in his last will. 
 
 '"■• 3] 
 
 THE BOOK OF PROVERBS. 
 
 107 
 
 thou makest choice of truth, people of this world will be thy 
 friends."' [Not always.] "The wise man does not turn his 
 head aside from the truth ; for thereby he raises his name on 
 high." " Verily, truth is worthy of being followed, and [right- 
 eousness, ' sidq'] truthfulness is the best thing to obey."* "And 
 a godly man knows what is truth.'" " If his [decision] state- 
 ment is true [just, accurate], he will make but few mistakes."* 
 "For truth is brighter than the sun, and more certain than 
 yesterday [that is past]."* "And error continues only one 
 hour ; but truth continues unto ' the hour' [of the resurrec- 
 tion]."" " By practising [good] virtue one day, though happi- 
 ness do not come, misery will be kept at a distance ; but by 
 doing evil one day, though misery do not come at once, yet 
 happiness will be prevented."' 
 
 ''mercy and truth" TOD implies the feeling of genuine 
 charity towards others that flows from the love of God, and 
 thus it means piety, kindness, pity, mercy, almsgiving, grace, 
 &c. It is often coupled with truth, as here, TO*?') TOO ' mercy 
 and truth,' ' kind and true dealing,' said of God (Ex. xxxiv. 6f 
 2 Sam. ii. 6, &c.) and of man (Gen. xxiv. 49, xlvii. 29 ; Josh, 
 ii. 14, &c.) — a kindly feeling expressed not in words only, but 
 also in look. 
 
 "Of what use is the sound of the instrument," says Tiruval- 
 luvar, " if it is not in tune [harmony] with the song ? Like- 
 wise, of what use is the eye if there is no kindliness in it?"* 
 " For," said Damanaka, " a man's innermost mind is seen in 
 his eye, and in the various expressions of his countenance."' 
 " What, then, is the use of the eyes, though in the forehead, 
 without kindliness in them? Kindliness is the ornament of 
 the eyes; without it, they are wounds [not eyes]." "The 
 world rests on kindness ; men without it are but a weight on 
 
 • Pend-nameh, p. 26. ' Hariri, ii. p. 84. 
 
 * El Nawabig, 44. ' Select Arabic pr. 21. 
 ' Hien wen shoo, 196. • Cural, Iviii. 573. 
 
 fab. iii. 
 
 ' Rumi Diw. 
 
 • Nuthar ellal. 47. 
 
 • Hitopad. iL 
 
io3 
 
 ORIGINAL NOTES ON 
 
 [Hi. 3 "'• 3] 
 
 the earth." » "But a kindly [genial] countenanfe is a two- 
 fold gift."' "Speak the truth, and speak agreeably; do not 
 tell an unpleasant truth. Even to one ill-disposed towards 
 you and disagreeable, speak suitably, with kindness."' 
 
 Bearing on this, Sadi tells the story of a man, about being 
 put to death, who abused the king in his own language, which 
 the king did not understand. " What does he say ?" asked 
 the king. A vizeer, who stood by, answered : " He says, God 
 loves generous men." " He does not say that," said another 
 vizeer ; "he abuses the king." Whereat the king said he pre- 
 ferred the other vizeer's falsehood, told out of kindness, to this 
 one's truthfulness told out of spite. For the wise have said "that 
 falsehood mixed with good advice is better than truth mingled 
 with strife."* [The laws of Manu allow one to tell a lie under 
 certain circumstances ; but God's law allows of no deliberate 
 falsehood ; for " He is the God of truth." Elsewhere, however, 
 Sadi seems to qualify this sentiment, when he says that : " If 
 by telling the truth thou continuest in bondage, better it is so 
 than to be set free by telling a lie.'"]. 
 
 " O brother, never tell a lie as long as thou Hvest, for a lie 
 is contemptible and disgraceful ; it dishonours a man, and 
 brings shame upon him."* But "generosity is the produce 
 [harvest, advantage] of life ; it gives true greatness." " There- 
 fore be steadfast at all times in generosity [kindness, doing 
 good to others] ; for the Creator of the soul (or of life) is Him- 
 self generous (or beneficent)."' Yea, " let thy calling (or pro- 
 fession) in life be greatness [magnanimity], forgiveness and 
 generosity," said the wise man to Hajja ben Yussuf, the tyrant 
 of Irak Arabi, under Abd-ul-Malek.' 
 
 [As to IXtTjfuxrvvrj, almsgiving, charity, often called 'right- 
 eousness' [Matt vi., and frequently in Rabbinical writings]. 
 
 • Curat, Iviii. 574, 5, 572. • Nuthar ellal. 22. 
 in Kobitaratnak. 97. * Gulistan, Bk. i. st. i. 
 
 Ixxxiii. • Pend-nameh, p. 28, ed. Calc. 
 
 • Bostan, c. i. p. 15, ed. Calc. 
 
 ' Maha Bh., quoted 
 
 » Id. ibid. Bk. iv. 
 
 ' Ibid. p. 3. 
 
 \ 
 
 <• 
 
 THE BOOK OF PROVERBS. 
 
 109 
 
 the term by which Tpn is rendered in the LXX., it will be so 
 often treated in the following chapters, that we need not dwell 
 on it here.] 
 
 " let them not depart" " O my son," said Khosru to Shiroyah, 
 " do not turn away thy back from wisdom [prudence, under- 
 standing] and counsel."' "But gird about thy loins with 
 sincerity [sidq] and faith," said the wise man to Tikla the 
 Atabeg.' "As did those men, Senshi Kiyo, Hoku, &c, they 
 bound letters in their girdles around their loins, and did not 
 lose them."' 
 
 " bind them about thy neck!' Like amulets or charms, as is 
 generally the case in the East ; or as ornaments of gold or 
 silver, and precious stones. "Thy letter," says the Mohar's 
 secretary to his master, " is placed on my fingers as a writing 
 hung on the neck of a sick man ;"* or also of the dead." " Is 
 not this perfect collar of jewels [allusion to the book] an orna- 
 ment, when hung around my neck, to give insight into both 
 that which is visible and that which is invisible?"' Feridun 
 said : " Days are pages of the writings of the years of life. 
 Then write on them only that which is best — good words and 
 good impressions."' "These my words," said Kakimna, "have 
 been placed by some within them [in their bosom] — for the 
 good of their hearts."' Of such respect for a father's admoni- 
 tion, the Li Ki says : " The son who has filial piety and deep 
 love for his parents, must also have an easy disposition, and 
 with it, have a pleasing expression (or countenance) ; and 
 withal a complying manner. He acts towards his father and 
 mother like one who holds a precious gem ; or like one who 
 carries a vessel of water, full to the brim, quietly and gently, 
 lest he spill the water or lose the gem."' " Yea, duty to parents," 
 says the Japanese commentary on the Siao-hio," "is above 
 
 > Bostan, i. St. 3. * Ibid. id. st. 5. ' Go ji kiyo. ♦ Chabas, 
 
 Voy. en Palest, p. 39; Anastasi, I. 20, 1. 6. ' Todtenbuch, 155, 156 sq. 
 
 • Phreng wa, Introd. ' Beharist. R. 2. • Pap. Pr. ii. 1. 6. 
 
 • Siao-hio, c. ii. " Ibid. 
 
no 
 
 ORIGINAL NOTES ON 
 
 [iii. 4 
 
 iii. 4] 
 
 THE BOOK OF PROVERBS. 
 
 Ill 
 
 dignity and majesty [there is nothing so dignified and majestic 
 or respectable as duty to parents]." 
 
 " on the table of thine heart!' Engraved on it, like the treaty 
 between Ramses the Great and Kheta Sar, prince of the 
 Khetas [Hittites], "engraved on a silver tablefi "Paint 
 [virtue] after having prepared the ground of the heart ; pro- 
 priety will follow."* " A man," say the Chinese, " should esta- 
 blish his character. What we keep within our breast consti- 
 tutes the thoughts of the heart ; but when brought outside, it 
 makes up our character and conduct. Wise and good men 
 have every one his characteristic difference of moral goodness ; 
 in like manner as among mechanics and artificers, every one 
 severally differs in his work. Human actions include the 
 carrying out of every man's line of calling or duty. But to 
 establish one's character is the business of a whole life. It is 
 difficult to speak of it fully."* 
 
 4 So shalt thou find favour and good understanding 
 in the sight of God and man. 
 M^\ 'and find;' imperative m. 
 
 " So shalt thou," &c. " He that is loved here below, is loved 
 above,"* say the Rabbis. "Good manners [morals]," wrote 
 Theano to Nicostrate,* "are acceptable even to enemies ; but 
 honour is the result only of nobleness and goodness." " I 
 fear," said Ibycus of Rhegium," " lest having failed in my duty 
 to the gods, I may lose the respect of my fellow-men." "If 
 thou art good," said Ani, " people will look up to thee, whether 
 in company or alone ; thou wilt find friends (or connections), 
 and thy word will be attended to (or obeyed)."' " The son," 
 said Ptah-hotep, " who hearkens to his father shall receive his 
 blessing ; and his memory [writing or impression] shall be in 
 the mouth of those who are living on the face of the earth."* 
 
 • Brugsch, Insc. Monum. Egypt, vol. i. pi. 28, 1. 4. • Shang-L. iii. 8. 
 » Dr. Medhurst's dial. p. 160. * Urus. Adag. B. Flor. ' Ed. G. 
 
 • Ibid. ' Chabas, Scribe Ani, xxxl. ' Pap. Pr. xvi. 12, 13. 
 
 "Who is worthy of honour? He who conducts himself 
 properly."* " Desire freedom from sickness and a good portion,; 
 good morals, and a fair reputation among the good and the 
 wise ; then conformity to the law, and contentment of mind ; 
 these are four doors of prosperity open to thee [go in and 
 prosper].'" "How can a man," says Confucius, "have real 
 urbanity of manner if he has not charity [iyiirq, jin] ? How 
 can a man without charity possibly be happy?"' According 
 to the goodness and sweetness of a man's tongue, is the num- 
 ber of his [brethren] friends," says Ali, which the Persian thus 
 renders : " If thy tongue is sweet, the whole of mankind will 
 be to thee by way of brothers ; but if thy tongue is evil, the 
 servants of thy house will be enemies of thy life."* "Keep," 
 says Moawiyeh, "to the two high qualities, trustworthiness 
 and righteousness."' And Tsheng-tsze quotes a passage from 
 the She King, where it is said of a good king "that the world 
 would never forget such a one."' 
 
 The wise Yu, who was to the emperor Shun what Vidura 
 was to Dhritarashtra, said to him: "Do not violate right 
 principles in order to seek the applause of the multitude ; but 
 do not oppose the people in order to gratify your own inclina- 
 tion. Consider well that the virtue of a prince consists chiefly 
 in good government; and good government in nourishing 
 [protecting, caring for] the people. In cautioning, use good 
 [excellent] words, but rebuke sternly. Who is to be loved, if 
 not the prince ? or feared, if not the people ? Only, from the 
 mouth proceeds good [feeling] ; but it also makes men take 
 up arms."' "There is a connection between the upper world 
 [heaven] and the lower [the earth]. Oh, how careful should 
 be those who have [the charge or government of] countries 1" 
 said Kaou-yaou.« "Then both gods and men will approve," 
 said the emperor Shun" (b.c 2001). " Choose good obstinately," 
 
 • Ratnamal. 52. • Kalakinna jat. (84), p. 367. ' Shang-L. iii 3. 
 
 « Ali b. a. T. 8th max. ' Eth-Thealebi, 283. ' Ta-h.o, c. lu. com. 
 ' She-king, c. iii. • Id. ibid. c. iv. ' Id. ibid. c. ... 
 
112 
 
 ORIGINAL NOTES ON 
 
 [iii. 4 
 
 said Si-chan [disciple of Choo-hi]; "only speak affectionately 
 and deliberately ; listen only to good words, and do not fall 
 into evil."* 
 
 " For when Heaven is favourable to a man," says the Mand- 
 chu moral maxim, " and his heart is at the same time good, 
 he continues unto his old age in prosperity and esteem."* 
 " The wise man is honoured, even though his family be de- 
 spised ; and when in a foreign land he finds many friends."* 
 " Excellent (or respectable) people, whether sitting, standing 
 or walking, or even uncovered, are fair to behold, and still 
 beautiful. A gem set on the top of a standard shines all the 
 more. The excellent, whether they speak or hold their peace, 
 are still beautiful and fair to behold."* " They are like the bird 
 Kalavinka, which is always agreeable, whether heard or seen. 
 For he who is endued with qualities, is adorned by them."* 
 [This was said by the young woman of the Shakya race whom 
 Champ-pa had chosen for his bride, when blamed for appear- 
 ing before her relations with her face uncovered.] 
 
 " For the qualities of a good man," says Tsheng-tsze, " are 
 his ornament, since ' riches adorn the house, but virtue adorns 
 the person.'"" " Wealth, kindred, age," says Manu, " and fifthly, 
 divine knowledge (or wisdom, virtue), all entitle a man to 
 respect. But the worthiest of them all is the last mentioned."^ 
 " Wise men of old said " that the gods hold him to be venerable 
 who is well read in divine lore."* And "learned men may 
 prate, all of them, but virtue is the stronghold of the virtuous."* 
 
 "Talk of laws," says Confucius, "yet they may be disobeyed. 
 A change of conduct is the thing ;"'" and a modest demeanour. 
 " For trees laden with fruit bend towards the earth ; and so 
 do men endued with real qualities humble themselves. But a 
 dry stick and an empty man break ; they do not bend."" " For 
 
 ' Ming Sin P. K. c I. * Ming hien dsi. 104. » Tahak. R. Bl. 108. 
 
 « Rgya-tcher r. p. c. xii. • Id. ibid. « Ta-hio, c. i. p. 7. 
 
 r Manu S. Bk. ii. 136, 137- ' 'bid. 156. • Kobitaratnak. 6. 
 w Shang-L. c ix. 74- " Kobitaratnak. 153. 
 
 iii. 4] 
 
 THE BOOK OF PROVERBS. 
 
 "3 
 
 the merit or beauty of the Kokilas [the Indian cuckoo (cuculus), 
 a dingy-looking bird, like the nightingale, and as much prized 
 for its song as the bulbul is in Persia] is in their song, as 
 the beauty of plain people is in their wisdom."' " Persons 
 gifted with beauty, youth and noble descent, do not shine if 
 they are without wisdom. They are like the flower of the 
 Kinshuka, showy, but with no fragrance at all. And as regards 
 a foolish man, you may dress him as you like and put him 
 in what company you please, he shines only in his dress, and 
 as long as he holds his tongue."' 
 
 "Wherever the disciple of Confucius resides or dwells only 
 for a time, his demeanour is reserved and dignified. Whether 
 sitting or standing, he looks most respectable ; his words 
 always proceed from truth, and his actions always are equally 
 upright, &c."' " For, indeed, a man is not thought wise for 
 his much talking ; but he who is meek, free from anger and 
 fear, is verily called wise."* "They alone are wise who rule 
 and overcome themselves."' "The wise and good man keep- 
 ing his heart under control, thinks of nine things : (l) to look 
 bright ; (2) to hear with intelligence ; (3) to look genial ; (4) 
 to demean himself reverently ; (5) to speak sincerely ; (6) to 
 be respectful towards others ; (7) to inquire when in doubt ; 
 (8) when in diflRculties, to reflect ; (9) and to show [look as] 
 that it is profitable to think of what is good."* 
 
 " If thou wilt be respected by others, study with diligence."^ 
 "And seek after knowledge, as for wealth that wastes (or 
 perishes) not."' " For the course of the wise and good man 
 rises from the level of ordinary men and women, whence it 
 reaches its eminence, and is then open to heaven and earth." 
 " He is then said to unite heaven and earth [to partake of 
 both]."* " Wherever he is seen, the people cannot but rever- 
 
 ' Hitop. i. 210. ' Ibid. pref. 39, 40. 
 
 ' Dhammapad. Panditavag. 80, 258. 
 • Siao-hio, c. iii. ' Ming hien dsi. 121. 
 
 ' Chung y. c. xii. and xxiii. 
 
 I 
 
 ' Li-ki, c. xxix. p. 86. 
 
 ' Id. Dandav. 145. 
 
 ' Telugu Nitimala, iii. 57. 
 
114 
 
 ORIGINAL NOTES ON 
 
 [iii. S 
 
 ence him ; when he speaks, they cannot but believe him ; and 
 they cannot but approve whatever he does,"' and that too, 
 whatever be his appearance."* "And he is respected every- 
 where. For whether in the village or in the wood, by land or 
 sea, wherever the best (or honourable) men dwell, there it is 
 best to remain."' " For although the smell of a flower is not 
 carried against the wind, yet the fragrance of good men travels 
 against it, since the name of a good man pervades all countries; 
 it is best even among the gods."* 
 
 5 Trust in the Lord with all thine heart ; and lean 
 not unto thine own understanding. 
 
 " Trust in the Lord" &c. Whom else shall we trust, if we 
 do not trust Him who sees at a glance the beginning and the 
 end of our life, and who makes " all things work together for 
 good to them that love Him"? 
 
 " A good man must needs accomplish what he undertakes. 
 Yet the finishing (or completing) of a man's work rests with 
 the will [lit. heart] of Heaven. How, then, could man wish 
 to oppose the will of Heaven ? The good man, therefore, 
 accomplishes everything he undertakes : there is nothing in 
 which he does not succeed ; for Heaven is with him."' "Trust 
 in God will suffice thee ; for it is enough for a man to trust 
 Him."' "A chi crede, Dio provede."^ " He who, having for- 
 saken (or subdued) all things, desires happiness, stays [lit. pours] 
 his faith (or trust) on thee in full reliance, that trust in thee is 
 full happiness," says Vemana to his god Shiva."* 
 
 T'shung-ni [Confucius] said : " Know ye not that a man 
 of consummate faith [shin] can move things, influence Heaven 
 and earth, move spirits, and traverse the six continents with- 
 out opposition ? Remember this, my little ones [disciples]."' 
 
 • Chung y. c. xxxi. ' She King, Blc Ta ya, in Chung y. c. xxxiii. 
 
 » Dhammap. PandiUv. 98. * Ibid. Puppav. 58, 59. « Shin Sin 
 
 luh. i. p. 98. • Rishtah I j. p. 69. ' Ital. prov. • Veniana, ii. 130. 
 • Lee-tsie, bk. ii. p. 8. 
 
 i 
 
 \ 
 
 iii. 5] 
 
 THE BOOK OF PROVERBS. 
 
 ns 
 
 " The superior man [kyiin-tsze]," says Confucius, " stays himself 
 on the Spirits, and doubts not. He waits a hundred ages for 
 the saint, and is not perplexed ; he stays himself on the Spirits 
 [kwey shin], and doubts not He knows Heaven."* [See 
 above, p. 23.] Yet in the She King we are told that "his 
 [Shang-Te's] decree is not sincere ;"' meaning, no doubt, that 
 it is not to be relied upon, so as to presume upon it. As 
 explained by Theognis :' "A man, when in difliculties, should 
 make every eff"ort to free himself, but at the same time — 
 
 vpoi T< OiSiv oiTcii/ iKKwriv aOavaTutv — 
 
 pray for deliverance sent from the immortal gods." 
 
 " Trust in God, that the good thou foreseest not may happen 
 to thee."* " Bind thy heart to the Creator of the world, and 
 that is enough."' It is " religion." " Hoc vinculo [sc. religione] 
 pietatis obstricti Deo et religati sumus," says Lactantius,' "unde 
 ipsa religio nomen accepit ; non ut Cicero interpretatus est a 
 ' relegendo,'' &c. Haec interpretatio quam inepta sit, ex re 
 ipsa licet noscere. Quid ergo est ? Nimirum religio veri cultus 
 est, superstitio falsi. Melius ergo id nomen Lucretius inter- 
 pretatus est, qui ait :' 
 
 Primum quod magnis doceo At rebus, et arctis 
 Relligionum animos nodis exsolvere pergo." 
 
 " For he who submits to Heaven is preserved ; but he who 
 opposes Heaven perishes :"• inasmuch as, " If a man has good 
 wishes. Heaven must [follow] promote them."'" " He by whom 
 all these movable [mean regions] were made — he, the awful 
 One, about whom men ask, Where is he ? He is not [seen]. 
 Have faith in him, O men; he is Indra."" "Trust in God, 
 and He will instruct you."" " He who is strong in faith but 
 weak in wisdom, becomes clear-headed and prospers in the 
 
 ' Chung y. c. xxix. ' Vol. iii. bk. iii. ode i. ' irnfaw. 566. 
 
 ♦ Adag. Sahid. Rosell. p. 129. » Sadi, Gulist. st. i. • Lib. iv. 28. 
 
 ' De Nat. D. ii. 28. • Lib. i. 931, and iv. 7. • Ming hien dsi. 29. 
 
 '» Hien w. shoo, 67. " Rig V. Mand. ii. skt. xl. 4, 5- " Qoran, 
 
 sur. ii. 282. 
 
 I 2 
 
Ii6 
 
 ORIGINAL NOTES ON 
 
 [iii. s 
 
 5] 
 
 THE BOOK OF PROVERBS. 
 
 117 
 
 midst of this unclean world."' " Fear thou the Lord, and 
 learn prudence in thy confidence in Him : then shalt thou be 
 exalted."' 
 
 " In olden time," says the author of " Waga-tsuye,"» " there 
 were great and rich men. They prayed to real gods, and, 
 while working with all their might, said, looking up to Heaven : 
 Grant all desirable things to the whole kingdom of Japan, and 
 to me likewise. And if ever ruin should approach my business 
 and my shop, ward it off, and let my business go on prosper- 
 ously. And having thus well prayed, the gods of course granted 
 them their desire." "Dwelling with a sincere faith on the 
 [country] abode of the triune god ; and the god shows the 
 way."* "Friends," said the Bhodhisatwa, "faith is indeed a 
 door of entrance to the doctrine of morals ; it renders the 
 mind undivided. The power of it is a door to religion ; it 
 enables us to escape from the power of the devil."* We always 
 read of 'faith* being strengthened by Buddha in his disciples 
 before they undertake a religious work. Thus in the Dsang-lun* 
 we find that when he granted life to the three sons of a widow, 
 " he first of all confirmed their sense of faith ere he admitted 
 them to the priesthood." " Faith [or trust in Buddha, piety, 
 ■siisok'] is three-fold: (i) pious trust (or faith) consists in 
 taking pleasure in doing good works, and feeling sorry for sin ; 
 (2) longing faith is from an earnest desire of the perfect intel- 
 ligence of Buddha [bodhi khutuk] to walk in the path marked 
 out by it ; and (3) to submit oneself entirely with devotion to 
 the teaching of one's priestly adviser."' "But in all that," 
 says another Tibetan Buddhist, " faith is necessary ; for with- 
 out faith, say not that the rules of religion can be kept And 
 faith is three-fold (or consists of three parts), thus : (i) belief, 
 (2) love, (3) and sincerity ; such is faith. And as to sincere 
 
 ' Sudhammapalam. p. 121. • Mishle Asaph, i. 2, 32. ' Lit. 
 
 "My Staff," the title of a Japanese work on morals, vol. ii. p. 10, 11. 
 • Dam chhos yit bj. fol. 12. ' Rgya-tcher r. p. c. iv. ' c. ii. fol. 7. 
 
 ' Tonilkhu yin chiin. iv. 
 
 I 
 
 faith, it consists in devotion to the three deities of the land ;- 
 in teaching the way of the most perfect holy God ; and in 
 keeping company with good men who, worshipping God, are 
 humble in their own thoughts [think little of themselves]. 
 Thus religion becomes evident ; and faith results in works, 
 like fruit ; in truth, belief in God, love, good thoughts, &c."* 
 
 " Remember thy father. Alp Arslan," said the wise man to 
 Kazl Arslan. " When he was hopeless and reft of everything, 
 he put his trust in God's mercy, and that was enough."* 
 " Nay, brother, break not thy heart when thou art in misfor- 
 tune, for the Merciful One has hidden mercies (or gracious 
 dealings)."' " For if God in wisdom shut one door, in mercy 
 He opens another."* Here, however, the Buddhist gives ano- 
 ther very different advice : " O Ananda, be a lamp to your- 
 selves, refuges to yourselves, and take refuge in no one else. 
 Lamps of virtue ! take refuge in yourselves, and in no one but 
 your own selves. And such of my disciples, O Ananda, who 
 have made themselves their own refuge shall be foremost 
 among the rest. I go, I leave you, said the Tathagata, after 
 having made myself my own refuge."' 
 
 "King Milinda asked Nagasena, 'What is the distinctive 
 attribute of faith [saddha] ?' ' The attribute of faith, O King, 
 is to be both serene [quieting, tranquil] and springing (or 
 leaping) forward.' 'How serene?' 'When faith ['saddha' is 
 faith in the true sense of it, not mere belief, but with it ' trust 
 and love'] arises in the heart, O King, it obstructs [overcomes] 
 obstacles — lust, malice, sloth, pride and doubt : then the mind, 
 being free from these obstacles, becomes clear, serene and 
 calm.' 'And how is faith 'leaping forward'?' 'When a man, 
 King, who is intent on his own salvation, sees with his mind 
 set free, he springs forward to the fruits of devotion, Arahat- 
 ship, &c. ; and he becomes united to that which he does not 
 yet actually possess, to that which he has not yet reached, by 
 
 • Thargyan, fol. 12, 15, 16. ' Bostan, p. 18, ed. Calc. ' Gulist. 
 
 i. xvi. St. * Bostan, p. 31. ' Mahaparanibbh. fol. nyu, nyam. 
 
ii8 
 
 ORIGINAL NOTES ON 
 
 [Hi. 6 
 
 iii. 6] 
 
 THE BOOK OF PROVERBS. 
 
 119 
 
 reaching to it ; and to that which is not yet evident, by making 
 it present to his eyes. Thus, O King, is faith said to be 
 springing forward.'" "Yea, O King, faith crosses the flood on 
 which the careless cannot sail ; energy overcomes misfortunes, 
 and wisdom purifies the whole." > [Wonderful words, consi- 
 dering who spoke them. Nagasena, like S. Paul, told the truth 
 that " Faith is the substance of things hoped for, the evidence 
 of things not seen," Heb. xi. i.] 
 
 '^lean not on thine own understanding!' [How can we Mean' 
 on it? Do we know what is 'to be'— to-day or to-morrow? 
 But God does.] 
 
 "For in most cases man's understanding is wont to be 
 troubled when difficulty or adversities arise."* "As to men, 
 let neither merchandize, nor buying, nor selling, beguile them 
 away from the remembrance of God and from almsgiving ; 
 and let them fear the day when the hearts will be turned 
 inside out, like the things that are seen."' " Intellect [or un- 
 derstanding, nya, that corresponds only partly to 'buddhi'], 
 in that it is ' ascertainment,' or ' resolute' in its action, is said 
 to be eight-fold : virtue, knowledge, absence of passion, and 
 superhuman power ; with their four opposites — vice, ignorance, 
 &c."* "The following are synonyms (?), "paryayashabda :' 
 alternate terms : mind, understanding, great principle, creator, 
 wisdom, memory, &c."* 
 
 6 In all thy ways acknowledge him, and he shall 
 direct thy paths. 
 
 " In all thy ways acknowledge Him" who sees the end from 
 the beginning, and who orders all things for the best. 
 
 " The wise man," says Archytas, " is he who looks at the 
 order of all things as coming from God. Keeping this in view, 
 he will attain his object ; ras apya.% rots iripao-i <rvvd\f'ai, connect- 
 ing the result with the principle [the ends with the beginnings], 
 
 ' Milinda pauo, p. 35, 36. • Hitop. i. sL ii. 27. ' Qoran, 
 
 snr. xxiv. 27. • Kapila, Tatwasam. 9. » Id. 16. 
 
 i 
 
 he settles in his mind and experiences that God is the begin- 
 ning and the end, and the middle of all things done according 
 to justice and sound reason."' Pindar also teaches us in his 
 own way — 
 
 " n-oi^i fiiv Otov alnov inrcpTiOiiiiv^ — 
 
 to ascribe the cause of all to God — 
 
 iv 0t<f y€ ftav TcXos' — 
 since the issue of all things rests with Him ; and all success 
 and prosperity which He gives lasts longest of all."* " There- 
 fore," says Rabbi M. Maimonides, " whatever a man does, let 
 him settle in his heart to do it to the glory of the Blessed 
 Name"' — "and always prevent trouble by prayer."' 
 
 "And let thy prayers be 'llyfn,' polished [by use]," says 
 the Welsh proverb, " and thy weapons rusty."' "For in like 
 manner as the excellence of riches lies in almsgiving, so also 
 does the greatest happiness lie in a mind at peace [by being 
 stayed on Buddha]," says the Buddhist.' "What is thy 
 name, O Ahura-Mazdao," asked Zarathustra. " My name, O 
 pure Zarathustra, is first, ' He to whom prayer is to be made ;' 
 and my other name [i6th] is, ' He who remembers actions in 
 order to reward them."" " For whatever man prays ardently, 
 to such is Buddha's footprint visible ; but to no other."" 
 
 And the Brahman : "At the beginning, in the middle, and 
 at the end, Hari is always to be sung."" Begin and end with 
 God. And Rabbi Hillel said : " Separate not thyself from the 
 congregation, and trust not to thyself until the day of thy 
 death."'* And R Jose : " Dispose thyself to learn the law, 
 for it does not come to thee by inheritance ; and let all thy 
 works be done unto the God of heaven."" "Happiness is 
 secured by obedience to God ; the heart is enlightened by it. 
 If thou girdest thyself with obedience to Him, it will open to 
 
 ■ Archytas, in Jamblich. Protrept. c. iii. ed. G. ' Pyth. v. 33. 
 
 ' 01. xiii. 147. * Nem. viii. 28. ' Halkut de'ot. iii. 2. 
 
 • Ep. Lod. 1379. ' Welsh prov. ' Legs par b. p. 248. 
 
 • Hormuzd Yasht. 7. '" Dhammap. story of Q. Satavatti, p. 72, ed. 
 Rangoon. " Bahudorsh. p. 3. " Pirke Av. ii. " Id. ibid. 
 
I20 
 
 ORIGINAL NOTES ON 
 
 [iii. 7 
 
 thee the door of eternal [wealth] happiness ; for there is no 
 business higher than that. Worship the Creator, and settle in 
 the palace of obedience to Him."' "For happiness comes 
 of His mercy (or forgiveness), and does not depend on the 
 strong arm of the warrior."' "Nothing can shield us from 
 His decree ;"» " for if He shut the door, no one can open it."* 
 " Seek God's face in whatever thou undertakest ; if not, thy 
 labour will be in vain," says El Nawabig." By ' God's face,' 
 understand ' His consent,' says Zamakhshari in his Commen- 
 tary.* " Yet," says the Pythagorean, " ask not of God that 
 which thou couldst not keep if it were granted. No gift of 
 God can be taken away ; so that He will not give what one 
 cannot hold [or keep, turn to good account]."' " Touching the 
 religious worship of the gods," says the Stoic, " know thou 
 that the principal thing is to have correct ideas concerning 
 them, as existing [being] and ordering everything well and 
 according to justice."* "O God,",says Pindar, "virtue, valour 
 and good gifts come from thee to men — 
 
 oX)8os 6iri(ofi.ivu)v — 
 
 and the bliss of those who fear thee increases evermore."' 
 
 7 Be not wise in thine own eyes : fear the Lord, 
 and depart from evil. 
 
 " Be not wise," &c. " Every man," says Confucius, " who 
 says, ' I know,' is led astray into many toils [nets, traps], and 
 fails into pits, whence he knows not how to extricate himself."*" 
 Thus explained by the Japanese commentator : " Every man 
 who says, ' I am a knowing one,' is foolish (or ignorant)."*' 
 " Every one says, ' I am wise,' ' I know ;' but who knows the 
 hen from the cock of crows?"" "When I knew only a little," 
 
 ' Sadi, Pend-nam. p. 20. ' Bostan, v. st. 2. ' Ibid. st. 3. 
 
 * Ibid. St. IJ. * El Nawab. 184. • Ibid. ' Demophili sent. ed. G. 
 ' Epictet. Ench. c. xxxviii. • Isthm. iii. 7. "> Chung y. c. vii. 
 
 " Ibid. Com. p. 5. " She King, pt. ii. bk. iv. ode 8. 
 
 iii. 7] 
 
 THE BOOK OF PROVERBS. 
 
 121 
 
 'i 
 
 says Bhartrihari,' " I was like an elephant, blind with my own 
 importance. ' I know everything,' whispered my mind plastered 
 with conceit. When, however, I began to improve a very little, 
 in company with the wise, then I said of myself: ' I am but a 
 fool after all,' and my pride [self-conceit] left me, like a fever." 
 " Evil be to him," says Abu Zeid of Serug, "who seeks the world 
 and bends his affections towards it. He can no longer come to 
 himself when once [entangled] overwhelmed by it. Yet if he 
 knew it, a very little of what be longs for would suffice him."* 
 Confucius, who was of a meek disposition, "was free from 
 four things: he had no ' will,' no ' must,' no ' shall,' and no ' I.'"* 
 " Self-sufficient, self-mistaken," says the Chinese proverb. On 
 the other hand, Meng-tsze says truly : " If a respectable man 
 despises himself [loses self-respect], men will, as a matter of 
 course, despise him also."* [For self-sufficiency implies deaf- 
 ness to argument and obstinacy against proof to the contrary.] 
 "As the wind swells empty skins [oo-kow] so does also — tow 8* 
 avoijTovs dvOpunrovi to otrjjiio — self-conceit swell foolish men,"* 
 " who in their arrogance will insist on saying what they like, 
 yet will listen to nothing."* " The kokila, when it has got a 
 mango, fruit of the gods, is not proud of it ; but a frog, full of 
 muddy water,, is proud to croak unceasingly."' "The fool," 
 says the Buddhist, "who acknowledges his folly, is thereby 
 reputed wise ; but the fool who thinks himself wise, is a fool 
 indeed."' "And," say the Arabs, " he who [in his own opi- 
 nion] places himself in the dwelling of [on a rank with] the 
 wise, both God and men put him at once among fools."' " For 
 to boast out of season," says Pindar, " iMvlauriv vnoKptKu, ac- 
 cords with folly."'* " For the mind of men is beset with num- 
 berless mistakes ;"" "and the wise man himself often has his 
 own misgivings.'"* 
 
 ' Nitishat. 8. ' Hariri consess. i. ' Shang-Lun, ix. 3. * Hea 
 Meng, vii. 8. ' Demophili similitud. p. 619, ed. G. * Democrat, 
 
 sent. aur. id. p. 631. ' Kobitaratn. 31. ' Dhammap. Balav. 63. 
 
 » Erpen. sent. 3. '• 01. ix. 58. " Ibid, vii, 43- " 'bid. vii. 55. 
 
122 
 
 ORIGINAL NOTES ON 
 
 [iii. 8 — ID 
 
 iii. lo] 
 
 THE BOOK OF PROVERBS. 
 
 123 
 
 " But first of all," says Pythagoras of Samos, " honour the 
 immortal gods as ordered by law ; and do evil neither in 
 company nor alone. Respect thyself most.'" 
 
 8 It shall be health to thy navel, and marrow to thy 
 bones. 
 
 ^IpnJ, lit. ' moisture,' ' watering.' Chald. ' fat,' ' fattening.' 
 
 " Health" " There is no finer garment for a man," says AH, 
 "than good health,'" which the Persian Commentary renders 
 thus : " If a man makes use of his common sense ['aql], he 
 finds that his best covering is ' health ;' if he does not think 
 so, there is nothing left for him but [contrition] regret, or 
 repentance [for his folly]."' [The expression, "health to thy 
 navel," occurs nowhere else in Scripture. 'Navel' here, like 
 'heart' frequently, as centre, is meant for the 'whole body;' 
 and is so rendered, o-u/ta, by the LXX., " health to their flesh," 
 ch. iv. 22 ; " to the bones," ch. xvi. 24. " lechid i galon," 
 " health to the heart," is a familiar expression in Welsh ; as in 
 Arabic, "the Word of God is medicine [health] to the heart;"* 
 vyiiirfpov KoX.oKvvTai — "more wholesome than colocynth."* 
 " Goreu meddyg, the best physician," says the Welsh proverb, 
 " is he of the soul." [Like ")»', d/i<^oXo's and umbilicus, are used 
 in the same sense for 'centre.' Dodona, Delphi, the land of 
 Israel, Jerusalem, &c, are frequently so mentioned]. " The 
 words of men of old," says Ptah-hotep, " and their obedience 
 to the gods, make them a pattern for thee to follow, to drive 
 away infirmities from intelligent men (or spirits)."' 
 
 9 Honour the Lord w^ith thy substance, and with 
 the firstfruits of all thine increase : 
 
 10 So shall thy barns be filled with plenty, and thy 
 presses shall burst out with new wine. 
 
 ■ linj XP"»5- ', • «• «2- * All b. a. T. 30. ' Pers. Com. ad. loc. 
 
 « All b. a. T. 208. » Sophron. Syrac. 37, ed. G. • Pap. Pr. v. 4. 
 
 \ 
 
 " Hoiiour the Lord," &c. 
 
 " Zev irdvSiopt — Bhi Si Kvp^o-at yvu/ii;;, 
 o<l>p' Av rifirjOivrti d/ictj3(u^«rda (r< T«fij :' 
 
 " Bountiful Heaven, vouchsafe unto us such a mind as, being 
 honoured of Thee, we also may honour Thee in return." [The 
 best of our income belongs of right to Him from whom we freely 
 receive all things ; and it is an honour to be allowed to offer 
 it to Him. Alms sanctify our increase, and He blesses it.] 
 On this subject, see ' Masseketh Terumoth,' in Mishna, vol. i., 
 and the Didascalia Apost.' (Eth.), where this passage is thus 
 quoted : " Solomon says to the people : Give to the Lord of 
 thy labour in alms, in order that wheat may be heaped up in 
 thy granaries, and that thy wine-press may gurgle up like a 
 spring." " Blessing on our substance," say the Arabs, " comes 
 from the payment of our alms."' 
 
 " The salt of Mammon [riches] is the alms given out of it."* 
 " He who wishes that his riches may last, must plant Adra in 
 them.' [HmM, Adra, is the name of a cedar or of some other 
 choice tree. Here is an allusion to Ps. xciii. 4, and means 
 that the excellency of our goods is to be offered to Him who 
 gives them.] Yet, 
 
 "Puras Deus, non plenas adspicit manus:'" 
 For " God gives indeed what He gives, but does not receive 
 when receiving"' [since everything is His, and comes from 
 Him to us]. Confucius, speaking of the good deeds of the 
 emperors Woo-wang and Tcheou-kung, says " that the rites of 
 the Kiao and She were those wherewith they served (or did 
 homage to) Shang-Te."' [Kiao was a great offering to 
 Heaven, made at the winter solstice, and She was a sacrifice 
 to the earth, offered at the summer solstice. The Chinese 
 term 'sze,' used here in the sense of ' serving' or ' offering to' the 
 gods, answers to irowtv, facere, in their ritual meaning.] And 
 
 > Cleanthes H. 32 sq. ' c. xx. ' Nuthar ellaJ. 13. < Ketubb. 
 B. FI. » Betza, xv. b. Buxtorf Flor. and Lex. I.e. • PubL Syr. 
 
 ' Ep. Lod. 254. ' Chung y. c. xix. 
 
124 
 
 ORIGINAL NOTES ON 
 
 [iii. lO 
 
 "Confucius himself, though his food was of the plainest, 
 vegetables and broth, yet always poured some of it in sacrifice. 
 Thus did he show his respect for the spirits [of his ancestors]."' 
 So did also Nalas, "in whose house the gods were always 
 pleased with the sacrifices due to them."* 
 
 "O Kundgawo [Ananda], these poor people, after innumerable 
 kalpas, are now in the abode of the gods for having brought to 
 them offerings with a most devoted (or faithful) mind. There- 
 fore, O Kundgawo, it is not right not to be addicted to deeds on 
 the side of religious merit (or happiness)."' Nor, according 
 to the Telugu proverb, " to offer them flour carried away by 
 the wind."* As the Spaniards say : " El abad de Bamba, lo 
 que no puede comer, da lo por su alma:"' "The Abbot of 
 Bamba, who gives for his soul only what he cannot eat." 
 " Let every wise and genial man, in whatever country he 
 settles, worship the gods thereof, and they in return will 
 worship and respect him. Let him offer them gifts. Then 
 will the gods fondle him as a mother her only son ; and he 
 who is thus favoured by them, always sees good things."' 
 
 So says the Buddhist ; but the Rabbis, better : " If thou 
 rememberest thy Creator in the days of thy prosperity, thou 
 shalt find Him in the days of thy adversity."' And Hesiod, 
 after denouncing the crimes that bring upon men the wrath 
 of Jove, says : " But thou, make offerings to the immortals 
 after thy power, chaste and pure, and spare no cost for them. 
 But pour out to them drink-offerings when going to bed and 
 also when rising from it, in order that they may foster a heart 
 and mind favourable to thee."" "As a man's food is," says 
 the Buddhist, " so let his offering be to his divinity. If he 
 brings to it only a plain cake of rice [he says :] ' ma me 
 bhagam,' &c., let not my good fortune be injured thereby."' 
 
 » Shang-Lun, c. x. 8. ' Nalopakhy. vi. 9. » Dsang-Lun, c. v. 
 
 fol. 101. * Tel. pr. 766. ' Span. pr. • Mahaparanibbh. fol. Bi. 
 
 ' Ep. Lod. 294. • i. «• ■»• 334- ' Kundaka jat. 109 (p. 423)- 
 
 iii. II, 12] 
 
 THE BOOK OF PROVERBS. 
 
 J2S 
 
 It My son, despise not the chastening of the Lord^ 
 neither be weary of his correction : ' 
 
 1 2 For whom the Lord loveth he correcteth ; even 
 as a father the son in whom he delighteth. 
 
 "ip^O, 'instruction,' always implying 'chastening.' KoXa<r«9 lorpttou, 
 ' chastenings are medicines,' says Aristotle.^ 
 
 *' My son" &c. "It is no small thing," say the Rabbis, 
 " that a man should be tried ; for in the trial he will either be 
 valued or despised [thought lightly of]"' For " misfortunes 
 sent by Heaven," say the Japanese, "must blossom [do good 
 and bear fruit) ; but it is difficult to escape from those we 
 bring upon ourselves."' "Take heed then," says the Bud- 
 dhist ; " as cotton is light, so in this world is the inconstant, 
 fickle man ; so also is he who minds the teaching of neither 
 spiritual teacher nor parents, and is thus careless of the chas- 
 tening or teaching of Buddha."* 
 
 " Every one," says Rabbi Huna, " whom the most Holy and 
 Blessed One loves. He purifies by chastening."' "God proves, 
 but not all men ; only the righteous (or pious)."' "Qui aime 
 bien, chitie bien."' "The Lord of mercies does not hurt 
 against the souls of men, at the first [He is long-suffering]," 
 says R. Eccah.' " He does not burden a soul above its 
 strength," say the Arabs.* " He does not act with violence."** 
 " But temporal chastenings are like a lighted torch in a man's 
 hand, whereby to see his state [or good] towards his Creator."" 
 " For the beginning of the righteous is in chastenings, and 
 their end is in prosperity [peace] ; but the beginning of the 
 wicked is happiness, and their end is chastisement."'" 
 
 Truly, then, "y groes waethaf: the worst cross is to be 
 without one," say the Welsh ; " and the Italians : " E cosa grave 
 
 » Eth. 1104b, 16. » Ep. Lod. 1278. ' Do-ji-kiyo. * Lokan. 144. 
 ' Berach. 5, M. S. • Bava M. B. FL ' French pr. " Dukes, 
 
 R. BI. 56. » Meid. Ar. pr. " Midr. Tanchum. in Dukes, R. Bl. 59. 
 
 1' Baal Aked. B. Bl. " Sanhedr. B. FL " Welsh pr. 
 
126 
 
 ORIGINAL NOTES ON 
 
 [iii. II, 12 
 
 non aver croce."» " No man," say the Rabbis, "is more to be 
 pitied than he to whom no misfortune happens in his life."* 
 For " a portion of misfortune is profitable," say the Georgians.' 
 " Cold is often beneficial, and the pious (or righteous) endure 
 adversity (or trouble) ; as lotuses close their petals as soon as 
 the cold rays of the moon fall on them."* " The harsh [unfeel- 
 ing] thoughts (or disposition) of a low man in prosperity are 
 softened by adversity ; for it often happens that what is hard 
 in cold water, becomes soft when boiled."' "Without trial 
 the real merit (or ' stuff,' tatwam) of a man is not accurately 
 known (or brought out) to advantage ; as the brilliancy of the 
 fastenings of one's armour is not wrought without much 
 rubbing."' 
 
 "A chi Dio vuol bene, manda delle pene,"' say the Italians. 
 "Calamities," say the Chinese, "come from high Heaven; 
 but one must inquire of one's heart if it is not ashamed [of 
 deserving them]."* "Prayer, O Kunti, troubles, joys, ever 
 succeed one another here below ; take care that the chastening 
 [example or reproof] sent thee be not repeated to thee."* 
 " Wise men," said Arjuna, " know that ever/thing depends on 
 chastening ; Swarga and this world also are attainable only 
 through chastening [lit. lie in chastening, or punishment]."*" 
 " The best men," says El Nawabig; " are tried by great adver- 
 sities ; as if mourning [adversity and lamentation] were the 
 sister [or nurse] of excellence."" For "he must be wicked, 
 he on whom the hour [time] smiles."" 
 
 But "the reward of affliction is silence," say the Rabbis" 
 [and elsewhere "patience;" from the feeling that affliction is 
 deserved and beneficial]. " For patience is the key of joy," 
 say the Osmanlis ;" "and with patience, verjuice becomes 
 sweet"'* "For he who submits himself to God, is raised 
 
 • Ital. pr. ' Ep. Lodov. 1295. ' Georg. pr. • Drishtanta 
 
 shat. 15. ' Id. ibid. 29. • Id. ibid. 43. ' Ital. pr. • Ming 
 
 Sin P. K. and Prov. Chin. ed. P. 5. » Bahudorsh. p. 5. " Maha 
 
 Bh. Shanti P. 466. " El Nawab. 139. " Ep. Lod. 1743 
 
 " Berach B. Fl. id. 62. a. in Lexic. s. voce. " Osm. pr. " Ibid. 
 
 . 
 
 6 
 
 111. 
 
 II, 12] 
 
 THE BOOK OF PROVERBS. 
 
 137 
 
 by Him,"> says Mahomet. "And he who does ft from love 
 for God, is greater than he who does it from fear."* " For 
 God," says Demophilus, " afflicts, not from anger, but because 
 He is disregarded ; for wrath is a stranger to God. Wrath 
 belongs only to inconsiderate men ; but in God there is nothing 
 inconsiderate [apovkrirov]."* 
 
 "Do not fight God [firi flto/tdx"]," says Menander, "neither 
 bring other storms [troubles] on the matter in hand ; but bear 
 what is thy lot to bear."* And " it behoves the [eiytir/p] well- 
 born (or noble) man to bear readily [yvritrlm] the afflictions of 
 his lot, when not the result of his own conduct"* "Wise 
 men," replied Dimnah when in prison, "have said: Do not 
 feel impatient of chastisement if it but keeps thee back from 
 further sin ; for it is better for thee to be punished in this 
 world, than hereafter in the fire of hell."* " Yea," says Ali, 
 " impatience in adversity is the finishing [completion, perfec- 
 tion] of trouble [or misery]."' Thus explained in the Arab 
 Commentary : " Patience in adversity lures one to a reward ; 
 but impatience in adversity brings on punishment Yet what 
 greater misery can there be, than to lose one's everlasting 
 reward, and receive a punishment that is to last for ever?" 
 And the Persian Commentary : " Every man whom affliction 
 or calamity befalls, who while in that trouble bemoans it, or 
 gives way to anxiety, and who does not make patience and 
 trust in God his stock and the ornament of his daily life, 
 remains an outcast from everlasting bliss, and falls a prey to 
 never-ending punishment And what misery can be greater 
 than such a state ?" " In trouble, do not lament ; for to 
 lament only makes thy heart sorer ; and no pain or sorrow 
 can be greater than this — to be kept aloof from God's reward."* 
 
 "It is best for thee, Hiero, to bear lightly the yoke put 
 upon thy neck ; it turns out to be but a slippery way to kick 
 
 ' Muham. 59. 
 * tivovx- P". 
 ' Ali b. a. T. 12. 
 
 ' Sotah 31, M. S. • Demophil. sent. Pythag. ed. G. 
 ' Id. fivtox- i. ' Calilah u Dimnah. p. 143. 
 
 • Arab, and Pers. Com. ad 1. 
 
128 
 
 ORIGINAL NOTES ON 
 
 [ill. 12 
 
 against the pricks." * And learn "that pride (or haughtiness) 
 
 is corrected by sorrow (or trouble)."' " Yet," says Ani, the 
 
 old Egyptian scribe, " lose not heart ; it is thy God who gives 
 
 thee life [or existence]."' 
 
 " as a father the son" &c. " O Indra, bring us [strength or] 
 
 wisdom, as a father to his sons. O thou, often invoked, teach 
 
 us in that path ; let us [while on earth] proceed towards that 
 
 light"* "Cast us not away, for thou art our refuge, our help, 
 
 and our kinsman."' " O Heaven, be thou our fostering friend ; 
 
 for thou art akin to us."* "Thou who spreadest thyself like 
 
 a covering to protect us."^ " Thou reignest over all."* " Faith 
 
 in thee, O thou rich in blessings, exalts us to heaven."' " O 
 
 ye gods, you are indeed our kinsmen. Alone, among you all, 
 
 1 have committed many sins (or incurred great guilt) ; do not 
 
 correct me like a father his wayward son ; seize me not as a 
 
 fowler seizes a bird."" 
 
 " O bee, bird of the air," said Lemminkainen's mother, " fly 
 
 for the third time to the highest heaven, for there is plenty of 
 
 honey ; plenty of sweetness, in abundance [lit. to the measure 
 
 of thought or wish], which the Creator uses, on which the 
 
 holy God breathes, and with which He anoints [soothes] His 
 
 children when they are in trouble through some evil power."" 
 
 "MadhuDiaurastuna: Pita!"" " Let Dius, Dies-piter, Zew 
 
 leaTTip, Heaven- Father, be sweetness to us." 
 
 "Adspice hoc sublime candens, 
 Quem invocant omnes lovem."" 
 
 " — irt yap wa.vT«T<Ti difxii Ovrjrouri ir/oocrotiSjiv, 
 
 > ^ \ / t / tf 
 
 €K crou yap ytvo'i (triuv. 
 
 " For all of us mortals have right to address Thee, since we [as 
 taught by S. Paul] are thy offspring."** " For mortals," says 
 Xenophanes," " believe that gods have produced them ; and 
 
 • Pindar, Pyth. ii. i/i- ' Thar gyan, fol. 8. » Ani, xxvi. p. i6g. 
 
 « Sama V. i, 3, i, 7- ' Ibid. 8. ' Ibid. i. 2, 2, 8. ' Ibid. i. 2, 2, 4, 8. 
 » Ibid. i. S, 2, 2, 10. » Ibid. i. 2, 3, 4, 7. 8. " Rig V. ii. skta. xxix. 4, 5. 
 " Kalevala, xv. 473 sq. " Rig V. i. 6. " Ennius in Cicero, de N. D. ii. 
 '« CIcanthes, Hymn in Jov. 4; Acts xvii. 26. " Xen. Coloph. 5, ed. G. 
 
 12] 
 
 THE BOOK OF PROVERBS. 
 
 129 
 
 that they [the mortals] wear their [the gods'] covering, that 
 they have their voice, and also the same body as they." 
 
 " Heaven is my father," says the Brahman, " my progenitor, 
 and the Earth is my mother."' " From our origin, from our 
 ancient father, we speak." "We are thine, of thy nature."* 
 " I mind [dwell upon, consider] the eternal kindred [or sister- 
 hood] with Thee [O Heaven] our great father and progenitor."' 
 " I propitiate by my invocations the beneficent [not oppressing] 
 mind of the father, and innate life [vigour, strength] of the 
 mother :" [" Heaven is your father, and the earth is your 
 mother," says Sayana in his Commentary ; but in the Nirukta 
 the sky [or expanse, antariksha] is said to be the mother.* 
 Compare this with the Egyptian heaven, which is feminine, 
 and "mother ;' and the remarkable ceiling at Gournou, where 
 the sun, as ' Cheper,' is coming out of his mother's [Heaven] 
 womb ; and this, too, with the same idea [garbhe matu] in the 
 Sama Veda,* and this again with Ps. ex. 3.] " Impenetrable, 
 impenetrable [yuen] Heaven is rightly said to be our father 
 and mother."' 
 
 " JArjripa r aOavardiv, 'Ami' [Aditi ?] «al Mrjva kikX^ku, 
 Oupaviriv T< $iAv."^ 
 
 Woo-Kheu-yJn, in his Commentary on Wen-chang-tan, 
 says : " He who wishes to understand clearly the [Ii] source 
 or rule of happiness and of misfortune, must first see clearly 
 the true and the false of each. To accumulate virtue is true 
 happiness ; but to amass evil is real misfortune. For poverty 
 or wealth, honour or contempt, sickness or long life and 
 tranquillity, are not in themselves either happiness or misfor- 
 tune. But this is happiness or misfortune, to consider the 
 way one spends life. Is it for the spread of virtue? then 
 happiness follows. Is it, however, for the spread of evil ? 
 
 » Rig V. ii. skta. c Ixiv. 33. ' Id. ibid. i. skta. Ixxxvii. 5 ; id. skta. 
 
 Ivii. 5. » Id. iii. skta. liv. • Id. ii. skta. clix. 2, 3, and skta. 
 
 clxxxv. II. » Sama V. Hymn ii. 6, 7, 2. • She King, bk. iv. ode 4. 
 ' Orph. Hymn. i. 40. 
 
 K 
 
>3o 
 
 ORIGINAL NOTES ON 
 
 [iii. 12 
 
 then of course misery is the result. If wealth is spent to the 
 honour of Heaven and of men all round, it is happiness ; if 
 for evil to others, then it is misfortune. If in poverty we 
 fret against Heaven and covet other men's riches, it is mis- 
 fortune ; but if poverty leads us to refrain from idleness, 
 wickedness or sloth, then poverty is happiness indeed." 
 
 " Holy and worthy men can only wish for true happiness, 
 and seek that only. And this is their way. If they find 
 themselves in difficulty, sickness or misery, or if they enjoy 
 rest, wealth and cheerfulness, they dare not say, ' It comes 
 by chance (or of necessity),' but they hearken to the order 
 [ming] from Heaven ; if times accord with their wishes, they 
 say, ' Heaven comforts and encourages me ;' but if times are 
 contrary, they say, ' Heaven warns and corrects me.' It all 
 tends one way — obedience to Heaven. Therefore it is said, 
 that as regards those who love Heaven, whether it accord 
 with their wishes or oppose them, it all contributes to their 
 happiness. But as regards the bad, their prosperity does not 
 lead them to good, nor does adversity reform them from their 
 evil course. So that nothing tends to happiness for them."* 
 
 " For the love of Mida [Amida, Buddha] is like that of a 
 parent for his children ; but men act like undutiful children 
 towards him [or them, gods]."* "It is a sin," says Tai-shang 
 [in Kang-ing-pien], "to depreciate or neglect Heaven's people," 
 so-called, says the Commentary, "because all we who teem 
 with life are like new-bom babes [children] to Shang-Te, 
 therefore are we, and the rest, called ' Heaven's people.' 
 Therefore to depreciate or neglect Heaven's people, is to 
 depreciate or neglect Shang-Te himself."* Chin-keuen says : 
 "[Keen] Heaven is the great father, and [Kuan] the Earth is 
 the great mother. They envelop all in one great membrane ; 
 they pervade everything, and give to everything its own 
 property ; they give form to everything, and, bestowing 
 
 ' Shin sin luh, iv. p. 23. 
 sin luh, i. p. 105. 
 
 * Kiu O do wa, vol. i. 3, p. 6. ' Shin 
 
 i 
 
 iii. 13] 
 
 THE BOOK OF PROVERB.S. 
 
 Uf 
 
 reason on man, make him man. What a father and what a 
 mother!"' 
 
 "I," says Bhagavan, "am father, mother, protector and 
 ancestor of this world — the way, purveyor, lord and witness."* 
 " O Arjuna, I am the Spirit dwelling in all beings ; I am the 
 beginning, the middle and the end ; I am imperishable Time."* 
 [Compare 'Zervana akarana,' illimitcd, endless Time, and 
 ' self-created firmament,' mentioned in Moses of Choren and 
 Elisaeus, and in the Avesta.]* " Heaven," says the She King, 
 "brought all things into existence; everything has its rule 
 (or pattern) to follow."* "So, then, man is the heart of 
 Heaven and Earth, from the virtue of them both ; but from 
 an agreement [or union] of Yin and Yang [female and male 
 principles in nature] for his body."« " I was born of father 
 and mother," said Ky Yew's son, " but Heaven gave me life."^ 
 
 Tseu-tsze says in the Chung-yung* [and is quoted in Siao- 
 hio]» that Heaven's decree is called "nature," to which the 
 Japanese Commentary adds : " However endless be the gene- 
 rations of man, yet it is certain that he is a being endowed 
 with a nature the origin of which is from Heaven." " Then 
 the Lord [prabhu] made another body from dust -matter, 
 endued with a soul ; then man came into existence ; and 
 out of dust- matter. And the Lord having created man, 
 created also a light [thin] expanse ; and it became light 
 at the end of night and at the opening of day."'" "Thou," 
 said Brahma to Vishnu, "art the father and mother of all 
 worlds ; thou art also their teacher."" But " men," says Indra, 
 "call me father."" 
 
 13 Happy is the man i/ml findeth wisdom, and the 
 man /Aai getteth understanding. 
 
 ' Wen chang hiao-king, c. i. ' Maha Bh. Bhishma P. xxxiv. 1137. 
 
 ' Id. ibid. 1224, 1237. * Vendid. xix. 44, &c. ' She King, vol. iii. 
 
 bk. iii. ode 4. ' Li ki, Li lin, viii. ' She King, v. 3. ' ch. i. 
 
 " ch. i. " Markand Pur. xlviii. II, 12. " Brahma Vaiv. Pur. si. 41. 
 " Rig V. Mand. x. skta. 48, 1. 
 
 K J 
 
•32 
 
 ORIGINAL NOTES ON 
 
 [iii. 13 
 
 Marg. reading, Heb. ' the man that draweth out understanding.' 
 
 " Happy" &c. "'n /iaKop— Oh, blessed and happy is he," says 
 Theognis, " to whom the gods have granted the best opinion 
 [judgment] ; for it can achieve everything. Man has nothing 
 in him better than that ; and nothing worse than a want of 
 it"* " Understanding is the richest wealth," says AH ; and 
 the Arabic commentary thereon : " Understanding ['aql] is the 
 greatest riches ; for with it a man reaches his intention [gains 
 his object]." "And the Persian adds : " Every one who has 
 intellect [understanding or wisdom, 'khird'] is more powerful 
 than one possessed of wealth ; for this reason, that wealth, 
 when spent, disappears ; but understanding is strengthened 
 by being used."* "O thou who seekest greatness through 
 riches, seek rather greatness of intellect ; for there is nothing 
 more powerful."' 
 
 " Where there is true wisdom, what need is there of riches ?"* 
 " For a small particle of knowledge is [often] better than much 
 labour."' " What is the use of wealth if you have real wisdom ? 
 Or what are riches compared with wisdom that cannot be 
 gainsaid ?"« "Gwell pwyll— wits are better than gold ;" "and 
 better is sense than riches,"' say the Welsh. " For those," says 
 Manu, " who are not given to wealth and to the lusts of the 
 flesh, the knowledge of religion and of virtue is set before them. 
 And for those who wish to become acquainted with virtue, 
 the revealed Vedas [sruti] are the highest authority."' "The 
 [good and wise] educated man [kiun-tsze, ' gentleman,' in the 
 Chinese acceptation of the term]," says Confucius, " cherishes 
 virtue ; the [small, mean, little] inferior man cherishes this 
 earth. The wise man cherishes one constant rule ; the vulgar 
 man looks to gifts."' Yet "the long and round gem [the 
 sceptre and diadem] are not so valuable as an inch of shadow 
 on the sun-dial spent in pursuit of wisdom." >» " Everything in 
 
 » Theogn. 1125, 1875. * 84th maxim, and Comm. ad 1. ' Id. ibid. 
 « Shadratna. 6. ' Nuthar ellal. 126. • Nitishat. 18. ' Welsh pr. 
 • Manu S. ii. i. * Shang-L. iv. 1 1. •• Gun den sen dzi mon. 233—240. 
 
 iii. 13] 
 
 THE BOOK OF PROVERBS. 
 
 >33 
 
 plenty is thought less of [despised] except understanding, 
 which, the more it abounds, the more it is prized."* 
 
 " Rara juvant ; primis sic major gratia pomis ; 
 Hybemae pretium sic meruere rosse."' 
 
 " Since understanding [buddhi] is strength to him that has it, 
 what, then, is the strength of him who is void of understand- 
 ing?" "A lion maddened with rage was killed in his own 
 jungle by a rabbit," said Vishnu Sarma to King Amarashakti.' 
 [Happy, then, is he, who p^D^ obtains understanding, either by 
 drawing it from God, the fountain-head, or from his own 
 experience. Comp. ch. viii. 35, xii. 2, xviii. 22, &c.] "What 
 is happiness?" however, asks the Brahman. "To be free from 
 all attachment."* "And what is the greatest good ?" asks the 
 Buddhist. "To take no pleasure in tumult (or clamour)."' 
 " Sapientis animus nunquam est in vitio, nunquam turgescit, 
 nunquam tumet : nunquam sapiens irascitur."' " Understand 
 through wisdom, and be wise in understanding, to know every 
 opportunity of doing the Lord's work."' Thseng-tsze quotes 
 from the Khang-kao [a portion of the Shoo-king] to show that 
 king Wan caused his brilliant understanding or virtue to shine, 
 as also did Yao."' 
 
 "The culture of a man is better than his gold ;" "it is a 
 good inheritance." " The culture [training] of his soul is better 
 than that of the school;" "it adorns the riches of the rich, 
 and hides the poverty of the poor." " Culture is wealth, and 
 the proper use of it is perfection," say the Arabs.' 
 
 We read in the Maha Bharata"* the following story told by 
 Bhima to Yudhishtira, in answer to his saying " that the Vedas 
 praise virtue [dharmam], wealth and love." "A certain Brah- 
 man greedy of wealth worshipped the gods for the sake of 
 getting it, and addressed a Naga, Kundadara, who, speaking 
 
 ' Rabb. saying, in Ep. Lod. 1 136. ' Mart. Epig. li. ' Pancha T. 
 pref. 245. < Ratnam. 31. ' Phreng wa, 32. • Cicero, Tusc. iii. 9. 
 ' Mishle Asaph, v. « Ta-hio, c. i. » Meid. Ar. pr. »» Shanti P. 
 9756 sq. 
 
>34 
 
 ORIGINAL NOTES ON 
 
 [iiL 14 
 
 of him to Manibhadra, said : O giver of wealth, I do not ask 
 for riches in behalf of this Brahman ; I crave quite another 
 fruit of his worship. I do not ask for a land full of gems, or 
 for a large heap of them, as fruit of his worship, but that he 
 may be virtuous ; that his intellect may delight in virtue and 
 maintain it ; and that he may excel in it. Such is the result 
 [or fruit] of his worship which I crave for him.'' As regards 
 that saying of the Vedas quoted by Yudhishtira, Manu seems 
 to allude to it when he says :' "Virtue and wealth are said to 
 be best (or supreme good) ; so also love [desire] and virtue ; 
 and wealth alone is also said to be best. But it has been 
 finally settled that these three are best for man." 
 
 14 For the merchandise of it is better than the mer- 
 chandise of silver, and the gain thereof than fine gold. 
 
 rnnP, ' the ' occupying' thereof until the Master come.' S. Luke 
 xix. 13; and nnMiaTII, 'the gain or income from it:' "Well done, 
 thou good and faithful servant," &c. 
 
 " The law of virtue and wisdom surpasses infinitely every 
 kind of knowledge and of understanding."' " The search after 
 a good education is better than the search after gold."' " A 
 man carries no better burden [byrthi] or provision by the way 
 than much wisdom [or mother-sense, manvit] ; it is thought 
 better than riches, and is withal the refuge of the indigent"* 
 " Remember," say the Japanese, " that precious things are not 
 enduring. Therefore make wisdom thy treasure."' "It is 
 like merchants who, having gone to Jambudwip [Ceylon], in 
 the southern sea, to fetch great and precious gems, on their 
 return home, grow faint on passing through a wide desert, yet 
 feel refreshed after hearing the sublime lore of Buddha ; and 
 who, having thus experienced trouble, have thereby acquired 
 wisdom."' " He who lives wisely in the world, with faith and 
 
 * Sanhita, ii. 224. 
 ♦ Hdvamdl, x. 
 
 * Hjam-dp. fol. vii, 
 • Ku-kai, Jits gn kiyo. 
 
 ' Ebu Medin, 139. 
 • Thar g)'an, fol. 5. 
 
 iii. IS] 
 
 THE BOOK OF PROVERBS. 
 
 135 
 
 sound learning [or true science], has the chief jewel. Every 
 [thing] other jewel is inferior to it."' 
 
 1 5 She ts more precious than rubies : and all the 
 things thou canst desire are not to be compared unto 
 her. 
 
 ' More precious than pearls or red corals,' 'DT??*?. LXX. rifi. 
 kiOtov iroXvTtXliv, 'than precious stones' — probably red; and so, 
 rubies. 
 
 " The philosopher," say the Chinese, " does not reckon jade 
 and gold as precious ; but rather sincerity and faith."' " What 
 is the most precious thing in the world? The Spirit of 
 Wisdom answered : Wisdom is the best of all the wealth 
 on earth."' " Even when bereft of worldly goods, I [says 
 Hjam-dpal, the personification of wisdom] am the mind of 
 certain, undoubted, three-fold wealth."* "These five," said 
 Chanakya, "are an imperishable treasure: the study of an 
 art, diligence, learning, friendship, and wisdom that cannot 
 be taken away."* " Knowledge and wealth are not both alike, 
 for thieves cannot take away knowledge, which is a friend 
 here below, and will be happiness hereafter."* " Knowledge 
 (or learning) is a treasure ; it is wealth that cannot perish or 
 be destroyed ;" "a treasure that wanes not."^ 
 
 " Four things," say the Rabbis, " are priceless : wisdom, 
 good health, liberality, and strength [or power, as o^«tij]"* 
 " Remember," says Pythagoras of Samos, " that whereas most 
 men agree that good sense [<f>povr)<rii] is the greatest good, but 
 few of them strive to get it."' " Knowledge is the precious 
 stone that preserves him who resorts to it ; it enables him to 
 walk securely in adversity." '"In the 30th ch. of the Dsang-Lun, 
 we read of Dschimpa-chempo's wanderings in search of the 
 
 > Vasubandhu, 1 1. 
 ' Hjam-dp. fol. ix. 
 kalvi Or. 19, 20. 
 " Borhan-ed-din, v. 76. 
 
 ' Li ki, c. xxix. 
 ' Chanak. 39. 
 ' Ep. Lod. 355. 
 
 ' Mainyo i kh. xlvii. I — 5. 
 
 • Lokaniti, 4. ' Av. 
 
 ' Pythag. Sam. iv. 7. 
 
'36 
 
 ORIGINAL NOTES ON 
 
 [iii. IS 
 
 16] 
 
 THE BOOK OF PROVERBS. 
 
 '37 
 
 chintamani ; and that when on his return he found that both 
 his father and mother had wept themselves blind, in sorrow 
 for his absence, he rubbed with the chintamani [a fabulous 
 gem, emblem of wisdom, &c.] the eyes of both of them, who 
 then saw clearly. "This precious gem," said Dandschila's 
 wife, "gives light at night, like daylight [and makes one succeed 
 in everything}"' "Whosoever," says Nizami, "has the gem of 
 wisdom, is able to succeed in everything he does."* 
 
 "A wise man knows the [extent] value of [knowledge] 
 wisdom. The man of understanding knows that But how 
 can an ignorant man feel respect for knowledge?"' "Envy 
 the good of wisdom, rather than that of riches," said the 
 Athenian Agathon.* " The wise carries his wealth with him ; 
 for there is nothing more precious (or honourable) than 
 wisdom."* "There is not in this earth a thing equal to 
 instruction," said Sbauf to Papi." " Common sense [mieli] is 
 better than money ; and prudent management is better than 
 labour," say the Finns.^ "Tsze-kung, when saying that a 
 man who has a precious gem (or jewel) keeps it safe until he 
 can get a good price for it and sell it — Confucius replied : I 
 will sell my jewel, I will ; but not until I get a price for it."* 
 
 " Hear my true saying," said Vishnu Sarma to king Ama- 
 rashakti : " I do not make a trade of wisdom [not a saleable 
 article]. I do not sell it — no, not for a thousand grants (or 
 presents) from thee."' However, one of the six things that 
 give happiness in this world is, " wisdom that brings wealth 
 with it."*" " But there is not a ruby in every rock, nor yet a 
 pearl in the head of every elephant, nor yet a sandal-tree in 
 every forest. So also are good men not found everywhere. 
 But the vulgar know not the value of wisdom."'' "What is 
 the value of a thing? That it suits us," say the Chinese, in 
 the fable of the cock and the pearl." 
 
 ' Dsang-Lun, c. xli. fol. 225. ^ Nizami, ed. 1774. ' Kudat ku bil. 
 xii. 9, II. * 5, ed. G. ' rvw/i. /lovovr. • Papyr. Sail. ii. 4, 6. 
 
 ' Finn. prov. * Shang-Lun, ix. 12. • Pancha T. pref. 5. 
 
 " Hitop. i. 19. ?' Chanak. 55. " Mun Moy. p. 3. 
 
 \ 
 
 Yet, " What is wealth ? Wisdom."' And wisdom teaches us 
 to choose the best ; unlike that foolish couple who preferred 
 to see their house rifled of all it contained, than lose a 'mochi' 
 [rice-cake, worth one farthing]. " I call those men foolish," 
 says the Japanese Dr. Desima, " who lose their precious life 
 for the sake of frivolous or degrading pleasures."' "But how 
 good is knowledge to him who has it I for knowledge is dear 
 [valuable], and cannot bg bought with money."' " Knowledge 
 is a pearl without price ; ignorance is misery without remedy, 
 that yields nought but anguish of soul ; while knowledge gives 
 nought but happiness in life."* 
 
 1 6 Length of days is in her right hand ; and in her 
 left hand riches and honour. 
 
 " Length of days" &c. " He who has wisdom (or knowledge) 
 shall go on spending yugas [centuries] of life ; his [health] 
 life shall not perish in the final dissolution ; but when he 
 departs this life, he shall be united with the Great Spirit."* 
 " Virtue produces eternal happiness and temporal good. What 
 greater source of happiness, then, can there be for a man 
 than virtue?"* Confucius, speaking of the emperor Shun, 
 said : " In virtue, he was a holy man ; in wealth, he possessed 
 all there is within the four seas."^ He also says the same of 
 the emperor Woo-wang.* " Tao," says Lao-tsze, " is heaven ; 
 Tao is long life."' " Wherefore, O my son, thy receiving the 
 wise words of thy father Ptah-hotep is for the life of thy house 
 (or family)."" 
 
 " Give me, O Ahura Mazdao," said Zarathustra, " health and 
 strength according to thy good pleasure ; and that I may 
 attain to purity [or true virtue], give me this, O Armaiti [O 
 Wisdom], wealth, blessing, and the life of Vohu-mano [a happy 
 
 ' Bhartrih. suppl. 10, and Panchar. 4. ' Atsme Gusa. vol. ii. pref. 
 
 ' A. Ubeid, 123. * Persian dist. on All's 31st maxim. ' Vemana, 
 
 ill. 4. ' Cural, iv. 31. ' Chung y. c. xvii. ' Id. ibid. c. xviii. 
 
 » Tao-te-K. c xvi. " Pap. Pr. xii. 1. 11, 12. 
 
'38 
 
 ORIGINAL NOTES ON 
 
 [iii. 17 
 
 life on earth, if Vohu-mano is taken as a proper noun ; If 
 not, "a life of good, common sense, or right judgment"].* 
 " The gold of Buddha's lore perishes not. He has riches, true 
 riches and more perfect than all others ; and he enables him 
 who has it to enjoy a most holy walk [conduct] above all 
 
 others. Virtue and wealth follow in the train of but few 
 
 men ; happy, indeed, is he who has them both."' 
 
 "Yet the wealth of knowledge [wisdom] and riches is 
 wealth indeed ; men who have them both bow their heads 
 humbly, like the poor who stand before them."* "Mazzal 
 [the star of good or evil fortune]," say the Rabbis, "gives 
 wealth when it gives wisdom."* " For the honour of know- 
 ledge is its greatest dignity (or reward)."' Choo-hi quotes the 
 Chronicles of Thsoo, " in which kingdom nothing is reckoned 
 as riches, but good alone is valued as such."' "Of all things, 
 wisdom is said to be the best ; because it cannot be taken 
 away, because it is without price, and because it cannot perish."' 
 " But the loftiness of a man's disposition comes from his faith ;" 
 " and the strength of his heart comes from his religion."' 
 
 17 Her ways are ways of pleasantness, and all her 
 paths are peace. 
 
 " Her ways," &c. " The pleasure (or joy) of virtue is the 
 greatest of all."" " When the natural disposition is tranquil, 
 then the affections of the heart are at rest ; but if the heart is 
 unsettled, the soul will weary itself"" " For where there is no 
 peace, there is nothing at all."" "Great is peace, for even the 
 dead cannot do without it"" "And it is the seal on all bless- 
 ings."'* Gautama, however, said to Rahula his son, "There is 
 no resting-place in this world, beset (or hindered) as it is by 
 sin ; the fool alone thinks he finds rest in his own opinion.""* 
 
 » Ya?na, xlii. i. ' Allan Gerel. c. ii. fol. 31, 32. ' Theogn. 913. 
 
 * Niti neri vil. 16. * Shabbat in Khar. Pen. xii. 27. • Meid. Ar. pr. 
 ' Ta-hio Com. c. x. ' Hitopad. pref. 4. • Nuthar dial. 171 and 201. 
 •• Dhammap. Tanhav. 21. " Gun den s. dii mon. 385. " B. Fl. 
 
 " Midrash. id. " Id. ibid. " Rahula thut. 10. 
 
 ' 
 
 ni. 
 
 ■8] 
 
 THE BOOK OF PROVERBS. 
 
 '39 
 
 • " Still, great is peace," say the Rabbis ; " no vessel holds so 
 much blessing as peace."' "When the Most High wished to 
 bless Israel, He did not find a vessel to hold more blessings 
 than peace."' "Great is peace ! It is in the earth like leaven 
 in the dough."' "Great is peace! God has created nothing 
 more beautiful than peace."* "Great is peace! For the 
 name by which the Most High is called is — Peace."' "What 
 is also the pleasantest thing ? To keep the law [of Buddha] 
 without fault."' " For joy and sorrow [remorse and misery] 
 are joined to well-doing and to evil-doing ;"' [that is, joy is 
 joined to well-doing and sorrow to evil-doing.] 
 
 18 She is a tree of life to them that lay hold upon 
 her : and happy is every one that retaineth her. 
 
 ' And those who lay hold on her, ""t'V?'?, are made happy [thereby].' 
 Chald. ' those who occupy themselves with her,' &c. 
 
 " She is a tree of life" &c. Form avails not, neither does 
 one's family [or position]; neither is wisdom or assiduous 
 worship of any great use ; but the good deeds formerly 
 gathered by a man through devotion, alone bring forth fruit 
 in time like a tree."' " Supreme knowledge [or wisdom, 
 ■ pragna paramita,' ' shes-rab,' ' belke bilik,' &c.] procures hap- 
 piness in this world, and in births to come while crossing over 
 to the other side [p'ha-rol-tu]."' " He who wishes to become 
 a heavenly genius [t'heen seen], that is, to strip himself of his 
 human dwelling [nature] and have life on high and not die, 
 must perform 1 300 good actions," says Tai-shang [in Kang- 
 ing-pien] ; " but in order to become a genius of the earth, 300 
 good deeds will suffice. Deep [sincere and earnest] and 
 bright well-doing, is the root of all order, equity and right."" 
 
 The Rabbis, however, say more to the purpose : " The wise 
 
 > Midrash Siphre. ' Midrash Rab. in Numb. ' Derek Er. M. S. 
 
 * Midrash Rab. in Numb. ' Derek Er. M. S. • Phreng wa, 6. 
 
 ' EI Nawab. 72. ' Nitishat. 94. • Legs par b. p. 12. 
 " Shin sin luh, i. p. 99. 
 
I40 
 
 ORIGINAL NOTES ON 
 
 [iii. 1 8 
 
 and prudent among the people will delight in the Lord ; for 
 wisdom shall keep them in life' [cause them to live]." On 
 the other hand, says the Buddhist, " What ought a wise man 
 to learn ? Thoroughly to kill [cut off] the cause [or revolu- 
 tions] of his transmigration."' " Thy father, O Ashi Vanhuhi 
 [' blessing' personified] is Ahura Mazda, who is the greatest 
 and best of the Yazatas [gods] ; and thy mother is Qpenta 
 Armaiti [Holy Wisdom] ; and thy sister is the Law [Mazda- 
 yasnian]."' " Thieves and robbers plunder treasure of here 
 below ; but the treasure of eternal life cannot be taken away."* 
 "A man's life," says Confucius, "depends on his integrity."* 
 " People are more dependent on charity [jin, love of mankind] 
 than on fire and water ; I have seen men go through fire and 
 water and die of it ; but I never saw one practise charity and 
 die of it No, never !"• 
 
 "Of the riches one may call 'one's own' [as distinct from 
 objective good] are humanity and honesty, to bestow and do 
 good unto all men, out of an even fortune [competency]."' 
 " Hold fast virtue," says Confucius ; '" do not yield in anything 
 opposed to it — no, not even to your teacher."* " Taking fuel 
 for an example," say the Japanese, " receive happiness. So 
 peace and quiet follow, and lasting peace." The Chinese 
 original reads : " Point to [virtue] as fuel to fire [of life], and 
 cultivate happiness [from it]."' 
 
 [An emblem of " the tree of life" might perhaps be found in 
 the 'byang-chhub shing,'" the 'tree of perfection or wisdom,' 
 name given to the sacred ' Ficus Indica' or banyan-tree, that 
 seems to live for ever, by throwing out fresh shoots and roots 
 into the ground from time to time. But it was not known to 
 the sacred writers.] 
 
 " When the Bhodhisatwa came to a certain place where the 
 
 • Mishle Asaph, v. 6. 
 * Mong. mor. sayings. 
 ' Thar gyan, fol. 9. 
 and Chin. Tsian d. wen. 
 
 ' Phreng wa, 4. ' Ashi Yasht, 16. 
 
 * Shang-Lun, vi. 17. • Hea-Lun, xv. 34. 
 
 ' Hea-Lun, xv. 35. » Gun den s. dzi mon, 
 
 " Rgya-tcher r. p. c. xix. 
 
 
 iii. 19] 
 
 THE BOOK OF PROVERBS. 
 
 141 
 
 king came to meet him with offerings, he took his tooth-pick 
 and stuck it into the ground. It then grew at once into a 
 marvellous tree 500 miles in extent. When the wind stirred 
 the fragrant branches and leaves thereof, it spread heart-stir- 
 ring words of the law. The flowers of it were the size of a 
 wheel, and the fruit filled five hampers," &c.^ "Kundgawo 
 [Ananda] had a dream in which Buddha was compared to a 
 tree overshadowing the earth, with flowers and fruit, &d. 
 But it was suddenly cast down by a storm, indicating Buddha's 
 departure from sorrow and death."' 
 
 But we read in the Bundehesh of a very different " tree of 
 life." " When Gaya Maretan [Kayomers, the first man] died, 
 he left seed behind him. This seed, under the influence of 
 light and of the sun, and partly under the care of Neriosengh 
 [one of the Yazatas], and partly under that of Spendanmat 
 [(^penta Armaiti, Wisdom], grew into a stalk of ' riwas' [rheum 
 ribes] with fifteen branches and fifteen leaves, which being 
 tended by Mashya and Mashyana, grew into beings, joined 
 together in the middle, with the hands in one another's ears, 
 &c., without any distinction of sex, or without sign that the 
 soul of Ahura Mazda was in them. Then spake Ahura 
 Mazda: Which is first in them, the soul or the body? The 
 soul is first, and the body next ; the soul is in the body to 
 make it act From that day they grew upwards and distinct, 
 and from them sprang ten kinds of men."' 
 
 [The rendering of this 18th verse by the LXX. would suggest 
 that they took ' tree' in the sense of ' staff,' on which to lean 
 for safety. Compare also the title 'ayushman' or 'chhdl-dan,' 
 ' possessed of life,' given to celebrated Buddhists ;* and the 
 Tatar and Japanese cosmogonies.] 
 
 19 The Lord by wisdom hath founded the earth ; 
 by understanding hath he established the heavens. 
 
 ' Dsang-Lun, c. xiii. fol. 49. • Ibid. c. xxii. fol. 94. ' Bundehesh, 
 p. 33, c. XV. * Rgya-tcher, 1. 
 
14^ 
 
 ORIGINAL NOTKS ON 
 
 [iii. 19 
 
 nin>, " The Lord which is, and which was, and which is to come, 
 the Almighty" (Rev. i. 8), the One Eternal. nip^riS, 'in wisdom' 
 (Ps. civ. 24 ; Exod. xxxi. 3, xxxv. 26, 31, &c.); ' by wisdom,' here and 
 at Eccles. i. 13, vii. 23, where it has the article nMIlB, with a dif- 
 ferent meaning in Hebrew, not easily rendered in English. The LXX. 
 read here and elsewhere in this book rjf ao<f>i<f, with the article that 
 savours of Alexandrian philosophy, and of the Gnostic personi- 
 fication of wisdom. Thus, even in ch. viii. 1 2, where, as in similar 
 constructions, the article is best omitted, in Hebrew and in Greek, 
 TV^^rj '*3y, nj""? ^»1, ch. viii. 12, 14, iyi> <^ws, S. John xii. 46, the 
 LXX. have lyu ij (ro<^ia, Didymus Alexandrinus, albeit he applies 
 this verse to the Holy Ghost, yet seems elsewhere to understand 
 it of God the Son. ' TPJ, ' founded,' i.e. created, " that it should 
 not be moved," Ps. civ. 5 ; and it cannot be moved, though ' it 
 moves' at His will. 73i3, 'establishing,' i.e. spread the heavens, and 
 orders the »to<r/«>s, order, thereof in wonderful harmony. 
 
 " Ex nihilo nihil fit" ovSiv U 8tvos ytvotro' — ttVep /i^ ivUxtfrdai 
 yev«rdoi firjStv « ^JjStvos' — (k rov yap ftr) t'ocTos dfiiixf^vov etrri ytviir- 
 Oai* &c. Nothing can come of itself out of nothing ; of course 
 not But as there never was a time at which " He that filleth- 
 all in all" did not exist, "through faith we understand that 
 the worlds were framed by the word of God" — " for He spake 
 and it was done; He commanded and it stood fast" (Ps. 
 xxxiii. 9) ; " so that things which are seen were not made of 
 things which do appear."' With the Church in heaven (Rev. 
 iv. ID, II), therefore, and with the Church on earth, we say: 
 " Worthy art Thou, O Lord, that we should praise Thee without 
 ceasing for Thy great goodness ; for Thou art He who created 
 the heavens and that which is in them ; the earth also and all 
 that is in it In Thy wisdom hast Thou created all things."* 
 And so also did the best men of old think and say in their 
 own way, dark as it was; in which they "felt after Him, if 
 haply they might find Him,"' with no better light than their 
 
 > In Prov iii. 20; Did. Al. de Trin. p. 467, ed. M. ' Alcaei fr. 22, 
 
 ed G ' Aristotle, De Melis. c. i. * Empedocl. lib. i., Phys. v. 102, 
 
 ed". M. ' Heb. xi. 3. * Lit. S. Cyrill. Copt. p. 174, Rom. ed. 
 
 r Acts xvii. 27. 
 
 iii. 19] 
 
 THE BOOK OF PROVERB.S. 
 
 143 
 
 own common sense. So that "fools alone say, There is 
 no God" (Ps. liii. i). "Quis,"asks Cicero,* "est tam vecors, 
 qui cum suspexerit in coelum, deos esse non sentiat ?" " Nam 
 omnibus innatum est, et quasi insculptum, esse deos."' 
 
 " Indra is from everlasting, endures for ever ;"' " Ruler and 
 king alike of heaven and earth."* " Thou, O Indra, firm in thy 
 mind, dwellest [abidest] beyond the ethereal abode [sky, 
 heaven] of this world. Thou hast made the earth for our 
 support [or preservation]. Thou [art gone] reachest round 
 unto the uttermost sky [beyond the heavens] and the earth."' 
 " Thou art Lord of the vast abode of the gods ; thou fittest 
 the whole heaven, and art of equal measure with the earth ; 
 there is indeed no one like thee."' "Thou madest everything 
 else in order [subservient or obedient to thee, Schol.]." " Thou 
 hast expanded the surface of the earth ; and established (or 
 stayed) the lower brightness [foundation] of heaven."' 
 
 " O Indra, these creatures are thine, of thee. Thou art said 
 to be the Lord of all creatures."* "The wide expanse of 
 heaven has acknowledged thy power, O Indra."' "We call 
 upon thee, the Lord of the world [of things living, Schol] and 
 Master of things immovable."'" 
 
 " Thou, O Indra, art far above this universe ; thou art from 
 everlasting, without rival."" " Indra established the heavens."" 
 " Indra established [supports] heaven for the good of four- 
 footed beasts, men and bipeds [birds]."" "Indra, in order to 
 give long sight [show things from afar], made the sun to rise 
 in the sky."'* " Indra has filled this earthly world and the sky 
 [with his glory] ; he has made fast the luminaries to the sky. 
 There is no one like thee, O Indra, that ever was born, or that 
 shall ever be born ; thou art greater [vaster] than any other."" 
 
 ' De resp. Anisp. * De Nat. D. ii. « Rig V. i. skta. Ixii. 13. 
 
 * Mand. i. skt. c i. » Rig V. Asht. i. skta. liii. 12. ' Id. ibid. 13. 
 
 ' Ibid. skta. Ixii. 5. • Ibid. skta. Ixxxi. 9. » Ibid. skta. Ivii. 5. 
 
 " Ibid. skta. bcxxvii. j. " Ibid. skta. cii. 8. " Ibid. skta. cxxi. 2. 
 
 " Ibid. skta. cxxi. 3. " Ibid. skta. vii. 3 " Ibid. skta. htxxi. 5. 
 
144 
 
 ORIGINAL NOTES ON 
 
 [iiJ. 19 
 
 "O thou great Indra, who, appearing through the drying 
 up of the heavens and of the earth, didst sustain the earth in 
 fear [of an Asura], when all things, mountains and other large 
 and solid things did tremble like sunbeams [in vapour]."* 
 [This remarkable passage seems to point to the drying up of 
 the earth at the first — from the waters first created by Brahma* 
 — or after the Flood. Sayana explains 'jagnana' of the text 
 by • pradurbhut,' said here of Indra ; almost the same word 
 [pradurasit] used by Manu to describe the appearing of Swa- 
 yambhu the Self-existent, I'Eternel, when scattering abroad 
 the darkness at the creation.'] " We cannot comprehend Indra, 
 who pervades everything ; who is far off [from us men, small 
 as we are, Scho!.] in his strength ; for in him the gods have 
 placed power, riches and brightness (or brilliancy), praising 
 forth his own sovereignty."* 
 
 " It is he who has clothed the earth [all things in it] with 
 divers forms."* "Thou, O Indra, art he who gives food and 
 increase ; who milks the dry sweet grain out of the moist 
 [haulm] ; who has made by law (or rule) flowering and fruitful 
 plants to spread over the field."' " Indra and Vishnu made 
 the world, the sun, the dawn, Agni," ftc.' " He sends forth 
 rain."« " He lights up the sun ;"• "that has yoked his seven 
 sure-footed mares [that run safely], and comes with them self- 
 yoked."" [Compare the bull and the seven heifers in Rit. of 
 the Dead, c. xvii., and Pharaoh's dream : Apis— Sun and Nile ; 
 Hapimu— Nile and Earth ; Apollo, the seven Muses, &c.] 
 
 " By his wisdom [skill], Indra established the sky [safe from 
 falling] ; he was sufficient for it [for this universe], which he, 
 father, made with his two arms for the sake of mankind."" 
 " He brought forth the waters and the earth for man."" " The 
 
 » Rig V. i. skta. Ixiii. I. ' Manu S. i. 8. ' Id. ibid. 6. 
 
 ♦ Rig V. i. skta. Ixxx. 15, 16. ' Id. skta. clx. 2, and Mand. vi. skta. 
 
 xlvii. 18. * Id. Mand. ii. skta. xiii. 6; Mand. iii. skta. liv. 22, and Ivii. 3. 
 » Mand. vii. skta. xcix. 4- ' 'd. skta. ci. 6. • Mand. viii. skta. iii. 6, 
 
 iii. 19] 
 
 THE BOOK OF PROVERBS. 
 
 MS 
 
 cin. 1—3. 
 
 " Id. skta. XX. 7. 
 
 «» Asht. i. skta. I. 7. 
 
 " Mand. ii. skta. xvii. 5, 6. 
 
 Creator [Ruler, 'dhata'] made of old the sun, the moon, Jieavfii 
 and the earth and the space [firmament, or sky]."' "A thou- 
 sand earths and a thousand suns, O Indrti, could not contain 
 thee. All hail ! [who fillest all]. What mortal protects me, 
 O Indra, thou giver of wealth ? Faith in thee, O Maghavarg 
 [carries one] beyond the heavens."* • 
 
 " Thou art better to me, O Indra. than a brother, who docs 
 not feed [provide for] me."' "O Maghavan, which of the 
 Rishis of old understood [took in] all thy greatness? Thou, 
 of whose whole body didst create our father [heaven] and 
 mother [the earth],"* "who gavest light to the luminaries."* 
 " That [his] name, form (or nature), mysterious and hidden, is 
 far [from those who call upon him]. That great name, myste- 
 rious and desired by many, is the progenitor of the past and 
 of that which is to come;" "it fills [has filled] heaven and 
 earth and the middle space."* 
 
 " I am the origin of all [this universe], and by me all things 
 consist,'' said Bhagavan to Arjuna.^ " Thou, O BrahmS, who 
 wast without a womb [unborn] art the [womb] birth of the 
 world ; thou art the end of the world, thou, who art without 
 end ; thou art the beginning of the world, thou, who art with- 
 out a beginning ; and thou art the Lord of the world, thou, 
 over whom no one rules."' " He, Swayambhu the Self-exis- 
 tent, in the beginning created the waters, and in them he 
 created [a germ, seed] an egg, brilliant like gold, which he 
 burst, and of the upper shell made heaven, and of the lower 
 one he made the earth."' "That egg, like a bubble on the 
 water, gradually increased, asleep [floating] on the water ; and 
 in that egg of Prakriti [nature], the self-e:tisting soul called 
 Brahma came to be known [appeared]."i2— ^ 
 
 "The Eternal Maker of the world, Brahma, created the 
 
 ' Mand. x. skta. cxc. 3. ' Sama V. iii. ix. 6 — 8, and iv. ii. 10. 
 
 ' Id. ibid. x. ro. * Rig. V. Mand. x. skta. liv. 3. ' Id. ibid. 6. 
 
 • Mand. x. skta. Iv. i, 2, 3. ' Maha Hh. Bhishma P. xxxiv. 1212. 
 
 ' Kumara Sambh. Kam. ii. 9 sq. ' Manu S. i. 3—6, and Maha Bh. 
 
 Udyog. P. 3563. " Markand. Pur. xlv. 63 sq. 
 
 L 
 
t46 
 
 ORIGINAL NOTES ON 
 
 ['•if. '9 
 
 in. 19] 
 
 whole world that exists, and that passes away."* "The waters 
 were called after him, Narayana:"* "he peopled them with 
 fishes, turtles and other beings, and overspread the earth with 
 creatures."' " They call thee ' One," O Krishna, Vishnu, &c. ; 
 but sainted Brahmans praise thee under various names. Thou 
 art Brahftia, nestling on the waters ; and they call thee Hiranya- 
 garbha [golden womb], O Keshava. Hail, oh, hail!" said 
 Vaishampava.* 
 
 Then, after forty-six lines of salutations to Krishna as one 
 with Vishnu and Brahma, we read : " He who is ' One,' without 
 form or colour, who is and is not [visible in his works, though 
 himself invisible], from him came heaven, then the air, light 
 and water ; from water came forth the universe, and thence 
 this world. He also created human beings of five kinds, with 
 five senses, said Manu."* " Human beings were created with 
 mind and action [work]."* " I am joined to [connected 
 with] the God of gods [the Deity]," said Sthanu to Prajapati, 
 "through thee, O Lord of lords."' 
 
 Yudhishtira having asked Vyasa concerning the beginning 
 and end of all things, Vyasa said : " Brahma, who has neither 
 beginning nor end, existed first. Resplendent Brahma, whose 
 offspring is this world, awoke at the dawn of day — he who is, 
 — and created this world, and foremost in it the self-evident 
 individual Mind [vyaktam mana:]. Then Mind expanded 
 creation ; and then an active wish to create [Ki^ and n^y], 
 first, the firmament (or sky), the air, light, water, and from the 
 waters smell, and then the earth — thus said to be the first 
 creation of all things. The first Maker is called Prajapati. 
 He created things lasting and passing [solid and evanescent] ; 
 and he as Brahma created devarshis [holy Rishis], seas, rivers, 
 &c And the nature and qualities those things then received, 
 they retained through successive creations."' 
 
 ■ Markand. Pur. xlvii. 2. ' Id. 5, and ch. xlviii. ' Id. ibid. 6. 
 
 • Maha Bh. Shanti P. 1502, 1513, 1514, 1688. » Ibid. 7622. • Id. 7380; 
 see also 7841, 7842, 7569. ' Ibid. Moksha, 9175. • Id. Ibid. 8478 sq. 
 
 THE BOOK OF PROVERBS. 
 
 '4; 
 
 Han, Narayana, the Lord Eternal, Father of a family [of 
 all creatures] creates immovable [stationary] and movable 
 lor movmg] creatures [mountains and living things]" "And 
 know." said Ushana to Vritra, "that the earth is his feet and 
 heaven is his head."> "The divine earth is thy feet," said 
 Brahmi to BrahmS [the One Spirit, personified in Brahmd as 
 the Creatoi;]; the quarters are thy arms, and heaven fs thy 
 head. I a(m thy form, the gods are thy body, and the sun and 
 moon are \hy two eyes."« [As they are also called the two 
 eyes of Osiris ; and "the sun, the eye of Ahura Mazda."'] 
 
 "Avyakta [imperceptible, invisible] is the name of the first 
 Producer. He is so called from his not being apprehensible 
 by heanng or any other sen.se. His other names are • The 
 Supreme God, Brahma; Obscure; Bringing Forth; Brahma 
 [aksharam] ; Body or Field [of the Earth] ; Eternal."* &c 
 "True worshippers always meditate on and worship him, the 
 Worshipful, Eternal, whom some call Brahma, others Nature • 
 or the Beginning of all things; others, again, the Lord of 
 I'ght." " But thou, father," said Shukra to Vyasa. "ever wor- 
 ship Brahma. "» "The Creator who was, who is. who shall be." 
 said Brahma to Vishnu.' 
 
 "That soul [Brahm or] BrahmS existed as One and before 
 all. Supreme. All-knowing, Almighty— he. the one Soul of 
 the world, existed one and alone before the creation of the 
 worid. That Spirit [or Soul], by existence [or nature] One, 
 pervading everything [everywhere], then considered : Let me' 
 [Met us,' Comm.] create the worids, waters, light, the earth 
 and waters under it" [(i) The water above the sky. the sky 
 .sits resting-place; (2) the atmosphere; (3) the earth; and 
 (4) what is under the earth is— waters, Schol.] " He consi- 
 dered again : These worids are created, but let me create pro- 
 tectors of these worlds. Having then taken (or drawn) out of 
 
 ' Maha Bh. Shanti P. 10043 sq. ' Id. Bhishma P. 2955 sq 
 
 Ya^na, .. 35. and vii. 40. . Sankhya, Tatwa samasa, 5, 6^ 
 
 Pancha Ratr. 111. 43. . Maha Bh. Bhishma P. 3022. 
 
 L 2 
 
l[ 
 
 !48 
 
 ORIGINAL NOTES ON 
 
 [hi. 19 
 
 the waters a • man-being' [purusham], he gave him shape 
 [formed him]. He then gave him heat [warmth], and through 
 that heat his mouth opened like an egg [oval],"' &c. 
 
 " He then considered : These protectors of the world are 
 created, but I must [let me] create food for them. He then 
 heated the waters, and from the waters thus heated a sub- 
 stance in form was produced which is verily food." " He then 
 considered again : Without me, how would this [human body] 
 be ? He then considered : If without me speech can be 
 uttered, breath can be breathed ; if eyes can see and ears hear, 
 &c., who, then, am I ? I will enter that body [at the frontal 
 sinus, Schol.]. And there [that eternal soul] has three seats : 
 (i) the mind, (2) the right eye, (3) the heart."' "Therefore 
 do I worship the Excellent Spirit, who is the cause [origin] of 
 worlds,"' &c 
 
 "Jaimini having asked thebirds [winged Rishis,who inhabited 
 the top of the Vindhya Mountains] about the origin of this 
 world, time, generations, creations and destructions, referred 
 him to Markandeya, who, after bowing to Brahma, unborn, 
 imperishable, holder of all and Ruler of this world, said : The 
 Supreme Being, an unseen, invisible active cause, which the 
 great Rishis called Prakriti [nature], subtle, eternal, which is 
 and is not — is the origin of all things ; without beginning or 
 end, not dependent on anything, or any one, existed before 
 Brahmi."^ [That is, Brahm or Brahma, the eternal Soul or 
 Spirit that pervades all things, and that is called Brahmd when 
 spoken of as Creator} " He [Brahma] desired : Let me be 
 many [multiply] ; let me bring forth [or produce]. He then 
 performed penance [in deep meditation] ; and he, after this 
 meditation, created this whole universe ; and having created 
 it, he entered it" [He creating, created all this world and 
 animated beings in it, in regions, seasons and revolutions, &c. 
 
 » Rig. V. Aitareya Upanish. 1. c. i. sect i, 2, 3. ' Id. ibid. i. ch. iii. 
 
 sect. I, 2, II. » Aryabhata, introd. * Markand. Pur. xlv. 
 
 J I, 2«. 32. 34, 4>- 
 
 iii. 19] 
 
 THE BOOK OF PROVERBS. 
 
 149 
 
 Schol.] "This Brahma made himself; therefore is he called 
 Sukrita, holy [lit. well-made or well-done ; because all is pure 
 in form, Schol.]." » 
 
 " I, BrahmS, am father and mother, the soul of all," said 
 Sanatsujah.* " Vishnu, who created the earthly regions, who 
 made fast the uttermost spheres,"' &c. " Homage to Vishnu, 
 who is the [root-born] self-existent [or primordial] architect of 
 the world and author of the creation, destruction and revolutions 
 of this world — homage to Vishnu, born of the Supreme Spirit"* 
 " Vishnu is in reality [' tatwam,' by nature, in sooth] Narayana, 
 Vishnu, Purusha, Golden -womb [golden egg]; in him and 
 through him the world stands."* " This ancient 'AH' [universe] 
 was [tamajam] born of darkness [chaotic night]. That Eternal 
 One, Bhagavan, makes all this universe. His form is unlike 
 anything else. No one ever saw him with the eye. The 
 Yogis [ascetics] worship the eternal Bhagavan," said Sanasu- 
 jata in his beautiful hymn.' 
 
 "The ruler of worlds is Brahmd."' To this, however, the 
 Shivatte answers : " There is One Supreme Lord of all, who 
 rules over all. Are other Brahmas on a par with him ? An 
 ape from the hills might as well govern the earth as they. The 
 Lord of all is above all other gods."* When the sage asked 
 the Spirit of Wisdom about the origin of the world, he 
 answered : " Heaven and earth, the water and all the rest, are 
 made like a hen's egg. Heaven above and the earth beneath 
 are, like an egg, the handiwork of the Creator Hormazd. 
 And the earth in it is like the yolk in the midst of the egg."» 
 [A distorted tradition of the passages from Manu, &c., above 
 given, told again differently in later times as follows : " Ka- 
 mabhuti told Vararuchi what he had heard in Ujjein on 
 Shiva's burying-place— how once Shiva's wife asked him why 
 
 ' Taittireya Upan. Valli, ii, Anuv. vi. vii. . ' Maha Bh. Udyog. P. 
 
 ■787—1790'-^ • Rig. V. ii. skta cliv. i. * Vishnu P. i. 2, 41, 35. 
 
 » Padma Pur.Jii. 17, xvi. 76. • Maha Bh. Udyog. P. 1738 sq. 
 
 ' Narada Partchar. ii. 54. » Veinana, ii. 192, 193. » Mainyo i kh. 
 
 xliv. 1, 10. 
 
ISO 
 
 ORIGINAL NOTES ON 
 
 [iii. 19 
 
 he delighted in skulls and grave-yards — to which Shiva 
 replied : At the end of a kalpa this world was all water. I 
 was wounded in the thigh, and a drop of my blood became an 
 egg in the water, whence Purusha [the first mould of man] 
 and Prakriti [nature] were born, and from them other beings, 
 and Pitamaha, the first man, whose head I cut off for his pride. 
 Therefore do I carry a skull ; and therefore also does the 
 world rest on my hands ; for the two halves of that egg made 
 the heavens and the earth."'] 
 
 Better than that, let us hear Manu (B.C. 1000, 1200?) : " The 
 Rishis [sages] of old having approached Manu, who was sitting 
 in deep meditation, offered him their homage, and addressed 
 him suitably as follows : O thou worshipful, it behoves thee to 
 tell us exactly and in due order the nature and character of 
 all kinds of things [or of all castes] and of their various exist- 
 ence [or mode of production]. Thou alone, indeed, O Lord, 
 art acquainted with the original work, the essence and the 
 meaning of the Self-existent, Possessor [or Ruler] of all this 
 [universe], who is beyond our thoughts and infinite (or im- 
 mense). He [Manu] then, wrapped up in his own strength, 
 being thus addressed by those lofty-minded [or magnanimous] 
 men, bowed to them in return, and replied to them all as 
 follows : Hear me 1 This [universe] was enveloped [being, 
 existing] in gloom (or darkness), unknown, without a sign of 
 life, incomprehensible by reason, undiscerned — as it were, 
 altogether asleep." 
 
 " Then the invisible, adorable Self-existent made it appear ; 
 He, the Great Origin of all, and Mighty, showed himself forth, 
 dispelling the gloom — He who, inappreciable by sense, subtle, 
 imperceptible, eternal, pervading all things, beyond thought, 
 shone forth of himself Through desire, he wished to create 
 from his own body various creatures ; he therefore at the 
 beginning created the waters, and in them he created a seed. 
 This seed became an egg of gold, glistening with a thousand 
 ' Somadeva, Katha s. sag. ii. 10. 
 
 iii. 19] 
 
 THE BOOK OF PROVERBS. 
 
 151 
 
 rays. In that egg, Brahmi, the Great Father of all worlds; 
 was himself bom. Those waters were called ' Nara' [primor* 
 dial waters] ; for they are truly the [offspring] creation of 
 'NSrS' [the Eternal Spirit pervading the universe]; and be- 
 cause they were his first abode [or dwelling, resting-place], he 
 is called Narayana [dwelling, 'moving' (Gen. i. 2) on the 
 waters]. The Adorable One having entered that egg one 
 year, by meditation of himself, broke that egg in two. And 
 with those two shells he made [measured out] heaven and the 
 earth ; in the midst the atmosphere, the eight quarters of 
 waters, and a firm [enduring] place [firmament]. He then 
 brought forth [as an expansion] of himself. Mind that is and 
 is not [visible] ; and of Mind, individuality, and the counsellor- 
 lord [conscience],"' &c 
 
 "As to ' atheists,' the courtiers of Vikrama Sena said to the 
 atheist who came to his court : Ah, that sinner and villain, 
 where is he? Where does he come from? They said so 
 openly to him, with a laugh. Where, then, is heaven ? said 
 the atheist. Where is the family of gods ? and also. Where is 
 ■another birth'? The Vedas and Puranas show proof that 
 they are the writings of deceivers, and deceive the whole 
 world. This world is unreal, and everything is deception. 
 To this the Vedanti answers : If, as you say, this world is 
 indeed false, yet still there it is, and abides, existing through 
 (or in) one true Brahm^ by whom this false appearance shines 
 forth in truth (or reality). To this the theologian [tarkika] 
 said : The Lord is measured by his supreme works and supreme 
 power in creating. If, therefore, this Lord does not exist, how 
 is this grand creation [universe] produced ? At the end the 
 atheist was unanimously ridiculed and condemned."' 
 
 The pjissages above quoted show plainly that, however gross 
 and distorted the popular worship and religion of India may 
 be, the educated Hindoo is taught to believe in one Eternal 
 
 ' Manu S. i. 1 — 25. 
 
 ' Vidwan Tarangini, p. 16 — 24. 
 
«S2 
 
 ORIGINAL NOTES ON 
 
 [iii. 19 
 
 Spirit, Creator of the universe, and older than the names 
 Indra, Agni, BrahmA, Vishnu, &c. 
 
 So also in Egypt However degraded the popular religion 
 of Egypt may have been, in the worship of innumerable 
 gods suited to time and place, the Egyptian esoteric lore pro- 
 claimed one God, uncreated, self-existent and eternal — per- 
 sonified in the Sun as Ra, Kheper, and Turn or Atum, Sun of 
 the night — who existed alone in Nu, the chaotic waters, ante- 
 rior to the creation. He was worshipped under different 
 names, as Ptah in Memphis, Amun at Thebes, Osiris, &c. " I 
 am Tum, alone in Nu."* " I am Ra at his rising, Governor 
 of his own work." "I am the great God who has created 
 himself [in] the water that is in Nu." " Father of the gods, 
 he made them out of his members,"* &c. 
 
 "Amun who supports and maintains everything, Tum and 
 Har-em-khuti worship thee in all their words I Worship to 
 thee for thy dwelling [within] among us ! Prosternation to 
 the earth for thy having created us T" " The gods say to him : 
 Come to us in peace [welcome], thou who hast hung up the 
 heavens and moulded the earth, Maker of all things and Lord 
 of truth ; Father of the gods, Maker of men, and Creator of 
 animals."* "One and alone, without a second [a peer], he 
 created the earth, mountains, gold and silver,"* &c. " Heaven 
 was not created, neither was the earth, and the waters did 
 not flow. Thou hast formed [arranged] the earth, and hast 
 gathered together thy members that were scattered about, O 
 thou God, framer of the worlds."* 
 
 " Watcher, self-begotten ; Creator, uncreated ! all the crea- 
 tures [or creations] of the earth are according to the designs 
 of his heart — of him, the bringer forth of everything."' " Thou 
 smitest thy foes in thy name of First-bom."* " Men came out 
 of his [Amun's] eyes ; it is he who gives life to that which is 
 
 • Rit. of the Dead, c. xvii. 1. i. ' Id. 1. 3, 4. • Hymn to Am. 
 
 c. vii. ). 2, 3. * Id. pi. viii. 2, 3. » Id. 1. 5, 7. • Hymn, 
 
 Denkm. vi. 118 (aoth dyn.). ' id. ibid. • Pap. Har. ii. 11. 
 
 iii. 19] 
 
 THE BOOK OF PROVERBS. 
 
 »S3 
 
 within the egg;"* "who creates himself and possesses the 
 earth from the beginning."' "Osiris made with his hand (or 
 arm) this earth, the waters and winds, all the vegetables, the 
 cattle, fowls, beasts, and all the creeping things thereof"* 
 " He created all countries, the wide sea, the fields, &c., in his 
 name of ' Creator of the earth.'"* "Amun abides in all things ; 
 that god began the earth according to his designs, plans,"' &c. 
 " O Amun, the first of time, warder of miserable man."* " He, 
 the one, who makes [existences] beings, and all things that 
 
 are." 
 
 " O Amun, God of gods, Maker of things that are invisible, 
 and of things that are visible, thou art the one who created at 
 first."* "Adoration to thee, O Ra-Tum [Neben netjer]. Lord 
 of all. Thou hast created things that exist ; thou hast made 
 the heavens and the earth."' " Thou maker of things above 
 and of things below."'" "Creator is his name. Lord of the 
 other gods."*' "I, Creator, am he who creates himself on his 
 mother's lap,"" " in the womb of his mother Nu."" [Compare, 
 " O undecaying, shiner, father, and born in thy mother's womb," 
 said of the Sun,'* as also of Indra : "As a heifer brings forth a 
 calf, so Indra's mother brought him forth, full grown and 
 invincible.""] "She conceived him as the good Osiris, her 
 beloved [and her first-born],'* for all births are of her."'' " I am 
 the great God, who created himself" " I am yesterday, and I 
 know to-morrow."'* 
 
 " Thy son [Shu, rays of light, brightness of the sun] worships 
 thee in thy character of Creator of creations." " Thy son says 
 to thee : I am come forth from the brightness of my father ; 
 
 ' Hymn Am. pi. vi. I. 3, 5. ' Pap. Har. iii. 10. ' Hymn to Osiris, 
 st&le of Amenh. (dyn. Amen. I.). • Denkm. vi. ' Pap. Har. iv. 6. 
 
 • Bologn. Pap. letter iv. Chab. M^I. ii. ' Hymn Am. I. 2, 7, &c. 
 
 « Pap. Har. i. I. 1, 3, 4. » Id. pi. xxv. 1. 3, 5. '» Hymn Am. 1. 7. 
 
 " Rit. of the Dead, c. xvii. (urtext). " Id. c. xxiv. i, and xvii. 4, 9. 
 
 " Pap. Har. v. 2. '• Sama Veda, Hymns, ii. 6, 7, 2, and Brugsch 
 
 Mon. Eg. vol. i. pi. xviii. " Rig. V. i. skta. xvii. 10, xx. 5. 
 
 " Rit. of the D. Ixxvii. 4. " Id. Ixix. 3. " Id. ibid. xvii. 3,- 5: 
 
154 
 
 ORIGINAL NOTES ON 
 
 [iii. 19 
 
 I have created the human race of Nun. I hung up heaven ; I 
 raised the earth ; I go by the mysterious [hidden] paths he 
 made for me." * " Amun, ruler from the creation of the world " — 
 '* Lord of eternity."* The soul, in her passage through Amenti, 
 on her way to the judgment-hall, says : " I tread the ground 
 of Amru, which the Lord of boundless [or pathless) eternity 
 gives me. I am a seed of eternity."* " Things that are, I 
 hold in my fist ; things that are not, are within me."* " Men 
 do not know his name." " He is yesterday. His name is : 
 He who sees myriads of years."' 
 
 [The Egyptians, then, believed in One God, Creator of all 
 things, whom they worshipped under the various forms to 
 which they attached some of his attributes. With them the 
 world was not eternal ; it was created.] 
 
 As regards the Chinese, we read in the Tao-te-King :• "He 
 who hsis no name is the [beginning] origin of heaven and 
 earth ; with a name [nature ?], he is the mother of all things." 
 " Tching-tsze, in his Commentary on the Yih-king,^ says that 
 Heaven [kheen or theen] is so called with regard to its form, 
 supremacy [choo tih], spiritual energy [kwei shin], mysterious 
 influence [of spirits, shin]; and that this 'yuen' is the origin 
 of all things. It is the Yang [male] principle." " The way [or 
 principle] of Heaven is eternal [yuen] ; and this way consists 
 in being the first origin of all things ; in pervading them ; in 
 reason or in agreement among them [harmony, the rule of 
 the universe'] ; and lastly, in perfection and firmness. But 
 •yuen' [first beginning, eternal] is the origin of all things."' 
 
 We should, however, go back to the ancient records of 
 China, to the edicts of Yaou, Shun (B.C. 2300?), Woo-wang, 
 Wen-wang, &c., for a correct idea of what the religion of the 
 Chinese was in those days. They spoke of 'Heaven' [as in 
 Dan. iv. 17; S. Luke xv. 21, &c.] as 'high, imperial Heaven,' 
 
 • Hymn to the Deity, Denkm. vi. 118. ' Zeitschr. June, 1867. 
 
 ' Kit. of the D. Ixii. 3. * Id. xxxi. 8. » Id. ibid. xlii. 12. • Ch. i. 
 » th. i. (Keuen). ' Chung y. c. i. • Siao-hio, pref. 
 
 iiL 19] 
 
 THE BOOK OF PROVERBS. 
 
 »ss 
 
 " who sends blessings," " afflictions and calamities,"' according 
 to men's deserts ;* respecting which the emperor T'hang 
 " feared lest he had offended ' Heaven above and men below.'"' 
 " When Heaven is pleased, men are not visited with calamities, 
 and the ' kwey shin,' manes and spirits [inferior gods], keep 
 quiet"* Woo-wang, of blessed memory in China, was re- 
 spectful towards the dignity of Heaven, which was established 
 by Chaou.* In such a Heaven, " Shang-Te is supreme ruler ; 
 what he decrees, imperial Heaven accomplishes;"* "from 
 him, the Emperor [the Son of Heaven] receives his credentials, 
 office and dignity ;' and lastly, Shang-Te is above the spirits 
 of Heaven and of the earth, and to his mind [or heart] men 
 must submit."' 
 
 Nowhere [to my knowledge, at least] is he alluded to as 
 " Creator" of the world. Instead of which, we are told that 
 "when Chaos [hwan tun, confused waters] were separated at 
 the beginning. Heaven and Earth were first settled. ' Hwan 
 tun' expresses the state of things ere the Yang [male] and the 
 Yin [female] principles became separated [or distinct] and 
 settled ; it is called the opening of Chaos. ' Keen ' then became 
 Heaven, and 'Kwan' became the Earth."' "The light, airy 
 matter that floated upwards became Heaven ; the heavy and 
 muddy matter condensed and became Earth ; and the sun, 
 moon and five planets, are called the seven regulators."*' " The 
 deep and clear One, while Heaven and Earth were confused in 
 a mass, is original and not made, and yet perfects all things, 
 and is called the 'Great One.'" [This 'Great One,' says the 
 Commentary, is the Eternal Spirit who unites (or combines) 
 the whole.] " This whole proceeds from One who makes the 
 difference which exists between one creature and another — 
 birds, beasts, &c. And if we look into antiquity, we find that 
 
 > Shoo King, bk. i. 5. • Id. bk. iii. i. ' Id. bk. iii. 3. 
 
 • Id. bk. iv. I, 4. » Id. bk. v. 3. • Id. bk. vi. 4, iv. (i, &c., v. i. 
 
 ' Id. bk. 1. 5, iii. 3, iv. 5, &c. ' Id. bk. iii. 2. » Yew-hio, voL i. c. i. 
 '» Id. ibid. 
 
156 
 
 ORIGINAL NOTES ON 
 
 [iii. 19 
 
 at the first beginning man was produced from One without 
 form [who produced one with a form, Comm.]."» 
 
 " There is One who gives life [produces], but who himself is 
 not produced [eternal] ; and there is One who changes [the 
 form of things], but who himself is unchangeable. He who 
 is not produced [bom] can himself produce ; and he who is 
 unchangeable, yet changes what he will. The living One 
 cannot not-produce ; and he who is not produced is One and 
 alone."* " The unchangeable One moves to and fro ; there is 
 no end to his limit [infinite]; he is well said to be 'alone' 
 [One and alone] ; and his way cannot be brought to extremity 
 [is unsearchable or inexhaustible]." [The four seasons, says the 
 Commentary, change without end ; and there is no bringing 
 to extremity the work of that Spirit in effecting changes, &c.]. 
 The Book of the 'Yellow Lord' [Kwang-Te] says: "The 
 Spirit of the Deep [unfilled] dies not ;" "therefore it is called 
 the eternal [or primordial] Mother ; the door [or opening] of 
 the eternal Mother." " Because he who produces is himself 
 not produced, and because he who works changes is himself 
 unchangeable; he, therefore, is himself life, change, form, 
 appearance [nature], wisdom, strength, old age [decrease] and 
 youth — and it is wrong to call these things such in themselves, 
 as if they were inseparable from him."' 
 
 " But since that which has a form is produced by One who 
 has none, whence came forth Heaven and Earth ? Therefore 
 it is said that there is One ' very great change,' ' beginning,' 
 origin and thickening [condensation]. The great change is 
 the original air of Heaven, principle, invisible. In the great 
 Beginning is the beginning of the ' khe' [force, power, original 
 Spirit, the first development of the 'khe']. When this 'khe' 
 and matter united (or came) together, it was waves and ripples, 
 waves and ripples [chaos]. If one listened, he heard nothing ; 
 if he looked, he saw nothing ; and reached to nothing."* "Yet 
 
 ' Hm-ae-man-tsze, c. xiv. ' Lee-tsze, bk. i. p. i sq. * Id. ibid. p. 2. 
 * Id. ibid. p. 2. 
 
 iii. 19] 
 
 THE BOOK OF PROVERBS. 
 
 »57 
 
 Heaven is but a handful of the Yang, and the Earth is but a 
 handful of the Yin. From Heaven hang the sun and the stars."* 
 
 " How great and magnificent is Shang-Te, who is the Sove- 
 reign of the people ! Heaven brought all people into exist- 
 ence."* "Shin," say the Japanese, "dwells in the 'Taka ma 
 no hara' [abode of the Kami, Lord] ; and the Lord God is in 
 the imperial Heaven. Heaven and Earth were mingled toge- 
 ther ; but the Earth sank to the bottom, and Heaven, being 
 lighter, rose up. And the gods of Heaven, making it their 
 abode. Heaven is the imperial (or ruling) kingdom. Heaven 
 was first completed, and after that the Earth was established."* 
 " Of old, the Yin and the Yang were not distinct. Nothing 
 existed [lit. all things were not produced]. It was all con- 
 fused, and Pwanko [the first fabulous man] was born in it, 
 like a chick in an egg."* 
 
 From all these passages, we do not gather that either the 
 Chinese or the Japanese show in their writings a clear idea of a 
 Creator, of a Creating Spirit, anterior to Chaos, from which 
 Heaven and Earth seem to have evolved themselves by the 
 simple process of gravitation. On this floating matter grew 
 reeds which became gods, who continued for seven generations. 
 After them, those reeds became men. The same legend re- 
 appears in Tibetan and also in Mongolian writings. For 
 more particulars, which would be out of place here, see Pfiz- 
 mayer's selection of original Japanese texts on the subject, 
 in his "Theogonie der Japaner" (Wien, 1864). 
 
 "As regards Buddhists," says the Rev. D. Gogerly,* "they 
 know of no creation. All Buddhas [samma sambhuddha] are 
 equal ; not even the Adi Buddhas are superior to Gautama. 
 Every one must go through a long training, during which he is 
 a Bodhisatwa. He must then be born of a woman in the world 
 of men." They only have legends and a variety of opinions 
 about it Thus Gautama says : " There are Samanas and 
 
 * Li ki, Li lin, c viii. 
 ' Ko ji ki, iii. i. * Id. ibid. 
 
 • She King, vol. iii. bk. iii. ode i. 
 ' Friend of Ceylon, Jan. 1874. 
 
»58 
 
 ORIGINAL NOTES ON 
 
 [iii. KJ 
 
 Brahmans who hold that the world and the soul are eternal. 
 Others teach that some things are eternal, and others are not. 
 How so? There is a time, O Bikkhus, when after a long 
 lapse of years this world is destroyed. Then from the Abbhas- 
 sara Loka (the 6th, 9th and loth heavens) come ethereal 
 beings living on air and in the sky. Then after a long time 
 the world is reproduced and called ' Brahmavimanam,' or 
 abode of Brahma, a being who, from lack of sufficient good- 
 ness, com?s from the Abbhassara Loka. He wills, and another 
 bemg, like himself spiritual, springs into existence by the side 
 of him. Then the first says : I am Brahma, Great Brahma, 
 Master, Invincible, who sees through with certainty [omni- 
 scient] ; who brings everything into subjection ; Lord over 
 all ; Maker ['I am Maker of the world'— 'aha lokassa katta.' 
 Comm.]; the Creator ['the Earth, Himalaya, Mt. Meru, the 
 Ocean, &c., were created by me,' Comm.] ; the Best and Chief 
 if all ; the Disposer of all ; the Controller of all events ; the 
 ;xisting Father of all things that can exist"' 
 
 " Others, called ' adhichchasamuppanika,' hold that there is 
 no previous cause for the existence of the world, of the soul," 
 &c.« Then in the Dhammathat» [a Burmese code of the Laws 
 of Manu], we read as follows : " This present Buddha world 
 came into existence after the one before it had been destroyed 
 seven times by fire and once by water. Then the waters 
 ,issuaged, and the abode ' Bhimabundothee,' the abodes of 
 ihe Brahmas, appeared [the superior celestial regions, of twenty 
 stages or stories— sixteen material, and four immaterial and 
 invisible]. The waters again decreased by reason of a great 
 wind ; and then something of a delicious taste and smell, like 
 unto the skin of rice boiled in milk ['like unto grease,' Jap.], 
 rose on the surface in shape like a lotus-leaf Then the earth 
 appeared, and with it the seat (or base) of the Bodhi-tree, the 
 tree of knowledge or wisdom, under which Shakyamuni at- 
 
 • Diga Nikaya, Brahmajala, sutt. fol. ke. 
 ' Vol. i. introd. 
 
 ' Id ibid. fol. km. 
 
 iii. 19J 
 
 THE BOOK OF PROVERBS. 
 
 159 
 
 tained Nirvana [Ficus Religiosa]. All such trees are objects of 
 veneration. The Bymahas, living without food, but like birds 
 enjoying themselves [in the air], were without distinction of 
 male and female ; those rational beings were only called 
 ' thattava-thee,' 'beings.'' But when they had eaten of the 
 well-flavoured earth, their strength vanished away ; then the 
 sun rose in the east, and it was light ; and when it was set, the 
 moon showed itself; and then for the first time did days, 
 months, years and seasons begin. Then all the inhabitants of 
 the earth who ate of the pleasant earth became, some hand- 
 some, and others ugly. Then passions showed themselves 
 [among them], and the earth again disappeared. Then the 
 Padalatha creeper grew, and after it rice, delicious and like 
 the flower of jasmine. But by-and-by, owing to this coarser 
 food, the sexes appeared, and with them lust. And when 
 wickedness had increased, they quarrelled among themselves, 
 parted their rice-fields, and made Thamada king." 
 
 Elsewhere we read that " the Bodhisatwa being at Ser-skyei- 
 gjii [Kapila vastu], a number of Shakyas came to him, and 
 asked him to tell them the origin of their race. He then 
 desired Mangalya to do so, who said : Gautamas I this world 
 was full of brilliant beings in the region of the gods ; they 
 were endowed with perfection of mind and body, living in the 
 enjoyment of the purest food for a length of time. Then this 
 earth was only one sea of water ; and on this sea a thick 
 covering cream was produced by reason of a wind that blew ; 
 just as when one slowly heats milk and keeps it steady, a 
 thick cream forms on the top. In moisture and colour, that 
 earth was admirably suited to the mouth, smell and taste. It 
 was like fresh butter in taste, appearance and substance ; here 
 and there also it tasted like the honey of bees. Such was the 
 world, and so was it brought forth, Gautamas ! Afterwards 
 some of those beings, from some cause of less good and hap- 
 piness, put on flesh, and became men, from the luminous 
 ' See Hesiod, op. and d. 108, 19. 
 
i6o 
 
 ORIGINAL NOTES ON 
 
 '[iif. 19 
 
 region of the gods. They were endued with perfect qualities. 
 They first got their upper hmbs, and being resplendent of 
 their own light, they enjoyed soaring up to heaven and feed- 
 ing on that food. Then there was neither sun, moon, nor 
 constellations — only one star here and there — nor yet a woman. 
 Those beings went about one towards another quite coldly. 
 They had no passions ; they only ate of the cream as much 
 as would cover the finger-top ; and as they ate more and 
 more eagerly, they acquired a solid [stiflf] body. They were 
 all of one colour ; but their original brilliancy being diminished, 
 the world was obscured. Then appeared the sun, moon and 
 stars, for signs of years and days. As the colour of some of 
 those men altered, owing to their way of eating the ' cream,' 
 they became proud ; and as their pride increased, the moisture 
 of the earth decreased. Then they assembled themselves 
 together, and said : ' Kyihut bro 1 Alas, the taste !' whence 
 'kyihut' came to be the expression of pain and sorrow. He 
 who ate a double portion of the cream became of two colours. 
 And then these beings began despising and reviling one ano- 
 ther : ' I am of a good colour, but thou art of a bad one.' Hence 
 the origin of all evil passions, crime,"' &c. 
 
 The above legend is thus told in the Mongolian annals of 
 Sanang Setzen :* " In the very first beginning the outer sphere 
 (or universe), so called, consisted of three gatherings (or heap- 
 ings up) : aether, water and earth. Through the blowing of a 
 mighty wind from all quarters of space, resulted the soft, blue, 
 light element ; then the waters came from it and great clouds ; 
 and lastly, the earth that was an aggregate of small particles 
 gradually increasing by sevens, called 'altan djiriketu,' gold- 
 hearted, that floated on the surface of the water like cream on 
 the top of milk. [This is called in Japanese 'aragane tsuchi,' 
 first coarse earth, from which men were formed.] As to 
 animated beings in this world, a Tegri [god] came down from 
 the Dijan world to be born among men. From him were 
 ' Dulva, vol. iii. p. 419 sq. ^ Ch. i. 
 
 iii. 19] 
 
 THE BOOK OF PROVERBS. 
 
 161 
 
 born by emanation beings that were immortal, and did not 
 walk with their feet on the earth, but floated in the air. One 
 of them, of a greedy disposition, found some food called 
 • gecher on tusun,' ' earth butter,' of which he and the rest 
 ate ; and then the heavenly food 'samadhi' [Sansc. 'samadhi,' 
 profound meditation] disappeared. Then men fell into dark- 
 ness ; they lost their cfwn light, and evil began to prevail ; 
 and the sun, moon and stars then appeared to give light. 
 Then they found another food, ' noghogan,' vegetable, of which 
 all ate, and whence the sexes and lust appeared. Then came 
 another food, ' ssalu,' rice, which men cultivated as their only 
 food. And after much evil had prevailed on the earth, there 
 appeared a man remarkable for his goodness, whom they all 
 made king over them," &c. 
 
 Among the Altai Tatars it is said that "before the earth 
 was wrought out, all was water ; there was no earth, no 
 heaven, no moon and no sun. God flew about, and also a 
 being called ' Kishui,' like unto two 'qaraqaz,' black geese. 
 That being raised the wind and spurted water in God's face, 
 and tried to raise himself above God ; but he fell into the 
 water, and cried to God to save him. Then God caused a 
 rock to rise above the water, on which that being stood. Go4 
 then commanded him to fetch from the bottom of the sea 
 some earth, which God strewed over the water, and it became 
 land,'" &c. [Then follows a distorted and irrelevant account 
 of the fall, &c., that would be out of place here.] 
 
 We get, however, clearer ideas of the creation of the world 
 from the Avesta. Thus we read in the Ya^na :' " I praise 
 and magnify (or extol) Ahura Mazda, the living Creator of 
 all ; the luminous, brilliant, very greatest, most intelligent 
 and most pure, &c. ' Yo no dadha,' who created us, who 
 formed us, who provided for us [fed, protected us], who is 
 the Holy Spirit" ["who created all cattle, waters,"' &c.]. 
 Then follows an invocation to nine Amehaspands [immortal 
 
 • Radloff, Altai legends, vol. iii. p. 159. * i. 1—3, iv. 12, &c. ' Id. v. i. 
 
 M 
 
I62 
 
 ORIGINAL NOTES ON 
 
 [iii. 19 
 
 saints, archangels] inferior to Ahura Mazda, 'their Creator.' 
 " I offer in all purity to the stars, creatures (or creations) of 
 (^penta Mainyus, the Holy Spirit."^ [But in vii. 50, the crea- 
 tions of (^penta Mainyus are mentioned as distinct from the 
 ' uncreated lights.'] " Teach me from heaven, with thy mouth, 
 O Ahura Mazda, [by whose word and good-will, &c.] the first 
 world came to be."' " My name is : I am Protector and 
 Creator [payuscha ahmi datascha]. Feeder and Reckoner [at 
 the last]. Who dwells in 'eternal, uncreated light,' in the 
 highest heavens, in the realms of a light which existed ere 
 the luminaries were created to give light on earth."' "[Ahura 
 Mazda] Anhuma, who is highest in all wisdom [knowledge] 
 and goodness, ever existed in light. This light, the place and 
 abode of Anhuma, is what is called 'athar roshan,' eternal 
 light"* [said to be in the fourth heaven' and the abode of 
 bliss.] 
 
 It might thus perhaps correspond to 'Cylch y Gwynfyd,' 
 circle of white purity and bliss, beyond which is 'Cylch y 
 ceugant,' or circle of infinity, that envelops the whole universe, 
 where God alone dwells, according to Bardic theology," and 
 that would thus seem to answer to the infinite, eternal light 
 of Ahura Mazda. The Mongols, however, hold that "one of 
 the heavens below that of Ishwara [Indra] is the heaven of 
 infinite, immeasurable light."^ 
 
 However, Ahura Mazda himself declared unto Zarathustra 
 [that is, to his fravashi] what he had said " before heaven and 
 earth were created, and ere the body of the sun was made : I 
 who am Ahura Mazda bring souls thrice over the bridge" 
 unto Paradise ['vahistem, P. bahisht'], unto the best place, 
 best purity and best luminaries."' 
 
 Light seems evidently to have been the first object of 
 
 > Vagna, vii. 40. ' Id. xxviii. II. ' Hormuzd Yasht, 12. 
 
 * Bundehesh, ch. i. I. 6, 7. ' Just! s. v. • Barddas, vol. i. p. 170, 
 
 222 &c. ' Siim-tsew, fol. 10. ' Chinvat. Compare the 'ship' 
 
 of transmigration. ' Yagna, xix. 1—3, 10, 1 r, 16. 
 
 III. 
 
 '9] 
 
 THE BOOK OF PROVERBS. 
 
 163 
 
 worship of the Aryans, Egyptians, Stc, who enjoyed the bless- 
 ing of a clear sky and brilliant sun. " We praise the luminaries 
 that have no beginning and control themselves."' [This must 
 refer to the 'eternal, uncreated light ;' because at ch. xxxvii. 3, 
 we find Ahura .Mazda praised as "Creator of light, of the 
 earth, and of all good." 
 
 And elsewhere : " We praise Ahura Mazda, the pure One, 
 Lord of the pure, the wise One, the greatest God [maz. 
 yazatem], the One most useful [to us] ; him who keeps the 
 world [going] ; the Creator of good creatures."^ "Zarathustra 
 asked Ahura Mazda : O most holy, heavenly [Spirit] Creator 
 of all beings in existence [with earthly forms or bodies], what 
 is the burden of thy speech, made ere heaven, the earth, men, 
 &c., were made?"' [From Ya^na xxiii. 3, and Vendid. xix. 46, 
 we find that Ahura Mazda has a ' fravashi,' ISia or type of a 
 being anterior to its existence [iSIa, jropdS«iy/io roii/ ytwatfievtov]* 
 styled in ch. xxvi. 3, ' paoiryanam fravashinam,' of former 
 fravashis, with which the fravashi of Ahura Mazda is here 
 coupled. What can it mean as regards him, if he is eternal 
 and anterior to all other existence ?] 
 
 In the Mainyo i khard' we repeatedly find "the all-good 
 Creator Hormazd" [Ahura Mazda] addressed in such terms 
 as, " Creator of the yazds of all creations of heaven and earth." 
 " The Creator Hormazd, said the Spirit of Wisdom, wrought 
 this creation and creations of Ameshaspands and the Spirit of 
 Wisdom, out of his own splendour, and in the praise of 
 unlimited time."" "And he created good government for the 
 protection of creatures."' "And he created them in wisdom, 
 with the original wisdom that was with him from everlasting."* 
 And in the Bundehesh, " Ahura Mazda created lights between 
 heaven and the earth, stars, planets, fixed stars, then the moon, 
 
 ' Ya<;na, xvii. 41. * Ibid. xvii. 1, 2, 12, 26, 34; Vendidad, xix. 51, 
 
 58, &c. ' Ibid. xix. f, 2, 3. * Tinia;us Locr. i. ' Ch. i. i, &c. 
 
 • Ch. viii. 7. ' Ch. xv. 14. » Ch. Ivii. 
 
 M 2 
 
■ 64 
 
 ORIGINAL NOTES ON 
 
 [iii. 19 
 
 and after that the sun,^ which is immortal ;' but he first created 
 the firmament."' 
 
 And in the Shah-nameh we read, that "in the days of 
 Gushtasp, Zerdusht [Zoroaster] came and was welcome, who 
 addressed the king thus : I am a messenger to thee from 
 Yazdan [God] to show the way. He then took a censer and 
 said, I have brought this from Bahisht [Paradise] ; the ' Jahan 
 Afreen,' Creator of the world, said to me : Take care of this. 
 Look at these heavens and at the earth ; for I have brought 
 them out without earth and water; and look at thy com- 
 panions [men] whom I have made ; for no one can do as I 
 do, who am 'Jahandar,' the holder [keeper] of the world, and 
 no one else. If thou knowest that I have done all this, then 
 proclaim me Creator of the world."* 
 
 As to the Greeks, Hesiod tells us that '' irpuTurra x<io% iyivtTo, 
 at the very first was Chaos ; after that, the earth ; from Chaos 
 came P^rebus [the nether world, hell] and dark night ; and 
 from night, aether [sky, atmosphere] and daylight, brought 
 forth by Night from her union with Erebus. Then the Earth 
 brought out Heaven of equal size with herself as a covering 
 for her."* And Homer : " Ocean — 
 
 — TTOTa/ioio pdOpa 
 
 HKtaVOV, OOTTtp ycl/ftrtS VavTOTITl TfTVKTat,' 
 
 was made the origin of all things." Aristotle, however, says 
 that "there is an old [apxatoi] saying and [irdrpioi] hereditary 
 among all men, that all things have come to us from God 
 and through Him [« 0. koI Sia 0.], and that no nature [</>wrts] is 
 of itself and by itself sufficient [ovTapKJ/s] to continue when 
 deprived of his preserving [or saving care, a-Mrripias] ;"'' "who 
 is the supreme Ruler, without whom not one thing in heaven 
 or on earth can take place ;"' icmv apa 0(6i, for there is indeed 
 a God.* 
 
 • Bundeh. ch. ii. ' Qarshed Yasht. 6. ' Ya^na, xxii. 25, xxv. 15, &c. 
 • Shah-nameh, iii. 1067. ' Hesiod, Deor. gen. 1 16 sq. • II. f 245. 
 ' De Mundo, vi. 2. • Cleanthes, Hymn in Jov. 12—16. » Id. fragm. 
 Phil. Gr. ed. .\1. p. 153. 
 
 iii. 19] 
 
 THE BOOK OF PROVERBS. 
 
 16$ 
 
 "There are two causes of existing things," says Timaeus 
 Locrus, " Mind and Necessity [or obedience to the laws set by 
 the Mind], and this Mind, as origin and principle of all best 
 things, 0(6v T< 6voiiaivt(T0at, is called God. Before heaven 
 existed, then, there was [Aoycji] with [or in] Reason [i.e. God], 
 ISia Kal vka, both "plan [design] and matter,' and God was 
 Safiioupyos, the Maker of the best things. 'Ewot-qtrtv tSy rbv Si 
 Toi' Kocr/iov, He therefore made up this world of all matters, 
 perfect, and of the most perfect form in itself — that is, a sphere. 
 For God wishing to make it apia-rov yei/kw/io, the best produc- 
 tion, produced it from Himself, never to be destroyed or 
 injured without the will of Him who made it. And God rH 
 Kodfiif ^wX"" /^wo^t" i^d^ai, having kindled a soul in the 
 midst of this world and within it, brings it out, in the multitude 
 of forms and beings in it. 0e6v Si, rbv ftlv al<ivtov v6oi oprj 
 /idvof, Tiav atrdvriav a.p\ayov Kal yev^Topa Tovribiv' rov Si yevvarov o\j/ti. 
 opiofiti, Koo'/ioi' T< rovSt Kal ra iiepia ovToG : the mind alone, then, 
 sees the eternal God, the Author and Originator of all these 
 things ; for we see with our eyes the things come from (or 
 brought forth by) Him [ytyraroi'], to wit, this world and the 
 sundry portions thereof."' [Compare Rom. i. 20 ; 2 Pet. iii. 5 ; 
 Ps. liii. I.] 
 
 [" Haec igitur cum cernimus,'' " therefore when we consider 
 these things," says Cicero, " possumus dubitare, quin iis praesit 
 aliquis vel effector, si haec nata sunt, ut Platoni videtur, vel si 
 semper fuerunt, ut Aristoteli placet, moderator tanti operis et 
 muneris?" "can we entertain a doubt as to whether or not 
 they have One to bring or work them out, if they were born, 
 according to Plato, or if, according to Aristotle, they always 
 existed, some Moderator or Ruler of so great a work of such 
 functions?" "Sic mentem hominis, quamvis eam non videas, 
 ut Deum non vides, tamen ut Deum agnoscis ex operibus 
 ejus ; sic ex inventione etc. vim divinam mentis agnoscito."* 
 
 ' Timaeus Locr. de An. Mundi, p. 549, ed. G. 
 
 Tusc. Quaest. i. 28. 
 
1 66 
 
 ORIGINAL NOTES ON 
 
 [iii. 19 
 
 "As thou acknowledgest God, whom thou seest not, through 
 
 His works, see also the divine energy of the mind, in what it 
 
 does." Better that than this of Lucretius : 
 
 " Nullam rem a nihilo gigni divinitus unquam :'' 
 
 " Nothing is ever brought out of nothing by divine agency. 
 Some things, indeed, are thought to be wrought by a divine 
 Being [numine], yet if we consider, we must conclude that, 
 however wrought, it is without divine help."'] 
 
 " And with this universe," continues Timaeus Locrus, " God 
 made also Time, which is ruled by the sun, moon and 
 stars, all of which did not exist before this created [yevvaroi] 
 universe. But this Time is a figure [«i<t<5i'] tw dyevvaToi xpo>"^. 
 of the unborn (or uncreated) Time, oi' aluva norayoptvofia, 
 
 which we call Eternity."' " M^ ovros yap rov xpovov, ovrt xotr/iot 
 icrrlv' Ik yap Trjs "PX^* ''''''' X/""""" ° f o<r/ios lyivtro. eois ov ^povos Kot 
 Kwriio%. If there was no Time, there would be no universe ; 
 for it was from the beginning of Time ; the two go together."* 
 Now for Plato :* " That alone which moves [has life in] 
 itself, and fails not, is the n-ijyij ical opxij, the source and prin- 
 ciple [or beginning] of that life in all things that [move or] 
 live through (or by) it." " Principii autem," as Cicero renders 
 this passage, " nulla est origo ; nam e principio oriuntur omnia, 
 ipsum autem nulla ex re alia nasci potest ; nee enim esset id 
 principium, quod gigneretur aliunde. — Cum pateat igitur aeter- 
 num id esse, quod se ipsum moveat, quis est, qui hanc 
 naturam animis esse tributam neget ?"* " Let us then tell, 
 first, the First Cause through which all this universe came 
 into existence. He was good ; and being Himself outside it 
 all, He wished to make it most like Himself. And this is the 
 origin of this world most approved by the wisest men — God, 
 willing to make everything good, and seeing that matter as it 
 then appeared had no rest, but moved to and fro, irAjj/t/itA<3s 
 
 " Lucret. i. 151. ' Tim. Locr. p. 551, 552. Compare Zervana aqarana, 
 'unlimited Time,' Vend. xix. i, and Kala nitya, 'eternal Time,' Tarka 
 Sangr. 11. ' Phumutus de N. D. p. 142. • Phfedr. 51. » Tusc. Q. i. 23. 
 
 iii. 19] 
 
 THE BOOK OF PROVERBS. 
 
 167 
 
 Ka\ droKTcw, at random and in disorder, tU rS^iv ainh r}yay€v Ik 
 T^« (iTo^tM, brought it out of confusion into proper order, 
 judging that this was the best of all."' [Compare K6<rp«v 
 (>fvxov with the passages above quoted from Indian writings.] 
 " lUud modo videto," says Cicero, "ut Deum noris, etsi ejus 
 ignores et locum et faciem."' " Forget not," says Pindar to 
 Arcesilas, on another occasion, 
 
 " navTi piiv 0(ov aiTiov inrtpTiOiptv, 
 
 "to refer to a God the cause of everything."' "EU flfSs iv 
 ff<jKTC(r<r. :♦ there is one God in all things." [This may also 
 mean, • one God in all the other gods,' that were looked upon 
 as personifications of His various attributes. So that I may 
 be allowed to repeat, that we ought not to take needless 
 offence at the frequent mention of d^oi, dii, alternately with 
 fleos, deus, in the mouth of such men as Plato, Pindar, Socrates, 
 Cicero, &c. It was a mere idiom with them, as also with 
 Ptah-hotep, who addresses his 'neteru,' gods, and worships 
 his • neter,' god Osiris ; and as it was also with Moses and the 
 prophets, who used wnbii, 'gods,' for God ; with this differ- 
 ence, however, that D^nb^ is almost always construed with a 
 verb in the singular, whereas in the other instances the v>erb 
 is made to agree with its subject, whether singular or plural.] 
 
 '"Eis to-T oiJToyei/^S, ecos Ixyova Travra TtTUKTai : There is One 
 
 born of Himself [fons ipse sui] ; all things were made by that 
 One"* [or originate from, or out of. Him.] 
 
 " 6«os o vavra t(vx<^v — cis (CTTi, 
 
 God, who makes (or does) all things, is One, 
 
 IIoi'Ta 6tov TrXjjpjj, irdvTuiv iripai fO-Tt Kal apxrj, 
 wdvTa <f>epiDV. 
 
 All things are full of Him ; He is the end and the beginning 
 of all things ; He who supports the whole universe." But it 
 
 • Timffius, V. and vi. » Tusc. Q. i. 29. ' Py'h- v. 30-33- 
 
 • Aglaoph. Orphica, ed. Lob. vol. i. p. 44o. ' Orphica, ibid. p. 439- 
 
 • Quoted by Didym. Al., Dc Trinit. iii. c. i. and ii. 
 
168 
 
 ORIGINAL NOTES ON 
 
 [iii. 19 
 
 would be useless to multiply quotations ; they are but drops 
 from the ocean. Only one more : " Since then," says Plotinus, 
 " this universe has an origin [ytKo/ievos], while thou beholdest 
 it, only listen, and thou mayest hear it say to thee, ifu itcjtohjk* 
 o tfeos, God made me."' 
 
 According to the Kalevala, "the beautiful 'ilman tytto,' 
 daughter of the air [sky], getting weary of her solitude in the 
 wide waste, came down to the earth, conceived of the wind, 
 but was not delivered for 700 years. At last she cried to 
 ' Ukko ylijumala,' Ukko, God on high, bearer of the whole 
 air [sky], to come to her aid. Then came at once the bird 
 Sotka [Anas clangula, L.] seeking a place for her nest. The 
 sea-mother raised her knee above the water, and the bird, 
 taking it for a moss-grown island, laid there six eggs of gold 
 and one of iron, and sat on them. The sea-mother feeling 
 the heat, withdrew her knee under water, into which the eggs 
 rolled. But they were not wasted. They brake asunder ; 
 the lower half became the earth, and the upper half heaven. 
 The yolk became the light of the sun ; of the white [of the 
 clear, walke aista] came the light of the moon [moonshine]; the 
 pied part of the egg became stars, and clouds were formed of 
 'troubled' portion of the egg. Then the daughter of the air 
 went on making headlands, bights, &c., and at last the first 
 man, ' Wainamoinen,' was born, who crawled ashore and stood 
 up."* 
 
 Then in the second book,* we have an account of wheat- 
 sowing for the food of man, &c. Elsewhere we read that 
 " Ilmarinen made the expanse of heaven, and made the 
 coverlid thereof so well as to leave no ' wasaran jalki,' mark 
 of the hammer nor trace [mark] of the tongs."* ["Of old," 
 says the Vala, "in the place where Ymir dwelt, there was 
 neither sand nor sea, nor cold waves ; the earth was found 
 nowhere, nor high heaven, ' gap var ginnunga ;' it was a yawn- 
 
 > Plotin. Ennead. iii. lib. ii. c. 3. ' Kalevala, i. 103—344- 
 
 > 1. 1—42, 287—330. * Id. vii. 337. 
 
 I9l 
 
 THE BOOK OF PROVERBS. 
 
 169 
 
 ing [gap or] chasm [chaos], ere the sons of Byr had raised 
 the vault of heaven. Then the yEsir [gods] met, built furnaces 
 and forged tongs and made tools, to proceed to the formation 
 of things in general," &c.'] Further on, however, in the 
 Kalevala,* we find God Most High addressed as, " Himself, 
 ' ilman suuri luoja,' as the great Creator of heaven," &c. 
 
 Amid these and other opinions about the origin of all 
 things, it gives rest and peace to the mind to hear " the Scrip- 
 ture of truth" (Dan. x. 21) declare that they were right who, 
 following the lead of their own common sense only, taught 
 that this universe was created out of nothing by an All-wise, 
 All-good and Almighty Creator, who severed time from eter- 
 nity when " He spake and it was done ; He commanded and 
 it stood fast;" for "all things were created by Him, and in 
 Him all things consist" (Ps. xxxiii. 9; Col. i. 17)- 
 
 "That word," say the Bards, "was God's own name which 
 He pronounced, and with it at once produced light and life. 
 Menw [Menu] the son of Menwyd, *a weles dardd y goleuni/ 
 saw the springing of the light, and the shape.and appearance 
 of it ; it was no other than this /|\ in three columns. And in 
 the rays of that light were heard sounds of words ; with these 
 words was life, and with life the power of God the Father. 
 Menw thus obtained three notes or letters, with which he 
 formed the name of God, in likeness to the rays of that light ; 
 and he perceived that they were the form and sign of life, and 
 that their sound was O for the first ray, I for the second, and 
 W (or U) for the third. So that OIW [OIU] is the name of 
 God wherewith He created all things."' So far the Bards, as 
 they received it from the Druids. 
 
 " He willed. He made," says the Uighur ; " one single ' Be I' 
 said He, and all that was made did exist. O mighty God 
 [knowing Intelligence], Thou alone deservest the name."* " I 
 bow," says the Buddhist, " to that transcendent [paramit] Intel- 
 
 • Voluspa, 3, 4, 7, &c. » Ch. xlvii. 51. ' Barddas, vol. i. p. Iii, 
 
 17, 28, 76, &c. « Kudat ku Bil. iii. 4, 6. 
 
I70 
 
 ORIGINAL NOTES ON 
 
 [iii. 19 
 
 ligence [wisdom or knowledge], the producing [or creating] 
 Mother of all;" "the great Mother of all the Tathagatas" 
 [Buddhist saints, who have reached the opposite shore into 
 Nirvana.]' "That holy Spirit, Ahura Mazda," say the Parsees, 
 "who has given us purity [holiness] and immortality, has 
 wrought his works with the two hands of Armaiti [wisdom], and 
 is, in his own wisdom, the father of purity." "Thus hast thou, 
 
 holy Spirit, Ahura Mazda, created, with the power of Armaiti 
 and of Asha [purity, holiness], who waits readily on those who 
 wish it"' Omar ben Suleyman says "that David is reported 
 to have asked God why He had created the world, to whom God 
 replied : I was a hidden treasure ; but wishing to show myself, 
 
 1 created the creation in order to make myself known."* 
 
 " IIoi'vjrt^TOTt, SCiTop ia^ov, O Most High," exclaims Calli- 
 machus, " Thou giver of good things, 
 
 AbJTop aTTijfiovirfi, Tta 8 (py/JLara Ti's Ktv duSoi, 
 
 Thou giver of peace and safety, who can rehearse and praise 
 Thy works ?"* " Look up to heaven," says Asaph, " and down 
 to the earth, and take their pledge, and delight thyself in the 
 Lord who has given thee knowledge and understanding to 
 look on His delightful works, and search His temple [of 
 nature]. Know Him according to [from] His works, and thou 
 wilt love Him more and more ; and if thy understanding 
 attains unto some of His wisdom in that which He has formed, 
 then tell His wisdom and sing aloud His praise."* "O Lord, 
 my Lord," quoth Ezra,* " Thou tellest of Thy first government 
 of this world, when Thou saidst, Let there be heaven and 
 earth, and Thy word did the work. Thou art Spirit ; Thou 
 didst overshadow it and fill it." 
 
 " O Lord, how manifold are Thy works ! In wisdom hast 
 Thou made them all ; the earth is full of Thy riches."' It 
 is 'the Book' open to all, in which he that runneth may read, 
 
 • Siim-chung, introd. and p. 12. ' Ya^na, xlvi. 1, 2, 6. ' Nujuhat 
 erruw. pref. * Callim. iic A. 91. ' Mishle Asaph, v. 8. 
 
 • IV. Ezra (Eth.) iv. 41. ' Ps. civ. 24. 
 
 iii. 20] 
 
 THE BOOK OF PROVERBS. 
 
 171 
 
 if he will. But many will not. Thus the poor Buddhist and 
 his withering creed : " From what time, then, have we, living 
 beings, been under the illusions of this world ? We have been 
 in these illusions from a time without beginning."' So taught 
 Hotoke [Buddha], "who was once a man,"' "born on the 
 fourth day of the eighth month."' But we have the better 
 faith that even this beautiful world will make room for " new 
 heavens and a new earth wherein dwelleth righteousness." 
 
 20 By his knowledge the depths are broken up, and 
 the clouds drop down the dew. 
 
 " By his knowledge" &c. nSfJD?, ' are split,' ' cleft asunder.' 
 " Four keys are in possession of the Lord of the whole earth : 
 the key of rain, the key of food, the key of death, and the 
 key of barrenness."* " And the Spirit of dew has his dwelling 
 in the extremities of heaven ; he is in relation with the Spirit 
 of rain. Yet if the Lord shuts up the windows of heaven, 
 and prevents the rain and the dew from falling upon the earth 
 for your sakes, what will you do?"* 
 
 "Indra orders the Maruts [winds], and they, whose duty 
 is to send rain, as quick as thought harness their spotted 
 deer, and send rain from the radiant sun, and water [moisten] 
 the earth like a hide."" " Sindhu [Indus, Indra], who hears 
 us favourably, who fertilizes our fields with his waters."^ 
 " Indra filled with sweet water the four rivers that ' meander' 
 over the earth to fertilize it (Schol.)."« " O thou, showering 
 Indra!"' " Thou didst open the receptacle of waters [clouds].""* 
 " When as yet the waters had not come down upon the earth, 
 then Indra took his thunder-bolt, and with its brightness 
 milked from darkness clouds in the form of cows."" 
 
 • Tonilkhu yin ch. 1. ' Heike Monag. i. p. 10. ' Nakegi no 
 
 Kimi, p. 55. * Kharuz. Penin. i. 43- ' Bk. Enoch, Ix. 20, c. 2. 
 
 • Rig. V. i. skta. Ixxxv. 4, 5. ' Id. ii. skta. cxxii. 6. ' Id. i. skta. Ixii. 6. 
 
 • Id. ii. skta. cxxxix. 6. " Id. i. skta. li. 4. " '" '' '' "" 
 
 10, and Ixxxiv. 10. 
 
 >' Id. i. skta. xxMiii. 
 
172 
 
 ORIGINAL NOTES ON 
 
 [iii. 20 
 
 "Yo vrisha— vrishabha : Who sprinkles the earth," &c. 
 "According to some," says Phurnutus, "Jove is called A«u«, 
 Ta^a airo tou Sci'«ii' t^v ■y7}»', probably for his watering (or wetting) 
 the earth."* [We may compare 'vrishabha,' the bull, as hus- 
 band of the earth, with Apis and his seven kine ; and Api-mu 
 or Hapi-mu, Nile, as husband of Egypt. " Hail, O thou good 
 god Hapi-mu, lover of Nun, and father of gods [crocodiles, 
 fishes, frogs, ibises, &c.], thou givest food to all Egypt ; thou 
 art he who creates himself; no one knows whence thou art."'] 
 " Rain is the earth's husband."' "Tears from heaven on the 
 dry ground."* " The Yinof itself cannot bring forth, and the 
 Yang alone cannot bring up ; but the Yin and the Yang join- 
 ing together rain down upon the earth ; as also man and wife 
 rear up a family." [" This union of the Yin and Yang takes 
 place in the space between heaven and the earth. The one 
 [Yang] is active and the other [Yin] is quiet [passive, Comm]."* 
 
 "The gathering together of the waters happened in this 
 wise," says the Buddhist. " In the very beginning, the universe 
 consisted of air [aether], water and the earth. The blowing of 
 winds from all quarters brought out the clear blue sky ; and 
 the waters were brought out by a large cloud, wrought by the 
 motion of the atmosphere, which, by continually discharging 
 rain, made the salt sea and also the boundless ocean;"' — '><ya 
 a-6ivoi 'ilKtavoio, the mighty ocean, whence all the rivers, and 
 all the sea, with the fountains and wells, are derived."' "The 
 clouds once risen up, drop down rain ; and dew, being frozen, 
 makes hoar-frost."* "And the dew in vales, o-TiAjrvoi Upaai^ 
 is ' Meldropa,' the drops of foam from the horse Hrimfaxi."'" 
 
 "I," said Indra to the Maruts, "created all these sparkling 
 and flowing waters for the sake of man."" "I," says the 
 Parsee, "worship (or bow to) the good waters, and all the 
 
 ' Phum. de N. D. 2. ' St. of Nile, Geb. Silsileh. Zeitschr. Dec. 1873. 
 • R. Jehudah, Taanith B. Fl. Yalkut in Is. Iv. * Bostan, bk. ii. p. 35. 
 
 ' Ku-sze-tsin yuen, vol. iii. p. I, and Yew hio, vol. ii. p. 25. • Ssanang 
 S«<2. p. I- ' II- f' 195- ' ('Un den s. mon. 33—40. » II. T 351. 
 
 '0 Vafthrudrismal. xiv. " Rig. V. ii. skta. cx.\x. 5. 
 
 iii. 20] 
 
 THE BOOK OF PROVERBS. 
 
 »;3 
 
 waters given by Ahura Mazda."' "O Creator 1" said Zara- 
 thustra, "dost thou bring about waters with wind and clouds? 
 I, who am Ahura Mazda, bring the waters with wind and 
 clouds to my trees of all sorts, and I cause (the clouds) to 
 rain (on) food for the pure [holy, righteous] man, and on 
 pasture-land for the well-made cow; corn for the food of 
 man, and the grass of the field for the well-made cow."* 
 According to the Bundehesh, Tistriya [Tistar, Sirius ?], who 
 presides over the rain, caused it to rain upon the earth for the 
 growth of plants that grew like 'hair on a man's head ;' when 
 during the war waged by Angra Mainyu [the evil spirit], " rain 
 fell upon the earth in drops the size of a plate or dish,"' &c. 
 " What is the best of all things that drop down ?" asked the 
 Yaksha of Yudhishtira. " Rain," answered Yudhishtira, " is the 
 best of all things that fall ;"• " and Indra is the best of all 
 rainers."' 
 
 The emperor Shun said to his ministers : " Well, the ground 
 is now in order, but Heaven must perfect [the work, 'give 
 the increase']."' This was said by the emperor Shun to the 
 great Yu, in days when the religion of China was more pri- 
 mitive and referred everything to the rule of Heaven, with 
 Shang-Te as supreme Ruler there over inferior gods and 
 spirits. In later times, however, we find all allusion to heaven 
 left out in Kang-he's sacred edict, fourth maxim, about the 
 tillage of the ground, paraphrased at length by Kang-he's son, 
 Yung-Ching, and by Wang-yew-po. Still it is yet true that 
 "the heavens rule" (Dan. iv. 26), whence "He that dwelleth 
 therein gives us rain and fruitful seasons" (Lev. xxvi. 4; 
 Acts xiv. 17), however much men may choose to forget it. 
 "Who governs the earth?" asked king Milinda of Kassapa. 
 " The earth, O great king, [protects or] governs the world," 
 answered Kassapa.' Nay, but rather : " We will here worship 
 
 » Yaqna, i. 39. ' Vendid. v. 50, 62 sq. ' Bundehesli, ch. vii. and \x. 
 « Maha Bh. Vana P. 17341. ' Id. Virat P. 43- ° ^hoo King, iii. 7. 
 
 ' Milinda pan. p. 4. 
 
»74 
 
 ORIGINAL NOTES ON 
 
 [iii. 21 
 
 Ahura Mazda, who created cattle and purity, who created 
 the waters and all good trees."' 
 
 21 My son, let not them depart from thine eyes: 
 keep sound wisdom and discretion : 
 
 "Let not 'them' depart" 1T^^ Vh must refer to 'her ways,' 
 V. 17, which is of com. gender; whereas 'commandments,' 
 V. I, is fem. in Hebrew, and cannot agree with tt^J, masc. See 
 above for "wisdom"' and "discretion;" and here add the 
 following : 
 
 "Observe," says Borhan-ed-din, "thy teachers and their 
 advice, and continue instant in prayer. Pray to thy God, and 
 He will keep thee and support thee ; He will keep thee by 
 (or in) His favour, for God is a good keeper.'"' " Happy js 
 he," says San-choo, "who overcomes disrespect by respect; 
 but he whose want of respect gets the better of him, is indeed 
 miserable (or odious)"' [meaning that self-respect is the root 
 of discretion]. "A respectful disposition without discretion," 
 says Confucius, "will become a labour ; a truthful disposition 
 without discretion will become a source of uneasiness ; manly 
 courage without discretion will turn to rebellion ; and sincerity 
 without di.scretion will become self-strangulation."* " Gracious, 
 friendly intercourse with men, is alms given to God," says the 
 prophet. "One-third of life consists in friendly intercourse 
 with others." " Deal kindly [decorously, discreetly] with them, 
 and you will live at peace."' " Since propriety of conduct 
 [discretion] gives excellence, hold it fast as if it were your life. 
 Though a man may have many virtues and shine in them, 
 yet let him cherish, hold and preserve discretion [good man- 
 ners], for it will be a very great assistance to him. Propriety 
 of conduct is real nobleness of birth ; but the want of it will 
 lower a man to be one of very mean extraction. Through 
 propriety of conduct men obtain greatness (or excellence) ; 
 
 ' Ya^na, vi. 1. 
 * Shang-Lun, viii. 2. 
 
 • Borhan-ed-din, xi. p. 140, 
 » Eth-Thcalebi, 256. 
 
 ' Siao-hio, iii. 
 
 iii. 22] 
 
 THE BOOK OF PROVERBS. 
 
 175 
 
 but through a want of it they get intolerable disgrace. Pro- 
 priety is the seed of virtue ; but impropriety brings shame 
 and trouble.'" 
 
 " not depart" &c. " Constantly bearing in remembrance the 
 Law, is a door to religion, and the teaching thereof leads to 
 entire purity.'" "And the weeping of a man out of love for 
 God, is cooling to his eyes."' 
 
 22 So shall they be life unto thy soul, and grace 
 to thy neck. 
 
 "5o shall they be lifer D^^n, though idiomatic, may yet 
 mean ' lives.' both present and to come, since " godliness has 
 the promise of both" (ch. viii. 35 ; i Tim. iv. 8). 
 
 " Virtue, the greatest prize among men, K6.XKt.ar6v re <^ipuv 
 ylyviTa.1 avhpl viif> shines most when worn by a young man."* 
 " Good-nature is the ornament of power ; gentle speech, that 
 of valour ; tranquillity, that of knowledge ; humility, that of 
 contemplation ; judicious liberality, that of wealth ; freedom 
 from anger, that of devotion ; patience, that of strength ; and 
 sincerity [guilelessness], that of virtue ; in all these, the moral 
 character that works it all is its chief ornament."' " Yet what 
 need is there of ornaments where there is modesty [or bash- 
 fulness]?"' "But let neither moderation [or economy] nor 
 excellence, pure thoughts, and a retiring disposition, leave 
 thee by degrees (or for) an instant."^ For " there is neither 
 measure nor number of the blessings attached to the observ- 
 ance of moral duties. In like manner as the sea is both 
 without measure and without limit, so also is the happiness 
 that results from moral duties well observed both immea- 
 surable and unlimited."" "Virtues protect him indeed who 
 practises them ; virtues well performed (or practised) bring 
 
 » Cural, xiv. 131— 138. » Rgya-tcher r. p. iv. p. 22. > Nuthar 
 
 ellal. 15. * Tyrtseus Ath. iii. 13- ' Nitishat. 80. • Id. 18. 
 
 ' Gun den s. mon. 377- ' Dsang-Lun, c. xvi. 
 
176 
 
 ORIGINAL NOTES ON 
 
 [iii. 23 
 
 happiness with them."* "The Spirits defend (or protect) the 
 good man," says Tai-shang in his 'Kang-ing-pien ;' they 
 "defend and protect him spiritually" [or wonderfully, as ren- 
 dered in Mandchu]. " The spirits follow him everywhere," says 
 the Commentary, "who venerates 'Tao-Te'; who is sincere 
 and honest, upright and equitable ; who is chaste ; who holds 
 to [female or] deep virtue [yin-te] ; and who excels in doing 
 good. The spirits cannot do otherwise than protect him."* 
 [This is said in modern Chinese. In the Shoo King, ' Heaven' 
 and Shang-Te would take the place of 'the Spirits' [shin], 
 which are inferior to both and under their control]. "Obedi- 
 ence is loved of God ; but He hates disobedience. He who 
 hearkens [to Him] is loved of Him ; but he who does not 
 hearken is hated of him," says Ptah-hotep.' 
 
 23 Then shall thou walk in thy way safely, and thy 
 
 foot shall not stumble. 
 
 nwa^, 'safely,' lit. ' in confidence'; ^ian rib, 'thou shall not hurt 
 thy foot' (against a stone, &c., as in Ps. xci. 12). 
 
 " Then shalt thou" &c. " Make me acquainted, O you two, 
 Mazda and Asha, with the two laws [Avesta and the Com- 
 mentary], by means of which I may walk in company with 
 Vohu-Mano [holy Spirit] ; and teach me the offering and 
 praises you have given as a help to immortality and of fulness 
 [in you]. Cleanse me, O Lord, and give me strength (or 
 power) through Armaiti [wisdom]."* "O Indra, thou who 
 knowest [the way], lead us to a place of bliss, of light and of 
 safety."' " For he who is well informed of the place where 
 thou [Shiva?] dwellest, will forsake every earthly path; his 
 foot shall not stumble ; and he will soon attain his object."* 
 " For it is impossible for those who are not joined by deep 
 
 ' Durenidh. Jataka, p. 31. ' Shin-sin luh. 1. p. 98. ' Pap. Pr. 
 
 xvi. I. 6, 7. * Yaqna, xliii. 8, 12. ' Rig. V. Mand. vi. skta. ccccxix. 
 • Vemana, iii. 88. 
 
 iii. 23] 
 
 THE BOOK OF PROVERBS. 
 
 177 
 
 meditation to the feet of Him who is the Sea of virtue, to 
 swim the other sea [of transmigration]."' 
 
 " I say this to thee," said Yudhishtira to Draupadi : " Doubt 
 not virtue [dharmam, religion] ; he who doubts it [who does 
 not trust it] follows the way of brutes. For he who does not 
 obey religion (or virtue), finds authority in nothing else."* 
 " By it men are saved from many errors, and by it the spirit 
 within us is comforted."' It gives light. "The pearl which 
 king Tchakravartin possessed — his treasure — when placed on 
 the top of his standard gave light in darkness, and in thick 
 darkness, for one 'yojana' [seven miles] around. Then every 
 man could see his fellow, and knowing one another, said : 
 Come, let us go up ; the sun is risen,"* &c. "As a cart cannot 
 proceed if placed athwart, so also if reason and justice are 
 turned aside [through want of wisdom], reasoning cannot be 
 understood [and the walk is not upright and safe]."' 
 
 Then begin well ; " for the beginning of a man's life is the 
 title of his book [tells what he will be]."* " Wilt thou not be 
 afraid of enemies and of dangers by the way," said Mitra Dzogi's 
 parents to him when he left them to become an ascetic, " while 
 thus wandering abroad?" "No, father," answered Mitra; "I will 
 give way to them at once ; and I will patiently and earnestly 
 follow the path of salvation."' "Teach the words of the 
 past," said Osiris to Ptah-hotep ; "so shalt thou make them 
 [moral] food for children and for men. He that hears (or 
 hearkens to them) will walk in all uprightness of heart."' "As 
 to what I have written," said Kaqimna, " if they lay it to heart 
 it will do them more good than anything else in the whole 
 earth, whether they walk or sit down [move about or stay at 
 home]."' 
 
 " Make provision for the way, when starting in life ; and 
 piety is a good provision for that journey.""* " For even in a 
 
 ' Curat, i. 8. ' Maha Bh. Vana P. 1165, 1 175. ' Borhan-ed-d. p. 74. 
 * Rgya-tcher, c. iii. 15. ' Jap. prov. Pag. p. 513. "El Nawab. 125. 
 ,' Mitra D?.nji, p. 3. • Pap. Pr. v. 1. 5. » Id. iii. I. 7. '" Qoran, ii. 198. 
 
 N 
 
178 
 
 ORIGINAL NOTES ON 
 
 [iii. 24 
 
 man's walk it is seen if he is wise and understanding, or fro- 
 ward and foolish."' " But he stumbles in his walk whose hope 
 is not in God ; God alone is enough ; all else is only wandering 
 about [desire for what we cannot have]."' "A heart that has 
 no disorderly [loose] thoughts ; a foot that has not a froward 
 gait ; a man who holds no bad intercourse ; and things that 
 require no ill-treatment [are to be praised]."' 
 
 24 When thou Hest down, thou shalt not be afraid : 
 yea, thou shalt lie down, and thy sleep shall be sweet. 
 
 " WAen thou Hest down" &c. "N^Su/ios, /itiXixio? iln-i'o!."* 
 " He who submits to his destiny [to the commands of Ishwara, 
 si. 12021], sleeps in peace and free from anxious thoughts; 
 but a foolish man melts away like an unbaked jar in water," 
 said Yudhishtira to Draupadi.' " He sleeps according to what 
 he has done," said Bhishma to Yudhishtira, speaking of a man's 
 conduct' "Arise ; tarry not," said Gautama ; " practise virtue 
 assiduously ; follow not evil ways. The Dhammachari [or 
 virtuous, religious man] sleeps [rests] in peace in this world 
 and in the next also."' " For anxiety of mind can only be 
 removed from those who are united to the feet of Him who is 
 without the like."' " It is by observing the early or late hour 
 at which a man rises in the morning and retires to rest in the 
 evening, that you may know his prosperity or his decline."* 
 " For sleep is one-sixtieth of death"'" — " it is death unripe."" 
 
 'YTrvos S« Qa.va.Tov Tts 7rpo/teX€Tijo"ts TreXti : 
 
 " Sleep is a practice beforehand of death;" "to. nixpa. tov Oavarov 
 lixxrrrjpia :" it is 'the small mysteries of death.'" 
 
 All very true ; for while asleep, we are dead to our own 
 possessions, whatever these be, and to all around us. Thus a 
 
 • Rabbi M. Maimon. Halkut Ue'ot. iv. 8. • Rishtah i. juw. p. 149. 
 
 » She King in Ming Sin paou Kien, pt. i. c. 5. * II. * 9'. &<=. 
 
 » Maha Bh. Vana P. 1215. • Id. Shanti P. 6752. ' Rajavanso Jat. p. 90. 
 • Cural, V. 7. • Hien w. shoo, m8. " Berach. 57. " Midrash 
 
 Rab. in Gen. 17, M. S. " ^<-f- !"»'■ 
 
 ii. 24] 
 
 THE BOOK OF PROVERBS. 
 
 179 
 
 great portion of our life is spent in utter oblivion of it, a daily 
 reminder of the longer sleep in the grave. In the Golden Agej 
 Ovrja-Kov 8' (OS virvif StS/irnxivoi,'^ " they died as if overcome with 
 sleep." It is probably from the ominous or mysterious state 
 of sleep that the 'daeva,' demon Bushyangta was supposed to 
 preside over it, and to send it over the world awake. " Up, O 
 ye mankind ; praise the best Purity [Ahura Mazda] ; the daevas 
 are driven away. That long-handed female demon Bushyangta 
 sends back again to sleep the living world that had risen at 
 dawn. Long sleep does not become man."' 
 
 It is from the utter helplessness in which we are while 
 asleep, that "trust alone in Him who watches over us" can 
 make it sweet. As such, sleep was praised as the gift of God, 
 thus : " We praise the strength given to man from above, and 
 we praise sleep given by Mazda, a joy for man and beast."' 
 As such, sleep is a/ijSpoo-ios, [itX[<j>pb)v* ambrosial, sweet or deli- 
 cious ; ijSu/tos,* pleasant ; PaOv^," deep ; Xva-UaKoi,' that puts an 
 end to trouble ; vyUia piov, health of life ; o-w/iaTos a-unrjpia,^ 
 health or saving of the body, &c. 
 
 While, on the one hand, we read, 
 
 " Stulte, quid est somnus, gelida; nisi mortis imago 
 Longa quiescendi tempera fata dabunt ;"' 
 
 on the other, we have, 
 
 " Somne, quies rerum, placidissime, somne, deoruni, 
 Pax animi, quem cura fugit, qui corpora, duris 
 Fessa ministeriis mulces, reparasque labori !"'° 
 
 "Peaceful sleep is for the good and gentle."" For others: 
 " The eye sleeps, but the pillow wakes."" But " sleep at peace 
 [in confidence] ; so Hest thou on the softest bed."" Therefore 
 is "the sleep of the labouring man sweet," free from care. 
 " Wealth is the rich man's god ; but sleep is the poor man's 
 feast."'* "And Madhukundali, when dying of sickness, his 
 
 ' Hesiod, '. rai ij. 116. ' Vispered, xvlii. 37. ' Ibid. viii. 16. 
 
 * II. fi' 19, 34. ' Simonid. 172. • Callim. ' Theogn. 468. 
 
 • ri-iD/i. /lof. • Ovid, Amor. ii. 41. '" Id. Met. xi. 623. " Khar. 
 Pen. xxii. 9. " Malay pr. " Nuthar ellal. 240. " Finnish pr. 
 
 N 2 
 
i8o 
 
 ORIGINAL NOTES ON 
 
 [iii. 25, 26 
 
 heart being full of faith, passed away like a man asleep to 
 waking up, when he found himself in the Tavatinsa Nat 
 country."' 
 
 25 Be not afraid of sudden fear, neither of the deso- 
 lation of the wicked, when it cometh. 
 
 26 For the Lord shall be thy confidence, and shall 
 keep thy foot from being taken. 
 
 iboD?, rendered 'thy confidence,' is lit. 'at thy side.' Other 
 interpretations are given ; but this seems best. 
 
 " sudden fear" " TtOrjirorti iqvrt vt^pou"* 
 
 " He who is really great is not afraid of death ; he who is 
 afraid of death is not really great."' " Walk thou in the 
 peace of the Most High, that thou mayest walk in a good 
 way. No evil shall befall thee ; for by that very thing [walk- 
 ing with God] shalt thou be saved."* "The heart that yields 
 to [or agrees with] nothing crooked," say the Chinese, " and 
 the ear that listens not to the wrong sayings of others ; the 
 eye that looks not on the failings of others, and the mouth 
 that does not tell their faults — make up a good man, who 
 may abide quiet in a peal of thunder." "A man of staid 
 heart and mind, who has laid a solid foundation" — "whose 
 heart is well established."' 
 
 "When prince Mitra Dzogi [son of the king of Magadha, 
 950 years after the death of Shakyamuni] told his parents 
 that he wished to become a monk, they tried to dissuade him, 
 saying : Art thou not ashamed to go about like a beggar and 
 to forsake thy treasures ? He replied : All the wealth and 
 power of the kingdom, without contemplation, is only a going 
 round to hell. — Art thou not afraid, young as thou art, to 
 wander away alone, far from thy kindred, among wild beasts, 
 &c.? He answered : Trying my young body, through going 
 
 > Budhaghosh, Par. ii. ' 11. f 243. • Ming hien dsi. 97. * Sahid. 
 Ad. 33, 34. » Ming S. p. Kien, i. c. 5. • Japan pr. p. 256, 732- 
 
 iii. 25, 26] 
 
 THE BOOK OF PROVERBS. 
 
 181 
 
 abroad — if full of faith and trust (or devotion), whence should 
 I fear ? Nay, through deep and earnest devotion will I strive 
 zealously after high (or religious) knowledge."* "For every 
 place," said Epictetus, " is safe for him who lives righteously."* 
 "And wisdom shall never suffer that those who have it be 
 moved ; for it will not depart for ever from those who cling 
 to it."' " Wisdom delivers from original sin those who are 
 caught in the net of this age [world], and carries them through 
 their transmigration."* "Therefore, O Indra, turn us before- 
 hand from evil [pray the Aryas], as a cow turns away her 
 calf [from bad pasture]."' " For what can an enemy do when 
 the Friend is favourable and gracious?"' "Everything on 
 earth is beset with fear ; freedom from earthly desires is alone 
 exempt from fear."' "Though ten thousand afflictions befall 
 them who have drawn near to the Deity, they will not fear. 
 Does the 'madi-man,' moon-deer [deer (hare, man) in the 
 moon], fear the earth-tiger?"' "The man whom the watch- 
 ful [wise, careful gods, Varuna, &c.] protect, soon overcomes 
 difficulties. The mortal whom they fill and protect from all 
 harm, as it were with their arm, prospers [increases] when thus 
 free from hurt."* "O father," said Satnakumara [Shukra, 
 Vyasa's son] to Brahma, " thou hast told me of the profitless 
 life of ignorance ; but the present birth is a happy life. He 
 by whom swans are made white, parrots green, and peacocks 
 of various hues, will protect me. He, Krishna, by whom all 
 and innumerable deeds have been wrought, and who protects 
 the world, he will take care of me. One dies neither in the 
 sea, nor by fire or poison, neither by weapons, nor is he thrust 
 through with a hundred arrows before his appointed time ; 
 but when this time is come, he is killed if touched by a blade 
 of grass."'" 
 
 ' Mitra Dzogi, Kowal. Mong. chr. ii. p. 160. ' Epictet. fragm. Anton. 
 ' Mishle As. v. 21. • Hjam-dpal. fol. vi. ' Rig. V. ii. skta. xvi. 8. 
 
 ' Gulist. i. sc. 5. ' Vararuchi Ashta R. 5. ' Nanneri, 29. 
 
 • Rig. V. i. skta. xli. 1, 2. •» Pancha Ratr. iii. 14, and Hitop. ii. 14, 15. 
 
I82 
 
 ORIGINAL NOTES ON 
 
 [iii. 25, 26 
 
 " The dragon and the tiger are afraid of him whose ways 
 are austere ; and the demons and the spirits stand in awe of 
 him whose virtue is exalted. When the decree of Heaven is 
 in favour of a man, he can frighten away both demons and 
 spirits."* " Dhruva, intent on Vishnu alone, was not terrified 
 
 by the Raksha, but only saw him. Heb Dduw, heb ddin— 
 
 without God, without anything," say the Welsh.' "God is 
 enough ;" under His keeping we are safe ; "and safety is the 
 comfort of life," say the Arabs.* "And the well-doer, crv,i,idxov^ 
 Tcvfi; ^eoi^, will have the gods fighting on his side."* The god 
 Thot," says the Egyptian, " is like a shield behind me."» " O 
 ye gods!" sang they of old at dawn, "with the rising of the 
 sun, preserve us from degrading sin."' And the Sheikh from 
 Herat says : " God walks in the way with those who seek Him, 
 and takes them by the hand."* "Thou walkest where there 
 is one who will ensnare [take] thee. Bind this girdle around 
 thee that thou be safe. If so, thou shalt not experience any 
 of the evils that would betake thee. The God of our fathers 
 will guide thee in the way."" 
 
 " What and whose protection could my soul wish for, who 
 is indeed known as my Defender, other than Asha [purity], 
 and thou also, O Ahura Mazda, who art desired and called 
 upon by the best Spirit ? But I will sing your praises with my 
 mouth, O Mazda and Asha, as long as I may. Let the 
 Creator of the world grant through Vohu-Mano [good Spirit] 
 that which is best suited to those who behave well openly."'" 
 "Then Wainamoinen, looking up to heaven, said: Thence 
 always cometh grace ; protection, we know, comes from the 
 highest heaven : trust Him, then, the Almighty Creator."" 
 And after Wainamoinen, also Pindar : 
 
 " Atos Toi vdos /u<yas Kv^tpvj, 
 Aaifiov avSpiiv <f>lKu)v :" ^^ 
 
 > Ming h. dsi. 55, 60. » Vishnu P. i. 12, 21, 22. ' Welsh pr. 
 
 < Nuthar ellal. 91. ' rvotfi. ftov. » Zeitschr. Jan. 1868. ' Rig. V. 
 
 i. skta. cxv. 6. • Beharist. I. » Sahid. Ad. 47. •» Yajna, 
 xlix. I, II. " Kalev. ix. 567. " Pyth. v. 164. 
 
 iii. 27] 
 
 THE BOOK OF PROVERBS. 
 
 183 
 
 "The great mind of Jove overrules the fate of those he loves 
 [and who love him]." 
 
 " Gwell, better," say the Welsh, " have God for a friend than 
 the whole host of the earth."' "For," say the Chinese, "as 
 when the screen is torn, the frame of it still holds good [stands], 
 so also the superior man, though he become poor, his pro- 
 priety and justice still remain."* " Such good disposition 
 [morals] is better than a good companion ; and a consolation 
 in adversity."* "And this is the greatest thing our Rabbis 
 ever said : The Lord will be his help [a help to him]."* " For 
 virtue alone is successful [overcomes] ; and God alone is a 
 place to go to [refuge]."' Thus Baber, having escaped the 
 sword and dagger of three Hindoo assassins, exclaimed: "If all 
 the swords in the world moved from their place, they would 
 not touch one of my veins without God's will."" 
 
 27 Withhold not good from them to whom it is due, 
 
 when it is in the power of thine hand to do ii. 
 
 »3Qn bM, ' refuse not ;' V^J?!?, ' from (to) the owners of it ;' 
 ' those to whom it belongs' — either by contract, as wages, payment 
 for goods received, &c., or as a moral dTity and obligation, such as 
 almsgiving to others in want, tithes, &c., which even in the Qoran 
 are called 'fard,*' an absolute and obligatory command of God, as it 
 were engraved by Him, as indelible ; threatening with eternal punish- 
 ment "all avaricious men who hide what God has of his liberality 
 granted them" for the good of others.* 11^ ^W7, 'in the power of 
 thy hand ib'^innb to withhold or deny it,' as R. S. Yarchi explains it 
 — that makes the command more binding than if understood as ' in 
 the power of thy hand to give it' He also gives another meaning to 
 "the owners thereof" — that is, the poor. It is also the rendering of 
 the LXX. fit] air6<r)^ii (v voitiv ivBffj. 
 
 " When one says ' dehi,' give ; say not * nasti,' there is no- 
 thing [to give]."* " Hospitality and compassion for the poor," 
 
 > Welsh pr. ' Hien w. shoo, 105. ' Matshaf philos. 
 
 * Succa, in Millin. de Rab. 344. ' Telugu pr. 2413. ' Baber nameh, 
 p. 481. ' Sur. ix. 62, iv. > Id. iv. 35, 37. » Telug. pr. 2403. 
 
184 
 
 ORIGINAL NOTES ON 
 
 [iii. 27 
 
 says Kamandaki, " is a duty of the householder."' " Who is a 
 jewel ? He who gives at the right time."'' " Chi paga volen- 
 tieri fe sempre ricco : He who pays readily is always rich."" 
 "Conti spessi, amicizia longa : Short reckonings make long 
 friends."* " First of all," said Ajtoldi to Ilik, "a man's word 
 should be true; secondly, that man should be liberal, and 
 give away something. No one comes to a stingy man to 
 receive anything."* For liberality is the badge of the pious ; 
 it is that of the elect."' " Do justice, and withhold not favour 
 from the (poor) peasant."' "For the head with brains in it 
 chooses generosity ; but the low-minded [who grudge others] 
 have only a skin on the head [but no brains]." Since " noble- 
 ness consists in manliness and the giving of bread, useless 
 words are but an empty drum."' 
 
 Among other stories of the kind, we read in the Japanese 
 Den ka cha wa,» that "two honest 'cago' [a kind of litter] 
 bearers, having found money left in the 'cago' by a samurai 
 [officer] whom they had carried, returned it to him. A thing," 
 continues the story, " so rare in the world, got talked about, 
 and the house of those men, we have no reason to doubt, soon 
 began to overflow with good things." And in the In shits 
 mon :'" "A boy going to bathe in the river on a hot day, found 
 a bag of gold left there by a man, whose wife came to look 
 for it sorrowing. For having restored this gold to the owner, 
 both that boy and his father were, through the mercy of 
 Heaven, blessed with an official position and income," &c. 
 " Another youth who had kept back the money he had found, 
 died suddenly by accident. Let no one think, 'It will not 
 happen to me;' for either good or evil follows [a good or a 
 bad action] as the echo the voice, or the shadow [the body 
 that casts it]."" " Be good," says Ben Syra, " and withhold 
 not thy hand from goodness [good deeds]."" 
 
 ' Nitisara, ii. 26. » Phreng wa, 37. » Ital. pr. * Ital. and 
 
 Engl. pr. » Kudat ku Bil. xvli. 116, 117. • Pend-nam. p. 4, 6. 
 
 ' Id. II, 12. « Bostan, bk. ii. p. 33, 34. • Vol. iii. p. 3. 
 
 " Vol. i. p. 9. " Den ka cha wa, 1. p. 7. " Ben Syra, 5, 10. 
 
 iii. 28] 
 
 THE BOOK OF PROVERBS. 
 
 18S 
 
 28 Say not unto thy neighbour. Go, and come again, 
 and to-morrow I will give ; when thou hast it by thee. 
 
 " Say not," 8ic. IlapoKOToC^Kjji' AoySui/, StKotus d^roSos. "Justly 
 
 restore the deposit committed to thee," says Pittacus of Mity- 
 
 lene.» " Who is that man, I asked, who is eating the skin and 
 
 flesh of others? Srosh [(Jraosha, a Yazata, who is watcher 
 
 over the world] answered : He is the wicked man who, while 
 
 on earth, kept back the wages of hirelings and the shares of 
 
 partners."' " It is a part of religion to pay one's debts ;" 
 
 [with a play on din]."* " And it is a sin," says Tai-shang,* " to 
 
 borrow a thing and not return it." " For one of the nine 
 
 things," says Confucius, " a wise man does when he sees an 
 
 opportunity of getting something for himself, is, to think of 
 
 justice [to others]."* 
 
 " Das nunquam, semper promittis, Galla, roganti. 
 Si semper fallis, jam rogo, Galla, nega."' 
 
 "If, when not convenient, you make gifts by words only, 
 and raise hopes, saying, ' Here I there ! to-morrow at a given 
 hour, trust me, I will give' — it is a dry fish."' " For it behoves 
 noble [well-bred] men to abstain from this low word : ' I am 
 poor, I have nothing ;' but one is to give."* " Do not throw 
 at thy feet [do not neglect] the business of any one ; for it 
 may so happen that thou mayest fall more than once at his 
 feet."' " Say not, To-day for me, to-morrow for thee."" " He 
 who by nature is dilatory, promises readily, but performs 
 slowly."" " But delay in giving is not good ; it were even like 
 a shower falling drop by drop."" 
 
 " He keeps on saying, Narayana ! Nama Shiva 1 and the 
 like, and men applaud him and say. Well ! admirable ! But 
 he is in no hurry to open his purse and to give."" "Yet a 
 
 ' Pittac. sept. sap. 2. 
 ellal. 5. * Kang ing pien. 
 
 ii. 25. ' Vemana, iii. 28. 
 " Arab. pr. Soc. 
 " Vemana, i. 35. 
 
 ' Arda Viraf nameh, xxxix. 11, 5. ' Nuthar 
 
 ' Hea-Lung, xvi. 10. • Mart. Epigr. 
 
 • Cural, xxvii. 223. ' Bostan, i. st. 16. 
 
 " Bahudorshon, p. 19. " El Nawab. 177. 
 
186 
 
 ORIGINAL NOTES ON 
 
 [iii. 28 
 
 gift delayed is but a cord with knots ;" " for it is not well, after 
 a promise, to delay the fulfilment of it."' "Le parole son 
 femmine, ed i fatti son maschi.'" "But," say the Chinese, 
 "two 'trust' are not like one 'ready.'"* "If you say. Come 
 to-morrow ; the gift is then but the hire for coming to fetch 
 it"* " But a kala-berry eaten to-day is better than a jack-fruit 
 eaten to-morrow."* "Gwell un hwele ; better one ' Here you 
 are !' than two promises."* " Better a stickleback [or minnow] 
 in the hand than a salmon swimming in the river."' Or, as 
 the Arabs say, " A thousand cranes in the air are not worth a 
 sparrow in the hand."* Or, as told by Meidani : "A sparrow 
 in the hand is better than a crane on the wing."' Or by the 
 Osmanlis : "To-day's hen is better than to-morrow's goose ;" 
 or " The egg of to-day is better than the fowl of to-morrow."" 
 " Like," say the Cingalese, " letting go a bird in the hand, to 
 go and catch one in the bush."" And the Georgians: "An 
 egg to-day is better than a fowl to-morrow ; and [gain] pos- 
 session is better than promise."*' 
 
 " Pay now ; paying later will not do." " For to-day to say 
 'To-morroW,' is a sign (or token) of saying 'No!'"** "If you 
 give, give at once ; if you trade — ready money." " Trust (or 
 believe) no one, and give no credit to one who has enough to 
 
 pay 
 
 "I4 
 
 " Quod praestare potes, ne bis promiseris ulli, 
 Ne sis ventosus, dun vis bonus esse videri.'"* 
 
 " For if he says, ' Here it is,' it means that day six months."" 
 " Yet a cucumber at once is better than a pumpkin later."" 
 " Do not," says Ebu Medin, " cut off [deny] thy good from 
 him who expects it of thee."** Since "A la par, es negar y 
 tarde dar." It is the same thing to deny, or to give grudgingly." 
 
 ' El Nawab. 45, 51. ' Ital. pr. ' Mun Moy. p. 14. 
 
 ♦ Tamil pr. 4149. ' Id. 4224. • Welsh pr. ' Id. ibid. 
 
 ' Burkhardt, Arab. pr. 3. ' Meid. Ar. pr. "* Osman pr. 
 
 " Athitha W. D. p. 52. " Georg. pr. 27. " Tamil pr. 542. 
 
 " Burmese Hill pr. 263, 264. " Dion. Cato, i. 25. " Telugu pr. 
 
 " Succa, B. Fl. 147. " Ebu Medin, 51. '• Span. pr. 
 
 iii. 29, 30] 
 
 THE BOOK OK PROVERBS. 
 
 187 
 
 But " irT<i>j(^ 8' ivOv SCSov, fir) S' avpiov eXBi/itv t"jr»j« — give at oncc 
 to the poor, and say not to him, Come to-morrow."* For in 
 the world at large, " kindness in men is a goal thou wilt not 
 reach," say the Arabs.' " And, as the Chinese say quaintly, 
 " As long as you ask for nothing, all men are kindly disposed ; 
 and if you don't wish to drink, their wine is high-priced. It 
 is easy to enter the hills to catch a tiger ; but to open one's 
 mouth to get help from men — is difficult."' 
 
 29 Devise not evil against thy neighbour, seeing he 
 
 dwelleth securely by thee. 
 
 O'^n'!) ''N, 'do not plot,' 'work' or 'think,' evil, &c. n???*^, 'in 
 confidence.' 
 
 " Devise not," &c. " A man is a fool who does an evil deed, 
 though he hide it from his neighbour. Who would have him 
 that mixed poison for others?"* "Do not behave frowardly 
 [fraudulently] towards a simple man."' "By all means settle 
 near a good neighbour ; by all means make friendship with a 
 good man."' "And avoid doing an injury to any one."^ 
 " Woe to the wicked and to his neighbour ; but well be to the 
 righteous and to his neighbour."* " He who devises evil 
 against his neighbour," says Eth-Thealebi, " God makes that 
 neighbour inherit his house," or "God destroys his house."* 
 "Which is the disease without remedy? He said, A bad 
 neighbour. And another said, Why dost thou sell thy house ? 
 Because, answered this one, I cannot sell my neighbour."** 
 
 30 Strive not with a man without cause, if he have 
 done thee no harm. 
 
 ^S^J rib DH, ' if he have not rendered thee evil (for good).' 
 
 " Strive not," &c. " Do not estrange thyself from any good. 
 
 ' Phocyll. Alex. i. 
 * Legs par b. p. 299. 
 ' Aw. atthi sudi, 38. 
 " Id. 237- 
 
 ' Meid. Ar. pr. 
 ' Oyun tulk. p. 11. 
 » Succa, R. Bl. 147. 
 
 ' Hein w. shoo, cxi. 
 ' Ming h. dsi. 28. 
 » Eth-Theal. 219. 
 
1 88 
 
 ORIGINAL NOTES ON 
 
 [iii. 31, 32 
 
 worthy man, for the sake of a difference about trifles."* "Do 
 violence to no man," says Theognis ; " there is nothing more 
 worthy of a righteous man than beneficence."' "Let a man 
 say. 'Well, well,' or 'Well' only; but let him not raise a 
 groundless quarrel [a quarrel of dry enmity] with any one 
 whatsoever."* "When there is cause, it is convenient to be 
 a little angry, and there is also a cure for it. But who knows 
 the way to appease a man who has got angry without cause?"* 
 " Give way over and over again," says Tai-shang,' " [lose much] 
 and take little for yourself." "But rather," says another 
 Chinese, " cultivate a conciliating [harmonious] spirit, and yield 
 to others in everything."" "He who is very angry with a 
 cause for it, cools down as soon as that cause is removed. 
 But how can a man be appeased (or pleased) who [is angry] 
 hates another without cause?"' " He," say the Finns, "who 
 is angry without a cause, gets quieted without a gift."' " He 
 goes at thee," say the Arabs, " without cause ; for such is the 
 nature of a biting dog."* " Yet every way [or course of action] 
 that is not born out by reason, is a crooked way."" " But 
 speak unkindly of no one, neither before his face nor behind 
 his back, nor yet raise a groundless enmity with any one."" 
 
 31 Envy thou not the oppressor, and choose none 
 of his ways. 
 
 32 For the froward is abomination to the Lord : 
 but his secret is with the righteous. 
 
 091^ U7''M, 'a violent man,' 'a man of violence.' 
 
 "Envy not" &c. " To envy the high in rank, to strive with 
 [emulate] one's equals, to think scornfully of one's inferiors, 
 and to quarrel one with another, are all to be avoided."" 
 
 ' Oyun tulk. p. 11. » Theognis, 559. » Manu S. iv. 189. 
 
 * Legs par b. p. 279. » Kang ing p. • Moral max. Dr. Medh. 
 
 ' Pancha Tant. i. 315. « Finn. pr. • Eth-Theal. 162. 
 
 " El Nawab. 75- " Kobitamrita k. i. '» Bslav cha ches pa, 6. 
 
 "'■ 33] 
 
 THE BOOK OF PROVERBS. 
 
 189 
 
 " For there is sleep neither night nor day for those who are 
 haughty towards others [who oppress them]."' Tai-shang* 
 says, " It is a sin for a man to be a man, and yet to have 
 neither sincerity nor probity.'' "A good-natured and steady 
 man is sure to last out his time ; but the cunning and 
 treacherous are sure to come to an untimely end [misfor- 
 tune]."' " Those fallen men who walk frowardly and put on 
 the appearance of Rudra, while they revile him, are like fair 
 women living in adultery."* On the other hand, " those who 
 are ashamed of sin and who are afraid of committing it ; who 
 are given to pure [white] virtue ; who are good and pious, are 
 in this world called "deva dhamma,' 'godly.'"' "By day, 
 without thought [naturally] and without hindrance, they [enter 
 into] commune with the Supreme Intelligence [or Wisdom, 
 belke bilik]."" 
 
 33 The curse of the Lord is in the house of the 
 wicked : but he blesseth the habitation of the just. 
 
 rrjn^ n"5Sp, ' the execration of the Lord.' LXX. Kardpa, ' impre- 
 cation,' 'curse.' 
 
 " TAe curse," &c. "Tang (B.C. 1765), when returning from 
 punishing the rebels of Hea, said : The rule of Heaven, which 
 blesses the good and curses the wicked, has brought down 
 calamities upon Hea in order to set forth his sin."' "And 
 E-yun (B.C. 1753), in his Instructions, says : The Supreme 
 Ruler [Shang-Te] is not uniform in his awards. To those 
 who do good he sends down a hundred blessings ; but to 
 those who do what is not good he sends a hundred calamities."* 
 " For misery and unlucky circumstances are the result of sin."' 
 "But if there is no sin, where will be the curse?" say the 
 Cingalese.'" " ' Sinning against Heaven' is ' like spitting while 
 
 * Tamil pr. 952. ' Kang ing p. ' Ming h. dsi. 32. • Vemana, 
 ii. 184. * Devadham. Jat. p. 129. ' Siiim chub. 20. ' Shoo King, iii. 3. 
 • Ibid. iii. 4. » Gun den s. mon. 225. '" Athita W. D. p. 43. 
 
■ 90 
 
 ORIGINAL NOTES ON 
 
 ['•'• 33 
 
 lying on one's back ;' it falls back on the face."' In Spanish : 
 "Quien al cielo escupe, en la cara lo cae."» 
 
 Alluding to a famine and pestilence in the days of the 
 Shang dynasty, we read in the She King : " The clear Heaven 
 Shang-Te has all but destroyed us. How may we not fear ? 
 Our ancestors are already gone !"» " XaX«r^ SJ e,ov lore /i^v«,« 
 for the wrath of God is hard to bear." "O Indra, thou who 
 bringest low those who go from thee, in favour of those who 
 follow thee ; who slayest those who absent themselves from 
 thy sacrifices, in favour of those who attend them!"* "O 
 thou, the destroyer of evil men !"« "Wickedness, indeed, 
 takes away much from a man's good things."' "But if you 
 practise virtue, it will procure heaven," say the Japanese ; " but 
 if you do evil, you will fall into hell."* "The man who looks 
 not to himself," said Kavya to Vrishnaparvan, "shall bring 
 forth fruit [as result of his wickedness] in his sons and grand- 
 sons ; it will be to him like undigested food in his stomach."' 
 " Some call a man miserable who is reft of riches ; others say, 
 he that is without qualities ; but he alone is wretched and vile 
 who is bereft of the thought of Narayana [God]."" 
 
 " For excellence lies not in race [birth or kindred], but it is 
 said to lie in a man's qualities. One proceeds from quality 
 to quality, as milk to curds, and from curds to butter." " Since, 
 what will it profit a man who is void of wisdom, to be born of 
 a noble family ? But a wise man of no family is honoured 
 even by the gods."" "Well, then, says the doorkeeper to 
 those who have neither understanding, favour, conduct nor 
 opinion, 'No one at home!'"'' "If a wicked man wishes to 
 make another man perish, Heaven will not let him. But if 
 Heaven has resolved the ruin of a man [for his wickedness], 
 how difficult it is to prevent it!"" "They shall have no 
 
 « Telugu pr. 2622. « Span. pr. s she King, bk. iii. 4. 
 
 * II. {. 178. ' Rig V. i. skta. li. 9. « Id. ii. skta. cxxix. 11. 
 
 ' Arab. ad. Erpen. • Rodrig. Gr. p. 92. • Maha Bh. Adi P. 3335. 
 
 '• Bahudorsh. 5. " Chanakya, shat. 40, 42. " Gulistan, vii. 19. 
 " Ming h. dsi. 132. 
 
 'ii- 34] 
 
 THE BOOK OF PROVERBS. 
 
 191 
 
 , 
 
 peace," said Enoch, " upon earth, nor remission of sins ; that 
 they may not rejoice in their children. They will behold the 
 war of their beloved ones, and moan in agony ; and offer 
 supplications for ever over the destruction of their children. 
 But they shall obtain neither pity nor peace."' "And it came 
 to pass that after the children of Seth had come down from 
 the Holy Mountain, and had defiled themselves with the 
 daughters of Cain, Enoch, Methuselah, Lamech and Noah 
 were left there alone. Enoch continued in his ministry before 
 the Lord three hundred and eighty-five years. He then said 
 to his son : I know that God will bring the waters of the 
 Flood upon the earth to destroy our race. Watch over your 
 souls, and hold fast by the fear of God and by your service of 
 Him, in true faith, and serve Him in righteousness and purity. 
 Then because Enoch was in the light of God, God took him 
 to Himself"' 
 
 " For the just receives continually from Heaven [gifts and 
 blessings]."' "God surrounds him with good luck [o-wrvx^j; 
 dyaOy] who does good," says Solon, "and saves him from folly."* 
 "Then, O Ahura Mazda, I see thee holy, from the first setting 
 up of the world ; how thou workest out reward for praise and 
 prayer ; evil to the evil, but best blessings to the good, through 
 thy virtue [in thy wisdom] in the last dissolution of the 
 world."' " O Ashi vanhuhi [good Blessing], health to him 
 whom thou embracest ! Everything prospers with him. Em- 
 brace me."' "He," says Wen-chang, "who keeps his heart 
 from vice as I do, will assuredly have happiness bestowed 
 upon him from Heaven."' 
 
 34 Surely he scorneth the scorners : but he giveth 
 
 grace unto the lowly. 
 
 " Surely he scorneth" &c. " O Indra, thou art the lifter up 
 
 ' Bk. of Enoch, c. xii. 6. • Bk. of Adam and Eve, p. 140. ' She 
 King, in Chung y. c. xvii. * Solon, v. 69. ' Ya^na, xlii. 5. 
 
 • Ashi yasht, 7. ' Wen-chang yin Iseih, &c. in Shin sin luh. iv. p. 13. 
 
192 
 
 ORIGINAL NOTES ON 
 
 [•'■'• 35 
 
 of the lowly!"* "No praise to the proud," says Ali ben 
 Abu Taleb. The sense of which is in Arabic : " As to the 
 proud man, no one will robe him with praises, nor will any 
 one come across valleys of hope to him [come from far to ask 
 him for anything]." In the Persian Commentary : " No one 
 will praise the proud man, or come for his help. Whosoever 
 bears himself proudly (or haughtily) will be mentioned with 
 scorn in assemblies of people ; but he who walks on the high 
 road of humility, the whole world will sing his praises."* [See 
 notes on ch. xv.] " Shut thy mouth from scorn and mockery, 
 that the mouth of thine accusers be shut from showing con- 
 tempt for thee."' " Bear thyself lowly and humbly, and be 
 not high [or excessive] in thy demands."* 
 
 35 The wise shall inherit glory : but shame shall be 
 the promotion of fools. 
 
 " But shame, C"??, exalteth fools." Marg. reading. 
 
 " The wise" &c. " The ornament of the world consists in 
 the wise and learned men that are in it, as the ornament of 
 heaven consists in the stars [that spangle it]."* "Glory will 
 come, like the reed thou seest grow and swell joint by joint," 
 said Timur." " For a wise man is honoured even though his 
 family be despised ; and when, in a strange land, he finds 
 there many friends."' "For deliverance [from danger or 
 death] is before those who have wisdom (or knowledge)."* 
 " If a child does not acquire knowledge, men will not make 
 mention of him ; like water dropped on the ground. He will 
 get shame ; people will despise him ; his countenance will be 
 wan and downcast ; like one in a mountain glen, he will not 
 know how to move about [get in or out], though he has a pair 
 of legs. Without instruction he will be reckoned a fool, a 
 
 > Rig. V. i. skta Ixxxi. 2, 3. ' Ali b. a. T. 14th max. ' Mishle 
 
 As. i. 6. ' Tel. Nitimala, bk. ii. ' El Nawab. 124. " Ahmed 
 
 Ar. V. Tim. p. 7- ' Ep. Lod. 709. ' Tel. pr. 2384. 
 
 '"• 35] 
 
 THE BOOK OF PROVERBS. 
 
 193 
 
 coxcomb, vain and empty ; and in appearance he will be con- 
 fused, awkward, and look contemptible."* 
 
 "But learning will procure a man greatness and riches."* 
 " Rare learning will secure greatness."* " But he," says Babrias, 
 " who rejoices in shameful things as if they were good and 
 honourable, must be reckless and diseased in mind."' "And 
 [shame] poverty and contempt is the 'panku' [planet Saturn], 
 fate or reward, of a fool" — "which is of his own seeking."* 
 "Le fou cherche son malheur;"' "like a man," say the 
 Telugus, "who cutting a tree makes it fall upon himself."' 
 " The Dgesnen [half priest] addressing the hideous god of the 
 sea, who appeared to him and to five hundred merchants who 
 were in jeopardy with him on board a ship, said : There are 
 others in the world far more dreadful than thou." " Who are 
 they?" asked the god. The Dgesnen replied, "The fools, the 
 ignorant, who recklessly commit murder, theft," Sc' 
 
 ' Putt-ovada, p. 19, 20. * Avvey. Kalvi Or. 60, 68. ' Babrias, 10. 
 * Tamil pr. ' French pr. • Tel. pr. ' Dsang-Lun, v, fol 24. 
 
194 
 
 ORIGINAL NOTES ON 
 
 [iv. I, 2 
 
 CHAPTER IV. 
 
 / Solomon, to persuade obedience, j showeth -what instruction ht had of 
 his parents, 5 to study wisdom, 14 and to shun the path of the wicked. 
 20 He exhorteth to faith, sj and sanctification. 
 
 T T EAR, ye children, the instruction of a father, and 
 ■*■ ■*■ attend to know understanding. 
 
 2 For I give you good doctrine, forsake ye not my 
 law. 
 
 nn*2, lit. • a thing or means wherewith to catch men ;' ' teaching,' 
 'doctrine.' 
 
 " Hear ye children" &c. " Hear, O my children," said Enoch, 
 " the words of your father, and attend diligently to the voice 
 of my mouth ; for I make you hear and speak to you. My 
 beloved, love righteousness and walk in it. But do not approach 
 righteousness with a double heart ; neither associate with 
 men of a double heart ; but walk ye in righteousness, O my 
 children!"' "O Bikkhus," said Gautama, "I will teach you 
 other precepts that will not decay ; hear them, and lay them 
 well and deep in your minds."' Confucius used to address 
 his disciples as, " My little children," a term of affection ; yet, 
 according to the Mandchu saying, " among ten thousand dis- 
 ciples, there are but six dozen good ones."' " Restraining his 
 body, his speech, and his organs of sense and his mind, let 
 the disciple [Brahmachari] stand before his teacher with his 
 hands clasped together."* 
 
 " To study only," says Confucius, " and not to meditate on 
 
 ' Bk. of Enoch, c. xc. i, 17. * Mahaparanibbh. fol. khya. ' Ming 
 h. dsi. 82. ' Manu S. ii. 192. 
 
 iv. I, 2] 
 
 THE BOOK OF PROVERBS. 
 
 »95 
 
 what one has learned, will profit nothing. To meditate only, 
 and not to study as well, will leave the mind narrow."* "For 
 an egg without the yolk is like learning without a teacher."* 
 [Does this account for so many addled [eggs] brains among 
 men ?] We learn by teaching. " In like manner as a small fire 
 kindles big logs of wood, so also do young disciples sharpen 
 [the wits of] old ones," says Rabbi Nachman.' " Hearken 
 unto me, O ye wise," says Bochari-de-johor, "for in truth 
 wisdom is the tree [origin] of good things [virtues], since 
 virtue (or good) is the token of wisdom ; and the man who is 
 wise is rich, but the unwise is full of trouble. If thou didst 
 get the wealth of this world, and with it wast short of wisdom, 
 thy name would be but poor, and thy state would be altogether 
 miserable."* 
 
 Therefore attend. " For with such lore [verses] fathers and 
 mothers teach their children ; and those who observe it 
 [impress] give effect to their precepts."' Heu-li says : "-When 
 the father calls, don't wait [to answer] ; only rise and stand 
 up."' And in the Li ki it is said : " When the father calls, to 
 say ' Yes,' and do nothing more ; when taking anything in 
 hand, to drop it ; when having food in the mouth, to spue it ; 
 and when parents [old people] go out, not to stand on one 
 side to let them pass — are all contrary to the feelings [or prin- 
 ciples] of a dutiful child."^ " Thy fear of [or respect for] thy 
 father, will make thy sons also respect thee."' And remember 
 that " he has no sense who does not obey,"* say the Arabs. 
 "Tsze-loo having heard [his father or teacher], was not able 
 to act upon it fully ; therefore was he afraid of having heard."'" 
 " For children yet of tender age who have parents, friends 
 and teachers, must practise good manners and rectitude."" 
 " And they must attend, keeping quiet the three agents, eyes, 
 ears and tongue."'^ 
 
 ' Shang-Lun, i. 2, 15. '■' Tamil pr. ^ Taanith, 7, M. S. 
 
 * Bochari de Job. p. 177. ' Putt-ovada, p. 19. " Siao-hio, c. ii. 
 
 ' Ibid. ' Rishtah i j. p. 132. ' Meid. Ar. pr. '" Shang-Lun, v. 14. 
 " San-tsze King, 15, 16. " Jap. id. p. 695. 
 
 O 2 
 
196 
 
 ORIGINAL NOTES ON 
 
 [>V. 3 
 
 " O ye children, you do not know good from evil. I do not 
 only lead you by the hand in words, but I solemnly teach you 
 how to do what. I tell you. I do not only give precepts in 
 your presence, but I also raise your ears to them. No one 
 can be [' ying,' full] satisfied [as having done well] who does 
 not perform during the day what he knew in the morning. 
 O ye children, I have taught you old doctrine [' che,' a firm 
 course of action or conduct]. If ye will hearken to my voice, 
 may be you will not have much to repent of. But Heaven's 
 judgments are impending ; and Heaven does not go from 
 what it has determined."' " Manasseh did not bear in mind 
 the commandments of his father Hezekiah, but he forgot 
 them. Then Samael [Satan] dwelt in Manasseh and stuck 
 to him."' 
 
 3 For I was my father's son, tender and only be- 
 loved in the sight of my mother. 
 
 For "'Sn'? "'rr'^n ^a, 'I was (a) son to my father;' a stronger ex- 
 pression than A.V. 
 
 " For I was'' &c. " Manasseh was to Hezekiah a son indeed, 
 being his only one."' " Love for one's children," say the Arabs, 
 " is money laid out at interest." " Well," adds the Commentary, 
 " does the apostle of God say, that kindness for children and 
 their respect for their parents assuredly leave traces behind 
 [bring forth fruit], and that, too, in plenty."* "Amor descen- 
 dit, non ascendit."' " The father's love is to his children ; but 
 the love of his sons is to those who come from them."* " E 
 pill facile," say the Italians, " che il padre faccia spese a dieci 
 figluoli, che dieci figluoli ad un padre : It is easier for one 
 father to spend on ten sons, than for ten sons to do so on 
 their father." 
 
 " My son is my son till he take him a wife, 
 My daughter is my daughter all the days of her life."' 
 
 • She King, vol. iii. bk. iii. ode 2. * Ascens. Is. c. ii. i. ' Ibid. c. i. 
 * Rishtah i j. p. 29- ' Lat pr. ' Sota, fol. 49- ' Eng. pr. 
 
 'V- 3] 
 
 THE BOOK OF PROVERBS. 
 
 197 
 
 "There is no greater [stronger] love than that of children."* 
 But as to the different bearing of the father and of the mother 
 towards their children, " the father," say the Arabs, " is more 
 knowing and more generous, but the mother is more loving 
 and more lenient."* "Amor tenero delle madri," "the love of 
 mothers," say the Italians, "is tender;" but "amor forte dei 
 padri," "the love of fathers is solid (or strong)." For "chi 
 non sa negare, non s4 regnare,"' " he who knows not how to 
 deny, knows not how to govern ;" but mothers, from their 
 nature, are more yielding. 
 
 "As in a game the looker-on, by common consent, will side 
 with one or other of the players, do not mothers show prefer- 
 ence for one child above the rest, though all be good alike?"* 
 Yet "let no man make a difference between one child and 
 another," say the Rabbis." So that " it is not what thy mother 
 says of thee that counts," say they again, "but what strangers 
 say."' The owl's description of her owlets as the most lovely 
 creatures, did not quite agree with the eagle's judgment of 
 them. Yet the Tamil proverb says well, "that the child who 
 never feels his mother's mouth [for a kiss] is like wheat in a, 
 soil on which rain never falls." " For there is no affection," 
 says Chanakya, " like that of one's offspring."' " Sweet is the 
 office [duty] of a mother in the world ; hence, also, sweet are 
 the duties of a father." [But the Commentary explains ' mat- 
 teyyata' to mean, riot " the office of a mother," but " the duti- 
 ful honour paid by a son to his mother."'] Loqman's fable' of 
 " the Gardener" is intended to show the great difference to a 
 child between his own mother and a stepmother. Syntipa's ' 
 fable'* is also to the same effect. 
 
 Yet the Spaniards have the proverb : " Madre pia, dafio 
 cria," also true, that a too tender mother works harm to the 
 child. But a mother both tender and judicious is God's bless- 
 
 ' Kawi Nitish. ' El Nawab. ' Ital. pr. ♦ Pazhmozhi, 20. 
 
 ' Sabbath, Millin, 135. • Ep. Lod. 1304. ' Chanak. 75. 
 
 ' Dhammap. Nagav. 13. • Fab. xv. w Fab. xxxii. 
 
198 
 
 ORIGINAL NOTES ON 
 
 t'V- 3 
 
 ing personified. Of such a mother, take the daughter to wife. 
 " I looked at the dam," say the Georgians, " and I broke in 
 the colt."* "A child may be fondled until he is five years old ; 
 chastised until he is ten ; but when he is sixteen years old, 
 let a son be treated as a friend.'" "The shade of a tree is 
 pleasant ; so is that of a father and mother to a child.'" " If 
 a child goes a thousand 'ris' away [2500 miles], the mother's 
 heart," say the Japanese, "follows him all that way." "There- 
 fore learn," say they, " that while parents are alive, children 
 ought not to abandon them or give them pain."* 
 
 "tender and only beloved" T\-\, 'tender,' 'soft,' 'yielding' 
 to mother's advice. Chald. ' the mother's delight' 
 
 " It is thought, by all who wish to have a tree, that it must 
 be [guided] trained at the beginning. A lion by humbling 
 himself [crouching down] overcomes an elephant"' In all 
 languages there are terms of endearment towards children. 
 This is how a Burmese mother addresses her own offspring : 
 " My dear children, attend ! In a former state your father 
 and I swam on the water ; my husband, a drake, and I lived 
 together like birds, and in the course of time pretty children 
 were born, of which I took the greatest care, found food for 
 them, and carried them on my back." " Stem of my liver, 
 pupil of my eye [pupilla, pupula, ko/ji;, l?y"na, &c.], children 
 of my womb, my breast-blood, my own dear ones, tender 
 hearts are ye,"* &c. So we read in the Dsang-Lun that 
 Chom-ldan-hdas spoke agreeable words, with great affection, 
 and comforted the housekeeper Polchi, as parents do to the 
 son who honours them ; and then admitted him to the degree 
 of priest."' 
 
 " What is there of greater weight than the earth and higher 
 than the sky?" asked the Yaksha. Yudhishtira answered: 
 "A mother is [heavier, 'gurutara'], more important than the 
 
 ' Georg. pr. 
 • Kuwan ko hen, i. p. 18. 
 ' Dsang-Lun, c. xv. fol. 71. 
 
 * Chanak. 9. 
 ' Drishtant. 7. 
 
 ' Lokaniti, 48. 
 • Putt-ovada, 6, 10. 
 
 •V. 3] 
 
 THE BOOK OF PROVERBS. 
 
 199 
 
 earth, and a father is higher [more exalted] than the sky."' 
 "Such a father," say the Burmese, "cannot be sufficiently 
 spoken of for height and greatness ; like Mt Myemmo [Meru], 
 he cannot be fully reached in words or by description."' " For 
 the good deeds of a father and mother towards their children, 
 like those of high Heaven, are immeasurable."' " Sleep on," 
 said the Sultan to his infant princess — " sleep on, my child ; 
 sleep, thou pupil of thy father's eyes ! I entrust thee to the 
 Lord of all. Then the mother, weeping, washed her babe's 
 body with her tears and said : Thy mother is wretched I thy 
 father will forsake thee ; but thy mother is not of that way of 
 thinking. I am three parts of my child, with it to perish or 
 live. If perish thou must, life of my soul I then thy mother 
 must also perish with thee."* " Come to thy mother's bosom, 
 O babe !"" " Sweeter than ambrosia," say the Tamils, " is the 
 rice cooled by the little hand of one's child passing through it ; 
 and it is a ' golden' pleasure to hear him talk."" " For the man 
 has not heard the most pleasing of all the sounds in the world, 
 who has not heard the prattle of his own children."' 
 
 To Meng-moo-pa, who inquired about filial piety, Confucius 
 said "that when a child was ill, the father and the mother 
 alone felt sorrow from it."* " While your parents are alive, do 
 not go far from them ; but if you must go from them, have 
 a fixed abode," said also Confucius."' " There are three ties 
 among men : between prince and subject, justice ; between 
 father and son, filial duty ; between husband and wife, obedi- 
 ence." " Filial piety, affection between father and son, is 
 one of the ten duties of mankind."'" 
 
 cut. " SI unquam ullum fuit tempus mater cum ego voluptati tibi 
 Fuerim — obsecro — ejus ut memineris."" 
 
 > Maha Bh. Vana P. 17346. ' Putt-ovada, 6. » Mong. mor. max. 
 ♦ S. Bidasari, i. p. 5, 6. ' Beng. pr. « Cural, 64, 65, 69. 
 
 ' Lokopak. i8. * Shang-Lun, i. ii. 6. » Id. ibid. iv. 19. '» San-tsze 
 King, 27, 28, 40, and Ming Sin P. K. c. xii. " Ter. Heaut. v. 4- 
 
200 
 
 ORIGINAL NOTES ON 
 
 [iv. 4 
 
 4 He taught me also, and said unto me, Let thine 
 heart retain my words : keep my commandments and 
 live. 
 
 " He taught me also'' &c. "A man, from being very wicked, 
 suddenly became filial, through the example of his mother, 
 who herself had been good and obedient For in like manner 
 as one copies writing set by the master, so also does a child, 
 who sees his parents dutiful, copy them, and learn filial piety. 
 But the reverse is also the case."' " Keep thy mother's words, 
 O my son," said old Groa, from the grave, to her son on his 
 way to Menglod's castle, " and let them dwell in thy breast ; 
 for thou shalt have enough happiness through thy age [life] 
 if thou bear in mind my words."^ " If a son," says Confucius, 
 " does not depart from his father's rule of conduct for three 
 years, he may be called a dutiful son."' 
 
 As regards teaching : " If a great and learned man is really 
 patient [forbearing and indulgent] and sedate, he will help 
 [teach] slowly and at length. For he who is versed in the 
 Shastras, speaks always healthily, and gives pleasure to 
 others."* " For conversing one night with a wise man is of 
 more avail than reading books ten years."' "And a father 
 can confer no greater benefit on his son than to enable him to 
 rank first in the assembly of the learned."' "Take firm hold 
 of my words," said Enoch, " in the thoughts of your heart ; 
 and do not let them be effaced from your heart ; for I know 
 that sinners counsel men to commit sin in secret."' " Every 
 teacher of youth," says the San-tsze-King, "should explain 
 fully, state the facts, define the words, explain the reasoning, 
 and, when reading, define the periods distinctly."' " In teach- 
 ing children," says Wang-keu-po,' "one should not be hasty 
 or impatient ; for if you [bate] reject the iron, you cannot 
 
 ' Den ka cha wa, vol. i. i8, 19. ' Edda, Gr6ugaldr. xvi. 
 
 ' Shang-Lun, iv. 20. * Kawi Nitish. vi. 3, 4. ' Chin. pr. 29. 
 
 • Cural, vii. 67. ' Bk. of Enoch, xciv. 5. ' San-tsze-King, 54. 
 
 ' Sacred ed. nth max. p. 4—87. 
 
 iv. 5] 
 
 THE BOOK OF PROVERBS. 
 
 201 
 
 make steel [which is made by repeated forging, to reduce 
 the weight of iron, until it cannot be reduced any further]. 
 If to-day you are urgent and to-morrow dilatory, your chil- 
 dren cannot improve. You must bring them by degrees into 
 the right way, and set them an example. The posterity of 
 the holy man Confucius never got angry ; that of Tsang-tsze 
 never scolded." 
 
 " But," said Confucius, " I will not teach one who would not 
 apply himself to knowledge."* "And there are many worthy 
 men fit to give advice who do not live in the cold open air 
 [not tuft-wearers, ascetics]. Sesamum-seeds bring the sweet 
 scent of flowers ; but barley, never"' "The teacher who has 
 at heart to instil virtue, should give instruction without hurting 
 his pupil [Culluca says, ' without too much of the rope, cane, or 
 other punishment']. He should use sweet and gentle speech."' 
 "As a father teaches his son ; encouraging him who has little 
 aptitude for instrtiction."* But " learn in youth."' " He who 
 truly fills both of one's ears with divine knowledge, is to be 
 looked upon as a father and a mother, and is never to be 
 aggrieved."* " He [the Brahmachari] is taught that if the 
 sacred ' gayatri,' • om,' ' bhu,' ' bhur,' and other mystic terms, 
 are repeated every day without ceasing for three years, they 
 will ensure supreme bliss in God, and an existence in the form 
 of thin aether [spiritual, heavenly]."' 
 
 5 Get wisdom, get understanding : forget ii not ; 
 neither decline from the words of my mouth. 
 
 "Get wisdom" &c. "My son," said Rabbi Barachiah 
 Hanakdan, " get wisdom, love uprightness (or perfection) ; 
 reckon a fool as a shadow of naught ; and turn aside from 
 the counsel of the foolish."' " The acquisition of knowledge 
 is best for [human] beings, as it appears to me," .said Narada. 
 
 ' Shang-Lun, vii. 8. ' Drishtanta, shat. 6. 
 
 * Shang-Lun, i. ii. 20. '• Atthi Sudi, 29. 
 
 ' Id. ibid. 82. « Mishle Shu'alim, 59. 
 
 ' Manu S, ii. 159. 
 ' Manu S. ii. 144. 
 
202 
 
 ORIGINAL NOTES ON 
 
 [iv. 6 
 
 " Let a man consider among men established [firm] in virtue, 
 well versed in the Vedas, and devoted to their own self-im- 
 provement, where the reciprocity of good is found among the 
 four classes [or castes]."' "Forget not virtue, forget not 
 excellence," said Avveyar.* " O Samedha pandita," said Dipan- 
 kara, " having secured this fourth • paramita' [perfection], take 
 in earnest this paramita of wisdom, if thou wishest to acquire 
 truth [or supreme intelligence]."* But strive; "for a perfect 
 man is not so from himself; no man is perfect (or accom- 
 plished) from himself alone."* " For there are a thousand 
 'kings' [sacred books] and ten thousand classics; but filial 
 piety and justice (or goodness) come first."* 
 
 " And despise not wisdom because it is but little [at a time ; 
 it comes slowly]. One washing [cleansing] goes to support 
 life."' But choose a good teacher. " For a false teacher 
 impedes [binds] us in all our actions ; the middling teacher 
 also hinders us by a multitude of mantras [spells]. But an 
 excellent teacher combines the whole power of excellence."^ 
 "My son," wrote Syed Abd-ul-Jaleel to his son, Meir Syed 
 Muhammed, "you know how fond I am of my books; therefore 
 take good care that no harm happen to them. And as regards 
 yourself, make every effort in your studies. Do not limit 
 yourself to one science through idleness ; but remember that 
 the bee when feeding on any fruit, gathers from it for our use 
 the two substances, wax and honey."' 
 
 6 Forsake her not, and she shall preserve thee : 
 love her, and she shall keep thee. 
 
 "Forsake lur not" &c. "Love letters [instruction, leam- 
 JngJ" wrote Sbauf to Pepi, "like thy mother."* "Wisdom," 
 say the Arabs, "is a well-advising minister [vizeer] and a 
 helper towards happiness, who saves the man that obeys him ; 
 
 ' Maha Bh. Shanti P. 10587. • Atthi Sudi, 30, 46. ' Durenidan. 
 Jat. p. 21. * Chin. pr. ' Ming Sin P. K. c. i. • Lokaniti, 6. 
 
 ' Vemana, i. 8. • Pers. Reader, vol. ii. » Pap. Sail. ii. 4, 2. 
 
 iv. 7] 
 
 THE BOOK OF PROVERBS. 
 
 203 
 
 but he who disobeys him perishes." " Wisdom is a faithful 
 counsellor, but wealth is a departing guest." " Wisdom leads 
 to eminence." "Yet a wise, learned man without manners 
 [adab] is like a champion without weapons."* 
 
 7 Wisdom is the principal thing ; therefore get 
 wisdom : and with all thy getting get understanding. 
 
 ' Wisdom is iT'ip'N'l, the chief or principal thing ;' ' the beginning.' 
 Chald. trn, 'the head;' Syr. id. LXX. omit it. Arm. Copt, agree 
 with Heb. 
 
 " Wisdo7n is the principal thing," &c. " Wisdom [or virtue, 
 religion,'dharmam']," said Bhishma to Yudhishtira, "is the birth 
 [first thing, beginning] of men ; it is ambrosia to the gods in 
 heaven. In the past [dead] estate, endless happiness is enjoyed 
 through wisdom (or virtue) by those who have passed away."* 
 " The Sage [dana] asked the Spirit of Wisdom, What is the 
 most precious possession on earth ? And the Spirit of Wisdom 
 answered. Wisdom is the best of all wealth on earth."' " To 
 the wise and contented man, but little misfortune will happen."* 
 " Who then is to be called rich and who poor ? asked the Sage. 
 He is called rich, answered the Spirit, who is perfect in 
 wisdom ; and he is called poor who lacks it."' " He in whom 
 is all wisdom has everything. But he who has it not, what 
 has he got?"' "Yet even the most learned are in need of 
 counsel," say the Rabbis.' Still, " learn wisdom as if dying 
 to-morrow."' " Faith is wealth ; morality is wealth ; modesty 
 and a tender conscience [fear of sinning] are also a welcome 
 treasure ; so are knowledge and liberality ; but wisdom is the 
 principal wealth." " He who possesses that wealth, even if he 
 has a wife and children, will be free all his life, and will spend 
 it free from [error] folly."' 
 
 ' Meid. Ar. pr. " Maha Bh. Shanti P. 7065. 
 
 ' Id. ibid. c. xxxiv. 
 
 ' Id. c. XXXV. 
 
 ' Mainyo i Ich. c. xlvl. 6. 
 « Millin de Rab. 346. 
 
 ' B. Fl. 
 
 ' Mong. max. R. 
 
 ° Suddhammapal. p. 145. 
 
204 
 
 ORIGINAL NOTES ON 
 
 [iv. 7 
 
 "Buy wisdom and live."' "For there is no friend equal to 
 wisdom."' 
 
 " Virtus omnibus rebus anteit profecto. 
 Virtus omnia in se habet ; omnia 
 Assunt bona in quern pene est virtus."' 
 
 " Hjam-dpal [wisdom] is the chief and best rule (or method) 
 for the great vehicle [transmigration]."* "Wealth, kindred, 
 life and work, and, fifthly, wisdom, are all respectable in their 
 way ; but the fifth is by far the most important of all."' 
 " The gift of virtue [and wisdom] is the best of gifts."* " And 
 sweet is the acquisition of understanding."' " Of all things, 
 wisdom is said to be the very best."* "Knowledge is the 
 greatest happiness in the world ; knowledge is like itself, alone. 
 Truth is knowledge."* "Consider, which is the one race of 
 men that is first among the rest ? What does it profit to go 
 about without knowledge [or understanding] ? A man of 
 understanding may be born of any race whatever."'" "He 
 who knows wisdom, knows all things."" 
 
 " He," says Rabbi Nathan, " who keeps the words of the 
 Law as the foundation, and looks upon the way of the world 
 as accessory, gets a root [foundation] in the world ; but he 
 who does the contrary, becomes [taphel] accessory [that is, 
 only outward, without a foundation]."" " Son," said the Spirit 
 to Shuka, " take, take to the worship of Hari [Krishna, Vishnu], 
 that severs and cuts asunder the iron fetters and trammels of 
 the world."" " Yudhishtira having asked his brothers which is 
 best, wisdom [virtue, dharmam], wealth, desire, or worldly pos- 
 sessions, Vidura said : By wisdom [practical wisdom, virtue, 
 dharmam] the Rishis have crossed over [either to ' the other 
 side,' or have excelled in virtue, wisdom, &c.] ; by it (or in it) 
 are the worlds established ; by it, the gods have shone forth ; 
 
 ' Mishle As. xii. 53. 
 • Hjam-dpal, fol. iv. 
 » Id. ibid. Nagav. 14. 
 •• Id. ibid. iii. 230. 
 " Pancha Ratra. ii. 7. 
 
 ' Kobitar. 133. ' Plaut. Amphit. ii. 2. 
 
 ' Manu S. ii. 136. • Dhammap. Tanhav. 21. 
 
 • Hitopad. introd. • Vemana, i. 171. 
 
 " Kudat ku B. c. xii. " R. Nathan, c. xxviii. 
 
 iv. 8] 
 
 THE BOOK OF PROVERBS. 
 
 20$ 
 
 and wealth is included in wisdom." "To have wealth with 
 wisdom, is the best lot of man," says Pindar.' 
 
 " Wisdom, O King, is the best gift [quality], wealth is the 
 mean, and desire comes last ; therefore ought one to devote 
 himself with his whole soul to the excellence of wisdom and 
 to the good of all beings."^ " Wisdom coming to a Brahman 
 said : I am thy great treasure — keep me ; do not make me 
 over to a scorner ; and then I shall become most powerful." 
 " But if thou art acquainted with some Brahmachari who is 
 pure, subdued and attentive, and a vigilant keeper of so great 
 a treasure, then make me over to him."' [Here ' vidya' is the 
 wisdom of knowledge or perception, while 'dharmam,' or virtue, 
 is wisdom put in practice.] " Reckon wisdom a better [first 
 cause] foundation than mere worship ; and the mind also 
 better than mere words."* " The power of great knowledge 
 [wisdom] is a door to religious enlightenment ; it gives the 
 supreme knowledge of that which is thereby made clear."" 
 
 "Among beings," says Bhrigu, "animated ones are the best ; 
 and of these, those who have intelligence ; among these, men 
 are the best ; and among men, Brahmans."" " Wisdom is set 
 before us as the best thing," says Manu.' "Mater omnium 
 bonarum artium est sapientia," says Cicero.* "Sapientia hominis 
 est custos."» " Sapientia nihil est melius."'" " Understanding 
 is the richest of all riches."" "A man's learning is his jewel, 
 and his intelligence is an ornament in every company."" 
 "The believer's prey [game] is — to find out wisdom.'"^ 
 
 8 Exalt her, and she shall promote thee : she shall 
 bring thee to honour, when thou dost embrace her. 
 
 ^aninril, 'and she shall raise thee on high.' LXX. n-cpixapaKdxj-oi/ 
 avTrjv, ' fence her round with a mound or a palisade,' ' defend and 
 
 ' Pyth. ii. 101. « Maha Bh. Shanti P. 6215. ' Manu S. ii. 114, "S- 
 • Vemana, iii. 224. » Rgya-tcher r. p. c. iv. « Manu S. i. 96. 
 
 ' Id. ibid. i. 16. ' De Legib. i. » Id. De Finib. iv. '» Id. De Nat 
 D. ii. " A. Ubeid. 86. " E. Medin. 67. " Nuthar ellal. 184. 
 
206 
 
 ORIGINAL NOTES ON 
 
 [iv. 8 
 
 fortify her ;' from one of the meanings of bVo. R. Yarchi renders 
 5779^70 by nODn, ' lay hold on her,' or ' search into,' and brings Jer. 
 vi. 8 to bear on ' searching as for grapes' stored in baskets, JT^bobD. 
 But the rendering of the A. V. is quite correct. 
 
 " Exalt lur," &c. " To wisdom," says Ajtoldi, " belongs [or 
 is attached] honour for every one, whether he be high or low."' 
 " I bow devoutly to Manju Sri [the young god of Wisdom]," 
 says Saskya, " to him who is exalted above gods and above the 
 knowledge of inferior deities ; who is all eyes from head to 
 foot. I worship at his feet who is the [top] chief of all joy ; 
 with my forehead on the ground, I adore him who is the one 
 guide in every case."' "We worship that most upright, pure 
 Wisdom created by Ahura Mazda, which Zarathustra wor- 
 shipped, saying : ' Arise from thy throne and come forth from 
 thine abode, O most righteous and pure Wisdom created by 
 Ahura Mazda. If (or when) thou art in front of me, wait for 
 me ; when thou art behind me, let me reach unto thee.'"' 
 " Since knowledge stands on the highest [degree] rank, and 
 great honour results from application to it, he who possesses 
 ithas double honour, while fools remain dead under the earth."* 
 
 "[Instruction or] wisdom gives a good name in the world, 
 and when some great affliction befals one, it lends a hand."* 
 " To whatever place you may go, learning is an honour,"* say 
 the Tamils. " To all men [vaiida., education] learning is an 
 honour,"' say the Greeks. " I, Wisdom, provide perfect wisdom 
 for an ornament."' "And there is no friend equal to wisdom."* 
 " If one were to fix the price (or value) of wise and good men, 
 wisdom would be joy and pleasure after all things ended [that 
 is, superior to all other things]." " Like the Chintamani, which 
 when at the top of the Khan's horse-tail [standard] holds (or 
 protects) its place and position, so also is the shining (or 
 brilliancy) of the wise." " A king is great in his own country, 
 
 ' Kudatku Bil. xi. 34. ^ Sain iighes, fol. 1. ^ Din Yasht, 2. 
 
 • Borhan-ed-d. ii. p. 72. " Niti nerivilac. 6, 7. " Av. Kalvi or. 30. 
 
 IVm/«. liov. ' Hjam-dpal, fol. vi. » Lokaniti, 22. 
 
 iv. 8] 
 
 THE BOOK OF PROVERBS. 
 
 207 
 
 but the godly [wise] man is in honour in whatever country he 
 may happen to be. A gay flower may do for an ornament 
 on a feast-day ; but for a head ornament, a jewel is valued 
 everywhere."' "Fear the Lord and gain understanding in 
 His truth ; so shalt thou be exalted."" 
 
 " Gain education [instruction]," say the Arabs, " and thou 
 shalt have glory."' " Nam quidquid fit cum virtute," says 
 Publius Syrus, "fit cum gloria."* "For the wise disciple is 
 before the common people like a cloth of gold."' " But inas- 
 much as the wife does not see the Brahman in her husband," 
 although the "pandit is said to be respected and honoured 
 everywhere,* yet," say the Arabs, " a man in his own house is 
 neither honoured nor despised."' "A learned man, though 
 he be of a low family, is yet of a high caste,"' say the Tamils. 
 " Knowledge and wisdom give honour (or dignity)."' "Think 
 not that superior rank comes from birth or wealth, and not 
 from knowledge."'" " For learning is greatness."" "And the 
 wise when they leave their abode and go to some other place, 
 find honour there. The Chintamani is valued everywhere ; 
 but of what use is it while it remains at the bottom of the 
 sea?"'* 
 
 " Let instruction come to thy bosom ; it has great power 
 for all honours"" [leads to them.] "A king and a good man 
 are not alike. The king is honoured in his own country ; the 
 good man is honoured everywhere."'* "Kings shine only in 
 their own country; but learned men coming to another country 
 shine like the full moon.""* "Have lofty thoughts towards 
 both God and man ; for thy respectability will be according 
 to thy mind."" "For wisdom gives enjoyment, grace and 
 glory."" "Tsze-chung asked Confucius how virtue might be 
 
 ' Sain iighes, fol. 7, 9. ^ Mishle As. ii. 32. ' Meid. Ar. pr 
 
 ' Publ. Syr. ' Millin, 300. • Chanak. shat. ' Meid. Ar. pr. 
 
 ' Tamil pr. 2566. " Id. 3518. '" Nanneri, 22. " Nitivemba, 14. 
 " Sain iighes, fol. 5, and Legs par b. pa, 17, fol. 5. " Pap. Sail. ii. 4, 5. 
 '* Naga Niti, 135, 227, Schf " Lokopakan. 195. " Akhlaq i muhs. xi. 
 " Rajanitish. in Kobitaratna, 72. 
 
208 
 
 ORIGINAL NOTES ON 
 
 [iv. 9 
 
 exalted ; he answered, Allow yourself to be governed by 
 sincerity and good faith, and proceed uprightly ; thus shall you 
 exalt virtue."' "When virtue is established, fame will be 
 lasting."* " Let those with whom thou hast to do, respect 
 thee rather than fear thee ; for worship attends respect, but 
 hatred fear."' "There is no greatness," say the Arabs, "with 
 a lack of education" [instruction and manners, 'adab.'] "The 
 highest rank is not reached without a finished education" [lit. 
 dignity, beauty of 'adab.'] This is thus explained in the 
 Persian Commentary : " Every one who lacks education and 
 manners continues shut out from greatness, and will never 
 belong to the rank (or degree) of noble, great, remarkable and 
 distinguished men. A man without education, how can he 
 be great, albeit his birth be noble ? Be well educated ; so shalt 
 thou become great : for greatness is the outcome [offspring] 
 of education."* "The well-educated [wise and good] man," 
 says Confucius, quoting the She King,' " he shines — honour to 
 him ! — by goodness and virtue ; he continually receives his 
 blessings from Heaven."' 
 
 9 She shall give to thine head an ornament of grace : 
 
 a crown of glory shall she deliver to thee. 
 
 ]n nilV, 'a wreath of grace;' 'a graceful wreath' or 'twist,' in 
 allusion to head ornaments of gold, &c., or to wreaths of flowers worn 
 at feasts, &c. LXX. (TTi<j>avov xapiriov, ' a crown,' ' garland of graces.' 
 The text also means the sense given by the A.V., as understood by 
 Tevunath Mishle, of ' graces,' or sundry gifts of wisdom ; and Chald. 
 'beauty of grace.' 
 
 '^ She shall give" &c. "The ornament of men lies in their 
 education ; that of women in gold."^ "A good knowledge of 
 Scripture is the ornament that pleases most in the mental 
 superiority of a high-priest [pandit]."* "A man may have 
 
 > Hea-Lung, xii. lo. ' Gun den s. mon. 209. ' Pythag. S. 48. 
 
 * Ali b. A. T. 17, and Comm. ' Bk. Ta-hia p. Kia-Io. ' Chung y. 
 
 C. XVII. 
 
 Nuthar ellal. 52. 
 
 ' Kawi Nitish. 
 
 iv. 9] 
 
 THE BOOK OF PROVERBS. 
 
 209 
 
 birth, figure and youth, yet if he have no good qualities (or 
 learning) he is not handsome. Peacocks' feathers, though 
 beautiful to look at, are not a fit ornament for a great man."* 
 " The moon is an ornament to the stars ; a husband is an 
 ornament to a woman ; a king is an ornament to the earth ; 
 and wisdom is an ornament to all."' "When that real great- 
 ness exists in a man, what need is there of other ornaments ?"• 
 "The ornament of learning is called an ornament indeed."* 
 " I give thee," said Indra to Vasu, king of Tchedi, "a crown 
 of victory that shall not wither, made of lotuses. It is called 
 ' Indramala,' the wreath of Indra. Let it be to thee thy 
 wealth, thy fame, thy great Incomparable."'' 
 
 "The man who is adorned with qualities and with the 
 diadem of perfect virtue, mounts the hor.se of friendship, and 
 with the sword of knowledge in hand, destroying his enemies, 
 impurity and others — joyfully rides like a king to Nirvana."* 
 " Study ; for knowledge is an ornament to those who have it ; 
 it is grace, and a title to all things praiseworthy. Make pro- 
 gress every day in learning, and then float in a sea of useful 
 things [advantages]," says Muhammed Ben Hasan.' "The 
 ornament of the wise is their understanding."* " Who is he 
 that wears a beautiful ornament ? He that is accomplished 
 in virtues (or moral law)."" "The disciple who is attentive, 
 and has become like Hjam-dpal [the young god of wisdom], 
 gets understanding in books [Scriptures], which is an ornament 
 to him."'" " Learning is a crown to a young man and wisdom is 
 a collar of gold, and truth and right (or justice) are a brilliant 
 light ; but a lie is a burning fire."" " Precepts borrowed from 
 the writings of old sages, give faith, reverence and piety, to 
 the child who learns them."'* 
 
 " My heart is thy place, and the crown of my head is the 
 
 ' Legs par b. pa, 272. ' Chanakya, sh. 6. ' Shadratna, 6. 
 
 * Av. Kalvi Or. 5. « Maha Bh. Adi P. 2348. « Subhasita, 15. 
 
 ' Borhan-ed-d. c. i. ' Mishle As. ii. 11. ' Phreng wa, 3, Schf. add. 
 '" By. ch. sgron ma, fol. ill. " Meid. Ar. pr. " Bslav cha gtsam pa. 
 
 r 
 
2IO 
 
 ORIGINAL NOTES ON 
 
 [iv. 9 
 
 dust of thy feet," says the disciple to the teacher of wisdom.' 
 " Kings who wear gold ornaments are not to be compared 
 with learned men who do not wear them. Are the members 
 of the body which are adorned with jewels to be compared 
 with the eye that sees without them ?"' " For virtue protects 
 the head."* " Wouldst thou, Mitra Dzogi," said the king, his 
 father — " wouldst thou forego the crown set with fine Chinta- 
 mani, the badge of the power thou hast, the necklace of pearls, 
 the bracelets, anklets and earrings of gold which are thine, 
 to go and wander about as a priest?" "Father," answered 
 Mitra Dzogi, " all those ornaments and jewels that have 
 cheated my body, I must leave at the graveyard. I go to 
 seek ornaments of the vows I take in the mind that changes 
 not"* " Wisdom," says Bhartrihari, " is indeed real beauty in 
 a man ; it is his hidden treasure of precious wealth ; an orna- 
 ment of grace to him, and a source of fame and glory. And 
 since wisdom teaches him also who teaches it — since it is the 
 dearest friend in distant travels, and is the most divine gift, 
 worshipped even by kings — no wealth equals it ; but he who 
 has it not is a brute"' "Virtue is the cause of prosperity 
 [good fortune], and the root of application. The fruit of 
 wealth is sensuality ; but the fruit of wisdom is a precious 
 ornament."* "Confucius says that young people ought to 
 learn filial piety, then to behave with propriety, be truthful, 
 - &c., and then their education will be an ornament to them."' 
 "Instruction (or education)," says Demophilus, "o/iot'a (<ttI 
 Xpvery <rr€<}>dvif, is like ijnto a crown of gold ; for it brings both 
 honour and profit."* "And the person [body] of those who 
 are kind to others, shines through their good offices, and not 
 from the sandal-wood they rub themselves withal."' Confu- 
 cius says, in the Ta-hio,'" " that riches adorn the house, but 
 virtue adorns the person." " The beauty of learning is beauty 
 
 > Nizami, p. 102. ' Nanneri, 40. « Telugu pr. 2412. 
 
 • Mitra Dzogi, p. 4> 5- ' Nitishat. 16. • Telugu stor. p. 7. 
 
 ' Siao-hio, i. ' Demophili Simil. ed. G. • Nitishat 63. *" Ch. vi. 
 
 10] 
 
 THE BOOK OF PROVERBS. 
 
 211 
 
 indeed, for it shows mental excellence."' "Wisdom consti- 
 tutes thy crown ; discretion (or humility) is as shoes to thy 
 
 feet. But, O Ahura, I, Zarathustra, mind heavenly things ; 
 
 O Mazda, who art Most Holy ! let my embodied spirit attain 
 to purity and strength of life through [thy] power ; let the 
 sun shine, and Armaiti [Wisdom, the daughter and consort of 
 Ahura Mazda, under whose charge the earth is placed by him] 
 be in [his] kingdom, and give a blessing on works [wrought] 
 through Vohu-Mano [the good Spirit]."' " There is no greater 
 friend than the ornament of rich qualities."* 
 " ornament of grace" " Of grace, 
 
 XO'p'i o, airtp airacTa t(v- 
 X<i TO n€i\i)^a OvarSii, 
 f1^^ <f)ipot(ra rt/jdc,'' 
 
 which," says Pindar, " works all things that are soothing or 
 agreeable to mortals, and brings honour with it." " For man's 
 person is more adorned by wisdom than by jewels ;" "and is 
 an ornament that lasts."' "O Osiris [said to Aufanch the 
 departed], thy father Tum [the evening sun] has [put on] 
 bound thee with the wreath of justification ; with that frontlet 
 of life. O beloved of the gods, thou livest for ever !"7 " Isaiah 
 saw in the seventh heaven, where Adam, Abel and Enoch 
 were, other saints with crowns of glory not yet on their 
 heads;" "and other crowns and thrones of glory;" "and 
 crowns of splendour."* 
 
 10 Hear, O my son, and receive my sayings; and 
 the years of thy life shall be many. 
 
 Q«n niaqJ, " years of life." 'Thy' is not in the text, though the 
 LXX. have tnj fu^s o-ov. 'Thy' seems to restrict the sense to this 
 present life only; whereas "the wisdom that cometh from &bove" 
 ensures life everlasting also— implied in years of life, existence. 
 
 ' Naladiyar. Kalvi, i. « Yalkut Tanch. R. Bl. 480, 3 Yaqna, xlii. 16. 
 * Kawi Nitish. » Ol. i. 48. ' Nutsidai ugh. 20. ' Rit. of the 
 
 Dead, xix. 1. ' Ascens. Is. xi. 40, ix. 10, 12, &c. 
 
 V 2 
 
212 
 
 ORIGINAL NOTES ON 
 
 [iv. lO 
 
 " Hear, O my son" " Now will I tell thee, as unto a dear 
 child, things that be for thy good," said Theognis ; " lay them 
 in thy head and heart. Never do evil — no, not even when 
 urged to do it ; but take counsel deep within thyself, with thy 
 good mind."' " Tell me, father," said Shuka to Vyasa, " which 
 is the best virtue ? The best virtue, answered Vyasa, is devo- 
 tion [tapa:]. When thou hast concentrated thyself and thy 
 senses, as under a cover, then shalt thou see with thy soul the 
 best Soul — eternal, all-pervading, immense, like fire without 
 smoke — Brahma, who is himself the origin of what has been 
 and of what shall be. He who has become acquainted with 
 him shall receive another existence, whether man or woman."* 
 "He," says Confucius, "who is intent on acquiring perfect 
 virtue [love of humanity], does not seek his life to the preju- 
 dice of virtue. He would rather destroy his body for the 
 sake of perfecting virtue."' "Men, however," says Syntipa, 
 "will prefer their life to either gain or riches."* " Let a good 
 son remember [think or mind] the gift [grace] of God that 
 gives life [or increase] to that which his teacher tells him — to 
 practise truth and to take to heart his transgressions. May 
 thy life be as long as mine [no years]," said Ptah-hotep ; 
 " acquired thus, and spent in the king's favour, and praised by 
 the [elders] chief men in the land."' " The wise man," says 
 Confucius, "does not trouble himself about eating and drink- 
 ing, but about the right way. The husbandman may suffer 
 hunger within [at his work]; but instruction !— it possesses 
 wealth and happiness within itself"' "The Joo (or literates), 
 disciples of Confucius, make efforts early and late, and never 
 drop their books from their hands. This leads to talents and 
 learning, to excellence and to intelligence, to complete merit 
 and to perfect reputation."' 
 
 "Where there is filial piety, Heaven grants happiness ; but 
 
 ' Theognis, 1015. ' Maha Bh. Shanti P. 9038. ' Hea-Lun, xv. 8. 
 « Syntipa, fab. 12. ' Pap. Pr. xix. 5, 6. • Hea-Lun, xv. 31. 
 
 ' Chin. Mor. Max. Medh. dial. p. 190. 
 
 iv. 11] 
 
 THE BOOK OF PROVERBS. 
 
 2rj 
 
 when it is the reverse, happiness does not come."* Accord- 
 ingly we are told that " a son of poor parents, but filial 
 towards them, had no clothing for cold in winter, and gave all 
 his food to his father and to his mother, but himself fed on 
 coarse rice only. Once when his father's life was despaired of 
 and no physician could be had, he made a vow to Heaven to 
 exchange his life for the life of his father. The father suddenly 
 recovered, and his house prospered abundantly. So, children, 
 do the same."* " If thou hearkenest to [my instruction] what 
 I have told thee," says Ptah-hotep, " thy plans (or affairs) will 
 prosper."* 
 
 " Set up (or worship, honour) as a god the Lama who 
 understands and teaches thee the meaning and sense of Scrip- 
 ture."* " From obedience [to him, to authority] comes great- 
 ness," say the Osmanlis.'' " I have spoken to thee, O my son," 
 said Ajtoldi ; " I have given thee this my own counsel, O my 
 son. Receive it from me, and hearken to me."* " My son," 
 said Ptah-hotep, " it is a happy chance to keep the [breath] 
 inspiration of good words, and to treasure them up in writing 
 for others. He who brings them will never meet with mis- 
 fortune in the earth, but will increase in good."' 
 
 Ill have taught thee in the way of wisdom ; I have 
 
 led thee in right paths. 
 
 "ip^ ^73555 T'^PTin, ' I have made thee tread or (walk) in the 
 ways (or ruts) of righteousness;' 'paths' would more properly be 
 nia^nj, • tracts trodden by the feet of wayfaring men.' 
 
 I have taught thee" &c. "Is virtue, then, to be taught or 
 not? If one purposed to learn the virtue wherewith good 
 men are made what they are, where had one better go to 
 inquire? Why, to the good men themselves. Where else 
 would you go ?"* " He that teaches what he does not himself 
 
 ' Koku ni naru no den shu, p. 3. 
 3 Pap. Pr. XV. 8. • Oyun tulk, p. 11. 
 Bil. X. 23, 24. ' Pap. Pr. xv. 8, 9. 
 
 ' In Shits mon, i. p. 3, 4. 
 ' Osman pr. • Kudat ku 
 ' Plato, Tfpi apiT. i. 2. 
 
214 
 
 ORIGINAL NOTES ON 
 
 [iv. II 
 
 practise, is like a blind man who holds for others a lamp in his 
 hand, but is himself in the dark."' "For teaching without 
 practice is no teaching."' "As if one showed the way to a 
 man gone astray, or as if one brought a lamp into a dark 
 place for men with eyes to see the form of objects, so, O 
 Gautama, has thy speech been to me ; my faith [trust] in 
 [alara] crooked ways is like the chaff before a mighty wind, 
 or like myself in a rushing stream. It is gone. Accept me 
 as thy devoted disciple."' And Ennius — 
 
 " Homo qui erranti comiter monstrat viam 
 Quasi de sue lumine lumen accendat, facit 
 Nihilominus ut ipsi luceat, quom illi accenderit."* 
 " Hapaivia-ai <rot /iovkofiai to. (Tv/uf>opa : 
 I will counsel thee for the best," said the Choragus to CEdipus.* 
 
 "Confucius gave good advice to others by inducing them 
 to follow him gradually. He grounded one well in literature, 
 and bound one over to follow discretion." " If I wished to 
 stop short, I could not ; I exerted my powers to the utter- 
 most ; so that I got his teaching deeply fixed in my mind."' 
 " Maku [Meng-tsze] and Si Koi [Yu] having listened to the 
 voice of their teachers, made the way plain for others."' 
 " Now," said Twang-kang to his people, " I have made plain 
 to you the interior of my heart and reins. I have openly 
 told you, my people, the nature of my intentions."* " It is, 
 however, easy for everybody to give advice to others ; but 
 one's own consistent practice of virtue is the part of great 
 minds (or of large-hearted men)."' 
 
 " If a man first of all settles himself according to right 
 principles, and then teaches others, that man will not suffer 
 for it. Let him first so influence [tame, curb] himself that he 
 may influence others ; but the taming [subjugation] of self is 
 difficult (or hard)."" "A good man gives instruction without 
 
 • Sepher Ham. B. FL ' Drus. Ad. B. Fl. ^ Mahaparanib. fol. 11. p. 45. 
 
 « Ennii incert carm. 770. ' CEdip. Col. 464. • Shang-Lun, ix. 10. 
 
 ' Gun den s. mon. 689. » Shoo King, iv. 1 1. ' Hitopad. i. 107. 
 '" Dhammap. xii. 158. 
 
 iv. 12] 
 
 THE BOOK OF PROVERBS. 
 
 215 
 
 deception, honestly. The mean man gives it falsely when 
 asked for it."' " He who is wise and intelligent, but crafty 
 (or false) withal, is not fit to teach others, neither is he re- 
 spected. But he whose nature is upright, and neither false 
 nor crafty, is respected even by the gods."' 
 
 "Mangala, overjoyed when he saw the dge-long [priest] 
 Paltschi frightened at the sight of the heap of his own bones, 
 left from former births, said to him : My godly [spiritual] son, 
 I have put into thy heart everything necessary, and thou hast 
 heard from me everything about successive births [transmi- 
 grations]. Having said this, Mangala went up to heaven ; 
 and the dge-long Paltschi followed his mother home, as a 
 young colt follows his dam."' Likewise " did the Khan betake 
 himself without delay to the pathway shown him by his 
 teacher Naganchana, and went on happily in that way."* 
 
 "As the potter does not try to break, but to adorn the 
 water-pot, so also does a teacher try not to let his pupils go 
 to perdition ; which is for their benefit."' But teachers vary. 
 " He who really is a teacher," says Vemana, " speaks and 
 shows all about Shiva. He will show clearly the way to 
 Brahmaloka [heaven]. He examines well his pupils, and dis- 
 pels the darkness of their ignorance."" 
 
 1 2 When thou goest, thy steps shall not be straitened ; 
 and when thou runnest, thou shall not stumble. 
 
 " WAen thou goest," &c. As regards starting on the journey 
 through life alone without wisdom, Vidura's advice to Dhri- 
 tarashtra is good : " Let him not start alone on his journey."^ 
 "The fruit of talent (or power) and worship is firmness (or 
 constancy) in hearing, and no wavering in difficulty [Kawi], in 
 understanding [Jav. Comm.]."' "As wisdom (or knowledge) 
 is the only friend in a strange land, the learned son only took 
 
 ' Legs par b. pa, 1 19. ' Dsang-Lun, c. xv. fol. 73. ' Id. ibid, 
 
 c. XV. fol. 80. * Siddhi Kur, xiv. ' Lokaniti, 38. • Vemana, iii. 5. 
 ' Maha Bh. Udyog. P. 1016. • Kawi Nitish. 
 
2l6 
 
 ORIGINAL NOTES ON 
 
 [iv. 13 
 
 with him a few books on his journey, and they made his for- 
 tune."* "God," said Ptah-hotep, "will instruct thee in the 
 words of old (or of the beginning). Make it good [teach them] 
 for children and for old men. He that hearkens to it will 
 walk in all uprightness of heart, and his words will not breed 
 disgust (or surfeit)."* "No man," say the Rabbis, "stands 
 firm in the words of the law unless he has stumbled against 
 them."' 
 
 1 3 Take fast hold of instruction ; let her not go : 
 keep her ; for she is thy life, 
 won, ' embrace instruction,' and ^Tiri vM, 'flag or relax not' 
 
 " Take fast hold of instruction" &c. Seeing that "ipia, in- 
 struction, implies chastening, and that our trials or chastenings 
 are proofs of God's fatherly wisdom and care of us, and thus 
 often prove our greatest blessings, and are to be 'embraced' 
 as such, this verse might be taken in connection with ch. iii. 
 II, 12, 'instruction' here meaning 'chastening,' and 'life,' our 
 existence, including " the life that now is, and that which is to 
 come," to which our trials lead us. 1\]in, although idiomati- 
 cally ' thy life,' is, nevertheless, a plural that means ' thy lives.' 
 As the Arabs say in a way : 
 
 "A man who has knowledge (or science) never ceases to 
 live."* The Li-ki [Hio-ki], as quoted in the San-tsze King, 
 says : "As a gem unwrought is not a perfect object, so a man 
 who is not instructed cannot know justice [rectitude] ;" upon 
 which Wang-pih-ko remarks " that here [e] justice, rectitude, 
 means [Tao] 'the right way.' Though a man have a beautiful 
 gem, if it be neither cut nor ground [polished], it is not a 
 perfect object, and is useless. In like manner, although a 
 man be endowed with excellent talents, if he is not diligent 
 in inquiring, he cannot know reason, rectitude, the right way 
 and virtue. Finally, he cannot be said to be a perfect man."" 
 
 • Telugu St. p. 8. ' Pap. Pr. v. 4. 5 ; also quoted at p. 17. 
 
 » Ep. Led. 77. * Meid. Ar. pr. » San-tsze King, 13, 14. 
 
 iv. 13] 
 
 THE BOOK OF PROVERBS. 
 
 217 
 
 " I have spent whole days without eating," says Confucius ; 
 " I have gone through whole nights without sleep, in order to 
 think. But it profited me nothing. There is nothing like 
 instruction ['hio,' the study of ancient authors]."' 
 
 The Buddhist, however, differs. " Profound meditation is 
 one door to religious enlightenment ; it emancipates completely 
 the mind." " The power of profound meditation removes all 
 hesitation in judgment" " Profound meditation also renders 
 the religion of Buddha more completely clear."^ " I teach thee," 
 said Sbauf to his son Papi, "to love instruction [like] thy mother. 
 He who attends to it from his childhood is honoured in life."* 
 " I tell it thee, O Papi, the blessing of one day at school is for 
 ever and aye. The works [result] of it are like mountains. 
 They are what I wish to make thee love. They deliver from 
 the enemy."* " Read, O my son," says Chanakya. " What 
 comes of idleness ? He who is not read becomes a labourer ; 
 but he who reads [studies] is sought out by the king. Read, 
 O my son, day by day."' "Give thy heart to letters," said 
 again Sbauf to his son Papi. " In truth, there is nothing supe- 
 rior to letters ; they are, like waters, deep. He who is esta- 
 blished [resides] in Hemhan [a college or sanctuary at Silsilis] 
 is not easily put down."" "O man," said Buddha to his son, 
 " all my wealth in gold, silver, precious stones, &c. [Buddha's 
 lore], I wish to give to one who will hide it and keep it. [Take 
 it] desire and love it as thine own."' "Instruction [learning] 
 is a treasure that requires no guard (or watch) over it."' 
 
 " Ho-ei [also called Tsze-yuan, a beloved disciple of Con- 
 fucius, who died early] was a man indeed," said Confucius. "He 
 chose the ' constant mean ' [between two extremes] ; gained 
 one good [virtue], held it tight, pressed it to his bosom, and 
 would not let it go."» " Instruction [education]," say the 
 
 ' Hea-Lun, xv. 30. ' Rgya-tcher r. p. c. iv. ' Pap. Sail. ii. 
 
 pi. 4, 1. 5. ♦ Id. ibid. pi. 9, 1. 4. ' Chanak. 25, J. K. 
 
 • Pap. Sail. ii. pi. 4, 1. 2. ' Dkar padma, fol. 23. • Matshaf Phal. 
 " Chung y. c. viii. 
 
2I8 
 
 ORIGINAL NOTES ON 
 
 ['V. 13 
 
 Greeks, " is the staff of life ; it teaches the way to act."» " He 
 who repeats his lesson (or task, exercise) a hundred times, is 
 not like him who goes over it a hundred times and one." 
 " Repeat and go over, and thou shalt require no balsam [over 
 the weals of the rod, for not knowing thy lesson],"' say the 
 Rabbis. As the people of Tsin said, speaking of the kingdom : 
 " Strive to death to hold it ; do not give up."' 
 
 " Learn (or study) wisdom as if dying to-morrow."< " Learn- 
 ing suffers no damage."* "Learning is greater wealth (or 
 riches) than other possessions."* " Instruction is wealth ; learn- 
 ing is fame."' "The learned have hands."* "The learned 
 man is greater than a king."* " When thou hast acquired that 
 good thing [learning], thou must needs not let it go.""* " It is 
 the part of perfection to choose the good and cling to it with 
 all one's might," says Confucius." "And take fast hold of 
 virtue."" "Hear the qualities of instruction," say the Telugus. 
 " Learning gives increase [blesses] him who teaches, and him 
 who receives instruction."" " He," says Confucius, "who has 
 studied without [as he thinks] having acquired knowledge, let 
 him nevertheless fear lest he lose what he has got"" " Hold 
 fast what thou hast got."'" " Take fast hold on it [instruction]," 
 says again Confucius, as quoted by Meng-tsze," " and you will 
 keep it ; let it go, and you will lose it" 
 
 Se-chang-ching says : " Choose the good and hold it firmly, 
 and plan diligently for the day ; listen only to what is good, 
 and talk not to no purpose [idle talk]. Man can but desire 
 good, and Heaven must achieve it"'' "The man who observes 
 his duty perfectly would rather part with his body and his life 
 than not do his duty." '* " Kujuttara, one of queen Samavati's 
 attendants, received from her daily eight pieces of money to 
 
 • rvu/i. ftov. ' Hagigah R. Bl. 34. ' Shang Meng, ii. 1 5. 
 
 ♦ Sain ughes, fol. 3. » Tarn. pr. 2835. • Id. 2895. ' Id. 2880. 
 
 » !d. 2885. • Id. 2985. '° Gun den s. mon. 173. " Chung y. c. xx. 
 " Shang-Lun, vii. 6. " Telugu max. " Shang-Lun, viii. 17. 
 
 '» Sahid. Ad. 41. '« Hea Meng, xi. 8. " Ming Sin P. K. ch. i. 
 
 " Dsang-Lun, c. xvi. 
 
 'V- 13] 
 
 THE BOOK OF PROVERBS. 
 
 219 
 
 buy flowers, four of which she kept for herself But having 
 heard Para Thaken preach, she gave up stealing; and having 
 bought eight coins' worth of flowers, she said to the queen, who 
 wondered at the quantity of flowers brought to her that day : 
 Queen ! I have hearkened to Para Thaken preaching the law, 
 and I have ceased taking up my queen's money." ' 
 
 " If asked. What will prevail (or endure) ? answer, Know- 
 ledge (or instruction) and kindred [family, rank]."' " For there 
 is no decay for knowledge well acquired by practice."' "And 
 there is no disease (or sickness) equal to a want of understand- 
 ing," says Ali ben Abu Taleb.* " The lack of understanding 
 is the greatest misery and the hardest [worst] sickness. There 
 is no worse sickness than a lack of understanding [or sense] ; 
 because the sure proof of a true man is, that upright deeds are 
 done by him. As the man who lacks understanding [short of 
 wits] cannot do that, it is clear that he is not a true man," 
 says the Persian Commentary.* 
 
 The provision made for education in China of old was : " for a 
 house, a school-room ; for a village [' tang,' 500 — 600 families], 
 a college ; for a quarter, almshouses ; and for the whole empire, 
 education."* In the Sing-li, it is said: "This is the way to 
 study : (i) study extensively, (2) inquire [question] accurately, 
 (3) think diligently, (4) [divide] distinguish clearly, and (5) 
 practise assiduously."' " He who studies for the returns it ' 
 yields, will improve in discretion [being directed aright]. But, 
 alas ! what loss they suffer who acquire science for the profit 
 they may expect from the crowd !"' "I lay hold on all good 
 thoughts, good words and deeds ; and I renounce all bad 
 thoughts, words and deeds."' This passage forms part of a 
 Parsee prayer. 
 
 • Buddhagh. Par. 5th st. ' Tarn. pr. 2285. ' Id. 222. 
 
 * All, 32. » Ibid. • Siao-hio, ch. i. ' Ming Sin P. K. c. ix. 
 
 ' Borhan-ed-d. 11. p. 24. • Yajna, xv. 
 
220 
 
 ORIGINAL NOTES ON 
 
 [iv. 14. 15 
 
 14 Enter not into the path of the wicked, and go 
 not in the way of evil men. 
 
 15 Avoid it, pass not by it, turn from it, and pass 
 away. 
 
 "lU^Mip Vni, ' and (go) walk not, step by step, in.' 
 
 " Enter not," &c. " O ye men, eat ye of the good and lawful 
 yield of the land, and follow not in the footsteps of Satan ; 
 for he is your open enemy."' "Go not over a bad man's 
 bridge ; let the water [rather] carry thee away," say the Os- 
 manlis.' "In company with the good, thou shalt accomplish 
 thy object with ease ; in company with the bad, thou shalt be 
 kept back from it with shame," say the Ozbegs.* " By rubbing 
 against the kettle, one gets black ; and by rubbing against 
 evil men, one gets misfortune."* " Suspicion will ever stick to 
 a man who has once been mixed up with a bad thing.'" "Qui 
 semel malus, semper praesumitur talis."" " Do not go and 
 keep company with evil men,'" said the wife to her simple 
 husband. 
 
 " The common [black] people have a disorderly disposition 
 [lawless or wicked] ; their work [actions] is black [common] ; 
 do not therefore blacken thyself, my son," said Ajtoldi ; " take 
 good care of that."^ [Among the Djagatais, 'black leg' and 
 'white leg' mean 'common' and 'noble' men respectively. In 
 Bengal, common people are styled 'black-pots' or 'earthen- 
 ware.'] " Enter not thou into the house of a bad man ; and 
 trouble not thyself to no purpose."* " The householder, wish- 
 ing to make a dge-long [priest] of his son, bethought himself 
 thus : I must look out a good and wise teacher for him. If I 
 commit him to a good and wise spiritual teacher, his good 
 (or virtue) will increase ; but if I entrust him to a bad guide, 
 the way (or law) of sin will be born in him. In like manner 
 
 ' Qoran, sur. ii. 163. 
 » Mifkharh ap. B. Fl. 
 • Kudat ku Bil. xviii. 4. 
 
 ' Osm. pr. » Ozb. pr. * Id. ib. 
 
 » Lat. pr. ' Siddhi kur. xviii. p. 22. 
 
 • Mong. max. R. 
 
 iv. 14, IS] 
 
 THE BOOK OF PROVERBS. 
 
 221 
 
 as the wind which has no peculiar smell in itself becomes 
 fragrant when blowing over chandana [sandal] trees and 
 champaka flowers, but is fouled by passing over unclean 
 places, so also with a man and his associates.'" 
 
 " The avoiding of all sin, the adopting of all good, and the 
 purification of one's thoughts, is the doctrine of Buddha."* 
 " Put away from thee any venomous or poisonous thing, but 
 keep to that which is good and profitable to thee."' " Respect 
 [frequent] not sinners and vile men, but respect virtuous and 
 good men," said Bhagavat to Channa Thera, and spake these 
 'gathas' [verses]: "Honour not sinners and low people, but 
 honour the friends of virtue and the best of men."* "There 
 is one thing [law]," said again Bhagavat, " which is the greatest 
 in treading the eight-fold path. What thing ? The love of 
 virtue.'" "Arise, be not slothful ; lead a good life. He who 
 practises virtue lives at ease in this world and in the next :" 
 quoted from the Dhammapadam, 168, by Kassapa.' 
 
 " Great faults," says Tai-shang, " cut off twelve years from 
 a man's life ; small ones, a hundred days. There are faults 
 neither great nor small ; but all faults hurt a man. But to 
 see evil and not avoid it, is the part of an ' idiot,' or real fool. 
 He, therefore, who wishes to lead a long life, must avoid all 
 faults, both small and great."' " If it is the right way," says 
 again Tai-shang, " walk in it ; if it is not the right, eschew 
 it." "And the right way [Tao]," says Confucius, "cannot 
 waver a hair's-breadth."' " That way," says the Chinese Com- 
 mentary, "is a highway, a level path, straight and smooth 
 ['square,' safe and well made in every way]." "Therefore," 
 adds Tai-shang, " walk not in froward [corrupt] paths." " A 
 path is a small roadway ; if corrupt [winding, unsafe], it is not 
 straight, and whosoever walks in it does not walk straight- 
 forwardly," adds the Mandchu Comm.' 
 
 ' Dsang-Lun, c. xvi. fol. 93. ' Dhammap. Buddhav. 6. ' Monjj. 
 max. R. * Mahavag. Ch. Thera, v. ed. F. ' Ekadham. ed. F. 
 
 * In Santikenidana Jat. p. 90. ' Comm. on Tai-shang in Shin 
 
 sin luh, 1. p. 92. ' Chung y. c. i. ' Id. ibid. Comm. 
 
222 
 
 ORIGINAL NOTES ON 
 
 [iv. 14, 15 
 
 And Mun Moy says, on Esop's fable of the 'Fowler, the 
 Geese and the Stork' that fared as the geese did for being in 
 their company : " Men of the world must see that they ought 
 to act with great prudence ; for if they do business with 
 wicked men, it may be difficult for them to escape the punish- 
 ment of their sin. Beware ! Beware !"* " If a thing is not 
 right, do not turn to it," says the Sahidic adage, " that [thy 
 doing so] may in nowise appear."* 
 
 " Forsake the company of the wicked," says Vishnu Sarma ; 
 " enjoy the society of the good ; do good and virtuous actions 
 both day and night, and always bear in mind falsehood [to 
 avoid it]."' " Like as a merchant with a light escort and much 
 wealth about him avoids a dangerous road, so also let a man 
 who wishes to live, avoid sin as he would poison."* "Mas 
 vale solo, que mal accompanado," say the Spaniards ; " better 
 alone than in bad company (or badly escorted)."" " Intercourse 
 (or friendship) with the wicked is like playing [familiarity] 
 with snakes."' "Be known [be noticed] for thy eschewing of 
 sin."' Thus "as the bee leaves unhurt a flower with colour 
 and smell, carrying away its honey, so does the Muni [wise 
 man, sage] walk through the village [not injured by the people, 
 but only taking their alms]."* " He for whom Nibbhanam, 
 empty and without form [mark] as it is, is yet the country 
 he seeks, his way is like that of birds through the air [un- 
 touched by things visible]."' 
 
 " Virtue is the proper thing to practise, and sin is the one 
 to avoid."'" Confucius says, however : "To work happiness is 
 not like avoiding sin ; and to avoid a calamity is not like 
 considering well what ought not to be done."" "Never, O 
 Kyme," says Theognis, " consent to take counsel with a bad 
 man ; no, not even if he proposed a good deed. But take any 
 amount of trouble in working with a good one ; thou wilt go 
 
 ' Mun. Moy, fab. 36. ' Sahid. Ad. 38. ' Hilopad. iii. 24. 
 
 « Dhammap. Papavag. 8. ' Span. pr. • Tarn. pr. 4633. 
 
 ' Nuthar ell. 31. * Dhammap. Pupphav. 49. " Id. Araliant. 90, 94. 
 '" Ciiral, iv. 40. " Ming Sin P. K. i. 5. 
 
 iv. 16] 
 
 THE BOOK OF PROVERBS. 
 
 223 
 
 with him a long way."* " Never, never make friends with a 
 bad man. Coal, if live, burns thy hand ; if cold, smuts it."' 
 " Flee from the escort by the way of a bad man."' " Walk 
 not in an evil path, and use no deceit in the house of a simple 
 man," says Tai-shang.* " Come not near to ruinous (or destruc- 
 tive) evils."* "Eschew whatever leads (or brings) thee into 
 the hands [power] of transgression."' 
 
 "As Yen Youan questioned Confucius about [jin] perfect 
 virtue [humanity], the sage answered : Do not even look at 
 anything that is opposed to propriety ; do not listen to it ; do 
 not speak of it ; do not touch it."' " Let no man follow false 
 doctrine, neither abide in idleness, nor cultivate [hold and 
 teach] false doctrine (or principles) ; let him not be an ampli- 
 ficator of the world [that is, follow the ways thereof] and 
 commit grievous sins, common in it (according to the Cingalese 
 paraphrase). But let him arise, be alert and vigilant ; cultivate 
 good morals. For he who follows virtue [dhammachari] is 
 happy in this world and also in the next."' 
 
 "Avoid the companionship of evil men ; cultivate the [com- 
 ing together] society of good men. Act virtuously day and 
 night, and always keep in mind immortality."' "Avoid an 
 elephant by a thousand cubits ; a horse by one hundred ; a 
 horned animal by ten ; but an evil man by quitting the place."" 
 " Let no man bring himself into the [power] hands of tempta- 
 tion."" "And avoid a light sin, lest it draw thee into more 
 sins [lit. heaped sin]."*'' For "sin, like a dangerous road, is by 
 all means to be avoided."" "Two men on such a road are 
 said to be 'speaking corpses.'"'* 
 
 16 For they sleep not, except they have done mis- 
 chief ; and their sleep is taken away, unless they cause 
 some to fall. 
 
 ' Theognis, 69 — 72. ' Hitopad. 741. ' Menander, itov. • Mandchu 
 transl. ' Av. Atthi Sudi, 73. ' Derek erez s. i. 1 1. ' Hea-Lun, xii. i. 
 ' Dhammap. Lokavag. I, 2. » Lokaniti, 41. '" Chanak. S. 28. 
 
 " Sanhedr. MilHn, 912. " Derek erez. s ii. 9. " Javan. pr. " Id. ibid. 
 
224 
 
 ORIGINAL NOTES ON 
 
 [iv. 16—18 
 
 1 7 For they eat the bread of wickedness, and drink 
 the wine of violence. 
 
 D^paq, lit. • repeated acts of violence,' 'violence.' 
 •• For they sleep not',' &c. " There is not a sin that may not 
 be committed by him who breaks the law [dhammam], who 
 speaks falsely [musavadi, in ten words of whom, there is not 
 one word true, Comm.]. and who thinks lightly of the world 
 to come."» " The little bird, while pecking, looks around and 
 eats ; and the swallow sleeps without an anxious heart Thus 
 fulness of soul gives great happiness. But when schemes are 
 deep, then misfortune also is deep."" "And Solomon also 
 says : Go not near the place where evil men pitch their tents 
 [LXX. encamp, (rrpoTOjrtStwraKn] ; depart from them and turn 
 aside. For they sleep not if they have not done some evil ; 
 their sleep is taken from them ; and they sleep not who 
 devour iniquity."' 
 
 18 But the path of the just is as the shining light, 
 that shineth more and more unto the perfect day. 
 
 TiW» -^Stt, lit. • going and shining unto the settled (or perfect) day.' 
 " But the path;' &c. Tsia-sze explains a passage of the 
 She King [Bk. Kwe-fung] thus : " The way of the wise man 
 is first hidden, and then it shines forth day by day ; but the 
 way of the vulgar man is at first apparent, but perished day 
 by day."* Lao-tsze. speaking of this, says : "The man who 
 walks well through life, leaves no trace" [his conduct is bright, 
 faultless].* " It shines more and more unto the perfect day"— in 
 heaven ; for " brightness and purity [whiteness] are in heaven."" 
 •• This world is ' yes, yes,' ' no, no ;' but heaven is ' shine, shine,' 
 'white, white.'"' "The wise and good man is excellent and 
 
 • The reference to this passage in Pali was unfortunately omitted. It 
 cannot now be verified, as I have not by me books to which I can refer. 
 > Hien w. shoo, 55. ' Didasc. Ap. (Eth.), iii. « Chung y. c. xxxni. 
 
 » Tao-te-King, c. xxvii. ' Chin. pr. ' Ibid. 
 
 iv. 1 8] 
 
 THE BOOK OF PROVERBS. 
 
 225 
 
 glad ; he shines, he shines in brilliant virtue."' Rabbi Yakub 
 said : " This world is like the hall (or vestibule) of the world 
 to come. Prepare thyself in this ante-room, so as to be fit to 
 be admitted into the ['traclin,' triclinium] marriage-feast or 
 guest-chamber."' 
 
 " For the elect there will be light and joy and peace, and 
 they shall inherit the earth"' " The righteous shall be in the 
 light of the sun, and the elect in the light of eternal life, and 
 their light shall never cease."* " The just shall walk in light 
 everlasting, and sin shall be destroyed in darkness unto all 
 ages, and shall not appear from that day for ever."* " Pas- 
 sionate at first, and then less and less by degrees, like the 
 morning shadows that shorten towards noon, so is the friend- 
 ship of evil men ; but that of good men is at first moderate, 
 then always increasing, like evening shadows that grow longer 
 and longer until the sun of life has set."' 
 
 " He, the sun [Adityo], is the acknowledged way made to 
 heaven. Those who are free from soil [the defilement of the 
 earth] go in at the gate of the sun."' "These are the rays 
 (or sunbeams) by which our fathers reached heaven together ; 
 let them be ours [shine on us]. For worshippers go to 
 Brahmaloka [the realms of Brahma, heaven] by a path of 
 flaming brilliancy [or flaming light; 'archi,' flame, Schol.]."* 
 
 We may compare these and like passages respecting the 
 sun, as worshipped or reverenced in India, Iran, Egypt and 
 the East in general, with these scraps from Bardic lore : " Why 
 is the face turned towards the sun in all plighting of faith, 
 and swearing, and in prayer? Because God is in every light, 
 and the sun is the chief of all lights. It is through fire that 
 God brings back to Him all things that emanated from Him ; 
 therefore it is not right to ally oneself to God but in the light." 
 
 Upon which the Rev. J. Williams ab Ithiel adds the follow- 
 
 ' She King, Bk. Ta-hia, Chung y. c. xvii. 
 ' Bk. Enoch, v. 7. • Id. ibid. c. Iviii. 4, 6. 
 
 ' Nitishat. 50 ' Rig. V. i. skta. cv. 16. 
 
 Q 
 
 ^ Pirqe Avoth, iv. 
 
 " Id. ibid. c. xcii. 5. 
 
 ' Id. ibid. skta. cix. 7. 
 
226 
 
 ORIGINAL NOTES ON 
 
 [iv. 1 8 
 
 ing, in a note from Howel ap Davydd ap Jeuan ap Rhys [a 
 poet who flourished A.D. 1450 — 1480. 
 
 Ai annedd yn y wennaul." 
 
 "The l^e"{y''| in the course of the sun, 
 And his habitation in the bright sun.** 
 On which Jeuan Tir Jarll (A.D. 1760) says: "There was a 
 general opinion in the age in which that was composed, that 
 the sun was the abode or habitation of God ; in other words, 
 that the sun was heaven. There are many words and sentences 
 in other poems and odes which show that such was the view 
 held by our ancestors respecting the sun. One of the names 
 of God in primitive times was ' Hu,' and therefore the sun was 
 designated ' Huan,' which means ' annedd Hu,' or the abode of 
 God."» 
 
 So in Iran : " We approach thee, O Ahura Mazda, through 
 the worship of fire, most holy — of the highest of high lumi- 
 naries, that which is called the Sun."" And in India: "O 
 Agni [fire, the sun], the mortal who worships thee is like the 
 moon"' [either as reflecting the light of the sun, or as a bril- 
 liant orb in heaven]. "What is like the soft moon-beams? 
 The good [useful] influence of a good man."* " His (Hjam- 
 dpal's, wisdom's) light is like the soft moon-beams, and beau- 
 tiful like the glow of dawn."" " He is the chief illuminator of 
 the world, who teaches (or shows) the beautiful way."" 
 
 Here comes in the legend of Dhruva, "who, although he 
 was only five years old, yet was by Vishnu raised to be the 
 polar star, on account of his devotion."' That of Pulastya, 
 " who went the ' great road,' the road of heroes, and died."' 
 And "of Yayati, who was said to have fallen from heaven, 
 the 'sun-way' [surya-patha = devamarga], 'the path of the 
 
 » Barddas, vol. i. p. 262. ' Ya^na, xxxvi. 9, 16. ' Rig. V. li. 
 
 skta. cii. 3. * Phreng wa, 30. ' Hjam-dpal, fol. viii. • Id. fol. iv. 
 ' Vishnu P. i. 12. ' 'bid. ii. i, 14. 
 
 iv. 18] 
 
 THE BOOK OF PROVERBS. 
 
 227 
 
 gods.'"' "Thy paths, O Savitri [Sun], are of old, well pre- 
 pared, and free from dust in the firmament."* "Thou, the 
 eye of Mithra, of Varuna, Agni, &c., the soul of things mov- 
 able and immovable, who fillest the heavens, the earth and 
 the sky."» "Aryaman, Maker, the first of the gods"* [see 
 the Litany to the Sun, at that place], " the eye of the world, 
 and the soul of all bodies."' Yet Savitri [the Sun] himself is 
 reported to have told Yama [death], " that the good and the 
 true guide [influence] the sun by their goodness."' But this 
 might only be his way of speaking. " Strive to [rise on high] 
 obtain greatness."^ 
 
 "True virtue," says Meng-tsze, "consists in being mature 
 [perfect], and that is indeed enough."* "Self-restraint and 
 living only to do good, while making Nibbhan a reality [' seen 
 with the eyes,' Comm.] as if it were present, is a very great 
 blessing."* Always aiming at something better, "the perfect 
 man is not satisfied with himself, and he who is satisfied with 
 himself is not perfect." >•» " The way [conduct] of a good man— 
 oh! how wonderful."" "It is the way to heaven which evil 
 men know not"'2 "Such a man is the light of the state."" 
 " O Lord," said Ananda to Bhagavat, " is half the life of a Brah- 
 machari friendship with virtue ? No, Ananda. From this, my 
 teaching, it results that it is a whole life as Brahmachari that 
 may be called friendship for and devotedness to virtue.""* 
 
 "Friend Yudhishtira," said Sanjaya, "he who makes virtue 
 [or duty, dharmam] his first object, his great majesty, shines 
 like the sun ; but the sinfully-minded who forsakes duty (or 
 virtue) shall assuredly perish, though he gain the whole earth."'" 
 So also Horace : 
 
 ' Maha I3h. Adi P. 3571. ' Rig. V. 1. skta. xxxv. 11. a Ibid, 
 
 skta. cxv. I. * Maha Bh. Vana P. 146. ' Id. ibid. 166. 
 
 • Id. ibid. 16795. ' Atthi Sudi, 79. « Hea Meng, xi. 19! 
 
 » Mangala thut. 12. >» Ming Sin P. K. c. iii. " Nitimala, ii. 11. 
 
 " Beobous, i. 7. " She King, bk. ii. od. 10. " Mahavag. Upad- 
 
 ham. ed. F. " Maha Bh. Udyog. P. 772. 
 
 Q2 
 
228 
 
 ORIGINAL NOTES ON 
 
 [iv. 1 8 
 
 " Virtus, repulsas nescia sordidae, 
 Intaminatis fulget honoribus — 
 Virtus, recludens immeritis mori 
 Coelum, negata tentat iter via, 
 Coetusque vulgares et udam 
 Spemit humum fugiente penna."* 
 
 " Men whose conduct is pure," said Bhishma to Yudhishtira, 
 " go on rising step by step, from heaven to heaven, and from 
 happiness to happiness."* " Going up, not down, in holiness."' 
 " Light from light, and both lights from God."* " Because 
 when a man's portion in life shines from heaven [with heavenly 
 brightness], he may be said to excel others."' 
 
 " For in like manner as a gold or silver plate, though covered 
 with mud, yet shines brightly when well washed, so also does 
 the embodied soul, having looked into the soul itself [Brahma], 
 become one with it, and obtain its desire when set free from 
 sorrow."* " He, my son," said Narada, " who is freed from 
 all transgression, goes to the world of Krishna, the best of 
 worlds, in a divine conveyance (or progress)."' "The Sekho 
 [disciple] who looks upon his body as foam, endued with rays 
 of light, having broken the darts of Evil tipped with flowers, 
 shall go, unseen by the king of death."* "But few there 
 are among men who reach the other shore ; the multitude 
 only run to this one. The righteous alone will cross the 
 dangerous coasts (or borders) of death. Let the wise man 
 forsake the black law and take to the white ; and thus, freeing 
 himself from defilement, become [jutima] luminous and live 
 at peace."' And let men honour such a man, "who withal is 
 intelligent and venerable, as the moon, the way of the stars."** 
 
 " He," says Bhagavan, " who does not transgress the law 
 (or virtue) through lust, fault, fear or delusion (or folly, moha), 
 his honour (or glory) will shine like the moon at the full."** 
 
 • Hor. Od. iii. 2. * Maha Bh. Shanti P. 6748. ' Berach. 28; 
 
 Shabb. 21, M.S. ♦ Arab. pr. S. ' Siiin-tsze, c. xvii. ' Swetaswatara 
 Upd. iii. 14. ' Narada Panchar. ii. 67. ' Dhammap. Pupphav. 46. 
 » Id. Panditav. 85 sq. " Id. Sukhav. 208. " Sinhala V. suttam. 1. khi. 51. 
 
 IV. 18] 
 
 THE BOOK OF PROVERBS. 
 
 229 
 
 i 
 
 "But," say the Rabbis, "ere God causes the sun of a just man 
 to set, He makes the sun of another just one to rise."' " OktUr- 
 mish [Peaceful] had a dream of a ladder which he ascended 
 when a Watcher gave him a drop of water to refresh him and 
 he then went up to heaven. Oktulmish [Intelligent] explained 
 the dream to mean success and weal. 'Going upwards' in a 
 dream always means honour ; and reaching high means great- 
 ness; always higher and higher, until God grant thee thy 
 desire and thou reach heaven by flying upwards."' " But the 
 heaven of the virtuous is below that of brilliant light, of infinite 
 light, and the various heavens of Indra and Ishwara."* "And 
 those Brahmans who have won their reward by their good 
 conduct, when they die hence, are like luminaries in the world 
 of Brahma."* 
 
 "And I, Arda Viraf, saw the souls of the pious, whose 
 [souls] shone like stars, whose brightness was ever increasing. 
 And Srosh [graosha, the Yazata or deity who first taught the 
 law, and who watches over this world] said to me : This is 
 the pathway to the stars.'" "I call to my help ^raesha, 
 greatest of all, to give us a long life in the kingdom of Vohu- 
 Mano [good Spirit] through purity, in the straight paths, 
 by which [we may go where] Ahura Mazda dwells'— the 
 straightest path through purity to the Paradise of the pure ; 
 the luminous and most brilliant path."' "We praise the 
 brilliant deeds of purity, in which the souls of the dead, the 
 fravashis of the pure, do rejoice."" " I draw nigh to you, Ahura 
 Mazda, and the Ameshaspands, with a good mind. Grant 
 me graces for this world and the next [bodily and spiritual], 
 which through purity [holiness] may place me rejoicing in 
 brilliant light."* 
 
 " T«/tto!|/T<S S'dptTai 
 Es <f>av€piv oSbv (px^ovTai. TfKnaipei 
 Xp^/JL ?»ta<7T0V." •' 
 
 . M^K '"pf T^f ■ ^Z'- ' '^'"'^' ''" ^"- '"""■^- '""'^- ' Sum-chuw, ,0. 
 Maha Bh. Udyog P ,602. ' Viraf N. vii. 2. 6. • Ya^na, xxxiii. 5. 
 Id. Ixv.i. 41. • Id. XVII. 42. » Id. xxviii. 2. » Find 01 vi 122 
 
230 
 
 ORIGINAL NOTES ON 
 
 [iv. 1 8 
 
 "Good men who honour virtue enter a brilliant path. The 
 work shows (or proves) the man." 
 
 Although this i8th verse may be taken literally, both in 
 the original and in the translation, yet it may also be taken 
 figuratively, ' the perfect [lit. settled, fixed, lisj] day,' being 
 said of the most perfect and brightest of days, ' the resurrection 
 of the just' And it describes so exactly sundry passages in 
 the religion of the Egyptians, as represented more especially 
 in their Ritual of the Dead [the passage of the soul in the 
 nether world, to the hall of justice, there to be accounted just, 
 and to receive the crown of life in the bright light of heaven], 
 that it is difficult not to think that the Wise King who wrote 
 this verse, " and was learned in all the wisdom of the Egyp- 
 tians," had not some of it present to his mind. And perhaps 
 the seventeenth chapter of the Ritual of the Dead in particu- 
 lar, which has this heading: "Chapter of the resurrection of 
 departed spirits ; of the coming out in daylight from the 
 divine nether region of Amenti ; of being one of the followers 
 of Osiris ; of feeding on the bread of the Good Being ; of 
 coming out in bright daylight and of undergoing all pleasant 
 transformations. Let the soul of the defunct Osiris [the 
 defunct is called by the name of the god, as being one with 
 him] be reckoned among the followers of Osiris, near the great 
 assembly of the gods, after his burial, in Amenti. Having 
 been glorious in their deeds on earth, the words of men are 
 fulfilled." 
 
 The spirit of the departed, being one with Osiris, says of 
 himself: " I am one of the spirits that belong to light, and that 
 are luminous (or brilliant)."' At ch. cxxx. the soul [ba] is 
 made to live for ever by making it sail in the bark of the Sun ; 
 and at ch. cxxxiii., the departed spirit [khu] is made perfect 
 in the heart of the Sun, &c. Thus " Men-kheper-ra, king of 
 Upper and Lower Egypt, rose up justified to the Sun, became 
 luminous, followed the god, and shed light on earth," &c.* 
 ' Rit. of the Dead, Ixxviii. 8. ' Inscript. Amun-em-heb. I. 38. 
 
 iv. 19] 
 
 THE BOOK OF PROVERBS. 
 
 231 
 
 "So also Ramsts Mei-Amun was gifted with life, like the 
 Sun, for ever;"' and with him, other sovereigns of Egypt 
 also. " In the ' Meskhen,' the birth-place [of the gods] in the 
 land of God, where the blessed spirit [khu] eats and drinks 
 and does whatever he likes, and rests in the warmth of the 
 land of God."' "There on my head is the white crown of 
 Turn Nahebka, in the fertile land of Aaru [or Aalu, Elysium ?] 
 of Ra, where ears of corn are five cubits high," &c. 
 
 Again from Iran we hear : " Ahura Mazda, rule thou at 
 will over thy creatures, that our mind be glad and our souls 
 be best, and our brilliant bodies be [of] for the best place 
 [Paradise]."' " Ahura Mazda created perfection [fulness] and 
 immortality, for the perfection (or satisfaction) of the pure 
 man, who is the chief (or best thing) in His kingdom, and 
 who [finds in immortality] the fulness which Vohu-Mano [the 
 good Spirit] has provided for his friends."* "But [Vohu 
 A^mano] good Heaven is far from those who do not mind 
 purity [i.e. godliness, holiness]."' 
 
 Those are better thoughts and loftier aspirations than 
 these of Mahomet, who, when in Paradise, saw huris, every 
 one of whom had seven thousand waiting-maids. And he 
 asked : " Are all these the delights of Paradise ? And Gabriel 
 said : Yes, O apostle of God, all these are the portion of thy 
 people."* Or than these hopes of the lower Hindoo: "He 
 that goes to heaven is joined to heavenly apsaras."' Or than 
 these of the Buddhist : " What then shoiild you say is Nirvana? 
 That too [as well as Sansar, the visible world and its revolu- 
 tions] is essentially empty and vain ; and in form, it is the 
 end of all illusion ; and as proof, it is the end of all sorrow."* 
 
 19 The way of the wicked is as darkness; they 
 know not at what they stumble. 
 
 ' Stfele of Bakhten. » Pap. Sutimfes, pi. xvi. I. 8. ' Ya^na, c. lix. 16. 
 * Id. xxxi. 21. « Id. xxxiv. 8. • Miraj Nam. sth St. 
 
 ' Kawi N. sh. p. 31. » Tonilkhu y. ch. c. i. 
 
232 
 
 ORIGINAL NOTES ON 
 
 [iv. 19 
 
 " The way of the wicked",' &c. " The eye of knowledge sees 
 (or disfcerns) the Brahma Spirit that pervades all ; but the eye 
 of ignorance sees nothing ; no more than a blind man sees 
 the shining sun."' Therefore "lay not wickedness in thy 
 heart, but lay in wisdom [virtue] and propriety, and protect 
 living creatures ; so shalt thou obtain wealth in both worlds 
 and the city of Nirvana."* " For transgression closes [obturat] 
 the heart of man," says Rabbi Ishmael.' 
 
 " The life of wicked men," says Confucius, " is owing to their 
 being lucky and escaping unhurt."* "For men," says Choo- 
 hi, "are blinded by their passions"* — "cannot distinguish 
 black from white;"" "for the darkness of violence darkens 
 the faith."' " The foolish [unwise] man is blind undoubtedly. 
 O foolish man, take interest in wisdom !"* " For blindness of 
 the heart is blindness indeed."' Such a man, "stepping out 
 of the way, treads on a spike;"*" or "stumbling against a 
 wooden fence, says : There is no way at all here for me to the 
 village."'' " Enveloped as you are in darkness, why then not 
 seek a lamp?"" 
 
 " Let a man," says Manu, " consider as darkness that indis- 
 tinct, inconceivable and unaccountable disposition of a mind 
 sensual and joined to folly [infatuation, stupidity]. It is said 
 by the wise that every action of which one is ashamed, either 
 when done or doing or about to be done, is a sign of darkness 
 [of mind]. The sign of which is lust ; while that of passion is 
 wealth. But virtue is the sign of the good quality [in men], 
 and it is best Good and true souls attain to the nature of 
 the gods ; the souls that are under the thrall of passion only 
 reach to human nature ; and those that are always in darkness 
 become brutes ; and this is the three-fold course of transmigra- 
 tion."" 
 
 > Atmabodh. 64. ' Lokopak. 206. • Joma, 39, M. S. 
 
 ♦ Shang-Lun, vi. 17. * Comm. on the Ta-hio, c. ix. ' Jap. pr. p. 199. 
 "> Nuthar ell. 164. * Kudat ku Bil. 41. • Shekel hakkod. 
 
 10 javan. pr. " Georg. pr. " Dhammap. Jaravag.-i. 
 
 " Manu S. xii. 29, 37, 4°. 
 
 iv. 20—22] 
 
 THE BOOK OF PROVERBS. 
 
 233 
 
 "A good man is like precious metal, always and everywhere 
 invariable. But a wicked man is like the beam of a balance, 
 always a little up or down."' "And if the good associate with 
 
 the bad, they sink lower and lower. For wicked people 
 
 gathered together, how would they respect wise ones ? The 
 venomous snake hidden in his hole in the earth will not come 
 out of it to the pretty light of a lamp."' " Those who believe 
 wjU increase in faith, and will rejoice. But those in whose 
 hearts is disease will go on from [wickedness] filth to filth, and 
 will die ; for they are infidels."* And the great Yu warned 
 his people that " to direct oneself and to advance in the path 
 of benevolence and virtue is advantageous ; but that to follow 
 the wicked [rebellious] brings on calamity. It is like the 
 shadow and the echo [that follows or answers]."* 
 
 20 My son, attend to my words ; incline thine ear 
 unto my sayings. 
 
 2 1 Let them not depart from thine eyes ; keep them 
 in the midst of thine heart. 
 
 22 For they are hfe unto those that find them, and 
 health to all their flesh. 
 
 HD-1Q ¥1^5 ^9^1, lit. ' to all his flesh-healing,' ' health,' or • healing 
 to every man's flesh;' mM, 'man,' understood. LXX. jracrj; <ja.pK\ 
 i'a(7is, ' healing to every flesh,' is not borne out by the Hebrew. 
 
 " My son" &c. " If thou wilt hearken to me," said Hesiod 
 to his son, " I will tell thee something more— well, with know- 
 ledge, and in a few words ; and thou, lay it deep in thy mind."' 
 "King Milinda asked Nagasena, 'What is the distinction 
 between attention and understanding [pafia] ?' ' The mark of 
 attention is, that it puts together (or arranges), whereas [intel- 
 lect or] understanding [cuts asunder] decides.' ' Give me an 
 example,' said the king. ' The king,' answered Nagasena, ' must 
 
 > Legs par b. pa, 1 16. ' Chanak. 153. 
 
 • Qoran, ix. 125. ' Shoo King, i. 3. 
 
 ' Sain iighes, fol. 16. 
 • Hes. i. «. n- 106. 
 
234 
 
 ORIGINAL NOTES ON 
 
 [iV. 20 — 22 
 
 have seen men reaping barley.' ' Yes.' ' Well, as they gather 
 with the left hand, and cut their handful with the sickle, so 
 also does intellect decide on what attention puts together.' "* 
 " If thou lovest [wishest] the goodness of thy conscience," says 
 Ptah-hotep, "safe [or saved] from every blot, beware of the 
 [handle] beginning of deceit ; it is a dead corpse ; no good 
 comes of its introduction ; it is the plague of fathers and 
 mothers and of their kindred ; it separates man and wife ; it is 
 a bundle [union] of all iniquities. But a man with an honest 
 [true] breast [heart] prospers, and conducts his house free 
 from fraud (or deceit)."* " Be thou, then," said Ptah-hotep to 
 his son, " one to love obedience."' 
 
 "As the moist moon-beams, like cooling salt, give at all times 
 delicious scent and fragrance to the sandal-wood, so also is 
 the good word of a father dropping into his son's ear : it 
 refreshes it"* — that is, if the son hearkens ; otherwise it is very 
 much as the Japanese father said to his friends, "like wind in 
 a horse's ears."'' 
 
 "Of the two, one who begets a child and one who gives 
 him divine instruction, the more venerable of the two is this 
 last one. For the divine (or second) birth of a Brahman is 
 for hereafter, for here, and for ever. For his natural birth is 
 little ; but the birth which he receives from his spiritual 
 teacher learned in the Vedas, and which is wrought through 
 the Gayatri [the most sacred verse in the Vishnu Puranam, on 
 the spiritual Sun], is true, is free from decay, and is for ever."" 
 " O thou youth, with a merry heart, do not set at naught my 
 words, but calm thy mind. Fasten in thy heart the way of 
 uprightness, and waste not thy youth ; for the value [use] of 
 it is great Use it well ; for it flees from thee rapidly ; yea, 
 thy life passes away, however fast thou triest to hold it."^ 
 " The wise man [or man of education and of gentle manners]. 
 
 « Milinda pano, p. 33- ' P^p. Pr. x. I. 1—5. 
 
 * Lokopak. 11. * Kiu O do wa, vol. ii. serm. 1. 
 
 ji_ 146—148. ' Kudat ku BiL xii. 9. 
 
 ' Id. xii. I. 13. 
 • Manu S. 
 
 iv. 23] 
 
 THE BOOK OF PROVERBS. 
 
 235 
 
 as long as he lives, does not for one moment oppose virtue. 
 If he is in adversity, he will turn to it ; if he is in an exalted 
 station, he will still turn towards it."' "And if he takes always 
 good care of the state of his body, he will meet death as 
 a companion in good old age."' " Which is the best of all 
 gains?" asked the Yaksha. "Freedom from disease is best," 
 answered Yudhishtira.* " Choose, then, that which thou likest 
 best, whether good or evil. So says to thee a man of expe- 
 rience, who knows the ways of the people [world]."* 
 
 23 Keep thy heart with all diligence ; for out of it 
 are the issues of life. 
 
 Tia*? -123 11}??Q bsp, lit. 'of all objects, or before any object, of 
 care, keep thy heart, as more precious than all.' LXX. irdo-i; <l>v\aKy 
 is not in the Hebrew. 
 
 " Keep thy heart" " Tvw^i trtavrov, know thine own self,"" " is 
 indeed a short saying," quoth Ion Chius ; " but Jove alone 
 knows the whole of the work it implies."* And Chilon him- 
 self, being asked what is the hardest thing, said : " To know 
 oneself ; for many through self-love think more of themselves 
 than they ought." "Be well set in your resolve," said Gau- 
 tama to his disciples, just before his death, " and take good 
 care of your own heart."' "Let the wise man who has re- 
 nounced the world [who walks alone] watch over his mind as 
 he would watch against an enemy coming upon him unawares, 
 and as he would take care of a vessel brimful of oil,"' said 
 the teacher. 
 
 "Only keep in the right the heart within thee. It is of no 
 use asking for promotion. Thou canst rely only on doing thy 
 duty ; for it is useless to ask to be promoted. If thou wishe.st 
 to be promoted, do not long for it."' And Siiin-tsze: "The 
 ears, eyes, mouth, &c., are said to be Heaven's ministers. But 
 
 > Shang-Lun, iv. 5. ' Kawi Nitish. ' Maha Bh. Vana P. 17359. 
 * Kudat ku Bil. xi. 15. ' Chilon. sept. sp. ' Ion Chius, 29, ed. G. 
 ' Mahaparanibbh. fol. gna. • Selapatta Jat. 96. » Ming Sin P. K. c L 
 
236 
 
 ORIGINAL NOTES ON 
 
 [iv. 23 
 
 the heart that dwells within to rule those five ministers is said 
 to be [Heaven's or] the heavenly ruler. If that heavenly 
 ruler is obscured, then the five ministers get confused [or 
 troubled ['lwan']."» "How careful ought a man to be who 
 owns so great a jewel as the heart !"» "for sages declare that 
 virtue resides there.'" 
 
 " Aypvirvos (<To koto voZv, be wide awake as regards thy mind," 
 says Demophilus ; " for the sleep thereof is akin to the sleep 
 of death."* " There is no greater or more precious jewel than 
 the heart (or mind)."» " So great a jewel as the heart ought 
 to accord with the law [religion] ; it is a source of great joy to 
 find such a jewel."* " If we wish to regulate our manners, we 
 must first of all regulate our heart ; but in order to regulate 
 our heart, we must first of all have right principles."' [But as 
 these reside in the heart, whence are they to come first, if not, 
 like li^ht, from Heaven ? S. Matt. xv. 16 — 20 ; Jerem. xvii. 9.] 
 
 " But be always on your guard ; for the causes of evil are 
 many."* " For this body is like an empty city occupied by 
 troops of robbers. The eyes through their expression sway 
 the body, as the ears do by sound, the nose by smell, the 
 tongue by taste; and the mind [or heart, 'setgil'] is like a 
 flame [or illusion], the leader of the whole"* " ' Is there, O 
 Bhagavat,' said king Passenadi, 'a law that can secure the 
 advantages of both this world and the next ?' 'There is one, 
 O King," answered Bhagavat, 'and that law is vigilance.' "« 
 "Wherefore, O Rama, my son, practise self-restraint," said 
 Dasaratha to Rama." 
 
 " Watchfulness is the road to immortality ; carelessness is 
 the road to death ; men who are on the watch die not ; the 
 careless ones are dead already. Aware of this, men who know 
 what it is to take care and to watch, delight in so doing, 
 
 ' Siiin-tsze, c. xvii. ' Hjam-dpal, fol. vi. ' Mong. max. R. 
 
 « Demophil. sent Pythag. * Thar gyan, fol. 11. • Dam chhos, fol. 9. 
 ' Yung Ching, 7th max. p. i— 47- ' Akhlaq nasseri, 5. • Allan Gerel, 
 c. viii. fol. 98. " Mahavag. Appamad. ed. F. " Ramay. ii. 3, 44. 
 
 iv. 23] 
 
 THE BOOK OF PROVERBS. 
 
 237 
 
 rejoicing as they do in the portion of the Aryas [noble, excel- 
 lent and respectable men]."' "Such valiant men, given to 
 meditation, persevering, always endued with fresh strength, 
 attain Nibbhanam and supreme happiness. And so is the 
 glory of the vigilant man increased ; of him who leads a pure 
 life and works righteousness."* " For there is nothing to fear 
 for him who is awake and watches. And neither father nor 
 mother can ever have done a man so much good as — thought 
 well applied [to the way of salvation] ; this does a man most 
 good."' " The taming of the mind (or thought), which is ever 
 fickle and hard to direct and to restrain, ever ready to turn to 
 what it likes, is a good thing. Thought thus tamed brings 
 happiness. Let the wise and sensible man tame his thought, 
 which is ever quick and fickle. Thought thus hidden [subdued] 
 brings happiness."* " For those, then, who thus restrain 
 thought hidden within them, the bands of death are loosened."* 
 "If a man loves himself, let him then guard himself most 
 carefully."* "Let him keep himself like a citadel on the 
 border of his land, well guarded and well stored within and 
 without Let him not omit it one moment ; for those who 
 overlook it one moment, rue for it in hell."' "Though one 
 lose one's life," says the Japanese mother to her daughters, 
 " yet ought one to keep to what is right, and one's heart pure, 
 like pure gold ;"' "having found one's profit in it, and having 
 fought and overcome to the end everything, and at last this 
 world also [sansar]."' Meng-tsze asks : "What is the greatest 
 thing one has to keep ? To keep oneself is the greatest thing 
 to keep."'* " Self-keeping is the root of all other keeping."" 
 "And that in which the superior man differs from the mean 
 man is, that he keeps his heart. He keeps his heart by bene- 
 volence [jin] and by propriety."" 
 
 ' Dhammap. Appamad. vag. 21, 22. ' Id. ibid. 23, 24. ' Id. Chittav. 
 39> 43- * Id. ibid. 44, 45. ' Id. ibid. 46. ' Id. Attavag. 157. 
 
 ' Id. Nirayav. 315. ' Onna tai gaku, p, 44. ' Siim-chuw, 3. 
 
 '» Hea-Meng, vii. 19. " Ibid. " Ibid. viiL 28. 
 
238 
 
 ORIGINAL NOTES ON 
 
 [iv. 23 
 
 " Man's heart lies in benevolence ; and justice is the way for 
 him to walk in. To wander from that road and to lose that 
 heart, how sad indeed I The whole of moral study consists 
 in finding that lost heart ; and that would indeed be enough. 
 In olden time many men did keep their heart ; for that reason 
 their works were sincerity, filial piety, moderation (or economy) 
 and justice, spreading their fragrance to a hundred generations. 
 There are also men who do not keep their heart ; and for that 
 reason their works are villany, theft, corruption and lasci- 
 viousness, leaving their bad odour after them for thousands of 
 years. Seeing these two sorts of men, and considering the 
 matter well, how can the keeping of the heart be other than 
 the first article of important business?"' 
 
 There is a sermon by the Japanese Kiu O on the above 
 text from Meng-tsze, from which the following passage may 
 suffice : " Nothing can be said to be so important as the heart. 
 When the heart is said to be the lord of the body, it is the 
 same as to say, Mr. So-and-so is master of the house. And 
 yet we neglect the disease of this master, but tend affection- 
 ately the body, which is the servant, even in trifles ; but as 
 regards the heart, we are utterly careless about it To be 
 born without man's heart, but with that of a devil, of a fox, or 
 of a crow, and not to feel ashamed of it — it must be an old 
 error apparently." [Very old indeed.] " Good thoughts," say 
 the Rabbis, " come to one at thirteen ; but one's evil nature 
 (or evil composition) is from one's birth."' 
 
 "Whatever be the matter, the heart is always foremost 
 Whatever it feels or thinks, appears outwardly. If you do 
 not tend a disease, it will increase, and no physician will avail. 
 This being the case with the heart also, let me entreat you 
 to study the science of the heart [morality]. When once one 
 understands one's former [old] heart [conscience], it is a won- 
 derful thing."* " Wherefore I pray you follow your natural 
 
 ' Hca-Meng, xi. 11, and p. 159. 
 ' Kiu O do wa, vol. ii. i. 
 
 Ep. Lod. 1084. 
 
 iv. 23] 
 
 THE BOOK OF PROVERBS. 
 
 239 
 
 heart ; work, press hard to follow your original heart." " Be 
 assured that your heart is perfect. As a proof of it, if you 
 say what you ought not to say, or do what you ought not to 
 do, suddenly inside you, your heart feels (or thinks) it evil ; 
 so that when that perfect heart does evil, it is because it has 
 been warped or bent" " By all means turn upon yourselves. 
 To examine the affairs of others and to neglect one's own, is 
 to let one's heart go astray. This does not mean that it 
 actually leaps out of the body, but it means that one does not 
 turn to oneself, to examine oneself For to trust to your 
 talents, services, rank, cleverness, &c., is to make a very great 
 mistake. Nothing is more important than self-examination."* 
 " If a man loses a hen or a dog, he knows how to look for 
 them ; and yet knows not how to find his heart that is gone 
 astray ! Moral study is the way to find it All our evils come 
 from not examining our own selves. Had we done so, the 
 winds and the waves would have been lulled to sleep."' " Those 
 ■who for the sake of wealth, &c., allow themselves to be robbed 
 of their heart, which is the lord and master of their person, 
 are deaf to warning. Their parents' advice does not enter into 
 their ears, and the teaching of their master is like the wind of 
 heaven. It is like pouring water on a frog's head : it only 
 blinks its eyes. They say, 'Yes, yes;' but as their heart is 
 not in their side, seeing, they see not, and hearing, they hear 
 not," " and do not give a thought to seeking their heart that 
 is gone astray. That seeking is self-examination [lit turning 
 upon oneself]."' 
 
 These Japanese sermons enforce the doctrine, taught by 
 Meng-tsze, of the original purity of man's heart "As to man's 
 origin (or youth), his nature is originally good. Men are one 
 like another in nature, but they widely differ in practice."* 
 " The original nature [element] of the heart was correct, not 
 depraved. If it be controlled, it will not of itself make a 
 
 • Kiu O do wa, vol. 1. s. I. 
 • San-tsze King, I. 
 
 « Id. ibid. s. 2. 
 
 s Id. ibid. s. 2. 
 
240 
 
 ORIGINAL NOTES ON 
 
 [iv. 23 
 
 mistake. Since, then, it is impossible to please men in all 
 things, let me only seek not to shame my own heart"* 
 
 " Man's nature is not originally inclined to either good or 
 evil," said Kaou-tsze, " like water which runs neither east nor 
 west" To this, Meng-tsze replied : " True, water does not 
 naturally incline to the east or to the west ; but does it not 
 incline to flow downwards ? Man's nature is [originally] good, 
 as water tends to run down. If man does not naturally tend 
 to good, water does not naturally tend to flow downwards. 
 But if you observe [man's nature], you will find that it is really 
 inclined to be virtuous. That is what I say ; ' it is good.' If 
 a man's practices are evil, it is not the fault of his natural 
 powers. All men are benevolent, charitable, &c. ; and a heart 
 that distinguishes between right and wrong is wise. Now 
 benevolence, justice, discretion and wisdom, are not poured 
 into us from outside. We possess them ourselves. But we 
 do not think so. Therefore it is said : ' Seek, and obtain it ; 
 give up [seeking], and lose it' Confucius said : ' Hold it fast, 
 and then you will keep it ; let it go, and then you will lose it' 
 There is no fixed time for its coming or going. No one knows 
 how far it may go. This can only be said of the heart" 
 
 Meng-tsze then goes on to show how one's heart should be 
 kept He compares it to a 'new mountain,' once covered 
 with beautiful woods, but now laid bare by cutting down the 
 wood and want of care. "If man could only preserve his 
 heart ! Has he not a righteous and benevolent heart ? But the 
 way he loses his heart resembles cutting down a wood with 
 the axe. If you cut it down day by day, how can it look 
 beautiful ? The gentle breeze of dawn, and the cool of the 
 night, and the hot wind of noon, bear some little resemblance 
 to man's heart as regards good and evil. But his daily busi- 
 ness [like the heat of noon] checks that cooling influence of 
 the night If thus checked over and over and destroyed, then 
 the cool breeze of night is not sufficient to keep the heart 
 ' Hien wen shoo, 155. 
 
 iv. 23] 
 
 THE BOOK OF PROVERBS. 
 
 241 
 
 When this is the case, then man is not far from the wayward 
 nature of a brute."* 
 
 We need not go to Scripture to show how far Meng-tsze 
 is from it in his estimate of human nature. Siiin-tsze [b.c. 250], 
 another philosopher, held only second to Meng-tsze [B.C. 350], 
 says : " Meng-tsze holds that education is sufficient, because • 
 man's nature is good. But I say, ' It is not so ; he says so 
 only from an imperfect knowledge of man's nature, and from 
 not ascertaining, as regards that nature, what portion of it is 
 fictitious' [wrought, or put on afterwards]." " Meng-tsze says 
 that ' man's nature is good, but that he lost it' But I say, 
 ' If it is so, then men of the present time were born with a 
 nature bereft of greatness and wealth, which they must have 
 lost.' Man's nature is evil ; and when good, it is [wei] put on, 
 or fictitious."' 
 
 So ' doctors do differ,' and Siiin-tsze wins. Meng-tsze, how- 
 ever, does not give up his point, for elsewhere he says : " To 
 keep one's heart and to cherish one's nature, is the way to 
 serve Heaven."' "The straight road, however," says Rabbi 
 M. Maimonides to his son, " is the path equally distant from 
 either extreme of the moral affections of man. This middle 
 path is called 'the way of the Lord,' since we serve Him by 
 walking in it"* " If at the beginning of an action," says Tai- 
 shang, " the heart is good, while that good action is not yet 
 done, good spirits follow it But if at the beginning the 
 heart is bad, while the evil action is not yet done, evil spirits 
 follow it"" " The very first thing to be considered is ' to keep 
 one's heart,' for hundreds of different matters are brought forth 
 by the heart If the heart within devises anything good, it 
 brings it out also good ; but if the heart within devises anything 
 evil, it brings it out also evil. When the heart cherishes good 
 thoughts, then it will do outwardly good works ; but if it 
 cherishes evil thoughts, then it will also do evil works."* 
 
 ' Hea-Meng, xi. • Siiin-tsze, c. xxiii. ' Hea-Meng, c. xii. 15, or 
 xiii. I, 2. * Halkut Deh. i. 4, in Yad hakhaz. vol. i. p. 12 of his Works. 
 ' Tai-shang, Mandch. vers. " Chin. mor. max., Dr. Medh. Dial 
 
 R 
 
242 
 
 ORIGINAL NOTES ON 
 
 [Jv. 23 
 
 "Those of old," says Confucius,' "who wished lo order 
 themselves, first of all settled their heart in the right way. 
 What is the heart ? Choo-he answers : That which rules or 
 governs the body. And what is intention? Choo-he again 
 answers : It is- that which proceeds from the heart ; and in 
 order to render this intention true, one must keep oneself 
 satisfied [k'heen, with one's principles] and not deceive one- 
 self." On this, the Japanese Commentary says : "In ordering 
 one's body or person, the heart is the main thing (or root)* 
 At the same time if the intention resident in the heart is not 
 upright, the heart also cannot be right"* "One asks. Is the 
 heart the seat of the soul [ling], or is 'sing' [nature] the seat 
 of it ? The place of [ling] the soul, says Choo-he, is in the 
 heart, and not in [sing] man's nature [life]."* The heart, then, 
 haS an intelligent principle. Ching-tsze, quoted by T'heng-tsze,* 
 says, "that the [ling] soul in the heart cannot but have know- 
 ledge, or power of knowing." " But," says Confucius, " for 
 this root [ordering of self from the heart] to be disturbed, and 
 for the branches [good behaviour, &c.] to be straight, is impos- 
 sible.'" 
 
 "He," says Wen-chang, "who wishes for great happiness, 
 must rest [depend] on the ground of his heart. If the heart 
 is wholly brought to act, happiness will grow and increase; 
 For the heart is a mighty foundation ; it can associate with 
 heaven and earth."* " Bald heads, matted locks, smearing 
 with ashes, orations, postures and religious vestments ! He is 
 no saint who is not pure within."' " Students do not know 
 this, that the heart [madi, mind] is the only seat of [mukti] 
 final emancipation.'" " Final emancipation emanates from 
 the heart [madi] ; all men who cannot know their own heart, 
 nor control their mind, vanish away in death."* "Final hap- 
 piness is within the heart ; he is a fool who looks for it else- 
 
 " Ta-hio, c. i. ' Jap- Comm. ad 1. ' Choo-he sing li, 3. 
 
 « Ta-hio, c. V. Comm. * Ibid. c. i. ad fin. ' Shin sin luh, iv. p. 19. 
 ' Vemana, iii. 174- ' ^d. 197- ' 'd- i- '07- 
 
 iv. 23] 
 
 THE BOOK OF PROVERBS. 
 
 243 
 
 where. ' "Those who weary their body and call themselves 
 'yogis' [ascetics], cannot cleanse away the filth of their own 
 heart If you destroy only the outside of the white ant-hill, 
 will the snake that lies inside die for all that ?"' 
 
 " Bhrigu, the son of Manu, thus addressed the great Rishis : 
 Hear ye the certain result of actions done in this world 
 Every action, by thought, word or deed, bears fruit either 
 . good or bad ; and the goings [transmigrations] of such 
 whether high, low or mean, are the result of their actions 
 Know, then, that the heart [<manas,' mind] is the cause [or 
 instigator, 'pravartaka'] of all acts of the senses by the 
 embodied spirit [or corporeal being]. He therefore who 
 chastens [has power over] his speech, his heart [mind] and 
 his body, with a well-trained (or restrained) understanding is- 
 called a 'Tridandi' [one who has command over these three • 
 his thoughts, words and deeds].'" « He whose speech and 
 mind are both altogether pure and always protected [covered] 
 receives the fruit of the study of the whole Vedas."* 
 
 "But the mind, which by its nature partakes of both kinds 
 [m the body, yet not of it], is reckoned the eleventh organ of 
 sense [five of sense, five of action, and the mind [heart] as 
 eleventh];* and when this is subdued, the other ten organs will 
 also be under rule." " Forby attachment to his organs of sense 
 a man undoubtedly incurs guilt But by keeping them under 
 restraint, he attains happiness."" "The mind [heart] is the 
 source of all virtues, and is itself the best part of them ; they 
 result from it If a man speak or act with a foul heart [mind] 
 then sorrow follows him, as the wheel-cart follows the ox that 
 draws it The mind [heart] is the source of all virtues ; it is 
 Itself the best part of them ; they result from it If a' man 
 speak and act with a serene mind, then happiness follows him, 
 as the shadow follows the body that casts it"' 
 
 "But when the organ of sense fails [from restraint], then 
 
 Md.„. 160. Md.„. ,,89. Md.ii.92. ' Dhammap. Yamakav. ,, 2: 
 
 R 2 
 
244 
 
 ORIGINAL NOTES ON 
 
 [iv. 23 
 
 the knowledge [of God, 'pragna'] oozes through it out of that 
 man, as water does through a hole in a leathern bucket. He 
 who has brought all his senses under subjection, and his mind 
 [or heart] as well, may then attain unto all manner of good, 
 even though he do not waste his body in austerities."^ " He 
 who will keep himself [his body] in order, must not neglect 
 his heart ; and he who will perfect his nature [make it com- 
 plete] must not be confused as regards the right way [Tao]."* 
 " As to the heart," says Choo-he, " it is difficult to tell what 
 it is. Looking at it, it has motion and rest ; its nature [or 
 body, 't'he'] varies; and its principle [li] may be said to be 
 Tao, 'the right way;' and the use (or application) of it may 
 be said to be spiritual [shin] ; but these are ways of speaking. 
 Thus when Meng-tsze says that ' humanity [jin] is the heart 
 of man, and that to practise it is that heart,' such an expres- 
 sion is equal to that of ' li' [li chay, t'heen chi t'he ;' ' li' is the 
 'body' of Heaven, that is, the principle whereby Heaven 
 governs or influences men ; ' t'heen li,' is Providence]. When 
 Yen-tsze says that ' for three months his heart did not turn 
 from humanity,' it means, that his heart was lord over him 
 and that it did not swerve from 'li' [its principle, or nature]."* 
 And elsewhere Choo-he asks : "What is the heart? One 
 word covers it — ' life and self Life is the great virtue [d/Jtr^, 
 strength, power] from heaven and earth ; and man receives 
 breath from heaven and lives; and Tao is the life of the" 
 heart."* 
 
 "But the strength of the heart," say the Arabs, "comes 
 from soundness of faith."* " Every man," says Borhan-ed-din, 
 "ought to inquire into that which belongs to his condition, as 
 seller on selling, to be honest, &c. So also it is incumbent 
 on every man to study the circumstances of his own heart, 
 about confidence, intention, fear, pleasing others, &c."' "O 
 
 ' Manu S. ii. 99. * Hwae man-tsze, c xiv. 
 vol. xliv. * Id. ibid. ' Id. ibid. 
 
 ' Borhan-ed-d. c. i. 
 
 ' Choo-he sing 11, 3, 
 • Nuthar ell. 106. 
 
 iv. 24] 
 
 THE BOOK OF PROVERBS. 
 
 245 
 
 ye noble sons of the gods, the first thing wrought of old by 
 the heart of the Mahasatwas [the good, virtuous, pure] was, to 
 embrace and hold fast through meditation the teachings of 
 truth left by holy men ; that there is reality in death ; then 
 to gather the precious flowers of knowledge ; the perfection 
 of intellect ; the lamp of divine knowledge, and to walk 
 bravely. These, O noble sons, are the ways in which the 
 heart of the Mahasatwas wrought."' Therefore, " O thou, the 
 guardian of thy soul, or of thyself," say the Arabs' — "that 
 great jewel is given thee for thine own ; but only to keep it 
 safe ;" as said the bystanders to the dge-long [priest]."' 
 
 " WttA all diligence" which is one of the attributes of Byang- 
 tsum-sem-pah, of 'the Being joined to Intelligence,' of the 
 Bodhisatwa, while he was in Dgah-ltan, the abode of joy."* 
 " The wise and good man," says Confucius, " looks to himself ; 
 the mean man, to others."* "Be careful then," says E-yun 
 (B.C. 1753); "when the bowman draws the thimble of his 
 bow-string, he turns to examine if his arrow is fixed properly, 
 and then he lets fly. Be therefore cautious as to that upon 
 which your mind is set."" Be careful then. "I have applied 
 myself," said king Amen-em-ha to his son Usurtesen, "to 
 save thee from thine own heart [deceitful as it is]."' 
 
 24 Put away from thee a froward mouth, and per- 
 verse lips put far from thee. 
 
 Marg. reading : Heb. ' frowardness of mouth, and perverseness of 
 lips.' 
 
 " Put away" &c. " Thy tongue," says Ali, " will exact from 
 thee that to which thou hast accustomed it" " Accustom thy 
 tongue," says the Commentary, " to the fairest speech and to 
 the best words ; otherwise, if thou accustomest it to speak 
 evil, thou mayest never be sure that it will not speak, against 
 
 ' Allan Gerel, c. iv. fol. 92. 
 fol. 252. * Rgya-tcher, c. ii. 
 ' Pap. Sail. ii. pi. i. 1. 4. 
 
 * Meid. Ar. pr. 
 ' Hea-Lun, xv. 20. 
 
 ' Dsang-Lun, c. 1. 
 ' Shoo King, iii. 5. 
 
246 
 
 ORIGINAL NOTES ON 
 
 [iv. 25 
 
 thy will, some bad words that may trouble thy cup [of life], 
 or let thy head fly from thee [be cut oflTj." " Accustom thy 
 tongue," adds the Persian, " to what is good ; for that to which 
 it is used comes on the tip of it. If it is used to bad [words], 
 it will some day give thee a black face [ashamed] before 
 people."^ "Do not speak low words."* "He who watches 
 over his words, whose mind is under control, and who does 
 no wickedness with his body, let him keep those three paths 
 
 clean, and walk in the path taught by Rishis of old. He 
 
 who from childhood learns to distinguish between truth and a 
 lie, how can he be but truthful and accurate ?"* 
 
 " If thy tongue speak [straight] upright words, it will move 
 aright [and subsist] ; but if thy words are froward, thou must 
 hide thyself," said Ajtoldi to his son.' "Foolish, senseless 
 men follow listlessness ; but wise, sensible men keep up watch- 
 fulness as they would keep valuable treasure."* " When telling 
 a thing," says Ebu Medin, " be truthful ; and when making a 
 promise, keep it."' "Cast away from thee frowardness [cun- 
 ning] and wrath." " And do not raise [favour, incite] a licen- 
 tious, disordered mind [or heart]."' " It is a blessing for a 
 son to practise truth and to eschew lying," said Ptah-hotep.* 
 " Therefore does the wise man watch carefully over his own 
 secret [thoughts orfeelings]," says Confucius." "Kwey-wen-tsze 
 used to reflect three times and then act. Confucius heard of 
 it and said: 'Over and over again; that answers best.'"" 
 " Samano Gautama, when he gave up lies and falsehood, 
 became a speaker of truth, and truthful, firm to be depended 
 on, and trustworthy. And he gave up harsh language."'* 
 
 25 Let thine eyes look right on, and let thine eye- 
 lids look straight before thee. 
 
 • AH b. a. T. 33, and Comm. ' Av. Atthi. Sudi, 74. ' Dhammap. 
 Maggavag. 9. * Maha Bh. Kama P. 3437. ' Kudat ku Bil. xiv. 8. 
 
 • Dhammap. Appam. 26. ' Ebu Med. 9. • Oyun Tulk. p. 11. 
 
 • Pap. Pr. xvi. 2. "* Chung y. c. I, and Ta-hio, c. vi. " Shang- 
 Lun, i. 20. " Silakkhanda, fol. 3. 
 
 iv. 25] 
 
 THE BOOK OF PROVERBS. 
 
 247 
 
 " Let thine eyes" &c. " Reverence for those who go straight 
 [ujjagatesu], who are upright in the way, is best."' "The 
 heart and the eyes are touters for the body, and they draw 
 the body into sin."' The heart and the eyes are the two 
 touters for sin."* 
 
 " Ni peccent oculi, si oculis animus imperet"* 
 " Dice il core agli occhi : per voi moro. 
 Gli occhi dicono al cor : Tu m'hai disfatto."' 
 
 " It is neither by cries, nor words, nor talk of any kind, that 
 one can acquire virtue [the laws, rules of virtue]. It is only 
 by [the very marrow of] intense application that one can 
 acquire it. As you speak, so do."" "The footprint [form of 
 the foot, the tread] is heavy ; that of the hand is reverential, 
 therefore handle nothing inconsiderately. But the print of 
 the eye is straight ; look not askant or with a leer."' " He 
 who is in the habit of looking at other people's errors to laugh 
 at them, whatever kind of individual he be, his misfortunes 
 are not far from him."' "Look not at other people's rough 
 [cross-grained] words [lit. against the setting of the hair ; Fr. 
 i rebrousse poil], nor yet at what they do or do not. But look 
 at your own doings ; at what you do, and leave undone."* 
 
 "Always gentle and free from deceit, strive to tread the 
 way to Nirvana [passage to yonder shore] ; study to examine 
 the way thither ; and [cleanse] scatter the darkness of igno- 
 rance with the lamp of intelligence [or understanding]."'* 
 "And do not twist reason."" "Nobody is for one state (or 
 purpose) only, answers the Lord of life [Death]. Keep thy 
 eye on thy life [or existence]."''' " Put on thy hat, and do thy 
 best to walk straight on."" "Look with eyes wide open at 
 him who does not know thee."'* "And mind thine own eye. 
 for it betrays thee more than thy tongue."'^ "But," says 
 
 » Dhammap. Sahassav. 108. ' Midrash Rab. in Numb. M. S. 
 
 » Berach. M. S. * Publ. Syr. « G. Guinizelli, M. S. ' Rgya-tcher 
 r. p. iv. p. 40. ' Shiteigun, p. 11. ' Rahula thut. 15. • Dhammap. 
 Pupphav. 7. •• Rgya-tcher r. p. c. iv. p. 41. " Jap. pr. " Ani, 41. 
 '^ Georg. pr. '* Meid. Ar. pr. ii. " Id. ibid. vi. 
 
248 
 
 ORIGINAL NOTES ON 
 
 [iv. 26, 27 
 
 Theognis, " the eyes, the tongue, the ears and the mind, com- 
 mon to all men, are in the [breast] heart of the intelligent 
 [wise] ones."' And Lao-tsze says, "that outward objects 
 distract the holy man from the contemplation of Tao [the 
 right way]. Therefore does the holy man fill himself [his 
 heart] and not his eyes, and for that reason also does he 
 choose this and eschew that"' " From the emperor down to 
 the common people [multitude], the duty of every man is- to 
 amend or correct himself, attending to it as to the principal 
 thing."* "The wise man," says again Confucius, "considers 
 attentively the root (or principle) of his actions ; the root once 
 established, and the right way of acting once produced, filial 
 piety and brotherly love follow ; and such is the root of 
 humanity [virtue]."* " Ts'heng-tsze quotes the Shoo King [Tai 
 kia], where it is said of king Ching-tang that he kept his 
 eyes constantly fixed on the bright commands of Heaven." 
 
 26 Ponder the path of thy feet, and let all thy ways 
 be established. 
 
 27 Turn not to the right hand nor to the left: 
 remove thy foot from evil. 
 
 Or, ' all thy ways shall be ordered aright.' Marg. reading. 
 
 " Ponder the path," &c. " To keep steady in the middle 
 path [of virtue] and not to swerve from it, what strength 
 indeed !"* " How upright was Sze-yii," said Confucius ; " when 
 the country was well governed, he was as straight as an arrow ; 
 and when the country was ill governed, he was still like an 
 arrow."' "O my son, consider well what provision to take 
 for the journey, and then gather this or that by the way [thou 
 goest]."* " When a man is firm [established] in his own 
 counsel [is proved and trusted], others bind their actions to 
 
 ' Theogn. iii7- 
 ♦ Shang-Lun, i. 2. 
 ' Hea-Lun, xv. 6. 
 
 ' Tao-te-K. c. xii. 
 ' Ta-hio, c. i. Comm. 
 • Pend i attar, ix. 
 
 ' Ta-hio, c. i. 
 • Chung y. c. x. 
 
 iv. 26, 27] 
 
 THE BOOK OF PROVERBS. 
 
 249 
 
 his advice."' " Blessing on purity, and on virtue, and on the 
 kingdom of Vohu-Mano ; with these I press forward towards 
 the bridge Chinvat [that souls have to cross on the way 
 yonder]."' " If, therefore, this deceitful [empty, vain] world 
 falls to thy lot, my son, do all the good [in thy power] and 
 order thyself aright."' 
 
 "The wise man [directs] makes his mind that luxuriates, 
 that is fickle and hard to govern aright [or straight], as 
 an arrow-maker straightens a bamboo [for his arrows]."* 
 " Ts'heng-tsze» quotes the She King [Ode ' mien man'] to show 
 that if a bird knows how to settle in a nook of the mountain, 
 man ought to know how to settle in the greatest good." To 
 which the Japanese Commentary adds: "That man, being- 
 reasonable, ought to know it better than the bird." And the 
 Ji-kiang [Commentary on the Ta-hio] further says: "That 
 man has that in him which will lead him to settle in that 
 which is good ; but that holy men alone attain to it." For 
 many men settle in evil. Timur, for instance, is said "to have 
 set up wickedness upon its legs."' 
 
 "It is the heart," says Meng-tsze, "that rules and thinks; 
 if it reflects, it can find the right way ; if it does not reflect, 
 it does not find it"' " Let moralists blame or praise ; let 
 fortune come or go; let death come to-day, or a 'yojana' 
 [four or nine miles] hence— wise men never swerve from the 
 path of truth."* " If the country has good principles [is well 
 governed], let your good principles follow you to the grave, 
 &c. I have never heard that good principles should be accom- 
 modated to [the level of fancy of] men." " For if good prin- 
 ciple varies one hair's-breadth," says Confucius, " it is no longer 
 good principle, or the • right way.'"" " The mountain torrent 
 easily rises and falls ; but the man also who easily^ moves 
 backwards and forwards, is a man of mean purpose."" " In 
 
 . Pend i attar, xxi. ' Ya^na, xlv. .0. » '^t^'^^^'j^ i' 
 
 • Dhammap. Chittavag. ' Ta-hio, ch. iii. Comm. • Arabs. V.T.mur.c.. 
 'Hea-Meng,xi. 15. • Nitishat. 10. • Chung y. c. .. '• Chin. pr. G. 
 
250 
 
 ORIGINAL NOTES ON 
 
 [iv. 26, 27 
 
 the face of obstacles, &c., it is not well to enter the way first. 
 But tread the way back."> 
 
 " Y6u have two ways before you," said Pianchi to the men 
 of Mertum ; " choose the one you like best. Open and live ; 
 shut and you die."« "Move thy foot [walk] circumspectly, 
 and drink filtered water."" " Felice che misura ogni passo," 
 say the Italians, and " Che misura i sui passi cammina sicuro."» 
 " Keep to the mean," say the Arabs, " and walk on one side." 
 "Mix among men, but keep aloof from them." "The mean 
 [middle] is best in all things."* 
 
 " Nee preme, nee summum molire per xthera cursum. 
 — medio tutissimus ibis. 
 Inter utrumque tene."' 
 
 " It is indeed a great blessing (or great good fortune) for a 
 Rahan or a Paggul [mendicant priest, priest in charge of a 
 monastery, one who teaches others] in his intercourse with 
 things of the world [daily life], not to have his mind moved ; 
 but to be without sorrow, without passion and enduring."^ 
 " But keep aloof from men ; and forming thy judgment with a 
 free soul [disengaged], decide on everything, with the best 
 opinion, sitting up as charioteer [of thy life] ; and when thou 
 leavest thy body to soar up on high, thou shalt then become 
 immortal, and a god."* 
 
 " It is hard (or difficult)," says Pythagoras, " to tread many 
 ways at once in life."* " But tread the straight road, if thou 
 wilt be righteous."" And follow this advice : " When thou 
 enterest upon a journey, first take counsel with thy Creator, 
 and then go forth."" " Do as I do, Kyrnus ; tread the middle 
 path in peace."" "And beware how thou goest; and," said 
 Kaou-tsung, " be not like a man who, walking bare-foot, does 
 not look on the ground, and hurts his foot"" "Thus think of 
 
 ' Ani, xlii. max. • Stfele of Piaaichi, 1. 82. » Kotbitaratn. 4. 
 
 • Ital. pr. * Ar. pr. ' Ovid, Met. ii. 135. ' Mangala thut. 13. 
 
 • Pythagor. XP- '■ 67. • Pythag. Sam. 10, ed. G. '» rVu/i. iiov. 
 " Berach, B. Fl. " Theognis, 321. " Shoo King, iii. 12. 
 
 iv. 26, 27] 
 
 THE BOOK OF PROVERBS. 
 
 251 
 
 i 
 
 correcting thyself" [lit. what is near], says Tsze-Hea, "for 
 virtue lies in that"* "But we fix on an object or action 
 according to our moral habit, for we deliberate on that which 
 we desire, as says Aristotle ; for there can be no deliberate 
 choice without a right purpose [thoughtfulness]."* 
 
 " Spend your life in trying to lay hold on truth and pro- 
 priety; and yield not an inch to any one for the sake of 
 yellow gold."* "The ornament of wise (or excellent) men lies 
 in their inclining to neither side, and in their preserving an 
 equable mind, like even weight in a balance."* "That which 
 wavers not is said to be 'mean' or middle ; that which alters 
 not is called constant"' Heou-Chu says : " Do nothing that 
 tends to evil, because it is a mere trifle ; and omit nothing 
 that tends to good, because it is but little."* "It behoves 
 thee, O King," said Kaikeya to Dasaratha, " to abide firm in 
 the right way. For men who know what is right say that 
 faithfulness [constancy] is the highest virtue. I took refuge 
 with thee on the strength of thy faith ; and now I warn thee 
 to do what is right by keeping that faith."' " In a field of 
 cucumbers tie not thy shoe,"* say the Arabs ; and the Japanese, 
 " Under a pear-tree arrange not thy hat"* [to avoid suspicion, 
 but walk on, and tarry not]. 
 
 The whole of Confucius's Chung-Yung treats of the ' Inva- 
 riable Mean,' or middle path of virtue, which, he says in the 
 first chapter, is not to swerve by a hair's-breadth. Most of 
 that treatise might be quoted in illustration of this verse. For, 
 as the Japanese say, " No one can serve as master two different 
 persons."'" "Mou-Ka [Meng-tsze] was kind and upright; Si- 
 Kio [the scholar Yu] laid hold on the straight course : they 
 kept close to the middle path, which lies in being diligent, 
 humble, careful and docile."" "The benefit of excellent laws 
 
 • Hea-Lun, xix. 6. ' Archytas Ter. 2, ed. G. » Ming h. dsi. 129. 
 
 * Cural, xii. 118. ' Tsze-ching-tsze, in pref. to Chung- Yung. 
 
 • Ming Sin P. K. c. i. ' Ramay. ii. xiv. 2, 3. » Arab. pr. 
 ' Japan, pr. "• Ibid. " Gun den s. men. 673. 
 
252 
 
 ORIGINAL NOTES ON 
 
 [iv. 26, 27 
 
 to the people, lies in the strict observance of them. In that 
 we must look for their worth."» « For it is only because of a 
 smgle move that the chess-board is 'conquered' [that the 
 , game is lost]."" "He who has done no harm to others, nor 
 bowed to the low and mean, and who has not swerved from 
 the right way, [though it may appear little, yet] it is much "» 
 " For with great effort one can roll up a block of stone to the 
 top of a mountain, where the least thing may upset it Such 
 IS one's virtue and one's faults [hard to acquire and easily 
 lost]."* 
 
 " Which is the right way a man ought to choose for himself? 
 All that is an honour to him who does it, and that brings 
 credit from others."* "The right road is the middle way."' 
 [We may compare the Chung-Yung [Invariable Mean] of 
 Confucius with the 'Middle Way' ['dbu mai lam'], as taught 
 . by Gautama, and the philosophy of the Middle Way taught 
 by Nagarjuna one hundred years after Gautama.] "Go by 
 the king's highway ; wander neither to the right nor to the 
 leff'T "The sages have declared," says Rabbi M. Maimonides, 
 "that he whose habits (or principles, ways) are 'intermediate' 
 [verging to neither extreme], is called wise. Therefore have 
 they advised men to direct their steps in the middle way, as 
 being the safest"^ "Know ye," says Tiruvalluvar, "that he 
 is safe from destruction who, turning to neither side, commits 
 no evil deed."* 
 
 "I walk," said Theognis, "in a way as straight as a rule, 
 leaning to neither side ; for I must think the best, and for the 
 best, how to benefit my country, without pandering to the 
 mob or trusting to unjust men."" [Would God that other 
 men did the same!] "Do not, O Kyrnus, vex thyself too 
 much because of troublesome men ; but do as I do, 'walk the 
 
 " Hien w. shoo, 131. » Id. ibid. 199. 
 
 * Id. ibid. 68. » Ep. Lod. 70. • Id. 624. 
 
 ' Halkut deh. i. 4. • Cural, xxi. 210. 
 
 » Naga Niti, 42, Schf. 
 ' Mishle As. xviii. 3. 
 " Theognis, 923. 
 
 Jv. 26, 27] 
 
 THE BOOK OF PROVERBS. 
 
 2S3 
 
 middle way.' "> "If a man," $ays Confucius, "will bend his 
 will towards virtue, he will abstain from evil."* " The invariable 
 middle way is virtue ; few people, alas I can walk long in it"* 
 "A wise, well-educated or superior man [kiiin-tsze]," says 
 again Confucius, "settles himself in his station in life, and 
 acts accordingly; wishing for nothing outside it" " He regu- 
 lates (or rectifies) himself, and (asks or) expects nothing from 
 others." "Always at peace and tranquil within himself, he 
 awaits the commands (or decree) of Heaven. Like an archer 
 who misses his aim [and tries to hit better], the wise man, 
 when he errs, considers within himself that wherein he has 
 failed, and strives to set it right."* 
 
 ' Theognis, 219. 
 • Chung y. c. xiv. 
 
 ' Shang-Lun, iv. 4. 
 
 » Ibid. vi. 27. 
 
254 
 
 ORIGINAL NOTES ON 
 
 [v. I. 2 
 
 CHAPTER V. 
 
 / Solomon txhorteth to the study of wisdom. 3 He showeth the mischief 
 of whoredom and riot, /y He exhorteth to contentedness, liberality 
 and chastity. « The wicked are overtaken with their own sins. 
 
 jyj Y son, attend unto my wisdom, and bow thine 
 ear to my understanding : 
 2 That thou mayest regard discretion, and ihai thy 
 hps may keep knowledge. 
 
 "My son, attend," &c. " Children, attend to us your teachers 
 at the monastery-who pour wisdom into you, and not useless 
 things, as among fools— and then your wisdom will be like 
 Mt Myemmo [Mt. Meru]."> « In reading books, you must pay 
 attention ; one [Chinese] character is worth a thousand gold 
 pieces."* "For what good is there in a hearer who does not 
 practise virtue ?"» " Firmness [or constancy] firmly seated in 
 the heart, and holy texts well received in both ears, is the 
 ornament of really great men, though they be poor."* 
 
 So, then, "the office of a disciple is, when the teacher gives 
 him a model, to strive and copy it ; when he sees good, to 
 follow it; when he sees good, to practise it Thus easily 
 correcting himself, he will learn to do right of himself, and 
 without effort or opposition on his part."' "When he pur- 
 poses anything, he will not flag, and when he practises, he will 
 keep straight ; and thus continuing in this way, he will soon 
 draw towards virtue."' "Rahula," said Gautama to his son. 
 
 • Putt-ovada, 20. 
 • Nitishat. 55. 
 
 ' Chin. pr. P. 28. 
 • Siao-hio, c. i. 
 
 ' Vararuchi shadratn. 7. 
 • Id. ibid. 
 
 V- 3. 4] 
 
 THE BOOK OF PROVERBS. 
 
 25s 
 
 " abandon the six properties of lust, come forth from the so- 
 called prison of passion, and put an end to sorrow, as a 
 Buddha."* " Let a man know and have many virtues, and 
 even shine in them, still must he cherish, preserve and hold 
 fast propriety of conduct [discretion] ; it will be a great assist- 
 ance to him."' K'heuh-li says : " Propriety [discretion] does 
 not transgress due limits, does not demean itself in mockery, 
 does not like familiarity, orders itself, keeps its word ; such is 
 called good conversation [or practice]."* " Neither look at, 
 hear, speak nor move in anything that is not in accordance 
 with propriety."* 
 
 3 For the lips of a strange woman drop as an honey- 
 comb, and her mouth is smoother than oil : 
 
 4 But her end is bitter as wormwood, sharp as a 
 two-edged sword. 
 
 njpbri n?!), 'drop pure honey from the comb.' rnT, 'strange 
 woman' — any other than the lawful wife. 
 
 "For the lips," &c. " Honey in the comb on a precipice 
 protected by snakes — the Kiratas perished through it Thy 
 son, O King," said Vidura, " sees the honey, but from infatua- 
 tion sees not the precipice."' " Graceful child of the forest, 
 honey-mouthed daughter of Tapio," said Lemmikainen, "blow 
 sweetly thy reed-pipe and lull others to sleep with the honey- 
 sounds of it."' "Like the voice of old Nestor, from whose 
 mouth it flowed /xIXitos ykvKlmv, sweeter than honey."' "But 
 if one endued with some qualities is by nature wicked, leave 
 him (or her).'" 
 
 " The mouth of crafty [nefarious] people is charming, cool 
 as sandal ; but the wicked nature of their heart cuts through 
 like a saw."' " They speak fair, with a pleasing face ; they 
 
 ' Rahula thut. 4. • Cural, xiv. 182. ' Siao-hio, c. iii. 
 
 ♦ Chin max., Diet, at 'wo.' ' Maha Bh. Udyog. p. 2474. ' Kalevala, 
 xiv. 68. ' II. a. 249. • Sain iighes, fol. 28. ' Mas. v. 6, Schf. 
 
 1 
 
256 
 
 ORIGINAL NOTES ON 
 
 [V- 3. 4 
 
 ravish, with a subtle mind. Honey lies on the tongue of women ; 
 but in their heart rankles virulent poison, and that only."' 
 " Women are said to be within like poison, though outwardly 
 charming, like the fruit of the 'gunja' [abrus precatorius]."* 
 "By whom was woman created? Women are, like poison 
 with ambrosia, for the ruin of virtue."' 
 
 " oxtSat 8' ipawrt Kvir/)is 
 /icAt TO yXvicv) Xa/Sowro." 
 
 Stings smeared with honey. " Sweeter are the words of such 
 a woman than the core of the jack-fruit, than refined sugar, 
 than virgin honey."" "But a smiling woman and a weeping 
 man are not to be trusted," says the Tamil proverb.* 
 
 " Look not at a bad woman ; for from the lips of the adul- 
 terous woman there flows honey, which at the time tastes 
 like honey to thy throat, but which thou shalt afterwards find 
 more bitter than gall, and sharper than a two-edged sword."^ 
 "She covers poison with honey."' "I counsel thee, Lodd- 
 fafnir," says Odin ; " I saw a wicked woman's words bite a 
 man right through [up and down] ; her deceitful tongue 
 caused his death." " Of such a maiden let no one trust the 
 words, nor yet what a woman says. For their heart was made 
 like a revolving wheel, and fickleness was put in their breast"' 
 "A man does not understand (or feel) his eye-ball, polished 
 with the finest lustre, as it drinks in the objects at which it 
 looks. Go on, then, drinking in sinful looks with thine eyes ; 
 by and by thy sight will be bitter enough for thee."" 
 
 " Hard, indeed, are some women," said Rama's wife." Even 
 she whom the gods had endowed with every gift. Pandora, 
 Hcsiod tells us, proved n-^// dvSpda-tv a.k4>r]<TT-ga-iv, " a misfortune 
 [calamity] to industrious men," and caused them troubles 
 enough."'* "Yet if a bad woman is worst, a good one is the 
 
 • Pancha Tant i. 202. • Ibid. 211. ' Shantishat. ii. 3. 
 
 * Anacr. od. 45. ' Vemana, ii. 30. « Tain. pr. 437. ' Uidasc. 
 
 Ap. (Eth.), c. i. » Jap. pr. p. 5SO- ' Havamal, 119, 83. 
 
 '• Litta jatak. p. 380. " Kumara Sambh. iv. 5. " Hesiod, *. «. i 83, 95. 
 
 v.5,6] 
 
 THE BOOK OF PROVERBS. 
 
 257 
 
 best thing on earth."' "The fool, however, reckons [his evil 
 deeds] honey, so long as his sin is not ripe ; but when it is 
 ripe, then the fool suffers pain."' " He goes on, senseless as 
 he is, an enemy to himself, doing sinful work that yields bitter 
 fruit"' "The pleasure of sin is but trifling, compared with 
 the pain it brings, which is great"* " For the mud into which 
 the sinner sinks is in the lowest depth of hell."" 
 
 5 Her feet go down to death ; her steps take hold 
 on hell. 
 
 6 Lest thou shouldest ponder the path of life, her 
 ways are movable, that thou canst not know them. 
 
 obop ]9, third pers. sing, fem., and not second pers. masc. " Lest 
 she should weigh the path of life, her ways are movable" — that is, 
 •as she has no wish to weigh right against wrong, her ways,' &c. 
 LXX. oSovs yap fw^s ovk iiripxtTai. So also Chald. and Syr., Copt, 
 and Arab., taking )5 as bw or >fh, and with them Midrash Mishle 
 also ; all of which take Sjjri as fem. But Arm. and RR. Aben Ezra, 
 Yarchi, andTvunath Mishle, understand this verse in the sense of A.V. 
 
 "Her feet go down," &c. " Quid levius pluma ? Ventus. 
 Vento quid ? Aer. Acre quid ? Mulier. Muliere quid ? 
 Nihil," say the Rabbis.* " What is an endless, impenetrable 
 thicket? The mind, ways, and heart of women."' "What is 
 an impenetrable thicket ? The way of woman. Who is a 
 clever, able man ? He who is not lost therein [thereby]."' 
 "What is as passing as a flash of lightning? Intercourse with 
 bad men and young women."* "A roving woman only goes 
 after roving men."'" "Even though her husband be all she 
 can desire, and her home agreeable, yet how will the slippery 
 woman curb her innate instinct? If a dog is fed with milk, 
 will he not rove about for all that?"" "A daughter of the 
 
 ' Hesiod, i. «. ij. 700, and Simonid. M. ed. Br. ' Dhammap. 
 
 Balav. 10. ' Id. ibid. 66. * Niti neri vil. 11, 12. ^ Cural, 919. 
 
 ' Ep. Lod. 1573. ' Phreng wa, 21. ' Sansc. original, 23. ' Id. 59. 
 '" Vemana, ii. 10. " Id. ibid. 31. 
 
 S 
 
;s 
 
 258 
 
 ORIGINAL NOTES ON 
 
 [v. 5. 6 
 
 Shimnus [demons],"' "whose windings are not known."' "Lust 
 is like the autumn cloud of rain, inconstant ; it moves about 
 with the wind, and deceives, while destroying all virtues in 
 man."" 
 
 " Restlessness [being movable] is natural to women," said 
 Vidura to Dhritarashtra.* "Covet not the actions of those 
 women who go about from place to place to do unlawful 
 deeds."' " But guard women as you will, by keeping them 
 still and unseen, it is like planting a hedge around a field just 
 sown with wheat in order to keep birds from it, and do no 
 more (or sit still)."* " Let a man eschew strange women and 
 changeableness [in his station]."' "People of bad character 
 are like the tongue of the balance — the least thing moves them 
 up or down."* " But the good, like precious stones, never, 
 i^vcr change."* "Thou art changeable (or movable)," said 
 Hiranyaka to the crow ; " and no friendship can be made with 
 such a person." 1' 
 
 " No confidence is to be placed in cats, buffalos, rams, 
 crows and mean individuals ; they are all excluded from it"" 
 " Women are always fickle and inconstant ; even the gods 
 say so. The husbands whose wives are well guarded are 
 indeed lucky."" "Neither shame nor decency, but the want 
 of an opportunity, is the only safeguard of a woman's virtue;"" 
 "whose heart is as light as a crane's feather."'* [In all this, 
 allowance must be made for a degraded state of society, and 
 with it, the low estimate of woman, outside the pale of Chris- 
 tianity.] 
 
 " Even the gods cannot see the bottom of the sea, a white 
 crow, and into the mind of woman."" "Women, thieves, 
 full as they are of wits, intelligence, wisdom and craft, can 
 yet hardly acquire the knowledge of truth. The nature [ways] 
 
 • Mong. Max. R. ' Ani, xvi. 14. ' Rgya-tcher r. p. c. xv. 
 
 • Maha Bh. Udyog P. 1317- ' Lokopak. 51. • Id. 54. 
 
 ' Chanak. shat. 20. " Naga Niti, 175 ; Var. 53, Schf. • Legs 
 
 par b. p. 116. " Hitopad. i. 454. " Id. ibid. 88. " Id. ibid. 124. 
 »' Id. ibid. 125. " Jap. pr. p. 209. >' Nidivempa, 53. 
 
 f 
 
 f* 
 
 v. 7. 8] 
 
 THE BOOK OF PROVERBS. 
 
 259 
 
 of such women is as difficult to know as the goings of fish in 
 the water. Falsehood is to them like truth, and truth like 
 falsehood."* "In truth, the way of woman is not very plain 
 [not easily ascertained]," say the Japanese.'' "The heart of 
 women cannot be understood, like the face in a mirror ; their 
 nature, like a difficult track among mountain-passes, cannot 
 be ascertained." " Their mind is declared by wise men to be, 
 like water on a lotus-leaf, inconstant."' " Half of the words 
 they speak are said to some one else, and at the time they eye 
 some other man, and think of something else than what they 
 say. Who is really loved by women ?"* 
 
 7 Hear me now therefore, O ye children, and depart 
 not from the words of my mouth. 
 
 D^33, 'O ye sons' is surely more appropriate here. 
 
 "Hear me now" &c. "Son," said Gautama to Rahula, 
 " eschew women who, with their feet and hands, their person, 
 their smiles and laughing ways, raise passion in others. In all 
 thy existences [sansara] keep thy mind under restraint."' 
 
 Ch. " Venim ubi animus setnel se cupiditati obstrinxit mala. 
 Necesse est, Clitipho, consilia consequi consimilia : hoc 
 Scitum est : periculum ex aliis facere tibi quod ex usu siet."* 
 
 " But thou, walk in the perfection of morals [moral perfection], 
 if thou wishest to attain to Buddhahood. Take always care 
 of thy morals, as the yak-ox does of his tail."^ "Say not, 
 ' We are young, we will do right by-and-by,' but do well while 
 you have the means. Not ripe fruit only falls ; but good, 
 unripe fruit must fall by a strong wind."* 
 
 8 Remove thy way far from her, and come not nigh 
 the door of her house : 
 
 ' Andhabhut. Jat. (62), p. 295. ' Onna ima kawa. p. 17. 
 
 ' Bhartrih. suppl. 6. • Pancha T. i. 151. ' Rahula Thut. 6. 
 
 • Ter. Heaut. i. 2. ' Silaparami Jat. p. 20, 21. • Naladiyar, 9. 
 
 S 2 
 
26o 
 
 ORIGINAL NOTES ON 
 
 [v. 8— ID 
 
 9 Lest thou give thine honour unto others, and thy 
 years unto the cruel : 
 
 ^-niSW*?, « to the cruel.' Chald. ' to the strangers.* 
 
 "Remove thy way," &c. "As long as thou livest," said 
 Osmotar, Kaleva's daughter, to her younger sister, " so long as 
 the moon shines, go not near a house without morals ; a house 
 is to be inquired after as to its character; for it rests on a good 
 [name]."* "My fourth advice to thee," said Sigrdrifa to 
 Sigurd, " is, that if thou fall in by the way with a witch [a 
 wicked woman], better it is to go on thy way than to go in to 
 her, even though night overtake thee."' "Keep aloof," says 
 Ani, "from the gadding woman, who is not known in the 
 town. Go not near her ; have nothing to do with her."' " For 
 when a way is known to be evil, the best thing is to forsake 
 it"* " Even the mind of good men is made to waver by the 
 words of the base. He that places confidence in them dies."* 
 
 " Do not commit adultery," said Ajtoldi to Ilik, " and keep 
 well to that If thou wishest to be respected [held in honour], 
 come not near to vice, O thou with a well-ordered [upright] 
 mind. For well has the upright said : ' When vice touches 
 thee, stay not, step not towards it ; for where there is sin, con- 
 tempt follows it.'"* " But walk on," says Avveyar, "and let go 
 the hand of such a woman."' " For the adulterer, or sensual 
 man, gets a mark [or name ; is branded]."* " Come not near 
 to whoredom," says Mahomet; " it is a foul deed, an evil path."* 
 "And hold no intercourse with sensual people [evil livers]."*" 
 " Idleness brings one into the hands [power] of vice and of 
 evil thoughts."" " Otia dant vicia." " L'oisivetd est la m^re 
 des vices." " L'ozio h il padre del vizio.'"' 
 
 ID Lest strangers be filled with thy wealth ; and thy 
 labours be in the house of a stranger ; 
 
 • Kalev. xxiii. 79. ' Sigrdrifumfil, 26. ' Ani, xvi. 13. 
 
 « Pancha T. i. 341. * Hitop. iv. 58. ' Kudat ku Bilik, xx. 10—14. 
 
 ' Kondreiv. 78. ' Vararuchi Nava R. 2. ° Qoran, xvii. 34. 
 
 " Jap. pr. p. 196. " Ep. Lod. 647. " Lat. It. Fr. pr. 
 
 V. 10, It] 
 
 THE BOOK OF PROVERBS. 
 
 261 
 
 * 
 
 1 1 And thou mourn at the last, when thy flesh and 
 thy body are consumed. 
 ir>''T'nM3, • at thy latter end.' Chald. ' at thine end, extremity.' 
 
 "Lest strangers," &c. " Sweet sins end in sore expiations ; 
 
 and trouble always follows pleasure."* "And repentance of a 
 
 fault is the confession of it."' " That which produces sorrow 
 
 is — let men know it — a bad action,"' says the Buddhist. 
 
 " Quod merito pateris, patienter ferre memento 
 Quumque reus tibi sis ipsum te judice damna."* 
 
 "A fault returns thither from whence it comes [in punish- 
 ment]. The blister of a burn is finally cured by fire."* " Old 
 age pounces upon him who indulges in excesses."* "Pour 
 vivre longtemps il faut etre vieux de bonne heure :' Old young 
 — young old." 
 
 " Immodicis brevis est retas, et rara senectus. 
 Quidquid amas, cupias non placuisse nimis."' 
 " Non est vivere, sed valere, vita."' 
 
 "If pleasure is the end of man," said Cleanthes, "then the 
 gods gave him common sense for his hurt."*" 
 
 " He who has tried (or proved) knows ; but woe to him who 
 proves everything."** "Repentance is a great thing, since it 
 reaches the throne of glory.""' "Like ardent fire on gold, so 
 is light shed on those who are penitent under sore affliction. 
 The reason why there are so many worthless men [men no- 
 men] is, that the penitent are so few and the impenitent so 
 many."" " Of vice and death, vice is said to be the worst ; for 
 when dead, the vicious man sinks lower and lower in hell ; 
 whereas the man free from vice mounts up to heaven."** "A 
 man receives in his mind the reward of mental [moral] acts ; 
 in his organs of speech, those of the tongue ; and in his body, 
 
 • Solarlipth, 68. " Ebu Med. 305. ' Dam ch'hos, fol. 40. 
 
 ' Dio. Cato, iii. 18. « Drishtant. 66. « Shabbat. 152, M. S. 
 
 ' Fr. pr. ' Mart. Epig. vi. 29. • Id. ibid. 70. *" Fragm. Phil. 
 
 Gr. p. 153. " Fin. pr. >2 Ep. Lod. 568. » Cural, 267, 270. 
 
 " Manu S. vii. 53. 
 
262 
 
 ORIGINAL NOTES ON 
 
 [v. 10, II 
 
 those done by it, whether good or bad."» "There is no fire 
 like that of passion."' " Sorrow is born of pleasure, and plea- 
 sure also gives fear ; therefore is there no sorrow for him who 
 has renounced pleasure; whence, then, can he have fear?"» 
 " Passions," said Udpala to the nuns, " are like fire ; they set 
 on fire hill and dale, and spread like fire among the grass ; 
 one man destroying another."* " But neither the Vedas, libe- 
 rality, sacrifices, abstinence, nor austerities, will ever profit a 
 man deteriorated in his nature."* 
 
 " No rose without thorns ; no pleasure without pain. He 
 who will have the rose must be prepared to have also the 
 thorn," say the Turks.' " Passions," says the Buddhist, " have 
 little sweet, but are full of sorrow ; and wise is he who thinks 
 so."' " It is, however, better thou shouldst not sin, than sin and 
 have to repent of it."8 " Repentance beforehand is real gain," 
 say the Malays; "but after-repentance— what merit is there 
 in it ?" " It is one's own judgment of oneself."* 
 
 " — justa doloris 
 Njevole, causa tui."'" 
 
 " — At atj hoc illud est, 
 Hinc illae lacrymae."" 
 
 " Tardy repentance is thine own enemy" [one of thine own 
 
 making], say the Ozbegs.'^ " Still," says Pythagoras of Samos, 
 
 " reckon that the trouble that follows pleasure is to lead thee 
 
 to virtue."" " For wickedness is a fire, a fire that burns ; there 
 
 is no escape on either side from the way thereof"'* "Thy 
 
 nights of debauch serve thy lust ; but at last they consume 
 
 thee whole"'*— "and also degrade thee; for therein lies the 
 
 degradation of man."" " He who loses shame reaps for his 
 
 soul [himself] repentance more burning than the burning heat 
 
 of the sun," said Ibn Doreid." " What fruit [harvest] of sin 
 
 ' Manu S. xii. 8. ' Dhammap. Sukhav. 6. ' Id. Piyavag. 6. 
 
 « Dsang-Lun, fol. iji. « Manu S. ii. i, 97. « Osman. pr. 
 
 ' Uhammap. Buddhav. 186. ' Berach. B. Fl. » rviuft. /lov. 
 
 " Juven. Sat. ix. 20. " Ter. And. i. i. 12 Ozbeg pr. " Pythag. 
 
 Sam. 9, ed. G. 
 '• Nuthar ell. 85 
 
 " Ter. And. i. i. 
 '• Kudat ku Bil. xi. 19. 
 " Hariri, iv. p. 45. 
 
 '» EI Nawab. 144. 
 
 A 
 
 V. 10, 11] 
 
 THE BOOK OF PROVERBS. 
 
 263 
 
 is there but to weep ? said Nushirwan, when rebuked by his 
 vizeer; and he then bit his finger in his violence;"' "his 
 soft finger-tips in despair;"* or like Atthai, who is said 
 by Arabsiad "to have eaten his hand in regret" at what he 
 had done." " For the snares of Satan bring trouble and sorrow 
 to man."* 
 
 " Blessed is he who repents while still in the prime of man- 
 hood,"* "and who stands firm in temptation."" " For the fool 
 repents when he comes to himself," said Vasudeva, " as water 
 puts out fire."' " Through pardon and repentance thou mayest 
 escape the wrath of God ; but thou canst not escape from the 
 tongue of men"* — "but until thou beat thyself with both 
 hands, for alas I thou sayest, ' I would not hearken to wise 
 counsel.'"' "And although the claw of rebellion is cut short 
 by repentance, and the wing of obedience speed one to eternal 
 glory,"'" "yet there remains a scar on the conscience," says 
 Publius Syrus : 
 
 " Cicatrix conscientiae pro vulnere est." 
 
 " He," said Vaishampaka to Dhritarashtra, " who only sees 
 the honey and does not see the precipice, he being [broken] 
 undone by greed of the honey, repents of it at leisure, as thou 
 doest."" The Bodhisatwa said thus to the gods : "Avoid every 
 immodest intention. Divine joys, whatever they be, proceed 
 from the source of a good action, and are the fruit of good 
 actions. Therefore remember your actions ; for from having 
 neglected to gather good actions, you go where sorrow dwells."'* 
 " He," said Hod-srung to the Bodhisatwa, "who after reflec- 
 tion repents, will not again do unseemly [improper] things."'* 
 There was in China a saying copied by the road-side [jropot/ii'a] :'* 
 " Seldom speak, and thy name will be mentioned. Restrain 
 thy passions, and thou shalt preserve thy body."" And Lao- 
 
 • Nizami, M. ul-asrar, p. 49. ' Hariri, ii. p. 106. ' Vita Tim. c. 29. 
 ♦ Ebu Med. 202. » Yalkut Tehil. R. Bl. 128. « Shemoth R. id. 126. 
 ' Prem Sagur, ch. ii. ' Sadi Gulist. ii. 23. " Id. ibid. vii. 5. 
 
 >» EI Nawab. 48. " Maha Bh. .Stri P. 38. '^ Rgya-tcher r. p. iv. 
 
 '^ Dkon segs, i. fol. 18. " See Preface. " Ming Sin P. K. c. iii 
 
264 
 
 ORIGINAL NOTES ON 
 
 [v. 12—14 
 
 tsze says: "Too much self-indulgence injures the spirit; and 
 too much wealth holds the body captive.'" "For all desire 
 does not last long ; it is like a dream, like the mirage, like an 
 illusion, like lightning, like foam."* 
 
 12 And say, How have I hated instruction, and my 
 heart despised reproof ; 
 
 13 And have not obeyed the voice of my teachers, 
 nor inclined mine ear to them that instructed me ! 
 
 14 I was almost in all evil in the midst of the con- 
 gregation and assembly. 
 
 "I was tayp? little short of being in all evil," &c. 'Peu s'en 
 fallut que,' Fr. 
 
 "And say," &c. In the Keuh-li it is said : "It is the duty 
 of a son to serve his parents. If he is reproved three times 
 and will not hearken, he will have to howl and weep in secret, 
 and himself will follow [fare alike in his sons]."' In the Khara- 
 diya-jataka* we read of the deer that was killed from want of 
 hearkening to advice. "Give no further advice to him who 
 has transgressed seven times." But in the Tipullattha-miga- 
 jataka, we have the storyr of the deer that escaped from the 
 snare in which it was caught by remembering good advice 
 and following it That deer was Rahula, Gautama's son." 
 " But he who does not reverence the word of his mother, and 
 IS an obstinate, stubborn man, will not respect the words of his 
 •guru" [spiritual teacher]."" 
 
 "For no guru will change a man's nature [disposition or 
 temperament]."T " Yet such a teacher should be treated with 
 the utmost reverence and respect ; in short, a good teacher of 
 that sort should be looked upon [give the idea of] as Buddha 
 himself "8 " He who does not follow the instruction [advice] 
 
 ' Tao-te King, in Ming Sin P. K. c. iii. « Rgya-tcher r. p. c. iv. 
 
 » Siao-hio, c. ii. « P. 160. » Id. p. 160, i6i. • Tarn. pr. 2713 
 
 ' Id. 3619. » Thar gyan, ii. fol. 18. 
 
 V. 12 — 14] 
 
 THE BOOK OF PROVERBS. 
 
 .265 
 
 of one who wishes him well, falls into the hand of his foes."* 
 "In five ways, O son Gahapati. does a compassionate 'guru' 
 teach his pupils: (i) he teaches him good behaviour; (2) 
 delivers to him good instruction [gives him what is worth 
 taking] ; (3) teaches him every trade ; (4) speaks well of him 
 to friends and acquaintances ; and (5) succours [or protects] 
 him in misfortune. The pupil also, on his part, honours his 
 teacher in five ways : (i) by rising before him ; (2) by waiting 
 on him ; (3) by listening to him attentively ; (4) by going 
 about with him [" but at seven feet distance behind him, for 
 fear of treading upon his shadow"'] ; and (5) by receiving his 
 instruction attentively."^ 
 
 " Next to the desire to learn, comes the choice of a religious 
 teacher, to be supported, served and honoured for three reasons : 
 advice, manners [propriety] and example. He is to be chosen 
 from among Lamas of the best order, who combine all per- 
 fections."* " What, then, is the bitterest poison ? To despise 
 one's spiritual teacher."' Tai-shang reckons among the sins 
 that bring their own punishment, "to be wanting in proper 
 respect for one's teachers" [explained in the Mandchu transla- 
 tion by "those who have gone, or who were born before — 
 elders." This, however, is only a literal rendering of the 
 Chinese original ' sien sang,' ' born before,' or teacher]. Another 
 sin, says Tai-shang, is "to rebel against [resist] those one 
 serves," and "to cherish hatred (or rancour) towards one's 
 moral teacher;" as also "to rebel against the orders of one's 
 superiors."" 
 
 " The good and wise man stands in awe of three things : 
 he fears Heaven, he honours great men, and he respects the 
 words of the wise."^ " For the good advice given by good 
 men is to be followed ; for when they speak from themselves, 
 it is like the Shastras."^ " Treat me." says a man up in years, 
 
 ■ Kapota Jat. p. 244. • Do ji kio, Jap. pr. ' Sigal V. Sutta. 
 
 fol. No. 52. * Thar gyan, ii. fol. 14. ' Drislan p'hr. wa. 9. 
 
 • Tai-shang k. i. p. Mandch. tr. p. 31. ' Rodriguez, Jap. Gr. p. 4. 
 
 ' Bhartrih. suppl. 22. 
 
266 
 
 ORIGINAL NOTES ON 
 
 [v. 12 — 14 
 
 "as your elder brother" [with affectionate respect]. "You 
 must honour your teacher because he reforms (or directs) you. 
 There are three persons without whom one cannot do : parents, 
 a master an'd a teacher. A young man, therefore, ought to 
 be circumspect, and to keep attentively to the advice given 
 him ; and also to abide in friendship and fellowship with him 
 who gives him good advice."> "Venerate thy father and 
 mother from morning till evening, and wait on thy teacher day 
 and night." "A teacher." says Kukai, "is friendship for this 
 one world, but he is an alliance for the three worlds." "And 
 for filial piety towards a teacher, Kuwansen [goddess of mercy] 
 retributes Buddhistic happiness."* 
 
 "But alas!" says Vemana, "to a teacher they will not even 
 give a mess of broken victuals, while they spend their substance 
 on loose women."' "who, when once they have caught a man, 
 keep his nose in the dust."* "Is a teacher, then, more de- 
 graded than such women?"* "But passion makes teaching 
 and rule of none efl-ecL"" "Yet. O men. I tell you the truth 
 without partiality." says Bhartrihari. "a fact which is proved 
 m all countries : There is nothing to captivate the heart like 
 woman ; neither is there any other source of misery."^ "Alas, 
 fie on me!" said Kandu to Pramlocha, "my devotions are 
 destroyed, and my prayers [or inward life], the treasure of 
 the wise, are killed by this woman created by some one to 
 beguile me."" " Seeing the danger of temptation, and how 
 soon it takes possession of one, those who give way to it 
 follow the law of unrighteous [improper] actions. For he 
 who does not observe the law of perfection, shall not be able 
 to overcome temptation."* "The unwise among men," says 
 again the Buddhist, "wander in five ways, in like manner as 
 the potters wheel revolves on itself. These five ways are: 
 beauty of form, melodious sounds, delicious smells, exquisite 
 ' Shi tei gun, p. 8. » Do ji kiyo. 3 Vemana. ii. 28. 
 
 El Nawab. 187. « Vemana, ii. 28. • Sanhedr. Millin de Rabb 15 
 ' Shrmgara .Shat. 57. » Vishnu Pur. i. 15, 27. » Sdom pa sum pai. 
 kon sags. i. fol. 22. 
 
 V. 12 — 14] 
 
 THE BOOK OF PROVERBS. 
 
 267 
 
 tastes, and the softest touch. These are the evil snares of 
 time, by which living beings are caught, as a young ape^ is 
 caught in a snare set for it."* 
 
 " But what blessed [fruit] result there is in beholding those, 
 whoever they be, who for a long time have abandoned vicious 
 companions, and have attached themselves devotedly to the 
 precious intercourse of virtuous teachers ; and who, having 
 forsaken all vice, walk in the faith of Buddha!"' "For it is 
 only when temptation ceases that there is peace."' " Hear, 
 O great Fortune," said the birds to the Rishis, " how this world 
 is deceived. The body is a city with nine gates. There the 
 sentient Purusha [man] sits as king ; his two counsellors, 
 Mind and Intellect [or understanding], seek to destroy each 
 other. Four enemies, lust, anger, avarice and delusion, sur- 
 round him. When he shuts his gates he is safe ; if not, lust 
 comes in with his other foes. Then the ruin of the intellect 
 follows ; and when that is gone, he perishes altogether."* 
 " He, then, who will not hearken to the advice given him by 
 friends who wish him well, when misfortune befalls him his 
 enemies rejoice at it.""* 
 
 "If you will not hearken to advice, you shall suffer loss,"* 
 says Avveyar. "A teacher is the clearing nut [strychnos] 
 with which the inside of a vessel is rubbed to purify the water 
 poured into it. Man's body is that vessel."' "The king asked 
 the wise tamer of elephants, how he had managed to tame so 
 fine a one. ' I was one day hunting with him,' answered the 
 man, " and although he ran about wildly through passion, yet 
 with my hidden charms I brought him into subjection to my 
 power. And when he tries to break his fetters, a kind word 
 quiets him.' Thus one can tame a stifl"-necked elephant, but 
 not stiff"-necked passion, which is either raised by one evil 
 example, or set at rest by another good one."' " Hast thou 
 
 • Rgya-tcher r. p. c. xiii. ' Ibid. c. xii. p. 141. ' Nata kith. Jat. 
 
 p. 61. * Markand. Pur. iii. " Hitopad. 1. 76. • Kondreiv. 79. 
 
 ' Vemana, i. 178. ' Dulva, vol. ii. p. 492. 
 
268 
 
 ORIGINAL NOTES ON 
 
 [v. 12—14 
 
 then seen one set free from passion ? asked the king. Such 
 a one ,s an angel [Iha-Ius], a Buddha. Freedom from passion 
 IS not found in woods, nor is it achieved by blood [that flows 
 •n one s veins] ; many have tried it and failed. But the desire 
 of emancipation comes from somewhere else than this world 
 where all are swayed by mirth and pleasure ; gods, as well as 
 heroes, men. hons. tigers, insects of the dust, butterflies-all 
 however small, are shackled by passion."' 
 
 "Fools who do not lay up riches [of wisdom] when young 
 waste away like an old heron in a pool without fish ; or like a 
 [useless] bow without arrows, lying on the ground, bemoaning 
 thmgs of the past."* 
 
 " altl S' irkoTtpw dySpSv ^pivts ^tpiOovrai." 
 
 "For the mind of youth is always flighty." said the good 
 Menelaus.' 
 
 " Cereus in vitium flecti. monitoribus asper, 
 Utilium tardus provisor:"* 
 
 •'Easily led into sin, impatient of reproof, and slow at provid- 
 ing [for days to come]." " For the action of the soul (or mind 
 • sems-pa') is the action of the heart. And that which is pro- 
 duced from the mind is the result of thought, wrought out by 
 the body or by speech, and thus made evident, as an action 
 of the heart and soul."» " I knew it all." said Prometheus- 
 
 " Uiiv, fKtav, ■qp.aprov, ovk apv^op.ai." 
 " I will not deny it, I sinned of deliberate will."« 
 Chr. "At te id nullo modo facere puduit? 
 CI. Eheu qu^m ego nunc totus displiceo mihi. 
 Quim pudetl"' 
 
 "For those who do what is not seemly [becoming], suffer 
 what is unbearable."" [See Sophos's Aramean fable. 60. pro- 
 bably the original of Syntipa's Greek fable, 58— of the " Fowler 
 and the Bird," which is made to exclaim when about being 
 
 ■ DuWa, vol. ii. p. 493. . Dhammap. Jaravag. 155. » II y- ,08 
 
 Hor. Ep. P.S. .63. • Dam ch'hos, fol. 40. • 'ischyl. P 'v.* [f,. 
 
 ' Ter. Heaut. v. 4. > Tam. pr. 94. ' " 
 
 V. 12 — 14] 
 
 THE BOOK OF PROVERBS. 
 
 369 
 
 h 
 
 
 killed : " Alas me ! wretched as I am. who have been lured to 
 my death through a tempting bait !"] "Therefore it is easier 
 not to sin. than to have to repent." say the Arabs,' " and better 
 than to learn wisdom by a foolish action."' Yea, "although 
 so great is repentance, that it lengthens the days of man," 
 "and brings healing to this world."' "For it makes prayer 
 reach up to the throne of glory,"* " and tears up the sentence 
 of condemnation against man."' "Happy then is the man • 
 who repents while he is yet a man [strong and well],"' say 
 the Rabbis. " A kingdom (or multitude) governed by a 
 woman is despised ; and so are those who place themselves 
 in subjection to women — they too are despised," said the 
 Bhodisatwa.^ 
 
 " For as regards the transgressions of men," says Confucius, 
 " it depends very much on the company a man keeps. And 
 that shows the quality of his virtue."' "Thus spake also the 
 youngest son of Yeke Toge : I have been going the round of 
 births long enough ! How many, innumerable, times have 
 I injured my life and my body ? How often through passionate 
 love ? How often through anger have I not brought on my- 
 self endless troubles?"' "When thou art in an assembly of 
 men," said king Hing-luh, "one word may cause thy counte- 
 nance to fall and make thee blush ; words cannot therefore be 
 too carefully guarded."'* " For young people, though of good 
 family, yet bereft of wisdom, do not shine in company. They 
 are like the blossoms of the kinshuka [Butea frondosa], showy, 
 but without fragrance."" " One such person in a polite assem- 
 bly ruins the merit of it. It is like a tank of rose-water 
 defiled by the visit of a dog."" " However, he who is ashamed 
 before others is not like him who is ashamed of himself"" 
 " For he who is ashamed before others only, and is not ashamed 
 
 > Meid. Ar. pr. iv. 7. » Athitha W. D. p. 54. ' Joma, 86. 
 
 * Midr. Yalk. in Hos. M. S. * Rosh asshan, 17, M. S. • Aboda rara, 
 M. S. ' Khandinoj. Jat. p. 154. ' Shang-Lun, iv. 7. • Uliger iin 
 Dalai, c. ii., and Dsang-Lun, fol. 17. '" Ming Sin P. K. c. xviii. 
 
 » Hitop. intr. " V. Satasai, 229. " Taanith. R. Bl. 86. 
 
270 
 
 ORIGINAL NOTES ON 
 
 [v. IS 
 
 of himself, does not value his own soul."' "For he who is 
 ashamed of himself does not sin readily."* "And one uplift- 
 ing of the heart [to God, compunction] is better than a hundred 
 stripes."' "Chi i stolto nella colpa sia saggio nella pena."* 
 " Let him who was a fool for doing what he did, at least learn 
 wisdom when suffering for it" For " he who falls by his own 
 fault may not cry,"" say the Osmanlis. Therefore, "Guardatevi 
 dal : ' Se io avessi saputo !'"• " Beware of — ' If I had known 
 it!'" "The great rule is to exhort men to three things: to 
 avoid wine, to keep aloof from women, and not to gamble." 
 " By wine one is led to talk too much, and thus to trespass 
 with the tongue ; then for the sake of money, justice and right 
 are warped, and kinsmen are estranged one from another."^ 
 
 15 Drink waters out of thine own cistern, and run- 
 ning waters out of thine own well. 
 
 " Drtnk waters" &c. "One's home is the pleasantest, and 
 she is handsomest whom one loves."* " Having built a house, 
 [look at it] enjoy it, and then see to thy taking a wife."' " But 
 first of all dig thy well, after its own depth" [be prudent and 
 moderate].'* [A house here means a dwelling of mud walls, 
 with bamboo rafters, and a covering of thatch ; the whole 
 costing very little, or even nothing.] "Sensible men," says 
 Rabbi M. Maimonides, "teach that a man ought first to embrace 
 a profession for his living ; then get a house and marry. But 
 foolish men teach the reverse."*' "Then let a man ever eat 
 his own morsels, wear his own clothes, and prize his wife and 
 children above all other goods." '^ "For even a bald man is 
 master in his own house;" albeit "a head without hair is a 
 head without honour."" 
 
 " Since food and the power to eat, the power of enjoyment 
 
 " Musire haphil. id. R. BI. » Nedarim. R. Bl. ' Beracoth. R. BI. id. 
 « Ital. pr. * Osm. pr. • Ital pr. ' Ming h. dsi. 151, 152. 
 
 " Burin, pr. » Tam. pr. "' Osm. pr. " Halk. Deh. iv. w. 
 
 " Sabbat. Millin. 909. " Ep. Lod. 331, 356. 
 
 V. IS] 
 
 THE BOOK OF PROVERBS. 
 
 2; I 
 
 and a comely wife, with liberality and the means to practise 
 
 it, are the fruit of no small devotion.'" "What thou eatest, 
 
 cat it, and let not thy tooth hurt against a stone ; what thou 
 
 * puttest on, wear it, and let not the sun burn thy back ; what 
 
 thou mountest, ride it, and let thy foot never touch the ground."* 
 
 "Enjoy thy possessions with satisfaction."' "A man takes 
 
 greater pleasure in one measure his own, for which he has 
 
 worked, than in ten measures belonging to others."* "The 
 
 goods of another, his coat, his chattels, his wife, and dwelling 
 
 in another man's house, bring down the greatness and glory 
 
 even of Indra.'"* " It is better to live by begging, than to live 
 
 at the expense of others."* 
 
 "What is misery [hell]? Being dependent on another."' 
 "He who suffers from sickness, who remains a long time 
 abroad, or lives at the expense of another [who eats another 
 man's food], or who sleeps in another man's house— it is death 
 to him, and when he dies he is at rest.'" [It is but seldom 
 •Take' only, but oftener 'Give and take,' and still oftener 
 ■Nothing for nothing.'] "He," say the Arabs, "who brings 
 thee anything, also brings away something from thee."» " Die 
 veel inbrengt, brengt veel uit,"'» "He who brings in much, takes 
 away much also" " Love your neighbour, yet pull not down 
 your hedge."" [See Esop's fable 174, and Babrias, 38, of the 
 Pine-tree, the Hatchet and the Hornets.] Also that of the ' Axe 
 in want of a Handle' [fab. 50, Chinese tr.] to which Mun Moy 
 adds these proverbs : " Help the tiger by giving him wings,j| 
 and "Give a man a knife, and then beg your life at his hands." 
 " Let every man, then, carefully keep his own, and not yield a 
 bit, not an inch of his right to others."" [This does not, of 
 course, touch the duty of giving and liberality ; it only regu- 
 lates it] 
 
 iChanak.52. ' Altai pr. » Nitimala, iii. * ^^''^ ^^'^'^J^f ,J 
 6 Chanak. viii. 4, Schf. ' Hitop. i. .44- ' if,'?TtloT 
 
 - Hitop. i. .48. • Erpen. ad. .3. '« Dutch pr. " J er. Taylor, 
 
 Jacula prudent. " Mun Moy, fab. 50. 
 
272 
 
 ORIGINAL NOTES ON 
 
 [v. l6, 17 
 
 For Meng-tsze says well : " Sometimes you may give ; at 
 other times giving would be inexpedient ; for giving might 
 injure benevolence."' "But let every man dip in his own 
 waters."* "Then live," says Avveyar, "in a house with one 
 water"' [cistern, spring or well. One must have travelled in 
 hot countries to appreciate the full value of water, and also 
 the full meaning of many passages of Scripture. A well, a 
 spring, or even a cistern, ranks among the most valuable heir- 
 looms ; and the man who builds a tank is reckoned a public 
 benefactor.] " There is nectar [ambrosia] in the waters ; in 
 the waters are healing properties [medicinal herbs] ; therefore, 
 O ye priests, be loud in your praises of them."* " We praise 
 the good waters created by Ahura Mazda,"* "the zaothra 
 [holy water, for ceremonies] wrought out of that good water;"' 
 "and I praise Ahura Mazda for having created the waters," 
 &c, and so on repeatedly. 
 
 " ApUTTOV lifV vSlop, ' 
 
 "Water is best, after all," so says Pindar ;^ and Ovid — 
 
 "Quo plus sunt potae, plus sitiuntur aquae."' 
 " Like as a cistern gathers waters to water a thirsty land withal, 
 so will the Lord also gather His good blessing to refresh thy 
 fainting soul."* [As regards the imagery of this verse, parallel 
 passages, which I need not quote, will occur to any one at all 
 read in Persian and other Eastern poets.] 
 
 16 Let thy fountains be dispersed abroad, and rivers 
 of waters in the streets. 
 
 1 7 Let them be only thine own, and not strangers' 
 
 with thee. 
 
 ni3fTi3, lit. 'in large places ;' not 'streets.' LXX. «is — 7rXaT«os. 
 It seems to be an allusion to the way of watering meadows, and to the 
 growth of a family. 
 
 ' Hea Meng, viii. 23. • Telug. pr. ' Kondreiv. 51. • Rig. V. 
 i. skta. xxiil. 19. ' Yagna, xvii. 21, 70. • Id. xxii. 5, 17, xxv. 5, 6, 
 
 xxxvii. I. ' 01. i. I. ' Fast. i. 215. » Mishle As. i. i, 18. 
 
 V. 18, 19] 
 
 THE BOOK OF PROVERBS. 
 
 273 
 
 "Let thy fountains," &c. "May you prosper," say the 
 Tamils, " like the banyan-tree, that shoots forth its supporting 
 roots ; and may you spread abroad your own roots like the 
 aruga-grass, and live among friends like the slender bamboo."' 
 " Propitiate the gods at dawn and at even, with libations and 
 sacrifices," says Hesiod, "that they may be favourable to thee, 
 and thou buy the lot of others, and not they thine own."* 
 " For a man takes more pleasure in one [qab] measure his 
 own, than in nine measures belonging to others."" "As the 
 child a mother does not bring forth is not her own, so what is 
 not one's own to wear, is no garment."* " And learning [arts, 
 knowledge] which is in books, like money in other hands, 
 when the want of either arises, it is neither the kind of know- 
 ledge nor the sort of money one requires."' " He, also, who 
 mounts a hired horse [or one lent him] soon comes down from 
 it."* " Let every man see to have a chunam and betel-box of 
 his own, and not another's."' [Carried about, as formerly a 
 snuff-box, to chew occasionally chunam and betel-leaf] 
 
 18 Let thy fountain be blessed: and rejoice with 
 the wife of thy youth. 
 
 19 Let her be as the loving hind and pleasant roe ; 
 let her breasts satisfy thee at all times ; and be thou 
 ravished always with her love. 
 
 " Let thy fountain': &c. " Let thy lot be blessed, and have 
 a good eye and a contented soul."" " Bide thy time," says 
 Hesiod. " Everything in season is always best. Arrived at 
 manhood, at about thirty, not much more or less, take to thy- 
 self a wife, a maid [Js k tfi^o. Kt^vh. 8c8d!^D«. »" tea<=h her good 
 habits], in the fifth year from her being marriageable ; looking 
 well to thy circumstances, lest thou be a laughing-stock to 
 thy neighbours. No greater boon to a man than a good wife ; 
 
 •Tam.pr.795. ' Hes. J. .. ^. 338. » Khar. Pen. i. 47- \T'lug. pr- 
 » Lokaniti, 29. • Osmanl. pr. ' Nitimala, .u. .3. . Der. ere. 
 
 Sutta, iii. 4- 
 
 T 
 
274 
 
 ORIGINAL NOTES ON 
 
 [v. 1 8, 19 
 
 no greater calamity than a bad one."' "A horse made; a 
 wife to make."* "A child from early age [to form], a wife 
 from the beginning," say the Ozbegs.' " Take not to thyself 
 for wife the daughter of a bad mother, neither go into a house 
 with a bad door."* " De.bon plan plante ta vigne ; de bonne 
 m^re prends la fille."' 
 
 " Of the seven kinds of wives, the one best is she who, 
 though her husband's wife, yet is to him like a sister. From 
 her feeling of modesty she will not use words that are not 
 proper [good] ; she will neither laugh nor smile in presence 
 of her husband ; she will see that her dress is not carelessly 
 put on ; that his food is well done ; and she will behave with 
 politeness and courtesy even in her bed-chamber."* "If 
 the married life possesses both love and virtue," says Tiruval- 
 luvar, " that which is its duty becomes its reward." " The mar- 
 ried state is rightly called virtue [virtuous] ; the other state 
 [celibacy] is also good, if those who profess it do not give 
 others occasion to complain of their vices." " He who in this 
 world receives duly merited praise for his domestic virtues, 
 will in the world to come rank among the gods of heaven."' 
 
 "If thou art wise," says Ptah-hotep to his son, "look well 
 after thy house, and love thy wife according to knowledge, 
 nourishing her body, and dressing her as she requires, with 
 her perfumes, as long as thou livest. It is worthy of thee 
 as her lord. Kind treatment does more than sternness, and 
 encourages her to do her household work,"' &c. "Take to 
 thyself a young wife," says Ani ; "she will give thee a son like 
 thee."* " Every man who has not got a wife is not a man, 
 for it is written, ' He created them male and female.'"" " But 
 all who take to other women [than their wife] only dig up 
 evil."" "A man without a wife is without blessing or good."** 
 
 • HesioH, *. K. 1). 692. ' Eng. pr. » Ozbeg pr. * Altai pr. 
 
 » Fr. pr. * Dhammath. V. 11. ' Cural, v. 45, 49, 50. ' Pap. Pr. c. xxi. 
 
 • Ani, xvi. I, 3. '" R. Eleazar in Jebamoth millin, 680. " Qiddush. 
 millin, 584. " R. Khanil. Jebam. 62, id. 63, M. S. 
 
 V. 18, 19] 
 
 THE BOOK OF PROVERBS. 
 
 •27.S 
 
 - 
 
 " It is as if he had shed blood." " All that comes from virtiie 
 is agreeable (or charming),all else is the contrary and blameablto ; 
 What is becoming to do, is virtuous ; what one ought to 
 avoid, is vice."' 
 
 " Fresh butter, new milk and rice, fresh meat, a young wife, 
 the shade of a tree, and a warm bath — these six add to one's 
 life.'" " But one of the ten openings to decay is, when a mart 
 is long past his youth, to marry a young girl."' "An old 
 man who is infirm, and poor also, with a young wife, is indeed 
 a pitiable sight."* " For a young wife is captivated with love."* 
 " But," say the Arabs, " it is a shame for a man with grey 
 hairs to marry."* "I require," says the Parsee priest, "a 
 young man with a good mind, who speaks well, who is clever 
 at his work. I demand one who says his prayers, and who 
 has married his next of kin"' [according to Parsee custom]. 
 " To take pleasure in other people's qualities [virtues], to be 
 earnest in the pursuit of wisdom, and fondness for one's wife, 
 are pure qualities which are honoured by every one in those 
 who have them."* 
 
 "There is a compensation for everything, except for the 
 wife of one's youth. The only one to give a man refresh- 
 ment of mind [or spirit]."' " Woman is a lump [of clay], and 
 she strikes no covenant but with him who makes her into a 
 vase."'* "And a woman dies only to her husband, as a husband 
 dies only to his wife" [the loss is to each as to no one else]." 
 
 " But life is like the tossing of the waves, and how many 
 days do the favours of youth last ? Riches are like a thought, 
 and all enjoyment is passing. Therefore, O ye good men, 
 give your thoughts to the study of Brahml" All pleasures 
 are like high waves, unstable and moving to and fro ; our 
 days are few, and the happiness of youth rests on ' palpitations 
 
 « Cural, 39, 40. » Varar. 63; Chanak. vii. 18. ' Parabhava, s. loth. 
 ' Vararuchi nava R. 6. » Id. ibid. 1. « Socin. Ar. pr. ' Vispered, 
 iii. 18. » Varar. sapta R. i. » Sanhedr. B. FI. «» Id. ibid. 
 
 "Id. ibid. " Vairagya shat. 37. 
 
 T 2 
 
276 
 
 ORIGINAL NOTES ON 
 
 [v. 1 8, 19 
 
 of the heart.'* All enjoyment is like lightning, hidden in the 
 cloud, flitting and for an instant only ; life is like a drop of 
 water scattered by the wind ; the prerogatives of youth, falsely 
 said to be the [support] strength of the body, are inconstant. 
 O ye intelligent men, centre your thoughts on the understand- 
 ing which is attainable by devotion.'" " Say then, O ye men, 
 that the happiness of this world [of revolutions, 'sansara'] is 
 little enough." " Decay stands there like a tiger, threatening 
 all round ; and diseases, like foes, are ready to pounce upon 
 the body ; life ebbs out like water oozing from a broken jar ; 
 and yet men will only follow that which is after their own 
 heart. Is it not wonderful ?"* 
 
 " In giving a daughter in marriage, a father," say the Chinese, 
 "should give her to a man superior to her in rank. So that 
 the service that wife renders to her husband will be both 
 respectful and careful. But when a man takes to himself a 
 wife, let him choose one inferior in rank to his own family ; 
 for in that case his wife will pay proper respect to her father 
 and mother-in-law."* "According to Prahlada, however, as 
 many connections a man makes pleasant to himself, so many 
 thorns of sorrow does he dig into his heart."* "Yet according 
 to sayings of old," said Sultan Djuhari to his queen Lila Sari, 
 " the wife to be chosen should be comely, wise in word and 
 deed, and be devoted to her husband, unto the funeral-pile."* 
 "She should be of middle height, pleasing, and of loving 
 speech."' 
 
 "Let the Brahman," says Manu, "always be fond of his 
 wife alone." "When the husband is pleased with his wife, 
 and the wife is pleased with her husband, everything goes well 
 with the family, and the prosperity of it is assured."' "The 
 son of Atreus has a consort he likes ; let him be satisfied. 
 Are the Atreidse the only men who love their wives ? But 
 
 > Valragya shat. 35. ' Id. 36. ' Id. 38, 39. « Hien wen 
 
 shoo, 121. ' Vishnu P. i. 17, 38. • S. Bidasari, iii. iJ. ' Kawi 
 
 Nili sh. ' Manu S. iii. 45, 60. 
 
 V. 20, 21] 
 
 THE BOOK OF PROVERBS. 
 
 Z77 
 
 every good and sensible man loves his wife and cares for her, 
 as I do for mine," said Achilles.* " The dames Mou-sai and 
 Sei-si had an elegant figure; the one smiled artfully, the 
 other had a graceful laugh, that beautified their countenance."* 
 " The father wishes to give his daughter in marriage to a man 
 accomplished in learning ; the mother, to a rich one ; the 
 family, to a good one ; but the girl herself wishes to get a 
 handsome one," say the Tamils." " But one of a good family, 
 even if he were clad in matting," say the Arabs.* 
 
 But here is the other side. " The fool," said Arishtanemi 
 [in Bhishma's story], " who is entangled in the toils of love 
 can never gain final emancipation. But thou, knowing the 
 things that are profitable to life, go thou forth, free and happily ; 
 and at the proper time, after due provision made for thy 
 belongings, forsake thy wife, young and fond of her children," 
 &c.' [Much else, that I will not quote, is found in the Qoran, 
 Khair Nameh, and other Mahomedan writings. And as regards 
 early marriage, as it is practised in India, " it is forbidden [in 
 the Law] to a man to betroth his daughter while she is yet 
 little."*] 
 
 20 And why wilt thou, my son, be ravished with a 
 strange woman, and embrace the bosom of a stranger ? 
 
 2 1 For the ways of man are before the eyes of the 
 
 Lord, and he pondereth all his goings. 
 
 n^tjJri, V. 19, 20, lit. 'wander, go astray, be lost,' after the manner 
 of a drunken man. Rabbi S. Yarchi quotes another interpretation, 
 taking nauJ in its other sense of ' increasing, multiplying,' &c. Rab. 
 pDV ; and the LXX. /n^ jroXvs urOi, seems to understand it thus. 
 But the above rendering is best. Ar. ' embrace.' 
 
 "And why wilt thou," &c. " It is like embracing a corpse." ^ 
 " Even if a snake had a gem in its head, what wise man would 
 
 ' II. (. 336, and Nalopakh. v. 93. 
 ' Nidivempa. 30. * See. Ar. pr. 
 
 ' Gun den s. mon. 937. 
 » Maha Bh. Shanti P. 10,621 
 
 • Qiddushin millin, 174. 
 
 Cural, 913. 
 
278 
 
 ORIGINAL NOTES ON 
 
 [v. 20, 21 
 
 press it close to his bosom ?"* "Take my advice," said Odin 
 to Loddfafnir, " for it will profit thee. Thou shalt not [ska- 
 lattu] sleep on the bosom of a knowing woman [or enchantress] 
 so that she lock thee in her arms [limbs]. She will make thee 
 disregard the sayings of the counsel-chamber and of the prince; 
 thou wilt renounce food and human joys, and sleep full of 
 care. Take my advice, Loddfafnir, for thou shalt profit there- 
 by. Never entice another man's wife into close intercourse."* 
 " Speme voluptates : nocet emta dolore voluptas."' 
 
 "Chastity," say the Arabs, "is a host not easily routed."* 
 "Avoid evil," said Sigrdrifa to Sigurd ; "entice thou neither a 
 maiden nor another man's wife, nor incite them to do evil."' 
 " Hold no sinful intercourse [adultery, &c.] with women."' 
 " Live with thine own wife," says one of them.'' "At the 
 western gate there are clouds of women ; but what is that to 
 me ? My wife, with her white dress and green veil, is pleasant 
 enough for me"* [the Japanese Comm. adds, ' and poor']. [The 
 Ozbegs have the same expression as the Hebrews. With them, 
 'yat' is 'strange,' and 'yataligh' is 'a strange woman, a 
 mistress.'] " Mustapha saw in hell women hanging from a 
 hook over the fire. Who were they? said he. And the 
 angel answered : These are women of thy people, who, having 
 got children in adultery, said to their husbands : ' These chil- 
 dren are your own.' By marriage, God makes the woman's 
 person the man's own, and the man's person the woman's 
 own. And such is the punishment of those who break that 
 covenant"' 
 
 As to children born in adultery — that is, not in wedlock — 
 "Most bastards," says the Talmud, "are crafty or violent"** 
 "Jamais batard ne fit bien."" "He, then, is wise who looks 
 upon another man's wife as upon his mother."'^ "For I swear 
 
 ' Sain iigh. fol. 28. ' Havamal, 114, 15, 16. 
 
 * Meid. Ar. pr. ' Sigrdrif. 32. • Niti shat. 70. 
 
 ' Hor. Ep. i. 2. 
 ' Avveyar Atthi 
 Sudi, 93. • She King, bk. vii. ode 19. • Miradj Nam. iii. 
 
 " Qiddushin, iv. II, M. S. " Ft. pr. " Chanak. shat. 3. 
 
 20, 21] 
 
 THE BOOK OF PROVERBS. 
 
 279 
 
 unto you, ye sinners, by the Holy and Great One, that ell your; 
 evil deeds are revealed in heaven, and that not one of your acts- 
 of oppression is either hidden or covered. And do not imagine ^ 
 in your minds, nor yet say in your hearts, that any sin is 
 neither known nor seen. It is written down day by day in 
 heaven before the Most High. Know, therefore, that all the 
 oppression and wickedness ye have committed is and shall be 
 written down every day until the day of your judgment [the 
 Flood]."* "Men endued with wisdom inquire about the man- 
 sions yonder [above]. Some, O Mazda, inquire openly ; some 
 in secret, who try to cleanse themselves of small sins by com- 
 mitting greater ones. But thou, O Lord, seest it all with thy 
 two eyes."'' " Both Zeus and Apollo, mind you, are quick of 
 perception, and know all that men do."' "And actions cleave 
 to those who do them."* 
 
 " Therefore," says Confucius, " worship the spirits [shin] as 
 if they stood before thee ; worship them as if they were pre- 
 sent to thee."' "For unless I give myself wholly to my 
 worship, it is as if I did not worship at all."' "All things are 
 severally determined. While floating through life, we trouble 
 ourselves in vain. Nothing happens through the schemes of 
 man. Our whole life is arranged by an order from Heaven," 
 say the Chinese.'' " Pious people believe that all things are 
 ordered by God's providence."* "A bird is not lost without 
 Heaven's will, much less a man."' " Nothing comes by chance ; 
 but everything comes by the intention of the Intending One."** 
 "All that concerns us is ordered from Heaven ; not half a dot 
 comes from man."" 
 
 "What a man says within himself, Heaven hears it like 
 thunder; and what is done in the dark chamber, and deep 
 down in the heart. Heaven, the Spirit's [divine] Eye, sees like 
 
 » Bk. Enoch, xcviii. 6. « Yagna, xxxi. 12, 13. ' Soph. CEdip. 
 
 Tyr. 498. * Tarn. pr. 3417. ' Shang-L. iii. 12. * Ibid. 
 
 » Hien w. shoo, 69. ' Metzia B. Fl. » Talmud Hier B. Fl. 
 
 '0 R. D. Kimchi, Ps. 104, B. Fl. " Chin. pr. P. 6. 
 
28o 
 
 ORIGINAL NOTES ON 
 
 [v. 22 
 
 lightning. But Grandfather Heaven bears with man, not man 
 with Heaven,"* says Heuen-ti-chin. "The people are in dis- 
 tress, and Heaven looks upon it 'with eyes half open' [mung]. 
 Yet He can order everything, and there is no one He cannot 
 overcome. Shang-Te is imperial ; who can say that he hates 
 [disdains or overlooks] anyone?"* [Choo-he quotes Ching- 
 tszc, who here says that " Shang-Te is the [shin] god or 
 spirit of Heaven, who as to substance [appearance] is called 
 ' Heaven ;' and as regards sovereignty [or as being Lord] is 
 called 'Te,' supreme." [Expressions of this kind show clearly 
 to every unprejudiced mind that Shang-Te is the proper equi- 
 valent for ' God ' in Chinese.] 
 
 " The sun, moon and stars," says Vishnu Sarma, " heaven 
 and earth, waters, the heart itself and death, day and night, 
 the morning and evening twilights, and virtue, know the con- 
 duct of men."' "The good you do," said Mahomet, "you will 
 find with God ; for God looks upon what you do."* At the 
 same time, " No one," says Theognis, " who is guilty of fraud 
 or of other crimes, aOavdrovs (\a9e, does it unseen of the im- 
 mortal gods."* "Stand in awe of the anger of Heaven, and 
 venture not on a gay and reckless life. Fear the punishments 
 [reverses] of Heaven, and walk not in thine own way. Clear 
 Heaven is called bright. He goes with thee whithersoever thou 
 goest. He is a pure [clear] Spirit ; if thou [art satisfied] hast 
 a good conscience, he communes with thee." "When thou 
 art at home [in thy house], take heed not to be ashamed in 
 thy room, or closet. Say not, ' It will not come out [appear] ; 
 no one will tell.' The Spirit [shin] will appear suddenly and 
 be present. Who can think or tell when ? And can he be 
 deceived ?"* 
 
 22 His own iniquities shall take the wicked himself, 
 and he shall be holden with the cords of his sins. 
 
 ' Ming Sin P. K. c. 2. ' She King, bk. iv. od. 8. * Hitop. li. i lo. 
 * Qoran, sur. ii. 104. ' Theognis, 145. « She King, vol. iv. 
 
 bk. ii. od. 10. 
 
 V. 22] 
 
 THE BOOK OF PROVERBS. 
 
 ^81 
 
 " His own iniquities," &c. "And Enoch, passing by, said to 
 Azazel : Thou shalt have no peace ; a heavy judgment has 
 just gone forth against thee. Thou shalt be bound ; and thou 
 shalt have no pity nor mercy shown thee, because thou hast 
 taught violence, and because of all the acts of blasphemy, of 
 oppression and of sin, which thou hast made known to the 
 sons of men."» Babrias, in his fable of the Weasel, makes 
 it speak thus to the man who had caught it by artifice, and 
 who was about to throttle it : " Poor return this for all the 
 good I did thee in killing lizards and mice !" " True," said the 
 man, " but what about all the birds thou hast strangled, doing 
 more harm than good ?"" Sophos," too, and Syntipa, have 
 the fable of the monkey that was itself caught in the net it 
 tried to spread for others. 
 
 "As flies," says Vemana, " are drawn to honey by their love 
 for it, and when once caught cannot get out, being intoxicated 
 by it, so also a man who is sunk in a multitude of passions 
 [or follies] cannot get out of them."* " For there is no remedy 
 for what a man does to himself."* "And what are a man's 
 fetters? His folly [or stupidity] and ignorance."' "For we 
 are [by nature] in the [dark house] prison of original sin."» 
 "Sin committed by a man shall be expiated by himself; 
 whereas sin not committed by him will be recompensed to 
 him. The righteous and the wicked severally ; one man does 
 not cleanse (or purify) another."^ What man ever came to 
 good who fell among wicked people?'" "A wicked man has 
 another wicked one to grind for him."" "And the coiled cen- 
 tipede entangles [embraces] its tail in its own coils."" 
 
 " He who, meeting a bad man, does not sever himself from 
 him, is like a dog tied by the neck to a stake, going round it. 
 But' he who never leaves off holding intercourse with a good 
 
 • Bk. Enoch, xiii. I, 2. » Babrias, fab. 27, fab. 26. » Fab. 49- 
 
 ♦ Vemana, ii. 100. ' Pers. pr. • Phreng wa, 36. ' Thar gyan. fo'- '6. 
 « Dhammap. Attavag. 9- » Vararuchi, shad R. 2. Chin pr. 
 
 " Javan pr. 
 
282 
 
 ORIGINAL NOTES ON 
 
 [v. 23 
 
 one, is like a man sailing on the sea in a large ship."* " The 
 fool," said Vidura to Dhritarashtra, " who is in no distress for 
 the sin he has already committed, continues in it, and is 
 destroyed in a deep, rough slough of lime."« "For a man is 
 drawn by a light sin into a heavy one, until he perishes out of 
 the world."' " There are ten properties belonging to vice," say 
 the Burmese: "(i) greed, (2) fault, (3) folly, (4) fury, (5) false 
 opinion, (6) doubt, (7) want of respect, (8) dissipation, (9) 
 shamelessness, (10) indifference to sin."* 
 
 " Brother, do not display the qualities of two-footed brutes. 
 Four-footed ones are led with a cord ; but these [gnaw through 
 the cord] destroy the qualities that do not improve them"* 
 [with a play on ' guna,' rope and quality]. " When an evil- 
 intentioned man acts in his own interest, he thinks within 
 himself: ' Here is a find for me.' The old dog who swallows 
 the blood of his own palate, relishes it and says : ' This is the 
 juice of a marrow-bone.'"' "For the wickedness of a man is 
 wrought by his own actions."^ And " every one who is devoid 
 of virtue," said the Brahman Sandutscha, " is not himself, has 
 no master."' 
 
 23 He shall die without instruction ; and in the 
 greatness of his folly he shall go astray. 
 
 "^O TH?, ' without,' that is, ' from want of correction,' which he 
 would not receive. Arab. ' from want of instnictioa' 
 
 " He shall die" &c. " The sinner sorrows here below and 
 hereafter also ; in both places he grieves. He grieves, he 
 sorrows, when he sees the foulness of his own deeds."* "Al- 
 though such knowledge as the fool possesses never is of any 
 use to him (or comes to anything), it nevertheless ruins his 
 prospects (or happiness), breaking his head."'" " Men of the 
 
 » Doji kiyo. • Maha Bh. Udyog. P. 1481. ' Ep. Lod. 1489. 
 
 * Putsha Pag. Q. 461. ' Kobitamrit, 15. • Sain iighes, fol. 27. 
 
 ' Mainyo i kh. xxxviii. 6. • Dsang-Lun, c. i. fol. 8. • Dhammap. 
 
 Yamak. 15. " Id. ibid. 13. 
 
 V. 23} 
 
 THE BOOK OF PROVERBS. 
 
 283 
 
 world [of this earth] trust in themselves, and will Hot hearken 
 to virtue. But Yama's [Death's] messengers come and fill 
 them with terror, rushing upon them to destroy them. Alas ! 
 how shall they escape?"' "Weep not for the dead," say the 
 Osmanlis, "but weep for the fools."' " For," say the Chinese, 
 " there are but few who, at home, have not a father and elder 
 brother, and abroad, careful teachers and friends, to perfect 
 themselves if they will."' 
 
 "A son," says Ptah-hotep, " who is obstinate and disobedient, 
 comes to no good [does nothing] ; he sees knowledge in igno- 
 rance, and virtues in vices ; he commits all manner of wicked 
 actions ; they appear [in him] every day ; his life is [in] death, 
 and his bread is in lies ; [the elders] his betters know him to 
 be as dying day by day ; and he wanders astray in his paths 
 through the multitude of sins he commits every day."* " When 
 one is led away violently by former [evil] deeds, he is wont to 
 wander and go astray far away [in sin]."' "For error is [in- 
 creases] ever more and more," say the Rabbis."' "And the fool 
 shall go astray, like a spider, in his wanderings."' " He is like 
 the bat, that makes light darkness [sleeps by day], and dark- 
 ness light [flies at night].'" " Understanding is a man's friend ; 
 but folly is his enemy."* 
 
 " A debt of gold," say the Malays, " may be paid, but a debt 
 of wisdom smells of death." And " a lost wife may be sought 
 for, but lost wisdom makes an unfortunate man [body]."" 
 "Those Brahmans are wise," said the rich man's daughter, 
 "but we poor Put'hujans [who perform the duties of priests of 
 Buddha], are by nature slaves to covetousness, anger and folly. 
 The ear hears, and induces the eye to look, and then desire 
 rises in the heart. And when wisdom is lost from the mind 
 (or heart), a man commits evil deeds that drown him in end- 
 
 * Vemana, ii. 158. 
 ' Pap. Pr. c. xli. 
 ' Mishle As. vi. 5. 
 '" Malay pr. 
 
 ' Osm. pr. 
 ' Legs par b. p. 282. 
 « Id. ibid. 21. 
 
 ' Hien w. shoo, 52. 
 
 " B. Fl. p. 92. 
 
 »■ Mifkh. Pen. B. Fl. 
 
284 
 
 ORIGINAL NOTES ON 
 
 [v. 23 
 
 less transmigrations."' "The fool who does foolish things 
 does not repent of them, foolish (or evil-minded) as he is ; but 
 he is consumed as by fire through his own actions.'" "Four 
 are the signs (or tokens) of misfortune. Folly and sloth, 
 destitution and meanness [unmanliness], all four. But he who 
 is given to the service of God is, without doubt, among the 
 blessed ones."* " It is not well that a fool should be strong, 
 or he will take by force. And when his body is destroyed, he 
 shall perish in hell."* 
 
 ' Thoo Dhamma Tsari, story 5. 
 ' Pend i Attar, xiv. * Lokaniti, 70. 
 
 • Dhammap. Dandavag. 136. 
 
 vi. I, 2] 
 
 THE BOOK OF PROVERBS. 
 
 28S 
 
 CHAPTER VI. 
 
 / Against suretyship, 6 idleness, ii and mischievousness. 16 Seven things 
 hateful to God. 30 The blessings of obedience. 3S ^'^ mischiefs of 
 whoredom. 
 
 TV yT Y son, if thou be surety for thy friend, ^thou hast 
 stricken thy hand with a stranger, 
 2 Thou art snared with the words of thy mouth, 
 thou art taken with the words of thy mouth. 
 
 "My son, if thou" &c. "Believe not everybody," says 
 Pittacus of Mitylene ; " tyyvi;, to/jo 8' on;, pledge thyself, and 
 trouble is at hand."' "And be not a horse to thy friends, lest 
 thou fall, nor a dog either," says Abu Ubeid.' " Avoid contracts ; 
 they are the source of enmity (or of estrangement)."* "Woe 
 be to him who is surety for a stranger," say the Welsh.* " My 
 advice to thee," said Sigrdrifa to Sigurd, " is to swear no oath 
 but what is certain and true. The threads of the Parcae 
 [grimmar sfmar] follow a broken pledge (or faith)."' "For a 
 promise is the cause of being bound by it."' "By which a 
 man is bound," say the Osmanlis, "as a beast with a halter."^ 
 
 " Yield anything to prince or parent, save thine own free- 
 dom," says Pythagoras.* " For he who is asked," says Ali, " is 
 free until he has promised." " When a man is asked for any- 
 thing, he is free to grant it or not, at once or by-and-by, so 
 long as he does not promise ; but when he has made a pro- 
 mise, the fulfilment of it is incumbent on him as a matter of 
 
 • Pittac. Sept Sap. 
 
 • Welsh pr. ' Brynhild. xxiii 
 
 • Pythag. 13, ed. G. 
 
 » A. Ubeid, 194. 
 
 , .-,,. ' E. Medin. 73. 
 
 • Legs par b. p. 214. ' Osm. pr 
 
286 
 
 ORIGINAL NOTES ON 
 
 [vi. I, 2 
 
 honour and duty," says the Arabic paraphrase. And the 
 Persian : " A man who is asked, so long as he does not pro- 
 mise, and has not pledged his word, is still a free man, and 
 holds in hand the snaffle of choice [to grant or not] and the 
 rein of giving [or not the promise] ; if he will, he does it ; if not, 
 he withholds it But when he has given a promise, and has 
 pledged his word, he is bound to the fulfilment of his promise, 
 and in the eyes [face] of men, the reins of choice and of grant- 
 ing [the request] are fallen from his hands." 
 
 " But there is another way of looking at it. It is this. A 
 man who is asked, so long as he does not promise, and does 
 not pledge his word, he who begs of him considers him free, 
 and treats him as such. But when once he has promised and 
 pledged his word, the man who made the request is uncertain 
 as to his liberty [how he will use it], and is in suspense as to 
 the use he will make of it. If he fulfils his promise, he is said 
 to be free and unfettered ; but if he does not fulfil it, the man 
 who begged says of him : He is not free but bound."> "Chi 
 promette per altri," say the Italians, "paga per se :" "he who 
 promises through others, pays for (or through) himself"' 
 "Anyhow, he that is surety for thee," say the Rabbis, "needs 
 another for himself"' 
 
 "A false step may be recovered, but a stumble in words 
 cannot be repaired."* "Thus was I caught by such a slip, 
 though inclined to silence, because I could not put my finger 
 on the word 'silence.'"* "And so it often happens that one's 
 merit or fault brings trouble to the person. It is for its sweet 
 voice that the parrot is shut up in a cage."* " Make an agree- 
 ment with a good man ; a low one is not savoury."' "And 
 remember that ' No' is an oath [that binds thee], and that so 
 is ' Yes,'" says Rabbi Eliezer.* " I am bound with the bond 
 of religion," said Dasaratha in despair, " to Kaikeya, and my 
 
 » Pers. paraphr. ad. I. • Ital pr. ' Talm. Succa, B. FI. 
 
 * Hill prov. (Burm.), 147. " Rishtah i juw. p. 47. « Subha Bil. 75. 
 ' V. Safasai, 124. » Shebuoth, 36, M. S. 
 
 vi. 3] 
 
 THE BOOK OF PROVERBS. 
 
 287 
 
 understanding is gone."* [In one's intercourse with the world, 
 the common saying, "No trust, no mistrust," sounds harsh; 
 yet it gives prudent advice.] " Place no confidence in either 
 friend or foe. For it often happens that a friend when angry 
 does one great injury."* " Put not thy foot in it, by trusting 
 any one, either by oath or agreement ; no, not even if he 
 made the great Jupiter his surety," said Theognis.' 
 
 3 Do this now, my son, and deliver thyself, when 
 
 thou art come into the hand of thy friend ; go, humble 
 
 thyself, and make sure thy friend. 
 
 ?I'«51 3rrp!\ D^nnn "if;?. ' Go, lay thyself prostrate [as if to be 
 trodden upon], and [press, urge] insist on thy friends [to let thee oflf].' 
 The LXX. give the paraphrase ijkcis yap <>$ y^eipas KaKiav Sia croi/ 
 <t>tkov, ' thou art fallen into the hands of wicked men, through thy 
 friend,' 'thou art not to be let off; urge (or exhort) thy friend whom 
 thou hast bailed.' And Arab.: 'Go, be earnest and insist on thy 
 friend ;' neither of which is clear. But inasmuch as "Si as well as 'saheb' 
 means ' a companion, fellow, any one but one's self,' 'ISHi v. i, refers 
 probably to the ' friend' who is bailed, and T51, v. 3, to the creditor 
 into whose hand (or snare) the surety has fallen. Then 1^51, which 
 is plural, may refer to the surety's friends, whose help he is to solicit 
 on his own behalf, in the way of money to pay the bail, or of inter- 
 cession with the creditor to let him off. 
 
 " Do this now" &c. "If you walk in company with another 
 man, yet be not surety for him."* " For money passed iijto 
 other hands, like a plan (or secret) in possession of women, is 
 of no avail."' "And of what avail is an abundance of words 
 [in excuse] of offence, from imputation, or from false report?" 
 say the Arabs.* Agamemnon's way, however, is best. " Come 
 now, Ulysses ; we shall make it all right by-and-by ; and if 
 we have now said aught for which we are sorry, let the gods 
 bring it to naught."' 
 
 " For after all, venerable Nestor, if I was led astray by dis- 
 
 ' Ramay. ii. xiv. 24. ' Lokaniti, 82. ' Theogn. 277. * Tam. pr. 
 « Chanak. 94. • El Nawab. 14. ' II. f. 363. 
 
288 
 
 ORIGINAL NOTES ON 
 
 [vi. 4. 5 
 
 mal thoughts, I am ready to make satisfaction and to pay the 
 utmost penalty."' "In proportion," says Manu, "that a man 
 confesses a fault he has committed, is he released from that 
 sin, as a snake is from its slough."' "And," says Ibn Nobata, 
 "if thou art weaker than thine adversary, go round about 
 him, and talk him over. For water, though opposed to fire, 
 will but boil when put upon it ; but when poured upon it, will 
 by its nature put it out And so they destroy each other."* 
 
 4 Give not sleep to thine eyes, nor slumber to thine 
 eyelids. 
 
 5 Deliver thyself as a roe from the hand of the 
 Jiunter, and as a bird from the hand of the fowler. 
 
 " Give not sleep" &c. " Lose no time. For time drinks up 
 the [juice, 'rasam'] merit of a noble act, and of a deed that 
 should be done at once and is delayed."* "No thoughtless 
 man attains to eminence. But see the fruit (or result) of him 
 who reflects. Behold, I am free from the toils of the hunter."* 
 "Better a great deal, however, to be wounded, than to be 
 security for any one," say the Cingalese.^ " The roe, it is true, 
 escapes from the snare, but the nature (or object) of the snare 
 is not to let it go."' However, in this case, " that which has 
 got out of the hand does not return to it."' " Be then a wild 
 ass when hunters are after him."" " For life is only so far 
 profitable (or enjoyable) as it is spent in freedom and inde- 
 pendence. If those who are slaves of others are said to live, 
 who then are the dead?"*" "Therefore, having contracted a 
 debt, free thyself by paying it ;"»i "like a hart (or roe) fleeing 
 from his [shading] hiding-place."" 
 
 "As a bird from tlu snared Vartan has two fables, one of 
 • The Fox and the Partridge,' and another of ' The Fox and 
 
 1 II ( ,,g • Manu S. xi. 227. ' Eth. Theal. 154. 
 
 « Hitop ii. fab. 4- ' Vattaka jat. p. 435- ' Athitha W. D. p. 18. 
 
 ' Malay pr. ' Osman pr. » A. Ubeid. 12. '» Hitop. 11. 20. 
 
 " Nilimala, bk. 2. " El ahmar and Abu Zaid. 
 
 
 vi. 6—8] 
 
 THE BOOK OF PROVERBS. 
 
 289 
 
 the Sparrow,' the moral of which is, "Be not ensnared by 
 
 specious or senseless words."' "Be not caught as a bird by 
 
 the fowler."* " This world," says the Buddhist, " is living in 
 
 blindness ; but few in it see clearly. Few, few rise from it to 
 
 heaven, like birds escaped from the net."' " Be up, then, and 
 
 on the watch. Cherish a truthful mind ; for hardly shalt thou 
 
 deliver thyself from this world, like an elephant from a slough."* 
 
 " Free thyself, then, as through a sieve, from the net of sinful 
 
 lusts."' In all such contracts, however, as Plautus says : 
 
 " Si quis mutuum quid dederit, fit pro proprio perditum. 
 Quum jam repetas, inimicum amicum beneficio invenis tuo. 
 Si mage exigere cupias, duarum rerum exoritur optio : 
 Vel illud quod credideris perdas, vel ilium amicum amiseris." 
 
 "If one lends anything to another, it is as good as lost to him. 
 If he claims it, he makes an enemy of his friend through his 
 own kindness. If he presses him for payment, then of two 
 things one : either he will lose what he had lent, or he will 
 lose his friend."' " If you lend, lend hoping for nothing 
 again."' But rather give and be free. 
 
 6 Go to the ant, thou sluggard ; consider her ways, 
 and be wise : 
 
 7 Which having no guide, overseer, or ruler, 
 
 8 Provideth her meat in the summer, and gathereth 
 her food in the harvest. 
 
 " Go to tite ant" &c. The LXX. add the following words 
 to the original Hebrew of v. 8, ij wopevOr^n irpus t^v fii\.ia-<rav k.t.X.., 
 " or go thou to the bee, and learn how busy she is, and how 
 praiseworthy is her work, whose labours both kings and com- 
 mon people use for health. She is desired by all and illus- 
 trious ; and although weak as regards strength, she has been 
 and is singled out for her doing honour to wisdom." 
 
 " Vartan, fab. 12 and 13. ' Rig. V. ii. skta. xxix. 5. ' Dhammap. 
 Lokavag. 8. * Id. Nagavag. 8. ' Rgya-tcher, iv. p. 41, 
 
 • Trinum. act iv. sc. 3. ' S. Luke vi. 35. 
 
 U 
 
290 
 
 ORIGINAL NOTES ON 
 
 [vi. 6—8 
 
 This paragraph forms the text of one of S. Basil's Homilies;' 
 it is also quoted by Clement of Alexandria ;' by S. Cyril of 
 Jerusalem ;' in the Apostolic Constitutions ;* in the same in 
 Syriac ;' in the Coptic* and Armenian versions ;'' and in 'The 
 Teaching of the Fathers,' or Apostolic Constitutions in Ethio- 
 pic, that run as follows : " Turn to the ant, O sluggard, and 
 imitate what thou seest of her ways, and learn wisdom from 
 it. For she, having no field, no one to make her work and 
 no master, prepares her food in the summer, and labours hard 
 in the harvest. Or go to the bee, and learn how she labours, 
 and how good is her work. Both kings and people take of 
 her work for health ; she is desired .and honoured by all, 
 although of little strength. She has become entitled to con- 
 sideration, by the honour she pays to wisdom. How long, O 
 thou sluggard, wilt thou sleep?"* 
 
 Some men have tried to impugn the truth of this eighth 
 verse, declaring that because, in England, as in colder latitudes, 
 ants do not gather stores of grain in summer, therefore the 
 statement that other than English ants do so elsewhere, is not 
 to be believed. But like many such attempts to throw discredit 
 on Holy Scripture, better knowledge of facts only proves that 
 it is ' the Scripture of truth.' To the fund of learning found in 
 'Bocharti Hierozoicon' on this subject, on which he quotes 
 classical and other authorities to show that in warmer climes 
 ants " do gather their food in the harvest," we may add the 
 following. .(Elian,* like Herodotus, Lucian,'" Plutarch, Niclas" 
 and others, mentions the fabled ants of India, frequently met 
 with in Indian writings, that gathered stores of gold, watched 
 over by snakes or dragons ; a legend that still survives in the 
 common opinion that white-ant hills are the usual abode of 
 some snake or other. 
 
 ' Monum. Eccl. Graec vol. i. ed. Cotel. and S. Basilii, opp. ed. Migne. 
 
 • Strom, i. p. 280. ' Cat. ix. * Lib. ii. c. Ixiii. ' c. xiii. 
 
 • Ed. Rome, 1886. ' Ed. Venice, 1816. » c. xi. p. 104, ed. P. 
 
 • Lib. xvi. 15. " Ep. Saturn. 24. " Geop. ii. 29, xiii. 10. 
 
 vi. 6—8] 
 
 THE BOOK OF PROVERBS. 
 
 291 
 
 But as regards storing corn, ^iian says, "^luSairol tAs iavrw 
 X'los opvTTov<riv, the ants of our country bore their own holes ; 
 making a wall around with the soil thrown out in making 
 the passages under ground. When going in companies for 
 food to the standing corn, the youngest remain at the bottom 
 of the corn, while [iJye/wVes] the leaders creep up to the top, and 
 nip the grains off the ear, which they throw down to the crowd 
 [Sij,iv] of ants below. These get the corn out of the chaff, 
 and thus, without the trouble of threshing and winnowing, 
 they gather their food from what men have tilled and sown. 
 They use the chaff as coffins for their dead." And elsewhere :» 
 " In summer, after harvest, while threshing goes on, ants come 
 to the floor singly, choose the best grains of wheat and of 
 barley, and go back to their holes with it the way they came. 
 When brought hither [oJ ycwaioi], the noble (or thorough-bred) 
 among them store it up carefully in the hole, boring every 
 grain through the middle ; what falls of it is for their dinner, 
 and the grain itself, thus made fruitless, is kept in store for 
 food. So do the bettermost and the stewards among them ; 
 and <f}v<rtm /jiv tvrvxvo-av, they have received this wisdom by 
 nature."' 
 
 " Some animals," says Aristotle,' " are woXitikol, live in com- 
 munities, such as bees, cranes, &c. Of these, some are v<t>' ijytp5i/a, 
 under a chief or leader ; others, like ants, are avap^a, are under 
 no government, 'have no guide, overseer or ruler." 'Yet their 
 activity is known of all, Kal rriv diroetaiv t^s Tpo<^^s koI ra/itttoi/, as 
 well as their storing of food and their management.'"* 
 
 " It would be impossible," says Plutarch,* " to describe fully 
 the household management of ants, and it would be silly to 
 omit it altogether ; for no being so small presents a picture of 
 the best and greatest gifts, as if it were iv o-raydyt KaOapf: wd<rt,i 
 dpfTrjs, the essence of every virtue in one clear drop. [Com- 
 pare with this ' one drop of thrift, providence and persistent 
 
 ' Lib. ii. 25, vi. 50. 
 • De Solert. Anim. 22. 
 
 ' De Anim. i. i, 25. 
 
 U 2 
 
 ' Id. ix. 38. 
 
292 
 
 ORIGINAL NOTES ON 
 
 [vi. 6-8 
 
 work,' the Chinese term for 'ant,' V,' pronounced as 'ee' in 
 "sheep," and made up of 'insect, right or good, and I' — 'I am 
 a good insect,' or ' an insect of innate goodness.'] The mani- 
 fold passages of their holes are wonderful — in three store- 
 chambers, for dwelling, for storing the food, and for burying 
 their dead." 
 
 In the Mishna we read of D''bo3n '>mn, of the holes of ants, 
 /ivp/iTjKio, stored with corn, and "to whom they belong when 
 found in harvest time;"' and elsewhere,' "that labtP D^bnan ""nin 
 ra^'>nn ons rrnta, ant-stores that [pass] remain a night by the 
 side of a sheaf liable to tithe, are also liable to it." Canon 
 Tristram tells us, in his accurate and interesting work on the 
 ' Natural History of the Bible,'' that " there are three species of 
 harvesting ants common in the countries around the Mediter- 
 ranean, two Attas and one Pheidole" so called from her saving 
 habits [(^€i8(»>A^, saving, thrifty housewife ; ort t* rSpts (rinpov 
 iftaTai,* and also provident] ; thus prettily told in Latin : 
 
 "— sicut 
 Parvola, nam exemplo est, magni formica laboris 
 Ore trahit quodcunque potest atque addit acervo, 
 Quern struit, baud ignara ac non incauta futuri 
 Quae, simul inversum contristat Aquarius annum 
 Non usquam prorepit et illis utitur ante 
 Qusesitis sapiens" — ' 
 
 " MvpfiixKOiv art irXouTos ad Ki\vTai fioytovTiav." 
 
 " Veluti ingentem formicae farris acervum, 
 Quum populant, hiemis memores, tectaque reponunt : 
 It nigrum campis agmen praedamque per herbas 
 Convectant calle angusto, pars grandia tradunt 
 Obnixae frumenta humeris."' 
 
 "Be thou an ant at leasing [harvesting] time," says Abu 
 Ubeid.' " Learn of me," says the ant, " the merit (or power) 
 of preparation [providence, getting ready], and the acquisition 
 of abundance for the day to come."* " The field-cricket," say 
 
 • Peah. c. iv. 1 1. 
 « Hes. I. K ii. 723- 
 ^ Virg. ytneid. iv. 402. 
 
 ' Maaseroth, c. v. 7. ' p. 496. 
 
 ' Hor. Sat. i. i. • Theocr. Idyl. xvii. 107. 
 
 ' Pr. 30. • El Moqadessi, Alleg. 36. 
 
 vi. 6—8] 
 
 THE BOOK OF PROVERBS. 
 
 293 
 
 the Mandchus, "knows beforehand when the cold wind will 
 blow ; but man knows not the day of his death."' " The ant," 
 says Sadi, "brings together [stores up] in summer, that it 
 may rest at peace in winter."' "Strength," say the Abys- 
 sinnians, "belongs to the lion ; composure, to the bull ; to the 
 pelican, wisdom ; skilful work, to the spider ; excellence of 
 work, to the bee ; and to the ant, gathering up treasuries."* 
 " Running hither and hither in wood and field gathering their 
 food," say the Georgians.* " You see them," say the Cingalese, 
 " near their [houses] ant-hills, carrying their food."' [In the 
 'Ceylon Friend,'" there is an account of all the ants found in 
 Ceylon, harvesting and others.] 
 
 "Some insects die in winter," says El-Kazwini,^ "but others 
 store up what may sufiice them for the winter, as do the bee 
 and the ant. The ant builds itself wonderful storehouses 
 under ground, and stores up food for two years as if it were 
 to live, whereas the ant only lives one year.'' " Work," says 
 [pseudo] Phocylides, "that thou mayest live by thine own 
 labour ; for every idle man lives by stealth. Look at the ants, 
 how they leave their holes under ground in search of their 
 food as soon as the fields, shorn of their produce, begin to fill 
 the threshing-floors. See how every one takes up its own 
 burden of wheat or of barley recently threshed, Ik diptoi votI 
 XC(/ia Popfiv <r<t>(Tipr]v trayovTe^, every one laying up in store 
 its own food in summer against the coming winter, working 
 unceasingly, indefatigable troop of little things. So also the 
 bee."« 
 
 Likewise in Syria and in Iran : "The ant gathers for itself 
 provision in the summer," said Bardesanes to Avida, " that it 
 may feed on it in the winter. So do all ants."' And in the 
 Vendidad'" we read "that a man shall kill ten thousand ants 
 
 ' Mingh. dsi. 141. • Gulist. ch. vii. st. 19. ' Matsh. Phil. 53. 
 
 ' Bunebis kari, p. 278. » Cing. Read. bk. ii. ' Feb. 1877. 
 
 ' Ajaib, i. p. 444. * iroiVi vov9(t. 1 42— 1 59. ' Spicileg. Syr. 
 ed. Cur. p. 7. " Farg. xiv. 14, 15. 
 
294 
 
 ORIGINAL NOTES ON 
 
 [vi. 6—8 
 
 that steal the corn ;" while a woman under certain circum- 
 stances " shall kill hurtful creatures and two hundred ants 
 that steal the corn."* " So meritorious is it to kill ants on that 
 account, that Viraf, when in hell, saw a man being boiled alive 
 in a cauldron, with his right foot hanging outside. He asked 
 what it meant. And Srosh answered : That man, while on 
 earth, committed adultery and all manner of wickedness. But 
 because that right foot killed frogs, ants, serpents, scorpions, 
 and other hurtful beasts, it is not punished."* Then in the 
 Bundehesh we are told "that the hedgehog is appointed to 
 [fight] bring down ants that steal corn, as it is said. It intro- 
 duces itself into a hole of ants and kills a thousand of them. 
 When the corn-stealing ants go into the earth and make holes 
 there, the hedgehog comes, disturbs those holes, and levels 
 the earth in their place."' " But the way to prevent corn-steal- 
 ing ants from getting at the heap of corn on the threshing- 
 floor, is," says Niclas,* and before him Aristotle,* "to draw a 
 circle around it with chalk." 
 
 " Neu formica rapax populari semina possit.'" 
 
 In the Bostan, Sadi tells us again " not to molest the ant 
 that draws [steals] the grain ; for it has life, sweet life is hls."^ 
 And lastly, there are Esop's fables of ' The Cricket and the 
 Ant," of ' The Ants and the Cricket,'* re-told by Babrias,'* by 
 Syntipa," by Sophos,'' by Avienus ;*' fables translated into 
 every European and many Eastern languages, telling the 
 same truth, which men believe in the fable, but discredit in 
 the Word of God ! Strange perversion of man's reason ! 
 
 We may add the Syrian witness to the three qualities of 
 the ant " (i) Every ant works at the ingathering of corn for 
 itself. (2) When they go to a field ready for harvest to gather 
 corn, they smell the haulm, in order to ascertain whether it is 
 
 • Farg. xvi. 28. * Arda Viraf, n. ch. Ix. ' Bundehesh, p. 47, 48. 
 
 • Geop. ii. 29, xiii. 10. ' De Anim. iv. 8, 27. ' Colum. x. 322. 
 
 » Bostan, ii. 13 st. » Fab. 165 and 84. » Fab. 167. '• Fab. 137. 
 " Fab. 43- " Fab. 35. " Fab. 34. 
 
 vi. 6—8] 
 
 THE BOOK OF PROVERBS. 
 
 29s 
 
 wheat or barley. If it is wheat, they creep up to the ear, and 
 nip off the corn thereof; then they bite every grain in two, 
 lest it should get moistened in winter, then germinate, and 
 they die of hunger. For barley is food for cattle."* S. Epi- 
 phanius says much the same in his Physiologus ;' as does 
 the Ethiopic' And also these pretty lines of Ovid :* 
 
 " Neve graves cuhis, Cerialia dona, cavete, 
 Agmine laesuro depopulentur aves. 
 Vos quoque, formicae, subjectis parcite granis, 
 Post messem prsedie copia major erit." 
 
 The ant is a favourite subject with sacred and profane 
 writers, who each draw from it their own moral. As a sample 
 of the former, S. Cyril of Jerusalem writes on this verse :» " Go 
 to the ant, thou sluggard, and stir up thyself, seeing her ways, 
 and be the wiser for it. For seeing her treasuring up food for 
 herself in due season, imitate her, and treasure up for thyself 
 fruits of good works for ages to come, koI irdX.iv' UapevdrjTi rphi 
 TTiv ii(\i<T<Tav." And again : " Go to the bee and learn what 
 a busy worker she is, how, flying about from flower to flower, 
 she makes up honey for thine own use. So that thou also, 
 going round the Holy Scriptures, mayest hold fast thine own 
 salvation, and being filled with sacred lore, say: 'Oh, how 
 sweet are thy words unto my throat ; yea, sweeter than honey 
 unto my mouth.'"" 
 
 Vartan also has a fable of ' The Insects, the Bee and the 
 Ant,' evidently adapted to this eighth verse in the Armenian 
 Bible. He says : " The insects came to the bee and to the 
 ant in winter-time and said : Give us something to eat, for we 
 are dying of hunger. But the bee and the ant replied : What 
 were you doing in summer ? These answered : We took our 
 ease under the thick foliage of the trees, and sped [lit. beat 
 time] the traveller on his way with our sweet song. To this 
 the bee and the ant replied : Then it is meet you should die of 
 
 > Physiol. Syr. c. xiii. ' Vol. ii. c. 3. ' Physiol. Eth. ed. Pr. 
 
 « Fastor. i. 683. ' Catech. ix. 13. " Ps. cxix. 103. 
 
296 
 
 ORIGINAL NOTES ON 
 
 [vi. 6 — 8 
 
 hunger, and we ought not to show any pity for you. This 
 fable shows that the foolish virgins [S. Matt, xxv.] come to 
 beg, but that the wise ones do not give ; for then it is not 
 time to show pity, but to do justice. We must now in this 
 present life, which is summer, gather by wisdom and labour 
 the spiritual meat, that in the day of judgment we may not 
 die of hunger in hell."* 
 
 Let us now hear the son of Brahma. " Let a man gather 
 together virtue by degrees for the sake of having a companion 
 in the next world, as the white ant makes her nest. For in 
 the next life there will be neither father nor mother to keep 
 him company ; nor yet his son, his servants, nor his friends ; 
 his virtue alone shall stand by him. Man is born alone, and 
 alone also disappears ; and alone also receives the reward of 
 his good works ; but alone also that of his evil deeds. When 
 he leaves his dead body on the ground, like a log of wood or 
 a lump of clay, his friends turn away from him ; his virtue 
 alone follows him. Let him, therefore, continually gather to- 
 gether virtue by degrees, that he may have it for his com- 
 panion ; for with it at his side he will cross a gloom, alas ! 
 how difficult to span."* 
 
 And the Turkish translator of Esop's fable gives for moral, 
 "that the sensible man is not so much occupied with this 
 present world as with the next."' "Seeing how gradually 
 'kohol' [black antimony for the eyelids, used very sparingly 
 with a small ivory stick] diminishes, and also how gradually 
 an ant-hill increases, let no man spend one day barren of good 
 works and of study."* " Let him who knows what he ought 
 to do, diligently gather from here and there, and let the 
 result be according to the decrees of fate."* " By gathering, 
 the ant-hill increases ; and by use, kohol decreases." 
 
 See also Sadi's fable of ' The Bulbul and the Ant,' evidently 
 borrowed from Esop's fable, and with a like moral ;'' and 
 
 ' Vartan, fab. 5. • Manu S. iv. 238—242. ' Fab. Turq. 6. * Hitop. ii. 9. 
 » Id. 12. • Nnga Niti, 28 schf. ' De Sacy's Chrest. Ar. ill. p. 502. 
 
 vj. 6-8] 
 
 THE BOOK OF PROVERBS. 
 
 297 
 
 Djami's fable of the ant that was sent to carry a locust much 
 heavier than itself It said to those who wondered at it i 
 " Make a powerful effort with the help of God [lit. having Him 
 for a loving fellow-traveller], for with His help thy effort will 
 bear that weight ;"' for without such help "the ant does not 
 pass on from the foot of the locust," says Nizami.* 
 
 " When king Phonez showed his son to his vizeer Shedrak, 
 the vizeer wished the child blessings for evermore ; together 
 with the prudence of the ass, that would not go over ground 
 when dry in which it had stuck fast when it was wet and miry ; 
 the faithfulness of the dog that belonged to a poor man who 
 starved it to death, and yet returned to him when well fed by 
 a rich man ; and, thirdly, the strength of the ant.'" "Among 
 animals with (four) feet, the lion is powerful ; but the worm is 
 more powerful ; and more powerful (or stronger) than this is 
 the ant."« 
 
 "Many animals (or people) joined together and of one 
 mind, though they have small power, bring about great results. 
 It is said that a lion's whelp was killed by a quantity of ants."* 
 " The mountain Tai-Shang [a high mountain in the province 
 of Shang-tung] does not repel the smallest particle of dust ; 
 so also while gathering little by little, the heap increases by 
 constant addition to it."* " By gathering together small things, 
 one gradually builds up a high fabric.'" " The union of small 
 things produces great things."' "Scattered bits brought to- 
 gether become a mountain."* " In autumn, we gather ; in 
 winter, we hoard up."" " For if thou addest a little to a little," 
 says Hesiod, "and doest that frequently, it will soon come to 
 much. For he who adds to what he has already, 08' aXv^trai 
 aiOoira Ki/jlov, will thereby escape from dire want [famine]. And 
 it is not what is stored at home that hurts a man. Better 
 
 • Beharist. viii. p. 112. ' Makhzan ul-asr. p. 54. ' Orbelian 
 
 sibrzne sitsr. i. p. 6. ' Dham. Niti. 154. ' Legs par b. p. 201. 
 
 • Ming h. dsi. 122. ' Mong. mor. max. R. ' Hitop. i. si. 35- 
 
 • Jap. prov. p. 836. " Gun den s. mon. 21. 
 
298 
 
 ORIGINAL NOTES ON 
 
 [vi. 6—8 
 
 have it there than risk it out of doors."* "Praise food when 
 digested, a woman when she is no longer young, a warrior 
 when he returns from battle, and corn when it is brought 
 home."* 
 
 " If there was no law, we should have to learn cleanliness of 
 the cat ; [taking] gathering together from the ant ; and purity 
 (of kindred) from the dove."* " The thoughtful and prudent 
 man who, reflecting far ahead, gathers for hereafter, diligently 
 and with patience, shows that he is a provident man."* "And 
 one endued with great knowledge, though moving round in 
 darkness, yet does not leave any part of his work [dark] un- 
 finished. Like the ant that has no eyes, and yet speeds better 
 than other animals with eyes."' "The wise man, who is 
 accomplished, having gathered his property, as the white ant 
 gathers her nest, until he has enough for himself and his 
 family, divides it into four parts. One for friendly hospitality ; 
 one for his own use at home ; one for business ; and one to be 
 laid aside for times of adversity."' 
 
 And I may quote here Origen when refuting Celsus, who 
 said " that God cares as much for ants as for men, praises the 
 ants for their commonwealth, their provision of food against 
 the bad season, which they foreknow,"' &c., and so provide for 
 it In other words : " He that on a clear day [in fine weather] 
 cleans his gutters and sets them in order, will be ready when 
 the stormy season sets in."' "Repair your water-pipes on a 
 fine day," say the Mandchus, " that they may be in good order 
 against a pouring rain."° 
 
 "Ants," say the Chinese, " have the justice (or good govern- 
 ment] of prince and officers; therefore do they receive justice in 
 return. Teou-she of the Sung dynasty was told by his teacher, 
 an old priest, that he would be great One day he was told 
 by his elder brother that a colony of ants that were under the 
 
 ' Hes. I. c. ij. 359. * Lokaniti, 97. ' Khar. Pen. i. 45. 
 
 « Sain ughes, fol. 8. ' Legs par b. p. fol. 2. • Sigal. V. Sutt. fol. no. 
 I Contra Cels. lib. iv. p. 217. ' Niitsidai ughed. 12. » Minfh. e-- -" 
 
 vi. 6—8] 
 
 THE BOOK OF PROVERBS. 
 
 295> 
 
 hall would be destroyed by a flood of rain. ' I will save them,' 
 said he. Upon which he tied a stick of bamboo across the 
 stream, on which they crossed it and were saved. For this 
 action he attained to the first place among the first three ranks 
 of literates."* "E-yun (B.C. 1753), in his conversation with 
 Tae-khea, said : Practise assiduously the virtue of economy, 
 while you think of distant plans."* "And Pwan-kang said to 
 his ministers : You do not plot high [form plans ahead] to 
 provide against your calamity. You deceive yourselves, and 
 add much to your sorrow. Now you rest satisfied with pos- 
 sessing for the present and do not think of the future ; how, 
 then, can you hope for life in the realms above?"' 
 
 " In walking, the ant goes thousands of yojanas ; but with- 
 out (the exertion of) walking, Garuda himself does not go one 
 step."* " Even rocks are hollowed out by the constant tread 
 of ants."' " Everything is mixed up with labour ; there is 
 nothing free from it"' " Therefore if a man has to do a thing, 
 let him do it and finish it with perseverance and firmness."' 
 
 "Do not then, incline to sleep and ease until thou hast 
 examined thyself on these three points : (i) Have I this day 
 committed sin ? (2) Have I acquired fresh learning ? (3) Have I 
 neglected (or come short in) any work ?"' In the Qoran' we 
 read the following legend, one of many of the same sort : 
 " Suleyman inherited of Daood, and he said : O ye people, 
 we have been taught the language of birds, and have been in- 
 formed of everything ; and this is indeed a manifest advantage. 
 Then Suleyman brought together his host made up of ' jinns' 
 [genii], men and birds, and marched them separately. But 
 when they came to Wadi-en-naml [valley of the ant], the 
 [queen] ant said [to her people] : O ye ants, hasten to your 
 dwellings [holes], lest Suleyman and his troop trample you 
 down unawares. And Suleyman laughed," &c. [This legend 
 
 > Wen chang t. Comm. in Shin s. luh. iv. p. 18. ' Shoo King, iii. 5. 
 3 Id. iii. 10. * Chanak. 34, J. K. « Nanneri, 23. « V. Satasai, 189. 
 ' Dham. Nirayav. 8. « Akhlaq. Nasseri, 9. " Sur. xxvii. 18. 
 
300 
 
 ORIGINAL NOTES ON 
 
 [vl. 9 — 1 1 
 
 found its way from the Talmud into the Qoran. It is published 
 separately under the title of Nemalah, the Ant] 
 
 9 How long wilt thou sleep, O sluggard ? when wilt 
 thou arise out of thy sleep ? 
 
 10 Vet a little sleep, a little slumber, a little folding 
 of the hands to sleep : 
 
 1 1 So shall thy poverty come as one that travelleth, 
 and thy want as an armed man. 
 
 "How long wilt thou sleep" &c. 
 
 Ey^fo, TuStos v\i' ri irdvvv)(Ov vtti'oi' abircif ;* 
 
 Wake up, then, O son of Tydeus ; what, sleep all night ' like a 
 top,' while the Trojans are at hand 1" said Nestor to Diomedes. 
 " Now then, dear children, be on the watch ; let no one be 
 overcome by sleep, lest we be made the laughing-stock of our 
 enemies." 
 
 " Mane piger, stertis. Surge ! inquit av.tritia : eja 
 Surge ! Negas ? instat. Surge I inquit. Non queo. Surge I 
 Et quid agam."* 
 
 " He who puts off the hour of getting up [wastes his morning 
 
 in sleep] will find that the hour, in turn, will drive him [to 
 
 make up for lost time]."' "Sleep at dawn is like steel to 
 
 iron" [hard and cuts up the day].* 
 
 " Plus vigila semper, nee somno deditus esto : 
 Nam diutuma quies, vitiis alimenta ministrat."' 
 
 " The night," said Bhrigu, " is for sleep, and the day is for 
 work."* " When once awake from sleep," said Aurva, " let not 
 the Brahman indulge in lying in bed."' "At sleeping time," 
 says Nagarjuna in his letter to his friend king Udayana, 
 " sleep ; but withal, remembering the rules of the law which 
 thou hast repeated during the day and during the first and 
 
 ' II. r. 159. * Pers. Sat. v. 132. ' Ep. Lod. 659. ♦ Khar. 
 
 Pen. XX. 15. ' D. Cato, i. 2. • Manu S. i. 65. ' Vishnu Pur. 
 
 ill. 12, 13. 
 
 vi. 9 — 11] 
 
 THE BOOK OF PROVERBS. 
 
 301 
 
 last watches of the night, lest thy sleep be without benefit to 
 
 thee."' "Confucius himself, when asleep, did not lie like one 
 
 dead" [a corpse].* "A quien madruga, Dios le ayuda: God 
 
 helps him who rises early."' "The sun is already high 
 
 above the horizon, and the priests of the mountain shrine are 
 
 not yet out of bed."* " Every day," say the Chinese, " must 
 
 one by all means get up early ; for every day has its own 
 
 business to be attended to."' 
 
 "The plans of a whole life depend on diligence. The 
 
 prospects of the whole year depend on the spring ; and the 
 
 plans of the whole day depend on [the ' yn,' hour, five o'clock] 
 
 the early morning."' "Therefore diligent and active people 
 
 get up early. But the idle and lazy do not get up early. 
 
 Learn, therefore, to be active and diligent, and not idle and 
 
 lazy."' " Early to bed and early to rise,'' &c.; and 
 
 " He that will thrive must rise at five ; 
 He that has thriven may rise at seven."' 
 
 " Levati, get up," say the Italians, " e vedrai, and thou shalt 
 see ; lavora, ed averai, work, and thou shalt have."' " For 
 Ushas the fair [Aurora, the dawn] is ushered like a matron. 
 At her coming, whatever has feet begins to move, and she 
 flushes the birds. She sends forth the diligent, bids beggars 
 go, and she bedews the earth."** "Arise! moving life has come 
 to us ; darkness is gone, light is come ; let us go where food 
 is given for work, and be made happy with it."" 
 
 "O Indra, thou honourest the dawn!"" "As there are 
 twenty-four hours to the day," says Rabbi M. Maimonides, 
 "it is enough for a man to sleep the third part of it, and to 
 rise from his bed before sunrise."" " Rise from sleep at day- 
 break !"" " For it is a shame for a man to lie idle."" " And 
 
 ■ Nagarjuna's Letter to K. Udayana, ed. Wenzel, 39. ' Shang-L. x. 1 5. 
 ' Span. pr. * Ming h. dsi. 147. ' Chin. max. Dr. Medh. dial. p. 187. 
 • Chin. prov. P. 94. ' Ibid. » Eng. pr. » Ital. pr. " Rig V. 
 i. skta. xlviii. 5, 6, and skta. xlix. 3. " Id. skta. cxiii. 16. " Id. iii. 
 skta. xliv. 2. " Halk. Deh. iv. 4. " Aw. Atthi Sudi, 106. 
 
 " Nitimala, ii. 35. 
 
302 
 
 ORIGINAL NOTES ON 
 
 [vi. 9 — 1 1 
 
 the morn brings good luck." "Matin porte bonheur."" "God's 
 wealth and bountiful gifts are made to man without [tongue] 
 warning. Be not careless, therefore ; for we know that such 
 gifts are found at once [when unexpected].'" "And the morn- 
 ing hour," say the Germans, " has gold in its mouth.'" 
 
 "Of whatever grade be the Brahmachari, let not the sun, 
 either rising or setting, find him asleep. If in either case the 
 sun find him asleep, let him do penance for it a whole day. 
 But let him, after having washed his mouth with water, say 
 his private prayers devoutly and with a composed mind, in 
 some purified spot, according to commandment."* " Let him 
 give up going about at night, sleeping by day, sloth, evil- 
 speaking and drink, and either too much or too little attach- 
 ment to comfort," said Narada." " No good comes from long 
 sleep."" "Wise and clever men," said the Baital to king 
 Bikram, " spend their time in reading the Shastras ; but fools 
 and simpletons spend their days in ease and sleep."' "Give 
 not way to sloth [drowsiness, slumber], lest thy work and 
 meritorious deeds remain undone."* "A sleepy fellow, one 
 who is careless, or pleased with himself [at ease], one who is 
 sick, a sluggard, a covetous man, and one who delights in 
 fresh work [restless, or fickle]— these seven have no business 
 with religious books."' 
 
 " There are six faults to be eschewed by him who wishes 
 for superiority (or dignity) : sleep, laziness, fear, wrath, idleness 
 and dilatoriness.""' "The slothful man says : 'My trust is in 
 the Lord ; I will sit alone and hold my peace ; and He will 
 do it' But does the Lord behold his idleness for naught? 
 Nay. He never will give good things to the slothful, neither 
 will He fulfil his desire."" "He that does not rise at dawn," 
 say the Chinese, "must sleep a long time." But they say 
 
 ' Eng. and Fr. pr. * TurkishCom. on Rishtah ijuw. p. 40. ' Germ. pr. 
 * Manu S. ii. 219. ' Maha Bh. Shanti P. 10575. « Welsh pr. 
 
 ' Baital Pach. introd. ' Mainyo i Kh. ii. 29. • Lokaniti, 141. 
 
 " Kobitamr. 56. " Mishle As. ii. 8 sq. 
 
 vi. 12—15] 
 
 THE BOOK OF PROVERBS. 
 
 303 
 
 also : " Were it not for fame or gain, who would be willing to 
 rise early?"' 
 
 "A man," says a Japanese story, "mistaking the hour, got 
 up earlier than he meant to do, and then went back to bed, 
 blaming the clock for not knowing the right time. But the 
 clock replied : Thou seest it is morning, about five o'clock, 
 and yet goest back to bed ? Knowcst thou not that the result 
 [arrangement] of the whole day depends on the early morn, 
 and that through laziness men waste the precious time of 
 life?"* "By eating too much, men get weary of study ; and 
 by keeping the body warm, one indulges in sleep : and by 
 indulging in ease, one becomes slothful."' " He who goes to 
 sleep while on his journey through life, either loses his head 
 or his cap."* "Sleeping after sunrise, idleness, peevi.shness, 
 dilatoriness (or sleeping long), these even in a Brahman tend 
 to no good."" "And he who, without providing beforehand, 
 lives carelessly [at ease, in idleness], will afterwards weep over 
 his folly."® " No praise for the slothful."' " There is no strong- 
 hold for the timid, and no good for lazy ones."* 
 
 1 2 A naughty person, a wicked man, walketh with 
 a froward mouth. 
 
 13 He winketh with his eyes, he speaketh with his 
 feet, he teacheth with his fingers ; 
 
 14 Frowardness is in his heart, he deviseth mischief 
 continually ; he soweth discord. 
 
 1 5 Therefore shall his calamity come suddenly ; 
 suddenly shall he be broken without remedy, 
 
 Ver. 14. is*?? niD^nn. LXX.8u<TTpatiiievijKapSui; Arab. '(with) 
 lies in his heart;' neither of which renders the Hebrew. niS^.H'? pro- 
 perly means Fr. ' renversements,' overturning everything, putting 
 
 ' Chin. pr. G. ' Atsme Gusa. iii. 2. ' Do ji kiyo. * Nizami 
 Makhz. ul asr. p. 72. ' Dhammaniti, 228. ' Cural, 535. ' Id. 533. 
 • Id. 534. 
 
304 
 
 ORIGINAL NOTES ON 
 
 [vi. 12 — 15 
 
 everything topsy-turvy, whether it be custom, right, law, or order, 
 Trom selfish and wicked motives, which lead a man, 5T "??n, to 
 plough, plot and devise evil at all times. Such a man, oWl D''3"''I13, 
 LXX. o TotoGros Tapa\ai <rvvt(TTi)(rt voka, sends about quarrels, 
 raises party feuds and causes disturbances in the state, with his fair 
 speech and evil intent, to suit his own ends, however selfish and wicked 
 they be. 
 
 " A naughty person" &c. " He whose tongue is froward," 
 say the Georgians, "has nevertheless a fair speech."' "He, 
 however, who speaks false words is lost to all sense of shame 
 [of self-respect]."* " Is not the sense of shame an ornament 
 to excellent men ? But is it not painful to see those who lack 
 it, walk about puffed up and self-satisfied ?"• " Such a man 
 is no better than a puppet worked with a string, to represent 
 life."* "For manliness [manhood] is destroyed in him who 
 indulges evil designs."* " For men who have the feeling of 
 shame [self-respect] will part with life for the sake of self- 
 respect ; but will never sacrifice shame [or self-respect] to 
 Iife."« 
 
 On the other hand, "A man who multiplies occasions of 
 insolence and arrogance by his conduct, multiplies haters of 
 him," "and multiplies the chances of evil happening to him."^ 
 " But, like the shrimp, a froward man hops backwards."* "A 
 man of such vile disposition notices the faults of others, when 
 small as a grain of sesamum ; but he does not see his own 
 faults, as large as a cocoa-nut* 
 
 "He winketh" &c. As the woodman did who, having pro- 
 mised to the fox not to betray it to the hunters, denied with 
 his voice knowing where the fox lay, but with his hand pointed 
 to the place ;'* to which the Chinese translator adds : "When 
 a man loves to speak lying words, it is not with the mouth 
 only that he speaks."" " For the meaning of words spoken is 
 seized even by brute beasts, and horses and elephants carry 
 
 ' Georg. pr. * Vemana, ii. 122. ' Cural, 1014. * Id. 1020. 
 
 » Var. Nava R. 5. * Cural, 1017. ' Joma, Millin, 666. " Beng. pr. 
 • Lokaniti, 73. '" Esop, fab. 10, and Babrias, 50. " Mun moy, ibid. 
 
 vi. 12 — IS] 
 
 THE BOOK OF PROVERBS. 
 
 30s 
 
 burdens when ordered to do so. But a wise man understands 
 what is not said, and one advantage of wits is, to understand 
 signs made by others."' "For the inward thoughts [mind or 
 heart] are descried in signs, gestures, in the gait, the move- 
 ments, the language, and the altered features of the eyes and 
 mouth."* " He comes in with mincing step, and an altered 
 complexion ; his forehead moist with perspiration, muttering 
 indistinctly to the ground. For the man who has committed 
 sin always feels uneasy and looks down to the earth, and by 
 these unfailing signs he may be known to wise men."' 
 
 Therefore " let the Bramachari beware of having nimble 
 hands and movable feet, a winking eye, of being crooked [in 
 his ways], of having a voluble tongue, and of being clever at 
 doing mischief to others."* " For he is not alone thine enemy 
 who injures thee, but he also who devises mischief to thee."" 
 " For the silence of such a man, like that of a vicious dog, is 
 more to be feared than his voice."' " His eye for his tooth," 
 say the Arabs' [that is, a man's eye shows what he is, as the 
 tooth shows the age of a horse]. " You can tell a bad man 
 by the cast of his eye."* " From signs and from a man's 
 appearance, you can pretty well tell the object of his visit 
 [meeting]."" 
 
 " The thoughts, the words and the actions of wicked men 
 are not 'one,' as they are among righteous men."" ".Deceit, 
 called 'the black art,' is shunned by men who know how to 
 behave [keep the mean]."" " They will soon perish who prac- 
 tise it."'* "One need not fear enemies that are [open] like a 
 .sword ; but fear them who have the appearance of friends.'"* 
 Syntipa's fable of ' The Dog and the Hare' teaches that certain 
 men pretend hypocritical friendship outwardly, who are within 
 
 ' Hitop. ii. 46; PanchaT. i. 49. ' Hitop. ii. 45, and PanchaT. i. sa 
 ' Pancha T. i. 213. * Manu S. iv. 177. ' Democrat. Sentent. p. 630. 
 • Demophili Simil. p. 614. ' Meld. Ar. pr. ^ Beng. pr. 
 
 » V. Satasai, 386. »» Kobita Ratn. 187. " Cural, 287. " Id. 289. 
 " Id. 882. 
 
3o6 
 
 ORIGINAL NOTES ON 
 
 [vi. 12 — IS 
 
 vi. 16 — 19] 
 
 THE BOOK OF PROVERBS. 
 
 307 
 
 full of all manner of wickedness and of evil intent' " For there 
 is no need of serpents where there are bad men."* 
 
 " Brethren of the present day," say the Arabs, " are only 
 spies of [other people's] faults." " This means," according to 
 the Turkish Commentator, " that men look like brothers, but, 
 owing to their neglecting 'hadis' [sayings of Mahomet], they 
 are generally finding fault ; and every fault they notice in 
 others, they repeat to their companions."' " Wickedness (or 
 violence)," quoth Ibn-or-Rumi, " is always low [mean or detest- 
 able], but especially when it is deliberate."* "Assuredly," say 
 the Mandchus, "he who goes about troubling and deceiving 
 others, will inevitably become poor. From the beginning. 
 Heaven has not granted pardon to such men." " The wicked 
 man thinks of deception, because his heart is bad."' "Yet if 
 thy heart suggests to thee a shameful action, do it not ; for in 
 the past or present world, who has ever forgiven anything?"' 
 " For many mouths open only for the sake of contradiction, 
 and to be first to create [raise] hatred and animosity."' " But 
 the best man is always gentle ; the worst man is he who goes 
 about quarrelling."* 
 
 " Woe," said Enoch, " to those who lay the foundation of 
 fraud and build up iniquity and oppression, for they shall be 
 suddenly cast down, and shall have no peace."' "And now, 
 children, I tell you, love righteousness and walk in it ; for the 
 paths of righteousness are worth taking. But the ways of 
 iniquity shall suddenly be destroyed and come to naught."'" 
 " Dimnah having been put in prison by the lion through the 
 leopard's accusations, Calilah came to see him, and said : 
 Alas ! did I not advise thee ? Did I not tell thee that there is a 
 way of speaking suited to every station, and to every place a 
 limit ? Did I not remind thee of what wise men have said, 
 'that the treacherous man who plots against another shall die 
 
 ' Fab. 50. ' Pancha Ratna. 5th ed. ' Rishtah i juw. p. 7. 
 
 * Eth. Thcnlcbi, 50. ' Ming h. dsi. 167, 170. " Ibid. 146. 
 
 ' Ibid. 136. » Ebu Medin, 94. » Bk. Enoch, xciii. 6. " Id. xciv. 1. 
 
 before his time'? I know all that, replied Dimnah ; thou art 
 right. But wise men have said also ' that one ought not to 
 feel impatient of punishment' But thy tail is long and the 
 lion's sentence is hard.'" 
 
 Epjii Otouriv T ix^P^ "'"' O'VOpiiirouTiv oirtoTt, 
 ''¥v)^pov OS Iv koAtt^ irotKiAy tr^cs o<f>iv."* 
 
 "The ravens eat thee, thou false hypocrite, alike hateful to 
 gods and suspect to men, who hidest in thy shifty bosom the 
 cold venomous reptile of an evil heart" " Do not," said 
 Sekhrud to Papi, "speak covered words of dissimulation, 
 hardening against thyself the [lord or] good principle of life. 
 He who deals thus covertly (or falsely) acts against himself"' 
 
 16 These six things doth the Lord hate : yea, seven 
 are an abomination unto him : 
 
 17 A proud look, a lying tongue, and hands that 
 shed innocent blood, 
 
 18 An heart that deviseth wicked imaginations, feet 
 that be swift in running to mischief, 
 
 19 A false witness that speaketh lies, and he that 
 soweth discord among brethren. 
 
 '^ A proud look" &c. "The lion's pride becomes a lion 
 only."* " Speak not words of [violence] haughtiness or self- 
 conceit, not even when thou art alone," said Sekhrud to his 
 son." " If a man," says Ptah-hotep, "exalts himself [or carries 
 himself haughtily], there is humiliation in store for him from 
 God, who gave him his high position, and will reject him 
 
 when fallen."* 
 
 " Zfus yolp fiiyaXtfi y\ii(T(Tr]i Kofnrovt 
 inr(p(\6atp(i. :' 
 
 For Zeus has in detestation the boastings of a lofty tongue." 
 
 ' Calilah u Dimn. p. 143. ' Thcogn. 609. ' Pap. Sail. pi. ix. 1. 9. 
 • Oyun Tulk. p. 8. ' Pap. Sail. pi. ix. 1. 10. • Pap. Pr. pi. vii. I. 8, 9. 
 ' Soph. Antig. 126. 
 
 -\ 2 
 
3o8 
 
 ORIGINAL NOTES ON 
 
 [vJ. i6 — 19 
 
 I 
 
 vi. 16—19] 
 
 THE BOOK OF PROVERBS. 
 
 309 
 
 " And he looks down with hatred on him who, imipavxa Pa5i(ti, 
 walks with a high stomach." » "Thou art far from the proud," 
 said Yudhishtira to Krishna.' 
 
 "He," say the Rabbis, "that has a high look (or mind) 
 [who is haughty and proud] shall not prevail for ever."' 
 " Pride among brothers divides them ; it destroys men ; but 
 the taller it grows, the less it is felt."* " A wise man, however, 
 is not proud, nor covert, nor blind, but he is cautious and in 
 accord with himself."* "Yet it is easier," said Abu Hashim, 
 " to dig up a mountain with the point of a needle, than to dig 
 worthless pride [haughtiness] out of a man's heart."* 
 
 "A lying tongue," &c " Telling lies is of three kinds," accord- 
 ing to the Tibetan work Thar-gyan. " (i) From a false teacher ; 
 (2) to one's own advantage or to that of others ; (3) to the 
 injury of others only. And the [fruit] result of these lies, great 
 and small, is three-fold. When fully ripe, the liar shall be born 
 a devil ; or if he is born a man, he shall for the same cause [in 
 a less degree] always be exposed to calumnies and slander. 
 But the result of success from telling a lie will be that he shall 
 be born with an offensive smell in his mouth. The Tathagata, 
 however, says, that the greatest of all crimes is for a Lama to 
 tell a lie."' " Killing a Brahman is a sin equal to killing a 
 hundred heads of cattle ; killing a woman is equal to killing 
 a hundred Brahmans ; killing one infant is equal to killing a 
 hundred women ; but telling a lie is equal to killing a hundred 
 infants."* 
 
 " In like manner as the raven of the wilderness sweeps 
 round in the air in search of carrion, so also it is the nature 
 [sign] of a bad man to seek to see the misfortune of others."* 
 "For where inclination lies, thither does the heart lead."" 
 "And evil-doing is indeed easy among men," says Theognis." 
 
 ' /Eschyl. Sept. Th. 485. ' Prem. Sagur. c. Ixxiii. ' Joma, 
 
 Millin, 668. ♦ Ep. Lod. 652. » Siun-tsze, i, p. 8. « Djami Behar. G. i. 
 ' Tliar-g>'an, v. fol. 42. ' Nidivemba, 12. • Kawi Niti Sh. p. 27. 
 
 "0 Mcid. Ar. pr. " Theogn. 995. 
 
 " He, however, who thinks of opposing virtuous deeds, is walk- 
 ing in an evil path, and will surely be pushed into ruin."^ 
 " For the heart alone knows if it is inclined to one froward 
 action or to many."^ 
 
 "A wicked man thinks all men are like himself" "And he 
 who hates another sees nothing good in him, and does not 
 allow that he can do aught aright."' "When the beasts found 
 fault with the virtuous jackal that would neither eat flesh nor 
 drink blood, &c., he said to them : Do as you please ; your 
 company will not hurt me [lead me to follow your example] ; 
 for guilt comes not from places or from companions, but from 
 the heart and from actions. For if a man, be he where he 
 will, is honest, his actions will be such ; but if he be wicked, 
 his actions also will be evil."* "The thoughts (or devices) of 
 sin are heavier than sin itself,"' say the Rabbis ; while others 
 teach "that God does not reckon the thought of sin as He 
 reckons the deed"* [He says, however, " that the very thought 
 of foolishness is sin," ch. xxiv. 9] 
 
 Ver. 19. "Among the ten evil actions in a man's conduct 
 are reckoned, killing living beings, giving what does not 
 belong to us, and telling lies," &c.' "If I lie," said the Dge- 
 long [candidate for the priesthood], " not only will the punish- 
 ment of the deception practised on my teacher follow me 
 throughout my future births, but my teacher also will find it 
 out through his clear-sightedness."* "But Krishna said to 
 Arjuna : A good man is a speaker of truth ; nothing is known 
 on earth better than truth ; truth that lies in that which is 
 difficult to ascertain fully." " However, although truth should 
 be told, yet may untruth be spoken in five cases : at a wedding ; 
 in love ; on giving up the ghost ; when losing money ; and 
 
 ' Vetnana, ill. 33. ' Talm. Hier. Shebuth, iv. i, M. S. ' Sulkhan 
 Orbel. in sibrzne sitsr. p. 160, 167. * Calilah u D. p. 237. * Joma 
 in B. Fl. • Talmud. Kidd. ibid. ' Tsa-gnay J. Thera, 18. 
 
 • Dsang-Lun (reference omitted). 
 
3IO 
 
 ORIGINAL NOTES ON 
 
 [vi. l6 — 19 
 
 vi. 16 — 19] 
 
 THE BOOK OF PROVERBS. 
 
 3" 
 
 for the sake of a Brahman." " And they are called the five 
 untruths free from sin."* 
 
 " To avyytvii rot Sctfoe, ij o/tiXia."* 
 
 " The ties of kindred have a mighty power," said Vulcan to 
 KpoTos. "Aunts, uncles and nieces," say the Japanese, "are 
 on the same footing as sons ; and between brothers the 
 strongest tie of affection exists. They are united together 
 like the breath to the body, and like the branches of a tree."* 
 " Brothers, eggs of one nest "* [some addled]. "A stock, clump 
 root of the sugar-cane"* [members of one family.] See Log- 
 man's fable of the ' Members and the Stomach.'* " Do not, 
 therefore, because of private enmity, cause people, father and 
 son, to disagree. Do not, for the sake of a small profit, cause 
 men, elder and younger brothers, not to harmonize," say 
 the Chinese;^ "who are branches of the same tree," say the 
 Japanese.* 
 
 For albeit "common things," say the Tibetans, "are the 
 origin of quarrels;"' yet "brothers must not fall out upon 
 some selfish difference of opinion,"'" "nor yet fathers and 
 sons about a small profit," adds the Mandchu translator. 
 " Let brothers be brothers," say the Arabs ; " but let them keep 
 the accounts of merchants."" "Among men, the first requisite 
 is that elder and younger brothers should live in harmony. 
 Being born of the same father and mother, they are called 
 ' own brothers.' They must not wrangle about 'high '[or 'long'] 
 stature, nor strive about 'short' [age or precedence]. If they 
 grow rich, do not annoy them. If they get into business, 
 assist them. If they are in distress, help them. If they 
 behave ill, do not cherish a remembrance of their conduct."" 
 
 > Maha Bh. Kama P. 3434—3437- ' Prom. Vinct. 39. » Gun 
 
 den s. mon, 345- * Javan pr. ' Ibid. ' Fab. 32, and 
 
 Esop's, 286. ' Hien w. shoo, 83. » Japan pr. p. 660. » Legs 
 
 par b. p. 214. " Wen chang in Shin sin 1. v. p. 46. " Egypt, pr. 548. 
 " Chin. max. in D. Medh. Dial. p. 208. 
 
 " For separation, dissension among brothers, is the consuming 
 of the soul [or life]."' 
 
 " How may we subsist ?" ask the Tamulians. " If we agree 
 [join] together, we may. Even a monkey will go from a village 
 divided against itself" " He is a fool, then, who, hearkening 
 to his wife, outrages his elder and younger brothers and takes 
 to others. Can a man cross the Godaveri holding by the tail 
 of a dog?"' " P'or a stone in the shoe, a gadfly in the ear, a 
 mote in the eye, and a quarrel in a family, are all tormenting."* 
 " How beautiful, then, to see relations dwelling together in 
 unity [all round]."' "Therefore, O my children," said the 
 father, " so long as you agree among yourselves, no one will 
 be able to injure you."* " But if you disagree, you will soon 
 be caught [coriie to ruin]."' On which the Chinese translator 
 comments thus : " The lips and the front teeth mutually rely 
 on each other. If united, they will not fail in any one instance. 
 But if you divide them and the lips die, then the front teeth 
 will be exposed and be cold. There is not an instance [on 
 record] in which both do not suffer, and lose by it. Be on 
 your guard then. It is said : ' When calamities arise within 
 the inner walls [among relations], how lamentable, indeed !'"' 
 
 Sulkhan Orbelian gives a like fable with the same moral, 
 but in which the father gave his thirty sons thirty arrows 
 instead of a bundle of sticks." " For violence and disunion in 
 a house is like a worm in a grain of sesamum," said Rabbi 
 Chisda.'* [The same is said of immorality, or of a violent 
 woman in a family.]'* " It is like a fire in a bamboo jungle ; 
 it originates in the jungle itself."'^ "A wise man, therefore, 
 tries to preserve union in the village."'* "So long," said 
 Buddha to Ananda, "as the Vajjis come together united, and 
 rise together united, and do, united together, things that are 
 
 1 Rishtah i juw. p. 164. * Tarn. pr. 1555, 1990. » Vemana, ii. 133. 
 * Id. ibid. 175. ' Aw. Kondreiv. 30. • Babrias, fab. 47. 
 
 ' Esop, fab. 52. • Mun moy, ad. loc. » Sibrzne sitsr. " Sotah, 3. 
 " Buxtorf, Lex. s. v. " Athitha w. d. p. 12. ' " Nitimala, iii. 3. 
 
312 
 
 ORIGINAL NOTES ON 
 
 [vi. 1 6 — 19 
 
 to be done, so long also may their prosperity be expected, and 
 not their decay."* 
 
 Thus also " the quails which, while agreed, lifted up the net 
 and escaped. The fowler then said : United, they carry away the 
 net ; but if they quarrel they will fall into my hands."' See 
 also the story of 'Chitragriva and the Pigeons,'' and: "We 
 have heard," said Vidura to Dhritarashtra, " that a fowler once 
 caught two birds in his toils. They both flew away, and he 
 followed them on foot. A man asked him what he meant. 
 He answered : ' They both came to me together ; but let a 
 quarrel happen and they both will be in my power.' They 
 quarrelled, and he caught them. So with relations. War 
 makes them over to their foes."* 
 
 "Come division in a family, come division in the world."* 
 "God, then, preserve me from the enmity of near relations!" 
 said Ibn Hobaira.* " For an ill-disposed brother is an enemy."' 
 ■ " Men, therefore, ought not to come together to bite one 
 another," said Goba Setchen to Tchinggis-khan.' " For what 
 is there on earth better than union in a family?" said Devi 
 Gondari, the mother of king Astina, to her son." And Devi 
 Kunti-Bodya to her son : " Son, join thy brother in the war of 
 Broto Yudo. It is the way to success (or happiness)."*" " For 
 when brothers disagree [are not at one], people round about 
 mock them."" "The lioness then, when at the point of death, 
 said to her two children, her own whelp and a calf she had 
 adopted : ' You two continue to live well and happy together. 
 If an enemy should happen to come and through deceit (or 
 enmity) try to find out your strength, do not listen to him.' 
 Having said this, she died. But they were parted and de- 
 stroyed through the wiles of a fox.'"* 
 
 So also Loqman's fable of the two bulls" that defied the 
 
 ' Mahaparanibbh. fol. tsyo. ' Sammo-damana, Jat. p. 209. 
 
 ' In Hitopad. 1. * Maha Bh. Udyog. P. 2455. « Khar. Pen. i. 4. 
 
 • Eth. Theal. 331. ' Oyun Tulk. p. 11. « Tchinggis-kh. p. 8. 
 
 • liroloyudo, vi. 27. '" Id. viii. 16. " Chin pr. C. " Siddhi 
 Kur. St. XX. " Fab. i. 
 
 vi. 16 — 19] 
 
 THE BOOK OF PROVERBS. 
 
 3'3 
 
 lion while united against him, but each of which he slew 
 when he had succeeded in parting them. Likewise Esop's 
 fable* [and Sophos, fab. 16] of 'The Two Bulls and the Lion,' 
 with this moral : "Agreement is safety" for individuals, and, 
 as Loqman says, for states also. Babrias gives it also more irt 
 detail.* " For the strength of a family, as of a state, is in 
 union."* 
 
 " Do not therefore create a disturbance [aversion, horror] 
 among men ; God forbids it," said Ptah-hotep.* " I and thou 
 are brethren ; thy father and I are brethren ; thy mother and 
 I are brethren," say the Rabbis.'* "And faithful and trusty 
 brethren are the best of possessions ; they are an ornament in 
 prosperity, and a buckler in adversity."' " He, therefore, who 
 sows dissension in a house shall be cuffed to death."' And a 
 house, according to the Chinese, embraces nine degrees of 
 kindred, "(i) Self, (2) father, (3) grandfather, (4) great-grand- 
 father, (5) great-great-grandfather, (6) son, (7) grandson, (8) 
 great-grandson, (9) great-great-grandson. Once, nine genera- 
 tions of Chang- Kung-e lived together in one house; and one 
 Chin of Keang-chou had seven hundred mouths that ate at 
 his table. He also had one hundred and ten dogs that lived 
 at peace together in one kennel. If one dog was absent, the 
 rest would not eat. The harmony of his family extended to 
 the dogs."* 
 
 " For love of kindred is like blood in one's arteries ; like 
 fingers of one hand ; like pain in one limb, which the whole 
 body feels."' " For slaves may be purchased, not so brothers."" 
 " In your intercourse with others, then, use no abusive lan- 
 guage ; neither say anything that may create disunion," say 
 the Japanese." " For if disunion takes place among ties of 
 kindred, they will hardly escape misfortune." "And a house 
 
 > Fab. 207. ' Fab. 44. ' Vararuchi Nava R. 7. * Pap. Pr. 
 
 pi. vi. 8. » Jebamoth, Millin, 168. • Ep. Lod. 652. ' Tarn. pr. 
 
 ' Shin yii, yung shin, 2 max. p. 1 1. • Wang kew po, id. id. 
 
 '» Mong. max. R. " Do ji Kiyo. 
 
3M 
 
 ORIGINAL NOTES ON 
 
 [vi. 20 — 23 
 
 divided against itself [as well as a state also], though it be 
 closed and fitted like a box, is nevertheless disjoined." " But 
 to live in one house with people who have no family love, is 
 like dwelling together with a snake ;" so say the Tamulians.* 
 " He, therefore, who sows dissension in a family, when his sin 
 is fully ripe, shall be born in hell."' 
 
 20 My son, keep thy father's commandment, and 
 forsake not the law of thy mother : 
 
 21 Bind them continually upon thine heart, and tie 
 them about thy neck. 
 
 22 When thou goest, it shall lead thee ; when thou 
 sleepest, it shall keep thee ; and wAen thou awakest, it 
 shall talk with thee. 
 
 23 For the commandment is a lamp ; and the law is 
 light ; and reproofs of instruction are the way of life.. 
 
 "3fy son, keep" &c. We may compare these verses with 
 the advice of prince Ptah-hotep, who wrote it when 1 10 years 
 old, towards the end of the fourth or fifth dynasty, under king 
 Assa (b.C. 35CO?), probably the oldest book extant, which 
 Abraham may have heard read during his sojourn in Egypt. 
 
 " Obedience is blessed to an obedient son ; an obedient son 
 distinguishes himself by his obedience. He becomes obedient 
 by hearkening to me. It is well to hearken to good advice. 
 Happy is every obedient [son], for obedience is a blessing to 
 the obedient It is good to obey, for it makes every one love 
 [you] ; good, twice good [it is] for a son to receive his father's 
 word ; with it, he reaches old age. God loves obedience ; but 
 He hates disobedience. It is the heart in him who has one, 
 that makes him obey or disobey. Life, health and strength 
 of a man are in his heart [disposition]. As regards obedience, 
 it should be willing. It consists in doing what one is told 
 
 » Cural, 886, 887, 890. 
 
 ' Dam chhos, fol. 42. 
 
 vi. 20—23] 
 
 THE BOOK OF PROVERBS. 
 
 315 
 
 [to do]. It is doubly good [or beautiful] for a son to obey his 
 father [as showing the friendly relation of the one to the otherji 
 It is a joy [to the father] to hear that his son pleases him in 
 hearkening to all [he says]." 
 
 " He who honours his father, mention of him will be in the 
 mouth of all men living on the face of the earth, now and 
 hereafter. The son who receives his father's word [command 
 or instruction], fails not in any of his ways. Thy teaching 
 [O father !] to an obedient son, gives him greater importance 
 [weight] among [his] elders [or seniors]. A token of a son's 
 obedience is his merit. 
 
 " His errors come from his not obeying early. He then 
 grows stubborn and disobedient ; he does naught [of what he 
 is told to do] ; he sees knowledge in ignorance, and virtue in 
 misdeeds. He commits all manner of wickednesses that come 
 out in his daily life, and make him known among the notables 
 as a man living in death day by day. But an obedient son 
 becomes a servant of Horus [the son of Osiris, the only god 
 mentioned in this writing as ' God,' the rest being alluded to 
 as 'gods']. After having obeyed [his father], he enjoys a 
 happy old age ; he attains rank (or dignity) ; and his instruc- 
 tion [word] to his children is but the repetition of what his 
 father had taught him," &c.* 
 
 We may also compare with this teaching of Ptah-hotep, the 
 admonition of Vishwamitra to Rama, after his bathing in the 
 river Saryu. 
 
 " Rama, my child, it behoves thee [to touch or] to sprinkle 
 thyself with this water, for thy good, as I will show thee. Do 
 not throw away this opportunity. Take hold of this list of 
 precepts fraught with vigour and excellence ; and then thou 
 shalt never feel weary, never decay, never alter in thy person ; 
 neither shall evil spirits ever get the better of thee, neither 
 when asleep nor unawares ; neither will there be any one on 
 earth equal to thee in the strength it will give thy arms. Not 
 • Pap. Pr. pi. xvi. ch. 39—42- 
 
3«6 
 
 ORIGINAL NOTES ON 
 
 [vi. 20 — 23 
 
 yet in the three worlds will any one be the like of thee, when 
 thou recitest these mighty ' bolam-atibolam,' 'vigour and ex- 
 cellence ;' neither in appearance, in handiness, in knowledge, 
 nor in judgment When thou hast acquired this two-fold 
 wisdom, thou shalt gain glory and immortality; for "vigour 
 and excellence' are the two mothers of knowledge and of 
 discernment. Thou shalt never suffer hunger or thirst, O 
 thou son of Raghu ; but with it thou shalt attain the best of 
 everything in the three worlds. For these, 'Wisdom surrounded 
 with Splendour,' are two daughters of the Father of all, and 
 thou, O Kakutstha, art a vessel well fitted to hold them. 
 
 "Then, Rama, having sprinkled himself with water, stood 
 with his hands clasped together, and, bowing his head, he 
 received from Vishwamitra these two excellent gifts of wisdom, 
 and the code of precepts which the sage gave him, standing 
 with his face turned to the east."* 
 
 We may also mention the precepts of Theognis to his son ; 
 those of Hesiod, &c. 
 
 " Nd/iifc travTif TOiis yoi'trs ercot dtois. 
 Look upon thy parents as thy familiar [own] gods," say the 
 Greeks ; "for thou shalt prosper by honouring them."' "For 
 to obey one's father, and to serve the prince, is said to be 
 dutiful and proper [correct, strict].'" " Father and mother," 
 say the Japanese, " are like heaven and earth, and a teacher is 
 like the sun and moon."* "As the atmosphere without the 
 sun, shines not," said king Dhammasodakho, " nor night with- 
 out the moon, so also my kingdom shines not without the law. 
 I will therefore attend to the law [of Buddha] ; my mind will 
 delight in the law ; there is no greater boon than the law ; for 
 the law is the root of all bliss." ' 
 
 " Humanity," said Confucius, " is man ; but to love one's 
 parents is the principal thing."* Elsewhere he says also : 
 " Respect for one's elders is the rule of heaven, is justice on 
 
 ■ Ramayana, i. xxiv. 10—20, and xxix. 20. ' rvw/i. /mi/. ' Gun 
 
 den s. mon. 241. * Kukai. ' Rasavahini, cd. Sp. ' Chung yg, c. xx. 
 
 vi. 20 — 23] 
 
 THE BOOK OF PROVERBS. 
 
 317 
 
 earth, is the duty of the people, and is the rule of heaven and 
 earth."' " Tsheng-tsze asked : What is the virtue of the saint ? 
 To excel in reverence for one's parents" ['hiao,' filial piety].* 
 
 Besides the Hiao-King, or sacred classic on filial piety, there 
 are in China other popular books on this cardinal virtue. One 
 of the most common, both in Chinese and Japanese books 
 for children, is the book called " Twenty-four Pictures of Filial 
 Piety." 
 
 The first "shows that filial piety influences and moves 
 Heaven," in the case of Shun, who, born of poor parents, was 
 so virtuous that elephants came to till his ground, and birds 
 picked the weeds. He became emperor B.C. 2i6g. 2. Han- 
 wan-te, who during three years tasted every medicine for his 
 sick mother. 3. Tsin, a disciple of Confucius, felt a pain in 
 his heart when his mother, who was away from him, happened 
 to bite her finger. 4. Min-kuen behaved well towards his 
 step-mother, who ill-treated him. 5. Chung-yew fed on coarse 
 herbs, in order to carry rice to his mother, who was a hundred 
 li [thirty miles] from him. 
 
 6. Laou-tai-tsze, who, when seventy years old, acted plays 
 to amuse his parents. 7. Yen-tsze, who supplied his blind 
 parents with deer's milk, which he procured by dressing him- 
 self in a deerskin, and nearly got killed by hunters. 8. Tung- 
 yung, who sold himself to defray the expenses of his father's 
 funeral. 9. Keang-hi, who hired himself as a common labourer 
 to feed his mother. 10. Hwang-heang, who was only nine 
 years old when his mother died, fanned his father's pillow, and 
 warmed his coverlet. 1 1. Hean-she's wife brought him water 
 from the Yang-tzse-kiang, and Heaven caused water and fish 
 to spring close to her door. 12. Ting-Ian, a mere child when 
 his parents died, made figures of them, and served them as if 
 they were living. 
 
 13. Ko-keu, too poor to maintain his mother and his own 
 child, would bury the child to save his mother, and found a 
 ' Hiao King, c. vii. * Id. c. ix. 
 
3i8 
 
 ORIGINAL NOTES ON 
 
 [vi. 20 — 23 ' vi. 20 — 23] 
 
 purse of gold in the grave he was digging. 14. Yang-heang, 
 when fourteen years old, rescued his father from the jaws of a 
 tiger. 1 5. Tae-hun fed his poor mother with ripe mulberries, 
 and ate the unripe ones himself. 16. Luh-tseih, who took to 
 his mother two keuh oranges given him by Yuen-shuh, a 
 great general. 17. Wang-fow, whose mother was afraid of 
 thunder. After her death, he went to her grave whenever it 
 thundered, and said : " Mother, fear not ; Fow is here !" 
 
 18. Mang-toung fed his mother with tender bamboo shoots, 
 that sprung up from his tears on her account. 19, 20. Woo- 
 mang, so poor that he could not buy bed-curtains, fed the 
 musquitoes on his own body, lest they should worry his father. 
 21. Yu-keen-low ate filth to save his father's life. 22. Tang- 
 foo-jin suckled her great-grandmother. 23, 24 Hwang-ting- 
 keen, who, though high in office, performed the most menial 
 services to his mother. 
 
 But paternity is not of one kind only. " For the Brahman 
 who works the divine birth of a man, and who trains him in 
 virtue, though he [the Brahman] be a child, yet does he law- 
 fully become father to an older man than himself"* 
 
 Ver. 21. " Good words are like pearls strung together one by 
 one." " Write them on the walls of your house, and morning 
 and evening look at them as words of wholesome counsel."* 
 "Tsze-chang inquired about the proper course of conduct. 
 Confucius then answered: 'Speak with sincerity and good 
 faith ; act with reality and respect When you stand, look at 
 those precepts before you ; when in your carriage, look at 
 them while resting on the cross-beam. Thus shall you follow 
 up your actions' [be consistent and prosper]. And Tsze-chang 
 wrote these words on his girdle."' 
 
 The constant remembrance of words "that seem to talk 
 with one," is said in Tibetan to be "memory brought [or 
 placed] near," and is one of the attributes of the Bodhisatwa 
 
 I Manu S. ii. 150. ' Ming Sin P. K., quoted in Hien w. shoo, 
 
 title-page. ' Hea-Lun, xv. 5. 
 
 THE BOOK OF PROVERBS. 
 
 3>9 
 
 as regards religious knowledge. " Memory gone into religion 
 [the remembrance of holy things] is one door [the 65th] to 
 religion itself; for it leads to superior (or supreme) knowledge, 
 entirely free from darkness." • " Who is the watchful (or wak- 
 ing) man? He who has discernment."* But in the Tibetan 
 version it reads thus : " Who is not led astray by sleep ? He 
 who, not being stupid, knows how to make a difference, to 
 discern. What is being led astray by sleep ? Being a very 
 stupid man."' 
 
 " If thou wilt hearken to what I have told thee," said Ptah- 
 hotep to his son, " all thy affairs (or plans) will prosper. My 
 words rest on a foundation of truth that shows their worth. 
 The remembrance of them is in the mouth of the people, on 
 account of the excellence of their sentences" [or arrangement, 
 texture].* " The disciple who is well instructed gets on well 
 everywhere ; but he who is not well taught goes about hither 
 and thither" [in his learning].' "Yet," say the Osmanlis, 
 "it is only by making mistakes that a man becomes well 
 advised."* 
 
 Ver. 33. "Among the ten benefactors of mankind, and after 
 the Buddhas, Rahans, &c., come father and mother, who show 
 what to know, and correct by their instruction."' "Out of 
 doors, [boys] receive instruction from teachers ; in doors, [boys 
 and girls] have the benefit of their mother's example."* " By 
 learning and hearing the recitations of Lamas, king," said 
 Buddha to king Zasgtsang-ma, " shalt thou learn the way to 
 ' Mt'ho-ris,' heaven. As a lamp is seen when in another man's 
 hand ; as the face is seen in the glass ; as the impression 
 comes from the seal, and fire through a glass lens ; also, as 
 a plant, stalk, root and all, comes from the seed ; so also, O 
 king, shalt thou learn from wise men what thou oughtest to 
 do."» 
 
 • Rgya-tcher r. p. c. ii. and iv. • Ratnamal. 26. ' Ibid. Tib. tr. 
 • Pap. Pr. c. XV. ' Ozbeg. pr. * Osm. pr. ' Tsa-gnay Jay. 
 
 Thera, 26. • Gun den s. mon, 337. • Ts'he-hpho-va, &c. fol. 22. 
 
320 
 
 ORIGINAL NOTES ON 
 
 [vi. 20—23 4 ^'" ^°~^3] 
 
 " Teaching the law is like giving a brilliant light to one who 
 is ignorant, or a precious jewel, full of sweet-smelling oil, that 
 sheds abroad a brilliant light."* " For the law," say the Rabbis, 
 "is 'aroma vitae et aroma mortis.'"* "And such knowledge 
 gives light to [stimulates, helps] motion, blindness and sound."* 
 " From the law free from dust and stain, thou shalt find the 
 eye of the law [the understanding of it]," said Bidon Yabukht- 
 chi, a wandering Brahman, to Molon-toin [priest]; "but all 
 this through the brilliant light of Indra."* 
 
 " Bayasgulang Saduktchi, a poor woman who gave all she 
 had — a small lamp and a ' sogos' [a Chinese penny made of 
 earthenware, with a square hole in the centre] worth of oil — to 
 the • suma' [Buddhist temple] as an offering to Buddha, was 
 rewarded by him for this virtuous action by being gifted with 
 the [lamp] and oil of wisdom. 'This lamp,' said he, "will set 
 thee free from all the darkness of life.' The next day at day- 
 break, Motgelwam [one of Shakyamuni's disciples] went to the 
 offering and found all the lamps gone out except Bayasgulang 
 Saduktchi's lamp, that was still fresh and burning bright. He 
 tried to put it out with his hand and with his cloak, but he 
 could not. Buddha said to him : ' Dost thou think thou canst 
 put out that lamp ? Thou art not able to put out that lamp — 
 no, not with the water of the four seas and of mighty rivers.' 
 Buddha, having said this, went into the presence of God," &c.^ 
 "The moon is a lamp by night among the stars, and the 
 sun is a lamp by day for the earth. But the lamp of know- 
 ledge (or wisdom) and of the good law done in verse, shines 
 brighter [than either of them], and illumines the three worlds."' 
 " For wisdom is a brilliant, clear flame of knowledge."^ "And 
 the words of the wise are words of [nectar] and sweetness."* 
 " For understanding is • another light,' and has clear eyes."' 
 " Reproof (or instruction) is the life of the house. Mind it, 
 
 • Dmar khrid, fol. 17. ' Ep. Lod. 893. » Pancha ratr. i. 43- 
 
 • Molon-toin, fol. 5. » Uliger-un Dalai, 4. " Kawi NitI Sh. p. 28. 
 
 ' Hjam-dpa), fol. viii. * Aw. Kondreiv. 53. ' Abu Ubeid, 134. 
 
 ! 
 
 THE BOOK OF PROVERBS. 
 
 321 
 
 and thou wilt be the better for it."' "For a fixed rule of 
 conduct brings forth virtue [righteousness] and wealth ; it 
 yields fruit, it saves from ill omens."' "And there is no friend 
 or relation like wisdom."' "The most excellent Lord of all 
 [Gautama], greatest and also free from ignorance, who sees 
 Nibbhanam and the end of this world, and who, brilliant of his 
 own light, has lighted the lamp of that which is said to be — the 
 law of good."* 
 
 " Clear away completely all the darkness of confused igno- 
 rance with the lamp of superior knowledge (or perfect wisdom)," 
 said Buddha to the gods.' " What joy is there in this world ? 
 Enveloped as you are in darkness, why do you not seek a 
 lamp?"* "When Buddha was born, it was said: This lamp 
 having now appeared in this world darkened by ignorance, the 
 law whereby all beings shall be enlightened, will be found in 
 him."' In the Dsang-Lun' there is a legend "of two brilliant 
 beings who came down from heaven ; and of the king's minis- 
 ter who, threatened with death, went to his old father, who 
 said to him : ' In our house there is a pillar whence light issues. 
 Split it, and see what it is.' The son did as his father told 
 him, and found inside that pillar the volume of the 'code of 
 duties,' and how to fulfil them. It was taken to the king, who, 
 by observing them, was afterwards born among the gods, &c., 
 having thus obtained the result of a continual observance of 
 those precepts." " Hear," says Vemana, " if with the strange 
 [wonderful] axe of so-called discernment, thou cut down the 
 tree of ignorance, then, taking in hand the lamp of under- 
 standing, thou shalt [see] attain to happiness."' " Light shows 
 itself when shed abroad on anything ; but wisdom lightens up 
 all darkness, yet itself remains hidden."'" 
 
 " I light in worship this burning lamp to the most excellent 
 Buddha, destroyer of the darkness of ignorance in the three 
 
 ' Ani, XX. p. 144. ' Chanak. 93, J. K. ' Id. 75. • Dhammap. 
 
 Buddhagosh. Par. i. ' Rgya-tcher r. p. c. iv. ' Dhammap. Jarav. 
 
 ' Id. c. xi. • Fol. 21, 22. 9 Vemana, i. 164. "■ Mishle Asaph. vL 34. 
 
322 
 
 ORIGINAL NOTES ON 
 
 [vi. 20 — 23 
 
 worlds. Be it to me a help (or conveyance) on the happy 
 road to Nibbhanam," said by the Sarana while lighting the 
 lamps, and also while pouring water on the flowers."' "Of all 
 food," said P'hara Thaken, " the food of the law is best ; of 
 all enjoyments, that of the law is best. And Nibbhanam, 
 which is rest from misery and from the fruit of lust, is by far 
 best of all."* " The Lamp of the most Perfect Way" is the title 
 of a Tibetan book, " to endue good disciples with perfect light."* 
 " Wisdom alone gives lustre to works done by men living 
 on earth."* " For," say the Greeks, "they have a double sight 
 who have learnt letters."' "Abide safe under the influence of 
 a holy mind [judgment]. As long as there is oil in the lamp, 
 it will give light"* "The man who continues in the meri- 
 torious duties contained in the revealed Scriptures, acquires 
 fame here on earth and the greatest happiness hereafter."' 
 " Those, then, who are earnest in observing their moral duties, 
 would sooner part with life than fail in them. For in moral 
 duties is the root of all our efforts to attain to perfection ; 
 they are the road for us to walk in towards the bliss of final 
 emancipation from all evil — Nirvana."* "Who will conquer 
 this earth and this world, now under the dominion of Yama 
 [death]? Who is the fortunate man who will gather, like 
 flowers, the well-arranged verses of good moral virtue ? The 
 disciple who attends to what he is taught will gather such 
 flowers and conquer this earth and death." ' 
 
 " All the bonds wherewith our past actions have bound us," 
 says Vemana, "shall be removed by means of a teacher of 
 truth, [according to the proverb], 'To the potter one year, to 
 the cudgel one day.'" [The cudgel can destroy in a moment 
 a year's work of the potter]."" "The learned man," say the 
 Arabs, "who teaches men what is good and forgets himself, is 
 
 ' Tsa-gtiay. J. Thera, 23. • Buddhagh. Par. xxiv. ' Byang 
 
 cbhum lam gyi, &c. * Hjam-dpal, fol. iv. ' Tvw/i. /jov. 
 
 • V. Satasai. 273. ' Manu S. ii. i, 9. • Dsang-Lun, c. vi. 
 
 • Dhammap. Pupphav. I, 2. " Vemana, ii. 127. 
 
 vi. 24] 
 
 THE BOOK OF PROVERBS. 
 
 323 
 
 like a candle that consumes itself while giving light."* "Gau- 
 tama, most excellent and full of benevolence and in repose, 
 addressed his disciples, and set up the lamp of knowledge 
 J burning bright."* " And after causing men and gods to drink 
 the juice of the law for forty years, he and his disciples were 
 extinguished [entered Nibbhanam]."' "Let him [Zarathustra] 
 have the best of all things, who taught the straight path to 
 [profit] salvation, both for this visible [bodily] world and for 
 that spiritual one, where Ahura delights to dwell."* "For 
 the law [rule of conduct]," says Archytas of Tarentum, "is to 
 the soul and to the life of man what harmony is to the ear 
 and to the voice. When, therefore, the [moral] law trains the 
 soul, iruvurrrjtri rhv piov, it frames the life for good."" " Three 
 things," says Ali, "destroy a man: self-love (or conceit), 
 avarice, and lust."« 
 
 24 To keep thee from the evil woman, from the 
 flattery of the tongue of a strange woman. 
 
 ]iU77 np'pOl?, ' from the slipperiness, wheedling, or coaxing of the 
 tongue of a strange woman.' 
 
 "To keep thee;* &c. "Why should we practise austerities 
 on the banks of the Ganges? Let us rather cultivate the 
 acquaintance of modest and virtuous women ; let us rather 
 drink of the treasures of sacred books, and of those poetical 
 works that savour of ambrosia. For we know not what to do 
 in this life that lasts only a few twinklings of the eye."' " No 
 confidence is to be placed in rivers, in armed men, in beasts 
 with claws or horns, nor yet in women or in princes."* "Do 
 not listen to a woman's words," says one of them,' " nor yet 
 to your wife." " One may trust a messenger of Yama [death], 
 a thief, a horde of savages and a murderer ; but he who trusts 
 
 ' Meid. Ar. pr. ' Htsandau thinguttara, i. ' Ajjhatta Jaja 
 
 Mang. 8. « Va9na, xlii. 3. ' Archytas T. 4, Trfpt vofi. 
 
 • Nuthar. ell. 33. ' Vairagya shat. 77. » Hitopad. i. fab. 2. 
 
 • Aw. Atthi Sudi vemba. 
 
 Y 2 
 
324 
 
 ORIGINAL NOTES ON 
 
 [vi. 25 
 
 a woman in her weapons, will assuredly wander about in the 
 streets like a beggar."* " The mouth of a woman is a nest of 
 evil."' " And he who hearkens to a woman's advice is a fool."* 
 " To begin a thing one cannot do, to strive with the mighty, 
 and to trust a woman, are "death-gods' sitting at the door."* 
 " De la mala te guarda, y de la bona no fies nada." " Beware 
 of the bad woman, and trust not the good one." " As a log of 
 wood athwart the stream is not to be trusted in the rainy 
 season, so have nothing to do [no dealings] with a ruined 
 woman."' "Listening to licentious words," say the Chinese, 
 "destroys all disposition to virtue ; and giving way to it, saps 
 the very root of life."" "When the [dge-tshul] novice was 
 sent by his superior [dge-long] to his house for food, and his 
 daughter, who was very beautiful, was there alone, the monk 
 warned the novice to keep watch over himself The maid 
 used all her artifices to ensnare him ; but he bravely went 
 into an inner chamber, and there, having rehearsed to himself 
 all that good monks had done under such circumstances, he- 
 put an end to himself, rather than fall a victim to the wiles of 
 that woman." ^ 
 
 " In the same book we also read of Midgunwa, who was left 
 alone to keep the house of his teacher during his absence. 
 The Brahman's wife behaved as Potiphar's wife did. But 
 Midgunwa replied : I am a Brahman, and by the rules of my 
 order I am forbidden to touch my teacher's wife. She then 
 scratched herself, and told her husband when he returned that 
 Midgunwa had insulted her."« [It is the old story [not 'legend,' 
 as Mr. Maspero calls it] of Joseph in Potiphar's house, and of 
 the ' Two Brothers,' an Egyptian novel of the time of Seti II.»] 
 
 25 Lust not after her beauty in thine heart ; neither 
 let her take thee with her eyelids. 
 
 1 Niti chintamani, in Sugden's notes, p. 74- ' Mong. max R. 
 
 » Tarn pr. * Naga Niti, 21, Schf. » Hill pr. 107. Ming 
 
 Sin P. K. c. 3. ' Dsang-Lun, c. xvi. fol. 96. ' Id. c. xxxvi. fol. 190. 
 » Pap. U'Orbiney. 
 
 vi. 25, 26] 
 
 THE BOOK OF PROVERBS. 
 
 32s 
 
 26 For by means of a whorish woman a man is 
 brought to a piece of bread : and the adulteress will 
 hunt for the precious life. 
 
 tr^M ni^M, ' the woman or wife of a man, a husband ;' ■ an adul- 
 terous woman,' marg. reading. Chald. id LXX. ywi-^ 8« avhputv, that 
 does not imply a married woman living in adultery, but a common 
 harlot. 
 
 " Lust not" &c. " It is a sin," says Tai-shang, " to look at 
 the beauty and complexion of another [woman], and to raise 
 one's heart to make her one's own [' to think about it,' in the 
 Mandchu version]. Man's feelings and passions are hard to 
 restrain ; yet sins that arise from them are heavy. We may 
 deceive ourselves ; but deceive Heaven, alas ! The law says : 
 He who debauches women, in return begets dissolute sons 
 and grandsons ; but he who commits adultery, in return cuts 
 off his inheritance [or heirs]."* "And sons who do not riot 
 with women, Shang-Te enables them assuredly to pass their 
 examinations, to excel and to be among the first wranglers."* 
 " But as to those who do such things, Shang-Te deprives them 
 of their emoluments and of their happiness."' On^ of the 
 five rules or commandments of Gautama is : " The deceit of 
 passion." This law is broken by looking lustfully on another 
 man's wife. The other four are : " Destroying life." This law 
 is broken by killing even the smallest insect " Taking what 
 is not given." This law is broken by taking even a single 
 thread which is not given. " Speaking falsely." This law is 
 broken by saying, even in fun, a falsehood that may injure 
 others. "Intoxication." This law is broken by tasting as 
 much of intoxicating liquor as would drop from a blade of 
 grass.* 
 
 "Kommara Kathaba said to the rich man Poo-ngya, on 
 whose daughter he had cast his eyes : O Daraka [layman], it 
 
 > Shin Sin luh. ii. p. 29. 
 ' Buddhagh. Par. p. 50. 
 
 ' Id. p. 34- 
 
 ' Id. p. 30. 
 
326 
 
 ORIGINAL NOTES ON 
 
 [vi. 25, 26 • vi. 25, 26] 
 
 is in the nature of ' Put'hujans' [who have not attained to 
 Aryaship, or ' regeneration'] that the very smallest particle of 
 ' soul of the eye' [lust of the eye] is enough to cause them 
 trouble and distress. If they look at any one with this feeling, 
 it leads them astray. Then the Nat [inferior god or spirit, 
 inhabiting the intermediate space between heaven and earth, 
 and dwelling in trees, &c.] advised Kommara Kathaba to 
 meditate on the law of fear. He did so, and became a 
 Rahanda"* [one raised above the common passions of human 
 nature by some miraculous operation]. 
 
 " Lust," say the Arabs, " is the toy of a vile (or low) nature 
 
 or disposition ; and a fall through it is a blow given by that 
 
 low disposition."' " He will be praised as a wise man who 
 
 does not covet another man's wife," says Tiruvalluvar. " And 
 
 the manly virtue of not looking on another man's wife, is both 
 
 the virtue and the dignity of a truly great man.'" "The 
 
 qualities of desire are pain and much misery ; much fear also, 
 
 hatred and miseries of all kinds. It is like the edge of a 
 
 sword ; like the leaf of a poisonous tree. Excellent men 
 
 recoil from it as from a vessel full of vomit. It is like a sword 
 
 smeared over with poison ; like a deep slough ; a swamp ; 
 
 moonlight on the water," &c.* " He who is swayed [enthralled] 
 
 by his passions, which go on increasing, multiplies his sorrows ; 
 
 but he who has overcome them, hard as it is, sorrow leaves 
 
 him as water drops from the leaf of the lotus."" They grow 
 
 apace like a creeper around him. As soon as it appears above 
 
 ground, root it up."» 
 
 "Put away lust."^ "For at first it is fine like a spider's 
 web, but in the end it is like a cable."* " Like leaven in the 
 lump." said Rabbi Alexander."' "For the season of youth 
 and beauty often is like venom in the end."'" "If a man, on 
 
 > Thoo Dhamma Tsari, st. iv. p. 6. » Borhaned. iii. p. 36- 
 
 ' Cura! xv. 147. * Rgya-tcher r. p. c. xiii. and c. xvi. ' Dhammap. 
 Tanhav. 335—340. • Id. ibid. ' Aw. Atthi S. 97. ' Succah. B. Fl. 
 » Id. ibid. '" Kawi Niti Sh. 
 
 THE BOOK OF PROVERBS. 
 
 327 
 
 beholding another man's wife, conceives a passion for her, all 
 his former good deeds, however many, are lost to him, like 
 butter in the fire."' "And yet what man is there who does 
 not err in this way?"' "Who then is a hero? He who has 
 not been hit by darts from the eyes of a handsome woman."' 
 " Amor, ut lacryma, in oculis oritur, in pectus cadit."* 
 
 "I," said Hjam-dpal [Wisdom], "have the language of the 
 eye without passion."' "The eye dwelling on beauty begets 
 passion, the source of trouble and vain regrets. Therefore 
 flee from it," said Gautama to his son Rahula.* " But," he 
 also said, " the perfection of the eye as an organ of sense frees 
 one from lust, and gives one great advantage. Therefore let 
 us watch over it."' 
 
 "For a man continues in the right path, and keeps his 
 senses under control, so long as he has not been smitten with 
 arrows shot from the eyebrows ['beauty's archers,'' crooked 
 and wicked eyebrows],' and black eyelashes of Silavati.""* " O 
 Fatima, do not pierce with thy two arrows my heart already 
 slain."" "Open not thy windows [eyes] before the bows of 
 angels [women's eyebrows];"" "whose eyes, like those of 
 Yid-phrog-ma, are those of a roe."" "For a woman has her 
 armour [or weapons] with her [or on her]."'* 
 
 " 2vi' pk€<f>dp<i)v 8 aKTUTiv, ai^fTO wvficroi (piiriov 
 KaXAos yap — o^vrepov TTTipotvTO^ o'icttov :" 
 
 "With the rays [or beams] of her eyelids — for beauty is 
 sharper and swifter than the winged arrow." " For the eyes 
 are the outlet ; thence proceed the shafts that inflict wounds.'"' 
 "Damayanti was ' ayatalochana,' long-eyed."" The bright- 
 ness of her eyes was enhanced, as is the custom in the East, 
 by the use of 'kohol' or black antimony, with which women 
 
 ' Vemana, iii. 214. ' Hitopad. ii. 129. ' Phreng wa, 18. 
 
 * Pub. Syrus. » Hjam-dpal, fol. 5. • Rahula Thut. 12. ' Id. 13. 
 » Husn-u-Dil. p. 11. • Cural, 1086. "> Hitopad. i. 207. 
 
 " Amrallc Moallak. 22. " Abu Ubeid, 42. •' Kandjur. ii. fol. 403. 
 " Jebamoth, M.S. •* Musasi, Hero and Leand. " Nalopakhy. v. 27. 
 
328 
 
 ORIGINAL NOTES ON 
 
 [vL 25, 26 
 
 paint the inside of their eyelids, to give them a dark hue that 
 sets off the white of the eyes and the deep black of the pupil. 
 They have a saying in Ethiopia, ' Eyes like kohol,' for the 
 finest eyes. But in a poem in honour of the Blessed Virgin, 
 they say : ' Thine eyes are beautiful, though not died with 
 kohol.' This custom was first introduced by the wicked angel 
 Azazael [Azael], " who taught the daughters of Cain, before 
 the Flood, thus to dye their eyelids in order to beautify their 
 eyes. It was one of his devices for the corruption of the earth, 
 which brought on the waters of the Flood, and sealed the 
 doom of Azazael himself"' 
 
 " Ever since, as the crow said to the king, few indeed have 
 been the men who, when ensnared by women, do not suffer 
 shame for it ; as there are few also who, when they eat too 
 much, do not suffer for it."' "A man, however, who continues 
 in the right path and keeps his senses under control, feels 
 shame, and behaves himself decorously so long only as he has 
 not been smitten by the look and eyelids of a fair woman."* 
 " So long, then, as the least particle of lust remains, is a man 
 held captive in mind [kept bound] by it, like a sucking-calf to 
 its mother. Therefore root it out, O man!"* "Beauty of 
 form, sweetness of voice, &c., are some of the evil snares of 
 this existence [time] by which men are caught, as a monkey 
 is caught in the toils of the hunter." "And fallen men [as 
 well as fallen women]* are killed [lost] to society."* 
 
 Ver. 26. " In the Kali age," said Parasara, " women shall be 
 adulteresses, given to their own inclinations, fond of flirting ; 
 shall wear false hair, forsake their husbands," &c.' [A remark- 
 able passage, prophetic of the present time.] " It is of the 
 nature of women," says Manu, "to vitiate or seduce men; 
 therefore do wise men avoid familiar intercourse with them. 
 
 ' Bk. of Enoch, c. viii. ; Bk. of Adam and Eve, pt ii. c. xx. &c 
 
 » Calitah u Dimn. p. 202. ' Shringara shat. 62. * Dhammap. 
 
 Maggav. i. 284. * Rgya-tcher r. p. c. xiii. • Chanakya, 99. 
 ' Vishnu Pur. vi. 1, 21. 
 
 vi. 27, 28] 
 
 THE BOOK OF PROVERBS. 
 
 329 
 
 
 For a woman will entice away from the right path not a 
 fool only, but also a wise man, and will make him follow her 
 through lust, temper, or her influence over him."' "Non vi h 
 uomo si giusto, che la donna non infami," say the Italians.' 
 Theano, who had reason to complain of her husband's conduct, 
 writing to her friend Nicostrate, says, speaking of such women: 
 " Men, it appears [Orjptvovrai], are hunted down by those women, 
 and held captive by them, until they have no mind of their 
 
 own."" 
 
 " Is it from affection that such women address men ?" asks 
 Vemana, " When once they have formed a fellowship with 
 them, they rob them of their wealth. When the goddess of 
 Death has rushed into your house, will she again depart?"* 
 " Is it Yama [death], or an eye, or is it a doe ? For these three 
 are all in a young woman's eye."' " Marrying, elbowing with 
 her eyes."* "A woman like me," said Hotoke-go-zen to Giwan 
 [both concubines], is not fit to be spoken of [not worth men- 
 tioning]."^ Like Berserker's brides, "who did their worst in 
 seducing the whole people. They were she-wolves; hardly 
 women."* " I have been told," said a father to his son, " that 
 thou goest after pleasure. But turn not aside from my words. 
 Givest thou not thy heart to the words of men of pleasure ? 
 Thou art sacrificed, knocked down like a beast, and thou dis- 
 honourest God."' 
 
 27 Can a man take fire in his bosom, and his clothes 
 not be burned ? 
 
 28 Can one go upon hot coals, and his feet not be 
 burned ? 
 
 " Can a man," &c. "In the society of women — many a 
 glance like the flashing of a scimitar, like a blowthat strikes 
 
 • Manu S. ii. 213. ' Ital. pr. ' Theano to Nicostr. ed. G. 
 
 * Vemana, ii. 176. * Cural, 1085. * Javan. pr. ' Hei-ke 
 
 Monogatari, i. p. 11. • Harbardsliod, 37, 39. • Pap. Anast. v. 17, 3. 
 
339 
 
 ORIGINAL NOTES ON 
 
 [vi. 29 
 
 vi. 30, 31] 
 
 THE BOOK OF PROVERBS. 
 
 331 
 
 fire — woe to those who fall on that battle-field !"> "Can fire 
 be in tow without setting it on fire?"' " Like the slender fila- 
 ments of the ' ar^n-tree' [a kind of palm] close to fire."' " El 
 hombre es fuego, y la muger estopa ; viene il diablo y sopla."* 
 " The woman is like a pot of butter, and the man like a live 
 coal ; thererefore let no sensible man place fire and butter 
 together."' On the other hand: "Withdraw thyself from a 
 handsome woman as from a live coal,"' " lest thou be caught in 
 her net."^ " So it will be with those who shall walk by ways 
 strewed with burning coals."* " If one goes near the fire, he 
 is burnt ; if he stands too far off, he is not warmed" [forsaking 
 one's lawful wife for other women].' 
 
 " The sea, fire, and woman," says the Turkish proverb, " are 
 three bad things." " Fire, waters, woman, a fool, a snake, 
 should be avoided and not touched, as they may kill out of 
 hand."'* "Like treading on fire covered with ashes."" "Ne 
 stoppa con tizzoni, nh donna con uomini."** "The senseless 
 man at the sight of women is like the grasshopper that looks 
 with delight at the fire into which it falls and dies."" " Excel- 
 lent men look with terror upon desire as upon a deep ditch 
 full of burning fire. It is like a large bog ; like the edge of 
 the sword sticking in the wound," &c." "The fire being 
 kindled in Sakitzi's heart, he gave Misawo several opportunities, 
 and at last got into conversation with her."" " Quick as pas- 
 sion arises, O Bikhshus, do not remain a moment in the society 
 of a woman."" 
 
 29 So he that goeth in to his neighbour's wife ; who- 
 soever toucheth her shall not be innocent. 
 
 " Stt he that goeth" &c. Gautama said : " Wise men do not 
 praise (or countenance) lying, &c., and going to another man's 
 
 > Subhasita, 71. ' Sanhedr. M. S. ' Javan. pr. < Span. pr. 
 
 » Hitopad. i. 126. • Ben Syra. Daleth. ' Id. He. • Solarlioth. 31. 
 » Mongol, max. R. •" Lokaniti, 123. " Javan. pr. " Ital. pr. 
 
 «' Vemana, c. i. " Rgya-tcher r. p. c. xiii. « Biyobus, p. 8. 
 
 " Sdom pa sum pai mdo, kong segs i. fol. 8. 
 
 wife."* " It is a sin," says Tai-shang, " to take to oneself what 
 another man loves."' "What are the things to be avoided? 
 Those that lead to low women, to another man's wife, and to 
 another man's property."' 
 
 " I, Arda Viraf, when in the nether-world, saw the soul of a 
 man who was made to stand upright in a cauldron of brass, in 
 which they continually roasted him. But he kept his right 
 foot outside it. Then I asked : What sin did that man 
 commit ? Upon this, the venerable [or pious] Srosh and the 
 worshipful [angel] Ataro said : That man was given to sin 
 and to commit adultery frequently with married women. But 
 that right foot of his [which is not being roasted like his body] 
 crushed and destroyed many frogs, ants, snakes and scorpions, 
 and other hurtful creatures" [and on that account it is not 
 punished].* 
 
 30 Men do not despise a thief, if he steal to satisfy 
 his soul when he is hungry ; 
 
 31 But z/he be found, he shall restore seven-fold: 
 he shall give all the substance of his house. 
 
 " Men do not despise^' &c. " What sin is there that a famished 
 man will not commit?"* "Honour, caste, learning, valour, 
 knowledge, liberality [almsgiving], penance, honey-mouthed 
 women, and desire — these ten will flee when hunger comes."* 
 Yet " to die of hunger is a small matter," say the Chinese ; 
 " but it is a great matter to lose one's character (or restraint, 
 moderation)."' " The stomach of a hungry man may be satis- 
 fied, but not his eye.'" " Do not work with a hungry man, 
 nor walk with one who is full."* "Argument does not avail 
 with a hungry stomach," say the Greeks ; " but hunger teaches 
 many a turn."" " Ventre affam^ n'a point d'oreilles."" "For 
 
 ' Sigala V. Suttam. fol. nft. ' Kang in p. and Shin sin luh. 
 
 ' Ratnam. 48. * Arda Viraf Nam. c. Ix. ' Bahudorsh, 46. 
 
 • Nalvarli, 26. ' Chin. prov. in Wang kew po's Imper. ed. p. S — 64- 
 
 ' Osman. pr. 
 
 • Id. ibid. 
 
 yv. /xov. 
 
 " Fr. pr. 
 
332 
 
 ORIGINAL NOTES ON 
 
 [vi. 30. 3» 
 
 when very hungry, a man will bite a brick ;"' for " in necessity 
 [want, disease] there is no rule.'" " Necessity knows no law."* 
 
 " Necessitas dat legem, non ipsa accipit 
 — quod poscit, nisi das, eripit."* 
 
 " Every religious precept is transgressed by a man who is 
 hungry."' "A hungry man," said Vidura, " is one of the ten 
 who do not mind (or acknowledge) the law ; like the covetous, 
 wrathful, lecherous," &c.* 
 
 " My dear Rahans," said P'hara Thaken, " he who steals pro- 
 perty not given him, shall fall into the Preta hell ; and when 
 he comes out thence, he will have no lasting possessions ; but 
 they will perish."' "An ancient custom among the Georgians 
 was, that thieves, robbers, and men who plundered others, should 
 restore seven-fold."* "And the thief of a camel, and the thief 
 of a needle, are both thieves."' " Punishments for thieves vary 
 according to the offence," says Manu, " from twice to eleven 
 times the value of the property stolen, or to the loss of one 
 limb or of life."" " The first decision of the Cowherd [the first 
 lawgiver, according to the ' Dhammathat,' or Burmese Laws 
 of Manu] in the reign of Mahathamada, was concerning a man 
 who had stolen a sheaf of rice, who had to restore twice as 
 much and one sheaf, that is five sheaves."" "If a man is 
 attacked by robbers, in Java, let him at once ask for help 
 from the people of the place where he was robbed. If they 
 fail to track the thief, they must restore two-thirds of that 
 man's loss. But if the people refuse to give him help, they 
 shall be fined twenty-five riyals to the public treasury."" But, 
 said king Chakravartin to his vassals, " Do not take what is 
 not given you ; and let not your passion lead you to commit 
 adultery."" 
 
 ' Bengal, pr. * Bahudorsh, 4 ' Eng. pr. 
 
 » Vemana, ii. 196. • Maha Bh. Udyog. P. 1071. 
 
 Par. p. 96, ed. Latter. ' Wakhoucht Geogr. p. 18. 
 
 «• Manu S. viii. 314, 334- " 'Twice two and one.' 
 
 " Nawolo Pradh. art iv. " Rgya-tcher r. p. c. 111. 
 
 • Publ. Syr. 
 ' Buddhaghosh. 
 
 • Georg. pr. 
 Dhanunath. i. 3. 
 
 p. 14- 
 
 vi. 32, 33] 
 
 THE BOOK OF PROVERBS. 
 
 333 
 
 32 But whoso committeth adultery with a woman 
 lacketh understanding : he that doeth it destroyeth his 
 own soul. 
 
 33 A wound and dishonour shall he get ; and his 
 reproach shall not be wiped away. 
 
 in753 rV'nit'5, 'destroying,' or 'the destroyer of,' his soul [spiritually 
 speaking], or of himself [socially]. 
 
 " But whoso committeth adultery" &c. " For even Chanakya 
 says that fallen men are (lost or) killed." "Ah, villain ! He 
 who, taking the form of a man, ruins a woman's character (or 
 virtue), shall fall into hell from birth to birth," said queen 
 Pavanrekha to the Yaksha Drumalik.* " For the king's wife, 
 his minister's wife, one's friend's wife, one's own brother's wife, 
 and one's own mother — these five are to be looked upon as 
 ' mother' [in point of respect], and be treated as such."* " My 
 dear Rahans," said P'hara Thaken, "he who commits adultery 
 with another man's wife, shall suffer in the iron cauldron of 
 hell when he leaves this present state ; and when he comes 
 out of hell, he shall be born a woman."* 
 
 " O vile fellow ! let thy knowledge (or sense) be degraded 
 [' bhrashtam,' broken], and thou thyself be subject to women," 
 said Brahma to Narada."* "The lack of propriety," says 
 Tiruvalluvar, " in wishing for another man's wife, is not found 
 among those in the world who consider well the meaning of 
 'virtue' and of 'property.'" "But among those who stand 
 aloof from virtue, there are none so ignorant as those who 
 stand outside their neighbour's door" [with adulterous intent, 
 Comm.].' " But the adulterer knows no shame."' " Mustapha, 
 seeing women hanging by a hook over the fire in hell, asked 
 Gabriel what they were. 'Adulteresses,' said he. God Al- 
 mighty has given the husband's person to the wife, and the 
 wife's person to the husband ; and they are both, by marriage, 
 
 • Prem. Sagur, ch. i. » Naga Niti, 238, Schf. ' Buddhaghosh, 
 
 Par. p. 97. ♦ Pancha Ratra. x. 24. ' Cural, 141, 142. • Tairi. pr. 
 
334 
 
 ORIGINAL NOTES ON 
 
 [vi. 32. 33 
 
 given in trust the one to the other. The faithful are they who 
 do not break their faith ; but those who do, commit sin. They 
 are despised in the world, and punished by God."' 
 
 "Two sorts of children," says Manu, "are born of other 
 women than the lawful wife ; namely, 'kundas' and 'golakas.' 
 The 'kunda' [child born of adultery], while her husband is 
 living ; and the ' golaka,' if she is a widow. But these two 
 creatures, born in a strange field, make all offerings to the 
 gods and to deceased ancestors of none effect whatever, either 
 here or hereafter."' " King Pasenadikothala, having planned 
 adultery with the wife of one of his attendants, went to hear 
 P'hara Thaken preach on the pains of hell that await adul- 
 terers. He then was much alarmed : To sin [transgress] 
 against another man's wife and children, thought he, is a very 
 heavy burden to bear ; to continue in Aviji, hell, from the 
 appearance of one P'hara [Buddha] to another ; and then, 
 when come out thence, to spend another six thousand years 
 roasting in the Lokakumbi, lake of fire, sixty yojanas in 
 extent [a 'yojana' is about twelve miles], in hell! And yet 
 I spent a whole night planning such an abomination. Never 
 again."* 
 
 " He who goes to his neighbour's wife," say the Rabbis, 
 "his soul migrates into a camel."* " Let no man,'' says Manu, 
 " pay undue attentions to another man's wife ; for nothing in 
 the world is known so detrimental to a long life as the atten- 
 tions a man pays to another man's wife."* " He who keeps 
 aloof from another man's wife, and who does not covet another 
 man's property, is a wise man, O Vemana !"• "A man given to 
 the love of money, considers neither religious teacher nor 
 kindred [lit branches around one]; a poet has neither rest 
 nor sleep ; and a man given to the love of women has neither 
 fear nor shame."' " Abstain from other men's wives ; for thou 
 
 • Miradj nameh, st 3. ' Manu S. iii. 174. ' Buddhagh. Par. xv. 
 p. 104, 105, ed. L. ♦ Sola, B. Fl., and El. Tishbit, s. vi ' Manu S. 
 
 iv. 134. • Vemana,!. 51. ' Nitivemba, 72. 
 
 vi. 32. 33] 
 
 THE BOOK OF PROVERBS. 
 
 335 
 
 oughtest to be mindful of these three : like wealth, like person, 
 and like soul [in a wife]."* 
 
 "And commit no lewd action, lest thou suffer damage and 
 repentance for thine own deeds."' " If a man have intercourse 
 with another married woman than his wife, with a widow, 
 with or without children, and with a maid, let him pay fifty 
 riyals fine. But if he cannot pay it, he shall receive two 
 hundred lashes, and be expelled from the place," says the 
 Javanese law." "Adultery brings poverty; but chastity 
 brings blessing and honour."* "Passions are like filth and 
 dirt."» 
 
 " Nihil est miserius quam ubi pudet quod feceris." • 
 
 " He," said Samano Gotamo, " who transgresses through lust, 
 sin, fear or folly — his honour and glory will wane like the 
 moon in the dark quarter."' "If so be," said Tsikutsai to 
 Sakitsi, "that merely looking at this woman on the screen 
 reminds me of Komatsu, then it will be a bad strophe [double 
 line in poetry] that will leave a bad name unto all genera- 
 tions."* 
 
 " He," says Tiruvalluvar, "who thinks lightly of going to his 
 neighbour's wife, incurs guilt that will cling to him imperish- 
 ably for ever." " Hatred, sin, fear, disgrace (or guilt), these 
 four will never leave the man who goes to his neighbour's 
 wife."' "The foolish man who goes to another man's wife 
 falls into four states : misery ; illicit intercourse [and the result 
 of it]; thirdly, blame from others; and fourthly, hell." "There- 
 fore let no man go to another man's wife."*" " If you tell it — 
 shame ; if you hide it — sorrow."" Yet " break (or bruise) thy 
 bones rather than break (or bruise) thy name."" " For the 
 licentious man gets a mark of reproach.""" 
 
 "There are three distinctions in falsehood and in adultery. 
 
 ' Mainyo i Kh. ii. 50. ' Id. ibid. 23. ' Nawolo Pradhoto. xxxviii. 
 * Matshaf. Phal. « Mong. m. R. • Publ. Syr. ' Sigala V. 
 
 Suttam, fol. nj. ' Riutei Tanefiko, Biyobus, ii. 2. ' Cural, 145, 146. 
 '" Dhammap. Nirayavag. 4, 5. " Telug pr. " Mong. max. R, 
 
 " Nava Ratna. 2. 
 
336 
 
 ORIGINAL NOTES ON 
 
 [vi. 34. 35 
 
 But when the fruit of them all is ripe, it makes a man to be 
 born in hell. Yet if, in accordance with the cause of his sin, 
 he is born a man, it makes him a passionate one."' "In this 
 world," say the Chinese, " the wives and daughters of those 
 who defile other men's wives and daughters shall also be 
 defiled. Of all vices, adultery [in all its meanings] is the worst ; 
 and of all virtues, filial piety is the first. Every man likes a 
 pretty face ; but Heaven cannot be deceived. Therefore, having 
 seen women, think no more of them."' 
 
 But Manu's laws reach yet farther. "As to those who 
 habitually commit adultery with the wives of other men, let 
 the king banish them from his kingdom, after branding them 
 with marks to create disgust (or aversion). He who talks to 
 another man's wife at a place of pilgrimage, in a forest or a 
 wood, or at the confluence of rivers, must be considered as 
 having committed adultery with her. To give her flowers or 
 perfumes, to play with her, to touch her dress or ornaments, 
 and to sit with her on the same couch, is all reckoned adul- 
 terous. He who touches a woman where he ought not, or 
 who being touched by her bears it complacently, all this is 
 called adulterous with mutual consent."' " One touch from a 
 thunderbolt, from a fool, from a woman, from a monkey, and 
 from low people, is like a spot of indigo dye."* 
 
 34 For jealousy is the rage of a man : therefore he 
 will not spare in the day of vengeance. 
 
 35 He will not regard any ransom ; neither will he 
 rest content, though thou givest many gifts. 
 
 n ^3 njM^ hJb"). This construction, which is well rendered in the 
 A. v., occurs only in this place. Otherwise naH is 'to agree to.' 
 
 " For jealousy," &c. "Jealousy is [causes] the rage of a 
 man, and of a woman also." " I hate thee right well, said 
 
 ' Dam ch'hos, fol. 44. ' Chin. mor. max. ; Dr. Medhurst, D. p. 195, 
 » Manu S. viii. 352—358. * Pancha T. i. 291. 
 
 vi- 34, 35] 
 
 THE BOOK OF PROVERBS. 
 
 337 
 
 queen Lila Sari to Bindasari [whom she envied for her 
 beauty]. Say no more ! She then twisted her by her hair 
 and, calling Ratna Wali [one of her maids], said : Help me 
 quick; I am determined to kill her."» "Art thou jealous of 
 him [her husband]?" wrote Theano to Nicostrate. "Tragedy 
 has taught us to keep under our jealousy. Hold on, and thy 
 passion will soon die out. There are five sorts of punish- 
 ment by mutilation applied to men ; but to women by divorce, 
 for seven different reasons, which are the result of jealousy 
 and envy, both reckoned crimes in women ; as settled by 
 wise men of old. Therefore the duty of a woman is, the 
 moment an evil intention comes into her heart, to thrust it 
 out ; to be amiable and kind, and to busy herself with house- 
 hold matters, and not to put herself forward in any way dis- 
 agreeable," say the Japanese."' 
 
 " Amor non ha sapienza, ed ira non ha consiglio," say the 
 Italians."* And "for the man whom women have killed 
 [ruined], there is neither right nor judge."' Thus Horace — 
 
 " — dominoque furenti 
 Committes rem omnem, et vitam et cum corpore famam."* 
 
 " For hyaenas do not listen to caresses."' 
 
 "When Anepu heard his wife's story, he became like a 
 panther. He took his sharp knife, and stood behind the door 
 of the stable, ready to kill his younger brother when he 
 returned in the evening."' " Wakhoucht, in his Geography of 
 Georgia, tells of a valley in the Caucasus [Pharsmzis in 
 Tukhet], whose inhabitants know neither illicit intercourse nor 
 adultery between married couples. If a man violates a woman, 
 she kills herself, and the man is put to death by his fellow- 
 citizens and acquaintances. He cannot escape into another 
 country. And in Imereth they burn such sinners."* "You 
 
 ' S. Bindasari, ii. 590, 658. • Theano to Nicostr. ed. G. ' Onna 
 ko kiyo, ch. xi. * Ital. pr. » Millin de Rab. 209. ' Hor. Sat. 
 
 ii. 7i 66. ' Pap. Anast. i. 23, 3 ; Chabas, p. 226. • Pap. D'Orbiney, 
 pi. V. 5. » Geogr. p. 330, 408. 
 
 Z 
 
338 
 
 ORIGINAL NOTES ON 
 
 [vi. 34. 35 
 
 vii. 1—3] 
 
 THE BOOK OF PROVERBS. 
 
 339 
 
 shall beat every one, man and woman, of such sinners with a 
 hundred stripes ; and be not taken with a feeling of pity for 
 them in God's judgment," says Mahomet, " if you believe in 
 God and in the last day ; and let some of the faithful be wit- 
 nesses of their chastisement."* 
 
 And in the Dhammathat it is said : " If a man kill one 
 caught in adultery and he die, no guilt attaches to the mur- 
 derer. And if a man is found guilty of adultery, it is right he 
 should die."* " From lust, sorrow is born ; from it, fear also 
 comes. But there is neither fear nor sorrow for him who has 
 freed himself from it."' "A man, however, should be jealous 
 of his wife, that he may continue attached to her."* And as to 
 ransom — <x^P« ^< /«" ■^°" ^'''/"» — " I loathe his gifts," said 
 Achilles ; " I rate him at a hair's worth." " If Agamemnon 
 were to give me ten, twenty times as much as he has or may 
 have, as much as the sand of the sea or as the dust of the 
 earth, he could not soften my anger, until he makes amends 
 to me for an outrage that wrings my very heart."' 
 
 ' Qoran, Sur. xxiv. 2. • Dhammath. vi. 31. ' Dhammap. Piyav. 214. 
 « Zohar. B. FL • II. I. 378. 
 
 CHAPTER VII. 
 
 / Solomon persuadeth to a sincere and kind familiarity with wisdom. 
 6 In an example of his own experience, he showeth 10 the cunning of 
 an whore, 32 and the desperate simplicity of a young wanton. 24 He 
 dehortethfrom such wickedness. 
 
 lyr Y son, keep my words, and lay up my command- 
 ments with thee. 
 
 2 Keep my commandments, and live ; and my law 
 as the apple of thine eye. 
 
 3 Bind them upon thy fingers, write them upon the 
 table of thine heart. 
 
 "Myson,keepr %LC. "Despise not small beginnings. Fix 
 in your mind what you have heard. Water failing drop by 
 drop in an ant-hill fills it at last."" " Learning comes by little 
 at a time.'" 
 
 Ver. 2. "A man from Kdsi, Sonako by name, having seen 
 Danaka [a disciple of Upali, him.se]f a disciple of Buddha] 
 with his pupils, was overjoyed, and asked him to admit him 
 into the priesthood. ' First of all, ask thy superiors,' answered 
 Danaka."' "And Siggawo, son of a minister at Patili, with 
 his friend Chandawajjo, came to the Thera Sonako, and asked 
 him, ' Teach us to enjoy what thou hast [samapatti], the result 
 of intense meditation.' ' When thou art one of us,' replied 
 Sonako. Then Siggawo and Chandawajjo acquainted their 
 father and mother with it, and were admitted by the Thera 
 Sonako. together with five hundred disciples."* " I think of 
 
 ' Lokaniti, 5. » Id. 9. s Mahawansa V. Moggali P. 
 
 * Id. ibid. 
 
 Z 2 
 
340 
 
 ORIGINAL NOTES ON 
 
 [vii. 4. 5 
 
 the men of old," says the Chinese, " that I may not commit 
 sin (or an error), and that I may possess [rule] my own heart."^ 
 
 " The apple of thine eye!' lltP-'M, ' the little man of thine eye.' 
 Arab. ' the man of thine eye,' &c. See ch. iv. v. 4. 
 
 Ver. 3. "Bind them" &c. " The word of a king is a king of 
 words, and is always to be regarded. That the contrary be 
 not made public (or common), it should be written on the 
 table of one's heart."' "O my son, who art thy father's life," 
 said Nabi EfTendi to his son Abul Khair, " my advice to thee, 
 dressed in verse which I call ' Khair Nameh,' Good Book, is — 
 that thou bind my words on thy heart with respect and care, 
 like a talisman to preserve life, and that they may ever remain 
 in thy ears. Take it carefully for thy life, and let it not depart 
 one moment from thy mind."* 
 
 4 Say unto wisdom, Thou art my sister ; and call 
 understanding thy kinswoman : 
 
 5 That they may keep thee from the strange woman, 
 from the stranger which flattereth with her words. 
 
 nj'"37 3'JqI, 'and call to understanding (as to thine) acquaintance.' 
 R. S. Yarchi remarks that 3?io, lit. ' acquaintance,' is also taken for 
 ' kinsman,' as in the case of Boaz and Ruth (ch. iii.). 
 
 "Say" imp. 'at once, delay not' "Say not. We will think 
 about virtue, but be virtuous now, at once ; for in the hour of 
 death it will be an undying help to thee."* " How can one 
 say that virtue is far off? I sought it," says Confucius, "and 
 I found it."' "O my children, let us hear and lay to heart 
 the holy word, that saith, ' Keep my commandments.' Say 
 to wisdom, Thou art my own sister, and make understanding 
 thy kinswoman."* "The salutation to a woman not related 
 by blood is ' Subhag^ Bhagini,' "well-favoured or pleasing 
 sister,' " said Manu.' " I choose the good (^penta Armaiti 
 
 ' She King, bk. iii. ode s. ' Akhlaq i Muhs. xiv. ' Khair 
 
 nameh, p. 5. * Cural, iv. 36. ' Shang-Lun, vii. 29. • Didasc. 
 
 Ap. Ethiop. c. i. ' Many S. ii. i, 129. 
 
 vii. 6 — 10] 
 
 THE BOOK OF PROVERBS. 
 
 341 
 
 [divine, holy wisdom personified] ; let her be mine (or belong 
 to me)."> " Let her, the giver of wealth, let Armaiti come to 
 me at my call, to rejoice me,"' said Zarathustra. 
 
 Ver. 5. " Take care, for ' love's armies' are made up of tricks 
 and falsehood (or cheating)."' " By all means yield not to the 
 words of such a woman."* " For her advice is worse."' 
 " Nam tuae blanditise mihi sunt, quod dici solet, 
 Gerras germanae, atque eedepol, X^poi XijpiDv."' 
 
 "A woman's word, a bundle of water ;" and " If a woman lies, 
 it is like building a wall [thick and solid] ; but if a man lies, 
 it is like putting up a mat [is seen through]."^ 
 
 6 For at the window of my house I looked through 
 my casement, 
 
 7 And beheld among the simple ones, I discerned 
 among the youths, a young man void of understanding, 
 
 8 Passing through the street near her corner ; and 
 he went the way to her house, 
 
 9 In the twilight, in the evening, in the black and 
 dark night : 
 
 10 And, behold, there met him a woman with the 
 attire of an harlot, and subtil of heart. 
 
 Ver. 7. " The simple ones," &c. " To Ip^v liria-KOTtt airaaiv, &s 
 «oi(c(, passion seems to blind everybody," says Menander, "both 
 reasonable and unreasonable men"' — "and when thus pos- 
 sessed, a man seems to others to have lost his senses."' " There 
 are three things against which a wise man is on his guard," 
 says Confucius. " In youth, when the blood and his animal 
 spirits are not yet regulated, he guards against sensual plea- 
 sures. In mature age, when his blood and spirits are settled, 
 he guards against wrangling ; and when he is come to old age, 
 
 ■ Yaqna, xiii. 6. ' Id. xviii. 3. 
 
 * Oyun tulk, p. 5. » Telug. pr. 2179. 
 
 ' Telugu pr. ' Menand. Andr. a. 
 
 ' Husn u Dil. p. 16. 
 • Plaut. Poenul. act i. sc i. 
 • Id. Aphrod. ". 
 
342 
 
 ORIGINAL NOTES ON 
 
 [vii. 9 
 
 and his blood and spirits are ebbing fast, he guards against 
 covetousness."* " Giving to the poor, religious restraint in 
 young men, and in learned ones silence, all lead to the three 
 heavens."* "A man who becomes the slave of women, and 
 who, giving up his delight in the law, yields himself to his 
 passions, remains very far indeed from true wisdom."* " He 
 who goes after women is worthless [lit. a basilisk, deadly 
 snake],"* say the Arabs. 
 
 " His common sense is all but lost — 
 
 whose brains [passion] are beaten about, ut acc/iof xar opo9 
 Spwlv fnirt<Tiiv, like a mighty wind rushing among the oaks on 
 the mountain."' "When passion thus takes possession of a 
 man, he sees nothing else in the whole world."' 
 
 Ver. 8. " In Kieuh-li [Li-ki] it is said : Let young people 
 always See well that they are not taken in. They must stand 
 in a proper place, and not listen sideways, but openly, face to 
 face ; and beware of listening in secret lest they be deceived,"* 
 as explained in the Japanese Commentary. 
 
 Ver. 9. "/« the black and dark night," nbgSJ nVb ]itP''M?, lit ' in 
 the pupil of the night and thick darkness.' Comment. / DS53, in 
 the ' bone,' body of night itself. 
 
 " The six evil consequences of wandering about the streets 
 at unseasonable hours [late] are, O Gahapati, my son," said 
 Gautama, "(i) that oneself is unprotected ; (2) that one's wife 
 and children are so also ; (3) that one's property is also un- 
 protected ; (4) that one is suspected of going to sinful places ; 
 (5) that evil report spreads about one ; (6) and that one is 
 dogged by many evil circumstances."' " The day has passed 
 without accident, but the night is pregnant to bring forth [mis- 
 fortune or evil]."" "The way is lost in the twilight, and fallen 
 
 • Hea-Lun, xvi. 7. ' Banarayasht. 4. ' Rgya-tcher r. p. c. xxi. 
 
 * Meid. Ar. pr. » II. «'.-226. • Sappho, 73, ed. G. ' Shringara 
 shat. 101. ' Siao-hio, c i. • Singhala V. Sut. fol. ni. " Georg. pr. 
 
 vii. 10] 
 
 THE BOOK OF PROVERBS. 
 
 343 
 
 women are also lost in it."* " The disposition being in general 
 perverse, a woman's way is not clear and open ;"' "going by- 
 night in order not to be known,'" say the Japanese; "when 
 the dark black night has spread her veil,"* says the Arab.. 
 
 " Crooked ways at night are poison," " says Chanakya ; 
 "night hides (or covers) woe,"' says A. Ubeid ; "for purity of 
 thought disappears (or transgresses) in the dark,"' adds the 
 Shivaite. 
 
 — iron pevOta vwktos epcfivai ' 
 In the depth of the darkest night, when 
 
 " in altisono 
 Coeli dupeo temo superat 
 Stellas, cogens sublime etiam 
 Atque etiam noctis itiner."' 
 
 "'AXX ^ Toi vvv H(V ireiOiafieOa vvktI ii(\aivg, 
 " Let US then trust this dark night,'"" said Hector. 
 " But," quoth Terence"— 
 "£>e. Non est flagitium facere haec adolescentulum? Mi. Ah! 
 Persuasit nox, amor, vitium." 
 
 And in the words of Hesiod : " Night, 
 
 — (T(Kt VTvyepov rt Mopov Kal K^/>a fuXaivav, 
 brought forth cruel Doom and black Destruction, xal Odvarov 
 and Death.'"* "For night," say the Rabbis, "is the time for 
 devils." » 
 
 Ver. ID. " 'OvSevoO' «Totpo Tou KoAoC irt-^povTiKt."** " Never did 
 such a woman think of thy good," says Menander. " Let not 
 a woman in such attire [irvyooroXos] take thee in with her 
 wheedling talk," says again Hesiod ; " for he who trusts the 
 like of her, only does so to thieves."** " For it becomes a 
 woman," wrote Melissa to Clareta, "as regards her dress, to 
 be clean and plain. As to flaring colours, purple and gold 
 
 » Chanak. 90. • Onna ima kawa. ' Jap. pr. « Hariri, v. p. 72. 
 ' Chanak. 97. • A. Ubeid, 156. ' Vemana, ii. 196. » Stesichor. 
 Him. 3. » Ennius, Iphig. 557. "> II. ». S°^- " Ter. Ad. i. 2, 
 
 and iii. 4. " Theogon. 211. " Ep. Lod. 1350; " Menand. 
 
 Andr. 14. •» Hes. I. «. ij. 371. 
 
344 
 
 ORIGINAL NOTES ON 
 
 [vii. lo 
 
 ornaments about the dress, that belongs to harlots and suits 
 their trade."* As the Italians say truly regarding dress, 
 " Guasta la iigura di Dio chi se troppo orna," " she spoils the 
 form God made, who adorns herself too much."* 
 " Coccina famosae donas, et ianthina moechae. 
 Vis dare, quae meruit munera? Mitte togam."' 
 
 " The low (or vile) attires herself for sale ; but who can make 
 over to others the one real ornament [purity]?"* "It was 
 Azazael who taught those who lived before the Flood to make 
 weapons of all sorts, bracelets and other ornaments, and ' kohol' 
 to dye their eyelids ; to wear precious stones and dyes of all 
 kinds. The world was thus completely changed ; wickedness 
 increased ; they committed adultery to a great extent, and their 
 ways became corrupt."' "In the nether world ArdaViraf saw 
 the souls of women undergoing the most loathsome punish- 
 ments. 'Who are they?' asked he. Srosh answered, 'They 
 are the souls of women who, while on earth, painted and 
 adorned their faces, and wore false hair [mfld-i-khadlhan, the 
 hair of others], to captivate the eye of the men of God (or, as 
 some read, ' the men of the world')."* " Elsewhere he saw the 
 soul of a woman gnawed and stung by scorpions and other 
 hurtful creatures. ' That,' said Srosh, ' is the soul of a woman 
 who, when on earth, dressed her hair-curls over the fire ;' and 
 that other one, so tortured, is the soul of a woman who com- 
 mitted adultery.'"* [In the Vishnu Purana, there is a remark- 
 ably prophetic passage, quoted above, p. 328, about such prac- 
 tices in the Kali-yuga, the present time.] 
 
 " The dress and head-ornaments of women, girls and females 
 in general," say the Chinese, "should be moderate, sparing, 
 plain and simple ; not in any way extravagant, flowery, fine 
 or exquisite."' "But what of thee, O woman, with thy hair 
 attired in gold and pearls ? Thou lookest like a mountain of 
 
 • Melissa to Clar. ed. G. * Ital. pr. ' Mart. Epig. ii. 39. 
 
 ♦ Drishtanta shat. 58. ' Bk. Enoch, ii. c. 8. • Viraf nam. c. 73, 
 
 ed. Haug. ' Id. c. 34. ' Id. c. 24, 26, 62, 63, &c. » Chin max. ; 
 Dr. Medh. Dial. p. 193. 
 
 I 
 
 vii. II, 12] 
 
 THE BOOK OF PROVERBS. 
 
 345 
 
 clothes [Hesiod's irvyoWoXos, and the present fashion], a river 
 in bulk. A becoming dress is proper. But say, what about 
 thee, O woman, who art improper?"* "And as to thy talk, 
 all that Usana [Shakra, Indra] knows, and all that VrihashpatI 
 knows also, all that put together is planted by nature in a 
 woman's [subtle] head."' 
 
 In the Rgya-tcher rol pa,' we find an account of the daughters 
 of Papiyan [papiyan, ' very wicked,' his name in the Sanscrit 
 original of Lalita Vistara], whom he sent to tempt the Bodht- 
 satwa with their thirty -two magical arts. They are called 
 ' daughters of the devil.' But the Bodhisatwa changed them 
 into decrepit old women.* 
 
 1 1 She is loud and stubborn ; her feet abide not in 
 her house ; 
 
 12 Now is she without, now in the streets, and lieth 
 in wait at every corner. 
 
 Ver. II. "'Ex6alpa Si ywalKa TrfpiSpofiov," "1 hate," said 
 Theognis, "a woman who gads about"" "O woman," says 
 Menander, "stubbornness makes thee transgress the boun- 
 daries set to a wife ; that is, the front door, which is given to 
 a free woman as the boundary of her house. For to pursue, 
 to run about, and get a bad name for it, Rhoda, it is the 
 doing of a dog."» "For it is a sin," says Tai-shang, "for 
 a woman to have neither docility nor obedience;"' "and a 
 vicious wife and a stubborn son, no laws will govern."* 
 " Believe me," said Theano to Nicostrate, " it will avail thee 
 but little to avenge thyself of the woman of whom thou art 
 jealous ; for a woman who has no shame is ever ready to fight.'" 
 
 " Drink," says Manu, " associating with bad people, absence 
 from her husband, rambling about, sleeping at odd hours, 
 staying at other people's houses, are six things that deteriorate 
 
 ' She King, bk. iv. ode 5. " Hitop. i. 129. » ch. xxi. 
 
 * Id. ch. xxiv. ' Theognis, 595. " Menander, Hier. 2. 
 
 ■> Kang ing p. • Hien wen shoo, 70- * Theano to Nic. ed. G. 
 
346 
 
 ORIGINAL NOTES ON 
 
 [vii. 13— IS 
 
 a woman (or bring discredit upon her). Such women do not 
 look at the appearance, nor yet at the age or position of a 
 man, whether he be handsome or not ; he is a man ; that is 
 enough for them. Through their passion, their restless dis- 
 position, their innate want of affection, let them be ever so 
 well guarded by their husbands, they soon become debauched." 
 Manu allots to such women as their portion, " a bed, a seat, 
 ornaments, passion, wrath, crooked ways, an evil disposition 
 and bad conduct" He further adds : " Women have no 
 business with ' mantras' [religious teaching] ; this is a settled 
 thing. Being therefore imperfectly qualified in this respect, 
 and being without holy texts, women are falsehood itself; 
 this too is settled"' — by Manu and in India. 
 
 " The chief delight of such women is, on dull [cool] days, 
 to come out in the dark, in out-of-the-way thoroughfares of 
 the city, when their husbands are from home in some other 
 country."* [In India, where children are married in the 
 cradle, there is hardly such a thing as an unmarried female ; 
 that is, one without a husband, unless she is a widow.] " The 
 sons of men, then, require spying eyes when they go to fight, 
 for oft do sly, deceitful women stand by the wayside, who 
 ruin both sword and soul,"' said Sigrdrifa to Sigurd. 
 
 1 3 So she caught him, and kissed him, and with an 
 impudent face said unto him, 
 
 14 I have peace offerings with me; this day have 
 I payed my vows. 
 
 15 Therefore came I forth to meet thee, diligently 
 to seek thy face, and I have found thee. 
 
 Ver. 13. 13 ni7''fnrJ?, 'and she fastened herself on him, seized 
 him.' n"'35 njyn, ' she hardened her £ace(s).' Arab. ' she hardened 
 her face impudently.' 
 
 " Certe, captus es."* " Those women,'' said Gopa, Shakya's 
 
 • Manu S. ii. 13—18. ' Pancha T. i. 189. ' Sigrdrifumal, 27- 
 
 * Ter. Andr. i. sc i ; Hot. Od. i. 13, iSi Anacr. Od. 28, 29. 
 
 
 vii. 13—15] THE BOOK OF PROVERBS. 
 
 347 
 
 
 bride, "whose mind is reft of propriety, who are impudent, 
 without modesty, and who withal use deceitful words, go 
 about the world more bare than if they were uncovered, 
 though they deck themselves with a thousand dresses."* 
 " Having cast off modesty, no honour is left."* 
 
 "Alcumena. — exquisivi simul 
 Mi vir, et manum prehendi, et osculum tetuli tibi."' 
 
 "An impudent face is wicked."* "An impudent face to 
 Gehenna," say the Rabbis.* "A man by putting on an impu- 
 dent face, gains his object as he wishes. But he cares very 
 little for what he does."' "Kings, women and creepers 
 entwine themselves around those who stand by them."' "But 
 women flee from grey hairs, the sign of old age, as one would 
 from the bucket of a Chandala [an outcast] with a bone in 
 it."* "In like manner as creepers entwine themselves from 
 one tree to another by embracing them with the tendrils they 
 put forth, so do bad women put forth their tendrils and go 
 about entwining themselves around those they meet"' 
 
 " So also the priest's daughter to the novice GetsiiL But he 
 repelled her. She bowed before him, and joining her hands in 
 a praying attitude, said to him : I have long desired to have 
 an opportunity of meeting thee," &c.," although they were 
 strangers each to the other. So Damayanti to Nalus. " But," 
 said Vidura to Dhritarashtra, " the man who is well spoken of 
 [praised] by gamesters, dancers and harlots, does not live."" 
 For "untruth, deceit, boldness, malice, excessive greed, lack 
 of good qualities and impurity, are faults innate in such 
 women."" " But there are wives who do not know how to be 
 careful. They only think of rambling and roving about, and 
 care not that, at home, there is neither food nor clothes to be 
 had. Such are called lazy women,"" say the Chinese. 
 
 * Rgya-tcher r. p. c. xii. ' Tarn. pr. 3059. ' Plaut. AmphiL ii. i. 
 * Talm. Gittin, 10. » P. Avoth. v. B. FL • Eth-Thealebi, 282. 
 
 ' Pancha T. i. 41. ' Vairagyash. 75. ' Lokopakaniti, 70. 
 
 '° Dsang-Lun, c. xvi. " Maha Bh. Udyog P. 1443. " Hitop. i. 208. 
 " Chin, max.; Dr. Medh. Dial. p. 211. 
 
348 
 
 ORIGINAL NOTES ON 
 
 [vii. 1 6 — 21 
 
 i6 I have decked my bed with coverings of tapestry, 
 with carved works, with fine linen of Eg^ypt. 
 
 1 7 I have perfumed my bed with myrrh, aloes, and 
 cinnamon. 
 
 1 8 Come, let us take our fill of love until the morn- 
 ing ; let us solace ourselves with loves. 
 
 19 For the goodman is not at home, he is gone a 
 long journey : 
 
 20 He hath taken a bag of money with him, and 
 will come home at the day appointed. 
 
 21 With her much fair speech she caused him to 
 yield, with the flattering of her lips she forced him. 
 
 Ver. 16. " At S' einwdOofifvai. (TTopiirav Xf^ot, is (k(Xrixr(i> 
 Kuca T« prjyoi rt XiVoto Tt Aorroi' Slidtov'" 
 
 " They made the bed as Patroclus bade them, with a soft fleece 
 a rug and the finest linen." 
 
 Ver. 18. " Trust not the love of women, as only for the sake 
 of children. The gem that glitters on the snake's head only 
 plays with his venom."' 
 
 Ver. 19. Anepu, the eldest brother who was married, sent 
 his younger brother Satu to the house to fetch some com. 
 Satu found Anepu's wife doing her hair. She sent him to the 
 granary for the corn, and when he returned, she addressed 
 him as Potiphar's wife addressed Joseph, " for her heart knew 
 him." But he would not She grew alarmed, and when her 
 husband returned she accused his younger brother, who was 
 innocent Then follows the tale.' 
 
 That happened in Egypt in the days of Seti II. But as 
 the world is the same everywhere, we read in the Tibetan 
 Dsang-Lun,* "that one of king Saljal's ministers placed his 
 son Midung with a Brahman whose wife fell in love with him. 
 
 « 11. I. 660. » Alcasi fr. 8, ed. G; Hesiod, i. r. ij. 580; II. y. 441 ; 
 
 Lokopak. 50. ' Pap. D'Orbiney, iii. 7. • Fol. 190. 
 
 vii. 19] 
 
 THE BOOK OF PROVERBS. 
 
 349 
 
 The Brahman having been invited by a friend for three months, 
 with his five hundred disciples, he asked his wife which of his 
 disciples he should leave behind to guard the house. She 
 said, ' Midung ; no one is so wise as he.' The Brahman once 
 out of the way, she made overtures to Midung. But he 
 answered, ' It is against the rules of my order to do so great a 
 wickedness. If I did it, I should no longer be a Brahman. I 
 would rather die than do it.' Then she flew into a rage, tore 
 her dress, scratched her face, and told her husband on his 
 return that Midung had insulted her." But " Sarp'hag, a 
 merchant, having to go a long journey by sea, took with him 
 his wife whom he had married for her beauty; when a huge 
 turtle having struck the ship, the five hundred passengers were 
 drowned. And as the rule of the sea is that it cannot hold a 
 corpse more than one day, that woman's body was thrown up. 
 But as she had spent all her time in looking at herself in the 
 glass, she was born again a serpent,"* says the Buddhist 
 
 "Tell him," said the adulteress to her servant, "that my 
 husband is gone to drink with some of his friends, so that he 
 may come to me."= [So the Arabic. But the Greek version 
 reads : " She sent word to her paramour : Come to me pre- 
 sently, for my husband is gone to some distant place on some 
 business (or service); he then came to her"' See also the 
 eighth story in the Toti Nameh.] " A bad wife also loves a 
 bad friend ; and a bad king relies on those in authority under 
 him. As wild beasts do ; they lie down with their kin ; lions 
 with lions," &c.* " But a woman who goes from her husband 
 and commits adultery with another man, is despised here on 
 earth, and hereafter she enters the womb of a jackal, and is 
 tormented with diseases which arise from sin."" 
 
 However, the wife is not alone to blame ; but " adultery (or 
 disorderly conduct) is learned of the husband."* " Se la moglie 
 pecce," say the Italians, "non h il marito innocente."' "Yet 
 
 • Dsang-Lun, fol. 75. • Calilah u. D. p. 95. ' Yrt^av. k. Ixi>v>^. p. 288. 
 • Sain ugh. fol. 29. » Manu, v. 162. • Telugu pr. ' Ital pr. 
 
3 so 
 
 ORIGINAL NOTES ON 
 
 [vii. 21 
 
 it IS a sin in her not to show him proper respect," says Tai- 
 shang.' And as regards his going from home, " seeking wealth 
 often causes death, when trafficking and sailing from home for 
 gain."* " Therefore," says Hesiod, "put not thy whole sub- 
 stance in one ship, but leave most of it behind, and ship only 
 a little ; for it is a woeful thing to be shipwrecked."' " And 
 he who increases his traffic shall not grow wise."* " For the 
 glory of the merchant is in his purse ; but the glory of the 
 learned man is in sheets [writings or books]." "The timid 
 merchant, however, makes no profit."' " But the warrior who 
 went forth eager for victory shall return back ; for home is 
 the desire of all moving things."* 
 
 Ver. 21. "Do not converse long with a woman who draws 
 thee into sin," say the Rabbis.' " Let not the Brahmachari 
 sit apart with a woman ; for so close a fellowship is powerful, 
 and leads astray even wise men."' " The fisherman kills the 
 fish by deceiving it with the flavour of the bait So also does 
 the bad man (or woman) begin to allure with words and then 
 to ruin through deceit."* " The countenance of a froward (or 
 cunning) man is soft, with oily (or clammy) words ; but when 
 you search you find him very different. The peacock is 
 handsome in appearance, but it swallows much foul matter."*' 
 "Now," said Pwan-kang to his ministers, "I command you 
 this one thing : Do not allow impure thoughts to arise within 
 you, to your own evil odour [shame, discredit]. Fear lest 
 others should draw aside your bodies and seduce your hearts. 
 I thus try by my advice, to forward the order from Heaven for 
 your prosperity."** 
 
 " Pleasure, however, does not lead astray the prince ; but 
 the prince leads himself astray," say the Japanese.'^ " Do not 
 yield to the words of a woman."" For "womankind are 
 
 ' Kang ing p. ' Kawi niti S. ' Hesiod, I. k. ij. 687. 
 
 * Ep. Lod. 2520. * Osm. pr. • Rig V. ii. skta. xxxviii. 6. 
 
 ^ Nedar. Millin, 128. • Manu S. ii. 25. ' Sain iigh. 141. 
 
 '• Ibid. 147. " Shoo King, iii. 10. '• Tamino nigiwai, Atsme G. 
 
 ii. p. $. " Mong. max. R. 
 
 vii. 21] 
 
 THE BOOK OF PROVERBS. 
 
 3SI 
 
 innately sinful and wicked," says the Buddhist.' "And he 
 who hearkens to the words of such women is reckoned a 
 worthless man."* "Such a man is caught and ensnared in 
 the toils of a woman."' " Then came in a woman, Wofana 
 by name, who said : I am the witch, Katsuga Ushitsudei, from 
 the street of 'the palace of the King of Heaven.'"* "Such, 
 however, show a lying love, and perfidy, and stuff their cloth- 
 ing," said one of them to king Shahzeman.' " They laugh and 
 they weep, and persuade the man whom they do not trust ; 
 all for the sake of their object : wherefore such women are to 
 be eschewed by men of good family [respectable men], as they 
 avoid dead men's bones in a burial-ground."' "They are like 
 darts ; like a creeper growing around one with evil doings."' 
 "Thus the unsteady woman [bedrinks] intoxicates the firm 
 and resolute man."' 
 
 It is the same in all countries. In Ethiopic they have the 
 saying : " Fire overcomes hard iron ; water overcomes a great 
 [violent] fire ; the hot sun overcomes water ; a cloud overcomes 
 the hot sun ; the wind overcomes a heavy [strong] cloud ; the 
 earth overcomes such a cloud ; the son of man [man] over- 
 comes the hard earth ; sorrow [or trouble] overcomes the 
 strong man ; wine overcomes great sorrow ; sleep overcomes 
 strong wine ; but the strongest of them all is woman."* " For 
 a man," says Menander, " is easily led astray when under the 
 influence of passion."'" "Life is sweet; yet gold is sweeter 
 than many lives," says Vemana ; " but the words of a maiden 
 are sweeter still."** 
 
 " Oratione vinnula, venustula."" 
 
 " Then one of the Apsaras, called Vapu, said : I will go to 
 Durvasas to-day, and make him a miserable driver of his own 
 chariot-like body, drawn by his senses as by horses, whose 
 
 • Devadham. Jat. p. 128. ' Tarn. pr. 314. ' Jap. pr. p. 149. 
 
 * Riutei Tanefiko, Biyobus, ii. p. 27. ' Alef leil. introd. p. 3. 
 
 • Pancha T. i. 206. ' Bhartrih. Suppl. 15. ' Rig V. ii. skta. clxxix. 
 » Ethiopic prov. in Mukdassi. " Menand. Nauder. a. " Vemana, 
 ii. 29. " Plaut. Asin. i. 3. 
 
35? 
 
 ORIGINAL NOTES ON 
 
 [vii. 22, 23 
 
 vii. 22] 
 
 THE BOOK OF PROVERBS. 
 
 JSS 
 
 reins he will drop through passion for me. If he were Brahma 
 or Djanarduna, yet will I wound him to-day with the arrows 
 of love. But she was cursed by the Rishi, and turned into a 
 bird on the Vindhya mountains."* 
 
 " For to be (clever) able to let virtue have the upper hand 
 and overcome, makes a man wise and good ; but being clever 
 at overcoming virtue makes the bad man," say the Chinese.* 
 "Thus when the Brahman offered his daughter to P'hara 
 Thaken, this one said : I will tell .thee one thing ; hearken. 
 'The Man-nat [demon of pride, &c.] fought with me all the way 
 from my hermitage in the sacred forest to the foot of the 
 Ajjapala bo-t^ee [sacred fig-tree], but as he was not able to 
 prevail against me, he fled. Then his daughter tried to seduce 
 me with her wiles and ' Nat-tish' form, but she could not shake 
 my mind. Thy daughter shall not touch the soles of my feet'"* 
 " For although woman's person was created by Maha Brahma, 
 like a golden creeper that overcomes everything — yet, setting 
 aside such qualities as she has, her heart reveals (or contains) 
 a big stone."* "Trust no go-between; but do thine own 
 business thyself; for know this, that man's [and woman's] 
 nature is made up of craft, imposture and fraud."* "Whence 
 can morals come to a man who is entangled with a woman ?"• 
 " Through njnpV inji, the abundance of her captivating talk ;" 
 Arab. ' through the multitude of her arts.' 
 
 22 He goeth after her straightway, as an ox goeth 
 to the slaughter, or as a fool to the correction of the 
 stocks ; 
 
 23 Till a dart strike through his liver ; as a bird 
 
 hasteth to the snare, and knoweth not that it is for his 
 
 life. 
 
 b">"!H "IMO blj DSJP-t, lit • and like stocks (fetters, &c.) to the 
 punishment of a fool' — an inversion of words, probably for the sake 
 
 > Markand. Pur. i. 5. • Ming Sin P. K. c. 3. » Buddhagh. par. v. 
 * Lolcopak. 49. • Ahmed V. Tiiouri, c. xx. • Lokaniti, 136. 
 
 of rhjrthm. A difficult passage, for which various interpretations 
 are offered ; as by Gesenius, who takes 0553-1 with nJ^M, understood — 
 " and as a man (who deserves the) stocks, to the chastisement of the 
 fool" [for 'of folly']. But this is far-fetched and unsatisfactory. 
 The literal rendering seems best. As " money ' goes' to pay a bill," 
 and "cloth 'goes' to make a garment" &c., so also do "the stocks 
 •go' to the punishment of a fool." The inversion in A.V. is clear 
 enough. Arab. • or like the silly [foolish] man to the stocks (fetters, 
 &c.) of retribution [punishment].' 
 
 Ver. 23. il3? VO n'??^ ny, ■ until an arrow [rend] split his liver.' 
 This clause properly belongs to the preceding verse, with which it is 
 connected, and is thus rendered by the LXX. : 'As a dog to the collar, 
 and as a hart shot through the liver with an arrow.' 
 
 Ver. 22. " As an ox ... . as a fool to the stocks," &c " He 
 follows her, Uiiv HkovtI yt Ov/iif,'^ ' will he, nill he.'" " He who 
 follows his own desire (or inclination) commits a sinful action," 
 said Gautama to Gahapati.' " And so it is that every man 
 among mortals, one and all, is led like an ox to the slaughter."* 
 "The man who has heard [learned] little of Buddha's law, 
 grows old like an ox. His flesh increases, but not his intellect 
 (or knowledge)."* " Whither are you going, then, Mrs. Fate ?" 
 asks the man. "I'll follow you," answers Fate; "go on."* 
 [Every man being for the most part the author of his own 
 'fate,' fortune or misfortune in life.] "Follow the owl," say 
 they in Egypt, "and it will bring you to ruinous places."' 
 "Take the raven for thy guide," say the Arabs, "and he will 
 soon bring thee to carcases of dead dogs."' " Yielding to the 
 advice of one of the pigeons, the whole flock flew down upon 
 the grain into the net, and were caught"* 
 
 "The fool who in his folly thinks, 'This woman loves me ;' 
 from that moment becomes her plaything, like a tame blue- 
 jay. Such a man is always thought little of in the world, 
 whatever he may say or do ; for such a man is a slave of 
 women who will have him on no other terms. For they care 
 
 • II. i*. 43. • Singhala V. Sutta, p. nh. ' Sulla Suttam, 7. 
 
 * Dhammap. Jarav. 152. ' Telugu pr. • Egypt, pr. ' Meid, Ar. pr. 
 
 • Hitop. i. 206. 
 
 2 A 
 
35? 
 
 ORIGINAL NOTES ON 
 
 [vii. 22, 23 
 
 vii. 22] 
 
 THE BOOK OF PROVERBS. 
 
 ysi 
 
 reins he will drop through passion for me. If he were Brahma 
 or Djanarduna, yet will I wound him to-day with the arrows 
 of love. But she was cursed by the Rishi, and turned into a 
 bird on the Vindhya mountains."* 
 
 " For to be (clever) able to let virtue have the upper hand 
 and overcome, makes a man wise and good ; but being clever 
 at overcoming virtue makes the bad man," say the Chinese.* 
 "Thus when the Brahman offered his daughter to P'hara 
 Thaken, this one said : I will tell ,thee one thing ; hearken. 
 'The Man-nat [demon of pride, &c.] fought with me all the way 
 from my hermitage in the sacred forest to the foot of the 
 Ajjapala bo-tfee [sacred fig-tree], but as he was not able to 
 prevail against me, he fled. Then his daughter tried to seduce 
 me with her wiles and ' Nat-tish' form, but she could not shake 
 my mind. Thy daughter shall not touch the soles of my feet'"' 
 " For although woman's person was created by Maha Brahma, 
 like a golden creeper that overcomes everything — yet, setting 
 aside such qualities as she has, her heart reveals (or contains) 
 a big stone."* "Trust no go-between; but do thine own 
 business thyself; for know this, that man's [and woman's] 
 nature is made up of craft, imposture and fraud."* "Whence 
 can morals come to a man who is entangled with a woman ?"' 
 " Through Dtip^ b-i3, the abundance of her captivating talk ;" 
 Arab. ' through the multitude of her arts.' 
 
 22 He goeth after her straightway, as an ox goeth 
 to the slaughter, or as a fool to the correction of the 
 stocks ; 
 
 23 Till a dart strike through his liver; as a bird 
 hasteth to the snare, and knoweth not that it is for his 
 life. 
 
 Vl.H">D-"«3 bs ro^P-l, lit 'and like stocks (fetters, &c.) to the 
 punishment of a fool' — an inversion of words, probably for the sake 
 
 • Markand. Pur. i. 5. • Ming Sin P. K. c. 3. ' Buddhagh. par. v. 
 • Lolcopak. 49. » Ahmed V. Tin»uri, c. xx. • Lokaniti, 136. 
 
 of rhythm. A difficult passage, for which various interpretations 
 are offered ; as by Gesenius, who takes D3y>1 with OJ^H, understood — 
 " and as a man (who deserves the) stocks, to the chastisement of the 
 fool" [for 'of folly']. But this is far-fetched and unsatisfactory. 
 The literal rendering seems best As "money 'goes' to pay a bill," 
 and "cloth 'goes' to make a garment" &c, so also do "the stocks 
 'go' to the punishment of a fool." The inversion in A.V, is clear 
 enough. Arab. ' or like the silly [foolish] man to the stocks (fetters, 
 &c.) of retribution [punishment].' 
 
 Ver. 23. ins? VO n'??^ ny, • until an arrow [rend] split his liver.' 
 This clause properly belongs to the preceding verse, with which it is 
 connected, and is thus rendered by the LXX. : 'As a dog to the collar, 
 and as a hart shot through the liver with an arrow.' 
 
 Ver. 22. "As an ox.. .. as a fool to the stocks" &c " He 
 follows her, «a.v aiKovrl yi Oviuf} ' will he, nill he.'" " He who 
 follows his own desire (or inclination) commits a sinful action," 
 said Gautama to Gahapati.' " And so it is that every man 
 among mortals, one and all, is led like an ox to the slaughter."* 
 "The man who has heard [learned] little of Buddha's law, 
 grows old like an ox. His flesh increases, but not his intellect 
 (or knowledge)."* " Whither are you going, then, Mrs. Fate ?" 
 asks the man. "I'll follow you," answers Fate; "go on."* 
 [Every man being for the most part the author of his own 
 ' fate,' fortune or misfortune in life.] " Follow the owl," say 
 they in Egypt, "and it will bring you to ruinous places."* 
 " Take the raven for thy guide," say the Arabs, " and he will 
 soon bring thee to carcases of dead dogs."' "Yielding to the 
 advice of one of the pigeons, the whole flock flew down upon 
 the grain into the net, and were caught"* 
 
 " The fool who in his folly thinks, ' This woman loves me ;' 
 from that moment becomes her plaything, like a tame blue- 
 jay. Such a man is always thought little of in the world, 
 whatever he may say or do ; for such a man is a slave of 
 women who will have him on no other terms. For they care 
 
 " II. y. 43. • Singhala V. Sutta, p. nfe. • Sulla Suttam, 7. 
 
 * Dhammap. Jarav. 152. » Telugu pr. • Egypt pr. ' Meid. Ar. pr. 
 ' Hitop. I. 206. 
 
 2 A 
 
354 
 
 ORIGINAL NOTES ON 
 
 [vii. 23 
 
 vn. 23] 
 
 THE BOOK OF PROVERBS. 
 
 3S5 
 
 very little whether he be young or old, good-looking or plain ; 
 he is a man, that is enough. For passion is innate in them ; 
 and the fool who seeks their company falls at their feet, like a 
 wet rag wrung of all its lacquer-dye." ' "And the beginning 
 of such fellowship ends in bitter sorrow."* " He therefore is 
 wise," said Sanatsuda to Bharata, "who stifles or destroys his 
 passions. But he who serves [follows] them, perishes through 
 
 them. By day or by night, then, go not after strange 
 
 women and thieves. If thou goest, thy journey will be to thy 
 loss."* " There is, O Mitradzoghi, a bride for thee, as fair as a 
 daughter of the gods, lotus-like, with a sweet voice, &c. She 
 may be so, answered Mitradzoghi, yet is she but the daughter 
 of a bewitching and lying devil, a rope to bind me to this 
 world. Let me go from her."* 
 
 " For men who are driven by their passions, wander about 
 like a hare pursued by hunters. Those who follow their pas- 
 sions, rush along a torrent of their own making ; they are 
 entangled in a spider's web." " Wise men will break through 
 it and walk free from lust, and then free from sorrow."* " If 
 not, and if he follows it, he sticks in it when caught as a fly 
 by its feet in honey, or like a fool with his feet in the stocks."' 
 " Therefore go not after a woman who has taken hold of thy 
 
 heart,"' until ^ , ^ , 
 
 " — <f>a<ryav<f o*Ta KaO rprap, 
 
 " she pierce thy liver through with a dagger." " I will thrust 
 him through the heart and through the liver," said Joukahai- 
 nen to Wainamoinen.*' 
 
 Ver. 23. " Drawn from afar, and coming by degrees, lured 
 by the hunter's song, the deer seeks (or hunts) the hunter 
 [death]." "As the maddened elephant is led by the female 
 to the post to be tied to it, so also does the moth, lured by the 
 
 • Pancba T. L ISS- * Kawi niti S. 
 •* Lokopak. 112. * Mitradzoghi, p. 6. 
 
 343. 347- ' Gulistan, ii. 33. 
 
 - Kalevala, il 113. 
 
 • MahaBh. Udyog P. 1588. 
 
 • Dhammap. Tanhav. 
 
 • Ani, Iv. max. » H- /. 469. 
 
 light of the lamp, fall readily into it."» "So also the fish 
 swimming in deep water sees from afar the baited hook [and 
 is caught with it]."' " Likewise the grasshopper [or mothj 
 unconscious of the pain of being burnt, goes into the lighted 
 lamp, as the fish swallows the baited hook. Yet we who are 
 aware of these tangled snares of misery do not eschew them, 
 alas I — blind [lit. thick], enormous folly !"' " Yea, the greatest 
 folly of all is to follow one's passions recklessly."* 
 
 " He, then, who, presuming on his own power, goes heed- 
 lessly to meet another man's wife, goes straight to ruin, like a 
 moth into the fire."* " Smitten, he falls into the fire of desire," 
 said Shaunaka to Yudhishtira, " as a moth does from greed for 
 the light"* " By such women is a man ensnared and caught,"' 
 "and perishes like a rat under a cart-wheel of stone,"' "or like 
 gum-lac melted in the fire of destruction."' "As a moth in 
 the fire, lured by the light," said Yudhishtira to Krishna" " Or 
 like a kutuk [a large fish, good to eat] leaping towards the 
 spit [on which it is roasted]." " Or like " the dove and the pail 
 of water painted ; the dove flew down upon it and was killed."" 
 "It has happened to me," said the bull to Dimnah, "as it 
 happens to senseless bees, which, being delighted at finding 
 themselves inside a flower, remain there until they are smo- 
 thered."" 
 
 "The foolish man is like the [summer insect] moth that 
 comes to the fire and dies in it ;"" " bewildered by the light ;" 
 " with a fancy for its own corpse." " So is a silly youth also 
 more ignorant even than a moth."^* [See also El Mocadessi, 
 'The Taper and the Moth,' p. 74, and the Bostan of Sadi, 
 story I, and 28, 'Conversation between the Candle and the 
 Moth ;' also in the Dulva** the story of Norbzangs, and of 
 
 > Kamand. niti S. i. 41. * Id. ibid. 44. ' Shanti shat 8, and 
 
 Vairagya shat. 19. , * Cural, 832. ' Pancha T, i. 266. • Maha 
 Bh. VanaP. 115. ' Vemana, ii. 174. ' Id. loi. » Id. 149, 
 
 " Maha Bh. Bhishma P. 4905. " Javan, pr. " Syntipa, fab. viii., 
 and Sophos, ibid. " Sn^av. r. IxvnK. p. loo. " Japan, pr. p. 405, 
 
 and p. 21, 38. " Meid. Ar. pr. " Vol. iii. p. 390, 
 
 2 A 2 
 
358 
 
 ORIGINAL NOTES ON 
 
 [vii. 24 — 26 
 
 vH. 26, 27] 
 
 THE BOOK OF PROVERBS. 
 
 3S9 
 
 27 Her house w the way to hell, going down to the 
 chambers of death. 
 
 Ver. 24. Q^!l?, ' sons,' seems more appropriate than ' children.' 
 Ver. a6. n-Jliq V? D'piSJ?!, lit. 'and (or -yea') strong (or 
 'mighty') are (or 'were') all her killed,' which is not strictly true, 
 inasmuch as many foolish and weak men fall a prey to her. WSy, 
 however, is said to mean 'strong in number,' numerous, although 
 none of the passages given in support of it are at all conclusive. Thus 
 in Joel i. 5, where mention is made of a nation, "ippo VH? D^lSy, 
 it may be rendered as in A.V. ' strong and without number,' quite as 
 well as ' numerous and without number.' This 26th verse, however, 
 seems most in favour of ' numerous,' that makes the meaning quite 
 clear: 'Yea, all (the men) she has killed (or 'kills') are many in 
 number.' So the LXX. Kal dvapWfirjroi turiv ow irt<f>6vevK(v. But 
 the Arabic has, ' and all her killed [were] strong.' 
 
 Ver. 24. " Then Buddha, coming to the abode of joy 
 [Tushita], said to the gods : ' Abstain from all unchastity ; 
 divine joys, as many as there be, are the noble offspring of the 
 heart and mind ; they result from the cause of good works, 
 and are the fruit of doing good ; therefore think of your 
 actions.'" 1 " Having heard, O Bodhisatwa, that the prediction 
 of the perfection of Buddha applies to the hearers of the law 
 as well, we are filled with wonder and astonishment."' 
 
 Ver. 25. "What is it that is, until death, like a dart (or 
 arrow)? That done deceitfully which ought not to be done."' 
 " Woe," say the Welsh, " woe be to him who gets a bad repu- 
 tation when young!"* And the Greeks — 
 
 " #(vy« ijSov^v <f>epowrav vartpov /3X.dpriv,"^ 
 " Flee the pleasure that ends in misery." Then Horace — 
 
 " Desine matronas sectarier, unde laboris. 
 Plus haurire mali est, quam ex re decerpere fructus."* 
 
 Ver. 26, " If," says Ptah-hotep, " thou goest into the women's 
 apartments of a master or of a brother, beware of touching the 
 
 ' Rgya-tcher r. p. c iv. p. 36. ' Dam pai ch'hos padma, &c fol. v. 
 
 ' Ratnamal. 46. * Welsh pr. ' rvu/i. itov. • Hor. Sat. i. 2, 78. 
 
 women : it is not well to do so : thousand men have been 
 carried away by pleasure that lasts an instant, a wink only, 
 but that reaches unto death. Let thy heart be against it But 
 if carried away by passion, no advice will avail."* "No one 
 will touch, even with a stick, the man who, leaving the right 
 road, walks in the wrong one."' " For restraint of the body is 
 one door of entrance to the law ; it purifies wholly the three 
 defects (or vices) of the body."* " How many thousands of 
 brave men of valour have perished from the root [root and 
 branch] through women ! How many men, healthy-looking, 
 honourable, and of a beaming countenance, have themselves 
 become earth through women I How many thousands of cele- 
 brated, noble tenants [of the state] have women laid down 
 alive upon the dust I Let God, the Protector, protect them 
 with His help!"* 
 
 "Alas ! alas I my strength, that was dreaded by my enemies 
 on the battle-field, has been [broken] overcome by that fair 
 forehead,"' says Tiruvalluvar. 
 
 " IIoXXcls S' l<t)0iiJU)Vi ^«x"S 'AiSi irpotarj/tv."* 
 " For he that goes to another woman [or to another man's wife] 
 shall, when dead, go to hell ; and here his life will be short- 
 ened ; either way will he fare thus."' " Too long have I held 
 thee on my bosom, thou venomous snake," said Dasaratha to 
 Kaikeya ; "therefore do I now perish through my own folly."' 
 " For kings and princes, and men of sense and mind, as well 
 as heroes, become craven in company with women."* " It was 
 through them," says Ibn Batrik in his Annals, "that king 
 Solomon lost his gift of prophecy."'" 
 
 Ver. 27. •' All my studies," said Kandu, (or all steps taken) 
 for the knowledge of the Vedas, are all destroyed within me 
 by union [with Premlocha], which is the road to hell."" " What 
 
 • Pap. Pr. ix. 7. ' Beng. pr. » Rgya-tcher r. p. c. iv. p. 22. 
 
 * Kudat-ku Bilik. xxviii. 19—23. ' Cural, 1088. • II. k 3. 
 
 ' Vishnu Pur. iii. 11, 73. ' Ramay. ii. xii. loi. » PanchaT. L 207. 
 " Nazam juw. p. iSi. " Vishnu P. i. xv. 28. 
 
36o 
 
 ORIGINAL NOTES ON 
 
 [vii. 27 
 
 viii. 1—3] 
 
 THE BOOK OF PROVERBS. 
 
 361 
 
 [calamity or] perfidy more injurious to man do I leave after 
 me than woman?"' said Mahomet [as reported in Hadis, tra- 
 ditions of him] ; he who did more than any one else to debase 
 and degrade woman wherever Islam prevails. It was not so 
 in primitive times among the Aryas, whether in 'Airyana 
 vafija,' in beautiful, well-watered Iran, or in Bharata-varsha 
 [Hindostan]. "See," says the Tamil proverb, "that you 
 escape the misery of the deep, miry abyss into which bad, 
 fascinating women, who talk like parrots, try to lure you"* — 
 " plunged into that awful [tormenting] hell, into that deep, 
 immense slough."' " Therefore shun the harlot's house."* " A 
 woman with a long tongue, and quick steps leading to confu- 
 sion ; no advice will avail with her so long as she lives."* 
 "When thou, Kaikeya, hast thrown Causalia, Sumitra, with 
 me and my two sons, into hell, live happy," said Dasaratha.* 
 
 " — <f/v)(al 8' 'AiSoa-St KaTrjKdov," 
 
 " where 'Ai8>js xopU uKurdai 0€<ov, people live in Hades without 
 gods."' "Nulla vestigia retrorsum." 
 
 • The 40 Vizeers, p. 22. • Rattler's Diet. p. iv. p. 130. 
 
 ' Naloday. vi. 13. ♦ Aw. Atthi Sudi, 95. ' She King, bk. v. 10. 
 
 • Ramay. ii. xii. 86. ' II. 4. 33a • Euripid. Hecub. 2. 
 
 ' 
 
 CHAPTER VIII. . 
 
 / The fame, 6 and evidency of wisdom, to The excellency, I3 the nature, 
 15 the power, 18 the riches, 23 and the eternity of wisdom. J2 Wisdom 
 is to be desired for the blessedness it bringeth. 
 
 T^OTH not wisdom cry? and understanding put 
 "^ forth her voice ? 
 
 2 She standeth in the top of high places, by the 
 way in the places of the paths. 
 
 3 She crieth at the gates, at the entry of the city, at 
 the coming in at the doors. 
 
 Ver. 2. TTTJ ^^S> ' heights of road, high places trodden by people, 
 high roads.' nis^nj n^5, lit. 'a house of paths,' which is understood 
 by some to mean 'an inn,' or 'caravanserai.' But, according to the 
 Syriac idiom, the rendering of A. V. is good, ' among paths, in places 
 where paths cross one another, cross-paths, Wisdom stands everywhere, 
 from the highest place to the lowest.' The LXX. omit iT^jJ ^9^, ' at 
 the [opening] entrance of the city,' and read, va.ph. yap iriXan ivva.tr- 
 rZv waptSptva, ' takes her position by the gates of the chief men,' 
 which the Coptic and the recent Arabic translation follow, although 
 the older Arabic follows the Hebrew. 
 
 Ver. 3. " King ' Mig-hbyed' [opener of eyes] said to his min- 
 isters : Draw out all my treasures, and heap them up at the 
 gate, in the ways and streets of the city, where the multitude 
 congregates and dwells, and say unto them : O ye Brahmans, 
 poor, sick and destitute, &c., come and receive whatever you 
 like, &c."* " One once asked a Sultan why he did not fasten 
 his doors, but left his gate open, instead of keeping a cham- 
 berlain. Because, said he, I protect my people ; not they me."* 
 ' Dsang-Lun, c. xxxv. fol. 183. ' Eth. Thealebi, 19. 
 
362 
 
 ORIGINAL NOTES ON 
 
 (viii. 4 — 6 
 
 4 Unto you, O men, I call ; and my voice is to the 
 sons of man. 
 
 5 O ye simple, understand wisdom : and, ye fools, 
 be ye of an understanding heart. 
 
 6 Hear ; for I will speak of excellent things ; and 
 the opening of my lips sAa// be right things. 
 
 Ver. 6. D^7'*3P, LXX. trtjiva, ' honourable, chief, principal things,' 
 
 • sayings to guide and take the lead.' Arab. ' words of excellence,' or 
 
 • nobleness.' Chald. rPn^nt?J, ' rectitude,' ' truth,' and in some copies 
 fVn>"ntp, ' princely leading or ruling.' 
 
 Ver. 4- " Unto you I call" &c. Pwan-kang [B.C. 1400] in his 
 Instructions said : "Come, ye multitudes ! I will give you good 
 advice. Give up your selfish feelings ; be not arrogant, neither 
 be of slothful habits, nor follow after [ease and] comfortable 
 living."* "When the five hundred beggars came to Buddha 
 and asked him to teach them his doctrine, he replied : The 
 law I teach is very pure ; it is alike for great and small, rich 
 and poor. Like water, it washes and cleanses all alike, high 
 and low, rich and poor ; or it is like fire, that burns everything 
 on hill and dale, and between earth and heaven. Or it is like 
 heaven, where there is room for all, whether men or women, 
 boys or girls, rich and poor. Come, I will teach you accordirig 
 to your heart"* "When I saw you, O children, dreaming [in 
 uncertainty as to right or wrong]," says the Chinese Book of 
 Odes, " my heart was grieved, and I advised you over and over 
 again ; but ye despised my voice."* 
 
 Ver. 5. Thseng-tsze^ quotes another ode from the She King, 
 where it says that "the "mien man,' the yellow bird, seeks 
 refuge in a nook on the mountain-side;" which the Ji-kiang 
 [Commentary on the Ta-hio] explains thus : " Even a bird 
 knows where to take refuge and to remain ; yet man, who is 
 the soul of all things, cannot choose supreme good and abide 
 
 « Shoo King, iii. 9, la ' Dsang-Lun, c. xxxiv. foL 178. 
 
 ' She King, bk. iii. ode 2. • Comm. on the Ta-hio, c. i. 
 
 I 
 
 ■ 
 
 viii. 7 — 9] 
 
 THE BOOK OF PROVERBS. 
 
 363 
 
 in it ; he is not even as intelligent as a bird ;" " although," said 
 Enoch, "the Most High has given to men a mouth to speak 
 and an understanding heart, and has given men who under- 
 stand a voice to speak."' And Confucius, speaking on self- 
 government according to wisdom, says that "by following that 
 rule the simple must acquire intelligence."* 
 
 Ver. 6. "Hear," &c. "These precepts," says Ptah-hotep, 
 "are of the very first [most excellent]."' "[Come] hear with 
 [your] ears the best words, and see [consider] with a clear 
 mind, to decide on what is most desirable for us, every man 
 for his own [body] person, before the great [business] event 
 [happens, the resurrection of the dead] ; those who know about 
 it should be ready to teach us [for the teaching of us]."* 
 " Hear ! Hjam-dpal [Mandju Sri, Wisdom personified] having 
 presented himself before Buddha with joined hands, said thus • 
 O ye gods, I have a remedy, through love for me ; a treasury 
 which I have found for the perfect etilightenment of illusion 
 [in which mortals live] ; a remedy for all who are in natural 
 corruption, being in spiritual trouble [disturbance], and sunk 
 in the slough of ignorance."* 
 
 7 For my mouth shall speak truth ; and wickedness 
 is an abomination to my lips. 
 
 8 All the words of my mouth are in righteousness ; 
 there is nothing froward or perverse in them, 
 
 9 They are all plain to him that understandeth, and 
 right to them that find knowledge. 
 
 Ver. 7. " The mark (or token) of the Most Blessed One,'' say 
 the Rabbis, "is— truth."« "The wise man," says Confucius, 
 " [thinks] bears in mind nine things, one of which is that in 
 his words he thinks of sincerity [truth]." ^ Lao-tsze also says 
 
 » Bk. Enoch, riv. 2, 3. ' Chung y. c xx. » Pap. Pr. v. 3. 
 
 * Yatna, xxx. 2. ' Hjam-dpal, fol. 2. • Joma, 69, M. S., and 
 
 Ep. Lod. 950. ' Hea-Lun, xvi. 10. 
 
364 
 
 ORIGINAL NOTES ON 
 
 [viii, 8, 9 • viii. 10, ll] 
 
 that "the holy man speaks good [truth] and faithfulness."* 
 " Do not resort to false words," says Aweyar.* " Truth and 
 sincerity," said Confucius, " is Heaven's way ; and truth is the 
 rule of [for] men."' " Truth is clear," say the Arabs ; " false- 
 hood is foul."* Ajatashatru said to Balaka's son : " Speak not 
 proudly. I worship him [Brahma] as the Spirit of Truth ; 
 and he who worships him thus, becomes Spirit of Truth."* 
 " Noon is father of the gods, and Ma [Truth] is the daughter of 
 the Sun,"' says the Egyptian ; and Menander, " dtl Kpirurrov 
 «<m to\tj5^ Xiytiv :' it is always best to speak the truth." 
 Ver. 8. " — rdvT €<rT» T<f KaKif Xoyif 
 
 Upbtr' 6 vovs yap ioTiv 6 AaA^tiii' 6tif."^ 
 
 " Everything," says he again, " is sacred for the word [mouth, 
 speech] of a good man [he weighs all his words] ; the mind 
 alone converses with God." " I have," says Hjam-dpal, " the 
 great knowledge of pure words (or speech) ; my words are 
 true ; I have the speech of foreknowledge and of perfection."* 
 " The value of a word tells who is right and who is wrong [in 
 judgment] ; some will call a blind man a hero, and others will 
 call him [what he is] a blind man."'* 
 
 Ver. 9. " TAey are all plain" &c. " To him whose heart is 
 not darkened, all things are plain."*' "The clearness of per- 
 ception [intelligence] that comes from natural [innate] perfec- 
 tion is called innate light [or talent]. And the perfection that 
 results from intelligence is called instruction [or acquired 
 light]."" And Lao-tsze says: "My words are very easy to 
 know [understand], and very easy to practise." " " For the vir- 
 tuous understand virtue, but a man destitute of it does not 
 Just as an elephant can estimate the strength of a lion, but a 
 rat cannot"" "Every good and evil is plain to a man of 
 understanding, as white and black are plain in the light of the 
 
 ' Tao-te-KIng, viii. ' Atthi Sudi, 52. ' Chung y. c. xx. 
 
 • Meid. Ar. pr. * Kaushit Brahmana Upan. iv. 5. ' Rit. of Dead, 
 c. cxli. 4. ' Menand. Hypobol. ed. Brk. ' Ibid. Arrheph. f. ed. G. 
 
 • Hjam-dpal, fol. ii. and v. " V. Satasai, 465. " Ming h. dsi. 35. 
 " Chung y. c. xxi. " Tao-te-King, c Ixx. " Kobitaratna. 128. 
 
 THE BOOK OF PROVERBS. 
 
 36s 
 
 sun," said king Purwiz to his son Chosru.* " Time is come," 
 said the Brahman to the king, " to teach him who was blinded 
 by ignorance, by ' dividing' the word of the law to him [ex- 
 plaining it]."' 
 
 "'Well, Nagasena,' said king Milinda, 'what is the charac- 
 teristic of wisdom ?' ' As I said before, O King, the attribute 
 of wisdom is to divide [cut] and also to emit light [to lighten 
 up, enlighten].' ' How so ?' ' When wisdom has arisen [in the 
 heart], it overcomes the gloom of ignorance ; it gives birth to 
 wise (or knowing) speech ; and it shows forth the bright lustre 
 of knowledge. It makes plain [aryan] noble truths, so that 
 the meditative man [devotee] is able to see in the clearness of 
 his wisdom what is transient and worth- (or meaning-) less.' 
 ' Give an example, Nagasena,' said the king. ' It is, O King, 
 as if some one brought in a lamp into a dark place. That 
 lamp would at once scatter the darkness,'" &c.' "And as to 
 the fruit of wisdom, Bchom-ldan-das [Buddha] spake these 
 great and pure words [the attributes of Hjam-dpal], for the 
 sake of their bringing forth immeasurable abundance of fruit 
 [of wisdom]."* 
 
 10 Receive my instruction, and not silver; and 
 knowledge rather than choice gold. 
 
 1 1 For wisdom is better than rubies ; and all the 
 
 things that may be desired are not to be compared to it. 
 
 D"'3"'59P, see note on ch. iii. i S- R. Yarchi renders it by nvVnO, 
 ■ pearls,' as the Arabic also renders it. But the LXX. has ' precious 
 stones.' The Coptic follows it, and Chald. also. 
 
 Ver. 10. "And not silver," &c. "Gold and silver perish, 
 but," said the father to his son, "knowledge [skill, talent, 
 'husn'] is a living spring, and enduring wealth. If thou 
 wishest for an inheritance from thy father, learn his learning ; 
 for his wealth may be squandered in ten days."' " He who 
 
 ' Bochari Dejohor, p. 172. 
 
 • Dsang-Lun, fol. 4. 
 
 ' Milinda 
 
 pane, p. 39. • Hjam-dpal, mts'han brjod. fol. iii. » Gulist viL 2. 
 
366 
 
 ORIGINAL NOTES ON 
 
 [viii. lO 
 
 imparts knowledge is a teacher, who knows and therefore 
 teaches ; and young people who are wise wish to learn and 
 therefore study."* " [Behold] consider (or value) a good word," 
 says Ptah-hotep, "like an emerald which slaves find in the 
 earth, on stones [in mines, or among other stones] on the 
 arm of queens."* [Here we may notice on this somewhat 
 difficult passage of the Egyptian papyrus, that we find in the 
 Talmud on Job i. 15, that the queen of Saba, or of the 
 Sabaeans, is called 'queen of innt, 'smaragd,' of emeralds, or 
 emerald mines (?) at Berenice, on the coast of the Red Sea. 
 Those mines were not worked by female slaves. So that the 
 passage must refer to the slaves of queens. It may refer to 
 an emerald set among other stones of inferior value. See on 
 the subject Pliny, Steph. Byz. ; and Kharuze peninim, p. 119.] 
 
 " Desire wealth, freedom from disease, and the highest and 
 greatest gain — good morals, an obedient son, conformity to 
 the law [of man and of God], and freedom from desire ; these 
 are six doors [facing] open to thee to happiness."* "For the 
 gem of knowledge is great wealth."* " And wise men have 
 said that riches consist in knowledge [skill, talent], not in 
 money, as greatness depends on mind [intellect], not on years."* 
 " And the education of a man is worth more than his gold."* 
 " For learning," says Aweyar, " is more real riches than even 
 ready money."T And "the children of Adam get perfection 
 through knowledge, and not through splendour, wealth or 
 possessions,"' "since the gem of knowledge is a great jewel 
 that can neither be lost nor stolen."' 
 
 " O ye gods," said Hjam-dpal [Wisdom], " I am in possession 
 of clear knowledge and of pure speech."" " The ornament of 
 learned men is in their learning ; they require no other orna- 
 ment. How could you adorn beauty itself?"" "ORadjor, if 
 
 > Siao-hio, c. I. * Pap. Pr v. 10. ' Atthassadw. Jat. p. 366. 
 
 ♦ Bahudorsh, p. 10. * Gulist. i. st. 5. • Meid. Ar. pr. 
 
 ' Kondreiv. 22. • Pend nameh, p. 10. • Kobita Rat 197. 
 
 '• Hjam-dpal, fol. vi. " Nitinerivilacc. 13. 
 
 i: 
 
 ) 
 
 viif. II, 12] 
 
 THE BOOK OF PROVERBS. 
 
 367 
 
 there were as many Ganges as there are grains of sand on the 
 bank, and as many heaps of jewels and other precious things 
 as there are grains of sand on the banks of all those Ganges, 
 their joint value would not equal the value of one four-line 
 verse of this lore. What then is the name of this invaluable 
 knowledge? asked Radjor. The name of it is, ' Pragna para- 
 mita' [perfect knowledge, acquired during a period of one's 
 existence]."* "Knowledge (or science)," said the 'sun of 
 doctors,' the [lord or] chief Khasi, " is light, and washing one- 
 self clean is light, and the light of knowledge is increased 
 thereby." " All honour to a teacher of the law ; one thousand 
 drachmas for teaching one letter."* 
 
 Ver II. " Not compared to it," &c. "As the Vrinda forest 
 is above others, and Bharata [India] is above other 'varshas' 
 [countries], as Kashi [Benares] is above other cities, as the 
 tree of Paradise is among other flowers and trees, as the sun 
 is among luminaries, as amrita [ambrosia] is among other 
 drinks, so are Krishna's praises above others, and so is wisdom 
 above riches," said Vyasa to his son Shakra.' "No sooner 
 did we hear the commanding voice of our governor [guide, 
 Buddha], voice that goes to the heart, than we were filled with 
 joy and amazement. Then all of a sudden we all found we 
 had gotten for ourselves a great, inexhaustible treasure (or 
 riches)," said Hod-srans-chhen-po [Mahakashiapa].* "Intel- 
 ligence is ' capital ' for a man," say the Osmanlis.' " I, Wisdom, 
 am the highest priced wealth, and the judge of holiness."* 
 " I am my own knowledge and intelligence and that of others ; 
 the 'chief mind' [inward man, consciousness, and also 'con- 
 science'] profitable to all, and which exceeds all other things 
 compared to it."^ 
 
 12 I wisdom dwell with prtidence, and find out 
 knowledge of witty inventions. 
 
 ' Ther-wa chhen po, p. 148. ' Borhan-ed-din, p. 50 and 42. 
 
 ' Narada, Pancha R. i. 6, 7. ' Dkar padma, iv. fol. 31. ' Osin. pr. 
 • Hjam-dpal, fol. ix. ' Id. fol. x. 
 
368 
 
 ORIGINAL NOTES ON 
 
 [viii. 12 
 
 viii. 13, 14] 
 
 THE BOOK OF PROVERBS. 
 
 369 
 
 HSOy niotp m-y), • and find knowledge of counsels,' that is, 
 ' find to know how to give good and prudent counsel, according to 
 circumstances.' ' Witty' here must be taken in the sense of ' quick 
 and ready,' and 'inventions' in that of 'finding at once the right 
 thing to say or do.' The Arabic reads : ' the knowledge of counsels.' 
 But nptn, as remarked above, ch. i. 4, and iiL 21, and there rendered 
 ' discretion,' implies more than ' counsel.' It expresses ' revolving in 
 mind what to do, with a good [but often] with a bad motive;' 'tact, 
 prudence, discretion,' &c. 
 
 "/wisdom," &c. "Wisdom is said to have a hundred hands 
 to do everything, moved by a body free from all trouble."* 
 "Wise men, when reduced in circumstances with exhausted 
 means of living, do not resort to the ways in which foolish 
 men labour [in vain] and perish. Small birds that drink the 
 drops of rain, do not, when thirsty, go to the great rivers to 
 drink."' " Yea, though their head swim [is bewildered], yet 
 their work is not impaired thereby. The ant, though without 
 eyes, yet soon grows richer than other [insects] that have 
 eyes." ' " Hjam-dpal [Wisdom] is of the greatest use (or 
 advantage) to all beings, from the means (or contrivances, 
 'inventions') he has, through his great power and through his 
 great knowledge."* 
 
 " Damage," says Odin, " seldom happens to the prudent ; 
 for no man ever gets a firmer friend than 'mann-vit' ['inborn 
 wit,' or perception ; common sense, or sagacity].'" " Every 
 man who possesses the gem of wisdom knows how to manage 
 all his affairs."' For " wisdom," said the Spirit of Wisdom, 
 "which is not joined with good, is not to be looked upon as 
 wisdom ; and skill that is not joined to wisdom, cannot be 
 considered skill at all.'" " I am," says Hjam-dpal (Wisdom), 
 "the other side [or end] of perfect knowledge for having 
 crossed it; and I give that perfect knowledge."^ "But for- 
 sooth, iTiV«rw, understanding (or intelligence)," says Menander,» 
 
 ' Hjam-dpal, fol. viii. ' Sain iigh. fol. 4 » Id. ibid. 
 
 « Hjam-dpal, fol. i. and fol. x. » Hdvamdl. 6. • Nizami, p. 99. 
 
 » Mainyo i kh. xi. 4- ' Hjam-dpal, fol. x. • Sto^op-^. 
 
 "is the cause of an infinity of good things, if it be wisely 
 applied to the best purposes." " It teaches, koto jhv Stvr€pov 
 vkovv, to take to the oars when we cannot sail."' 
 
 13 The fear of the Lord is to hate evil : pride, and 
 arrogancy, and the evil way, and the froward mouth, 
 do I hate. 
 
 14 Counsel ?> mine, and sound wisdom : I aw under- 
 standing ; I have strength. 
 
 ni!|3a, 'manly vigour, valour.' n^tP^ni, and counsel, help or 'wis-, 
 dom,' as in this place. The Arabic understands it in the sense of 
 ' counsel, or opinions.' LXX. uo-<^aActa, ' safety,' that may come from 
 help. 
 
 Ver. 13. "T/te/ear of the Lord" &c. "Obedience to the 
 gods," says Ptah-hotep, " what [is it] ? Make it (or let it be) 
 to thee a pattern [wherewith] to do away with evils among 
 [intelligent] men."* " A good and wise man," says Confucius, 
 " fears three things : the decrees (or order of) from Heaven ; 
 great men ; and the sayings of wise men.'" " O my friends, 
 why do we not worship at the shrine of our God ? It will give, 
 us virtue, riches, pleasure and heaven."^ " He who fears. 
 God has a curb [in his mouth]," say the Arabs.' " Let none 
 of those who propitiate the gods commit any degrading sin."* 
 
 " I have not yet seen that truly virtuous [good] man," said 
 Confucius, " who hates what is not virtuous. The really good 
 man is without equal. To hate that which is not virtuous is 
 virtue indeed ! Such a man has no dealings with those that 
 are not virtuous, lest he be injured by them."' " For," exclaims 
 Lao-tsze, "how great is the distance from good to evil."* 
 [How far apart!] "And, o/kt^s omIiov luri KaKiav fiurdv, it is 
 of the nature of virtue to hate vice," says Cleobulus.* " Beloved 
 son," said Gautama to Rahula, " throughout all estates [exist- 
 
 • Id. Opam!. p. » Pap. Pr. v. 3, 4. » Ming Sin P. K. c vii. 
 
 ♦ Niti neri vilacc. 4, 5. ' Meid. Ar. pr. ' Rig V. ii. skta.fcxxv. 7. 
 
 ' Shang-Lun, iv. 6. • Tao-tc-King, c. xx. » Sept. Sap. ed. Antv. 
 
 2 B 
 
370 
 
 ORIGINAL NOTES ON 
 
 [viii. 13, 14 
 
 II 
 
 ences] leave off senseless pride ; when that is subdued, then 
 thou shalt walk [quietly] at peace."' "When the Bodhisatwa 
 was in the fourth heaven, before he became a perfect Buddha, 
 he was entirely free from pride and from [setting up] haughti- 
 ness."* [' Pride,' in Tibetan ' nga-rgyal,' means properly, ' I 
 conquer,' or ' I am king.' Compare the Sanscrit ' ahankara.'] 
 "And the overcoming of this 'I am king' or pride, is one of 
 the doors of entrance to religious brightness, for it leads to 
 the perfection of supreme knowledge."' 
 
 " Forsake pride, haughtiness and arrogance," said Buddha 
 to the gods.* " Through arrogancy, good qualities and shame- 
 facedness are diminished."' "The prophet said : I never saw 
 anything so soon punished as arrogancy." " And," said Ben- 
 ul-hakm, "arrogancy throws down the arrogant."' " Arrogancy 
 is hateful in a wise man." " It ruined Azazil [Satan]. It is 
 the habit of ignorant men, and is a sin."^ 
 
 Ver. 14. " Counsel is mine" &c. " Knowledge, mercy and 
 valour," says Confucius, " are the three things that constitute 
 universal virtue."* " Foreknowledge [prejudice, ts'heen shih]," 
 says Lao-tsze, "is but the bloom [outward appearance] of 
 Tao, and the foundation [beginning] of ignorance (or stupidity). 
 Therefore does the great man cling to its depth, and does not 
 adhere to its surface;"' "for there is naught safer than [straight] 
 honest counsel," say the Greeks ;'" " than Wisdom [Hjam-dpal], 
 in whose hands infinite power [sceptre] resides," " whose power 
 is above that of Indra and Ishwara ; who wields hither and 
 thither the sceptre he holds in his own hand, and who over- 
 comes the three worlds."" " O Sumedha pandita," said Dipan- 
 kara, "fulfil the fifth 'paramita' of energy; like a lion, which 
 is strong in every posture ; so also be thou strong and free 
 from desire in every circumstance and estate, and thou shalt 
 then become a Buddha."** 
 
 » Rahula thut. 39. ' Rgya-tcher r. p. c. ii. ' Ibid. c. iv. 
 
 « Id. ibid. ' Legs par b. p. 164. • Eth Thealebi, 199. 
 
 » Pend nameh, p. 8, 10. ' Chung y, c xx. • Tao-te-King, c. xxxviii. 
 M ryuji. itov. " Hjam-dpal, fol. i. " Durenidh. Jat. p. 22. 
 
 viii. IS, 16] THE BOOK OF PROVERBS. 371 
 
 " What is the characteristic of strength ? asked king Milinda. 
 It IS, O King, to support ; those who are supported by energy 
 never lose the [primary] best virtues." 1 " Hjam-dpal [Wisdom] 
 possesses the strength (or power) of all powerful things; the 
 fortitude of all so endued; and all the good a powerful king 
 
 *^^" ^°- "^ possesses also supreme perfection of wisdom 
 
 enlightening with all intelligence and goodness;"" "has per- 
 fect holiness ; and is the very form (or nature) of all holiness "* 
 "Who is strong? asked the Sage ; and the Spirit of Wisdom 
 answered : He is strong [a hero] who can fight his own 
 demoness, and keep far from him these five demonesses: 
 avarice, wrath, lust, shame and discontent."' 
 
 "Knowledge," says Sankara, "[spreads] arranges the sacri- 
 fices and all other actions. Therefore every capability for 
 [good] action is through knowledge [vijnanam]; whosoever 
 knows Brahma [for himself] and does not swerve from it 
 enjoys all desiits after forsaking sin. Love is the head ; joyi 
 the right side; enjoyment, the left side; bliss, 'the self;' and 
 Brahma, the foundation of it all."» "'Tell me, O serpent,' said 
 Yudhishtira, 'the chief distinction between the mind and 
 understanding ; for this is reckoned of the utmost importance 
 by those who seek the knowledge of the Supreme Spirit.' 
 'Understanding [buddhi, intellect] follows the soul, and belongs 
 to its wonderful origin. Know, then, that intellect lies in the 
 soul, and yearns towards it Intellect arises from action ; but 
 the mind was there already. This, my friend,' said the serpent 
 to Yudhishtira, 'is the great difference between mind and 
 intellect'"^ 
 
 15 By me kings reign, and princes decree justice. 
 
 16 By me princes rule, and nobles, even all the judges 
 of the earth. 
 
 • Milinda pafio, p. 37. » Hjam-dpal, fol. v. » Id. fol. viii. 
 
 • Id. fol. ix. » Mainyo i kh. c. xli. « Taittireya Upd. Vail. ii. 
 
 ' Maha Bh. Vana P. 12,512. 
 
 2 B 2 
 
372 
 
 ORIGINAL NOTES ON 
 
 [viii. 15. J 6 
 
 " By me kings:' &c. " The duty of a prince is to be just ; 
 of a subject, to be obedient ; of a father, to love ; of a son, to 
 be reverential ; of an elder brother, to love his younger brother ; 
 and the duty of this one is to respect his elder brother. These 
 are called the six kinds of obedience." » "Justice," says Con- 
 fucius, " consists in [just] retribution ; the principal part of 
 which is to give due honour to wise men. The prince, there- 
 fore, cannot but think of reforming himself; while meditating 
 on that, he cannot but render to his parents the honour due 
 to them ; and while intent on this duty he must become 
 acquainted with men ; and in order to know men, he cannot 
 but learn to know Heaven. 
 
 "There are nine invariable rules," says Confucius, "to be 
 followed by those who govern kingdoms or houses, namely : 
 to regulate himself; to honour the wise; to honour his 
 parents ; to pay proper respect to high functionaries ; to treat 
 inferior officers with affability ; to look upon the people as 
 his own children ; to gather around him the best tradesmen ; 
 to show hospitality to strangers ; and to cherish his vassals."« 
 •• And in governing an extensive kingdom— one of a thousand 
 war-chariots— to respect business and good faith, moderate 
 expenditure; to love men, and to give employment to the 
 people at the proper time."' " The prince whose equity does 
 not fail, will direct the four kingdoms."* " He," says Lao-tsze, 
 "who knows how to be constant, has a liberal mind. A 
 liberal-minded man is equitable ; and an equitable man is 
 
 king."" 
 
 In the Shoo King« we read that "the emperor Yaou [B.C. 2356) 
 was a pattern of all virtues, and made proof of his superior 
 virtue by uniting in ties of relationship the nine degrees of 
 kindred. These being harmonized, he pacified [smoothed 
 down] and adorned the people [of the imperial estate]. His 
 
 » Siao-hio, c. iv. ' Chung y, c. xx. 
 
 • She King, i. M, 3. '" Ta-hio Com. c. ix. 
 
 • Bk. i. sect. i. 
 
 ' Shang-Lun, i. 5. 
 ' Tao-te-King, c. xii. 
 
 viii. 17; 18] 
 
 THE BOOK OF PROVERBS. 
 
 373 
 
 own people having become intelligent, he established concord 
 among the many districts of the empire. Then the black- 
 haired people [Chinese] — Oh ! how they were changed by that 
 harmonious understanding!" So also was Yu or Shun (B.C. 
 2286) "profoundly wise, accomplished, intelligent, cordial, 
 respectful, honest and sincere. Although he was the son of a 
 blind man, and of low parentage, his virtuous conduct having 
 attracted the notice of his predecessor Yaou, he was by him 
 called to mount the throne of the empire."' "Speaking to 
 Kaou-yaou, Yu said : To know men, one should be intelligent ; 
 and to govern men and to quiet the people, one should be 
 kindly disposed."' "And Kaou-yaou said: When the supreme 
 chief is intelligent, the ministers of state also virtuous, then 
 how public business prospers!"' "The first order that I 
 instituted in my court and reign," said Timur, "is that I 
 favoured the worship of God."* " For although there be many 
 kings, yet there are but few that rule righteously." "And 
 with an intelligent minister both master and people derive 
 benefit An arrow shot by a good archer hits the object 
 aimed at,"' 
 
 1 7 I love them that love me ; and those that seek 
 me early shall find me. 
 
 1 8 Riches and honour are with me ; yea, durable 
 
 riches and righteousness. 
 
 \)iy^ ^in, either 'durable riches,' 'splendid wealth,' or 'ancient 
 possessions,' that have lasted from all eternity, and will last for ever. 
 LXX. KTrfTis )roXA.fc!i» incorrectly. Ar. 'splendid, honourable pos- 
 session (or acquisition) and prosperity.' The Chaldee renders pJliy 
 by N^l^, properly ' the influence of the stars,' but popularly, ' fortune, 
 riches and good luck, or prosperity.' 
 
 " f love them, &c. " Wisdom chooses for her friends [who 
 will cling, adhere to her] men of a pure heart ; but she wards 
 
 • Shoo King, bk. i. sect. 2. ' Id. sect. 4. ' ' Id. sect. $■ 
 
 • Institut. of Timur. ' Legs par b. p. 197, 199. 
 
374 
 
 ORIGINAL NOTES ON 
 
 [viii. 17, 1 8 
 
 : 
 
 off every proud and wicked man from touching or approach- 
 ing her."^ "Wisdom is the ruler that teaches the world good 
 knowledge — a ruler that is not dreaded."' " In thy present 
 life it will be to thee a help that will never fail."* "The 
 ' Teguntchilan ireksen,' or ' Tathagata' [one who is gone like 
 his predecessor ; the last degree before becoming a Buddha ; 
 sometimes used for one, as in this place] appeared. Seeing 
 the beings passing from this word through the deception in 
 which they perished, [and feeling] that if they adopted his 
 conduct [or walk in life] it would be the riches of all creatures, 
 and seeing them thus destitute, he, in his infinite pity, con- 
 ferred upon them a leader (or guide) on earth through [or in] 
 the mind."* 
 
 " When Omar was asked how a man could make himself 
 respected or despised, he replied : A man makes himself 
 respected who follows pursuits (or actions) which agree with 
 wisdom, and whose words also agree with it But he makes 
 himself contemptible when he forgets to do so."* " Glory (or 
 honour) is in the hand of him who confers it, not in him who 
 receives it." [Wisdom confers honour on man ; it is not 
 man's own ; he receives it] "Wise men, then, possess every- 
 thing [in having wisdom] ; men destitute of wisdom, whatever 
 they may seem to have, yet have nothing."' But as regards 
 appearance this also is true : " He who pitches his tent for a 
 fast and worldly life, will have fortune to fasten his pegs ; but he 
 who journeys with virtue, will have poverty for his com- 
 panion."^ 
 
 " If," says Vemana, " we love him [Shiva, god, or good], he 
 loves us ; if we do not love him, he will never love us. Then 
 all our display, all our delusions on earth, will have profited 
 us nothing."* " Those," says Byam-chub-sems-pa [Bodhi- 
 satwa] "who have faith in me, whoever they be, are my 
 
 • Mlshle As. vi. 19. ' Hjam-dpal, fol. vi. » Cural, 36. 
 
 * Allan Gerel, ch. i. fol. 22. ' Bochari Dejohor, p. 163. • Cural, 430. 
 ' El Nawab. 38. » Vemana, i. 114. 
 
 viii. 19—21] THE BOOK OF PROVERBS. 375 
 
 friends."' "What is wealth? Wisdom."' " For Hjam-dpal 
 [Wisdom] is the excellent chief who works for the good of men, 
 by means full of knowledge and of great mercy."' 
 
 19 My fruit is better than gold, yea, than fine gold ; 
 and my revenue than choice silver. 
 
 20 I lead in the way of righteousness, in the midst 
 of the paths of judgment : 
 
 2 1 That I may cause those that love me to inherit 
 substance ; and I will fill their treasures. 
 
 Ver. a I. V}> iprfM ''''njn^, 'to cause those who love me to inherit 
 that which ' is,' everlasting, real, without decay of any kind' tt^, 
 • with me is a large (or great) inheritance,' says R. Yarchi. Arab. 
 ■ wealth, riches, gain.' 
 
 Ver. 19. " My fruit," &c. " ' What then of all thy treasures, 
 Mitra Dzoghi ? What of all the enjoyment and fruit of thy 
 wealth ? Is it to go in alms to the first comer ?' ' Let all that 
 be ever so great,' answered Mitra Dzoghi, 'it is wealth for hell, 
 that satisfies not the heart. Almsgiving of itself satisfies the 
 heart I go to renounce all desire of wealth.'"* "O Master, 
 after having observed our religious duties a long time, as 
 taught to us carefully by one who knew the world, we have 
 already reaped the fruit thereof"* "For wisdom dwells in 
 the fruit of [the precepts] of the law."« " These are the five 
 steps to wisdom : silence, listening, memory, action, and love 
 of study."' " Cast not pearls before swine, nor offer wisdom 
 to those who do not value it. For wisdom is above pearls, 
 and he who does not wish for it is more degraded than swine."* 
 " Though cows be of various colours, yet is milk always white. 
 So also is the path of wisdom (or virtue) one, though virtues 
 differ."" 
 
 ' Rgya-tcher r. p. c. vii. p. 86. ' Pancha Ratna. 4. ' Hjam-dpal, 
 fol. i. • Mitra Dzoghi, fol. 6. ' Dkar padma, iv. fol. 45. 
 
 ' Hjam-dpal, fol. viii. ' Mifkh. hapen, B. Fl. » Id. ibid. 
 
 ' Naladiyar, 8. 
 
3/6 
 
 ORIGINAL NOTES ON 
 
 [viii. 22 
 
 Ver. 20. " / lead in the way" &c. " Those who see well can 
 lead the blind by the way."' "I," says Hjam-dpal, "teach 
 the beautiful way."'' "Wisdom is that which, not allowing 
 one to follow one's own inclination, recalls one from evil and 
 leads in the right way.'" " By holding firmly my mind," said 
 Hjam-dpal to the gods, " men will be purified from natural 
 corruption and ignorance."* " I worship the Guide, the Leader, 
 the Refuge immaculate, who supports — the most excellent 
 l''hara,who frees men, Nats andBrahmans from the least stain — 
 I worship him !"^ 
 
 Ver. 21. "There will be light to the elect, and they shall 
 inherit the earth."' " This is my son, said the De-bjin-shegs-pa 
 [Tathagata] ; all I have, all my wealth, all my riches — I give 
 it all to him"' {to man, as being recalled from his wayward- 
 ness by Buddha] ; " and all the jewels and riches I have within, 
 all, such as it is, is now his property. Then the son said : I 
 was poor and destitute ; but now I am all at once made rich 
 and possessor of immense wealth."* [From the beautiful 
 parable of the ' Lost Child.'] 
 
 22 The Lord possessed me in the beginning of his 
 way, before his works of old. 
 
 iS^T rC'Xpvn "-aap^ njrl^, 'Jehovah,' says the Wisdom of God 
 [S. Matt, xxiii. 34; S. Luke xi. 44; Ep. Heb. i. 2, &c.], 'possessed 
 (or acquired) me [as] principle, beginning, or principal agent of His 
 way [course of creation].' LXX. o Ki'pios iKTio-e /£« "PXV'' '''^^ oSujc 
 ai'Toii, ' the Lord created me [as] beginning (or principle) of His 
 ways.' Aquila, tKrvjcraro /if, ' possessed or acquired me,' &c. Chald. 
 Syr. Copt. Arab, 'created me at the beginning of His creation.' 
 Armcn. 'established, confirmed me.' Vulg. agrees with the Hebrew 
 and Aquila : ' Dominus possedit me in initio viarum suarum ;' when 
 says Ibn Aben Ezra, 'there was only Wisdom in the world [Wisdom 
 «as alone in it], and with Her did God create the whole [world].' 
 
 ' Mong. max. R. 
 ' I liam-diial, fol. ii. 
 c. \. ;. " Ukar padma, fol. 25 
 
 2 Hjam-dpal, fol. iv. 
 ^ Namakara pat. J. Tlicra, 10. 
 
 " Id. ibid. 
 
 ' Cural, 422. 
 « Dk. Enoch, 
 
 VJii. 22] 
 
 THE BOOK OF PROVERBS. 
 
 Z77 
 
 'Ektio-c savours so strongly of the growing Gnosticism of the 
 Alexandrian school, that we cannot wonder at the hot con- 
 troversies caused among Arians and other heretics, by the 
 rival readings of the Greek Vulgate, (Kruri nc, ' He created me,' 
 and fKT^(raTo fit, ' He possessed me.' As regards the Hebrew, 
 I will only remark that nji? never has the meaning of ' creat- 
 ing,' carelessly given in some lexicons. Not one of the pas- 
 sages given in favour of it will bear that interpretation. Thus, 
 " Blessed be Abraham of the most High God, V.^^J D^Qtt? nj.p, 
 possessing, or possessor of heaven and earth," not ' creating' 
 assuredly (Gen. xiv. 19, 22) ; and notwithstanding the LXX. 
 OS (KTto-t Tov ovp. K. Tfjv yrjv. Deut. xxxii. 6, " Is He not thy 
 father, 13f7, who bought [LXX. and Copt. iKTi'ia-aTo o-t] thee," 
 as in Ps. Ixxiv. 2, " Remember thy congregation whom, 
 Dip. n""?!?, thou hast purchased of old ;" LXX. {kt^o-w dw' 
 apx^i ; so also Copt, and Arab. Ps. cxxxix. 1 3, ^ip''^? ^''?i?. 
 "thou hast possessed my reins ;" LXX. (rv Urrja-u> rois ve<f)povi 
 fiov ; Copt. Arab. id. Anyhow, it could not be ' created me,' in 
 the strict sense of the word, but rather ' formed me,' according 
 to His own law. ' Possessed,' however, is best there, as well as 
 in this verse. 
 
 The following references on this subject may, perhaps, be of use to 
 some student. Philo Jud. iKTia-aro, De Temul, p. 244 ; tou Beov 
 6vya.Trjp,De Profug. p. 458 : "God theFatherand Wisdom the Mother, 
 through whom He made the whole universe," p. 165 ; "the fountain 
 of life," id. p. 479 ; " and the wise reminder, because often forgotten, 
 that philosophy is wisdom's handmaid," De Congr. p. 435. S. Epi- 
 phan. Ancoratus, xlii. xliii., fKTunv, said iv wapoifuy., Iv wapa/SoX-iJ, id. 
 adv. Ar. vol. i. p. 745, iKTiat iv y. Maptos, and p. 743. Euseb. 
 Prcrp. Ev. lib. vii. 12, xi. 14. Demonstr. Ev. lib. v. c. i, «ktio-< — 
 ■npta-roTOKov, &c. Justin M. adv. Tryph. p. 284, 287, eVno-e /it apx^'' 
 o5. S. Ambros. De Fide, c. iv., 'creavit me, de incarnatione diet, 
 niyst.' &c. S. Athanas. adv. Arian, vol. i. q. v. S. Basil, adv. 
 Eutwm. vol. i. p. 256, 293. Didymus Alex, de Trinitate, lib. iii. 
 c. 3, but especially at 2 Cor. v. 17, p. 1706, ed. M. and in Com. in 
 Pro-,: p. 1630. S. Ephrem, vol. iii. p. 100, (j. v. S. Irenaeus, adv. 
 
378 
 
 ORIGINAL NOTES ON 
 
 [viii. 22 
 
 Hares, lib. iv. c. 37. Origen in Johan. p. n, 17, 18, 33, 36, 37. 
 S. Ignat. Ep. ad Tars, and Philip, q. v. S. Cyprian, ad Quirin. lib. 
 ii. c. I. S. Hilar, 0pp. i. p. 18, 324, 335, ii. 341- S. Gregory 
 Naz. Or. xxxvi. 4. S. Jerome on this verse, and on Ep. to Eph. c. ii. &c. 
 
 Ver. 22. " The Lord possessed me:' &c. " The Spirit of Wis- 
 dom was asked : Why is it that the knowledge and skill of 
 heaven and earth are united in thee ? And the Supreme Intel- 
 ligence (or Spirit of Wisdom) answered : Because from the 
 very first, I, who am the Original Intelligence [or Wisdom] 
 was with Hormuzd, from [the creation of] the heavens and 
 of the earth."' "And the Creator Hormuzd created, preserves 
 and overrules the Yazads [heavenly beings, tutelary angels ?] 
 of the creations of heaven and earth, and of all that therein is 
 and is produced, by the strength, power, wisdom [or know- 
 ledge] and skill of me. Original Intelligence [or Wisdom, ' Asn 
 khard,' called ' paraloklya buddhi,' or ' wisdom of the other 
 world,' in the Sanscrit translation], and it is through wisdom 
 that Sao.shyansh and Kai-kosru will be assisted at the resur- 
 rection, and in the forming of the new body,"" &c. " I con- 
 sider thee, O Mazda," said Zarathustra, "as the first (or 
 greatest) to be praised with the mind — thee the father of 
 Vohu Mano [Good Spirit] which I saw with my eyes — thee 
 the [clear] evident Creator of purity, the son of the world in 
 [thy] works. Armaiti [wisdom] was with thee [in thee, or 
 thine] ; with thee was the creating [or creator] spirit that 
 created the cow, when thou, Ahura Mazda, the Spirit of heaven, 
 madest a way for her — thou who comest forth [as seen] in 
 the [effective or] energetic operation of thy works, though 
 thyself invisible,"' — "in realms where Armaiti [Wisdom] is 
 joined to Asha [blessing], where are the desirable (or desired) 
 kingdoms of Vohu Mano, where Ahura Mazda inhabits the 
 place of his own choice."* 
 
 [Manu, after relating the creation of the world, says that in 
 
 • Mainyo i kh. c. Ivii. 1,2. 'Id. ibid. 7—20. ' Ya^na, xxxi. 8, 9, 
 « Id. xlv. 16. 
 
 viii. 22] 
 
 THE BOOK OF PROVERBS. 
 
 379 
 
 the Krita age of the gods, all religion and virtue had four feet 
 [walked on all fours], but that in the Treta and succeeding 
 ages virtue lost one foot, then another. Culluca understands 
 it of the bull and primordial cow, often mentioned in Indian 
 writings. An interesting myth, but foreign to our present 
 object.] "Mazda, the creator of good, whose daughter is 
 Armaiti (wisdom), she who does good."* "She was with 
 him when (^pento Mainyus [Holy Spirit] created his works in 
 unlimited time [eternity]."* [In the Rivaiets, however, we 
 find this old doctrine thus mistaken : " In an old Pehlevi book 
 it is stated that the world was created, for it is clear that 
 everything was created except Time. And they say that Time 
 is the creator."' Moses of Chorene, Esnig and other Armenian 
 writers, mention 'Zervana akarana,' unlimited or 'uncreated 
 Time,' as parent of all things. But this, again, does not con- 
 cern us at present] "O Amun," says the Egyptian, "who 
 didst exist from the beginning, I worship thee, eternal god, 
 creator of beings, lord of the gods,"* &c. 
 
 Taking, however, ' Tao' as Wisdom [in this sense at least], 
 Lao-tsze says that "it is so profound [deep, indiscernible] 
 that it seems to be the patriarch of all things"^ — " ever flowing 
 as if ever existent."* " How deep and pure, it seems to subsist 
 from all eternity!" "I know not whose offspring it is. It 
 seems to have existed before the Lord."' And if we take Tao 
 to be 6 Adyos as well as 17 2o<^io, Lao-tsze says further : " How 
 deep, how unsearchable is Tao I He possesses 'essence' in 
 himself [' I am that I am' — ' I am' is my name]. His essence 
 is Truth itself. In him is faithfulness [or certainty of his own 
 existence]. From olden times until now his name has not 
 passed away. He gives birth to all things ; he counts, one 
 by one, all the origins of things. How do I know that the 
 origin of all things is thus? I know it is in Tao."* 
 
 ' Ya^na, xliv. 4. 
 Trad. Lit. p. 161. 
 King, c. iv. ' Id. c. vi. 
 
 ' Vendidad, xix. 53. ' Rivaiet, in Spiegel, 
 
 * Zeitschr. Aug. 1873, Hymn to Amun. ' Tao-te- 
 
 ' Id. c. iv. ' Id. c. xxi. 
 
38o 
 
 ORIGINAL NOTES ON 
 
 [viii. 23 
 
 "Quam earn antiquissimam cum videamus, nomen tamen 
 esse confitcmur recens. Nam sapientiam quidem ipsam quis 
 ncgare potest non modo re esse antiquam, verum etiam 
 nomine? quas divinarum humanarumque rerum, turn initiorum 
 causarumque cujusque rei cognitione hoc pulcherrimum nomen 
 apud antiques assequebatur," says Cicero.' 
 
 " The original and supreme InteUigence or Wisdom [belke 
 bilik] is distinguished from the wisdom given to inferior beings, 
 wliich returns to the Supreme Intelligence at Nirvana."* 
 "Wisdom, then, which [is empty and yet is not emptiness] 
 has no visible form is called 'Tao,'" says Kwan-tsze ; "when 
 influencing [converting] and nurturing men, it is called 'virtue ;' 
 when deciding between man and man, it is called 'justice;' 
 when regulating men, it is called 'propriety.' Yet since it 
 can neither be seen nor accurately described, how can men on 
 earth know the fashion of it ? It is everywhere [subtile] and, 
 as it were, diffused. It is silent ; the valiant cannot overreach 
 it; and [man's] wisdom cannot search it out."' [Such passages, 
 showing an earnest search after truth, are full of interest.] 
 "In Him dwelleth the Spirit of Wisdom, and the Spirit of 
 Intelligence, and the Spirit of Doctrine and Power, and the 
 Spirit of those who are asleep in righteousness, and He will 
 judge hidden things." "Blessed art Thou, Lord, O King; 
 great and powerful art thou in thy greatness. Lord of all the 
 hosts of Heaven! there is not anything too difficult for 
 thee ; there is no wisdom Thou hast not traversed ; and Thou 
 knowest, scest and hearest all things ; and there is nothing 
 hidden from Thee."* 
 
 23 I was set up from everlasting, from the begin- 
 ning, or ever the earth was. 
 
 Vv'f ''^luP, ' from the antecedents of the earth.' LXX. irph tou t^i' 
 yrjv jroijjcjat. Arab. ' from the first beginnings of the earth.' 
 
 ■ Tusc. Quxst. V. 3. » Tonilku yin ch. c. i. ' Kwan-tsze, c. xxxvi. 
 * Dk. Enoch, c. xlix. and Ixxxiv. 
 
 viii. 23] 
 
 THE BOOK OF PROVERBS. 
 
 381 
 
 "From everlasting" &c. ''And the name of the Son of Man, 
 who is above all, 'the Ancient of Days' was called before the 
 Lord of Spirits. Before the sun was created, ere the signs 
 and the stars of heaven were created. His name was called 
 in presence of the Lord of Spirits."* For "before the earth 
 and countries were created — before the revolutions of the uni- 
 verse were settled — before the wind blew — before the sound 
 of thunder was heard — before the flash of lightning had shone 
 forth — before the soil of Paradise was laid down — before the 
 beauty of flowers appeared — before the hour of an earthquake 
 was settled — before the host of angels was numbered — before 
 the height (?) of the highest heavens appeared — before the 
 measure of heaven was named — before the very traces of the 
 world became known — and before the sealed ones who have 
 treasured up their faith were sealed — then I considered that I 
 alone did exist, and that besides me there was no other."' 
 
 " There is a Being," says Lao-tsze, indiscernible and unde- 
 fined, who was born [existed] before heaven and earth. Oh, 
 how calm, how subtile ! He alone stands for evermore and 
 changes not. He pervades all things and is in no danger. 
 He may be said to be the Mother of the world. I do not 
 know his name ; I call him Tao [seeing all things come through 
 him, I therefore call him Tao or ' way,' Comm.] In endeavour- 
 ing to find a name, I call him Great. From 'Great,' I call him 
 'Imperceptible' [lost in expanse]; from this, I call him 'Dis- 
 tant' [beyond my reach] ; yet although beyond my reach, I 
 should say, nevertheless, that he returns [to me, is about me], 
 and that Tao is eternal."' "No one gave to Tao his dignity 
 nor to Virtue her honour ; they are such in themselves from 
 all eternity. Tao therefore gives life to all things ; he supports 
 them ; he brings them up ; perfects them, ripens them, 
 nourishes them and protects them."* 
 
 " When the whole universe was still in darkness unseen and 
 
 » Bk. Enoch, c. xlvii. « Ezra (Eth.) iv. i — 13. ' Tao-te-King, 
 
 c. xxv. ' Id. c. li. 
 
382 
 
 ORIGINAL NOTES ON 
 
 [viii. 23 
 
 imperceptible, as it were buried in sleep, then the Eternal, 
 Himself indiscernible, brought it all into being."* "Then 
 was Brahma [the creator] born of the uncreated, eternal 
 Brahma."* " In thy body," said Rama to Vishnu, " I see the 
 whole of this world, O Lord I thou who art indiscernible and 
 without beginning, in whom I take refuge."' "There never 
 was a time when I was not," said Bhagavan to Sanjaya, " or 
 when thou and they were not But know that that by which 
 this universe was spread is imperishable ; whose spirit passes 
 from one body to another, like a man taking off old clothes 
 and putting on new ones. Yet that He is unborn [eternal] ; 
 most ancient [first of all]."* " For the first of the four requi- 
 sites for a competent Vedantist is, to distinguish what is eternal 
 from that which is passing."' " And it does not behove any 
 one to make out that he is not imperishable."* 
 
 " UpetrlSvTaTov riHv ovrtov Otoi' dyivr/Tov yip" " God is the most 
 
 ancient of all beings, for he is unborn," said Thales ; who, being 
 asked what is to ddov, the Godhead, answered : " That which 
 has neither beginning nor end."' " In Holy Scripture [Zend 
 Avesta] we learn that Ahura Mazda was always [eternally] in 
 light. That light, where Ahura Mazda dwells, is called 
 'eternal light.' As to Ahura Mazda, this 'always' means 
 unlimited Time. Moreover, we know that Ahura Mazda's 
 absolute (or complete) rule [dominion, or creation of good] 
 will endure in the coming life, and that it will proceed un- 
 limited to everlasting. Whereas Angra Mainyu's creation [of 
 evil, dominion] will end with Time, when the next life begins. 
 And that is eternity."* " We praise unlimited Time, and long- 
 ruling Time [9000 — 12000 years], and the sky (or firmament) 
 which is self-governed [qadathem]."" 
 
 "I am heaven-born," says Hjam-dpal [Wisdom], "from 
 
 ' Manu S. 1. ^ Id. ibid., and Ramayana, i. Ixx. 19. ' Ramayana, 
 i. xxxi. 12. * Maha Bh. Hhishma P. xxvi. igo. ' Vedanta Sara, p. 2. 
 
 • Maha Bh. Bhishnia P. xxvi. 195. ' Thales Mil. Sept. Sap. ed. Antv. 
 
 • Bundchcsh, c. i. " Kurshid Nyaish, 8. 
 
 viii. 23] 
 
 THE BOOK OF PROVERBS. 
 
 383 
 
 heaven itself; I am the great lamp of intrinsic knowledge 
 that sheds abroad a brilliant light, and the awful brilliancy of 
 [intuitive or] foreknowledge ; I am the lamp of men as ' lamp 
 of knowledge."" "I wear the diadem of knowledge; I free 
 from sorrow ; I cleanse altogether from all defilement ; I dwell 
 in heaven as an equal ; and being free from all intellectual 
 darkness, I reckon the three times [past, present and to come] 
 as no time [eternal] ; I am the head of all headed beings 
 endued with qualities ; and I dwell chiefly in the way to 
 heaven."^ " I am Prince of the most perfect, and am chief 
 among the pure and holy.'" 
 
 " The Lord," says Dioscorus, " exists in His kingdom, world 
 without end. Before the dawn and the morning, before the 
 day and the night, and before the angels were created, the 
 Lord existed in His kingdom. Before the sun and moon, 
 and the stars, when as yet no heavenly bodies revolved in 
 their courses, the Lord existed in His kingdom. Before the 
 heavens were created, when as yet no verdure had sprung 
 from the earth, the Lord existed in His kingdom. Before the 
 beasts that move and the birds that fly, and before the beasts 
 that are in the sea, the Lord was in His kingdom. Before 
 He had created man in His image and similitude, and ere 
 man transgressed His commandment, the Lord existed in 
 His kingdom."* " I believe," says Claudius, king of Ethiopia, 
 "in one God, and in His only Son Jesus Christ, who is His 
 Word, His Power, His Counsel, and who is His Wisdom, who 
 was with Him before the creation of the world."* 
 
 Regarding the creation of man to till the earth, we read in 
 the Ya9na that " Geus Urva, the soul of the cow [or the 
 genius of the earth], calls upon you two, Ahura Mazda and 
 Armaiti [Wisdom], and asks : Wherefore have you formed me, 
 and who created me ? Then the Creator of the cow asked 
 the pure [Armaiti] : Where hast thou a lord of the earth [to till 
 
 1 Hjam-dpal, fol. v. ^ Id. fol. vi. » Id. fol. v. * Lit. (Eth.) 
 
 S. Dioscori Hat. ' Confes. Fid. Claud, reg. ceth. 
 
384 
 
 ORIGINAL NOTES ON 
 
 [viii. 24 — 26 
 
 it]? Then Ahura Mazda, who knows the end [of all things] 
 in his wisdom, said [to Geus Urva] : There was no lord known, 
 nor any ruler in holiness ; but I created thee for the [benefit 
 of the] hard-working husbandman."* 
 
 24 When there were no depths, I was brought forth ; 
 when there were no fountains abounding with water. 
 
 25 Before the mountains were settled, before the 
 hills was I brought forth : 
 
 26 While as yet he had not made the earth, nor the 
 fields, nor the highest part of the dust of the world. 
 
 Ver. 26. niSini, 'wide, open, uncultivated places.' LXX. 001x7)701.?, 
 •uninhabited places.' Arab, 'open country, wildernesses.' l£?t^-|'! 
 bari ni-iDJ?, -and the head of clods of earth' [beginning of cultiva- 
 tion, as in Job. xxviii. 6. ant nil??. Mumps, or ingots of gold.'] 
 ban is here poetically for V^^- 
 
 Ver. 24. " At the time of the origin of heaven and earth," 
 say the Japanese, "there was in the high waste expanse of 
 heaven a god by name ' Ame-no mi-naka nushi-no mikoto," 
 the supreme middle Lord of heaven, and two other gods with 
 him. The 'land' was then young, and the surface was like a 
 fatty substance floating about like a star-fish. By-and-by this 
 became the earth, and the sky rose above ; and from this sweet 
 fatty substance came forth reed-like beings, whence grew gods, 
 and in time also men and women, &c., whose progenitors were 
 Izanani and Izanagi his sister." In another work (evidently 
 borrowed from the Chinese) we read that "at the time of crea- 
 tion heaven and earth were light ; the thin part rose and 
 formed heaven, and the thick and muddy portion sank and 
 became the earth. Heaven then became the Yo [male prin- 
 ciple], and the earth the In [female principle]," &c.= " Heaven 
 and earth being finally severed from each other, there sprang 
 up a thing like a rush that became the god 'Kuni-toko-datsi-no 
 , Yaqna, xxix. i, 2, 6. ^ Motsu i, p. 1 ; and Pfizmaier, Theogonic 
 
 d. Jap. 
 
 viii. 24—26] THE BOOK OF PROVERBS. 
 
 38S 
 
 mikoto,' 'the god of the unchanging establishment of the 
 kingdom.' This god was the parent [origin] of men ; ancT 
 Nippon [Japan] was also called ' Ashi-wara-goku.'"* [Vot 
 more of this, see Pfizmayer's 'Theogonie der Japaner,' Wien.] 
 " When there were no depths," &c. 
 
 •No — — TTOTOynoio pUdpa 
 
 Q,Kiavov, OS Trip ylvto-i? wdvT(a-(Ti rirvKTai;"^ 
 
 " none of the floods and currents of Ocean, the origin of all 
 things." " Zarathustra asked Ahura Mazda, What word was 
 it that thou spakest to me, thou who wast before heaven was, 
 before the waters, fire, and the pure man [gaya maretan], 
 mankind, and all embodied creatures were made?"' [This is 
 the beginning of the Ahuno-vairyo, v. 27 — 53, one of the most 
 solemn prayers offered by the Parsee.s.] " As to Tao," says 
 Hwae-nan-tsze, "his height is unlimited, not attainable; his 
 depth is unfathomable ; he envelops heaven and earth as a 
 child in the womb. He bestows everything, though he has no 
 form ; for all things are born [proceed] from Tao."* 
 
 " The earth, once freed from the waters by Brahma, floated 
 like a great ship ; but owing to its bulk, it could not float 
 about. Then having levelled it, he created mountains upon 
 it. First [or formerly] by a burning process [or creation], and 
 then by a submarine one, fire. By means of this submarine 
 fire, the mountains were dried on the surface of the earth ; 
 and the rocks submerged in the ocean became compact by 
 the effect of the air, and trees began to grow," &c. "And 
 wherever mountains were established, there they became im- 
 movable. After that, the earth was divided, and the seven 
 ' Dwipas' [lit. 'islands,' the seven divisions of the world into 
 islands, every one separated from the next by an ocean] were 
 all marked out."* " Heaven made a high mountain, and a 
 great king tilled it." 
 
 Ver. 26. " T/ie earth, &c. "The [black -skin] covering of 
 
 ' Motsu I, p. 2. ' II. r. 245. ' Ya?na, xix. 3. * Hwae- 
 
 nan-tsze, c. i. • Markand. Pur. c. xlvii. 11 — 13. 
 
 2 C 
 
386 
 
 ORIGINAL NOTES ON 
 
 [viii. 24 — 26 
 
 the earth is the table to which God calls all people alike."* 
 " Brahma developed in and out of the ^gg floating on the 
 chaotic waters, like one who under water, when coming out 
 of the water, is said to be born of the water. Brahma threw 
 aside the [nature-lord] water ; and because he showed forth 
 the field of the earth he is called Kshetrajna [Kyetrogyo], 
 'clever husbandman.""' "Tell me, O Alvis, the name of the 
 earth, heaven," &c., said Vingthor. "The earth," answered 
 Alvis, "is called 'jorth' [yorth] among men, but 'fold' (field), 
 land among the JEsh [gods]. And heaven is called ' Himinn' 
 [covering] by men, but 'hlyrnir' [a shed] by the gods; 
 'upphcimr,' upper [home] world, by the Jotuns [giants, first 
 created]."' "At that time there was no 'non-e.xi.stence' and 
 no 'existence.' There was no firmament, expanse, nor aught 
 else. Where was that which enveloped it ? Where, in whose 
 receptacle, were the waters ? What was that profound mystery? 
 There was no death, no immortality. He alone drew no 
 breath [lived, existed without breathing] in his own nature 
 self [self-possessed, self-c.xistcnt]. Reside him [or it] there 
 was no one. All that was one darkness on darkness."^ 
 
 " NrKTa Otiov yd'CTtipav, lificrufiai ^jSi Kal di'Spioi', ^ 
 
 " I will sing Night," said Orpiicus (?), " the mother of gods and 
 of men." 
 
 "Then Iliranyagarbha [Brahma] appeared: he was the 
 first-born of all; he was Lord."" "To whom those of old 
 offered sacrifices, seeing him with the mind [as with] the eye."' 
 "Once there was no day, no night, no sky, no earth, no dark- 
 ness, no light — but only that ]?rahma [[jradhanikam — I'uman]: 
 male supreme Spirit and Lord, wiio is not obtainable by 
 hearing or intellect."' "And the [mystic] syllable OM is 
 defined to be the immutable monosyllable Brahm [or Brfdima]. 
 This word Brahma is derived from 'vriha,' to increase, and 
 
 ' Hostan, prcf. ' Markand. Pur. cxlv. ' Alvism.1l, 10 — 12. 
 
 • Ri<; V. viii. skta. cxxix. ^ Orphic Hyim:. iii. » Ri<j V. viii. 
 
 skta. cxxi. I. ' Id- skta. cxxx. 6. * \'Liinu Pur. i. 2, 23. 
 
 viii. 27, 28] 
 
 THE BOOK OF PROVERBS. 
 
 387 
 
 from the power of giving increase to all things."* "At that 
 time this earth was free from sin, without a [bubble] speck of 
 it, and pure. Beings endued with a soul moved about in the 
 heavens ; they were in general like brilliant gods ; sin, how- 
 ever, came in through theft, that drew out [burst] the bubble. 
 Then beings with upper limbs [arms and hands, or wings] and 
 beaming of their own light, went about the sky — lived whole 
 'kal pas' [thousands of years], and ate of the earth that tasted 
 like honey," &c. " At that time there was neither sun, moon, 
 nor stars ; no day and no night ; all was sea, and a wind blew 
 over it, and on the surface was [matter] formed like cream on 
 hot milk," say the Buddhist,s, &c.^ 
 
 "I," says the god of Egypt, "am Turn, alone in Nu" — "he 
 who [hung] raised heaven for the march [progress, or sailing] 
 of his two eyes [the sun and moon]."' " But Thoth is also 
 said to have lighted up darkness, when as yet there was no 
 solar orb."* " O, Ahura Mazda," says the Parsee, "we extol 
 in the highest praises thy body, the most beautiful of all bodies, 
 the greatest of the great of these lights, which we call the 
 sun."° "They [the righteous] ascertain all that is done in 
 heaven ; how the luminaries that are in heaven are invariable 
 in their courses ; how every one rises and sets as appointed, 
 each at its own time, without any one transgressing the com- 
 mand given them."* 
 
 27 When he prepared the heavens, I was there : 
 when he set a compass upon the face of the depth. 
 
 28 When he established the clouds above : when 
 
 he strengthened the fountains of the deep : 
 
 Ver. 27. a=in irr^S, "when he described a circle (or circumference) 
 over the face of the deep.' a:in, ' a circle,' is by some taken as the 
 root of (ixtai-os, ' ocean,' as surrounding the habitable earth. Accord- 
 
 » Vishnu Pur. iii. 3, 11. ^ Dulva, v. fol. 158. ' Pap. Sutimis, pi. ii. 
 1. 6, 7, 8, and Dublin Pap. iv. * Hym. Mus. Tur. Zeitschr. Dec. 1864. 
 
 ' Yaqna, Ivii. 22. " Bk. Enoch, c. ii. 
 
 2 C 2 
 
388 
 
 ORIGINAL NOTES ON 
 
 [viii. 27 
 
 ing to Hesiod, Gaia (the earth) that came out of Chaos, produced 
 high mountains, the sea, the high seas (TrtAa-yo?), and in union with 
 heaven brought forth tiKeavov padvSivijv, 'deep eddying ocean.'' The 
 Arabic renders the Hebrew exactly, but the LXX. read : ' when He 
 estabhshed His throne upon the winds.' 
 
 Ver. 27. " I/e set a compass" &c. " Tao," says Hwae-nan- 
 tsze, " covers [embraces] heaven and earth. He envelops the 
 four quarters, and is divided into the eight points. He over- 
 spreads the three lights [sun, moon and stars] ; mountains 
 for his height ; whirlpools for his depth ; the beasts of the field 
 for his going [moves them] ; birds for his flying. The sun 
 and moon for his brightness ! The planets for his march ! 
 Immense ! Infinite ! He gives birth [existence] to all things, 
 and yet himself has nothing [apparent]. He changes and 
 perfects the form of everything, and yet is not [seen] — lord 
 over all" ["and through all," adds Cleanthes, 
 
 — OS oia Troi'Tcui' 
 ^oiTp — uiroTOS /?acriXeiis 810 TrovTos'"^] 
 
 " He bestows abundantly, and yet is never exhausted [lacks 
 nothing]. He contains the Yin and the Yang within himself."' 
 "It is Indra," says the Brahman, "who supports the earth, 
 and by his innate power [suppmls also] the sky like a cover- 
 ing."* "He, the One to whom heaven and earth bow."' "When 
 thou, O hero [Indra], didst fill the ocean [pouring in the water 
 gradually]."* " He, the upholder of heaven and earth, over- 
 spread them with his brilliancy, scattering the malignant 
 darkness[es], he pervaded [all things]."^ " Supreme over all, 
 and sufficient for the protection of this world, which he, the 
 Father [or preserver], made with his two arms for the sake of 
 men," &c.' " He caused the sun to be born [e.xist]."' " Lord 
 [overcomer] of all, lord of wealth and of men, of all," &c.** 
 "O ye men, Indra is he in whom to have faith. Indra is he 
 
 ' Hesiod, Tlieogon. 131— 134. ^ Cleanth. Hymn in J. 4, 12 sq. 
 
 ' Ilwac-nnn-tsze, c. i. ' Rig V. md. i. skla. clxxiii. 6. ' Id. md. ii. 
 
 skta. xii. 13. ' Id. ibid, skt.i. clxxv. 9. ' Id. ibid. skla. xvii. 
 
 « Id. ibid. skta. xvii. 6. ' Id. ibid. skta. xix. 3. "> Id. ibid. skta. xxi. I. 
 
 viii. 27] 
 
 THE BOOK OF PROVERBS. 
 
 389 
 
 who brought forth the sun and the dawn, who commands the 
 waters."' " He, the upholder of heaven and earth." "There 
 in the deep, slumbers Keshava [well-haired, a name of Vishnu] 
 and the host of like enemies. There also lie, for refuge, 
 winged mountains and subterranean fires. Oh ! how wide, 
 how immense I and what burden the body of Sindhu [the 
 ocean] has to bear !"' Since "Vishnu, in the shape of a huge 
 boar, brought out the earth from the depths below on his 
 tusks," &c. ; " and placed it upon the waters, on which it 
 floats like a large ship," &c.* 
 
 " But the seven spheres with the Patalas [hells] are of equal 
 dimensions with the egg of Brahma"' [that floated on the 
 chaotic waters of Nara, in which Vishnu dwelt as Brahma or 
 Narayana*]. " The two shells of this egg contain all that is 
 above and below. Beyond is Mind, Pradhano [the supreme], 
 Vishnu;"' "who is a personification of Time;" "who is 
 before the finite spirit [of man], and is himself the Supreme 
 Soul."' " But Vrihaspati, with Indra, did send down the ocean 
 of waters, enveloped in darkness."" "He [Ahura Mazda] 
 came as first designer when he endowed the luminaries of 
 heaven with brilliancy. He who in his wisdom created purity, 
 wherein he rules (or holds) the best Spirit. Thou, O Mazda, 
 gavest them [the two creations of heaven and earth] increase 
 after a heavenly manner; thou, Ahura, who art Lord."'" "Wis- 
 dom is like Shiva among the deities of heaven, and is the 
 holder of the four corners of the globe."" 
 
 " KaXXio-TOi/ Koir/ios, Troirjfia yap 6(ov :" ^ 
 
 " The universe is a most beautiful thing," said Thales ; " for 
 it is God's workmanship." "Some deluded bards say that 
 one's own nature, others that Time [is the origin of all things]. 
 
 ' Rig V. md. ii. skta. xii. 5. ' Id. md. iii. skta. xlix. 4. 
 
 ' Nitishataka, 68. ' Vishnu Pur. i. 4, 25, 45- ' ^anu, i. 
 
 • Vishnu Pur. i. 2, 53, 54, and Maha 13h. Vana P. 15,819. ' Vishnu 
 
 Pur. ii. 6, 19, 20. « Id. i. 3, 5, 9- 34- ' R'g V. ii. skta. xxvi. 18. 
 
 '" Yaqna, xxxi. 7. " Hjam-dpal, fol. viii. '^ Thales Mil. Sept. 
 
 Sap. ed. Antv. 
 
390 
 
 ORIGINAL NOTES ON 
 
 [viii. 28, 29 
 
 But it is the glory of God in this world, wherein the wheel of 
 Brahma revolves. [Comp. rpoxoi ytvla-fu's.] For he is the 
 beginning, and the cause whereby soul and body are united. 
 I le is seen beyond the three divisions of Time [past, present 
 and to come], himself without Time [eternal]."' 
 
 Ver. 28. " iV/icn he established" &c. " Indra was making a 
 covering [clouds?] in the sky.'"'' "If," says Anhuma [Hor- 
 muzd], "clouds arc by me made to carry about rain on this earth, 
 and to move at [my] pleasure, cannot I work the resurrec- 
 tion ?"* " Wisdom, the joy of the three worlds, is as white as 
 white clouds, and light as the good light of autumn months."* 
 " O Lord, who abidest for ever, at whose command fire and 
 wind appear. Thy voice is strong, Thy words endure, and 
 Thy decree is powerful. Thy commandment is terrible ; it 
 dries up the deep, and Thine anger melts down the moun- 
 tains."'* 
 
 29 When he gave to the sea his decree, that the 
 waters should not pass his commandment : when he 
 appointed the foundations of the earth : 
 
 " Wlicn he gave," &c. "Indra," says the Brahman, "gave 
 the earth and heaven, the sun, also the cow that feeds many, 
 plants, days, trees, the air, and divides the cloud [for rain]."' 
 Yet " Heaven, thy progenitor [O Indra], thought — [he is] a 
 valiant hero I The maker of Indra is a finished workman."^ 
 " Then powerful Armaiti [Wisdom] gave firmness to the body; 
 let her be to thee (or ' let thy having her' — a difficult passage), 
 be as when thou first camest forth to create [all things]."* 
 " The father of rivers [the ocean] having been once restrained 
 within narrow bounds, never surges beyond the limit of his 
 own shore [or strand], out of regard for the pledge he gave."' 
 
 ' Swetasw. Upd. vi. i. ' Sama V. Prapat. ii. 1, 3, 7. ' Bundehesh, 
 c. x.xxi. * Hjam-dpal, fol. viii. » i Ezra (Eth.), c. viii. 26, 27. 
 
 ' Rig V. md. ill. skta. xxxiv. 8. ' Id. md. iv. skta. xviii. 4, 12, and 
 
 md. vii. skta. xx. 5. ' Ya^na, xxx. 17. • Ramayana, ii. xiv. 6, and xii. 41. 
 
 viii. 29] 
 
 THE nOOK OF PROVERBS. 
 
 391 
 
 "For Brahma made heaven and earth, and the permanent 
 abode of the waters."' 
 
 " Tell me, Alvis, what is the name of this ' marr' [mare, 
 mere]? Men, said Alvis, call it 'sac' [sea], but gods call it 
 'silaegia,' ever-flowing [or 'ever settled down,' or 'laid for 
 ever']."* " He who maHo firm the moving earth, who quieted 
 the angry mountains, who spread far and wide the space under 
 heaven [antariksham], and established the firmament of heaven 
 [dyam], he, O ye men, is Indra."' " He is One to whom heaven 
 and earth do bow."* "Indra is he who supports heaven, and 
 pours forth water for the food and support of man."' " Vishnu, 
 however, is that supreme Brahma, eternal. He then existed 
 in the form of Purusha [the soul, man, the Supreme Being]. 
 'Purusha' is the form of the supreme Brrihrna."*" "This 
 immortal, imperishable Brahm is neither in the earth nor in 
 the sky, nor yet in the sea ; yet it support.? the water of it. 
 The form of it is not seen in the stars, nor in the clouds, nor 
 yet in the gods ; not in the moon, nor yet in the sun, nor in the 
 four Vedas. Let the brahinachari contemplate [dhruvan tat] 
 that everlasting, eternal One in himself," said Sanatsujata.' 
 
 " That soul [perfect soul] by virtue of the law of immortality, 
 as Ruler over the whole universe, over what has been, and over 
 what is to be : I know him, undecaying, ancient, of old ; the 
 soul of all, all-pervading by virtue of his power — whom those 
 who know Brahma call unborn, eternal."'* " It is Indra who 
 established the sky [in the space] without beams, who filled 
 the wide heaven and earth. He upheld the earth and spread 
 it out."" " He, the bull Indra, filled the earth [and sky] with 
 his own brilliancy, and after dissipating evil darkness[es] 
 occupied [pervaded all things]. He stayed the wavering 
 mountains, directed the downward flow of the waters. He 
 
 1 Manu S. i. 13. ' AlvismAl. 23, 24. ' R'g V. ii. skta. xii. 2. 
 
 < Id. ibid. 13. ' Id. i. skta. cxxi. 2. « Vishnu Pur. I. 2, 23. 
 
 ' Maha Bh. Udyog P. 17 10. » Swetaswat. Upd. iv. 15, 2j. 
 » Rig. V. ii. skta. xv. 2. 
 
392 
 
 ORIGINAL NOTES ON 
 
 [viii. 30, 31 
 
 established the earth, and by his wisdom he established the 
 heavens."' "As the waters of the deep sea into which all 
 rivers, streams and brooks flow, do not pass the strand, so also 
 the great and good man, had he all the wealth of Jambudwip, 
 would not transgress in his conduct through pride."' "As the 
 water of the sea does not transgress the shore, so Menilksami 
 never grew proud," &c.' 
 
 [See the account of the Flood foretold to Manu by the fish, 
 that told him to make for himself a great ship, into which he 
 was to go, with seven Rishis, and take with him seeds, &c. 
 The highest peak of the Himalaya is so called from the Rishis 
 making fast the ship there].* 
 
 30 Then I was by him, as one brought up wt'^A 
 him : and I was daily his deHght, rejoicing always 
 before him ; 
 
 31 Rejoicing in the habitable part of his earth ; and 
 my delights were with the sons of men. 
 
 lins ibst? n:;.nm, from the root ION, which implies both ' firmness, 
 faitli, workmanship, nursing,' &c. liON is rendered 'nursling,' 'brought 
 up,' as by A.V. But this clearly does not suit the context, with 
 wliich I'OM, the same as IQ^, ' workman, architect, builder,' agrees 
 better; 'a trusty, faithful assessor, architect and helper,' inasmuch 
 as 'the Wisdom of God' is He who from all eternity was one with 
 the Father, who 'by Him [and with Him] made the worlds.' Heb. 
 i. 2, Col. i. 16, &c. This passage may then be rendered : ' I was at 
 His side [as] trusty and faithful artificer, working with Him [' in wisdom 
 hast thou made them all,' Ps. civ. 24] and for Him' ['who by wisdom 
 made the heavens,' Ps. cxxxvi. 5]. The Chaldee renders it well : ' I 
 was at his side, ►'Jn30''np, faithful and trustworthy' [fern, agreeing 
 with ' Wisdom,' fem. also]. Syr. ' I was possessed by him [with him].' 
 Aral). 'I was with [or by] him working' [or 'as maker']. Vulg. 'cum 
 CO cram cuncta componens.' Copt. ' I [Wisdom] arranged, formed all 
 those things with him.' Another Arabic copy reads : ' I was by him, 
 
 ' Rig V. ii. skta. xviii. 4, 5. ' Subhashita, 85. ' Kusajat. 15, 37. 
 
 < .Maha Bh. Vana P. 12,751, '2.772, 12,795- 
 
 viii. 30, 31] THE BOOK OF PROVERB.S. 
 
 393 
 
 arranging for him.' Armen. ' I was with him adapting, arranging.' 
 All these follow, more or less, the LXX. op/adfoixro, ' arranging.' 
 
 This rendering may bear on D'JIJ nlpSJ, ' let us make man,' 
 Gen. i. 26 ; and on xyypt TC^T^, xi. 7, &c. And though ]iQM is 
 masc, it may be said of nippn, fem., as well as ' Sapientia 
 hominis custos et procreatrix,'' or as 'Artifex omnium natura;'* 
 or as the Greek Qi6% (To<f>ia, Wisdom, '(^penta Armaiti,' pure, 
 supreme holy Wisdom, is said in the Ya^na to be " the beau- 
 tiful daughter of Ahura Mazda;"' "with or through whose 
 arms He works mighty deeds."* [With her as 'nursling' 
 ]iD^, tyKoXrios. Comp. S. John i. 18.] 
 
 " The Sage asked the Spirit of Wisdom, saying : Why is it 
 that the knowledge and skilful workmanship of the heavens 
 and of the earths [worlds] are both coupled with thee ? Then 
 the Spirit of Wisdom answered : It is because from the very 
 first I, the original Wisdom, was with Hormuzd, before the 
 heavens and the worlds, and ere he. Creator, created the 
 yazads [presiding deities] creations in heaven and earth, and 
 all other creations, through the power, energy, wisdom and 
 skill of me, original Wisdom, by whom He holds and keeps 
 them going."" 
 
 Ver. 31. DIM ^33 Hb* "'Jt^StD'l, 'and my delights were with the sons 
 of men,' cannot apply to the time spoken of, before the earth was 
 made. But it must be said prospectively and prophetically of the 
 day when, ' in the fulness of time,' He, who is ' the Wisdom of God,' 
 the ' Lamb' also, ' fore-ordained before the foundation of the world,' 
 should come to our earth, be born, dwell, suffer, die and rise again, 
 in love for the lost sinners He delighted to save. 
 
 " When the Lord," says the author of Mishle Asaph, "had 
 in his heart to found the heavens and the earth. He called 
 Wisdom to his side and said to her : ' Daughter, I have it in 
 my heart to build a dwelling-place ; now therefore walk at my 
 feet and continue with me that I may take sweet counsel with 
 
 • Cic. de Finib. 4- ^ P''ny, •'• '• ' Vendid. xix. 45, 56; 
 
 Yagna, xliv. 4. • Id. xlvi. 2. ' Mainyo i kh. c. Ivii. 
 
394 
 
 ORIGINAL NOTES ON 
 
 [viii. 30, 31 
 
 thee. For I will do nothing without thee ; I will do all thou 
 sayest ; not one of thy words shall fall to the ground.' Wis- 
 dom worshipped Him and said : 'Behold thy maid-servant, to 
 fulfil all thy pleasure.' From that time Wisdom was with the 
 King in all his works. She counselled about the heavenly 
 bodies that they should not 'entangle' their courses," &c.* 
 " Mandju Sri [Hjam-dpal], Wisdom, is patron of the works 
 done by Buddha [and teaches to do them perfectly],"* " and 
 is parent of all perfections,"' "and chief of things incorporeal 
 and corporeal, of bodies, and, in the end, Judge of the body."* 
 
 " The order [command, decree] of Heaven,'' says Confucius, 
 " is called ' Nature.' Tao [the way] is to follow that nature, 
 and 'teaching' consists in conformity to that decree from 
 Heaven." On this opening chapter of the Chung-Yung, Kiu O 
 says: "These three sentences are three luminaries. What 
 then is Heaven ? Kufu-tsi [Confucius] says it is Heaven that 
 makes the four seasons and causes all things to be. And the 
 'Invariable Mean' (or Mid-way) is this decree from Heaven."^ 
 
 Ver. 31. "O Mazda, thou did.st at first create us, and the 
 body of the world [bodily world], and intelligences, by thy 
 Spirit, and by it gavest power of life to beings with bodies."® 
 "What is 'shitugen?' asks the Buddhist. Answer: It is the 
 high (or divine) body of precious man." " This body consists 
 of two parts, and the mind of three ; five parts in all. And 
 the precious body of man is of two different qualities. Either 
 'troubled' [disordered] and liable to obstacles [in the way of 
 final happiness]; or it is of 'good form and appearance,' and 
 nearer to final emancipation [purified by transmigration]."' 
 " I, Hjam-dpal [Wisdom], am he who gives thoughts of joy 
 and of delight" [to the sons of men]."* 
 
 > Mishle Asaph, viii. 5—8. ' Hjam-dpal, fol. ii. ' Id. fol. v. 
 
 * Id. fol. ix. ' Kiu O do wa, vol. i. scrm. 2. • Yaqna, xxxi. II. 
 
 ' Tonilkhu yin chim. iii. ' Hjam-dpal, fol. i. 
 
 V"'- 32, 33] THE BOOK OF PROVERBS. 
 
 395 
 
 32 Now therefore hearken unto me, O ye children : 
 for blessed are they that keep my ways. 
 
 33 Hear instruction, and be wise, and refuse it not. 
 
 "Now therefore" &c. " An ignorant man," says Manu, "is 
 a child, and he who teaches him is a father. Therefore do men 
 thus address a simple one as 'child' and his teacher as 'father.' 
 For greatness is not in years, in grey hairs, wealth or kindred ; 
 but, said the Rishis, he is reckoned great among us who has 
 read the Vedas and their Angas [lit. ' members,' explanatory 
 literature]. The merit and excellence of Brahmans then is in 
 their learning; of 'kshatrias' [military caste], in valour; of 
 merchants, in their wealth ; and of 'sudras' [lowest caste], in 
 their birth."' " Since you have shown respect for me," said 
 Buddha to the gods, " make assiduous efforts to practise this 
 law which you have heard ; and you will really receive endless 
 good."" 
 
 Ver. 33. " Hear what is good, however little it be ; it will 
 yield true greatness."' " What support a staff is in a slippery 
 place, such is a word [of advice] from one who walks orderly." 
 " If thou art ignorant, hearken ; it will be a help to thee in 
 difficulty."* Tsze-hea [Confucius's younger brother] said : 
 " Study extensively, and with a fixed purpose ; inquire ear- 
 nestly and give your mind to it, and good motives will of them- 
 selves settle within you."" " Read [study] the dead [ancient] 
 authors."* "There is nothing like it," said Confucius."' 
 "Wherever a pandit endued with knowledge is heard of, 
 thither let all who are eager to learn, make every effort to 
 go."* " Take warning for the present, and learn for informa- 
 tion [or correction]."' " If not skilled, learn ; if dirty, wash ; 
 if you do not know, inquire."" " But do not answer before you 
 
 ' Manu S. ii. 152. ' Rgya-tcher r. p. c. iv. ' Cural, 416. 
 
 * Id. 414, 415. » Ming Sin P. K. c. ix. • Nitimala, ii. 19. 
 
 ' Quoted at greater length above, p. 18. ' Lokaniti, 8. ' Finnish pr. 
 '» Hill prov. 34. 
 
396 
 
 ORIGINAL NOTES ON 
 
 [viii. 34—36 
 
 are spoken to ; and when in presence of your teacher, listen 
 with humility."' 
 
 34 Blessed is the man that heareth me, watching 
 daily at my gates, waiting at the posts of my doors. 
 
 35 For whoso findeth me findeth life, and shall 
 obtain favour of the Lord. 
 
 36 But he that sinneth against me wrongeth his own 
 
 soul : all they that hate me love death. 
 
 Ver. 36. '*MQhl, lit ' and he who misses me,' who fails to ' hit,' to 
 find me and to hearken to me. LXX. 01 a/iapTdvovTf^ tis l/j-i. 
 ^Niah, 'he who misses me' (like aixapTavia, said of an archer who 
 misses his object, and of the arrow that does not hit it), is here in 
 antithesis to ''nVo, ' he who finds me.' The Arabic reads it much in 
 this sense : ' and he who errs from me.' 
 
 Ver. 34. " Watching" &c. " If thou art about the palace," says 
 Ptah-hotep, " standing or sitting is better than running about. 
 Stray not ; it would be thy dismissal. Be ready when called 
 [watch for the coming of an order], for wide is the place of 
 calling [the courts of the palace]."' [' Watching ' and 'a watch- 
 man' in Ethiopic is "a man of eyes,' an 'eye-man.' Thus the 
 Lord said to Ezekiel : " I have made thee [a man of eyes] a 
 watchman over the house of Israel," Ezek. iii. 17, xxxiii. 7]. 
 " Say not disparagingly, What good have we received [seen] 
 from our fruitless waiting at the king's [Wisdom's] gate ? 
 Wait, and you will be raised to royal favour."' " Wise men go 
 in at the door of the houses of their friends ; but of their ene- 
 mies, elsewhere," said Krishna to Jarasandha.* "Self-restraint 
 liberality and watchfulness," said Vidurato Dhritarashtra, "are 
 the three horses of the Brahman, who stands in his mental 
 chariot, holding in hand the reins of a good disposition; and 
 free from the fear of death, he thus goes to BrahmalSka 
 [heaven]. This gives fearlessness to all beings."' "And the 
 
 ' Japan, pr. Rodr. p. 95. ' Pap. Prisse, viii. 2, 3. ' Niti neri 
 
 vilac. 49. • Maha Bh. Sabh. P. 852. 
 
 viii. 34 — 36] THE BOOK OF PROVERBS. 
 
 397 
 
 ' Maha Bh. Stri P. 186. 
 
 love of generous virtue is better than that of father and mother 
 for their children, for it only ceases in death," said the tortoise 
 to the deer.' 
 
 Ver. 35. "Findeth life," &c. Confucius said: "If I heard 
 the right way in the morning, and died in the evening, that 
 would be enough."' And Lao-tsze : " Heaven is Tao, and Tao 
 is long life ; for until death the man [who has Tao] will not be 
 exposed to danger."' " He who [follows me] is obedient here 
 below, shall yonder [in the next life] be joined to [or dwell with] 
 Wisdom."* " Wisdom [serves well] works to the advantage of 
 all intelligent men ; does not restrain [or deny] the use of the 
 best knowledge, and possesses the rule of the heart of all sen- 
 sible beings, and is the understanding of the heart of them all, 
 and resides in the heart of them all ; makes them all live in 
 harmony together ; rejoices them all, and pleases them all."' 
 " Deign, O exalted Lord," said Ananda to Buddha, "to teach 
 us the good word of ' the water of life,' for the wealth of all 
 living things."* 
 
 Ver. 36. There is no greater happiness [source of prosperity] 
 than virtue ; there is no greater source of loss [destruction] 
 than to forget its teaching."' "And if a man loves himself, let 
 him not commit an evil action, however small."' " Laying 
 aside good [virtue] and not practising it, may be called self- 
 robbery."" "The mortal," said Nalus to Damayanti, "who 
 does anything disagreeable to the gods, goes to the death.""* 
 "The intelligent being who commits sin shall fall into hell." 
 " So spake Sems-chan-chhen-po [Being of great sense, intellect] 
 after his second birth in Dgah-ltan [the abode of joy]."" 
 "And he who commits his soul [himself] to his passions, falls 
 into the deepest abyss."" " It is not Creon who is the cause of 
 thy woe," said Teiresias to CEdipus, " aW o«tos uv o-oC, but thou 
 art the cause of it to thyself"" 
 
 ' Calilah u Dimn. p. 177. * Shang-L. iv. 8. ' Tao-te-King, c. xvi. 
 * Ya9na, xxxi. 9. ' Hjam-dpal, fo). ix. ' Altan Gerel, sect. x. fol. 207. 
 ' Cural, iv. 2. ' Id. xxi. 209. ' Hicn w. shoo, 62. •» Maha Bh. Vana 
 P. 1266. " Dsang-Lun, fol. 18. " El Nawab. 83. " Oidip.Tyr. 379. 
 
398 
 
 ORIGINAL NOTES ON 
 
 [ix. I, 2 
 
 CHAPTER IX. 
 
 / The discipline^ 4 and doctrine of wisdom, ij The custom, 1 6 and error 
 
 of/olly. 
 
 A^T'ISDOM hath builded her house, she hath hewn 
 out her seven pillars : 
 2 She hath killed her beasts ; she hath mingled her 
 wine ; she hath also furnished her table. 
 
 " Wisdom hath builded, &c. nn^D, 'her house.' 'With (or 
 by) wisdom the Holy and Blessed One built the universe,"^ 
 her house. "'O Kd<r/ios, so called from its perfect order and 
 beauty, irdrtpov »)v aft, ^ ykyoviv ; did it always exist, or did it 
 come into being ? Tfyoif. It was brought into being ; the 
 Maker of this universe, which is the perfection of beauty, is 
 good ; and in making it He had regard to an everlasting 
 (ufSiov) model," says Platc^' vr^-2Xp n-'lTO?, ' her seven pillars'— 
 "the seven days of the beginning"^ — "the six days of work 
 and one of rest at the creation ; seven days of the week insti- 
 tuted for ever."* 
 
 " The good that wisdom does is compared, in a Buddhist 
 work, to a man of mean antecedents, whose ancestors and 
 parents were poor and despised, but who, when under the 
 influence of wisdom, would, as it were, dwell at ease, without 
 anxiety or trouble, in a lofty house of gold, with seven joists 
 [or rafters] well fitted together, and there live happy," Sc."* 
 
 I R s. Y.irclii. ' Plato. Tim. 28. ' R. S. Yarchi. « Tevunath 
 Mishle, ad 1. ' Tsagnay J. Thcra, 27. 
 
 ix. I, 2] 
 
 THE BOOK OF PROVERBS. 
 
 399 
 
 In more than one sense Wisdom may say of her house : 
 
 " Aureum 
 
 Mea renidet in domo lacunar, 
 (Et) tr.nbes Hymettiae 
 
 Premunt columnas ultima recisas 
 Africa.'" 
 
 " Let thy house," say the Rabbis, " be for an assembly of wise 
 men."- 
 
 [S. August. De Civit. Dei, lib. xvii. c. 20. S. Cyprian, ad Qiiirin. 
 lib. i. c. 20, ii. 2 ; Ep. Ixiii. S. Isidorus Pelus. Ep. lib. ii. 3 ; about 
 iKfpaa-t, and i. 68.] 
 
 Ver. 2. "She hath killed her ni^^ia [beasts for] meat." 
 " Tioi/o Povv jrei/TatTijpoi',' a fat OX five-year old." " Tae-kung 
 says : There ought to be no difference among guests, between 
 relations and acquaintances ; all who come should be well 
 received,"* and all feasted alike, "a feast of fat things full of 
 marrow, of wine on the lees well refined ;" 
 
 "t(r^oi'T€s Kpea iroXXa [ioiav 6p6oKpaipdu>v, 
 7rti'oi'T€s Kpi]Tylpa<; cViorei^fas otvoio. ' 
 
 ny"; nDpa, '"she hath mingled her wine," as explained by 
 R. S. Yarchi, "'H mniob "'IS") irstt? ptn t«'' las d'^kq rata, "she 
 
 mixed it with water, as wine is so strong that it is not desir- 
 able (or convenient) to drink it pure,"" in accordance with the 
 custom prevalent in all countries that grow generous wines ; in 
 order to favour drinking. Good wine alone was thus treated ; 
 for " tanquam Icvia qUcxdam vina nihil valent in aqua, sic — 
 magis gustata quam potata delectant," says Cicero.' In any 
 case, however, the quantity of water was mi.xed with the wine 
 according to certain rules, some of which arc given by Athenaeus 
 and others ; the wine being reckoned better or worse, as it 
 was mixed with less or more water [S. John ii. 10]. 
 
 So that 3Tn, like Kcpilvvvfii, to mix water with wine, was used 
 for 'pouring wine into the cup;' and riJTP 3T.^, like Kpafia, 
 
 > Hor. Od. ii. 18. 2 V. Avoth, 1$. Fl. ' 11. /3. 403. 
 
 • Hicn w. shoo, 124. ' 11. 0'. 231. « R. S. Yarclii, ad. 1. 
 
 ' Tusc. Q. V. 5. 
 
400 
 
 ORIGINAL NOTES ON 
 
 [ix. 2 
 
 'mixture,' became the common term for wine drunk at meals. 
 
 The custom was, as Xenophanes tells us — 
 
 ovSt Ktv Iv KvXtKt irpoTtpov Ktpd<rtU tw orvov 
 tyXtai, oAX vSmp, Kal KaOvirtpOf p.i6v" — ' 
 
 " to pour the water first into the cup and then wine on the top 
 of it" — when left to every guest to temper his wine after his 
 own taste. 
 
 Wine thus treated, however, was b^n^p, 'cut or killed,' aivn 
 wra, ' mixed with water' [Targ. Is. i. 22], to distinguish it from 
 Tn l^i 'live, or living wine,' pure wine. 'ATruXto-os toi- 0*1-01' 
 €jrix<as v^p, ' thou hast lost (or ruined) thy wine by pouring 
 water into it,' says the adage.* So also in Arabic, wine is 
 said to be " strangled with cold,"' that is, says the Commentary, 
 •• mixed with water." Arabs also use the terms 'to kill' wine 
 for mixing water with it In Ethiopic, it is said ' to defile wine.' 
 And the LXX. render Is. i. 22, "01 KamjXol a-ov ulu-yova-i tov 
 oTvov vSoTi, thy tavern-keepers mix thy wine with water." 
 [Compare 2 Cor. ii. 17, "We are not Kairr]XtvovTK, in the habit 
 of adulterating the word of God," as tavern-keepers adulterate 
 their wine.] 
 
 This mixture of wine and water was so thoroughly depre- 
 ciated, although in common use, that one of the features of 
 fJSekvpia, abominable or disgusting conduct, was, according to 
 Theophrastes, either to sell K(Kpap.ivov rbv oTvov, wine thus 
 mixed with water, or to offer it to a friend."* Nay, "when 
 Arda Viraf went into the nether world, he saw there the soul 
 of a man who was ever measuring dust and ashes with a 
 bushel. What had he done? asked Arda Viraf Srosh 
 answered : When on earth he sold short weight, and mingled 
 water with his wine.'" " In the ' Words of the Wise,' however, 
 it is said : In the days of harvest [in summer] wine should be 
 mixed with water, but [in winter] in the rainy season, strong 
 wine is [praised] proper."* " When the thistle blossoms, when 
 
 ' Xcnoph. col. 23. ' Adag. p. 97. ' Caab. B. Zoheir. 4. 
 
 * Theophr. Char. 12. ' Arda Viraf. nam. xxvii. " Dibre hakh. p. 13. 
 
 ix. 2] 
 
 THE BOOK OF PROVERBS. 
 
 401 
 
 brook," says Hesiod, ' ^^ ^ ■■"""'"& 
 
 "rpU S- iSaro, ^poy^i,,,, ri> Si rirparov lip.,, ot.ov "1 
 
 IT-' '"Fol "' ''"' ''''' °' ^'''' '"' '^^'ounk Of 
 
 wme. For the w.se say that wine which is not mixed with 
 
 water .s 'a violent king;' but wine mixed with wateMs a 
 
 righteous king.' "2 ^'■^'^ '^ * 
 
 "Wine and honey are bad for children, but good for old 
 eTand 7?^''r"''^^ = """^ '" ''^ '^^ -soTo el , 
 " te "3 It " ' : 'f " ''' ''-'-''''''' "^ ''^ -- in 
 to be old ,„ h r'^ "'^^' "'■^'^ ''''" --^ -^ ^"owed 
 
 mixed bv thoT K T '" '^ ''''' P"^^- -^ ^hen to be 
 m.xcd by those who bought it. for their own use.* And as to 
 
 he mode « drinking, "he who drinks his glass at one gu Jil 
 
 three .s a clown, '» according to the Rabbis 
 
 Such being the case as regards wine mingled with water 
 only pure wme was allowed for offerings in the TemnI ^ 
 arnong the heathens to their gods. R. Salol in Z b ^ 
 teaches that the wine offered in libations was never m.^^dw'h 
 water neuher was any of it poured upon the fire, but it w s 
 poured at the foot of the a,tar."o How. then, are we' to accol 
 for the angels who, according to R. Jehudah Ben Bethir 
 'mm.stered to Adam in the Garden of Eden, roasted his me t 
 and m,„,ed his wineP''^ Was it with water., or more iLly 
 
 sons of Fer.dun, he scattered Jewels before them, and mingled 
 musk w.th their wine."' "As Zohak drank it a whole year - 
 L.ke Hafiz.- who " made happy [pleased] with musked wine 
 [mishkeen] the smelling organs of his life." Or "[mull] wine, or 
 
 ' Hes. /. < i 594. J Matshaf. Phal. (Eth.). 3 Hnlkuf T)nh - 
 
 Baba metzia, xi. p. 128. s Pp„rl,in . • • r. u ^- ""• 
 
 P 667 • M iK-j t^esacliin, c. vu. ,n Othonis Lex. Rab 
 
 no!. K ^- P- "7- ' Avoth R. Nathan, fol 2 e clI' 
 
 "ameh.p.s4. Md. p. 24. " Hafiz. Diw. Dal. .0,: 
 
 2 D 
 
402 
 
 ORIGINAL -NOTES ON 
 
 [ix. 2 
 
 spirituous liquor well mixed up [or tightly] with sugar."* Wines 
 also of different sorts were mixed together. Thus Martial— 
 " Nos bibimus vitro, tu myrrha, Pontice, quare I 
 Prodat perspicuus ne duo vina calix."* 
 But it was offered aKparov, unmixed, pure, to the gods, a cask 
 of old wine being considered Otlov iroTOf,' drink fit for the gods, 
 or • divine drink,' and to them were oTroi-Soi t* aKpijrai koI 8«£io/,* 
 pure and acceptable libations offered. " It was thus offered 
 pure, in order to show," says Eustathius, " the sincerity of a 
 mind free from fraud and guile." "Sic contri, vino aqua 
 mixto doli atque superstitiones in sacris adumbrabantur. Hinc 
 • spurcum' vinum dicebatur quod sacris adhiberi non poterat,"' 
 &c. So that when Homer speaks of the preparations Aga- 
 memnon and Ulysses made for the sacrifice to Zeus, when 
 they KprjTijpi 8( olvov fita-yov.'^ mingled the wine in the bowl for 
 the libation, it could not have been mixed with water. 
 
 So also at the Passover, R. M. Maimonides says that "when 
 blessing the cup, the father of the family, or the head of the 
 company (i-parpia), shall fill a cup with [living] pure wine; and 
 when he comes to the blessing of the earth, he shall pour into 
 the cup a little water, as much as to make the wine fit to 
 drink."' " R. Eliezer said that at a feast the wine is not to be 
 blest until it has been mingled with water. But R. R. Barte- 
 nora and also R. M. Maimonides say, that this applies only to 
 wine so sour that it is not fit to drink without water. [To this 
 refers : " Wine [sour vinegar] man, that is not mingled with a 
 third part of water, is not man, wine that is drinkable."* This, 
 however, differs from r] But the decision of the law is against 
 R. Eliezer, and wine was blessed pure."' 
 
 Likewise among the Egyptians, on almost every funeral 
 stone [stele], on almost every papyrus, mention is made of 
 wine as an offering to the gods, of wine from the choice vine- 
 
 1 Niiami Makhz. p. 8i. ' Mart. Epig. iv. 86. ' Odyss. /T. 341. 
 
 4 J, fl- ,^, » Stuckii Sacror. et Sacris. Gentil. descr. p. 200. 
 
 • II r 269, 295, and Lucian, Deor. Dial, xviii. ' Halkut Berach. 
 
 fol 121 » lip. Lod. 1203. • Mishna Massek. Berach. c. vi. i, 6, c vii. 5. 
 
 
 ix. 3-5] 
 
 THE BOOK OF PROVERBS. 
 
 403 
 
 yards of Kokome and of " Ut South and of Ut North" 
 [Maraeotis],' as well as from Phoenicia,' and from Ouan, west 
 of Aleppo.' On one occasion we hear of 1 500 mins of wine, 
 and 50 of 'shet'hu,' hydromel.* And on the walls of tombs 
 that date from the time of the Pyramids, as in that of Khufu, 
 we have representations of the vintage, of the boiling of wine, 
 &c. And yet, until not many years ago, certain critics called 
 in question the history of Joseph, because they, having only 
 read Herodotus, who, sailing up the Nile, could not see vine- 
 yards planted, of course, beyond the reach of the inundation 
 says that there are no vineyards in Egypt. [And on such testi- 
 mony the Word of God was to be discredited !] 
 
 But the wine drunk at the Passover is to be red ; it must 
 have the appearance and flavour of wine,' which the gloss 
 explains DnM HrT'Q?, that it must be red" — 
 " y€pov<Tiov atdotra oTvqv,' * 
 " deep or dark red wine, worthy of the oldest among men." 
 
 From these few passages we may gather that Wisdom, who 
 gives us the best of everything, does not adulterate the wine 
 she gives to her guests, but mingles it with her gifts. Her 
 wine is that spiritual wine " which is, indeed, pure ; wine that 
 maketh glad the heart "of poor sinful man, and that sends life 
 into his withered frame. Her bread also is the Bread of Life 
 "that strengtheneth his heart," and her oil is the unction "that 
 cometh from where she dwells — from above." 
 
 3 She hath sent forth her maidens : she crieth upon 
 the highest places of the city. 
 
 4 Whoso is simple, let him turn in hither : as for 
 him that wanteth understanding, she saith to him, 
 
 5 Come, eat of my bread, and drink of the wine 
 whuh I have mingled. 
 
 > Pap. Harris, pi. 7 ; also pi. 27, 29, 32, 33, 42. 53. 54, 60, 67, &c. 
 ' Etudes Egypt, ii. p. 23. ' Pap. Barges. ♦ Pap. Anast. iv. 7, 4. 
 
 ' Hieros. Pesach. fol. 37, 2 ; Otho. Lex. Rab. p. 452. • IL «*. 259. 
 
 2 D 2 
 
404 
 
 ORIGINAL NOTES ON 
 
 [ix. 3—6 
 
 6 Forsake the foolish, and live ; and go in the way 
 of understanding. 
 
 Ver. 3. " Her maidens" are " either Adam and Eve, or Moses 
 and Aaron," according to R. S. Yarchi. [But rather— visible 
 proofs of God's wisdom and love.] 
 
 Ver. 4. " Whoso is simple" &c. Confucius being in the Chin 
 country, said to his disciples : " Return home, O ye my company 
 of little children. You are ambitious and still ill-informed 
 [rude, clownish], though well taught. You do not yet know 
 how to decide [between what you ought to choose and to 
 avoid]."* "The wise man frames the sincerity of his demea- 
 nour according to justice [to what is just and right] ; he 
 practises it with propriety ; he carries it out with modesty 
 [humility] ; and he perfects it with good faith. Such is the 
 [kiun-tsze] wise and superior man."' 
 
 Ver 5. " He who says. What shall I eat with my bread ? 
 take his bread from him."' [Bread is the best food, but he is 
 not hungry.] So say the Rabbis ; and they add quaintly : 
 but when thou eatest, chew with thy hind teeth, and thou shalt 
 feel it down to thy heels."* 
 
 Ver. 6. " Forsake the foolish;' &c. " Sumedhu pandita," said 
 Dipankara. " practises the virtue of abandonment of the world, 
 of self, &c., like one who, having long been shut up in prison, 
 does not set his affection upon it, but is glad to escape."' 
 "Give up a man for a family, and a family for a district ; but 
 let a man give up the world for his soul," said Vidura to 
 Dhritarashtra; " let him preserve his soul [himself] at all times, 
 whether it be at the price of his wealth or of his wife."* " The 
 best thing to do, is to forsake an evil way as soon as it is 
 known to be bad." ' " For real talent, or cleverness, consists in 
 being always given to virtuous deeds."" "Yea, do nothing im- 
 proper or unbecoming."' 
 
 I Shang-Lun, v. 22. ' Hea-Lun, xv. 17. » Sanhedr. 100, M. S 
 
 • Shabbat. R. Bl. 212. * Durenidan. Jat. p. 21. 
 
 Udyog P. 1350. '351- ' Pa"«=*>» T. i. 341- 
 
 Aw. Atthi Sudi, 211. 
 
 
 ix. 7—g] 
 
 THE BOOK OF PROVERBS. 
 
 405 
 
 « Maha Bh. 
 • Pancha Rat. 4- 
 
 7 He that reproveth a scorner getteth to himself 
 shame : and he that rebuketh a wicked man getteth 
 himself a blot. 
 
 8 Reprove not a scorner, lest he hate thee : rebuke 
 a wise man, and he will love thee. 
 
 9 Give instruction to a wise man, and he will be 
 yet wiser : teach a just man, and he will increase in 
 learning, 
 
 Ver. 7. ''He that reproveth" %ic. " Sincerum est nisi vas, quod- 
 cunque infundis acescit."' "There is no denial and no lying, 
 but from those who know not how to feel shame or to blush."* 
 " Do not talk much of teaching a bad man ; it will only give 
 trouble afterwards."* " He that scatters about his advice, 
 makes many enemies."* " Hatred has clung to me, O Vishnu," 
 said Prahlada, " because I made known [for making known] 
 thy praise. But let this sin of my father be done away."* 
 " For a draught of milk to a serpent only increases his venom. 
 So also advice given to fools tends to wrath rather than to 
 peace."* "And the crow found it true to his cost, when advised 
 by another crow not to waste his advice on monkeys. He 
 would not hearken, however, but went to them and gave them 
 advice, for which they tore him in pieces. Therefore, neither 
 undertake to straighten the crooked nor to teach wisdom to 
 the foolish."' " For the very best instruction often yields 
 the worst results, according to him who receives it."' 
 
 "Any one is able to teach a man of understanding, but it is 
 not in the power of any one to teach an evil man. Can any 
 one straighten the bend of a river?"' On the other hand, 
 " Propagate good instruction," say the Chinese, " in order to 
 correct men's vices."'* Then we are told by the Mongolians : 
 
 • Hor. Ep. i. 2. » Ep. Lod. 118. ' Oyun Tulk, p. 8. ♦ Legs 
 par b. p. 168. ' Vishnu P. i. 20, 28. • Hitop. Hi. 4. ' Sre^. c. Ix^riK. 
 p. 130, and Calilah u D. p. 129. ' Kawi Niti S. • Vemana, i. 29. 
 
 '» Hien w. shoo, 86. 
 
4o6 
 
 ORIGINAL NOTES ON 
 
 [ix. 7—9 
 
 " Support [or rear] not a man of evil conduct. Bad people, 
 when raised to good circumstances afterwards incur guilt 
 through their riches."' Under any circumstances, however, 
 " it is far easier to advise," say the Greeks, " than for the sufferer 
 to bear it patiently." 
 
 Ver. 8. Some wise man said : "iifj iXfy^t fitapov, iva /x^ crt iiur^cry* 
 Reprove not a fool lest he hate thee." " In King-hing-luh, it 
 is said : Blaming a man only, does not complete one's inter- 
 course [with him ; is not all that is required] ; and always 
 excusing does not correct faults."* "Advice given to the 
 foolish only ruffles them ; it does not quiet them. Feeding a 
 snake with milk, only increases its venom."* " That which is 
 fallen into the sea is lost," said Vidura; " so also is a word in 
 [the ears of] one who hears it not."* " It is like spitting to the 
 wind ; it falls back upon one's face."' "A wise man's advice 
 to a fool is like talking to trees and singing to stones."' 
 
 Not so, however, to a wise man. " I look upon him who, 
 pitying my ignorance, sprinkles my ears with the ambrosia of 
 learning, as upon my father and mother. All such as do not 
 pay proper respect to the teacher from whom they have 
 received the treasure of knowledge, go to the world of sinners, 
 without let or hindrance," said Katcha to his guru."' " One 
 may bind silk threads about a soft and flexible tree. A good- 
 hearted, genial and gentle man is the pillar of virtue. If I 
 give one word of advice to a wise man, he follows it in the way 
 of virtue. But if I repeat it to a stupid man, he only calls 
 me [tsiin] interfering ! Everybody has a [heart] way of 
 thinking of his own."' " But before giving advice, first take 
 the splinter out of thine own eye."" 
 
 Ver. 9. " IVi/l be yet wiser" &c. "An intelligent man 
 understands a thing thoroughly, and his mind is strengthened 
 
 • Oyun Tulk, p. 12. * Srf^. r. I'xwiX. p. 1 28. ' Ming Sin P. K. c. vii. 
 * Naga Niti, 239 Schf. ' Maha Bh. Udyog P. i486. « Osm. pr. 
 
 ' Mishle Asaph, xxxi. 27. ' Maha 13h. Adi P. 3246, 3247. » She 
 
 King, bk. ill. ode 2. '» Yalkut Ruth R. Bl. 309. 
 
 ix. 9] 
 
 THE BOOK OF PROVERBS. 
 
 407 
 
 thereby. The king of beasts, when hungry, scatters a whole 
 herd of elephants."' " For sense [wits, understanding] is the 
 sword, but [trial] experience is the whetstone [to give a keen 
 edge]," say the Arabs.* " For sense and [practice or] training 
 are like soul and body."' " Whoever speaks, give ear ; then 
 having heard and considered, thou mayest understand the, .state, 
 of things [discover the truth]. And go to, thou shalt become 
 a lover of wisdom on the earth."* "A good and worthy man 
 teaches the ignorant, and sets right their mistakes [or faults], 
 but bad men reckon as faults the good of wise ones.'" " For 
 in like manner as butter is made from milk, can human beings 
 also become Buddhas through teaching and practice."' 
 
 Thus "one day spent in friendly intercourse with good 
 men, is like seed sown in good ground that strikes root in it"^ 
 For "a man though he be [ignoble] 'nobody' by birth, may 
 yet acquire wisdom and virtue by study and practice."' "But 
 give advice beforehand, and at the time also."* " For the wise 
 and good man,'' says Confucius, " rises gradually in knowledge, 
 but the inferior man sinks lower and lower in ignorance."" 
 That growth in knowledge, however, creates jealousy. " For," 
 say the Arabs, " increase in learning, and thy enemy's grief 
 will increase also."" But never mind that. " For he," say the 
 Rabbis, " who does not add to his learning, loses what he has 
 got already."" 
 
 " What, then, are the five benefits of hearing the preaching 
 of the law ? (i) To hear what one had not heard before ; (2) 
 to make clear or impressive what one had heard before ; (3) 
 to remove doubts ; (4) to rectify one's opinions ; (5) to purify 
 the mind (or soul)."'* "A man, though he be extremely stupid," 
 say the Chinese, " is yet intelligent enough to find fault with 
 others. And if he be ever so clever, he is yet dull enough 
 
 ' Sain iigh. fol. 3. ' Meld. Ar. pr. ' Id. ibid. * Vemana, i. 143. 
 » Id. iii. 130. • Tonilkhu yin ch. 2. ' Vettivetkai, 25. « j)o ji kiyo. 
 • Ep. Lod. 1426. '» Hea-Lun, xiv. 23. " Ebu Medin, 134. 
 
 " Echa Rab. B. Fl. " Putsa pagn. 805. 
 
4o8 
 
 ORIGINAL NOTES ON 
 
 [ix. 9 — II 
 
 about excusing his own faults. You need only reprove (or 
 correct) yourself with the same heart with which you reprove 
 others, and excuse others as you excuse your own self."^ 
 " Praise and extol places of learning," says Yung-ching,* " in 
 order to promote the advancement of scholars ; for scholars 
 are the first of the four classes of the people." 
 
 " Doctor Kang-tsee remarks : The man of superior order is 
 good without teaching ; the man of middle order is good with 
 teaching ; but the low fellow is not good, even with teaching. 
 What is the first, but a saint? What is the second, but 
 respectable ? And what is the last, but a fool ?"» " Ja-jin [as 
 Indra] said to the king of Jambudwip : Even if I inform thee 
 by teaching, and thou get thyself a teacher, yet is knowledge 
 difficult to acquire; a mere wish for it is not sufficient."* 
 " Therefore say not. When I am at leisure I will mend. May 
 be thou Shalt never be at leisure."' [Therefore mend at once 
 and learn.] 
 
 10 The fear of the Lord is the beginning of wisdom : 
 and the knowledge of the holy is understanding. 
 
 1 1 For by me thy days shall be multiplied, and the 
 years of thy life shall be increased. 
 
 Ver. I o. A. V. inverts the order of the Hebrew words, " the beginning 
 of wisdom is the fear of the Lord." This is preferable, because the 
 subject-matter is Wisdom personified, that speaks, and " the fear of 
 the Lord," which here is not the subject-matter, is only mentioned 
 as the beginning or foundation of wisdom. 
 
 D"'tDrii7 rnyy, 'and knowledge of holies,' or 'saints,' as A.V. 
 renders it in Ps. Ixxxix. 6, 8, &c. It is, however, said of God as 
 D-rlbS, pi. construed with a sing, pron., as in Josh. xxiv. 19: "Ye 
 cannot serve Jehovah," said Joshua, M^n D^lPnn D>Hb)f >?, for he [is] 
 holy gods [holy God] ; in contradistinction to -i?3n ^tP\^, ' gods of 
 a strange land, strange gods,' "which your fathers served in Egypt 
 or beyond the river"— that are still, QSaiH?, among you (v. 23). 
 
 « Hien w shoo, 40. » On Kang-he's 6th maxim. ' Ming Sin 
 
 P. K. c. i. * Dsang-Lun, fol. 9- ' R- Hillel, Pirke Av. u. 4- 
 
 
 ix. 10] 
 
 THE BOOK OF PRCtVERBS. 
 
 409 
 
 Either choose one of them, or serve Jehovah. And the people said : 
 "We will serve Jehovah, Wrt^H Min-^?, for He [is] our gods" (v. 18, 
 24). The LXX. reads wrongly, rj Povkfj tIov iyiiov, 'the counsel of 
 the saints is understanding.' The Arabic reads, 'holy,' sing.; and 
 A.V. is the right rendering here, as said of God. 
 
 Ver. 10. Confucius says "there are three things of which 
 the wise man stands in awe. He fears the commands [or 
 decree] of Heaven ; he fears great men ; and he stands in awe 
 of the words of holy men. But the mean man does not 
 acknowledge the will of Heaven, and does not fear it, but 
 slights great men."' Meng-tsze, however, taught that man 
 has not to look out of himself for goodness, but only to look 
 for and to find his ' lost heart' — his original heart that was good, 
 but was 'lost' through carelessness, bad habits, &c. And in 
 Shang-Meng' he says that " as a feeling of compassion is the 
 origin of [jin] the love of man [charity, dydwt]] ; as a feeling of 
 shame and hatred is the origin of justice ; as the feeling of 
 modesty is the origin of propriety — so also is the feeling of 
 what ought or ought not to be the origin of wisdom." [But 
 not of "the wisdom that cometh from above;'' for of this the 
 Arabs say " that the fear of God is the beginning [head] of it"* 
 As to the feeling of shame, " it is a door to religion," says the 
 Buddhist, "for it tends to inward repose, as the feeling of 
 modesty also tends to create outward repose."*] 
 
 " The highest honour," says Ali, " is the fear of God."' " The 
 man who fears God," says Watwat, " is honoured of God and 
 respected of men." " If you are honoured by God," says the 
 Qoran,' " it is because you fear Him." But this has another 
 meaning. " Honour [among men] is two-fold. One is, not 
 to injure others ; and the other, that a man will impart of his 
 goods to others. The first is called fear of God [piety] and 
 devotion ; the latter, kindness and doing good. But the first 
 is superior to the last by reason of its greater gain and more 
 
 ' Hea-Lun, xvi. 8. ' c. iii. 6. ' Erpen. adag. Gr. p. 276 
 
 • Rgya-tcher r. p. c. iv. » Ali b. a. P. 26. • Sur. xlix. 13. 
 
4IO 
 
 ORIGINAL NOTES ON 
 
 [ix. ID 
 
 general advantages." "Art thou an honourable man," says 
 the Persian distich, "then walk in the fear of God; for the 
 fear of God is the [head] chief honour."' " There is no know- 
 ledge like the knowledge of the Lord." "A scent of the 
 knowledge of God is better than much labour."' R. Eleazar 
 ben Azaria said : " If there was no law, there would be no con- 
 duct among men ; if so, there would be no wisdom ; and then 
 there would be no fear of God ; and if there was no fear of 
 God, there would assuredly be no wisdom either."' 
 
 " What is the highest of all duties here on earth ? asked 
 Manu. To this Bhrigu replied : The best and most excellent 
 of these is the knowledge of the Spirit, God. This is the most 
 exalted of all sciences, because through it immortality is 
 gained. For it embraces the whole duty of man."* " If thou 
 knowest God, thy wisdom will shine. When light has arisen, 
 darkness has disappeared."' " By looking at Thee is truth 
 [tatwamu] perfected (or ascertained); but by looking at our- 
 selves, delusion only follows."- "By looking at God through 
 the proper means, one finds the distinct way. If one looks at 
 it steadily, it becomes straight ; but if looked at as by a fool, 
 all light departs."' "When a man has understanding, his 
 mind does not waver ; if he knows God, wisdom will be joined 
 to him [befit, adorn him]."^ "Supreme knowledge is the 
 knowledge of Brahm5,"» " and Vishnu is this Supreme [Spirit] 
 BrShma, whence all this world has come into existence."' 
 
 [We must carefully distinguish the two Brahmas. By Brahmi, 
 neut, is understood the soul of the universe, the One, Eternal, from 
 whom are all things, and who is also in all things. But Brihma, 
 masc, is the first of the Hindoo triad, Brihma, Vishnu and Shiva, 
 and is called the Creator. Then there is the adj. • brShma : mi, man,' 
 m f. n .' that pertains to Brahma,' a brahman. Brahma is also the 
 name of the great Rishi, Narada, son of Brahma, and Brahmi is one 
 
 I All 26th max., Pers. Com. and Arab. ' Rishta i j. p. 147- 
 
 » PirkeAv iii 13. * Manu S. xii. 84-87. [Atmajnanam param 
 
 smritam.] ' ' » Vemana, i. 79- ' Id- ibid. . I, 123- ' W- iii- 43- 
 
 • Vishnu P. ii. 6, 44- * ^^- 7i 36. 
 
 ix. 10] 
 
 THE BOOK OF PROVERBS. 
 
 411 
 
 of the mothers of created beings ; energies or efficacies of Brihrni 
 and Brahma personified. 
 
 Brahma comes nearest to our idea of God, and might, perhaps, be 
 a better substitute for it than 'ddva,' one of a host of inhabitants of 
 the Hindoo Swarga, called 'ddva' from 'div,' 'to play, to be mad,' &c., 
 an epithet sometimes applied to a fool ; and in Zend, to evil spirits ; 
 whence it has passed into other idioms, and might do for the root of 
 ' devil.' ' Dev' is the Armenian for ' devil.' The difficulty of finding 
 equivalents for Scripture terms in the cultivated languages of the East 
 is very great. Thus ' Borkhan,' a name of Buddha, was chosen for 
 ' God' in the Mongolian Bible. But then S. Paul called ' the unknown 
 but true God' by his name at Athens, 'O 9«os. 
 
 " Let alone the former practices of sacrifice, the Vedas," &c., 
 said Yayati to Ashtaka ; " they only clog the mind. This is a 
 better way for you. Men once come into union with that 
 One, acquire supreme peace ['shanti,' repose] both here and 
 hereafter."' "He who knows Brahma, becomes BrahmS ; 
 this is Scripture" "And he passes beyond [the reach of] 
 sorrow who knows what [Brahtna], the ' soul,' is ; this is also 
 Scripture."* "And the knowledge of the Vedas [of Holy 
 Scripture] is the riches of learning" [the best].' " Such last- 
 ing [constant] knowledge is unattainable by thought alone," 
 says the Buddhist ; " but it is incomparable."* " But those who 
 are enslaved by objects of sense and are given to them, cannot 
 break off with them so well by self-restraint, as they can by 
 constant search after the knowledge [of God]," says Manu.* 
 " And this knowledge gives the highest rank."' "As theology," 
 said Aristotle, " ranks first among sciences.'' 
 
 " He who knows BrahmS, acquires excellence [that, beyond 
 which is nothing]," said Sankara.' " Brahma is real, unending 
 [true, everlasting] knowledge. What is real, in whatever form, 
 never alters.'" "Those who know him become immortal."' 
 
 ' Maha Bh. Adi P. 3626. ' Vedanta Sara, p. 4. * Aw. Kalvi 
 
 Oruk. II. ' Tsagnay J. Thera, 15. ' Manu S. ii. 1, 96. 
 
 ' Rishtah i j. p. 132. ' Taittirey. Upd. valli ii. anuv. 1. ' Id. ibid. 
 • Swetasw. Upd. iv. 17. 
 
412 
 
 ORIGINAL NOTES ON 
 
 [ix. ID 
 
 "And of all things, the knowledge of BrShma is said to be 
 best" [Quoted by Sankara.] "It is also the end of all 
 sciences, whereby one obtains immortality.'" "This obtaining 
 the knowledge [of Bhagavat, lit. of that which is to be wor- 
 shipped], O great Muni, comes by means of knowledge 
 and of works. And this knowledge is two-fold ; it is derived 
 from reflection and from Scripture. The word Brahma comes 
 through knowledge of Scripture ; supreme Brahma comes 
 through [reflection or] discernment."* [Discernment, Kp«r«, 
 separating Brahma from the visible world and seeing him 
 alone in it ; and that he alone is eternal.'] " It is thus said 
 by Manu," said Parasara, "that there are two kinds of 
 Brahma — Brahma, the word ; and Brahma, the Supreme. 
 He who is thoroughly imbued with the word Brahma, obtains 
 the Supreme Brahma" [rises up to him through contempla- 
 tion].* 
 
 " O my son," said Vyasa to Shuka, " this knowledge of the 
 all-pervading Spirit is a corrective [teaching or discipline]. 
 It is secret and most mysterious. As I said, it is a quick, ready 
 witness of 'self.'"* " In like manner as fire consumes stubble, 
 so also does the fire of the knowledge of Brahma consume all 
 pure and impure actions. And as the lotus-leaf is not stained 
 by the water on which it floats, so also he who knows Brihnii 
 is not defiled by the waters of sound and of objects of sense."' 
 " A man with few plans [cares]," says Lao-tsze, " obtains the 
 Tao ; a man with many cares gets puzzled [blinded]. For 
 that reason the holy man preserves unity [of purpose or con- 
 templation], and thus becomes a pattern to the world."^ " But 
 the wretched man who, in this busy world, does not practise 
 devotion, only cooks weeds in a saucepan adorned with jewels ; 
 or ploughs his field with a golden plough, only to sow tares ; 
 or fences his land with a hedge after cutting down his cam- 
 
 ' In Swetasw. Upd. introd. • Vishnu P. vi. 5, 58. ' Vedanta 
 
 Sara, p. 2. * Vishnu P. vi. 5, 62. » Maha Bh. Shanti P. 9057. 
 
 • Swetasw. Upd. introd. ' Tao-te-King, c. xxii. 
 
 ' 
 
 ix. 12] 
 
 THE BOOK OF PROVERBS. 
 
 413 
 
 phor-trees, only to grow 'kaudrava' crops"' [crops of kodrava, 
 'paspalum kora,' and ' frumentaceum,' inferior grain, found 
 wild in some places, and eaten by the poor people]. " For as 
 long as this world appears real, like the silvery lining of a shell, 
 so long also is Brahma not known as best, supreme and indi- 
 visible."' [In the Kumara Sambhava, Brahma is said to 
 divide himself into male and female, in order to bring forth 
 creatures.] 
 
 " For the root of all knowledge is acquaintance with God," 
 say the Arabs.' " And the knowledge of Him is understand- 
 ing." "In a book called 'The Properties of Understanding 
 Men,' it is said that when God created the understanding. He 
 said : ' O Understanding, I have created nothing greater than 
 thpu, for thou art a being greater and more honourable than 
 any other.' Understanding makes the difference between 
 man and beast And, in truth, understanding distinguishes a 
 man ; for he alone is a man who has understanding. P'or a 
 man without it has only the appearance of a man, but his 
 state is that of a beast"* " Nam est homini cum Deo rationis 
 societas," says Cicero; "quapropter nemo est dignus nomine 
 hominis, qui unum diem velit esse in voluptate," says he again. 
 " Whatever, then, is done apart from the Supreme Intelligence 
 [lit 'heart of God'»] is sin," said Mitra Dzoghi. "I go to 
 devote myself to Him for my own salvation."' "For," says 
 the Tibetan, "one may possess diligence, firmness, courage, 
 strength, and surpassing prudence and perseverance, these six 
 virtues ; yet the fear of God is best of all."' 
 
 12 If thou be wise, thou shalt be wise for thyself: 
 but i/thou scornest, thou alone shalt bear it. 
 
 Jjippil DM. Here the past seems to have a special meaning, as 
 Tevunath Mishle takes it : ' If in thy last days thou hast been wise in 
 
 > Nitishat. 98. • Atmabodha, 7. ' Meid. Ar. pr. * Bochari 
 
 Dejohor. p. 170. ' Tonilkhu y. ch. ii. ' Mitra Dr. p. 9. 
 
 ' Naga Niti, 96 Schf. 
 
414 
 
 ORIGINAL NOTES ON 
 
 [I'x. I a 
 
 life, thou alone shalt find the value of having been wise ; if, however, 
 thou shalt have been foolish during life, thou shalt feel it then.* The 
 LXX. have the future conditional, iav o'o</>o« tVp, yiiru ; but although 
 the Hebrew preterit may be rendered thus, yet the past tense seems 
 to lend special force to this passage. It may also apply, of course, to 
 the result of any wise action. 
 
 " If thou he wise," &c. " He who cherishes [cultivates] Tao 
 for himself, his virtue becomes sincere," ' says Lao-tsze. 
 "Although the same benefits be conferred on the good and on 
 the vulgar, yet the returns are not the same. Though there 
 was no difference in the seed sown in the fields, yet the differ- 
 ence in the crops is immense."' " The righteousness of the 
 righteous is for himself; and whosoever shall commit lawless 
 offences, his iniquity shall return upon his own head."' 
 
 " The tokens of a wise man are fifteen : (i) Becoming in his 
 gait ; (2) pious in his dealings ; (3) prudent in fear [or caution] ; 
 (4) understanding in knowledge ; (5) wise in his ways ; (6) 
 gathering [saving] ; (7) thoughtful ; (8) abundant in answer- 
 ing ; (9) questioning relevantly to the subject and answering 
 accordingly ; (10) adding information ; (11) walking with the 
 wise; (12) learning according to his capacity [or measure] ; 
 (13) and acting accordingly,"* &c. "A pious man," says Con- 
 fucius, "desires to establish himself [in virtue], and to establish 
 others in it also. He tries to promote himself and others as 
 well."* "He who cultivates virtue, profits himself; adding 
 daily to wisdom and reflection."* " For the report of good 
 deeds," say the Chinese, " goes not out of the door ; whereas 
 evil deeds are bruited to a thousand miles."' 
 
 " For the best nobility [or pedigree] is from oneself, and not 
 from one's kindred."* " Let every one practise virtue for him- 
 self," said Bhishma to Yudhishtira; " there is no partnership in 
 virtue. If a man fulfils what it enjoins, of what use is a 
 
 • Tao-te-King, c. liv. ' Legs par b. p. 21. « Didasc. Ap. 
 
 (Eth.), iii. 28. • Derek erez Sutta, iii. 14. ' Shang-Lun, vi. 28. 
 
 • Hien w. shoo, 103. ' Id. ibid. 123. • Ep. Lod. 724. 
 
 ix. 13] 
 
 THE BOOK OF PROVERBS. 
 
 4'S 
 
 fellow [in it] ?"• " What is cleverness ? To delight oneself in 
 the reality^of virtue."' For, after all, " my obedience is to father 
 and mother, but what I learn is for my own self"' " For the 
 father's and mother's merit will not avail him who has no 
 worth or merit of his own."* 
 
 " Let knowledge be thy wares [merchandise]," said Ptah- 
 hotep to his son ; " when thou art in adversity, thine own worth 
 [or merit] is more to thee than thy belongings whose coffers (?) 
 are full ; it is greater than their pageant, for those are things 
 that pass from one man to another. But a son's merit is worth 
 much to him ; it is of good report."' " There is no son to the 
 Lord Treasurer, nor to the Lord Privy Seal [their office does 
 not descend to their son]. The scribe who has a skilled hand 
 does not give it to his children ; those of them who are poor, it 
 is his business ; those of them who are great, it is his care."* 
 Odin, however, gives the following advice, hardly worthy of 
 him : " Let every man be moderately wise, and never be too 
 wise. For the heart of a wise man is seldom glad if he be too 
 wise."' [' Righteous over much,' Eccl. vii. 16. Impossible in 
 this world to set everything right ; and " he," says the Turkish 
 proverb, "who weeps over everything, will lose his eyesight"] 
 
 1 3 A foolish woman is clamorous : she is simple, and 
 
 knoweth nothing. 
 
 n^ain, 'restless, always about, noisy.' LXX. Opaxrtla, 'bold.' 
 At. ' clamours, has a loud voice.' She is rwty^, ' fatuity, silliness 
 [itself].' LXX. ivSixi-i ^lafuov y'lverai, 'comes to be in want of bread.' 
 Ar. ' she is folly, stupidity [itself],' a better and more terse rendering 
 of the Hebrew than ' is simple, no n^i; b?^, and does not [care to] 
 know what [may come of it].' LXX. koI ouk «7rtoTOTai aloxvvrjv, 
 'and knows no shame.' Ar. 'and knows not a thing.' 
 
 " A foolish woman, &c. " She is mischievous," says Simon- 
 
 » Maha Bh. Shanti P. 7064. » Bhartrih. Suppl. 10. ' Altai pr. 
 
 « Ep. Lod. 1436. « Pap. Pr. pi. xv. 2. • Ani, xxxii. vol. ii. p. 13. 
 
 ' Havamal, 54. 
 
4i6 
 
 ORIGINAL NOTES ON 
 
 [ix. 14—18 
 
 ides, and mother of herself [independent] ; she wishes to hear 
 and to know everything; she peeps into every corner, and 
 wanders about, and calls aloud, even if she sees not a man."^ 
 "Such conduct is a blot on a woman."' "Careless of pro- 
 priety, of birth [rank] and order, what is there too strange for 
 the folly of women ? It must be the consequence of some 
 great sin in [a former] birth."' "A woman," say the Japanese, 
 " who is a talker, who prates at random and without minding 
 what she says, who scolds and creates feuds in the family, is to 
 be divorced."* "Ten measures of talk," say the Rabbis, " fell 
 upon the earth ; women took nine measures for themselves, 
 and left one for the rest"* " I heard," said the parrot, "that 
 most women are wanting in sense ; therefore do wise men 
 keep their secrets from them."* 
 
 " Tvi^ yap ovSiv otSt, irX^i- o /3owXeTat,"^ 
 " for a woman," say the Greeks, " knows nothing but what she 
 wills." 
 
 14 For she sitteth at the door of her house, on a seat 
 in the high places of the city, 
 
 1 5 To call passengers who go right on their ways : 
 
 16 Whoso is simple, let him turn in hither: and as 
 for him that wanteth understanding, she saith to him, 
 
 1 7 Stolen waters are sweet, and bread eaten in secret 
 is pleasant. 
 
 1 8 But he knoweth not that the dead are there ; and 
 that her guests are in the depths of hell. 
 
 Ver. 18. '7''Mnr7, 'those to whom she called, whom she invited.' 
 The LXX. adds a long paraphrase to this verse. Ar. reads, ' her 
 visitors or guests.' Chald. ' invited,' or who come to her by appoint- 
 ment. 
 
 > Simonid. ii. 12. 
 < Onna del gaku, p. 48. 
 
 • Dhammap. Malav. 8. 
 * £p. Lod. 164 1. 
 
 » Niti neri viL 84. 
 • Tooti nameh, st. i. 
 
 1 
 
 ix. 14 — 18] 
 
 THE BOOK OF PROVERBS. 
 
 417 
 
 ii 
 
 " Independence in the father's house, frequenting festivals 
 and public ceremonies and assemblies of men, improper 
 loitering in by-ways and retired places, and associating with 
 women who frequent them, is at once the ruin of personal 
 character. To take a dislike to one's husband when he is old, 
 is also the cause of a woman's ruin."* "This is my fifth 
 counsel to thee," said Sigrdrifa to Sigurd; "although thou see 
 fair women sitting on benches, let not their silver ornaments 
 ['sifia siifr,' kindred or family silver; silver ornaments, lent 
 or borrowed for the occasion ?] have power over thy sleep."* 
 " This good book [magical papyrus] closes the mouth of women 
 who look about, and of women who lead a high [loose] life."' 
 Women who, like others in Homer, 
 
 " lOTO/iti'at Oavfia^ov Irrl wpodvpouriv tKaorrj,"* 
 
 "stood, every one, at the porch of her house gazing at the 
 crowd ;" albeit in such circumstances, 
 
 " oiKoi piX-Ttpov tlvai iwtl /SXajStpoe to 6vpt]<j}i," 
 
 " it would be best to stay indoors, for going out of them tends 
 to no good," says Hesiod.' 
 
 " Men," says Chu-tsze, " do not talk indoors, and women do 
 not talk out of doors [in public]. When young women go out 
 at night, they must take a lantern ; and if by day, they must 
 hide their faces. If they have no lantern, then stay at home."* 
 In the Kheue-li, it is said : " Male and female, men and women, 
 boys and girls, must not mix together ; nor receive presents 
 from one another ; nor hold intercourse together, and form no 
 friendships." And in Niuh-tsi, it says : " One should begin 
 early with propriety, as regards men and women. It reaches 
 far into the house itself, and is observed out of doors. Men 
 liveout of doors, women live indoors, well guarded.'" "Vahikas 
 [women from a province of the Punjab] alone dance uncovered 
 and maddened in houses, and on the ramparts of the city, out 
 
 ' Hitop. i. 120. ' Sigrdrifumil, 28. ' Magic Pap. Harris, B. 6. 
 
 * II. »'. 496. * Hesiod, I. k. ij. 363. • Siao-hio, c. ii. [ Id. ibid. 
 
 2 E 
 
4i8 
 
 ORIGINAL NOTES ON 
 
 [ix. 14 — 18 
 
 of doors, adorned with garlands and ointments," said Shalya 
 to Karna."» 
 
 " Impropriety in a woman as regards men is, among other 
 tokens," says the Burmese code, "to call to men in order to make 
 friends of them ; and to make those who pass by, stop and come 
 and sit by her ; and to be looking about from her door. Such 
 a wife may be chastised by her husband with a rattan or a split 
 bamboo, but she is not to be put away."? "The wise disciple," 
 says R. M. Maimonides, "will not converse with a woman in 
 public, not even if she is his wife, sister or daughter."' " Let a 
 woman's eyes be blind towards strangers ; and when she goes 
 out, let her be as if she were in her grave "* [with a play on 
 ' koor,' blind, and ' gor,' grave, generally both written alike]. 
 "As fire is not satisfied with fuel, nor the ocean with the rivers 
 that flow into it, nor yet death with living things, so also are 
 the passions of some women never satisfied."' "The food of 
 women is two-fold ; their understanding is four-fold ; their 
 devices are six-fold ; and their passions are eight-fold."' 
 
 Ver. 16. "Whoso is simple," &c. " Lakshmi [fortune] de- 
 lights in a common man ; Saraswati [eloquence] in a man of 
 no family ; and woman, in a worthless one."' In this case, the 
 saying is true " that counsel among [from] women is death,"' 
 and that " the counsel of a woman causes ruin."' " ' O Tatha- 
 gata, how are we to conduct ourselves towards women ?' said 
 Ananda to him. 'Ananda,' said the Tathagata, 'you must 
 not see them ; but if you see them, you must not speak to them.' 
 ' But if they speak to us, what then ?' 'You must have your 
 wits about you [presence of mind].'""* 
 
 Ver. 17. "Man sees the gold and sees not the trouble that 
 is close to it. The fish sees the bait, but sees not the hook 
 hidden in it."" Loqman, according to some of his editors, ap- 
 
 IX. 14—18] THE BOOK OF PROVERBS. 
 
 419 
 
 pHes his twenty-eighth fable, of the Cat and the File,> " to those 
 
 at first dehghted, but know not that it is taking away their^ife." 
 
 Eveo' forbidden thing \, sweet,"^ say the Arabs. " The rose 
 
 grows with the thorn, and the thorn with the rose.- "But 
 
 he sword thirsts for the blood of him who stole and drank 
 
 strange waters."* He is doomed as- 
 
 Victima nil miserantis Orci."« 
 "A forbidden apple is sweetest,"* says the proverb ; for- 
 "Nitimur in vetitum semper, cupimusque negata.'"' 
 
 f.h^r '^ " ^'*' '^"'''^ ""' ""'''" ^'- [S°P*^°^' ^^^- 41 ; Esop. 
 fab. 64 ; Loqman, fab. 8, of the stag which, when pursued by 
 
 hunters, fled mto a cave where a lion devoured him.] " While 
 
 lookmg at women." says Vemana, "a man knows not 
 
 whither .t W.11 lead him. By reason of women, men do not 
 
 T-Z u"n ""'^ "'" ^"'"^ ''^•" "^'' ^'^"'terers go to the 
 Tat ha hell In all those hells, men are with their heads down 
 and their feet up], to see the gods that are above, whence they 
 00k down upon these men."« "Who, then, are the blind of 
 the bhnd? Those who are possessed or led about by their 
 bewildering passions."- Not so the wise. "Abu Mirza having 
 been caught by the word of a woman, wrenched himself away 
 and left her— with a good name."" 
 
 • Weasel. Esop. 49; Sophos, 6. « Erpen. Ad. 557. » Osm or 
 
 O 'h 7^' '" ''"'"• """■ "• ' «- Od. ii. 3."' . Hung Er 
 
 ' Ovid. Am. III. 4, 17. I Vemana ii i« » v u tT- f' ^ 
 
 '» Phreng wa, .7." n BablZeh,V 99. ' "• '' ^'^ 
 
 > Maha Bh. Kama P. 2035. « Dhammathat. xii. 42. » Halkut 
 
 Deh. iv. 7. ' Bostan, vii. st. 25. ' Hitop. ii. 113. • Id. 117. 
 
 ' Chanak. 182, J. K. • Pers. pr. » Bahudorsh, p. 75. •• Maha- 
 paranibbh. p. 51. " Ming h. dsi. 135. 
 
 2 E 2 
 
420 
 
 ORIGINAL NOTES ON 
 
 [X. I 
 
 CHAPTER X. 
 
 From this chapter to the five-and-twentieth are sundry observations of 
 moral virtues, and their contrary vices. 
 
 THE proverbs of Solomon. A wise son maketh a 
 glad father : but a foolish son is the heaviness of 
 his mother. 
 
 IbH row, 'the heaviness, sorrow, or worry of his mother, because,' 
 says Rabbi S. Yarchi, ' he is always with her at home, so that she sees 
 his folly and is worried with it.' Chald. ' makes her ferment, exas- 
 perates her.' 
 
 "This," says the Hebrew commentator, "is the second 
 Division in the Book of Proverbs. The first Division, just 
 ended, consists in argumentative statements and principles, 
 just as a father, when teaching his son, would first of all place 
 a pattern before him. The following sections consist in 
 proverbs stating truths well ascertained, respecting wisdom 
 and folly, mostly in single or detached sentences." The LXX. 
 omits the words, ' The proverbs of Solomon.' The Arabic 
 retains them, and the Chaldee likewise. 
 
 "A wise son," &c. "Happy the father and mother," says 
 Confucius, "who can rejoice in their children !"' 
 
 "EuSoi^vios rovT la-rw vtos voui' t\<^v."* 
 
 "It is indeed a source of happiness [to have] a prudent or 
 wise son [who has sense]." " Of these three sons— one unborn, 
 one dead or one a fool— the two first are the best; for they give 
 pain only once, whereas the last is a constant sorrow"' [gives 
 pain as long as he lives]. "But Rama and Lakshmana, 
 
 1 Chung y. c. xv. • Menand. ivi^^i. a. ' Pancha T. pref. 4. 
 
 X. I] 
 
 THE BOOK OF PROVERBS. 
 
 421 
 
 
 Bharata and Shatrughna, the four sons of Dasaratha, caused 
 great delight to their father, by their virtues, their modesty 
 and their valour."* "For he is a son indeed who delights his 
 father by his good conduct."' "And a reverent son," says 
 Kwan-yuen-shih, "[makes large] expands his father's heart."* 
 " One gifted son is better than a hundred fools. One moon 
 scatters the gloom ; not so a number of stars."* [This is thus 
 paraphrased in the Subhashita : " A woman with ill-favoured 
 [or foolish] sons is yet barren. But the son who is much 
 respected for his qualities and wisdom, is a son indeed. For it 
 is not a multitude of stars, but the full moon that dispels thick 
 darkness."' Loqman also :« " One blessed [gifted] son is better 
 than many deficient ones." So also Sophos -J " One good son 
 is better than many useless ones."] 
 
 " When the son is dutiful and obedient, the father's heart is 
 at rest."* "Of all the benefits [blessings] to be got, there is 
 none greater than to have intelligent children."' And all 
 children are not alike. " Gold and silver come out of stone, 
 yet are not found in every stone."" " He is a son," say the 
 Chinese, " who serves his parents, hides their faults, and does 
 not offend them on the right hand and on the left, but 
 supports them unstintedly until death, and then wears mourn- 
 ing for them three years."" "A dutiful son," says Tsang-tsze, 
 "does not oppose his father's will, but 'maketh glad' his heart, 
 his eyes and his ears."'* And Confucius says that "a son 
 who for three years has not gone against his father's will, may 
 be called dutiful."" 
 
 " Sometimes good parents have a bad son, and bad parents 
 have a good one. The light in the lamp is evident [comes 
 from thick oil, yet is bright], as the lotus-flower grows from 
 the mud."" " The trouble and the peace of parents," say the 
 
 * Ramay. i. xix. 25. ' Nitishat. 58. 
 
 * Hitop. 8. ' Subhashita, 20. • Fab. 11. 
 
 • Ming h. dsi. 85. » Cural, vii. 61. " Gulist. vii. 6. » Liki, 
 T'ang kung, c. iii. " Siao-hio, c. ii. " Id. ibid. " V. Satasiu, 365. 
 
 ' Ming Sin P. K. c. xi. 
 ' Fab. 57 ; Esop, fab. 106 
 
422 
 
 ORIGINAL NOTES ON 
 
 [x. 2 
 
 Japanese, " depend on their children's conduct. If the children 
 are good, their parents are [Hotoke, Buddhas] gods or saints 
 in heaven ; but if the children are wicked, their parents are 
 [as if] in hell."' " For the burning care [or anxiety] is scorch- 
 ing of the liver," say the Arabs.* 
 
 "What is the first and most disagreeable thing on earth?" 
 asked Zarathustra of Ahura Mazda. " It is this," answered 
 Ahura Mazdc^ " to see the wife and the son of a good man 
 walking in perverse ways, and holding a [weepful] woeful dis- 
 course"' [making use of bad language]. " Ignorant [stupid] 
 children," say the Tamils, " are no better than calves."* "And 
 the woman who has brought forth a son with an ugly face, 
 has brought forth a tiger."* " I brought him up as a puppy," 
 says the Turkish mother, " and when he grew up a dog, he bit 
 my leg." " For it has been said that the two natural adver- 
 saries a man has are his wealth and his children."' "And a 
 son," say the Japanese, "who is always on his mother's lap, 
 turns out good for nothing."^ " The three things God requires 
 of a man, and that are most becoming to him, are justice, 
 mercy and obedience."* 
 
 2 Treasures of wickedness profit nothing : but right- 
 eousness delivereth from death. 
 " Treasures of wickedness" &c 
 
 " — TO yap hokif 
 tQ /ii) StKoi^) KT^fiar oux' criiftToi. 
 
 "Wealth," said Theseus to CEdipus, "gotten unjustly by 
 fraud, never lasts."» "niTrvvo-o, mind, then," says Theognis, 
 " and beware of drawing thy honours, thy character for good- 
 ness [merit], and thy wealth, from shameful doings."" " That 
 which is gotten by iniquity [or cruelty]," says Loqman, " shall 
 
 » Kiu O do wa, vol. i. serm. 2, p. i8. * Nuthar ell. 55. 
 
 » Vendidad, iii. 36. * Tain. pr. • Kawi Niti S. xiv. 4. • The 
 
 40 Vireers, ist night ' Jap. pr. • Barddas, vol. i. p. 3>6 and 314. 
 • CEdip. Col. 1026. "" Theogn. 29. 
 
 2] 
 
 THE BOOK OF PROVERBS. 
 
 423 
 
 not continue with its owner ; but if it does, it will not be to his 
 profit [or happiness]."' "As to the unbelievers, neither their 
 riches nor their children will profit them in the least, though 
 come from God ; but they will light the fire of hell.'" 
 
 " Woe unto you who have gotten yourselves silver and gold 
 without right, and who say, 'We are exceedingly rich, and 
 have possessions, and have all we wish. And now we will do 
 whatever we like, for we have heaped up silver, and have re- 
 plenished our treasuries ; the labourers on our estates are in 
 abundance [lit. like great waters].' But your false appearance 
 will pass away [flow] from you like water, and will not remain 
 with you, but will suddenly depart from you, because ye have 
 possessed it all by violence, and ye yourselves shall be given 
 up to everlasting [great] curse."' For it is said, " Riches shall 
 be taken away from him who gathers them by violence."* 
 " Wealth unfairly gotten does not enrich its possessor," say the 
 Chinese; " but Heaven [his fate] dooms him to poverty."" " For 
 it is not because a man has a thousand gold pieces that he is 
 happy ; for he may be very miserable with them."* 
 
 " Gold and silver make a man lose both this world and that 
 which is to come. But the study of God's law brings a man 
 into the world to come."^ "The dependents of him who is 
 always grasping, deteriorate ; being afraid of him as of an 
 enemy. And he who takes property given to the gods,'' said 
 Vyasa, "shall never be happy with that money."' "Wealth 
 gotten without justice is like water poured upon snow. Fields 
 and lands that are gotten by wicked devices, are like sand 
 heaped up by water. If you make craft and deceit the rule 
 of your life, you will be like a flower that opens at dawn, and 
 drops down at even," say the Chinese.' " When in the way of 
 wealth, therefore, do not acquire it improperly. And when 
 
 • Loqm. fab. 31. • Qoran Sur. iii. 8. ' Bk. Enoch, c. xcvii. 8. 
 
 * Didasc. Ap. Eth. c. xviii. ' Ming Sin P. K. c. xi. • Id. ibid. 
 
 ' Siphre in Numb, xviii. 20, M. S. ' Maha Bh. Shanti P. 790. 
 
 ' Hien w. shoo, 90. 
 
424 
 
 ORIGINAL NOTES ON 
 
 tx.3 
 
 difficulties come, do not improperly avoid them."» "The 
 wealth of a man without knowledge, for the most part disap- 
 points expectation in the profit it yields to its owner."* 
 
 " KipSoi aliTXpov xaKMrrov," 
 "shameful profit is worst," says Periander ; it is a charge 
 brought against nature, and a [heavy] burdensome treasure."* 
 "If there be ever so much information among the wicked, yet 
 good men will not go near ; as if there be ever so many gems 
 among serpents' [heads], but few will go to fetch them."* 
 "Benjamin the Just," says R. Nathan, "spent his wealth in 
 helping the poor. One day a poor woman came to him and 
 said, ' Support me !' He then said to her, ' The service of God 
 that does not rest on weekly almsgiving is nothing ;' and he 
 helped her. When he was on his death-bed, the angels told it 
 to God, who tore up His sentence of judgment [against him] 
 and added days to his life."" " Hope is but a river, and trea- 
 sures are the water of it ; thirst for gain is but the morning 
 waves ; passions are the crocodiles in it ; and destruction is 
 the birds thereof. It carries away the tree of constancy ; it is 
 most difficult to cross, because of the whirlpools of folly. It 
 is edged with lofty thoughts for its banks. Good and holy 
 men who come to it, rejoice at the sight of it."' 
 
 3 The Lord will not suffer the soul of the righteous 
 to famish : but he casteth away the substance of the 
 wicked. 
 
 " TAe Lord will not suffer^ &c. "T'ang (B.C. cc. 1765) on 
 his return from conquering the rebel ruler of Hea, said : The 
 rule of Heaven, that blesses the good and afflicts the wicked, 
 has brought down calamities on Hea to show forth his sin."' 
 " Let no man bestow too much thought on the acquisition of 
 property ; for it is meted out by the Creator himself. No 
 
 I Hien w. shoo, 197- ' Sain ugh. 83. » Periand. Sept. Sap. 
 
 4 Nidivempa, 70. » R- Nathan, iii. fol. 6. • Vairagya Shat. 11. 
 
 ' Shoo King, iii. 3- 
 
 X. 4] 
 
 THE BOOK OF PROVERBS. 
 
 42s 
 
 sooner is the offspring born, than the mother's breasts distil 
 the milk." " He by whom swans are made white, parrots 
 green, and peacocks of various hues, will also give thee thy 
 daily food [or substance]."^ "To every one to whom God 
 has given eyes to see, has He also sewn drawers to fit his 
 body," said the old man to the bird.* 
 
 " For," says Confucius, "virtue cannot remain [orphan] help- 
 less ; it must have friends."' " Let him then live for ever, in 
 whom many find support. Do not birds with their beak work 
 to fill their maw ?"* " For that which is unprotected, neverthe- 
 less abides if protected by God ; but if protected by man 
 and deserted by God, it will come to naught."* " For as the 
 sandal-wood does not lose its smell when dry, nor sugar its 
 sweetness by passing through the press, so also the wise 
 [righteous] man when afflicted, does not part with his virtue."* 
 " In the golden age, the offspring of the gods lived like them 
 free from care, and died as if in sleep ; but in the iron age, 
 black death seized on men, however splendid they might be."^ 
 
 4 He becometh poor that dealeth with a slack hand : 
 
 but the hand of the diligent maketh rich. 
 
 njP7 f)?, ' hand relaxed, down ;' ' of a lazy man who neither likes 
 work nor will do it' 
 
 "Fortune [Lakshmi] follows the lion-hearted man who 
 never flags in his efforts ; while craven men say, ' Luck [or 
 fate] must give it.' Beat down luck, then, by doing all in thy 
 power; if, after all, it does not succeed, whose fault is it?' 
 [Not thine own ; and surely that is enough as regards thyself]." 
 " In like manner as a cart cannot go on one wheel only, so 
 also without man's efforts destiny will not succeed."* "For 
 the gifts of Heaven are valuable ; but efforts and perseverance 
 gain the prize,"" say the Chinese. " For riches come from 
 
 • Hltop. i. 188, 189. ' Nizami. loij. ' Shang-Lun, iv. 25. 
 
 * Pancha T. i. 18. » Hitop. ii. 16. • Lokaniti, 44. 
 
 ' Hesiod, I. «. i}. 108, 153. ' Hitop. introd. 31. • Id. ibid. 32. 
 *' Hien w. shoo, 3. 
 
426 
 
 ORIGINAL NOTES ON 
 
 [x. 4 
 
 drops to pints ; but poverty comes from not summing up 
 
 carefully."! "Yes ; riches come from economy."* " For good 
 
 order in outlay is half a sufficiency."' " Since he who spends 
 
 and does not reckon, loses and knows nothing about it," say 
 
 the Arabs.* 
 
 " But cut short thy expenses, even if thou wert king of 
 
 Irak."* 
 
 " Utere quxsitis modice, quum sumtus abundat. 
 Labitur exiguo quod partum est tempore lungo," 
 
 says D. Cato." " Wealth is not to be spent without due delibe- 
 ration."' " Do not scatter [spend] recklessly," says Ani, "with 
 thy hand towards an unknown man ; he comes to thee for no 
 good. It is spending the goods of thy children ; and he will 
 come to thee again."* " He who wishes to run through his 
 inheritance," say the Rabbis, "has only to live in luxury, 
 clothed in fine linen, and to hire workmen to work for him 
 and not look after them."' " In the morning, O gold, thou 
 art a guest ; in the evening, thou art turned into silver ; but if 
 thou tarriest until the next day, thou wilt be inquired after in 
 copper," say the Georgians.** " Cheap, makes a spendthrift," 
 say the Telugus.** "Quod non opus est," says the Latin 
 proverb, " asse carum est" " For he," say the Arabs, " who 
 buys what he does not want, shall have to sell what he cannot 
 
 spare."** 
 
 " Omnia, Castor, emis ; sic fiet ut omnia vendas."" 
 
 " O Upasakas, there are five disadvantages connected with 
 a careless householder, through ruin caused by evil conduct 
 and bad principle. First, through his carelessness he suffers 
 great loss of property ; secondly, his evil reputation is spread 
 abroad aloud ; thirdly, into whatever society or company he 
 may come, whether merchants, samanas [lit. hearers, Buddhist 
 monks], &c., he feels shy, ill at ease and troubled ; fourthly, 
 
 • Chin. pr. P. * Hien w. shoo, 77. • Mifkhar Pen. B. FI. 
 
 * Meid. Ar. pr. ' Ebu Medin, 8. ' ii. 17. ' Nitimala, iii. 62. 
 
 • Ani, xvii. p. 135. * R- Jochan Baba Metz. 29, M. S. " Andar. 46. 
 " Tel. pr. 858. " Ar. pr. " Mart. Epig. vii. 98. 
 
 X. 4] 
 
 THE BOOK OF PROVERBS. 
 
 427 
 
 he is afraid of death ; and fifthly, after death he goes to hell,"* 
 "Every patrimony suffers from idleness, and must prosper 
 through diligence."* 
 
 " For the best part of science [or of knowledge] is when it is 
 joined to work," say the Arabs.' Thus Confucius says that "the 
 wise man who is diligent in business is sufficiently learned."* 
 "Practise economy," say the Chinese, "and fill what is empty, 
 and you will know [the result] from the state of the house. 
 There is a cause for evil fortune as well as for good fortune. 
 Every man works it out for himself, and then receives the 
 reward of his work."' " Ups and downs are determined ; yet 
 there is much wealth bound up in action [diligence]."' "With 
 diligence and economy the vessel is always full ; and when old 
 age comes, there will be no want. One cannot show hospi- 
 tality without plenty ; and a house is not well governed with- 
 out economy." " With diligence and economy the house will 
 fill gradually and [throughout]," say again the Chinese.' And 
 Yung-ching : " Every business grows rank [' hwang,' does not 
 ripen, or gets overgrown with weeds] through dulness ; but it 
 ripens [prospers] through diligence. It requires a firm, honest 
 will at the first, and unremitting exertion unto the end."' 
 " Labour consists in making an effort to do what we wish, and 
 diligence [perseverance] is to endure trouble in the pursuit of 
 what we have determined to do. This quality follows [belongs 
 to] a lofty mind ; for the loftier is the disposition, the greater 
 also will be the labour wrought in the attainment of our object 
 I labour for my object ; if I succeed, well ; if I fail, men of 
 large heart (or mind) will excuse me."" 
 
 "Even he who gains his living by carrying burdens on his 
 back or bearing them on his shoulders only, if he be but honest 
 and diligent, will get food and clothing without lack. The 
 common saying is : ' Every grass root has a grass root's share 
 
 ' Mahaparanibbh. fol. na. ' Hien w. shoo, 146. ' Meid. Ar. pr. 
 * Shang-Lun, i. 14. » Ming Sin P. K. c. i. • Id. c. ii. ' Id. c. xiv. 
 ' Kang-he's loth max. p. 1 — 75. • Akhiaq I m. xiii. 
 
428 
 
 ORIGINAL NOTES ON 
 
 [x. 4 
 
 of dew to feed it* Again it is said : ' The small birds of the 
 forest have no store of grain, and heaven and earth are 
 broad" ' [they have the world before them, and live]. " People," 
 say the Chinese again, " must be diligent and laborious, not 
 idle or lazy. No matter whether a man be rich and honour- 
 able, or mean and poor ; still ought diligence and labour to 
 hold the first place.'" " And he who gets his living by reckon- 
 ing [order and economy], eats until he licks [his platter]," say 
 the Finns.' " But," say the Burmese, " for riches that diminish 
 [or waste] not, in answer to one's efforts, both hands and feet 
 must go round [move about]."* " Be diligent, and God will 
 send the profit"* " Lakshmi [fortune] never forsakes the brave 
 king who looks upon twenty 'cowries' [one farthing] found 
 unexpectedly, as he would look upon a thousand ' nishkas ' 
 [pieces of gold] ; and at other times bestows large sums of 
 gold with a free hand "* [who is both careful and liberal]. 
 
 " As frogs go to the pool, and birds to a tank full of water, 
 so also do successes of all sorts come to the man who exerts 
 himself."' "For Lakshmi follows of herself, in order to make 
 her abode with the man who is earnest in his efforts, and not 
 dilatory ; a good judge of business, not given to vice, brave, 
 a good judge of merit [in others], and firm in friendship."' 
 " Persevere to the last in a good work,' for even in adversity 
 diligence will gather wealth."'" "And although you be a man 
 of property, eat and spend according to measure [within your 
 income]."" " Work is to be done with diligence ; exertion will 
 show the way. For in all undertakings energy is the most 
 important consideration."" "Acquire diligence," says Ebu 
 Medin, "for it is a great treasure."" [See the fable of the 
 " Hare and the Tortoise," in Sophos, 38 ; Loqman, 20 ; Esop, 
 
 J73]- 
 
 " Hien w. shoo, 147. ' Chin, max.. Dr. Medh. p. 187. ' Finn pr. 
 
 * Burm. prov. * Egypt, pr. • Hitop. iii. 26. ' Id. i. 183. 
 
 » Id. ibid. 184. » Atthi Sudi, 65. " Kondreiv. 21. " Id. 81. 
 »i Maha Bh. Vana P. 2155. " Ebu Medin, 127. 
 
 X. 4] 
 
 THE BOOK OF PROVERBS. 
 
 429 
 
 " The proverb, that ' poverty cannot overcome the diligent,' 
 is a difficult [rare or excellent] saying. For whosoever prac- 
 tises diligence, whether he be a country or a towns-man, to 
 say that his property will be good, admits of no mistake," 
 say the Japanese.* " Wise men are [defiled] injured by want 
 of reading [repetition], as houses are injured by carelessness." 
 " The wealth of faint-hearted [mean] men goes ; that of brave 
 ones abides. Mean men say there is a first cause for every- 
 thing ; but brave men do not say so ; they work."* " He," 
 say the Tamils, " who not knowing his own measure, lives with 
 a certain show, shall assuredly come to grief."' " Think highly 
 of moderation [economy], so as to avoid lavish expenditure," 
 said the emperor Kang-he.* "Not a day passes without 
 having to spend ; therefore in order to have something to 
 spare for occasional expenses, think highly of economy. For 
 with diligence without economy, the labour of ten men would 
 not suffice for the maintenance of one, and the in-gatherings 
 of one year would not suffice for the necessities of one day. 
 People run into debt to gratify their wishes, and then hunger 
 in harvest and starve in dearth, all from want of economy." 
 The E-King says : " He who will not endure the pain of 
 moderation, shall endure the pain of misery."' 
 
 " Do not put off till to-morrow what you can do to-day ; 
 for," says Rabbi Simeon, " the day is short, and the work is 
 much ; but the workmen are idle, though the reward be great, 
 and the householder pressing.'" "By welcoming contempt 
 [from others], and putting behind him all idea of respect [from 
 them], let the wise man accomplish his work. For failure in 
 work is — stupidity."' "Yea, the duties of to-morrow must be 
 done to-day, and those of the afternoon in the morning ; for 
 death does not inquire if the work is done or if it is not."* 
 " And it is by weaving on firmly [continually] that the weaver 
 
 • Den ka cha wa, i. p. 4. ' Lokan. 162, 163. ' Cural, 479. 
 
 • Sacred edict, 5th max. "• Yun-chang Com. p. 32. • Pirke Avoth, c. ii. 
 ' Nitishastra in Kobitaratnak. 21. ' Maha Bh. in Kobitarat. 131. 
 
430 
 
 ORIGINAL NOTES ON 
 
 [x.5 
 
 X.S] 
 
 THE BOOK OF PROVERBS. 
 
 431 
 
 at last completes his weft." • " For diligence is a merchandise 
 that yields large profits," say the Arabs.* 
 
 5 He that gathereth in summer is a wise son : but 
 he that sleepeth in harvest is a son that causeth 
 shame. 
 
 " He that gathereth" &c. " The common saying, is," quoth 
 Wang-keu-po,' "During the day when you can take, think of the 
 day when you will not have aught to take. Do not wait for the 
 time when you will have nothing, in order to think of the time 
 when you had." " He," says Confucius, "who does not trouble 
 himself about what is afar off, will soon have sorrow near at 
 hand."* " Save your clothes," says the proverb, " and you will 
 have some to wear ; save your food, and you will have some to 
 eat. In childhood and in old age you will have enough."* 
 " And he who, when he can take, takes not, must not com- 
 plain when his chance is gone."" " The Brahman householder 
 may gather grain either in a granary, in a jar, or for three 
 days, or even have nothing for the morrow [because he may 
 beg]."^ " Some provision should always be made, but never 
 too much. The jackal was killed with a bow for having 
 gathered together too much food."* 
 
 "'EXirtft (US dvifToi, ijitiSov (OS aOdvaroi, • 
 " Hope as mortal," says Periander, " and save as if immortal." 
 " He is foolish," says the Georgian proverb, " who scatters [his 
 property], but he is not foolish who gathers."*" 
 
 "'E<f>6Sujv <($ TO yijpas, at£i KarairWov, 
 
 "Always lay by as provision by the way for old age."" [See, as 
 bearing on this, Esop. fab. 195, 198, &c., and notes thereon at 
 ch. vi. 10.] But the epilogue of the Turkish translator of that : 
 
 ' Bengal pr. ' Meid. Ar. pr. ' Kang-he's 5th max. p. 34- 
 
 * Hea-Lun, xv. 11, and Ming h. dsi. 34. ' Chin pr. • Id. ibid. 
 
 I Manu S. iv. 7. ' Hitop. i. 174. ' Periand. Sept. Sap. 
 "> Geor;;, pr. " Vvufi. /lov. 
 
 fable is this : " The wise man is not wholly taken up with this 
 world, but rather gives his attention to the time to come. 
 Thus, while we do not give our whole thoughts to the affairs 
 of this world, let us see to our preparations for the next"* 
 " Quamobrem omnes, cum secundae res sunt maxume, turn maxume, 
 Meditari secum oportet, quo pacto advorsam aerumnam ferant"' 
 
 "Therefore, O my son, bestir thyself in the days of thy 
 youth. Awake, O my son, from thy sleep, and give thyself 
 unto wisdom and instruction," said Rabbi J. A Tibbop" to 
 his son. 
 
 " For that is true watchfulness that provides not only for 
 the present time, but also for that which is to come."* " If you 
 have money, lay by some for the day of ' no money;' and when 
 at rest and in comfort, [make a dyke] guard against disease 
 and sorrow."' So, " Tread on thorns while thy sandals are on 
 thy feet."* " Cut the pumpkin and cook it while the fire is 
 burning."' " For when the day is passed, the offering [for that 
 day] is vain."' " When it is fine, carry your umbrella," say the 
 Chinese; "when full, still take provisions with you." "And 
 when you are in abundance, think of the days of reverses ; but 
 in the days of adversity, rely not on better ones."' " There- 
 fore," says Hesiod, 
 
 OvK alt\ 6ipo% i(r(T(iTai, woiiurOt KaXidls,"" 
 " Show thy servants, while in the middle of summer, that it 
 will not always be summer ; then make you storehouses, for 
 Januaty is coming, a bad month, of frost and biting wind ; 
 beware of it." And Theocritus, 
 
 S^tyytT, (i/iaXAoScrat, ra. SpdyfiaTa, [ifj Trapidv Tts 
 EtTnj, <rvK(i/ot avS^cs, d,irio\(TO )^ ouros o /iicrOoi," 
 
 " O ye reapers, bind fast the sheaves, lest a passer-by say, ' Oh, 
 
 ' Esop's fab., Turk. tr. ' Ter. Phorm. i. 5. » In his 
 
 last will. • Kobitaratn. 136. ' Ming Sin P. K. c xiv. 
 
 • Yalkut, B. Fl. ' Sanhedr. id. ' Pesach. id. • Chin. pr. 
 
 '" I. K. r/. 500. 
 
432 
 
 ORIGINAL NOTES ON 
 
 [x. 6, 7 
 
 the lazy fellows, they have been paid for doing nothing.'"* 
 " For," say the Japanese, "in the autumn we gather ; in winter 
 we hoard up."* " Let every one, then, work without delay," 
 said Usurtasen to the workmen building a temple at On. 
 " Every one who uses his two arms finishes his work ; and thy 
 [the present] hour is the time to do it." [To-morrow is not 
 thine.]* 
 
 6 Blessings are upon the head of the just : but 
 violence covereth the mouth of the wicked. 
 
 " Blessings are," &c " If thy son's mouth pour forth evil 
 words," says Ptah-hotep, "strike him on the mouth."* "The 
 violence of the violent [or cruel man] leads him to destruc- 
 tion,"* say the Arabs. " In whatever house the step of a good 
 man is heard, there comes good fortune to the owner. The 
 tread of a good man is like the water of a shrine ; it cleanses 
 [sanctifies] every spot on which it falls," said Krishna to 
 Narada.' " As venom does not belong to Garuda, so also do 
 good men give no pain. But like as coolness does not belong 
 to fire, so also do evil men give [no pleasure, but only] trouble 
 and pain."" "The likes and dislikes of men and of sensible 
 beings are very various ; and it is hard for any one to please 
 all. But he is near doing that who acts most in accordance 
 with his good qualities."* " There are three different kinds of 
 men : the man of man, who renders good for good, and evil for 
 evil ; a man of God, who does good for evil ; and a man of 
 the devil, who does evil for good."' 
 
 7 The memory of the just is blessed : but the name 
 of the wicked shall rot. 
 
 " The memory," &c. " They raise no monuments to the 
 
 ' Idyl. X. 44. ' Gun den s. mon. 37. ' Hier. Inscr. Mus. Berl. 
 
 Zeitschr. Aug. 1874. ♦ Pap. Pr. vii. 12. ' Nuthar ell. 165. 
 
 • Pretn. Sag. c. Ixx. ' Nitivempa, 47. • Legs par b. p. 303. 
 » Barddas, vol. i. p. 310. 
 
 X.7] 
 
 THE BOOK OF PROVERBS. 
 
 433 
 
 righteous; their words are their memorial."' "Likewise the 
 smell of a sweet-scented flower does not spread against the 
 wind ; but the sweet smell of the morals of him who has sub- 
 dued his passions, spreads through the ten quarters [four 
 cardmal, four intermediate, zenith and nadir]."» "And his 
 excellence spreads abroad when he is dead, as the fragrance 
 of a splinter of aloes [agallochum] spreads abroad when it is 
 burnt."' "When a man's virtue is established, his name 
 [reputation] also rests on a firm footing. The empty valley 
 [the grave] will propagate his praise, and his name will re- 
 sound in the empty hall [the tomb]."* And again : « The 
 remembrance of a man's merits establishes the truth of them. 
 They are engraved on stone, in inscriptions as a lasting 
 memorial."' "If thou desirest life and imnjortality, O wise 
 man, let thy words set forth goodness.'" " The memory of 
 my words," says Ptah-hotep, "remains [abides, according to one 
 reading] or circulates [according to another] among men 
 through the goodness of their sentences ['tesu,' wise, knotty 
 or well-arranged sayings]."" 
 
 " For virtue is the only friend that follows a man in death ; 
 
 since when the body perishes, everything else goes with it."« 
 
 " Practise virtuous actions with all your power ; you will thus 
 
 acquire a good reputation in this world, and in that which is 
 
 to come perpetual joy."" Therefore Meng-tsze is wrong when 
 
 he says that "the influence of a wise man disappears after five 
 
 generations," although he is right in saying that "it is the case 
 
 with a mean man.">» " Kesri [Nushirwan] is no more, but his 
 
 name and the history of his time abide. When life is gone 
 
 and nothing more remains, a good name is best ; for it abides 
 
 as a memorial."" In the She-King [Ode Lie-wen], quoted 
 
 by Ts'heng-Tseu," we read : "Oh how the ancient kings Wen 
 
 ' Bereschit R. B. Fl. ; Khar. Pen. xxii. .3, R. Bl. 71. • Lokopak. 180. 
 
 Drishtant. 8. « Gun den s. li mon. 209. » Id ibid 521 
 
 • Kudat ku B. X. 20. r p^p. p, ^^ ^ , ^^^^ g ^... ; 
 
 Boyan Sorgal. p. 25. 10 Hea Meng, viii. 22. » Akhlaq i m. xx, 
 
 " Com. Ta-hio, c. iii. 
 
 2 F 
 
434 
 
 ORIGINAL NOTES ON 
 
 [x. 7 
 
 ■II 
 
 and Woo are not forgotten ! The wise men who came after 
 
 them imitated their noble deeds. Their love for the people ! 
 
 The common people rejoiced under their reign ; and that is 
 
 why they will not be forgotten for ages to come. Wen Wang 
 
 as prince rested on humanity [love for man] ; as subject, on 
 
 respect ; as son, on reverence ; and as father, on his love for 
 
 his children." "Those kings," says Confucius, "wishing to 
 
 govern well, first endeavoured to rule their own establishment ; 
 
 and in order to do that, they cultivated (or adorned) their own 
 
 person with virtue ; and to that end they set straight their 
 
 own heart."' For, as he says elsewhere, "a good name [or 
 
 real fame, good reputation] rests on a man's virtue alone." 
 
 One of his disciples, Tsze-kang, asked him one day about the 
 
 fame a scholar enjoys among men. Confucius then asked 
 
 him what he understood by ' fame.' Tsze-kang replied : " It 
 
 is to be heard of in the country, and to be talked of at home." 
 
 Then the Master answered : " That is only report ; it is not 
 
 fame. Real fame consists in true, sincere and sound justice ; 
 
 in words well considered ; in a noble demeanour ; and in being 
 
 considerate towards inferiors."^ 
 
 " It is always by good men that good qualities are most 
 praised. The sweet smell of the sandal-wood of Malaya is 
 diffused [by the wind] to the ten quarters of the earth."' 
 And "good qualities, though they be hidden, yet are spread 
 everywhere in the world. The flower of the nutmeg, though 
 dry, yet scatters a sweet scent all round. "^ " Every one who 
 is born must die ; but when a good man dies, his name abides 
 [lives after him]."* "The means (or opportunity) of enjoying 
 an honourable name [reputation] in this life, goes together with 
 virtue, to rejoice in the world to come. Unless these two go 
 together, wise men do not call it 'joy' for a man."* "Thought 
 (or mind) is fickle ; knowledge also is uncertain ; youth and 
 life also are passing : everything on earth is inconstant for 
 
 > Ta-hio, c. i. • Hea-Lun, c. xii. ' Legs par b. p. 25. 
 
 * Id. ibid. 36. * Kudat ku B. xi. 3. • Sain ugh. fol. 8. 
 
 X.7] 
 
 THE BOOK OF PROVERBS. 
 
 43 S 
 
 hm whose reputation does not live.- "Chi hi buona fama. 
 
 He, say the Itahans. "who has a good reputation, has what 
 he most des.res ; but he who has lost i, is dead to the woHd" 
 
 He, s^^y the Tamils, "who is not desired (or regretted) by 
 any one, what will he, pray, leave to his posterity ?"» "Z 
 who fears God keeps His feasts; he raises his spir^ upwards 
 a d h.s worsh.p is in his actions. And God will make his 
 name great, above that of the drunkard [or sensual man}"^ 
 Thy good countenance [said to one dead, in transmigration] 
 •s on thy children , thy divine name grows [sprouts up] every 
 day; and thy sweet smell [reputation] is in the abode of the 
 blessed. « "Great and righteous men are greater when dead 
 than they were when alive.'" "The help of him who help, 
 others IS celebrated all over the world, like the perfume of the 
 [sandal] trees growing on the Malaya hills.'" 
 
 " Non omnis moriar. multaque pars mei 
 Vitabit Libitinam,"' 
 
 said Horace, of the best part of him— his pure Latin. 
 
 " But fame is acquired by effort ; if it perishes, it cannot be 
 regained."' " If there be no fault (or defect) in a great and good 
 man [pandit], his name is, 'Good man perfect in wisdom.'"" 
 " Thiwali, great Thera. will be a great gain through his help 
 (or influence) ; let all happen to me that I wish." The Burmese 
 adds to this invocation for good luck : " These ten verses of 
 Thiwali. when repeated all day long without intermission, will 
 bring all manner of good luck ; will bring love ; give authority, 
 a good address, appearance, &c.; will drive away bad dreams 
 and give good ones." &c." 
 
 "But the name;' &c. " But the wicked," says Hesiod— 
 
 " Os Se (C€ — ^fWTfTat — SiXTji/ ^A,a^as vr)KicrTOv ddcrdr), 
 TovSf T d/tavpOTipri yeve^, fUToirurOtv XtAtiTreTat,"" 
 
 ' Bahudorsh, 34, and Kobitaratnak. 2$. » Ital. pr. ' Cural, 1004. 
 ♦ Pap. Boulaq, Egyptolog. p. 46. ' Schai n Sin S. ii. 6. « Millin, 314. 
 ' V. Satasai, 30. • Hor. iii. 30. • Bahudorsh, p. 20. w Kawi 
 
 Niti S. xlii. I. " Shing Thiwali gatha, " I. «. i 281. 
 
 2 F 2 
 
436 
 
 ORIGINAL NOTES ON 
 
 [x. 8 
 
 " is irretrivably doomed, and his posterity is even worse than 
 he. Not so that of the faithful man ; his children after him 
 are even better than he." " For no good sprout will grow out 
 of rotten seed," say the Mongols.' " And he who has a bad 
 reputation is dead while he lives," say the Hindoos.* 
 
 " Nam olet homo quidam, malo suo," 
 says Plautus.' " If a bird, be it ever so insignificant, is called 
 'a crow' by name, it is thereby considered a four-fold rogue 
 [crows have a very bad reputation in the East] ; in like man- 
 ner, if a wild beast is called a tiger, it gets that character."* 
 " And a complaint thus made [against a man's character] 
 does not leave him in death."' " But if a man has the reputa- 
 tion of being wicked [good for nothing], one must inquire if it 
 is so. And let the officer make him swear that he will repent 
 and amend," according to Javanese law.' 
 
 8 The wise in heart will receive commandments : 
 
 but a prating fool shall fall. 
 
 1337^ D;>fipto ^^.1W, ' but a fool of lips shall be cast down, or pre- 
 cipitated by himself.' 
 
 " The wise" &c. " If an intelligent man sits by a wise one, 
 for an instant only, he quickly understands the law [or 
 wisdom] ; as the tongue appreciates the flavour of broth."^ 
 " An ignorant man is easily led ; a man of infinite knowledge 
 is still more easily conciliated [managed] ; but Brahma him- 
 self could not manage a man imbued with only a little know- 
 ledge."* "Men whose tongue is adorned with learning and 
 knowledge, eschew evil-speaking ; others do not so. The dry 
 leaves [flabella, *olas'] of the tAl-palm are ever rustling in 
 the wind ; but they give no sound."* " People who know 
 little, talk incessantly ; but men who know much, talk little. 
 Those resound like a plate of bell-metal ; but these, like a 
 
 • Mong. m. R. * Kobitar, 25. ' Amphit. i. I. * Kawi Niti S. xlii. 
 
 • Telugu pr. • Nawolo Pradh. xxxv. ' Dhammap. Balav. 65. 
 
 • Nitishat. 2. • Naladiyar Arav. 6. 
 
 X. 9] 
 
 THE BOOK OF PROVERBS. 
 
 437 
 
 plate of gold, give little sound."' Abu Zarjambar said, " When 
 thou seesta man talk much, make sure of his folly."» "Words 
 too lofty, too hard, and spoken out of season, din like the 
 
 ceaseless cry of the partridge, and kill [the talker] like the 
 
 foolish, reckless francolin, that is found out by its incessant 
 cry, and killed."* 
 
 " F6r_ many words are a sign of wandering folly."* " The 
 company in which a man utters senseless words will say of 
 him. He has no virtue."' " He who goes about prating against 
 the law [virtue, religion, 'chhos '], is like a smith's bellows, that 
 blows, but does not live."^ " There is no greater ' mantra ' 
 [religious spell, saying] than a father's advice ; but the words 
 of a young man should be written on water."* "So then, as 
 the Ganges falls from the head of Shiva into the sky, thence 
 to the earth, and from high mountains down, down into the 
 sea, so also does the downfall of a man without discretion 
 happen a hundred different ways."* 
 
 9 He that walketh uprightly walketh surely: but 
 he that perverteth his ways shall be known. 
 OJ^a 1!?^', ' he that walketh in integrity, uprightness.' 
 " He that walketh" &c. " Not to injure (others) one's equals, 
 is a far stronger position than suddenly, through certain risks, 
 to appear to possess more than they do," said the Corinthians.'" 
 "Walk straight, uprightly."" "Walk thou in the way 'to 
 hand,' before thee [given thee to walk in]; thus shalt thou 
 tread the way back."" "Be thou a man without screen 
 [disguise] or covering,"" say the Javanese. E-yun said to 
 T'hae-kea: "When a man's virtue is 'one' [single-minded], 
 his movements [actions] cannot but be blessed. But if his 
 virtue is 'two,' 'three' [equivocal], his plans cannot but be 
 
 ■ Nitivemp. 34. « Borhan-ed. xlii. 158. ' Tittir. jataka, 117. 
 
 ♦ Ibid. p. 432. « Zohar. 93, M. S. • Cural, 193. ' Naga Niti, 
 
 99 Schf. • Tarn. pr. 3576, 82. • Nitishat. 10. " Thucyd. i. 42. 
 " Nitimala, bk. il. " Ani, xxxix. " Javan pr. 
 
43« 
 
 ORIGINAL NOTES ON 
 
 [x. to 
 
 unfortunate [miscarry]. But good fortune and misfortune 
 are not sent at random. Heaven sends down blessings or 
 calamities according to a man's virtue."^ "Therefore keep 
 aloof from frowardness and perfidy, that bravery [boldness] 
 may stick to thy face."* "Four things make a man known 
 for what he is : his faults, his qualities, his family, and his 
 work."' [The work shows the workman]. "Know that all 
 foulness [evil actions] is the cause of shame ; and that truth 
 [that which is real, and to be done] originates in one's mind."* 
 " He therefore who seeks safety [salvation] must act with 
 integrity."* "For the faithful [or trustworthy] is secure ; but 
 the perfidious [faithless] perishes."' " If a man seems to 
 prosper by fraud, it is only for a moment He is like that 
 lying ass that put on a leopard's skin, and ate the corn in the 
 field, but was soon put to death."^ " Honourable virtue that 
 has gathered wealth [happiness] is by that placed above 
 others. Just as the lion-king Chakrawardi is not in need of a 
 fellow [because he is peerless]. "^ " For if a man endure labour 
 (or toil), he will get wealth." • 
 
 lo He that winketh with the eye causeth sorrow : 
 but a prating fool shall fall. 
 
 "He that winketh;' &c. "There is that owl," said the rat, 
 " hooting and glancing at me with his wily eye," in the fable 
 told by Bhishma." " Wise men have said that he whose left 
 eye is smaller than his right one, and ceases not to wink — and 
 whose nose inclines to the right side — is a rogue, a cheat, a 
 bundle of guile and deceit."" "He who, unasked, talks too 
 much, is demented, and the meanest of men," said Vidura to 
 Dhritarashtra." " Low people are like a drum when beaten, 
 that proclaim to others the secret given them to keep."'* 
 
 • Shoo King, iii. 8. 
 
 ' Pend i Att. 39. 
 
 ' Kawi Niti S. 
 
 ♦ Vemana, i. 90. * Ebu Medin, 188. • El Nawab. 15. ' Sain 
 
 ijgh. 145. • Ibid. fol. 5. » Telugu pr. "• Maha Bh. Shanti P. 4966. 
 •' Calilah u U. p. 148. " Maha Bh. Udyog P. 1096. " Cural, 1076. 
 
 I 
 
 X. II, 12] 
 
 THE BOOK OF PROVERBS. 
 
 439 
 
 1 1 The mouth of a righteous man is a well of life : 
 but violence covereth the mouth of the wicked. 
 
 n^!D "lipP, *a spring or fountain of life,' of water ever flowing fresh 
 and pure. LXX. mjy^ fu^s. Ar. ' a fountain, springing water of life.' 
 
 "The mouth," &c. "When Bchom-ldan-hdas [Buddha] 
 came to the '^feast king Shum-ching-ma had prepared for 
 him, after washing his mouth, he spat from his mouth the 
 water, which became a tank two thousand miles long, sur- 
 rounded with walls of precious stones. The water of that tank 
 became endued with every quality, and the bottom of it was 
 laid with sand made up of seven kinds of gems."* "Be not 
 too perverse, and use no violent language. For the more 
 jaundice [perspires] the worse it is."' " For to ask for any 
 thing with violence, and to take it by force, is a sin,"» says 
 Tai-shang. 
 
 1 2 Hatred stirreth up strifes : but love covereth all 
 sins. 
 
 b? TOpijI, 'but love putteth a covering over all transgressions.' The 
 force of by, ' on, upon, over,' &c., is lost in the translation. Chald. 
 follows the Hebrew. 
 
 "Hatred," &c. " Both hatred and love overstep the line."* 
 " For love makes thee blind and deaf."' Still, " When Heaven 
 wishes to save man,"' says Lao-tsze, " He gradually leads him 
 to love." Also, " Do not divulge the faults of others," says 
 Tai-shang.' " Greatness, recollect, covers the faults of others ; 
 meanness uncovers them."* " It shows a good disposition in 
 a man that he should cover his brother's faults ; and if he 
 minds his own shortcomings, his conduct is altogether praise- 
 worthy."' Confucius, praising the actions of Shun^ said 
 that " he liked to ask questions, to consider attentively the 
 
 > Dsang-Lun, fol. 50. • Subha Bil. 105. ' Kang-ing p. 
 
 « Sanhedr. B. Fl. ' Musur. aphil. id. • Tao-te-King, c. bcvii. 
 
 ' Kang ing p. ' Cural, 900. • El Nawab. 66. 
 
440 
 
 ORIGINAL NOTES ON 
 
 [x. 13. 14 
 
 I 
 
 answers given, then to hide the bad and to make known the 
 good ones."' 
 
 Shaou-tsze says : " Feel for the faults of others as if thou 
 wast resting on a thorn [act tenderly towards them]. He who 
 loves men like himself, acts thus."' " For there is no sin like 
 hatred"" " And where love is thin," say the Welsh, " the 
 faults [of others] are thick."* " If I say ' Yes,' it is a mistake ; 
 and if I say ' Narayana,' it is foul language."* [Narayana, the 
 sacred name of Brahma, Vishnu, &c. " He who makes men- 
 tion of Narayana, in the morning and at night, at even and at 
 midday, shall be quickly cleansed from all [guilt] sin.""] " Hate 
 not thy fellow," says the Georgian proverb, "and be not 
 envious of his profits."^ Rabbi M. Maimonides, however, 
 speaking of hatred in his treatise on Manners, says : " He 
 who hates another Israelite, transgresses only a negative com- 
 mandment. Therefore a man is not punished for it, because 
 it involves no actual deed."' [He is guilty, nevertheless ; 
 S. John iii. 1 5. J 
 
 13 In the lips of him that hath understanding 
 wisdom is found : but a rod is for the back of him 
 that is void of understanding. 
 
 14 Wise men lay up knowledge: but the mouth of 
 the foolish is near destruction. 
 
 Ver. 14. ' The mouth of the foolish (is) vdhj) TM^TV^, a near 
 destruction ; the ruin, at hand, of those who hear a man's folly.* 
 And this is the sense given in the Arabic version, ' the mouth of the 
 foolish is a near destruction.' Chald. id. 
 
 "In the lips" &c. "A wise man," says Confucius, "studies 
 extensively, inquires carefully, thinks diligently, discusses 
 clearly, and acts with decision."* " Knowledge, austerity, alms- 
 giving, humility, children, distinction, and digging water-tanks 
 
 ' Chung y. c- vi. • Shin sin 1. 1. p. 90. ' Dhammap. Sukhav. 6. 
 « Welsh pr. * Telugu pr. • Vishnu P. ii. 6, 35. ' Georg. pr. 
 
 » Halk. Deh. vi. 5. » Chung y. c. xx. 
 
 X. 13, 14] 
 
 THE BOOK OF PROVERBS. 
 
 441 
 
 [for the benefit of others], are tokens of pious actions in men," 
 said the Rishis.* " As the rain and the rivers run to the sea, 
 so do intellect and learning to the head of the wise. Kings 
 gather men and money ; heat and moisture make woods [Tib.] 
 grow [' flowers,' Mong. version]."* " Propriety restrains the 
 wise ; laws alone restrain the foolish [or mean] man."' " Men 
 endued with good qualities rejoice in learning ; not so the 
 ignorant. The bee gathers honey from flowers ; not so the 
 meat-fly."* 
 
 " Speak a word of wisdom," says Ajtoldi. " Wisdom alone 
 is praised. A word spoken without wisdom may cut off" thy 
 head."' "I-kung inquired about Confucius. Tsze-loo did not 
 answer him. Confucius said to Tsze-loo, Why didst thou 
 not answer him ? ' Confucius is a man who, in his eagerness 
 for knowledge, forgets his food ; who, amid the pleasures 
 knowledge gives him, forgets his sorrow, and thus reaches 
 unawares a good old age.'"' "It is a great merit in a man," 
 says Lao-tsze, " to possess knowledge without pretension ; 
 whereas to pretend to know what he does not know, is a great 
 infirmity. A holy man, however, does not suffer from this 
 malady, because he knows it to be such."' " A wise man gives 
 his mind to Tao, and not to eating. He is broad, even, and 
 magnificent ; but the mean man 'is long' [stretches himself]^ 
 is lazy and pretentious and [fretful] pettish."' "Whereas he 
 who is endued with a great mind [or knowledge, wisdom] has 
 great means [or method] of using his power [for the good of 
 others]."* 
 
 " The wise, then, lay up knowledge, like the ruby in its own 
 setting or casket."" " Fools, however, bring themselves into 
 trouble by their ceaseless talking. The frog brings destruc- 
 tion upon itself through croaking, though it lies hidden in the 
 mud (or sand)."" "And the 'tekik' (or gekko) dies through 
 
 « KobitaraL 56. ' Legs par b. p. 215. ' Morris, Diet. p. 229. 
 
 * Legs par b. p. Iia ' Kudat-ku B. x. 8. • Shang-Lun, vii. 18. 
 
 ' Tao-te-King, c. Ixxi. • Ming Sin P. K. c. vii » Hjam-dpal, foL iii. 
 w Malay pr. " Pazha mozhi, 22. 
 
442 
 
 ORIGINAL NOTES ON 
 
 [x. 15 
 
 its own cry."> "For the prating of men wanting in sense 
 and knowledge (or wisdom), is like [riders on] wild horses 
 not broken in. When they rush into action, one does not in 
 the least know [who is foe or friend]."* " He whose lips are 
 like poison, accustom him to feel often very much ashamed."* 
 " For he does not get good things who speaks bad ones."* 
 Therefore — 
 
 " ovfU •yi'U/iijs yap ou fit xprj Xiytiv," 
 
 " I must not speak without reflection," said Theseus.* 
 
 " — Davus sum, non CEdipus. 
 Verberibus caesum te in pistrinutn, Dave, dedam usque ad necem."* 
 
 " I am a fool, not a wise man. . Well, then, thy back shall pay 
 dear at the mill for thy folly, till thou die for it." "The man 
 void of understanding is known by seven tokens, (i) He 
 oppresses his underlings ; (2) he extols himself above all his 
 inferiors, looks [cheaply] with indifference on all poor people, 
 raising himself above everybody ; (3) he says without grace 
 what he has to say ; (4) he does not try to prevent wickedness 
 when he sees it practised ; (5) he is slow of good works, and 
 quick at evil ones ; (6) he loves wicked things and wicked 
 men ; (7) he has no patience in the difficulties of this life, and 
 thereby ruins himself."' 
 
 1 5 The rich man's wealth is his strong city : the 
 destruction of the poor is their poverty. 
 
 " TAi rich maris wealth" &c. " Every man is powerful 
 through his money. Money makes him learned ; but when 
 reft of money, then his intelligence is thought but small ; and 
 all he does goes for nothing. Just like a stream that dries up 
 in the heat of summer."* " A wife is for the purpose of off- 
 spring ; a son, to offer funeral cakes ; a friend is for friendship ; 
 but wealth is for everything."' "It is not for nothing, O 
 
 ' Javan pr. • Sain ugh. 81. » Kawi Niti .S. • Ani, 28th max. 
 
 » fEdip. Col. 594. • Ter. Andr. i. 2. ' Bochari De djohor, p. 171. 
 
 • Hitop. i. 132. • Chanak. 53. 
 
 X. IS] 
 
 THE BOOK OF PROVERBS. 
 
 443 
 
 wealth, that mortals honour thee most, as they do," says 
 Theognis. " It is so easy for thee to bear the ills of life I To 
 be rich seems to befit only the good, but poverty is the lot of 
 the bad. For the greater portion of mankind there is only 
 one virtue — to be rich. The rest goes for little or nothing." 
 " Let us all then settle in our own minds that wealth, in the 
 opinion of all, exercises most power."' 
 
 " Let race go to hell beneath, and the long list of virtuous 
 deeds along with it ; let merit (or good disposition) fall from 
 the rocks, and the house be consumed by fire ; let the thunder- 
 bolt fall at once on bravery and heroism ; but let us have 
 money and that only, for without it all imaginable qualities 
 are counted as grass."' " Nothing, in sooth, is known not to 
 succeed with money ; therefore let every sensible man strive 
 for it alone with all his might."' "Men with money are said 
 to be young when advanced in years ; but men without money 
 are thought old when young."* "Seeing, he sees not; and 
 hearing, he hears not, and moves not his lips, through arro- 
 gance (or bewilderment). Such is the plague of wealth."* 
 "Whosoever has wealth is [reckoned] noble, learned, worth 
 listening to and endowed with qualities. He is eloquent also, 
 and fair to behold. All qualities, I tell you, are Included in 
 •gold.'"* 
 
 "O Vaishampaka," said Arjuna, "all that men call virtue 
 comes from wealth ; for he who loses his wealth loses his 
 virtue. What is there that we do not endure when wealth is 
 taken from us ? They look with disdain or disgust upon a 
 poor man tilling by their side. It will not do in the world to 
 praise poverty, the cause of degradation [fall] ; for the fallen, 
 O King, grieves as he also who has no money. I need say no 
 more. But where wealth increases and comes in, everything 
 runs smoothly, like streams from the hills. The virtue (or 
 merit) that depends on gentility, marriage, even Swarga, 
 
 • Theognis, 515—520, 537. ' Nitishat. 32. • Pancha T. i. 2. 
 
 * Id. ibid. II. ' Vemana, i. 39. • Bhartrih. cent ii. ly. 
 
444 
 
 ORIGINAL NOTES ON 
 
 [x. IS 
 
 X. IS] 
 
 THE BOOK OF PROVERBS. 
 
 445 
 
 O King, and existence in this world, do not prosper without 
 money. But if a man is bereft of that rank [wealth], and is 
 withal of small understanding, all his affairs come to naught, 
 like shallow streams in hot weather. But he who has wealth 
 has friends, has birth, has relations. He who has wealth is a 
 man in the world ; he is also learned and wise. ' Yet he who 
 has no money, cannot become rich by merely longing for it ; 
 but money comes through money, as large wild elephants are 
 led by smaller ones. Money gives virtue, connections by 
 marriage, pleasure, valour, fame, amusement, a family, and 
 increases virtue, O King."' 
 
 " Through riches, mean men are reckoned noble ; men 
 escape from difficulties. There is nothing more delightful 
 than riches. Therefore get wealth! get wealth !"* "Devotion 
 [austerity], youth, family, qualities, knowledge and strength — 
 all profit But in this world, riches excel them all."' " Thus 
 when the low are in prosperity, it is for them an occasion of 
 pride ; but the great, when in prosperity, find it a source of 
 humility."* " But, O ye children, when in prosperity, because 
 it exalts one, our duty is to be humble (or lowly) ; and in 
 poverty, because it lowers one, we must bear it cheerfully 
 [in high spirits]."' "For this is a degenerate age; money is 
 the principal thing."* 
 
 The salutation of one merchant to another, as enjoined by 
 Manu is, " Is thy wealth secure (or assured) ?' " O Aswins, 
 lengthen the life of the merchant who longs for it."* For a 
 man without wealth is lightly esteemed," said the merchant to 
 his wife, who entreated him in affectionate terms not to sail to 
 distant parts in search of wealth."' For as things are in the 
 world, men think, " If a man lives in wealth and opulence, he 
 will be said to be long-lived, even if his days be few ; but if he 
 is poor, in straitened circumstances, and if his grave shows 
 
 ' Maha Bh. Shanti P. 215—225. ' Kobitatnr. 47. ' Lokopak. 208. 
 
 * Sain iigh. 134. ' Balaljod. 9. • Lokaniti, 164. ' Manu ii. i. 127. 
 
 • Rig V. ii. skta. 182, 3. ' Thoo dhatnma Tsari, 6th story. 
 
 how hard had been his lot in life, then he is reckoned among 
 the brutes "» {jxivwOdSioi, short-lived*]. "When MahakSla, 
 the female warder of the burial-ground, was asked how the 
 funeral rites were performed, she answered : My lord, the rich 
 are put into a coffin wound round with red cloth or blanket 
 [' kambala,' of Chinese manufacture], and burnt. But as 
 regards those who have no money [the poor], they are put 
 upon the wood of the pile, and cut in pieces with the edge of 
 the shovel, that they may be more readily consumed."' 
 
 " Money cleanses bastards of their ignominy," " and gives 
 rank to him that has none."* " The riches of a man who is 
 reported to have heaped up too much wealth become his 
 executioner. Ruin generally comes upon the rich, but a 
 beggar's birth is often a boon to him [he is not afraid of 
 loss]."* " Therefore be not proud (or vain) of wealth or of 
 beauty ; for both may be taken away in one night ; "• " how- 
 ever much the features of a rich man may betray the secret of 
 his wealth." 'f 
 
 " But the destruction of the poor]' &c. " In order to injure 
 the great, men must call others to their aid ; but the mean [or 
 poor] are already destroyed through poverty. The same wind 
 that fans a forest into flame, puts out the light of a hand- 
 lamp."' " And I found," said the mouse, " that what is praised 
 in a rich man, is blamed in a poor one. For if a poor man is 
 stalwart, he will be called lubberly ; if he is liberal, they will 
 blame him for being prodigal ; if he is meek, they will say he 
 is weak ; and if he is grave, they will think him a fool. Death 
 is preferable."* " Yea, it is better to depart this life than to 
 have for witnesses of one's shame both the sun and the man 
 who taunts us with it.""> "Yea, a happy Ooyf"!] death is 
 lighter [to bear] than open poverty."" "A poor man's quali- 
 
 ' Calilah u D. p. 83. » Srtf «. I'xv. i. p. 16. • Dhammap. st. iv. 
 
 * Kiddusch, B. Fl. 404. » Legs par b. p. 287. • E. Chosru Akhlaq 
 Jell. p. 96. ' Hariri, iii. p. 150. • Sain ugh. 109. • Calilah u D. 
 p. 171. " Xrt^av. r. I'xv. p. 2i6. " Ebu Mcdin, 170. 
 
446 
 
 ORIGINAL NOTES ON 
 
 [x. 15 
 
 '5] 
 
 THE BOOK OF PROVERBS. 
 
 447 
 
 ties," said Kalidasa to king Vikramaditya, "are like fire 
 covered with ashes ; and the thought about daily food is most 
 distressing."' "To a Jew, however, poverty is becoming, like 
 a red spot on a white horse,"* " or like a ring."' 
 
 " Who," asks the Buddhist teacher, " are the men that are 
 reckoned dead while they live ? He who is very poor ; he 
 who is laid low by disease ; he who is in debt," &c.* " A 
 house without a son is empty ; a kingdom without a king is 
 empty ; the countenance of him who is without intelligence is 
 empty; but poverty is empty of everything."' " Life is empty 
 without knowledge," says Chanakya ; " a country [district] is 
 empty without friends ; a house is empty without a son, but 
 poverty is empty of everything."' " For he who has nothing 
 is wicked " [in the eyes of the world].^ " And these four are 
 as good as dead : the poor, the blind, the leper, and he who 
 has no provision of any kind."' " For the poor hungers, and 
 he knows it not"* " Truly, then, it is not easy to bear firmly 
 the loss of money."" "Since there is not in the world a 
 physician who can cure poverty," said Toki-nusi, " whatever a 
 poor man may think, he is helpless." " 
 
 " Well then, since good and bad men alike die," said the 
 heretic Yang-chu, " and since their bones when dead are all 
 alike, who can tell the difference ? So then let us hasten to 
 live, and why trouble ourselves about what is to come after ?"" 
 " Of poverty and of death, poverty is said to be the worst ; for 
 death gives but little trouble ; poverty, however, is hard to 
 bear."" "This man's faculties are not impared, you say — 'Tis 
 but talk. His intellect, too, is not deficient ? — Nonsense. For 
 no sooner is a man deprived of the real warmth of wealth, 
 than he becomes quite another being. Is it not singular ? "" 
 " Men beset with the five plagues of poverty, disease, folly, 
 
 > Kobitarat. 112, and Chanak. 41. » Yalkut, B. Fl. • Vajikra, 
 
 id. ibid. * Putsa pagn. Q. 70. » Lokan. 113. • Chanak. 46.. 
 
 » Tarn. pr. ' Millin, 91. • Megilla, B. Fl. " Kawi Niti S. 
 
 " Nageki-no-kiri, p. 8. " Lao-tsze, bk. vii. p. 3. " Hitop. i. 135- 
 
 " Id. 136. 
 
 exile and slavery, are dead while they live."i "You may have 
 every good quality inwardly, but if you wear a bad coat you 
 are despised by everybody. Although the bat is a wise bird 
 yet because it has no feathers, they say it is shunned by all 
 other winged creatures."* 
 
 " For he who, though endued with good qualities, is bereft 
 of appearance, ranks with bad [poor] men."' "The mother 
 blames the son without money, and so does the father; his 
 brother will not company with him ; his own son does not 
 obey him ; his wife does not love him ; and his friends avoid 
 him lest he should beg of them. Therefore seek wealth. 
 Through riches, all will be subject unto you. So great men 
 have said."* « For the one fault of poverty destroys a heap 
 of good qualities," say the Bengalees.' " Bad is the bite of a 
 mad dog ; worse is an inward complaint ; worse is a bad wife ; 
 but worse than all is emptiness of the purse."' " When this' 
 is the case, a man has little to spend on ornaments."' « Without 
 money, without feathers (or wings)."' "The lamp of the poor 
 gives no light, but the lamp of the rich man never goes out."' 
 "The store-room of the poor," say the Finns, "is full of open • 
 doors, and open behind."" 
 
 "But the strong city of the rich man is like Salm's 'falcon's 
 eyrie,' or fort; the falcon's eyrie is his castle and place of rest."" 
 [A common man, become rich, was heard to say, " Nothing 
 can shake me !" He died soon after.] " A rich man draws a 
 heavy wagon after him ; but after the poor comes poverty." »* 
 "And poverty in the house is harder to endure than fifty 
 stripes."" " There is nothing in the worid harder than poverty, 
 which is the hardest of all punishments."" " It is the greatest 
 evil."" "He who comes down from his fortune, it is as if 
 he died."" "And if he returns to prosperity, he is like a dead 
 
 ' Pancha T. i. 298. > Legs par b. p. 215. » Kawi Niti S. 
 
 ' Kobita R. 20. « Beng. pr. • Ep. Lod. 397. ' Kawi Niti S. vii. i 
 
 » w'f;. P'- * ''^- '*'''*• " ^'""- P'- " Shah nameh, p. 86. 
 
 " M.lhn, 303. " Yalkut Hijob, M. S. •« Yalkut Ruth, M. S 
 
 " Midr. Tanch. M. S. " Midr. Exod. M. S. 
 
448 
 
 ORIGINAL NOTES ON 
 
 [x. 15 
 
 
 X. 15J 
 
 man coming back to life."' " Since four men are reckoned as 
 dead : the poor, the leper, the blind, and he who has no 
 children."* "Yet, even then, between the midwife and the 
 lying-in woman," say the Rabbis, "the child of poverty or 
 misery comes to naught"' 
 
 " Pitchers go to the river [rich men live], but broken ones 
 [the poor] whither ?"* " So then, when a rich man glorifies him- 
 self, there is something in it ; but when a poor man praises 
 himself, it is the ruin of him," say the Ozbegs."* "For when 
 his wealth is exhausted, his condition is gone."' And "when 
 poverty befalls a rich man, it causes his lustre to depart from 
 him," said the rich broker when he became poor ; " for when 
 absent [dead], no one mentions him ; and when present [in 
 life], he has no enjoyment of it"' " If the high [or great] 
 are free from faults, the low [or poor], on the other hand, have 
 every fault, in the eyes of those who come near them. If under 
 a palm-tree you drink green milk [palm juice], they will say 
 it is milk [pat]."* [But better, " If under a palm-tree you 
 drink cow's milk, they will say it is palm wine, or toddy."'] 
 " Whether a stone fall upon the pitcher, or the pitcher upon 
 the stone, however it be, woe to the pitcher!"'" [Woe to the 
 poor and to the weak !] Yet, 
 
 " Fabritium — et incomptis Curium capillis 
 Utilem bello tulit, et Camillum 
 Saeva paupertas et avitus arto 
 Cum lare fundus," 
 
 says Horace." And Martial : 
 
 "Semper eris pauper, si pauper es, jtmiliane. 
 Dantur opes nulli nunc, nisi divitibus."" 
 
 " One may not find money to borrow for the necessaries of 
 life [by a poor man], but one may find it to buy a pearl [by a 
 
 " Javan pr. ' Nedarim, M. S. ' Yalkut Shophet. R. Bl. 156. 
 
 • Berach. B. FL » Ozbeg pr. • EI Nawab. 74. ' Alef leileh, 2Sth 
 night, p. 213- ' Nitivempa, 78. • Rottler's Diet s. voce. 
 
 '• Midr. Rab. in Esther iii. 6, M. S. " Od. i. 12. " Mart 
 
 Epigr. V. 81. 
 
 
 THE BOOK OF PROVERBS. 
 
 449 
 
 its skin on the road' fh / '7- '" "°''''' '°'' ^^"'' '^ ^'» '«-« 
 
 comes fro. th^ve b Larl L H r."'/" ''°"'' '''^^^^ ' 
 
 with a burden. Tnd theTo'or in r ''"''' ''°"^ °' 
 
 . • ... ine poor m Greece were rallo^ ' \ 
 
 ■■ poorer than . water oual ") " '^ "'"*"■■ 
 
 » [short] tho„:rof ',;E "^ "' "'•"''■"■ ""'» o^™"" 
 
 " A poor soil," say the Chinese, • produces flowers late • and 
 poverty gives happiness but slowly"" ... l'„,, ' 
 minuta .ente , To poor people, poo^ wits ■" " Th" f" ' 
 
 "••"" °''"" " "-. "--.e poor j: thin j:;:tr 
 
 ' Niti ,.ri ,il,c ,,36 '*• . „. '";•"'' « •■ ', Tdugu pr 
 
 • Hi.„ ,. ,,,„„, fj, ''■ „ ,^"p7 "■ "»• : and Monsol. „„,^ f^ 
 
 2 a 
 
4SO 
 
 ORIGINAL NOTES ON 
 
 [x. 1 6 
 
 X. 1 6] 
 
 before him."» "Chi noii ha nulla, non fc nulla: He who has 
 nothing, is nothing."' " The barber [surgeon] learns his trade 
 on the orphan's head,"' say the Arabs ; and the Spaniards: 
 "A barba de necio aprenden todos a rapar : All learn shaving 
 on the beard of a simpleton."* " For the misery of poverty is 
 known of the Lord alone."' " From want of money the family 
 becomes degraded ; from want of money, fame also departs 
 [is wiped out]." " Where there is no money, even a man's son 
 finds fault with him, his wife upbraids him, and to others he 
 is unbearable."" 
 
 " Apvds ir€(rov(rr)i iros dvrip ^vXfvtrai," 
 " Everybody hacks at the fallen oak," say the Greeks.^ 
 
 " Nit habet infelix paupertas durius in se 
 Quam quod ridiculos homines facit. Exeat, inquit, 
 Si pudor est — cujus res non sufficit."' 
 
 " For a man without money is of no use."* 
 
 " X/'^/*"''" ^^P ir€vi\p6i yap ovScis 
 iriX.€T co-Xos oiSi Tt/iios,"'* 
 
 " For a man who is destitute of means is neither gentle nor 
 respectable." So said Alcaeus — yet, in sooth, "handsome is 
 that handsome does." " What then is thine own, ri oZv i<rri 
 a-ov?" asks Epictetus of the rich man. "xprjat^ if)avTa(rtiav, the 
 use of a vain show."" " So that I have not yet been able," says 
 a Rabbi, " to see which is the better of the two, the death of 
 a rich man, or the life of a poor one."'' [See, as bearing on 
 this subject, Sophos, fab. 21 ; Syntipa, fab. 20, 'of the Sick 
 Deer;' and Loqman, fab. 3.] "None happier than the desti- 
 tute," says Diphilus, "since he cannot expect to be worse off."" 
 
 1 6 The labour of the righteous tendetk to life : the 
 fruit of the wicked to sin. 
 
 * Hien w. shoo, 152. • Ital pr. » Arab. pr. * Span. pr. 
 
 •Vemana, ii. 152. • Id. iii. 116, 117. » ivw/i. /lov. ' Juven. 
 
 Sat. iii. 152, 155; S. Jam. Ep. ii. » Telugu pr. 2168. " Alcaei fr. 11. 
 " Epict. Enchir. 11. " Ep. Lod. 1284. " Diphil. iii. ed. B. p. 261. 
 
 THE BOOK OF PROVERBS. 
 
 451 
 
 J^^rI^y' T '^ ''''""' °' '^^ ''''''"'■' Arab. < profit, 
 
 gam interest. It expresses more than ' fruit,' which is, in a degree 
 a natu , „„ ^^^^^^ ^^^ ^.^^^^ ^^^ idea of the rS 
 
 of the labour of the w.cked man. as contrasted with the labour of the 
 fa. lure, to m.ss.ng the object of life-salvation.' The labour (life) 
 
 " TA.Ja6ourr &c. "Of a good action through self-control 
 say : This .s an arrow in Satan's eye."t "What is worthless 
 fruit? An undisciplined mind."* "Abstain from what may 
 lead thee to evil," say the Japanese, "and then the little evil 
 done unwittingly will be readily forgiven. And when hearing 
 ev.l, be hke one deaf."» Confucius says: "Consider a man 
 
 and see whither he tends. The good man," says Tai-shang 
 
 «s good in his words, in his looks, in his actions. If in the 
 same day he is good in all these three. Heaven must bestow 
 on him happiness for three years. But the wicked man is 
 bad m his words, in his looks and in his actions ; if he makes 
 proof of these three in one and the same day. Heaven will 
 assuredly send him three years of misfortune." " How, then, 
 ought not a man to strive to his utmost in order to be g^od ?"' 
 is the closing sentence of Tai-shang's Kang-ing-pien. a treatise 
 on Rewards and Punishments.' 
 
 "An action done in faith and earnestness, leads to a ten- 
 fold happy result, to the Nat world in after-births [to the six 
 inferior celestial regions]," say the Buddhists. "But an action 
 done through covetousness, sin or folly, leads to ten-fold 
 miseiy in after-births, and when ripe, to thick darkness."' 
 "But this is also true: An action mixed up with good and 
 evil— as by one who calls greed and lust faith, and faith 
 evil— leads through a miserable way to births from brutes, as 
 from a quiet elephant, and so to final happiness."' "The 
 
 • Succah, B. Fl. 215. . Ratnam. 28. » Atsme Gusa, i. iii. p..2 
 
 Shang-Lan, .. ,1. ,a • Rang ing p. • Saddhamma phalam, p. „8 
 
 ' Ibid. p. 12a >f •""• 
 
 2 G 2 
 
453 
 
 ORIGINAL NOTES ON 
 
 [x. 1 6 
 
 holy man," says Lao-tsze, "always delights in saving [doing 
 good to] men ; therefore does he not abandon them. He 
 also delights in saving things ; therefore also does he not 
 abandon them."* "Virtue which a man has gathered during 
 his lifetime, to be his companion after death, quickly takes 
 him, thus purified of his taint by religious observances, to the 
 other world, resplendent in a body of an ethereal nature."* 
 
 " The righteous is pleased both here and hereafter ; in both 
 these states does he rejoice at the thought of the good he has 
 done. He rejoices especially when gone [the good way] to 
 bliss."* "Therefore ought a good man to gather together 
 good works ; for good works are themselves the source [cause] 
 of riches. When a man is prosperous, it shows that he has 
 gathered together [done] good works."* "So it was that 
 Kun-dgah-wo [Ananda] asked Bchom-ldan-hdas [Buddha] 
 what the two goddesses which appeared to him could have 
 done [in a former existence] that they should appear to him in 
 such bright light ?"" " The grain shows the difference between 
 rice and long grass"* [so also the fruit of one's actions]. " For 
 as the deed, so also the fruit [result] of it."' "A sinful action, 
 however, does not, like milk, turn sour at once ; but, like embers 
 covered with ashes, it burns and follows the fool [until he is 
 consumed]."' 
 
 "O King," said Kavya to Vrishaparva, "an unjust deed 
 does not, like a cow, yield a result at once, but it comes 
 gradually, and cuts off the roots of the evil-doer."' "Thus 
 fools go on [or go about] without sense, enemies of themselves, 
 doing sinful work that yields bitter fruit."'* "He who com- 
 mits sin," said Vidura to Dhritarashtra, " gets the reputation 
 of it, and eats the fruit of sin. But he who practises virtue 
 gets the reputation of it, and enjoys endless felicity. Then 
 
 ' Tao-te-King, c. xxvii. ' Manu S. iv. 243. ' Dhamm. 
 
 Yamakav. 18. * Legs par b. p. 294. » Dsang-Lun, fol. 19. 
 
 • Kobita Rat. 14. ' Athitha, W. D. p. 21. • Dhammap. Balav. 71. 
 
 » Maha Bh. Adi P. 3333. " Dhammap. Balav. 60. 
 
 X. 17] 
 
 THE BOOK OF PROVERBS. 
 
 4S3 
 
 let not a man of decided virtuous conduct commit sin: for 
 
 Z'TTTu /'^''''"^ ^"''■°y^ '^"°^'^'^g-- Then sense 
 [knowledge] bemg lost, a man sins deliberately. Whereas he 
 who practises virtue increases his merit again and again."* 
 As water poured at the root of the cocoa-nut tree benefits 
 the root and through it the fruit, so also does a good man 
 benefit others doubly, for this life and for the life to come, "» 
 
 1 7 He w t„ the way of life that keepeth instruction : 
 but he that refuseth reproof erreth. 
 
 ^^ " ffe is in the way," &c. " Good advice jars on the ear."« 
 A ch. non si lascia consigliare, non si pu6 ajutare : One can- 
 not help him who will not take advice." For "A buon 
 consiglio non si trova prezzo : Good advice is without price"* 
 Smce there is no return from death," says Siun-tsze.» "the 
 wise man places great importance in his actions. Thus for a 
 man to live without being either sincere, generous, or respected 
 for bemg adorned with learning, is a waste. And to follow to 
 the grave [the funeral obsequies of] one who was neither 
 smcere, generous,nor adorned with knowledge,is vain " "Siddhi 
 Kur tells a story of the king's son having gone to Golconda 
 with the mmister's son for learning ; the first profited so much 
 as to understand what a crow said which they met on their 
 way. 'ikerek,' that pointed to some water, and thus saved his 
 life. • 
 
 We have also another simple story from the Telugus to 
 show the benefits of instruction. " There was a wise man at 
 Benares who had two sons. To the eldest he gave all his 
 property, but he educated the youngest most carefully The 
 first spent all he had and came to poverty; the youngest 
 acquired much wealth through his education. Good instruction 
 then, leads to happiness."' "It is of the utmost importance 
 for a man to read books." say the Chinese ; " no matter whether 
 • Maha Bh. Udyog P. 1241. » Subhasita. 44. 
 
 Ital pr. 
 
 c. xiii. « Siddhi Kur. xv. 
 
 ' Jap. pr. p. 780. 
 ' Telugu, St. i. 
 
454 
 
 ORIGINAL NOTES ON 
 
 [x. I8 
 
 a man be rich and honourable, or poor and despised, clever 
 and intelligent, or stupid and dull, all should read books. If a 
 clever and intelligent man does not read, he must become 
 empty, frothy, weak and diffuse [or evasive] ; and the stupid 
 and dull, if they do not read books, will become still more 
 obstinate, deficient, violent and perverse."' The soul of the 
 departed in the hall of justice, where it pleads in favour of all 
 the good it did in life, says : " I did not turn a deaf ear to the 
 words of truth."' [See also Pap. Sail, ii., for Sekhru's 
 admonitions to his son Papi when he went to school at Khennu 
 (Silsilis), and Maspero, Style Epistolaire, p. 48.] 
 
 18 He that hideth hatred with lying lips, and he 
 
 that uttereth a slander, is a fool. 
 
 naT M^?1lM, ' and he that causes a creeping report to go forth,' 
 ' an evil report spread underhand, as if creeping among people.' 
 
 " He that hideth" &c. " * O fox,' said the lion, • why eatest 
 thou not of this flesh ?' ' How could I ?' answered the fox 
 [that was plotting the death of the two foster-brothers, the lion 
 and the calf]. ' How could I ? Thou hast an enemy, and this 
 grieves the heart of me, thine uncle.' 'An enemy,' replied the 
 lion, ' I can scarcely have.' ' If,' answered the fox, ' thou wilt 
 not hearken to my words, who am thy uncle, thou shalt be 
 sorry for it' So saying, the fox lay down. Afterwards it 
 went to the calf, and spoke to it the same words as against the 
 lion. In consequence, the two destroyed each other. Then 
 came a soft voice from Heaven, 'Never trust a false friend ; see 
 how the fox severed the lion from the calf and destroyed 
 both.' "» 
 
 "We must do something to get rid of this man from 
 Dworowati," said the king of Astino ; " he hides deceit [or a 
 fiendish object] under a cloak of sweetness [or friendliness]."* 
 Tai-kung says : " Let him who injures others with words, turn 
 
 > Chin, max.. Dr. Medh. Dial. p. 171. » Rit. of the Dead, c. cxxv. 19. 
 s Siddhi kur, st. xx. p. 33. * Broto Yudo, iv. 21. 
 
 18] 
 
 THE BOOK OF PROVERBS. 
 
 455 
 
 it upon himself and injure himself And let him who sputters 
 blood upon others, keep his mouth closed."' "To accuse [or 
 slander] anyone," say the Japanese, "is like spitting upon him 
 with the mouth full of blood."* "Though a man hean thee, 
 he may yet hate thee for all that."" " But cunning is a dis- 
 grace in a good man."* " For there is no such thing as 
 unconscious guile [or fraud]."* And " fuoco coperto," say the 
 Italians, " h piu caldo dell altro : covered fire is hotter than any 
 other."' " The mind free from hatred is a door to religion; it 
 makes a man watchful over himself and others also."' " Do 
 not ruin a man's reputation and profit," says Wen-chang ; " for 
 both these do men love, and seek after them."' 
 
 " Neither kings nor subjects, none except Rahans [Buddhist 
 priests], ought to blame others for their faults ; for the sun and 
 moon, great and powerful though they be, yet cannot shine 
 into the joint of a bamboo. And the moon, great as it is, 
 disappears when in company with the sun ; and the constella- 
 tions and stars revolve around Myemmo [Mt. Meru]."* 
 "One sees other people's faults who does not see his own."'* 
 " The hateful snake of a bad man who pours forth envenomed 
 words, and discloses what he ought not, the secrets of good 
 men, holds the language of a double tongue."" "A slanderer," 
 say the Tamils, " never holds his tongue ;" and the proverb, 
 " He has slandered me," means literally, " Having put a wet 
 cloth, with a wet knife, with a wet reaping-hook, he has 
 cut my throat."'* 
 
 " Let no one speak blame of others, nor yet listen to it ; but 
 remain silent when it arises, or even leave the place."" "A 
 soldier," says Manu, "who insults a Brahman shall be fined a 
 hundred panas [a pana is eighty cowries] ; but a Brahman 
 who insults a soldier shall be fined five hundred panas. And 
 
 ' Ming Sin P. K. i. c. 5. • Jap. pr. p. 283. ' Oyun Tulk. p. 10. 
 
 • Vemana, ii. 63. • Kondreiv. 54. • Ital. pr. ' Rgya-tcher r. p. 
 iv. p. 24. • Shin sin luh. v. p. 44. • Thoo dhamma ts. st. iii. 
 
 '» Subha Bil. 118. " Kamand. Niti S. ii. 20. >* Tarn. pr. 
 
 " Bahudorshon, p. 39. 
 
4S6 
 
 ORIGINAL NOTES ON 
 
 [x. 19 
 
 a once-born man [Sudra] who gives tongue to a twice-born 
 [Brahman], shall have his tongue slit asunder."' " Intercourse 
 with another mgn's wife, the use of another man's goods, 
 slandering others, and making fun of one's religious teacher, 
 with unsteadiness in one's station, are one and all to be 
 avoided."* " Do not consider the pitcher, but what is in it."* 
 "And reckon him who spefiks falsely [slanders] a scorpion, 
 whose mouth is like fire in the wind."* 
 
 19 In the multitude of words there wanteth not sin ; 
 but he that refraineth his lips is wise. 
 
 Stt>5 ^ITC ^, 'there lacketh not fault, tripping, mistake or 
 transgression.' Arab. ' is not free from fault or transgression.' LXX. 
 (K iroXvXoytat ovk fK<f>fv^f] aftapriav, ' through much talking thou 
 shall not escape sin (or mistake).' 
 
 " In the multitude of words" &c. 
 
 — tv o« Ty Acyfiv 
 Kox af Aapoii ra TrAciOf fj (rmrripia. 
 
 " Plain speaking," said CEdipus to Creon, " will give thee more 
 trouble than profit."' " He who multiplies his words," says 
 Kbu Medin, " shall not be free from guilt."* " When thou 
 speakest," said Noor-ed-din to his son, " do not talk nonsense ; 
 for if thou repentest once of thy silence, thou mayest repent 
 many a time of having spoken."' " If to talk much, fast and 
 ever, were the same as having common sense, then swallows," 
 says Nicostratus, " would be wiser than we."* " For talka- 
 tiveness is intemperance in speech. The tongue of the talker," 
 says Theophrastus, " is iv vypif, moist and ever on the move ; 
 he would rather chatter like a swallow than hold his peace."* 
 " But such men," says Demophilus, " by their incessant chatter 
 like swallows, lose all the pleasure of social intercourse,"*" 
 
 • Manu S. viii. 277. ' Chanak. 3a • Ep. Lod. 275. * Tarn. pr. 
 » CEdip. CoL 795- * Ebu Med. 187. ' Alef leil. 21st night, p. 159. 
 ' Nicostrat. ed. B. p. 275. ' Theophr. Char. 8. •* Demoph. 
 
 Similit. p. 614. 
 
 X. 19] 
 
 THE BOOK OF PROVERBS. 
 
 457 
 
 "A man who does not speak at all is called dumb ; but he 
 who talks much is one that makes many mistakes."* "No 
 pool without frogs, no talking much witfiout slips of the 
 tongue."* "I must try to keep in check my tongue," says 
 Crates ; " for it becomes both young and old to know how to 
 
 hold one's tongue in season. For either hold thy tongue." 
 
 says Pythagoras, "or let thy say be worth more than silence 
 [which is gold]." " But to speak truth is better than silence "* 
 says Manu. "Yet it is better to hold one's tongue than to 
 speak an untruth."' "Moderation' in speech, O King, is most 
 difficult to acquire," said Vidura to Dhritarashtra ; "for it is 
 impossible to talk much and sensibly too."« " For long words 
 [much talking] are fulsome, and long sticks are weak.'" 
 
 " In an abundance of words, some must be hurtful ; when a 
 man eats too much, he suffers for it afterwards."' " Therefore 
 do not talk too much." • " For trifling words injure reason."" 
 " It is ' bringing something out of nothing," empty talk." "And 
 to employ a hundred words where one would be enough is 
 ' big talk ;• and to admire or praise oneself is ' boastful talk,'"" 
 say the Chinese. « Then practise [seek for thyself] silence."" 
 " Do not speak evil to every comer ; let thy idle talk remain at 
 home " [or, " Do not speak evil talk at random ; wherever thou 
 goest, thy idle talk will return home to thee"]. " Thou shalt be 
 the better for it in days of adversity."" « Take care of thy 
 words [speech], lest it bring thee to destruction."" " For there 
 is nothing on earth more deserving of a long prison than the 
 tongue."'" "And he who multiplies talk, multiplies lying."" 
 " For if thou do not rule the excess of thy tongue, Satan will 
 curb thee therewith."" "Inasmuch as he who multiplies his 
 words, multiplies his chances of correction."" 
 
 ' Kudat ku B. xiv. 9. » Osman. pr. » Crates, p. 275. 
 
 , Manu S. n. ,. 83. • Hitop. i. ,44. • Maha Bh. Udyog Pi ,70. 
 
 Hill pr. 201. « Ming h. dsi. 22. » Aw. Atthi S. 89. " Hien 
 w. shoo, 127. » Dr. Medh. Dial. p. 166. " Ani, 59th max. 
 
 " Id. xyxi p. ,99. " Ebu Medin, 55. "• Meid Ar. pr. 
 
 Ep. Lod. 1523. " E! Nawab. 64. " Nuthar ell. 221. 
 
4S8 
 
 ORIGINAL NOTES ON 
 
 [x. 19 
 
 " It is the way with talk, that it goes on increasing. Anger 
 arises from one word, and with one word it goes.'" " So then," 
 said Rabbi Akiba, "as the Masora is a fence to the Law, as 
 tithes are a fence to wealth, as vows are a fence to a holy life, 
 so also is silence a fence to wisdom."' " Whether with great 
 men or with one's equals, one must have regard to rank and 
 dignity and to self-respect in one's words ; otherwise evil will 
 ensue, and one will lose one's respectability."" " Chi molto s4 
 poco parla : the man who knows much, talks little."* "Much 
 talking diminishes wisdom."" " Therefore do not talk much ; 
 but hold your tongue, that your words may live [endure]. The 
 words of him who talks much, receive little respect."* " They 
 are a tree with leaves only, and little or no fruit." say the 
 Rabbis."^ "Much talking, I think, will bring a man evil (or 
 trouble)," said Gagnrid [Odin] to the giant Vafthrudnir." " By 
 day look round when you speak, and at night it is best not to 
 speak at all."» Walls have ears. " Restraint of the body is 
 [sweet] good, so is restraint in words and also in thought ; in 
 everything restraint is good," said Nagasena to king Milinda." 
 "Mind your words," said Wei to himself. "A flaw in a 
 white stone may yet be repaired [ground or worn off] ; not so 
 a flaw in words."" " By all means," adds the Japanese Com- 
 mentaxy, "do not lightly let words come out of your mouth ; 
 say not. 'A word is a trifle.' No one can keep your mouth 
 for you; keep it yourself."" « Words upon words spoil speech, 
 as weeds spoil water."" "Guard against much speaking; 
 many words do harm," says Chocvtsze." "Every word of 
 thine, whether good or bad, said by mistake or from pride, is 
 written in the book of ' the Written Ones' [the Book of Life]."» 
 Confucius says: "One cannot always judge of a man by his 
 talk. A virtuous man has words [to express himself] ; but a 
 . V. Satasai, .05. ' Pirke Av. iii. ' Vemana, iii. .08 
 
 « ItaL VT ' Kudat ku B. x. 12. • Id. xvin. 13. B Flor. 
 
 . Vafthnidn. .0. • Telugu pr. 2456. " Milinda P. p .67. " She 
 King. iii^^J. " ^^ 'bid. » Telugu pr. " Kea kih yen. 
 
 u Mi'drash Tanch. M. S. 
 
 X. 19] 
 
 THE BOOK OF PROVERBS. 
 
 459 
 
 man may have words and yet no virtue."* " For a man smart 
 [artful] in his talk, is slow at keeping silence."' 
 
 "Yet every word should be sincere. In uttering a word, 
 one ought to consider what it may lead to, so that it may not 
 be an empty word."' Thus it often happens that "di grand' 
 eloquenza picciola coscienza :* there is little conscience in 
 great eloquence." And again : " Dovh grand' eloquenza, vi h 
 poca coscienza : where there is great eloquence there is little 
 conscience."* "Generally speaking," says the Japanese Dr. 
 Desima, " a man at once upright (or honest) and a great talker 
 [eloquent], and withal diligent in business, is a rare article. 
 Very good and honest men have not great intellect. But [great 
 talkers] eloquent men have little uprightness and honesty. 
 And as unprincipled men easily go astray, when such men 
 gather the multitude around them, they [distort] disturb 
 existing customs ; whereas good and honest men consolidate 
 them."' [In Japan, it seems, as well as in England]. 
 
 " There are men," says Wang-kew-po,^ " who have a certain 
 talent for speaking (or talking) ; they are not to be trusted." 
 " For abundance of words brings about misfortune, just as 
 many doctors are certain death."' " So long, O Bhikkhus, as 
 you shall not be addicted to, or take pleasure in, talk [for talk- 
 ing sake], so long also will your increase and not your decay 
 take place."' "The Samano [monk] therefore, O Gautama, 
 gives up frivolous talk and avoids it."" " It is said : Art thou 
 overcome by another man's talk ? Be not overcome by his 
 silence [talk less than he] ; for if his talk is silver, his silence 
 is gold. For he who multiplies his words, multiplies his lying ; 
 as he who increases his goods, increases also his sins."'* "Be 
 careful of your words, then," says the Japanese ' Moral Instruc- 
 tion for Women;' "let them not be many. And let not a 
 woman either reproach one or tell a lie."'' 
 
 ' Ming Sin P. K. c. xi. » Id. ibid. ' Id. c. xii. « Ital. pr. 
 
 • Id. • Gomitori, i. p. 16. ' On Kang-he's 6th max. • Hill pr. 60. 
 
 • Mahaparanibbh. fol. khya. " Silakhanda, fol. ki. " Matshat Phal. 
 " Onna dai gaku, p. 67. 
 
46o 
 
 ORIGINAL NOTES ON 
 
 [x. 20 
 
 " Be wise, then, both in words and in deeds ; for the wisdom 
 of words is for this world only ; but the wisdom of deeds 
 reaches to the next world and there abides.'" "For where 
 there are many people, there is much : 'It is sol It is notl' 
 [difference of opinion]," say the Chinese. " Discussions [quar- 
 rels also] only come from too much opening of the mouth. 
 Vexations, annoyances [headaches], only come from encounter- 
 ing others too vehemently."* " And he who does not multiply 
 his words, does not confuse his talk. And he who does not 
 talk big of what he does, does not confuse his actions."' " Too 
 much glue does not stick," say again the Chinese ; " and too 
 many words are not [sweet] welcome."* " For many words 
 injure conversation, as too much eating hurts a man."* " Folly 
 mostly prevails among men," says Cleobulus, "and abundance 
 of talk."' " A word," say the Georgians, " is often best when 
 not spoken ; for one word will often undo thee."^ " But a man 
 of a placid disposition says but little. Water when tranquil 
 flows but slowly."' " I have not multiplied the speaking of 
 my words, nor let my tongue wander astray,"' says the soul 
 of the departed in Amenti. 
 
 20 The tongue of the just is as choice silver : the 
 heart of the wicked is little vi^orth. 
 
 ' The heart of the wicked (is) Of Q?, as little as a thing of naught.' 
 " The tongue" &c " The good are wholly made up of 
 qualities, but fools have nothing but faults. From a gem arises 
 the desire of making it useful and valued ; but from a serpent's 
 venom nothing comes but evil."'" "As when the terrible Rahu 
 seizes one-half of the moon [eclipses it], the moon lightens the 
 earth with the other bright portion, so also the excellent man, 
 whatever be the trouble that besets him, dispels sorrow that 
 
 • Akhlaq nasiri, 25. ' Chin. pr. p. 74, 76. ' Ming Sin P. K. c. iii. 
 
 * Chin. pr. G. ' Id. ibid. • Cleobul. Sept. Sap. ' Georg. pr. 
 
 • Ming h. dsi. 12. • Rit. of the Dead, c. cxxv. 25, 33. " Legs par 
 b. p. 102. 
 
 X. 21] 
 
 THE BOOK OF PROVERBS. 
 
 461 
 
 rests in the heart of the dwellers on earth."' " Like the jack- 
 fruit which, when ripe, is thorny without, but full of ambrosia 
 within, so is the heart of a good man."« " Good men are like 
 the cocoa-nut, rough and hard outside, but white, sweet and 
 fresh within. But wicked men are like a plum, soft outside, 
 with a heart of stone within."' "And the udumba [fig-tree], 
 whose fruit when ripe is red outside, but inside is full of 
 vermin, so is the heart of a bad man."* "The sinner," said 
 Kaushika, "is always full of wind, like a large pair of bellows."* 
 " Inasmuch as the knowledge a fool may have is given him 
 to no purpose, it kills his good fortune, breaking his head."' 
 " For there is no greater enemy of man than wickedness in 
 the heart."' 
 
 21 The lips of the righteous feed many : but fools 
 die for want of wisdom. 
 
 W-pi, • shall feed,' pascent Chald. id. 
 
 " The lips," &c. " How great is the way of the saint ! He 
 [or it] feeds ten thousand [all] things,'" says Confucius. " One 
 learns from one man, and one uses that knowledge over ten 
 thousand men."» "A good man, by his gentleness, preserves 
 himself and others ; but an evil man, by his roughness, injures 
 himself and others also. A fruit-tree protects itself and other 
 trees as well ; but a dry tree consumes both itself and other 
 trefes also."" Meng-tsze says that "a good man has five dif- 
 ferent ways of doing good by giving instruction : (i) by giving 
 advice, which has the effect of a shower of rain at the proper 
 season ; (2) by perfecting men's virtue ; (3) by drawing out 
 their talents ; (4) by answering questions ; (5) by privately 
 influencing [correcting] others."" "A true word spoken by the 
 mouth, shows the usual way of that mouth [or of the speaker]."'* 
 
 ' Subhasita, 19. » Lokaniti, 43. • Hitop. i. 95. « Lokaniti, 42. 
 • Maha Bh. Vana P. 13,748. • Dhammap. Balav. 72. ' Kawi Niti S. 
 ' Chung y, c. xxvii. » Chin. pr. p. 27. " Legs par b. p. loj 
 
 " Hea Meng, c. xiii. 39. " V. Satasai, 343. 
 
462 
 
 ORIGINAL NOTES ON 
 
 [x. 22 
 
 "The So's [ancestors] were great men who, having dwelt 
 attentively on the first principles, spread abroad their thoughts 
 [the result of their meditations], and thus pleased other men."* 
 " Industry," said the father, " is better than self-reliance, 
 because whereas reliance benefits him only who has it, industry 
 benefits others. Now, to bring good to others is a proof of 
 goodness, for ' he is a good man who does good to men.' It 
 would be fearful that a man who can bring good to others 
 should be slow to do it, and thus deprive them of the benefit 
 of it"' " For he is said to live, he in [and through] whom 
 many live. May he have a long life!"' On the other hand, 
 " Mean men receive education, but never are the better for it"* 
 " For is it not a joke to suppose that knowledge will occupy 
 [pervade] a man of middle age, if he was not born so gifted ?"* 
 " And ignorance is the death of the living,"* say the Arabs. 
 Esop has a fable of 'the Ass and the Cricket,'' but better told 
 by Syntipa,' and in the Aramean original of Sophos.* " The 
 ass asked the cricket what it ate, to give it such a sweet voice. 
 ' I live on air,' said the cricket. The ass then lay on his back 
 with his mouth open, and died of it" Loqman, too, has a fable** 
 of the Wolves and the Ox-hide. The wolves died of it, from 
 want of sense. 
 
 2 2 The blessing of the Lord, it maketh rich, and he 
 addeth no sorrow with it 
 
 " The blessing" &c. " There is none beside thee, O Indra, 
 to give joy [blessing or happiness] ; therefore do I seek thy 
 praise [word], O thou friend of man."" " For he, to whom thou, 
 [liberal] Lord of power, givest food, enjoyment and support, 
 enjoys it fully in his home."" " Om ! true, O my son, I will 
 give thee a boon ; choose what thou likest ; nothing is impossible 
 
 ' Gun den s. mon, 741. * Anwar i Soh. St. iii. p. 65. ' Hitop. ii. 35. 
 « Chin. max. ' Vemana, iii. 90. • Meid. Ar. pr. ' Fab. 137. 
 
 » Fab. I. * Fab. 2. " Fab. 36. " Rig V. i. skta. bcxxiv. 19, 20. 
 "Id. iii- skta. xxx. 7. 
 
 X. 22] 
 
 THE BOOK OF PROVERBS. 
 
 463 
 
 with me. I am Giver of all good gifts," said Narayana to 
 Subhadra.1 « O Indra, Liberator, those who offer thee their 
 hymn of praise with longing [hearts, with devotion] soon become 
 great"" " I [says Indra] am the first [original] lord of wealth. 
 I procure wealth always [or eternally] ; men call me Father ; I 
 give ease [enjoyment] to my worshipper.'" " In olden times," 
 said the Japanes'e Dr. Desima, " rich and great men prayed to 
 Heaven for a blessing on their affairs, and they, receiving it, 
 prospered. Thus small means suffice to one's well-being ; 
 and being received with gratitude, must turn to good, and 
 fearful things be warded off."* 
 
 " O Ashi [blessing], thou art beautiful, thou art radiant, thou 
 comest forth from [thy] beams with joy [or joyous} O Ashi, 
 giver of brilliant gifts to the men whom thou followest [or to 
 whom thou cleavest], thou sweet-smelling ! The house in which 
 thou settest thy foot firmly, for a long abode in it [fellowship 
 with it], is fragrant [with thy blessing]."* " God is He who 
 gives thee wealth," says Ptah-hotep." "For the working 
 [management] of the earth is jointly by God and man," said 
 Arjuna to Djanarddana"' " Thy duty, O man, is to bestir 
 thyself, and from God comes blessing."* " God's help," say the 
 Spaniards, "is worth a great deal more than much early rising."* 
 
 " Let him [Indra] be favourable to us [for the attainment of 
 our wishes] and come to us with wealth, a blessing and the 
 food which he gives."" " For false is the purpose of those who 
 say that we ought to renounce the pleasant fruits of life here 
 below," says the Shivaite ; " do they not see that everlasting 
 life begins here below ?"" " Life and death are an order from 
 Heaven, and so are riches also," say the Japanese.** For— 
 
 "iroXXai 8 oSoi 
 <ruv 0<o(t eiirfM^iai, '* 
 
 ' Pancha Ratra. iv. 26. » Rig V. ii. skta. xi. 16. * Id. x, 
 
 skta. xlviii. 2. * Waga tsuye, ii. p. 10, 11. ' Ashi Yasht, 6. 
 
 • Pap. Pr. xiii. 8. ' Maha Bh. Udyog P. 2826. • Pers. pr. 
 
 • Span. pr. " Rig V. i. skta. ii. 3. " Vemana, iii. 204. 
 " Jap. pr. p. 142. " Find. 01. viii. 17. 
 
464 
 
 ORIGINAL NOTES ON 
 
 [x. 22 
 
 " the gods have many ways of doing good," says Pindar ; while 
 he adds elsewhere that " no one among men appears to 
 prosper without effort on his part."* " God helps those who 
 help themselves." " Therefore, O my son, be thankful for what 
 God has apportioned to thee, and thou wilt be the richest of 
 men."* " To be able to live and live [to have enough during 
 life] is a blessing from Heaven ; to be able to die and die [a 
 happy death] is also a blessing from Heaven. But not to be 
 able to live and yet live, and not to be able [ready] to die and 
 yet die, are both punishments from Heaven."' 
 
 "But the blessing of the Most High is peace."* For "Heaven 
 does not produce the non-happiness of man, as the earth does 
 not produce the non-growing of plants. Great riches come 
 from Heaven ; small riches from diligence."' "A man endures 
 much for the sake of his wife, his son, and his father and 
 mother ; but these would be no trouble if he looked up to 
 Brahma."* " For the blessing bestowed by Bchom-ldan-hdas 
 [Buddha] is not to be apprehended with the mind " [so great 
 it is].^ " Every profit gained in this world without God's 
 blessing, is as if taken from Him by force," says Rabbi Chanina.' 
 " Blessing on the daily life is seen in the beauty of the work 
 done. The service of God is a provision of happiness in this 
 world, and also of honour in the world to come. The service 
 of God is a good means of salvation. If not, of what use is a 
 brainless skin ? [life without God]. The purpose of making 
 for salvation at the last, is a good mark [or stamp] on a man. 
 And let not a clapper [conscience] be ever beating in one's 
 breast"* 
 
 "The fruit of virtue," said Manibhadra to Kundadara, 
 "always is superiority [influence] and happiness of various 
 kinds. Let the Brahman eat these fruits free from bodily 
 suffering."" " TsuUubandaka was so stupid that he could not 
 
 » Pyth. xii. 49. * Matshaf Phal. ' Lee-tsie, bk. vi. p. 5. 
 
 • Megillah, 18, M. S. • Ming Sin P. K. c. xi. • Vemana, ii. 55. 
 
 T Rgya-tcher r. p. c. iv. 'In Berach, B. FL • Risbtah i juw, p. 29. 
 >» Maha Bh. Sbanti P. 9781. 
 
 X. 23] 
 
 THE BOOK OF PROVERBS. 
 
 46s 
 
 learn anything, but he was kind to his teacher, who took him 
 to the jungle and taught him this -mantra' [spell]: <Thou 
 weariest thyself! thou weariest thyself! But what for? I 
 know thy work.' "» " Pray to the gods whose power is great " 
 says Theognis; "for nothing either good or bad happens to 
 men without them [their will]."« "And to him whose conduct 
 IS good," says Sok)n. "God grants good fortune in all things 
 and saves him from folly."* « IHk praised God and said • O 
 my God, thou art most noble. All my good has come to me 
 from Thee. I am thy worthless servant, and have sinned 
 agamst Thee. And yet thou hast granted me all my desire "« 
 "As regards this life," says the Buddhist, "a wise man 
 eschews sin and impurity, is liberal, moderate, &c. In like 
 manner as the bee sucks honey from a flower without derang- 
 ing the blossom, so also does a wise man pass through this 
 world, doing what good he can, and deriving from it what 
 good he may, but without attaching himself to it."» " By the 
 blessing of Sangs-rgyas [most perfect Buddha], and by the 
 goodness of the Triune God, let a man be free from disease 
 until he dies in his old age ; and be gifted with a soft voice, a 
 mild countenance, and great strength."" Thus "a fair wind 
 will raise no waves,"^ say the Chinese ; and Pindar, 
 
 Aaifiov dvSpiav ^tAwi/,"* 
 
 "God's overruling wisdom governs the (lot or) circumstances 
 of those who love Him and whom He loves." 
 
 23 // w as sport to a fool to do mischief: but a man 
 of understanding hath wisdom. 
 
 nm is worse than ' mischief in its general acceptation. It means 
 rather 'crime, guilt.' Ar. 'vice, wickedness.' 'It is pinfers, as a 
 laughing matter to the fool to commit wickedness, or to incur guilt." 
 
 ' Buddhagh. Par. vi. p. 92. t Theogn. 173. » Solon Ath. 
 
 ed. B. V. 69. ' Kudat ku B. xiv. 12. « Hdul-wa, vol. cha, fol. 29. 
 
 Smon-lam bchu-tham. ' Chin. pr. • Pyth. v. 164. 
 
 2 H 
 
466 
 
 ORIGINAL NOTES ON 
 
 [x. 24 
 
 "It is as sport" &c "A small sin is a great misfortune to 
 the pure-minded; but what are a hundred sins to the sinful 
 soul ? "* " One of the frogs that were pelted with stones said 
 to the boys who did it : O boys, to pelt us is sport to you, but 
 it is death to us."* " When everything is wounded and spoilt, 
 he only smiles at it" "It is so indeed," says the Chinese 
 translator of that same story. "Leave off sinful sport."' "Great 
 wisdom does not proceed from small virtue [or goodness]."* 
 " Wise men, however, are never held in honour by fools. The 
 beautiful light of the sun when shining is nevertheless obscured 
 by vultures flying across it"* " If a man, though weak and 
 small, is intelligent, what can an enemy, even powerful, do to 
 him ? A lion, though king of beasts, was slain by an intelligent 
 hare."* " He that has understanding can read a letter back- 
 wards."^ 
 
 24 The fear of the wicked, it shall come upon him : 
 
 but the desire of the righteous shall be granted. 
 
 \l^,, understand mh\ Chald. ' shall be given (or granted) to the 
 righteous.' 
 
 " Tlie fear" &c. " It often happens," says Callinus of 
 
 Ephesus,' 
 
 " IIoXXaKt 8t;iot>;to <f>vy<j>v not Bovtrov aKovnav 
 tp^cTai, (V o oiKtf fioipa kI\€v Oavarov, 
 
 " that a man escaped from the battle and from the din of war, 
 meets death in his own home." " The fear of the wicked," 
 may also mean " remorse of conscience and the fear of death." 
 " He who has done evil, is punished by it," say the Arabs.* "If 
 you stamp on the ground," say the Bengalees, " the guilty 
 tremble ;" and "the rat flees, though it knows not that the cat is 
 blind."" "For if one does harm to another in the morning, 
 evil is sure to come to him in the afternoon."" 
 
 > Kobita R. 51. * Telugu st 2. ' Atthi Sudi, 42. * Tonilkhu y. 
 ch. ii. ' Sain iigh. 84. • Legs par b. p. 19. ' Osman. pr. 
 
 • 14, '5i ed- S- ' ^^^*^- ^"^ P^- " l^eng. pr. " Cural, 319. 
 
 X. 25] 
 
 THE BOOK OF PROVERBS. 
 
 467 
 
 cruel d.«h come, ,„d „„ ^l^ ,hl, ^ J "'""' '" 
 clothing need not f«, ,k m " """"''" <•'»■""> 
 
 --and:::^--t:d:s--^--^^ 
 
 J.'-tut'th "''^"' '""^^' ^" " ^h^ --'^^d no 
 As the whirlwind" Rrr " p .•„!, . . 
 
 away." says Abu Ubdd -but .0 . " "I T """ ^''^" ^^^^ 
 
 ■> f -^"uuDcia, t>ut good works shall remain " "Tk„ 
 
 advantage of goodness is for ever • buf th.. l^"]' ^^^ 
 
 first "« " If «„- I ' ^'^^^ °^ ^vil is only at 
 
 ledge, and the thorgM^r^irl:^ T °"^ ^''^ '""^- 
 .^^ss among me„^„:Ltt:;tTp[l:-^^^^^ 
 The everlastmg foundation" mentioned here is of course 
 
 t::hrrL::r;^::'r ^^ ^""' p-;ed"brc:: 
 
 when he h" "" "^""^ '"^ ^"^ ^"-^'^ .■ but mTst 
 
 done"' 'LT *° ''''r' ''^'■"^^ °^ ''' ^-^ '^^^ 
 ArL. « . . ^""'^'^^' ^°^'^^'" ^-'d Bhagavan to 
 
 Arjuna, are sa.d to be [parts] of an eternal, embodied Soir t 
 .mpenshable, infinite; therefore, fight thou, O Bh5ra a ?.' A 
 good man .s the pillar [mainstay or foundation] of the stat^ 
 He hves ten thousand years, and [his light] does not wa^e - 
 
 King, bk. ii. od. 3. ^ ^^- ^'"*'"»'' P- 896. to She 
 
 2 H 2 
 
468 
 
 ORIGINAL NOTES ON 
 
 [x. 25 
 
 "Perfection in a perfect man." says Tseu-sze. " never ceases 
 but continues ; and as it continues, it shows itself outwardly. 
 
 And of the holy man, Lao-tsze says that "after he has 
 spent his strength in doing good, he does not dwell on his 
 merits ; but although he does not rest on his merits, yet h.s • 
 merits do not leave him."' "When he dies, he ceases not to 
 exist, but is indeed long-lived. And he who knows how to 
 lay a good foundation shall not be destroyed."' " Those who 
 devote themselves to the [moral] law well taught to them, pass 
 over to yonder shore [nibbanam]. which is under the thrall of 
 death, and very hard to cross."* "The superior man," says 
 Meng-tsze "lays deep the foundation of his own principles, 
 wishing to' possess them for himself. When he has acquired 
 them, he dwells at rest [composed]. While thus under their 
 quieting influence, he values the depth of them ; and applymg 
 them right and left, he finds out the source from which they 
 flow Therefore does the superior man strive to possess those 
 principles for himself."' " My dear Rahans." said P'hara 
 Thaken, " do you think Mahakala-thera and Tsullakala are 
 alike? Why, Tsullakala is like a tree floating adrift that has 
 reached the bank, whereas Mahakala is like a mountain of 
 solid rock, against which nothing can prevail to shake it'|« 
 
 Of this "everlasting foundation of the righteous," the 
 Buddhist has but small hope. "Gautama said in his discourse : 
 •Ayam antima jati : this is my last birth ; there is not now 
 any other existence.' Thus affirming cessation of existence, 
 which is found only in 'kamaloko, rupaloko, and arupaloko, 
 sensual existence, corporeal existence, and formless existence, 
 the realm of beings with form, and of beings without form ; so 
 that when he says, 'natthi bhuti puna bhava,' he means that he 
 shall cease to exist"^ " These my five component parts," says 
 the Buddhist, " form, sensation, perception, discrimination and 
 
 . Chung Yung, c xxvi. ' Tao-te-King c. ii. ' Id- iWd. 
 
 . Dha„,Ip. 86, Panditav. » Hea Meng. vn. ,4 , « Buddhagh. 
 
 Par. V. p. 4S- ' ^^^- G°S«'''y> Ceylon Friend, Feb. 1864- 
 
 X. 26, 27] 
 
 THE BOOK OF PROVERBS. 
 
 469 
 
 consciousness, are not enduring because they are not perma- 
 nent ; they will die ; and my body when dead will be cast away 
 like a slough in the coffin."' While other materialists warn 
 " him who is endued with virtue, that the innate qualities of 
 the virtuous do not procure lasting [dhruvam] existence. 
 The ashes of sandal-wood burnt with fire are no longer 
 fragrant."* 
 
 26 As vinegar to the teeth, and as smoke to the 
 eyes, so is the sluggard to them that send him. 
 
 Vphs, ' as vinegar,' or sour, fermented matter. Thus the LXX. 
 render it by o/itfia^, 'sour grapes, verjuice,' and are followed by one 
 Arabic version,' with the Coptic and the Syriac — 'As verjuice to the 
 teeth, so does the sluggard (idle, lazy man) injure his own works,* 
 whose lazy, irresolute ways are well rendered by jUV, a-Tpaytvtiv. 
 
 " As smoke,'' &c. " The same thing which looks like abuse 
 from a stranger, may be welcome from a friend ; just as smoke 
 from grass differs from the smoke of incense."' "The slug- 
 gard," say the Arabs, "has not two legs."* " Laziness," say 
 the Turks, " walks slowly, slowly, and meets poverty on the 
 road."» 
 
 27 The fear of the Lord prolongeth days : but the 
 years of the wicked shall be shortened. 
 
 ^' The fear of the Lord" &c. Tsoo-ke, one of Kaou-tsung's 
 ministers, said to him : " Heaven looks down on the people, 
 and according to the righteousness [of each individual] sends 
 upon him length of days or shortness of life. It is not Heaven 
 that destroys the people ; it is the people themselves who cut 
 short their own destiny in the middle of it."* " For a good man 
 must reach an advanced old age, but a wicked man must die 
 early."^ "The man who leads a bad life," says Manu,« "is 
 
 ' Khanda-gna-pa, J. Thera, and Rahula Thut. 18. ' Drishtanta 
 
 Shat. 41. ' Kobitamr. 26. ♦ Egypt, pr. 45. ' Osm. pr. 
 
 » Shoo King, ill. 14. ' Hien w. shoo, 195. • Manu S. Iv. 157, 158. 
 
470 
 
 ORIGINAL NOTES ON 
 
 [x. 27 
 
 blamed in this world ; always fares wretchedly ; is afflicted 
 with disease, and is short-lived." " But he who, though not 
 favoured by fortune, yet leads a good life, is faithful and 
 not envious, lives a hundred years." " There are the stars of 
 the [Great Bear] Bushel of the North, the prince of spirits, 
 which are placed over the head of men. They write down in 
 a book the sins and faults of men ; and they lop off twelve 
 years from the reckoning [sum of years] of a man [according 
 to his conduct]," says Tai-shang.' And the Commentary 
 quotes Tsang-tsze, who says, speaking of this cutting off of 
 man's days : " Ten eyes that pry [from above], and ten hands 
 that carry off, how awful it is I " 
 
 " The office of Shang-Te is to be the Ruler (or court) of 
 Heaven ; which is lord of man's life, of his death, and of his 
 long life."' " All his sins are sought out by the [Sze-ming] 
 officer of [God's order] destiny ; and if at death there remains 
 one sin [yet unpunished], it reaches down to the children's 
 children."' " Therefore," said Enoch to the wicked, " your days 
 shall be cursed, and the years of your life shall perish; eternal 
 curse on you shall be multiplied, and there will be no peace 
 for you."* " They shall perish ; there will be no length of days 
 for them."' "The duration of a tyrant's life is short," say the 
 Arabs ; " but the duration of a generous [good] man's life is 
 long [spread out]."* "When a child is born," say the Rabbis, 
 " it is decreed how many years he is to live on earth. If he is 
 innocent [pure, virtuous], he shall fulfil the years [decreed to 
 him] ; if not, his years shall be shortened, as it is written in 
 Prov. X. 27."^ 
 
 Shang-Te says : " If you are bad [do evil], you cut short 
 yourself your own happiness. You die morning or evening 
 ['the two rats, white and black, gnaw the root of your days'];* 
 how can you hope for a high rank?"* "When the heart is 
 
 • Kang ing p. ' Shin sin luh. i. p. 79, 81. 
 
 ♦ Bk. Enoch, c. v. 6. ' Id. x. 10. • Nuth. ellal. 163. 
 
 in Koheleth, iii. 2, M. S. • Jap. pr. p. 115. • Shin sin luh. ii. p. 81 
 
 ' Id. ii. p. 85. 
 ' Midr. Rab. 
 
 X. 28] 
 
 THE BOOK OF PROVERBS. 
 
 471 
 
 good," say again the Chinese, " and his destiny [ming, order 
 from Heaven] is also good, then glory and renown come early. 
 If the heart is good and the destiny is not good, then this life 
 is warm and filled ; when destiny is good and the heart is bad, 
 promotion, it is feared, can hardly come ; but when both the 
 heart and destiny are not good, then for poverty and misery 
 straight on to old age."» "Good morals, they say, are a 
 blessing, and virtue is best in this world ; for behold, a frightful 
 dragon does not slay good people."' "A good-tempered and 
 quiet man is sure to live out his days ; but the plotting and 
 deceitful man comes to no good end."' 
 
 28 The hope of the righteous shall be gladness ; but 
 the expectation of the wicked shall perish. 
 
 " The hope" &c. " When Bias was asked, What is ' sweet ' to 
 man, k\ir\%, ?</>i, ? he said ' Hope.'"* " For," says Ovid,» 
 
 " Spem juvat amplecti, quae hon juvet irrita semper." 
 "And Thales being asked. What is the most common thing? 
 answered ' Hope,' for it is all that is left to those who have 
 nothing else."* 
 
 "Jam mala finissem letho, sed credula vitam 
 Spes fovet, et melius eras fore semper erit, 
 Spes etiam valida solatur compede vinctum : 
 Crura sonant ferro, sed canit inter opus."' 
 
 " Then «Xrrif< <ls finjT<5s, hope thou as being mortal," says 
 
 Periander.* For, 
 
 " 'Ev tkir'urw )(pr] tovs <ro(^ov9 e\(iv /Sioi'," 
 
 The wise live in hopes, " the hope of the righteous," which is 
 to them " as an anchor of the soul, both sure and steadfast, and 
 which entereth into that within the veil," fastened to the cable 
 of faith, that will bear the strain of the storm, and never fail ; 
 for " He is faithful that promised." 
 
 > Ming Sin P. K. i. p. 3. ' Silavim. Jat. p. 371. ' Ming h. dsi. 32. 
 * Sept. Sap. p. 42. • Ex Ponto, iii. 7, 21. ' Sept. Sap. p. 36; 
 
 Babrias, fab. 58. ' Tibull. eleg. ult. • Sept. Sap. p. 48. • rvu/t. luv. 
 
472 
 
 ORIGINAL NOTES ON 
 
 [x. 28 
 
 This hope — 
 
 "Tenet in tempus, semel est si credita, longum,'" 
 endures until it ends in the possession of the " gladness " 
 promised. But hope itself is gladness so long as it lasts ; as 
 the Syriac renders it well : " The hope of righteous men is 
 in (or with) joy ;" while looking forward to " the promised 
 inheritance of the saints in light." It is well rendered in 
 n^Oin, * longa spes,' as contrasted with nipn, the expectation, 
 ' by taking measures,' of the wicked. " For all that I have 
 seen of the wicked," said Bileklik kishi the wise, " he came to 
 nothing."* 
 
 " ' O thou Creator of corporeal beings,' said Zarathustra to 
 Ahura Mazda, 'where is the judgment-seat, and where are 
 the rewards which men put off while living ?' ' O Zarathustra,' 
 answered Ahura Mazda, 'on the third night, when the sun 
 rises, the daeva, Vizeresha by name, carries away the sinful 
 soul bound to the bridge Chinvat, where the question is put 
 to the soul touching its conduct through life. But as regards 
 the pure (good), on the third morning, a beautiful maid takes 
 the soul over Hara-berezaiti [Elbors, the highest peak of the 
 Caucasus] into the presence of Vohu-mano [Good or Holy 
 Spirit], who asks it, Whence comest thou ? Then the soul of 
 the pure goes rejoicing to Ahura Mazda, to the golden throne 
 of Amesha-spentas [immortal saints, archangels?]'"' "The 
 righteous rejoices here and hereafter," says the Buddhist ; 
 " in both states does he rejoice. He rejoices greatly when he 
 sees the purity of his actions."* "Hope," says Theognis, "is 
 fjiovT) Oeoi i<r6Krj, is the only good goddess left among men ; all 
 the rest, with Faith, Temperance, have gone back to Olympus ; 
 even the Graces have left this earth. But if any among the 
 pious wishes to live and to see the light of the sun about 
 (with) the gods, then iXwlSa wpoa-iKviro, let him await (abide by) 
 what he hopes for, and worship them first and last in hope."* 
 
 ' Ovid, Art. Am. i. 445. ' Kudat ku B. xi. 17. ' Vendid. xix. 89, 
 and Yasht, xxii. * Dhatnmap. Yamak. 16. ' Theogn. 1091. 
 
 X. 28] 
 
 THE BOOK OF PROVERBS. 
 
 473 
 
 "But as to those vain 'pratikbudh' [self-constituted Buddhasl 
 when they come to die. they are like the 'kadali-tree' [kadali, 
 plantain-tree], without heart [or marrow] ; they rejoice in their 
 wealth and pleasures ; but when they come to the end, they 
 are found naked, with the empty palm of their hand grasping 
 a shadow.'" Yet, in any case, the hope of the Buddhist is 
 nought For Nirvana [to be treated at length in another 
 chapter] is ' extinction.' Now a drop of water falling into the 
 sea is not annihilated ; it becomes a part of the whole. But 
 the blowing out of a candle [nirvanam] is complete extinction. 
 
 The Brahman, at all events, calls Heaven, Father ; and 
 looks forward to his soul being absorbed into Brahm or 
 BrahmS, the Soul of the universe. But all the Buddhist has 
 to look to is extinction, cessation of existence. After having 
 gone through manifold transmigrations [Buddha had five 
 hundred], with alternate visits to heaven and to hell, living all 
 the while, as much as in him lies, ' nibbanasseva santike,' in 
 close fellowship with Nibbanam, through constant meditation 
 on it, and looking forward to it as 'paramam sukham,'' supreme 
 bliss or happiness, the Buddhist ' aggiva gachchati,' goes out 
 like fire,'' into 'akatam,' uncreated eternity ['zervanam akara- 
 nam,' unlimited, eternal time [?] of the Avesta], into • nibbuti,' 
 peace and quiet of Nirvana, annihilation. 
 
 For whatever difference there may be between southern 
 and northern, old and modern Buddhism, Nirvan, Nibban, 
 Nibbanam, Nirvanam, Engl. Nirvana, means 'extinction,' and 
 nothing else. So that the expressions, ' paramam nibbanam,' 
 ■parama gati,' &c., good, excellent Nirvana, 'good passage,' or 
 • going hence, thither,' refer, probably, to the fewer transmigra- 
 tions to be undergone, owing to a moral life on earth ; for in any 
 case ' extinction' must be the same. The hope of the Buddhist, 
 then, is extinction ; the hope of the Christian is ' everlasting 
 life,' through Jesus Christ our Lord. [Referring to this, we 
 
 ' Tonilkhu y. ch. 6. ' Dhammap. Sukhav. 203, 204, Appam. 23. 
 
 ' Id. Appam. 31. 
 
474 
 
 ORIGINAL NOTES ON 
 
 [x. 29 
 
 read in the Dsang-Lun, that whereas Buddha spoke of "being 
 wholly delivered from sorrow," in Dr. Schmidt's printed copy, 
 in my native copy, given me by Csoma Korosi, the same pas- 
 sage reads, "to be delivered from sorrow, together with the 
 lord, or god."' One letter makes the difference.] 
 
 29 The way of the Lord is strength to the upright : 
 but destruction sAa// be to the workers of iniquity. 
 
 risa, • stronghold' rather than • strength.' ' Shall be' need not be 
 inserted here. ' The way of the Lord is of itself ruin, destruction, 
 nnno, to the workers of iniquity, by condemning them as light con- 
 demns darkness. So does the Arabic understand it, and renders 
 Xrsr^ by 'a castle or fortress.* The Syriac has 'strength' only; but 
 th^LXX. oxv^fui, ' stronghold.' 
 
 " T/u way" &c. " Truth is the strength of the true."* "And 
 
 perfection," says Confucius, " is the way of Heaven. Where 
 
 ought one to stand? In the way of propriety [nyaye], in 
 order to obtain the visible and the invisible."* "By these 
 seven," says Chanaka, "is the earth preserved [as 'salt' of 
 the earth] : by cows, Brahmans, Vedas, chaste women, truth- 
 speaking men, men free from greed, and liberal people."' 
 Loo-kung-kung says : " If a man overcomes himself for the 
 sake of (or by) virtue, he grows stronger ; but if he does it for 
 the sake of wealth, he gets worse ; and if he goes beyond his 
 strength, he perishes."" "The superior or noble man keeps in 
 the right way and walks in it, in the middle of it, stays there, 
 and swerves to neither side. He forgets the old age of his 
 body, and takes no account of his years, so as to relax in his 
 efforts. But he makes every effort, and day by day uses all 
 diligence until he becomes a corpse. He always puts himself 
 
 last."^ 
 
 " Yea," says Confucius, " the superior man keeps the right 
 
 • Dsang-Lun, ch. i. ' Nava R. 7- ' Chung y. c. xx. 
 
 « Ratnamal. 58. • Shat. 299, J. K. • Ming Sin P. K. c. 11. 
 
 1 Li-ki, c. xxvi. 
 
 29] 
 
 THE BOOK OF PROVERBS. 
 
 475 
 
 way, that he may enjoy long the excellence of it ; but the 
 mean man is not long in bringing down misfortunes upon 
 himself"' "Shang-Te reverses [his kindness or mercy], and 
 the people are afflicted ; therefore, dread Heaven's anger."* 
 "When God intends to send a warning to a man of sense, 
 who sees and hears, He closes his ears and stupefies his heart, 
 and then draws his reason from him like a hair [ille quern 
 deus vult perdere, prius dementat — first loses his senses], 
 until wisdom has come to him. And then God restores to him 
 his wits, in order to make him consider his ways," said the 
 broker."' "The gods," says An-nen O-Siyau, "punish an 
 ignorant man, not to kill him, but to correct him ; as a master 
 beats his pupil, not to kill, but to correct him."* " Therefore, 
 when thou hast decided to go forward in the right way, put 
 thy trust in God."* " God will not lay a heavy burden upon 
 you, for He knows that you are weak. But if among you there 
 be a hundred men who endure, they will overcome two hundred 
 others ; and if there be among you one thousand who endure, 
 they will overcome two thousand, by God's leave (or help). 
 For God is with them that endure."' "But without firm 
 resolution and deliberate purpose, no man can obtain the 
 result of his wishes."' "0 thou wise Sumedha, fulfil all 
 equanimity to perfection, whether in prosperity or in adversity 
 [be even-minded]."' 
 
 " Pol, si est animus xquus tibi, satis habes 
 Qui bene vitam colas."' 
 
 " If thy heart is firmly stayed on Shiva, happiness shall 
 surely be thine ; but if thou ^swerve from him in the least 
 degree [lit. 'the size of an ant;' a 'hair's-breadth' in Chung 
 y. c. i.], there will be no happiness — no, none, for thee.'"" 
 
 ' Chung y. c. xvi. i. ' She King, iii. 2, 10. ' Alef leil. 26th night, 
 p. 215. * Do-ji-kiyo, p. 9. ' Qoran, Sur. iii. 153. • Id. Sur. viii. 65. 
 ' Akhlaq i m. xii. » Upekhap. Jat. p. 24. • Plaut. Aulul. act i. sc. 4. 
 '" Vemana, iii. 1 1. 
 
476 
 
 ORIGINAL NOTES ON 
 
 [x. 30, 31 
 
 30 The righteous shall never be removed : but the 
 wicked shall not inhabit the earth. 
 
 " The righteous" &c. " Like Lhun-po [Rirab Lhun-po, a 
 fabulous mountain in the north of Asia, Mt. Sumeru or Meru] 
 that cannot be moved by any one, so also does the great and 
 good man stand firm. But the state of the mean man is like 
 a flake of cotton, moved to and fro, and very changeable."* 
 " The holy man," says Lao-tsze, " divests himself of [his body] 
 •self,' and yet exists [or endures] for ever."* "Though pure 
 gold be cut and melted [burnt], yet his colour is not altered."* 
 " There is no increase [or prosperity] from sin ; but from virtue 
 it is sure. No one ever saw or heard of a lion with a retinue 
 of deer."* ^ 
 
 " Let every oppressor," said Enoch, " be destroyed front the 
 face of the earth, and every evil deed be put an end to I Let 
 the plant of justice and righteousness appear, and let it be foi* 
 blessing to the world I Justice and righteousness shall be 
 planted for ever in joy."* " Indeed," said Bhagavan to 
 Arjuna, " there never was a time when I did not exist, neither 
 thou, nor yet those kings of men. Neither shall we all ever 
 cease to exist hereafter."* 
 
 31 The mouth of the just bringeth forth wisdom: 
 
 but the froward tongue shall be cut out. 
 
 nppp 313^, 'bringeth forth,' in the sense of producing, germinating, 
 in a continual growth or flow; comp. Is. Ivii. 19, O^Tip?? 3^3, and 
 KOfmot \u\kiav, Heb. xiii. 15. The LXX. render it by aTroo-Toftt, 
 •distils drop by drop;' the Arabia, by 'sprouts or buds forth;' the 
 Armenian, 'gush forth;' but the Syriac, by 'speaketh' only; and the 
 Coptic, by 'teacheth.' nis^riri pttJ^ is more than 'froward;' it is 
 literally the tongue of ' subversions, revolutions, confusions/ whether 
 
 • Legs par b. p. 139. 
 • Vr. Satas. 468. 
 Bhishma P." 889. 
 
 * Tao-te-KIng, c. vii. 
 ' Bk. Enoch, c. x. 16, 17. 
 
 ' Mong. mor. max. 
 » Maha Bh. 
 
 X.3I] 
 
 THE BOOK OF PROVERBS. 
 
 477 
 
 in families, in Church or in State, as at present. The Arabic renders 
 it by ' the tongue of liars ;' not literal, but equally applicable ; LXX. 
 dSiKov ; Copt. ' oppressor.' 
 
 " The mouth" &c. " From the expression [lit. drawing up, 
 or contortion] of thy lips," says a Rabbi, " thou art known to 
 be a wise disciple"' [who expresses his disapproval of evil 
 words or deeds]. " A bamboo to work the boat, and words to 
 [help] teach wisdom."* " Fools, a thousand of them, may 
 weep over nothing [centuries past] ; but one wise man who 
 knows the meaning of the words spoken by him is better than 
 they all."* "A wise man," said the crow to the mouse, "does 
 not hide his merit ; but even if he hides it, it is like musk 
 which, although hidden, does not prevent the scent of it from 
 escaping and spreading abroad."* "The proper, kind words 
 of a good man are spoken by him unasked."* "And the 
 superior man," says Confucius, " delights in talking about 
 what is right and good ; but the mean man delights in talking 
 about gain."' 
 
 " Mustapha in hell, seeing men who were eating bits of their 
 
 own flesh, asked Gabriel who they were. ' Men of thy people,' 
 
 answered Gabriel, 'who were given to evil-speaking against 
 
 the faithful' For evil speaking eats up the good of a man, as 
 
 fire consumes wood."' " A gran bugiardo ci vuol buona 
 
 memoria : A man who tells many stories [lies] must have a 
 
 good memory," say the Italians ;' " for a double tongue falters," 
 
 say the Tamulians.* But the Persians say : " A teller of lies 
 
 should have no memory.""* " But lying," say the Arabs, "is a 
 
 disease, and truth is the remedy for it."" Anyhow, as Pindar 
 
 says to Hiero, 
 
 " — aKipStia X.iX.oy\tv 
 
 Oafiivh, Koxayo/ouis," 
 
 > Midr.' Yalk. in Levit. 537, M. S. • Hill pr. 45. • Parosahass. 
 
 Jat. 99. * Calilah u D. p. 163. ' Vr. Satas. 297. • Shang-Lun, 
 
 xiv. 16. ' Miraj nameh, 3 story. ' Ital. pr. • Tarn. pr. 
 »» Pers. pr. " Meid. Ar. pr. " 01. i. 84. 
 
478 
 
 ORIGINAL NOTES ON 
 
 [x. 32 
 
 "An evil fate soon overtakes evil-speakers;" and Cleobulus 
 adds : " tf>tvSrfi koto/JoX^ rhv piov Xv/*atV«To«."^ " Lying calumny 
 fouls the life [of him who utters it, and of him against whom it 
 is told]." 
 
 32 The lips of the righteous know what is accept- 
 able : but the mouth of the wicked speaketh froward- 
 ness. 
 
 " The lips of the righteous" &c. " The beauty of speech [or 
 conversation]" says Ebu Med in,* "is of the habit [character or 
 disposition] of the pure-minded, and is itself a token of the 
 best of men." " Friendship that proceeds from the spontaneous 
 feeling of the heart, is indeed different from the speech of one 
 influenced by knavery. With evil men, their mind differs from 
 their words, and their words differ from their actions. But 
 with the great and good, their mind, their words and their 
 actions, are all one."' Speaking of propriety of manners, 
 Confucius says, " How can a man who is not endued with 
 humanity [jin, love for man] have a turn for propriety?"* 
 [That springs from within, and can neither be taught nor 
 learnt fully if it is not inbred.] 
 
 "For intelligent thought reaches farther than a polished 
 sword."' " And the aged Nestor whose advice had already 
 been found profitable, said : I for my part, will only say those 
 things which appear best to me."* For of him, as of the like 
 of him, it is said : " Chi semina virtu, fama raccoglie."' " He 
 who sows good or virtue, reaps a good name, and he who is 
 both agreeable and learned [great, distinguished], usually gives 
 pleasant [advice or] instruction. But he who is agreeable, but 
 an enemy, talks deceitfully and with cunning " [lit. suitably to 
 the occasion].' " Agreeable [pleasant] and suitable speech, 
 pity, almsgiving, and helping the poor, makes up a good man. 
 
 * Sept Sap. p. la * Sent 78. ' Hitop. i. 102. • Shang-L. iii. 3. 
 • Ebu Medin, 271- * '•■ «'• >o3- ' Ital. pr. ' Kawi Niti S. iv. 3, 4. 
 
 X- 32] 
 
 THE BOOK OF PROVERBS. 
 
 479 
 
 This, in sooth, is the virtuous conduct of true men," says 
 Kamandaki.* 
 
 " Let a man always gladden the world with suitable speech ; 
 for a sour, rough tongue, even with gifts, makes one afraid."* 
 In the Dsang-Lun' we read that the god of the sea appeared 
 of great beauty to Dge-snen and to the five hundred merchants 
 who were sailing with him. " There are others handsomer 
 than he," said Dge-sfien. " Who are they ? " asked the mer- 
 chants." "They are they who in this world are wise and 
 prudent, who fulfil their duties, and who keep in order their 
 body, their thoughts and their tongue." " Gently check thy- 
 self," says Theognis,* " and let gentleness ever be on thy 
 tongue." " To say what is agreeable, is good speech," say the 
 Chinese ;' and Horace — 
 
 " Omne tulit punctum, qui miscuit utile dulci."* 
 
 ■ Niti Sara, iii. 2. ' Ibid. 23. » c. v. fol. 24. « Theogn. 355. 
 » Chin. pr. 1018. • Ars. Poet. 343. 
 
INDEX TO SOME OF THE REFERENCES, PROPER NAMES, 
 TERMS. &c., MENTIONED IN THIS WORK. 
 
 REFERENCES. 
 
 Akhlaq i muhsini— Counsels of the bene- 
 ficent, of Husain Vaiz KashifL 
 
 Akhlaq nasiri — On morals. 
 
 Ali ben Abu Taleb — Maxims, with an 
 Arabic and Persian commentary. 
 
 Allan Gerel— 'Golden Light,' Buddhist. 
 
 Alvism^l — The Lay of Alvis. Edda. 
 
 Andazebi — Georgian proverbs. 
 
 Ashi Yasht — Later portion of the Avesta, 
 on blessing. 
 
 Athitha Wakya Dipanya — Cingalese 
 proverbs. 
 
 Atmabodha — On the soul. Brahmini- 
 cal. 
 
 Atsme Gusa — ' A bundle of grass ; ' sto- 
 ries, &c.. for young people. 
 
 Avesta, or Zend Avesta — Sacred writ- 
 ings of the Parsees ; consists of Ven- 
 didad, Yajna, Vispered, and minor 
 books. 
 
 Avotb Kabbi Nathan— An apocryphal 
 treatise of the Talmud, by the cele- 
 brated R. Nathan. 
 
 Avveyar — A celebrated female sage 
 among the Tamils, and sister ofTiru- 
 valluvar, author of the Cural. She 
 has left several works — Atthi Sudi, 
 Kalvi orukkam, &c. 
 
 Baber nameh — Annals of Baber. 
 
 Bahudorshon — Collection of wise say- 
 ing's and stories. 
 
 Baital pachlsi — Fifty tales of a demon. 
 
 Balabod — Learning or wisdom for chil- 
 dren. 
 
 Banarayashtaka — Couplets on morals. 
 
 Barddas — On Welsh cosmogony, &C-. 
 
 Beharistan — Jami's book of spring. 
 
 Berachoth — A section of the Mishna. 
 The initials ' M. S.' for Moses Schultz ; 
 ' B. Fl.' for Buxtorfii Florilegium ; 
 ' R. Bl.' for Rabhinische Blumenlese 
 of Duke's — are added to the Rabbini- 
 cal sayings quoted from those works 
 on their authority respectively, 
 
 Bhagavat Puranam — One of the most 
 celebrated of the Puranas. 
 
 Bhartrihari shatakas — Centuries of coup- 
 lets on morals, by Bhartrihari. 
 
 Bochari de Johor — Malay stories. 
 
 Boyan Sorgal — Advice on the acquisi- 
 tion of virtue. 
 
 Brahma Vaivarta Puranam — One of the 
 Purana.':. 
 
 Brahma -jala, or Brahma's net — First 
 treatise of the Diga Nikaya. 
 
 Broto Yudo — A Kawi epic poem. 
 
 Brynhild — A Lay of the Edda. 
 
 Bslav-cha-gchas-pa. &c. — Eighteen pre- 
 cepts to be learnt. 
 
 Buddhaghosha's Parables — Part of the 
 Dhammapadam. 
 
 Bundehesh — History of the Creation. 
 
 Bunebis kari — Natural history. 
 
 Byam-chub-lam-gyi-sgron-ma — Lantern 
 on the road to Buddha; a Buddhist 
 work. 
 
 Calilah u Dimnah — The Arabic para- 
 phrase of the Hitopadesa, 
 
 2 I 
 
482 
 
 INDEX. 
 
 Chung-yung — 'Invariable Mean;' one 
 of the Four Books; a work of Con- 
 fucius. 
 
 Cural — of TiruvaUuvar ; a celebrated 
 work among the Tamils, 
 
 Dam chhos, &c. — On the pure religion 
 of Buddha. 
 
 Dam-pai chhos padma — Lotus of the 
 pure, holy law or religion. 
 
 Den-ka cha wa — Japanese country con- 
 versations on various subjects. 
 
 Derek erei sutta— The lesser treatise on 
 the ways of the world, conduct and 
 morals. 
 
 Dhammapadara — Way or steps to piety ; 
 a celebrated Buddhist book, in chap- 
 ters ; Chittavaggo, Atta, Piya, Magga- 
 vaggo, &c. 
 
 Dhammathat — Burmese Code of Manu. 
 
 Dhammaniti — ' Guide to virtue.' Buddh. 
 
 Dmar-khrid — ' Practical instruction. ' 
 Buddh. 
 
 Dibre hakhakkamim — 'Words of the 
 Wise;' a Rabbinical work. 
 
 Do-ji-kiyo — ' Instruction for youth.' 
 
 Dri-meddkon-segs — ' Faultless or supe- 
 rior teaching;' section of the Bstan- 
 hgyur. Tib. classic. 
 
 Drishtanta shataka — Century of ex- 
 amples. 
 
 Drislan-phreng-wa — ' Chaplet of morals, 
 &c., in questions and answers.' 
 
 Drusii Adagia— In Buxtorfs 'Florile- 
 gium Hebraicum.' 
 
 Dsang-Lun— The Wise and the Fool. 
 A collection of stories. Buddh. 
 
 Dul-wa [Hdul-wa] — A section of the 
 Bkah-hgyur, Tib. classic on discipline, 
 education, &c. 
 
 En-Nawabig — Distichs on morals, &c. ; 
 name common to many Arabic poets. 
 
 Emthal Osmanliyeh— Turkish proverbs. 
 
 Enoch— Book of Enoch, preserved only 
 in Ethiopic. It conuins the quota- 
 tion of S. Jude 14. 
 
 Ep. Lod. — Rabbinic sayings, quoted on 
 the authority of ' Episcopus Lodo- 
 vaci,' Joh. de Plantavit; a beautiful 
 
 folio volume, but without references 
 
 to the authors quoted, 
 Eth-Thealebien-nishaburi — AcoUection 
 
 of the sayings of wise Arabs. 
 Ezra — 3 and 4 Ezra also, found in 
 
 Ethiopic only. 
 
 Fargard — A chapter of the Avesta. 
 
 Gittin — A treatise on divorce, in the 
 third division of the Talmud. 
 
 Godhaj — On morals. 
 
 Gomitori — A dust-pan ; Dr. Desima's 
 scraps on murals. 
 
 Gulistan — Rose-garden of Sadi. 
 
 Hakegi-no kiri —Japanese mythology. 
 
 Halkut de'oth — On morals and conduct, 
 by Rab. M. Maimonides. 
 
 Harbards liod — Lay of Harbard. Edda. 
 
 Hivumil— Lay of the High One [Odin]. 
 Edda. 
 
 Hea-Lun — Second part of Confucius's 
 Dialogues. 
 
 Hea-Meng — Second part of Meng-tsze 
 [Mencius]. 
 
 Heike monogalari — A period of Japa- 
 nese history. 
 
 Hiao-King — Classic on filial piety. 
 
 Hien wen shoo — A book of worthy, 
 honourable sayings. 
 
 Hill proverbs — Burmese. 
 
 Ilitopadesa [Hitopadesha], of Vishnu 
 Sarma, 
 
 Hjam-dpal, &c. — Names and attributes 
 of Wisdom. [Manju Sri, god or 
 patron of Wisdom personified.] 
 
 Htsandauthinguttara — Verses on morals. 
 
 Husn u Dil — Beauty and the heart: a 
 Persian story. 
 
 Hwae-nan-tsze — A celebrated philoso- 
 pher who wrote on the origin of 
 things (B.C. 189]. 
 
 Jat. Jatakas — Stories of the births of 
 Buddha: origin of many fables, cur- 
 rent East and West. 
 
 Jebamoth— On affinity. Talmud iii. 
 
 Joma — On reconciliation. Talmud ii. 
 
 INDEX, 
 
 483 
 
 Jin-BM-yew hio — Teaching for youth on 
 
 various subjects. 
 Jits go kiyo — Instruction on truth, 
 
 Kalevala — The epic poem of the Finns. 
 
 Kobitaratnakara — Cems of poetry, &c. 
 
 Kobitamtitakupa — Cup of poetic am- 
 brosia. 
 
 Kojild — Ancient Japanese history. 
 
 Koku ni nani no, &c. — Wise precepts. 
 
 Kondreiventham — Maxims of Aweyar. 
 
 Kudat ku Bilik — 'Blessed or precious 
 knowledge;' morals. 
 
 Kurshid Nyaish- One of the later trea- 
 tises of the Avesta. 
 
 Kuwan ko hen — On morals for children. 
 
 Kwan-tsze — Philosopher who wrote on 
 military subjects [A.D, 300]. 
 
 Lak-we-yan — On Buddhism. 
 Legs-par-bshad pa, &c. — Treasury of 
 
 good words by Saskya pandita. 
 Li-ki — Work by Confucius on rites, 
 
 music, morals, &c. 
 Lokaniti — On wise, worldly conduct. 
 Lokopakaraya — A similar work, 
 
 Maaseroth— On tithes. Talmud iil 
 
 Mahaparanibbanam — A treatise of the 
 Diga Nikaya, on Nibbanam. 
 
 Maha Bh&rata — The epic poem of India, 
 divided into sections. Parvas. 
 
 Mahawansa — Cingalese epic poem. 
 
 Mainyo i khard — 'Spirit of Wisdom;' 
 a Mazdayasnian work, 
 
 Mangala Thut — Spells for good luck. 
 
 Manu Sanhita — Institutes of Manu. 
 
 Matshaf phalasf. — Writings of philoso- 
 phers. 
 
 Markandeyam puranam — The Purana of 
 Markanda; a Muni. 
 
 Medh. Dial. — Dr. Medhurst's Chinese 
 dialogues. 
 
 Meore 'enayim — ' Enlightener of eyes.' 
 Rabbin. 
 
 Mifkhar peninim — Choice of pearls; 
 wise sayings of Rabbis. 
 
 Milinda paflo — Nagasena's conversa- 
 tions with king Milinda. 
 
 Millin d'Rabbeiutn — Sayings of our 
 Rabbis. 
 
 Ming-sin Paou Kien — 'Precious mirror 
 for enlightening the heart;' a collec- 
 tion of wise sayings. 
 
 MiHtj nameh — History, in Eastern Turk- 
 ish, of what Mustapba saw in the 
 nether-world. 
 
 Mishle Asaph — The proverbs of Asaph. 
 Rabb. 
 
 Mishle shu'alim — Fables of foxes, of 
 Rabbi M. Niqdani. 
 
 Mishle hakhakkamim — Proverbs of the 
 wise, 
 
 Mitra Dzoghi —History of an ascetic 
 monk, son of the king of Magadha. 
 
 Motsu — On Japanese mythology. 
 
 Muthure — ' Sayings of wise men,' 
 
 Naga Nlti — Couplets on morals. 
 Nageki-no kiri — 'Ending of grief;' 
 
 book of moral stories. 
 Naladiyar — On morals. 
 Nalopakhyana, Nalus and Damayanti — 
 
 An episode in the Maha Bharata. 
 Namakara — 'Buddhist spells for good 
 
 luck. 
 Nanneri — Couplets on morals. Shivalte. 
 Nawabig — Distichs in Arabic. 
 Nawolo Pradhoto — Javanese laws. 
 Nedarim — On vows. Talmud iiL 
 Nitimala — A chaplet on morals. 
 Niti neri vilaccam — ' Bright rule of moral 
 
 conduct.' 
 Nitisara — ' Essence of morals,' by Ka- 
 
 mandaki. 
 NuthSr, or NSthSr ellale— Scattering of 
 
 pearls ; Arabic wise sayings. 
 NUtsidai iighes — Moral and other witty 
 
 sayings, 
 
 Onna go-kiyo — Female moral instruc- 
 tion. 
 
 Onna tai gaku— 'High teaching for 
 women.' 
 
 Onna ima kawa — A like work. 
 
 Oyun tulkidar — 'Key of the understand- 
 ing ; ' wise counsels for the people. 
 
 Fancha Tantra — Stories. 
 
484 
 
 INDEX. 
 
 Pancha Ratra — Stanzas on morals, 
 rap. Pr. — Papyrus Prisse, containing 
 
 the precepts of Kaqimna and of Ptah- 
 
 hotep. 
 Pap. An. — Papyrus Anastasi. 
 I'a-rol-tu, &c— On transmigration. 
 Pazhmozhi— ' Morals for youth.' 
 Peah— • On the corners of fields.' Tal- 
 mud i. 
 Pend nameh — ' Book of counsels.' 
 Pendeh i Attar—' Counsels of Attar.' 
 Phreng-wa — 'A garland of wise sayings.' 
 Pifqe Avoth — ' Wise sayings of the 
 
 Rabbi Fathers.' 
 Putsa-pagnenga — A Buddhist catechism 
 
 on most things, in questions and 
 
 answers. 
 Prem Sagar — 'Ocean of love;' Hindee 
 
 stories. 
 Putt-ovada — Teaching for children. 
 
 Qiddushin— 'On betrothals.' Talmud 
 iii. 
 
 Rahula thut — Gautama's precepts to 
 his son. 
 
 Ratnamaliki — 'Necklace of gems;' wise 
 sayings. 
 
 Raja niti shataka—' Century of moral 
 sayings for kings.' 
 
 Rgya-tcher-rol-pa — Tibetan of the San- 
 scrit Ltlita VisHra; a Buddhist ac- 
 count of the birth and doings of 
 Shakyamuni, the last Buddha. 
 
 Rishtah i juwahir—' String of jewels;' a 
 collection of wise sayings in Arabic, 
 Persian and Turkish, with a commen- 
 tary. 
 
 Ritual of the Dead— Egyptian progress 
 of the soul through the nether world. 
 
 Sabbat, Shabbat — 'On the Sabbath.' 
 Talmud ii. 
 
 Saddhammap'halam— Buddhist treatise 
 on the fruit of virtue. 
 
 Sahidic Adages— In Rosellini's Gram. 
 Coptica. 
 
 Sain iighes— Shorter title of the Mon- 
 golian version of the Tibetan ' Trea- 
 sury of Good Words,' of Saskya-pan- 
 dita. 
 
 Sanhedrin — 'On legal proceedings.' Tal- 
 mud iv. 
 San-tsze-king — 'Three-letter classic for 
 
 children. ' 
 Sdom-pa sum pai — On moral obligation. 
 
 Buddhist. 
 Shai an sensen — 'On Egyptian trans- 
 migration.' 
 Shang'Lun and Hea-Lun — Upper and 
 lower, or first and second portions of 
 Confucius's Dialogues with his dis- 
 ciples. 
 Shanti shataka — 'On moral repose.' 
 She or Shi-king — Chinese classic of the 
 
 ' Book of Odes.' 
 Shin-gaku soku-go — ' Moral essays.' 
 Shin-sin-luh — Collection of moral essays 
 
 by various authors. 
 Shing Thiwali gatha — Verses for good 
 
 luck. 
 Shi-tei-gun — Dr. Desima's instructions 
 
 to his pupils. 
 Shits-mon — Book for children on morals. 
 Shoo-king — Chinese classic on ancient 
 
 history. 
 Shringftra shataka — Stanzas on moral 
 
 subjects. 
 Siao hio — ' Little Study' for young peo- 
 ple, as Ta hio, 'Great Study,' was 
 for men ; composed by Chu-tize. 
 Sibrzne Silsruisa — 'Wisdom of untruth ;' 
 moral tales by the Georgian Sulkhan 
 Orbelian ; 'wisdom' being taught 
 through the tale which is ' not true.' 
 Siddhi-kur — Mongolian stories. 
 SigrdrifumH— ' Lay of Sigdrifa.' Edda. 
 Silakhanda— A treatise on good charac- 
 ter, manners, &c 
 Sinhala, Sigala, or Singhala V. Suttam 
 
 —A section of the Diga Nik&ya. 
 Smon-lam, bchu-tham, &c.— Buddhist 
 
 prayers. 
 Snan-ngag me-long, &c. — Commentary 
 
 on ' The Mirror of Sweet Words.' 
 Solarlioth— Song of the Sun. Edda. 
 Sota— On adultery. Talmud iii. 
 Subha Bilas — Hindee wise sayings. 
 Subhasita— A collection of good words, 
 or wise sayings. 
 
 INDEX. 
 
 48s 
 
 SUm-tsew — On Buddhist doctrine and 
 
 transmigration. 
 Surtya peyyUa - Buddhist work. 
 
 Ta-hio— 'The Great Study' of Confu- 
 cius. 
 
 Tai-shang, Kang-ing-pien — Rewards 
 and punishments. A Taouist work. 
 
 Tamino nigiwai — Popular activity or 
 bustle. Essays found in Atsme Gusa. 
 
 Tao-te (or teh) King— Lao-tsre's cele- 
 brated classic on Tao and Virtue. 
 
 Taranatha — On the introduction of Bud- 
 dhism into Tibet. 
 
 Tchhe-hpo-wa — 'On the Great Remo- 
 val,' transmigration. 
 
 Thar-gyan — The popular title of ' Dam 
 chhos yid bjin gyi nor-wu ;' jewel of 
 everything one can wish about the holy 
 religion ; an introduction to Buddhism. 
 
 Thar-wa chhen-po — 'Great deliverance.' 
 Vessel or means of transmigration. 
 
 Thar-wa — ' Emancipation,' title of seve- 
 ral treatises on the subject. 
 
 Thoo dhamma tsari— The Decisions of 
 the Princess Thoo Dhamma tsari. 
 
 Tonilkhu yin chimek — 'Ornament of 
 salvation.' A Buddhist catechism. 
 
 Tvunat Mishle — R. Levi's Commentary 
 on the Proverbs. 
 
 Tsagnai J. Thera — A Buddhist work. 
 
 Uligeriin dalai — 'Ocean of parables.' 
 Mongolian version of the Dsang-Lun. 
 
 Vairlgya shataka — Distichs on asceti- 
 cism. 
 
 Vararuchi — A friend of Nagarjuna ; 
 wrote 'Sapta,' 'Ashta ratna,' 'Nava 
 ratna,' &c., 'seven, eight, nine jewels,' 
 or stanzas, on moral subjects. 
 
 Vedanta Sara— Essence of the Vedas. 
 
 Vemana padyamulu — Verses on morals 
 and other subjects, by the Shivaite 
 Vema. 
 
 Vettivetkai— On Tamil morals. 
 
 Vidwan Tarangini — On various schools 
 of thought. 
 
 Viraf nameh — Account of what the sage 
 Arda Viraf saw in the nether place of 
 torments. 
 
 Vishnu Pur&nam — The celebrated Vish- 
 nu Fur&na. 
 
 Vispered — A section of the Avesta. 
 
 Vizeers [The Forty] — Turkish stories. 
 
 Vrinda Satjisai — Wise sayings on various 
 subjects. 
 
 Waga tsuye — ' My staff. ' Dr. Desima's 
 stories, &c., for young people. 
 
 Wang-kew-po — Popular commentary on 
 Kang-he's Sacred Edict. 
 
 Ya9na — A section of the Avesta; of 
 
 prayers, hymns, &c. 
 Yalkut — ' Gathering,' the title of several 
 
 Rabbinical works on the Books of the 
 
 Old Testament. 
 Yew -hio — A short encyclopaedia for 
 
 young people. 
 Yung-ching — Son of the Emperor Kang- 
 
 he, who wrote a commentary on his 
 
 father's Edict in a more classical style 
 
 than Wang-kew-po. 
 
 PROPER NAMES, TERMS, &c. 
 
 Abu Ureid, an Arabic author of wise 
 
 sayings. 
 Acharya — Spiritual guide, teacher. 
 Ahriman, the Evil Spirit, at war with 
 
 Ahura Mazda, the Good Spirit 
 Ahura MazdA [Ahuro mazdao. Lord, 
 
 Great Wisdoml one of the Yazatas, 
 
 yet addressed as God supreme. Crea- 
 tor, &c. 
 
 AlRYANA Vaejanh, 'well-watered 6ran 
 or iiiin,' where Yima reigned. 
 
 AjTOLDi, Ilik [prince], Bileklik 
 kishi [wise man], characters men- 
 tioned in the Kudat ku Bilik. 
 
486 
 
 INDEX. 
 
 Alp Arslan, father of Kail Arslan, 
 descended from the Seljuk kings of 
 Persia. 
 
 An I, Egyptian scribe of the 20thdynasty. 
 
 Arahal, a saint worthy of final emanci- 
 patinn. 
 
 Arjuna, one of the Pandavas; son of 
 Indra, and friend of Krishna. 
 
 Armaiti, Spenia (or (^penta) Armaiti, 
 Holy Wisdom, daughter of Ahura 
 Mazdft. 
 
 Arya [Aryya], " of good family, respect- 
 able.' Aryans, invaders of India, 
 
 Atalieg, Atabak [Turk, 'father of the 
 prince'), a dynasty of Persian kings, 
 Turcomans, in the I2th and 13th cen- 
 turies. 
 
 AzAZAEL, Azazel, or Araril, chief of the 
 200 fallen angels. 
 
 BcHOM-LDAN-OAS, 'one who has been 
 victorious;' an epithet of Buddha. 
 
 Ben - ZAi - TAN, Japanese goddess of 
 wealth. 
 
 Bhagavat, Bhagavtn, 'worshipful.' 
 
 Bharata, son of Dushyanta, who in- 
 herited India [Bhftrata varsha]. 
 
 Bhikkhus, religious mendicants among 
 the Buddhists. 
 
 BbIma, one of the Pandu princes. 
 
 Bhishma, great-uncle of the Pandus. 
 
 Bhrigu, a Muni, one of the ten sons of 
 Brahmt. 
 
 Bodhisatwa, Bodhisatto, a being pre- 
 paring to become a Buddha. 
 
 Borhan-ei)-din, an Arabic writer on 
 the value of study. 
 
 Brahmach&ri, a young Brahman, a reli- 
 gious student 
 
 CllANAKYA, a Hindoo sage. 
 Chintamani, a fabulous gem that gives 
 
 all one can desire. 
 Choo-he, or Chu-hi, the most eminent 
 
 of later Chinese philosophers [A. D. 
 
 1130— Ijoo]. 
 Choo-tsze, or Chu-tsze, a celebrated 
 
 philosopher, author of the Siao-hio. 
 Confucius, Kung-fu-tsze, also called 
 
 Kung-kiu, from a protuberance on his 
 
 forehead, and Chung-ni ; the most 
 famous of all Chinese philosophers ; 
 almost worshipped. 
 
 Dgah-ltan, 'joyous,' Tib.; In Sanscrit, 
 Tushita, ' the abode of the gods. ' 
 
 Dhritarashtra, father of Duryo- 
 dhana, the elder of the Kuru princes, 
 and leader in the war against his 
 cousins, the Pandu princes. 
 
 Dipankara, one of the 24 Buddhas. 
 
 Djanarddana, a name of Vishnu. 
 
 DraupadI, daughter of Drupada, king 
 of Panchala, in the north of India. 
 
 Dru VA, grandson of the first Mann. 
 
 Ebu Mrdin, a native of Fei ; author of 
 a collection of wise sayings. 
 
 Feridun, sixth of the Peishdadian kings 
 of Persia ; reigned 500 years. 
 
 Gahapati, a householder. 
 
 Gum, a spiritual teacher, a teacher. 
 
 Hari, Vishnu, Krishna, Indra, &c. 
 
 HjAM-DPAL, or Mgon, 'beautiful lord' 
 [Sanscrit Manju Natha; also Manju 
 Sri]. He is also called Hjam-dbyangs, 
 'beautiful harmony,' god and patron 
 of Wisdom personified. 
 
 Ilik, see Ajtoldi. 
 
 IsHWARA, Lord, God supreme; accord- 
 ing to the Vedas, the same as Brahm 
 or BrahmS; universal, infinite Spirit, 
 the origin and cause of all things. 
 
 Jaimini, a celebrated saint and philoso- 
 pher, and pupil of Vyasa. 
 
 Jambudwip, fourth of the southern con- 
 tinents. According to the Puranas, 
 central part of the world, India; as 
 China is also the ' middle kingdom ' 
 Jambudwip is sometimes said fami- 
 liariy of South India, Ceylon. 
 
 JaRasanoha, king of Magadha, and 
 foe of Krishna. 
 
 INDEX. 
 
 487 
 
 Kaikbva [yTI wife of Dosaratha, and 
 
 mother of Bharata. 
 Kaqimna, prefect under King Snefru, 
 
 of the 3rd or 4th dynasty. 
 Kakutstha, a name of Rama. 
 Kali-yuga, the present iron age. 
 KAmandaki, autUorof Nitisara, essence 
 
 or marrow of moral conduct. 
 Kaou-Vaou, Yu's minister. 
 KApila, a celebrated Muni; author of 
 
 the Sankhya philosophy. 
 Karna, sovereign of Angadesa, son of 
 
 Surya by Kunti before her marriage 
 
 with the Panduids. 
 KArOn, or Qarun, Korah, the cousin of 
 
 Moses [Numb. xvi. l]. He was very 
 
 rich, and was swallowed up because 
 
 he would not pay tithe to the taber- 
 nacle. 
 Kassapa, name of a disciple of Buddha. 
 Katcha, son of Vrihaspati. 
 KAvya, a name of SukrachSrya, the 
 
 preceptor of the demons. 
 Kesri, Arabic name of Nushirvan. 
 Khosru, Cyrus, warred with Afrasiab, 
 
 2 1 St Sassanian king; son of Hormuz. 
 Krishna, the most celebrated form of 
 
 Vishnu ; Vishnu himself. 
 Krita-yuga, the first age of the world, 
 
 also called Satya-yuga, the age of 
 
 Truth. 
 Kunti, wife of the Pandu princes, or of 
 
 any Brahman. 
 KuRuios, or KuRUS, descendants of 
 
 Kuru, a king of the Lunar race, about 
 
 Delhi. He was ancestor of Pandu 
 
 and Dhritarashtra. 
 
 L ao-tsze, a very celebrated philosopher, 
 and founder of the sect of the Taouists, 
 lived in the 6th century B.C. There 
 are many legends about him, as that 
 he was minister of Wu-Wang, B.C. 
 1 1 22; and that Confucius, for some 
 time his contemporary, left him, dis- 
 concerted at the sublimity of his teach- 
 ing respectingTao and Teh, Reason (?) 
 and Virtue. 
 
 Lee-tsze, celebrated Taouist philoso- 
 pher [B.C. 585]. 
 
 Maohavan, a name of Indra. 
 Manibhadra, one of the Ja!IUl^ dei- 
 fied teachers ; also the name of a king 
 
 of the Vakshas. 
 Manu, son of Brahma, the celebrated 
 
 legislator of India. 
 Meng-tsze [Mencius] was born in the 
 
 same state as Confucius, and is only 
 
 second to him [B.C. 350]. 
 Milinda, or Milindo, king of the 
 
 Yonakas, or Voiuis [lonians, Greeks, 
 
 barbarians ?]. 
 Mitra Dzoghi, son of the king of 
 
 Magadha, who turned ascetic. 
 Molon Toin : account of an ascetic 
 
 Buddhist priest. 
 
 Naga, a demi-god with a human head 
 and a serpent's tail ; bom of Kadru, 
 daughter of Kassyapa, in order to 
 people Patala, the nether regions. 
 
 Nagasena, a Buddhist sage, celebrated 
 through his conversations with king 
 Milinda — Milinda pafio. 
 
 Naraoa, son of Brahmd. 
 
 Nat, a demi-god, inhabitant of the up- 
 per and lower regions of the visible 
 world. 
 
 Nirukta [tam], one of the Vedangas, on 
 obsolete words in the Vedas. 
 
 Nirv&nam, Nibb&nam, Nibban, Nirvana 
 — extinction; Tib. Mya-ngan las hdah- 
 wa, ' deliverance from sorrow.' 
 
 Om, a most sacred monosyllable or spell, 
 spoken thousands of times, or said 
 silently in thought, as devotion. 
 
 Paramita, Paramit [from 'paramo,' ex- 
 cellent, superior]. Ten such perfect, 
 exalted virtues are to be practised 
 during the passage hence to the other 
 shore, in Nirv&na. But Paramita 
 [from ' para,' across, over, and ' mita,' 
 measured, or gone] is said of ' cross- 
 ing over' the gloom of death into 
 Nirvana, and also of ' transcendent 
 knowledge.' These two terms, akin, 
 though different in etymology, may 
 often be mixed up when treating the 
 same subject — transmigration. 
 
488 
 
 INDEX. 
 
 ParAsara, father of Vyasa, reputed 
 compiler of the Vedas and FurKnas. 
 
 Par V ATA, > Rishi, friend and rival of 
 Narada. 
 
 Phara [written Bhura], a god, object 
 of worship, and Thaken, ' lord and 
 master,' Phara Thaken. 
 
 Prahlada, son of Hiranyakashipu, a 
 Daitya [Titan, Asura], and regent of a 
 portion of Pltala. 
 
 Pkajafati, Lord of creation, or of crea- 
 tures ; son of Brahm& the Creator ; 
 also the name of other men created 
 by Brahma; Bhrigu, Narada, &c. 
 
 Ptah-hotep, son of King Assa, of the 
 4th or sth dynasty. 
 
 Rahbi — 'My Lord' and Master — name 
 given to learned doctors among the 
 Jews. In the quotations from Rab- 
 binical writings, the letters ' M. S.,' 
 * B. Fl.,' ' R. Bl.,' stand for ' Moses 
 Schultz,' 'Euxtorfii Florilegium He- 
 braicum,' and Duke's 'Rabbinische 
 Blumenlese' respectively, on whose 
 authority the quotations are given. 
 
 Rahans — Solitary Buddhist priests; as- 
 cetics. 
 
 Rahu, son of Sinhika, a Daitya, with 
 the head of a dragon. He was slain 
 by Vishnu, but being immortal, he 
 still causes eclipses of the sun and of 
 the moon, by seeking to devour them. 
 
 Rakshasa. a devil. 
 
 Saineya, or Shaineya, S.iTYAKi, the 
 charioteer of Krishna. 
 
 Sakti, devotion. Shakti, power or 
 divine energy. 
 
 Samano, a Buddhist priest, an ascetic. 
 
 Sanjava, son of Brahma. 
 
 Saskya-pandita, author of the Trea- 
 sury of elegant sayings. 
 
 Savitri, Uma, Shiva's wife. 
 
 Shasira, Sastir — Institutes by law, for 
 government; Holy Scripture; work 
 on any science. 
 
 Shai.ia, maternal uncle of Yudhishtira. 
 
 Shannaka, a legislator older than 
 Manu. 
 
 Shatrucna, son of RSma by Sumitra, 
 
 and brother of Lakshmana. 
 Shi ROVAH, son of Khosru, twenty-second 
 
 Sassanian king. 
 Shuka, Vyasa's son. 
 Shukra, son of Brighu, teacher of the 
 
 Daityas. 
 SiOn-tsze, celebrated philosopher of 
 
 the Confucian school, B.C. 350. He 
 
 opposed Meng-tsze. 
 Srosh [Sraosha, or (^raosha], one of the 
 
 Yazatas, Guardian of the earth; Sa- 
 viour. 
 SuBHADRA, wife of Aijuna, and sister 
 
 of Jagannath [Juggemauth]. 
 SuMEUHA, wise; th( name of a Buddha. 
 
 Tai-SHANG, 'the Sublime;' epithet of 
 Lau-kiun, a celebrated Taouist phi- 
 losopher, chiefly through his work 
 Kang-ing-pien, on rewards and punish- 
 ments. 
 
 Tapa, religious austerity, penance, mor- 
 tification, &c. 
 
 Tatwam, reality, truth, essence, &c. 
 
 Tavatinsaloka, the lowest Deva-loka on 
 the summit of Mt. Meru. 
 
 Tchedi, perhaps the Chandail country. 
 
 Thera, Thero, an old man, an elderly 
 priest. 
 
 TiRUVALLUVAR, a Celebrated Tamil 
 sage, brother of Avveyar. 
 
 Treta-Yuga, the second age of the 
 worid, of 1,296,000 years. 
 
 Upanishad, a theological treatise, of 
 which there ate several — the Tail- 
 tireya, Swataswatara, &c 
 
 Upasako, a devout layman among the 
 Buddhists. 
 
 VaishampAvana, a sage, the original 
 teacher of the Yajur Veda, and narra- 
 tor of the Maha Bharata to Janamed- 
 jaya. 
 
 Vajjis, or Lichchavis — Indian princes. 
 
 Varuna, god of waters, and president 
 over the West. 
 
 Vashishta, a Rishi of the 6rst order. 
 
 Vasudeva, father of Krishna. 
 
 INDEX. 
 
 489 
 
 Vedangas — lit. members of the Vedas; 
 sciences derived from them. 
 
 ViDURA, Dhritarashtra's youngest bro- 
 ther. 
 
 VishwAmitra, son of Gad^i, originally 
 a Kshatria (military caste], but who 
 through austerities became a Brah- 
 marshi, a Rishi, and counsellor of 
 Rama. 
 
 Vrihaspati, «on of Angiros, and pre- 
 ceptor of the gods. 
 
 VrishaparvA, a name of Shiva. 
 
 Vritra, a name of Indra, and of a 
 demon. 
 
 Wainamoinen, the first man, accord- 
 ing to the Kalevala. 
 
 Yaksha, a demi-god, attendant on Ku- 
 vera's treasures. 
 
 Yama, king of Naroka, hell, where he 
 sits in judgment, and sends the good 
 to Swnrga, and the evil to Patala. 
 
 VayAti, fifth monarch of the Lunar 
 
 race. 
 Yogi, an ascetic who centres bis mind 
 
 on Brahm& alone. 
 YUDHISHTHIRA, son of Pandu, the elder 
 
 of the five Fandava princes, and 
 
 leader in the war between them and 
 
 the Kuruids. 
 
 Zarathustra, Zerdhust, Zertost, or 
 Zoroaster, the light of Airyana vaejanh, 
 Iran, came probably from Atropatena, 
 the province of Ecbatana, or Raghx. 
 According to the Tarikh Jehan Ara, 
 the name of his family was Daada, 
 and he appeared in the days of Gush- 
 tasf or Kishtasp, the son of Lohrosp, 
 styled 'Hirbed,' Minister of Fire — 
 fifth of the Caianian kings, descended 
 from Cai (or Kai) Kobad, Cai Khosru, 
 &c. 
 
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