Cap. 2, Vers. 1-3
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/2/q/bon-eccl-c2-v1-3
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### Chapter II.

(V. 1.). *I said in my heart* etc. Here the third is touched upon, namely, on account of the weariness of consideration, the *turning to delight*. For because in considering there was labour and affliction, he therefore thought to leave this and to turn himself to delights, in which there is pleasure. On account of which he says: *I said in my heart*, that is, I came to this consideration on account of the spiritual affliction there was in considering. Whence it is a word and a consideration not of wisdom, but of sloth, which, not finding rest within, seeks it without. *I said*, therefore: *I will go, and abound with delights, and enjoy good things.* *I will go*, by withdrawing from the true good; the Psalm: man is become « a spirit that goeth and returneth not ». *I will abound with delights*, as to the multitude of delights, carnal ones, namely, against spiritual; the Canticle, the seventh chapter: « How beautiful art thou, my dearest, in delights ». From these he withdrew to carnal ones; Isaias, the twenty-second chapter: « The Lord called to weeping and to mourning » etc., and afterwards: « Behold joy and gladness, to kill rams » etc. *And enjoy good things*, as to rest; for a man enjoys that in which his appetite comes to rest; Wisdom, the second chapter: « Come, let us enjoy the good things that are, and let us use the creature speedily as in youth »; and Proverbs, the seventh chapter: « Come, let us enjoy the desired embraces ». But because this consideration was culpable and blameworthy, he therefore reproved himself, since present delight is not true delight but deception; and so he adds: *And I saw that this also was vanity*; because it does not *abide* nor refresh, but fails and deceives.

(V. 2.). On account of which he says: *Laughter I counted error*, because it leads a man astray; *and to mirth I said: Why art thou vainly deceived?* because, namely, he who rejoices in it is deceived. *Laughter* is without, and *mirth* within. *Laughter* deceives, because it offers good and in the end evil; Proverbs, the fourteenth chapter: « Laughter shall be mingled with sorrow, and mourning taketh hold of the end of joy »; and James, the fourth chapter: « Let your laughter be turned into mourning », because Luke, the sixth chapter: « Woe to you that laugh, for you shall weep ». That laughter is the laughter of men in frenzy, because it is erroneous and momentary. Likewise inward *mirth* also deceives; Job, the twenty-first chapter: « They rejoice at the sound of the organ; they spend their days in wealth, and in a moment they go down to hell »; and Job, the twentieth chapter: « The joy of the hypocrite is but for a moment ».

(V. 3.). *I thought in my heart* etc. Here the fourth is touched upon, namely the *return* to the consideration of useful things, and this by returning from pleasure to sobriety. On account of which he says: *I thought in my heart to withdraw my flesh from wine*, because it inclines to pleasure in a wonderful manner; whence to the Ephesians, the fifth chapter: « Be not drunk with wine, wherein is luxury »; and Proverbs, the twentieth chapter: « Wine is a luxurious thing, and drunkenness riotous; whosoever is delighted therewith shall not be wise ». Therefore he thought to leave the incitement of pleasure, *that I might turn my mind to wisdom*, that is, to the consideration of the wise, and might leave the consideration of the foolish, such as the preceding consideration was; whence he says: *And might avoid folly*; and this by way of exhortation to wisdom; Proverbs, the first chapter: « O children, how long will you love childishness, and fools covet those things which are hurtful »? And this not only for his own profit, but for the common one; and so he says: *Till I might see what was profitable for the sons of men*; and this in the present life, whence he also adds: *What they must needs do*, that is, what it is fitting to do, *under the sun, in the number of the days of their life.* This he saw and set forth at the end of the book: « Fear God, and keep his commandments; for this is all man ».

This is *useful: to keep the commandments of God*, because it is said below, in the eighth chapter: « He that keepeth the commandment shall find no evil »; and Proverbs, the nineteenth chapter: « He that keepeth the commandment keepeth his own soul; but he that neglecteth his own way shall die ». — The *laying aside of iniquity*; the second to Timothy, the second chapter: « If any man cleanse himself from these, he shall be a vessel sanctified and profitable to the Lord, unto every good work ». — The *instruction of truth*; the second to Timothy, the

third chapter: « All teaching divinely inspired is profitable to instruct in justice », that a man may be just. — The *exercise of piety*; the first to Timothy, the fourth chapter: « Exercise thyself unto piety; for bodily exercise is profitable to little, but piety is profitable to all things ».

*Useless things*: the *proud transgression* of the law of God; the second of Paralipomenon, the twenty-fourth chapter: « Why transgress you the commandment of the Lord, which will not be for your good »? *Wisdom without teaching*; Ecclesiasticus, the twentieth chapter: « Wisdom that is hid and treasure that is not seen, what profit is there in them both »? *Teaching without life*; Luke, the fourteenth chapter: « Salt is good; but if the salt shall lose its savour, wherewith shall it be seasoned » etc. *Contentious disputation*; the second to Timothy, the second chapter: « Contend not in words, for it is to no profit ».

### Questions.

The question is asked concerning this, which he says: *He that addeth knowledge addeth also sorrow.*

**Contra:** 1. « All men by nature desire to know »; but desire, if it be fulfilled, delights the soul: therefore etc.

2. Again, either he is speaking of *true* wisdom, and this is false, because Wisdom, the eighth chapter: « Her conversation hath no bitterness ». Or of *curious* wisdom, and this is false, because their delight is great when they are able to know something.

I respond: it must be said that it can be understood of both. Of *curious* wisdom it is true, because, just as with riches avarice and the appetite of having increase, so in the curious man the appetite of learning increases. But if it be of the knowledge of *truth*; in so far as it bespeaks *savour*, it delights; in so far as it bespeaks *cognition*, it occasionally saddens, either on account of the uncleanness of one's own conscience, or on account of the sight of another's perversity.

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