Cap. 1, Vers. 2-7
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-v2-7
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### There follows the treatise of this book.

(V. 2.). *Vanity of vanities, said Ecclesiastes, vanity of vanities, and all is vanity.* — Here the treatise begins; and because « the end imposes necessity on the things that are ordered to the end »; since the end of this book is the contempt of all things and the fear of God alone: therefore in all things he intends to show vanity. And because he proceeds as a preacher, by persuading and by proving, therefore this treatise has three parts: for first he proposes what he intends to prove, namely that there is vanity in all things; secondly he proves it, there: *What hath a man more of all his labour* etc.; thirdly he concludes it as proved, towards the end: *Vanity of vanities* etc.

#### The proposition of the thing to be proved.

He proposes, therefore, a threefold vanity in things, namely of *penalty*, of *iniquity*, of *mutability*. As to the vanity of *penalty*: *Vanity of vanities, said Ecclesiastes*, that is, he proposed it. Of this, below in the second chapter: *All his days are full of sorrows, neither doth his mind rest in the night; and is not this vanity?* — As to the vanity of *iniquity* he says again: *Vanity of vanities*; whence Jeremias

the tenth chapter: *Their works are vain and worthy of laughter; in the day of their visitation they shall perish.* — As to the vanity of *mutability* he says: *and all is vanity*, because all things are subject to mutability; to the Romans, the eighth chapter: *The creature was made subject to vanity, not willingly*; and below in the third chapter: *All things are subject to vanity, and all things go to one place.* It is not therefore a harping upon words, when he says *vanity* three times, but a wonderful distinction of things intelligible.

And it is to be noted that this threefold vanity stands in consequence upon itself, and one arises from another: for the vanity of *iniquity* arises from the vanity of *mutability*, although the latter is not the whole cause; but the vanity of *penalty* from the vanity of *iniquity*. He therefore sets these vanities in an order that is preposterous and resolutive, and follows them in the contrary way in what comes after. And because that twofold vanity takes its origin from another vanity, but the third does not; therefore twice he says *vanity of vanities*, and afterwards only *vanity*.

It is also to be noted that this threefold vanity is found in *man*, because he is the one upon whom punishment and fault fall; and on account of this it is said in the Psalm: *All is vanity, every man living.* For there is in him the vanity of *nature*, the vanity of *fault* and the vanity of *punishment*. Of the vanity of *nature*, in the Psalm: *Man is become like to vanity, his days pass away like a shadow.* Of the vanity of *fault*, likewise in the Psalm: *The Lord knoweth the thoughts of men, that they are vain.* Of the vanity of *punishment*, Job the fourteenth chapter: *Man born of a woman, living for a short time, is filled with many miseries.*

It is also to be noted that Solomon himself speaks of himself as of another, as John does in the twenty-first chapter: *This is that disciple who giveth testimony of these things*; and Moses likewise. Now a threefold reason can be assigned for this: one is on the part of the *first efficient cause*, because the Holy Spirit himself is the author of Scripture, not Solomon or anyone else; therefore, when he himself is introduced in sacred Scripture, Scripture must make mention of him as of another, as Balaam said in Numbers the twenty-fourth chapter: *He hath said, the hearer of the words of God* etc. — Another reason is taken on the part of the *immediate efficient cause*: because Scripture shuns all pride and puts forward humility; and therefore no doctor in it ought to speak of himself as of himself, but for humility's sake as of another. — The third reason: when Scripture hints at great and wonderful things, it ought to show them as it were from afar; whence Hugh: « This manner of speaking, as often as it is taken up in Scripture, is used either for the sake of humility or for the sake of wonder. For great things we ought to put away from ourselves out of humility, and wonderful things to show as it were from far off out of wonder ». The example is in Paul and in John.

#### The division of the whole proof.

*What hath a man more* etc. Above he proposed what he intends to prove, here he begins to prove it; and according as a threefold vanity was proposed to be in things, so a threefold vanity is proved. Whence this part has three parts. For first he shows that there is in things the vanity of *mutability*; secondly, the vanity of *iniquity*, there: *I saw under the sun in the place of judgment wickedness*; thirdly, the vanity of *penalty*, below in the seventh chapter: *I have tried all things in wisdom.* « The first is natural and fitting, as Hugh says; the second is culpable, because it is perverse; but the third is penal and wretched ».

#### Part I. The vanity of *mutability* is proved as to two things.

Now *mutability* in things is considered in two ways: in one way by reason of *transmutation*, in another way in comparison with the measure of a determinate *time*. First, therefore, he treats of the vanity of mutable nature as to transmutation; secondly, as to time, below in the third chapter: *All things have their season.*

#### *Member I of the first part. The vanity of mutable nature is shown as to transmutation.*

The first has two parts, for first he shows that there is mutability in things, and through this vanity; but secondly, out of the knowledge of it he reproves his own curiosity, there: *I Ecclesiastes was king* etc.

#### Art. 1. *Mutability is proved in the existence of creatures as to their twofold* being.

First, therefore, mutability is shown in the *existence of creatures*. And because creatures have a threefold *being*, namely in the *Word*, by reason of exemplarity; in the *universe*, by way of materiality; in the *human mind*, by way of abstraction; the first *being* is unfailing and immutable, whence it has no vanity; but in the others there is vanity; and therefore this part has two: for first the vanity of mutability is noted in things according to the *being* which they have in the universe; secondly, as to the *being* which they have in the human mind, there: *All things are hard* etc.

#### The vanity of mutability is proved according to the being of things in the universe, and this in three ways.

The first part has three parts according to the three kinds of creatures in which he shows mutability: for first he shows it in the *rational* creature; secondly, in the *heavenly*, there: *The sun riseth*; thirdly, in the *elemental*, there: *Compassing all things* etc.

(V. 3, 4.). As to the *rational* creature, therefore, that is to say man, he shows that there is mutability, from which by no labour can one be rescued; on account of which he says: *What hath a man more of all his labour, that he taketh under the sun?* Supply: except vanity and mutability, as if he should say: nothing. Of this labour it is said in Job the fifth chapter: « A bird is born for flying, and man for labour »; and in Genesis the third chapter: « Cursed is the earth in thy work; in labour shalt thou eat of it all the days of thy life ». — And that he has nothing more than vanity, he shows when he adds: *One generation passeth away, and another generation cometh.* Therefore there is change and succession both in man and in his works; Ecclesiasticus the fourteenth chapter: « Some things are begotten, and others are cast down; so is the generation of flesh and blood: one is ended, and another is born »; according to what is said in James the fourth chapter: « What is your life but a vapour appearing for a little while »? But while they are corrupted, they do not pass into nothing, but into something, because into earth; whence it was said to Adam: « Dust thou art, and into dust thou shalt return ». Therefore he adds: *But the earth standeth for ever*, as the matter into which the resolution is made; the Psalm: « Who hast founded the earth upon its own stability »; and Proverbs the eighth chapter: « When he balanced the foundations of the earth ».

(V. 5, 6.). *The sun riseth and goeth down* etc. Here he shows, secondly, mutability in the *heavenly* nature, as for instance in the sun, which never rests, but when it rises, tends towards its setting, whence it does not remain at its rising. Therefore he says: *The sun riseth and goeth down*, so that it does not remain in the place of its rising nor yet in the place of its setting; whence he adds: *And returneth to his place.* Nor does it remain there, whence he further adds: *And there rising again he maketh his round by the south.* Nor does it remain even in the middle place; therefore he adds: *And turneth again to the north.*

This can be expounded as to the *daily* motion, or also as to the *yearly*. As to the *daily*, Hugh says: « *The sun riseth* daily, when it is presented to human sight. *It goeth down*, when, descending to the lower parts, it withdraws itself from our eyes. *It returneth to his place*, because, the revolution below driving it on, it returns again to its own place. But *rising again he maketh his round by the south*, because by an oblique course it climbs from its rising to the meridian line; then *it turneth again to the north*, because, descending to its setting, it is again by an oblique advance inclined towards the north ». — As to the *yearly* motion thus: « *The sun riseth*, when through the vernal equinox it mounts towards our pole. *It goeth down*, when through the autumnal equinox it goes out and descends to the lower regions. *He maketh his round by the south*, when it abides in the winter signs. *It turneth again to the north*, when it is carried about in the summer signs, which are nearer to the northern pole ». And thus the sun does not stand still by nature, but only by miracle, as we read in Josue the tenth chapter: « Move not, O sun, toward Gabaon, nor thou, O moon, toward the valley of Hailon » etc.

(V. 6.). *Compassing all things.* Here mutability is touched upon, thirdly, in the *elemental* nature, and first as to the *air*, secondly as to the *water*, there: *All the rivers run into the sea.* — As to the *air*, when he touches mutability in the spirit or wind, which either is the motion of the air according to some philosophers, or according to Aristotle the motion of vapour in the air, at whose motion the air too is moved. On account of which he says: *Compassing all things the spirit goeth about in a circuit*, that is, the wind goes round compassing all things. The spirit is called the *wind*; Exodus the fifteenth chapter: « Thy wind blew, O Lord, and the sea covered them »; and in the Psalm: « Fire, hail, snow, ice, stormy winds ». — This *goeth about in a circuit*, because it arises from the four quarters of the earth; Zacharias the second chapter: « Flee from the land of the north, for I have scattered you into the four winds of heaven »; and Ezechiel the thirty-seventh chapter: « Come from the four winds,

spirit » etc. For there are four principal winds and eight collateral ones. — *And returneth again by his circuits*, because the wind then ceases, when that vapour rests and returns to the earth from which it arises. And because that cause is hidden, therefore it is said in the Psalm: « Who bringeth forth winds out of his stores », that is, out of hidden places.

Or, as the Gloss expounds it, this can be understood of the sun as to its *yearly* motion, which compasses all things and returns into the circles of the zodiac; and the sun is called *spirit*, because it is the principle and cause of all life; whence it makes the rest to breathe.

(V. 7.). *All the rivers* etc. Here mutability is touched upon as to the *visible* elemental nature, namely water, because there is no standing still there; for all waters are moved towards the sea; whence he says: *All the rivers run into the sea*, namely the great ocean, of which it is said in Job the thirty-eighth chapter: « Who shut up the sea with doors, when it broke forth as issuing out of the womb »? And that motion is not brought to an end, because the sea doth not overflow; therefore he adds: *Yet the sea doth not overflow.* And because this seems wonderful, therefore he gives the cause of it: *Unto the place from whence the rivers come, they return*, not that they may rest there, but *that they may flow again.* The rivers go out hiddenly, they return openly, because they go out through subterranean passages and certain filterings. And thus all things are borne in a circuit and are subject to vanity; Hugh: « Behold how all things are borne about in a circuit and are subject to vanity; and we know that a circle has no end; the things, therefore, that run in a circuit do indeed run, but they do not arrive at an end. What rest, then, can be hoped for, where there can be no standing still? And therefore of the wicked it is said: « The head of their compassing about »; and again: « The wicked walk round about »; and again: « O my God, make them like a wheel ».

Spiritually it is to be noted who this sun is, who this *spirit compassing all things* is, and what these *rivers* are that *go about* and return.

This sun is Christ, of whom Malachias the fourth chapter: « Unto you that fear my name the Sun of justice shall arise ». This sun *riseth* at the nativity, to give light; Isaias the sixtieth chapter: « Arise, be enlightened, O Jerusalem »; and John the first chapter: « He was the true light, which enlighteneth every man ». — This sun *goeth down*, in the passion, to redeem; Amos the eighth chapter: « The sun shall go down at midday », that is, in the vehement love of charity. — This sun *returneth to his place*, in the ascension; Luke the nineteenth chapter: « A certain man went into a far country » etc. — This sun *maketh his round by the south*, that is, in the fervent love of the Saints; Canticle the first chapter: « Show me, O thou whom my soul loveth, where thou feedest, where thou liest in the midday »; and John the fourteenth chapter: « If any one love me » etc., and after: « We will come to him and will make our abode with him ». — This one *turneth again to the north* at the last examination; Jeremias the first chapter: « From the north shall an evil break forth » etc.

This *spirit compassing all things* is the Holy Spirit, who is therefore said to *compass* because he makes us search out all things; first to the Corinthians, the second chapter: « The Spirit searcheth all things, yea the deep things of God ». — He is said to *go about in a circuit*, because he makes us go about; whence Wisdom the seventh chapter: « The spirit of wisdom is mobile »; as also *going about*, because he makes us consider the circuit of *misery*; Job the first chapter: « Naked came I out of my mother's womb, and naked shall I return thither ». Likewise the circuit of *grace*, of which John the sixteenth chapter: « I came forth from the Father and came into the world, and again I leave the world and go to the Father ». Likewise of *glory*, Ezechiel the first chapter: « This was the appearance of the brightness round about, and this was the likeness of the glory of the Lord ». The Spirit of God makes us consider this; second to the Corinthians, the third chapter: « We, beholding the glory of the Lord with open face » etc. — This circuit lies in the consideration that all things are from God and unto God. And Dionysius says that the Angels are moved circularly about the throne.

These *rivers* are the rivers of *graces*, of which John the seventh chapter: « He that believeth in me, as the Scripture saith, out of his belly shall flow rivers ». — The *sea*, from which the rivers take their origin, is the immensity of the divine bounty, which is neither increased nor diminished; « For great is our Lord and great is his power; and of his wisdom there is no number ». — To this sea return the rivers of thanksgivings, that they may flow again; John the fourth chapter: « He that shall drink of this water which I will give him, it shall become in him a fountain of water springing up into life everlasting ». From this they go out; James the first chapter:

« Every best gift and every perfect gift is from above ». And as the rivers cease to be and are dried up when they cease to flow and rest; so also the gifts of graces; the Psalm: « Thou hast broken up the fountains and the torrents », by largess; « thou hast dried up the rivers of Ethan », by the severity of judgment.

### Questions.

I. It is asked here first concerning that which he says: *What hath a man more* etc.?

1. This seems to be a heretical opinion and to agree with that saying, that *he is vain who serveth God*.

2. Likewise it is said in the Psalm: *The patience of the poor shall not perish for ever*: therefore something etc.

3. Likewise Proverbs the twelfth chapter: *He that tilleth his land shall be filled with bread*: therefore it is good to work and to labour.

I respond: as Hugh says, stress must be laid upon this, that he says: *That he taketh under the sun*; « for it is the same as if he had said: *under time* ».

On account of which it is to be noted that some things come to be *with time*, namely those whose beginning time did not precede, as the angelic nature and prime matter. Some things come to be *in time*, which began after the beginning of time, but have no ending in time, as the soul of Peter. Some things come to be *in time and under time*, which begin after the beginning of time and are ended in time, of which sort are mutable things. And such are of two kinds: for some come to be *for time and under time*, and these pass away in act and in fruit; some *for eternity*, and these pass away in act, but remain in root and in fruit, because a good will remains, to be rewarded for ever.

When therefore he says that a man has nothing but vanity *of all his labour, that he taketh under the sun*; it is understood according as the labour is *under time* as to its act and its intention; and then it has no place in good things.

II. Likewise it is asked concerning that which he says: *The earth standeth for ever.*

**Contra:** 1. Matthew the twenty-fourth chapter: *Heaven and earth shall pass away*: therefore the earth does not stand.

2. Likewise, the Apocalypse the twenty-first chapter: *I saw a new heaven and a new earth*, therefore the earth grows old: therefore it does not stand etc.

I respond: it must be said that the earth's standing is twofold: either as to its *substance*, or as to its *figure* or disposition; I say that the earth stands for ever as to its substance, but passes away as to its figure; first to the Corinthians, the seventh chapter: *The figure of this world passeth away.* But men are generated and corrupted as to their substance, so that they are deservedly called not men but dead.

Or *eternal* is said in many ways: in one way, that which has no end prescribed in Scripture; thus the land of promise was given to the children of Israel for an everlasting possession. In another way, that which has an end, but not in time; thus time is said to be eternal. In a third way, that whose signification is never ended. In a fourth way, that whose substance is never ended. In a fifth way, that whose substance neither is ended nor began. — In this last way God alone; in the fourth way it belongs to the earth as to its substance, in the third way as to its signification, in the first two ways as to its figure. — And thus the answer to that objection appears in two ways.

III. Likewise it is asked concerning that which he says: *The sun riseth and goeth down.*

1. For since the other luminaries likewise rise, it is asked why he speaks rather of the sun than of the others?

2. Likewise, he seems to proceed in a disorderly way, because he says that it *goeth down* before he says that it *maketh his round by the south*; for it makes its round before it goes down.

I respond: to this it must be said that, mutability being determined in the sun, which is the noblest and most luminous among the heavenly bodies, it is sufficiently given to be understood in the others.

2. To that second it must be said that he does not order them according to their progress, but according to the dimensions or the termini of the dimensions; therefore, because east and west are opposite, they are therefore immediately set in order; likewise, because south and north are, they are likewise immediately placed after the manner of a cross.

IV. But 1. there is a doubt concerning this, that he says: *He returneth to his place*, because there is no one place of the sun in the firmament more than another. — *If thou shouldst say* that it is to the place from which it began its course; that is manifestly false, because the sun is always moved by its proper motion either in ascending or in descending: therefore it never returns to the same.

2. Likewise, what is it that he says: *Turning again to the north.* For if the sun is moved by the daily motion with the motion of the firmament; and the firmament is moved uniformly and in like manner: therefore it is not turned more to the arctic pole than to the antarctic, or conversely. — If you should say

that it is understood of its proper motion; but the sun according to its proper motion ascends and descends in the zodiac, and when it ascends it approaches the north; when it descends it draws near to the south: therefore it is not turned more to the north than to the south.

I respond: it must be said that one may speak of the sun's *daily* and *yearly* motion. If we speak of the yearly, it is true that the sun returns to its own place, because it began to be moved from there. If, however, we understand it of the daily, it does not return to its own place from which it began to be moved, according to the truth, but according to our estimation, since it does not make a sphere but a spiral.

2. To the second it must be said in like manner, that if we speak of the yearly motion, it holds true according to the four seasons, as was said above, because it *riseth* in spring, *goeth down* in autumn, *maketh its round by the south* in winter, *turneth again to the north* in summer. — If, however, you understand it of the daily motion, this holds no truth except according to our estimation. For we see the firmament moved, and we imagine its poles to be on the right hand and on the left; but it is not so, but rather the one pole is as it were above our heads, namely the northern; the other as it were beneath our feet. When therefore the sun is turned about according to the poles of the firmament, it does not go straight over our heads and under our feet, but as it were transversely; and because we see according to an equality, it seems to us that by day it inclines to the south and by night to the north.

V. Likewise it is asked concerning that which he says: *The rivers come out of the sea.*

**Contra:** The sea is bitter, and the rivers are sweet; but contraries do not take their origin from one principle, nor the one from the other: therefore neither the sea from the rivers, nor the rivers from the sea.

I respond: it must be said that all water by nature is sweet or tasteless, as the Philosopher says; but it becomes bitter by accident, either through the exhalation of the subtle parts, the earthy ones remaining, or through the commixture of earthy parts. Contrariwise that water, just as it was made bitter accidentally, can return to sweetness by subtilization; as there is the experiment of the earthen vessel placed in the sea. Since therefore the rivers, even though they return to the sea in great abundance, nevertheless go out secretly and under the earth and through certain filterings; therefore the water is subtilized and turned into sweetness.

As to the objection, then, that one of two contraries does not take its origin from the other; it must be said that it is not contrary to water; and if it have a contrary disposition, it has it not by nature, but by accident, as is clear in hot and cold water. Nor is the origin of the rivers from the sea by reason of a property, because sweetness in water is prior by nature, but as to the outflow, like the drawing of wine from a cask; because that containing place holds an abundance of waters, whence there is unceasingly an emanation.

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