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Sirach

Ben Sira, Ecclesiasticus

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Chapter 19

1 A worker who is a drunkard will not become rich. He who despises small things will fall little by little.⁠ 2 Wine and women will make men of understanding go astray. He who joins with prostitutes is reckless.⁠ 3 Decay and worms will have him as their heritage. A reckless soul will be taken away. 4 He who is hasty to trust is shallow-hearted. He who sins offends against his own soul. 5 He who rejoices in wickedness will be condemned. 6 He who hates gossip has less wickedness. 7 Never repeat what is told you, and you won’t lose anything. 8 Whether it is of friend or foe, don’t tell it. Unless it is a sin to you, don’t reveal it. 9 For if he has heard you and observed you, when the time comes, he will hate you. 10 Have you heard something? Let it die with you. Be brave: it will not make you burst!⁠ 11 A fool will labor in pain with a word, as a woman in labor with a child. 12 As an arrow that sticks in the flesh of the thigh, so is gossip in a fool. 13 Question a friend; it may be he didn’t do it. If he did something, it may be that he may do it no more. 14 Question your neighbor; it may be he didn’t say it. If he has said it, it may be that he may not say it again. 15 Question a friend; for many times there is slander. Don’t trust every word.⁠ 16 There is one who slips, and not from the heart. Who is he who hasn’t sinned with his tongue? 17 Reprove your neighbor before you threaten him; and give place to the law of the Most High.

Wisdom and Folly in Speech and Conduct

20 All wisdom is the fear of the Lord. In all wisdom is the doing of the law. 22 The knowledge of wickedness is not wisdom. The prudence of sinners is not counsel.⁠ 23 There is a wickedness, and it is an abomination. There is a fool lacking in wisdom.⁠ 24 Better is one who has little understanding, and fears God, than one who has much intelligence and transgresses the law. 25 There is an exquisite subtlety, and it is unjust. And there is one who perverts favor to gain a judgment. 26 There is one who does wickedly, who hangs down his head with mourning; but inwardly he is full of deceit, 27 bowing down his face, and pretending to be deaf in one ear. Where he isn’t known, he will take advantage of you. 28 And if for lack of power he is hindered from sinning, if he finds opportunity, he will do mischief. 29 A man will be known by his appearance. One who has understanding will be known by his face when you meet him.⁠ 30 A man’s attire, grinning laughter, and the way he walks show what he is.

Texts in conversation

Compare Sirach 19:1 and Augustine, Confessions 9.8

Deuterocanon · Early Christian

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Summary

Sirach warns that neglecting small things leads to a gradual fall. In the Confessions, Augustine quotes this warning as Monica's small drinks of wine grow into a habit of excessive drinking.

Passages

Sirach 19:1

Deuterocanon · Ben Sira, Ecclesiasticus
1 A worker who is a drunkard will not become rich. He who despises small things will fall little by little. 2 Wine and women will make men of understanding go astray. He who joins with prostitutes is reckless. 3 Decay and worms will have him as their heritage. A reckless soul will be taken away.
195–180 BCE (scholarly estimate) Read in Sirach

Augustine, Confessions 9.8

Early Christian
And so, adding daily a little to that little—for "he who despises small things will fall by a little here and a little there"—she slipped into such a habit that she would eagerly drink off her little cup nearly full of wine. Where now was that wise old woman and her strict prohibition? Could anything prevail against our secret disease if your medicine, Lord, did not watch over us? Though father and mother and nurturers are absent, you are present, who create, who call, and who also work some good for our salvation, through those who are set over us. What did you do at that time, my God? How did you heal her? How did you make her whole? Did you not bring forth from another woman's soul a hard and bitter insult, like a surgeon's knife from your secret store, and with one thrust drain off all that putrefaction? For the slave girl who used to accompany her to the cellar started quarreling with her little mistress, as it sometimes happened when she was alone with her, and threw this vice of hers in her face, along with a very bitter insult: calling her "a drunkard." Stung by this taunt, my mother saw her own vileness and immediately condemned and renounced it.
397–400 CE (scholarly estimate) Read in Augustine, Confessions 9

References

“... The biography of Monnica in the second half of book 9 is also a fitting recapitulation in the sense that the story of her life is treated in the same way as the story of Augustine’s life in the first part of the Confessions, namely as a paradigm of God’s action in the life of man. For example, like Augustine’s childhood sins, Monnica’s love of wine as a child becomes a paradigm for sin in general, expressed by generalizations in 9.8.18: Qui modica spernit, paulatim decidit [‘He who despises small things gradually comes to a fall’ (Ecclus 19:1)]; and Numquid valebat aliquid adversus latentem morbum, nisi tua medicina, domine, vigilaret super nos? absente patre et matre et nutritoribus tu praesens, qui creasti, qui vocas, qui etiam per praepositos homines boni aliquid agis ad animarum salutem. Quid tunc egisti, deus meus? unde curasti? Unde sanasti? Nonne protulisti [...] durum et acutum ex altera anima convicium tamquam medicinale ferrum ex occultis provisionibus tuis et uno ictu putredinem illam praecidisti? [She could have had no strength against the secret malady unless your healing care, Lord were watching over us. When father and mother and nurses are not there, you are present. You have created us, you call us, you use human authorities set over us to do something for the health of our souls. How did you cure her? How did you restore her health? You brought from another soul a harsh and sharp rebuke, like a surgeon’s knife, from your secret stores, and with one blow you cut away the rottenness]. ...”
Annemaré Kotzé, Augustine’s Confessions: Communicative Purpose and Audience (Leiden: Brill, 2004), 164–165.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Sirach 19:1 and Augustine, Confessions 9.8

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