Cap. 1, Vers. 16-18
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-v16-18
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#### The curiosity of philosophy is described, secondly as to the consideration of moral things, and this by a fourfold reason.

*I spoke* etc. He has treated above of the consideration of natural things; here likewise he shows his curiosity in the consideration of *moral things*; and this indeed he does in this order. For first is noted his *passing over* from natural things to moral ones; secondly, the *finding* of affliction; thirdly, the *turning* to the enjoyment of delightful things; fourthly, the *return* to the consideration of useful things.

(V. 16, 17.). First, therefore, his *passing over* to the consideration of moral things is intimated, and this after he had considered the natures of things. On account of which he says: *I have spoken in my heart*, namely by thought, *saying: Behold, I am become great*, in fame; *and I have gone beyond all in wisdom, that were before me in Jerusalem*; III Kings, the fourth chapter: « And the wisdom of Solomon surpassed the wisdom of all the Orientals and of the Egyptians, and he was wiser than all men »; Ecclesiasticus, the forty-seventh chapter: « He was instructed in his youth, and he was filled as a river with wisdom ». And this knowledge he had partly by *revelation*; whence he says: *My mind hath contemplated many things wisely*, being enlightened, namely, from on high; and partly also by *his own solicitude*; whence he also adds: *And I have learned*; Proverbs, the fourth chapter: « I was the tender son of my father and an only son in the sight of my mother, and he taught me »; Proverbs, the last chapter: « The vision wherewith his mother instructed him ». — Considering, therefore, that he had this wisdom in the investigation of natural things, because « he discoursed from the cedar of Libanus unto the hyssop », according to what is said in III Kings, the fourth chapter; he wished to pass over to *moral things*; whence he says: *And I have given my heart to know prudence*, as to the things to be done; *and learning*, as to the things to be known; *and errors*, against prudence; *and folly*, against learning; because nothing is known perfectly unless its opposite is known. And these things it is useful to know, when they are inquired into in the due manner; whence Proverbs, the eighth chapter: « Receive instruction and not money; choose learning rather than gold ».

(V. 17, 18.). *And I have perceived* etc. Here the second is touched upon, namely the *finding* of spiritual *affliction* in the consideration of these things; because, the better a man knows good things and evil, the more is he afflicted when he goes astray. On account of which he says: *And I have perceived that in these also there was labour and affliction of spirit*, that is, in the knowledge of useful things; *labour*, namely in acquiring it; the Psalm: « I thought that I might know this; it is a labour before me »; *affliction of spirit*, after the acquiring of it, either on account of the detestation of fault, or because it is an occasion of pride and of impatience, since « knowledge puffeth up ». — With both expositions the letter that follows agrees, when he adds: *Because in much wisdom there is much indignation*, either of *contrition*, against fault, or of *impatience* out of pride, because great clerics, when they have not what they wish, are most easily indignant; whence it is said in Job, the thirty-second chapter, that Eliu was indignant, and this because he reckoned himself wise. And therefore there follows: *And he that addeth knowledge addeth also sorrow*, because an impatient man endures many sorrows, since there is no one to whom all things come according to his wish. And with this exposition there agrees the other translation of Jerome: « I perceived that in these there was a feeding on wind », and therefore

rightly is there in them labour and affliction of spirit. Whence Hugh: « Curiosity was driving him to inquiry, pride to display; and therefore it was fitting that labour should press the swollen man down, and occupation scatter the curious one ». — It can also be understood of the affliction of *contrition*, because even where there is much wisdom, there is much indignation against sin; Jeremias, the thirty-first chapter: « After thou didst shew unto me, I struck my thigh ». *And he that addeth knowledge addeth also sorrow*, namely the sorrow of penance; Job, the last chapter: « Now my eye seeth thee; therefore I reprehend myself and do penance in dust and ashes ».

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