Cap. 1, Vers. 12-15
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/15/d/1/q/bon-eccl-c1-v12-15
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#### Art. 2. *From the consideration of the twofold vanity of things he manifests and reproves his own curiosity.*

*I Ecclesiastes was king* etc. Above he showed the vanity in things; here, from the consideration of the mutability of things, he reproves his own curiosity. And this part has two members, because first he *manifests* his curiosity; secondly he *reproves* his curiosity on account of its vanity, in the second chapter: *And when I turned myself to all the works.*

#### First he manifests his curiosity, and first indeed in the works of prudence.

The first has two parts, because first there is treated the curiosity in the works of *prudence*, that is, of philosophy; secondly, the curiosity of *opulence*, that is, of the mechanical art, there: *I made me great works.* — The first has two: because first he treats of curiosity as to the consideration of *natural* things, that is, of speculative science; secondly, as to the consideration of *moral* things, that is, of practical science, there: *I have spoken in my heart* etc.

#### The curiosity of philosophy is described, first indeed as to the consideration of natural things, and this by a fourfold reason.

The curiosity, therefore, in the works of *nature*, that is, in the consideration of the works of God, he describes in this order. First there is intimated the *fitness* of the one considering; secondly his *curiosity*; thirdly the *severity of the divine judgement*; fourthly the *vanity* is concluded.

(V. 12.). First, therefore, the *fitness* of the one considering is noted, when he says: *I Ecclesiastes*; because in him there was *wisdom*, therefore he calls himself *Ecclesiastes*, that is, a preacher; there was also *power*, whence he says: *I was king*; there was also *peace*, whence he adds: *in Jerusalem*, which is interpreted the vision of peace; Ecclesiasticus the

forty-seventh chapter: « Solomon reigned in days of peace »; first of Paralipomenon, the twenty-second chapter: « The son that shall be born to thee shall be peaceable »; and because he had this, therefore nothing drew him back from consideration.

(V. 13.). *And I proposed in my mind* etc. Here the second is touched upon, namely his *curiosity*, because he wished to know all things and to search them out subtly. Therefore he says: *And I proposed in my mind to seek*, namely from another, *and to search out wisely*, by myself; and this is curiosity; to the Romans, the twelfth chapter: « Not to be more wise than it behoveth to be wise, but to be wise unto sobriety »; whence Proverbs the twenty-fifth chapter: « Thou hast found honey, eat what is sufficient for thee, lest being glutted therewith thou vomit it up ». *Concerning all things that are done under the sun.* Behold, a greater curiosity, because concerning *all things*; Ecclesiasticus the third chapter: « In superfluous things seek not curiously in many ways, and in his many works be not curious; for very many things above the sense of men have been shewn to thee ».

*This worst occupation* etc. Here the third is touched upon, namely the *severity of the divine judgement*; because by the divine judgement, on account of the sin of the first parent, it has come about that our rational power so willingly runs riot in the knowledge of earthly things. Wherefore he says: *This* *worst occupation*, because it is not only culpable but also penal; *God hath given to the sons of men*, that is, he permitted it to be given; or by reason of penalty he gave it in a just manner, *that they might be occupied therein*, and through this be unmindful of their own salvation.

Whence it is to be noted that there is a *bad* occupation, which is from *infirmity*; of this Ecclesiasticus the fortieth chapter: « A great occupation is created for all men, and a heavy yoke upon the sons of Adam, from the day of their going out of their mother's womb until the day of their burial into the mother of all ». — There is a *worse* occupation, which is from *ignorance*, of which Job the third chapter: « Let darkness and the shadow of death obscure it; let a mist occupy it, and let it be wrapped in bitterness ». — The third is from *curiosity*, and this is the *worst*, and of this he speaks here.

And it is to be noted that « occupation, as Hugh says, is a distraction of the mind, which turns away and draws apart and ensnares the soul, so that it cannot think upon the things that belong to salvation ». But *curiosity* is the lustful prostitution of the human understanding, embracing indiscriminately whatever truth and committing adultery with it, since the first truth alone is its spouse.

(V. 14, 15.). *I have seen all things that are done* etc. Here, fourthly, the *vanity that was found* is touched upon, because he profited nothing further, save that in his consideration he found vanity. And therefore he says: *I have seen all things that are done under the sun*, that is, I have considered all things. *And behold all is vanity*, that is, the vanity in them appears openly, because, according to what the Apostle says to the Romans, the eighth chapter, « every creature was made subject to vanity, not willingly »; and not only vanity, but rather *and affliction of spirit.* — But because not all men see this, and because they so labour in vain and do not feel their own affliction, to this unspoken question he answers, saying: *The perverse* etc. Because more are found evil than good, more foolish than wise; therefore he says: *The perverse are hard to be corrected*; whence Proverbs the eighteenth chapter: « A fool receiveth not the words of prudence, unless thou say those things which are in his heart ». *And the number of fools is infinite*, namely by reason of their multitude; and this is not only vanity to consider, but rather also affliction; whence it is said in the Psalm: « I beheld the transgressors, and I pined away »; and again: « My zeal hath made me pine away ».

A man is perverted by evil *thought*; Wisdom the first chapter: « Perverse thoughts separate from God; but virtue, when it is tried, reproveth the unwise ». By evil *affection*; Proverbs the seventeenth chapter: « He that is of a perverse heart shall not find good, and he that perverteth his tongue shall fall into evil ». By evil *speech*; Proverbs the tenth chapter: « The lips of the just consider what is acceptable, and the mouth of the wicked uttereth perverse things »; Proverbs the second chapter: « That thou mayst be delivered from the man that speaketh perverse things ». By iniquitous *work*; Proverbs the second chapter: « They are glad when they have done evil, and rejoice in most wicked things »; Isaias the first chapter: « Cease to do perversely ».

### Questions.

I. But it is asked here, first, concerning that which he says: *This worst occupation* etc.

**Contra:** This is a sin: therefore God gave a sin. — *If thou sayest: he gave*, that is, he permitted it to be given;

but in like manner he permitted stealing: therefore it would be rightly said that God steals.

I respond: « sins intermediate between the first apostasy and the last punishment are punishment and fault »; but some of them bespeak more the account of fault, some more the account of punishment; those which bespeak more the account of punishment are attributed to the just judgement of God, and such is occupation and blinding of this kind.

II. Likewise it is asked concerning that which he says: *The perverse are hard to be corrected*: because it is easy for someone to be perverted; but perversion is against nature: therefore if it is most easy to return to nature, then, since vice is against nature, it is most easy to be corrected.

I respond: the reason is taken both on the part of the *evil work*, because « good is in one way, but evil in every way »; and on the part of the *power of the one working*, which is rendered infirm through fault, and therefore is not capable of a strenuous work; and on the part of the *opposition of good* to evil according to privation, because it is most easy to fall back from a habit into a privation, but difficult, or altogether impossible, to return.

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