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*H And when he had done according to the word of Balaam, they laid together a calf and a ram upon every altar.
Ver. 2. Altar. They both join in sacrificing to Chamos or the devil, whom Balaam styles his lord, Yehovah: but the true God was pleased to hinder the idol from interfering at present, and answered Balaam, in order that he might see the folly of his conduct, and repent; and that others, who are more willing to listen to him, than to the servants of God, might be instructed by his declaration. H. — "God's voice is heard sounding from a profane mouth." S. Jer. de 42. mans. W.
*H And when he was gone with speed, God met him. And Balaam speaking to him, said: I have erected seven altars, and have laid on everyone a calf and a ram.
Ver. 4. Speed. Heb. shephi, may signify also "on the straight road," (Sept.) "into the plain," (Louis de Dieu) "all alone," (Onkelos) or most probably "upon an eminence." Kimchi. C. — God, in the visible form of an angel. M. — To him. Balaam might suppose that he was addressing his idol. But Moses informs us, that the true God or his angel was present, and forced Balaam to deliver an unwelcome message to the king. H.
*H And taking up his parable, he said: Balac king of the Moabites hath brought me from Aram, from the mountains of the east: Come, said he, and curse Jacob: make haste and detest Israel.
Ver. 7. Parable. Beginning to speak in a beautiful and poetic style, like a man inspired. C. — Mashal, denotes a striking and elegant prophecy. M. — Aram, when placed alone, properly means Syria; but when Padan or Naharaim are added, Mesopotamia is meant, whence Balaam came. Deut. xxii. 5. — East of Moab, though lying to the north, or higher part of Mesopotamia. C.
* Summa
*S Part 3, Ques 174, Article 1
[II-II, Q. 174, Art. 1]
Whether Prophecy Is Fittingly Divided into the Prophecy of Divine Predestination, of Foreknowledge, and of Denunciation?
Objection 1: It would seem that prophecy is unfittingly divided according to a gloss on Matt. 1:23, "Behold a virgin shall be with child," where it is stated that "one kind of prophecy proceeds from the Divine predestination, and must in all respects be accomplished so that its fulfillment is independent of our will, for instance the one in question. Another prophecy proceeds from God's foreknowledge: and into this our will enters. And another prophecy is called denunciation, which is significative of God's disapproval." For that which results from every prophecy should not be reckoned a part of prophecy. Now all prophecy is according to the Divine foreknowledge, since the prophets "read in the book of foreknowledge," as a gloss says on Isa. 38:1. Therefore it would seem that prophecy according to foreknowledge should not be reckoned a species of prophecy.
Obj. 2: Further, just as something is foretold in denunciation, so is something foretold in promise, and both of these are subject to alteration. For it is written (Jer. 18:7, 8): "I will suddenly speak against a nation and against a kingdom, to root out, and to pull down, and to destroy it. If that nation against which I have spoken shall repent of their evil, I also will repent"--and this pertains to the prophecy of denunciation, and afterwards the text continues in reference to the prophecy of promise (Jer. 18:9, 10): "I will suddenly speak of a nation and of a kingdom, to build up and plant it. If it shall do evil in My sight . . . I will repent of the good that I have spoken to do unto it." Therefore as there is reckoned to be a prophecy of denunciation, so should there be a prophecy of promise.
Obj. 3: Further, Isidore says (Etym. vii, 8): "There are seven kinds of prophecy. The first is an ecstasy, which is the transport of the mind: thus Peter saw a vessel descending from heaven with all manner of beasts therein. The second kind is a vision, as we read in Isaias, who says (Isa. 6:1): 'I saw the Lord sitting,' etc. The third kind is a dream: thus Jacob in a dream, saw a ladder. The fourth kind is from the midst of a cloud: thus God spake to Moses. The fifth kind is a voice from heaven, as that which called to Abraham saying (Gen. 22:11): 'Lay not thy hand upon the boy.' The sixth kind is taking up a parable, as in the example of Balaam (Num. 23:7; 24:15). The seventh kind is the fullness of the Holy Ghost, as in the case of nearly all the prophets." Further, he mentions three kinds of vision; "one by the eyes of the body, another by the soul's imagination, a third by the eyes of the mind." Now these are not included in the aforesaid division. Therefore it is insufficient.
_On the contrary,_ stands the authority of Jerome to whom the gloss above quoted is ascribed.
_I answer that,_ The species of moral habits and acts are distinguished according to their objects. Now the object of prophecy is something known by God and surpassing the faculty of man. Wherefore, according to the difference of such things, prophecy is divided into various species, as assigned above. Now it has been stated above (Q. 71, A. 6, ad 2) that the future is contained in the Divine knowledge in two ways. First, as in its cause: and thus we have the prophecy of _denunciation,_ which is not always fulfilled. but it foretells the relation of cause to effect, which is sometimes hindered by some other occurrence supervening. Secondly, God foreknows certain things in themselves--either as to be accomplished by Himself, and of such things is the prophecy of _predestination,_ since, according to Damascene (De Fide Orth. ii, 30), "God predestines things which are not in our power"--or as to be accomplished through man's free-will, and of such is the prophecy of _foreknowledge._ This may regard either good or evil, which does not apply to the prophecy of predestination, since the latter regards good alone. And since predestination is comprised under foreknowledge, the gloss in the beginning of the Psalter assigns only two species to prophecy, namely of _foreknowledge,_ and of _denunciation._
Reply Obj. 1: Foreknowledge, properly speaking, denotes precognition of future events in themselves, and in this sense it is reckoned a species of prophecy. But in so far as it is used in connection with future events, whether as in themselves, or as in their causes, it is common to every species of prophecy.
Reply Obj. 2: The prophecy of promise is included in the prophecy of denunciation, because the aspect of truth is the same in both. But it is denominated in preference from denunciation, because God is more inclined to remit punishment than to withdraw promised blessings.
Reply Obj. 3: Isidore divides prophecy according to the manner of prophesying. Now we may distinguish the manner of prophesying--either according to man's cognitive powers, which are sense, imagination, and intellect, and then we have the three kinds of vision mentioned both by him and by Augustine (Gen. ad lit. xii, 6, 7)--or according to the different ways in which the prophetic current is received. Thus as regards the enlightening of the intellect there is the "fullness of the Holy Ghost" which he mentions in the seventh place. As to the imprinting of pictures on the imagination he mentions three, namely "dreams," to which he gives the third place; "vision," which occurs to the prophet while awake and regards any kind of ordinary object, and this he puts in the second place; and "ecstasy," which results from the mind being uplifted to certain lofty things, and to this he assigns the first place. As regards sensible signs he reckons three kinds of prophecy, because a sensible sign is--either a corporeal thing offered externally to the sight, such as "a cloud," which he mentions in the fourth place--or a "voice" sounding from without and conveyed to man's hearing--this he puts in the fifth place--or a voice proceeding from a man, conveying something under a similitude, and this pertains to the "parable" to which he assigns the sixth place. _______________________
SECOND
* Summa
*S Part 3, Ques 76, Article 1
[II-II, Q. 76, Art. 1]
Whether It Is Lawful to Curse Anyone?
Objection 1: It would seem unlawful to curse anyone. For it is unlawful to disregard the command of the Apostle in whom Christ spoke, according to 2 Cor. 13:3. Now he commanded (Rom. 12:14), "Bless and curse not." Therefore it is not lawful to curse anyone.
Obj. 2: Further, all are bound to bless God, according to Dan. 3:82, "O ye sons of men, bless the Lord." Now the same mouth cannot both bless God and curse man, as proved in the third chapter of James. Therefore no man may lawfully curse another man.
Obj. 3: Further, he that curses another would seem to wish him some evil either of fault or of punishment, since a curse appears to be a kind of imprecation. But it is not lawful to wish ill to anyone, indeed we are bound to pray that all may be delivered from evil. Therefore it is unlawful for any man to curse.
Obj. 4: Further, the devil exceeds all in malice on account of his obstinacy. But it is not lawful to curse the devil, as neither is it lawful to curse oneself; for it is written (Ecclus. 21:30): "While the ungodly curseth the devil, he curseth his own soul." Much less therefore is it lawful to curse a man.
Obj. 5: Further, a gloss on Num. 23:8, "How shall I curse whom God hath not cursed?" says: "There cannot be a just cause for cursing a sinner if one be ignorant of his sentiments." Now one man cannot know another man's sentiments, nor whether he is cursed by God. Therefore no man may lawfully curse another.
_On the contrary,_ It is written (Deut. 27:26): "Cursed be he that abideth not in the words of this law." Moreover Eliseus cursed the little boys who mocked him (4 Kings 2:24).
_I answer that,_ To curse (_maledicere_) is the same as to speak ill (_malum dicere_). Now "speaking" has a threefold relation to the thing spoken. First, by way of assertion, as when a thing is expressed in the indicative mood: in this way _maledicere_ signifies simply to tell someone of another's evil, and this pertains to backbiting, wherefore tellers of evil (_maledici_) are sometimes called backbiters. Secondly, speaking is related to the thing spoken, by way of cause, and this belongs to God first and foremost, since He made all things by His word, according to Ps. 32:9, "He spoke and they were made"; while secondarily it belongs to man, who, by his word, commands others and thus moves them to do something: it is for this purpose that we employ verbs in the imperative mood. Thirdly, "speaking" is related to the thing spoken by expressing the sentiments of one who desires that which is expressed in words; and for this purpose we employ the verb in the optative mood.
Accordingly we may omit the first kind of evil speaking which is by way of simple assertion of evil, and consider the other two kinds. And here we must observe that to do something and to will it are consequent on one another in the matter of goodness and wickedness, as shown above (I-II, Q. 20, A. 3). Hence in these two ways of evil speaking, by way of command and by way of desire, there is the same aspect of lawfulness and unlawfulness, for if a man commands or desires another's evil, as evil, being intent on the evil itself, then evil speaking will be unlawful in both ways, and this is what is meant by cursing. On the other hand if a man commands or desires another's evil under the aspect of good, it is lawful; and it may be called cursing, not strictly speaking, but accidentally, because the chief intention of the speaker is directed not to evil but to good.
Now evil may be spoken, by commanding or desiring it, under the aspect of a twofold good. Sometimes under the aspect of just, and thus a judge lawfully curses a man whom he condemns to a just penalty: thus too the Church curses by pronouncing anathema. In the same way the prophets in the Scriptures sometimes call down evils on sinners, as though conforming their will to Divine justice, although such like imprecation may be taken by way of foretelling. Sometimes evil is spoken under the aspect of useful, as when one wishes a sinner to suffer sickness or hindrance of some kind, either that he may himself reform, or at least that he may cease from harming others.
Reply Obj. 1: The Apostle forbids cursing strictly so called with an evil intent: and the same answer applies to the Second Objection.
Reply Obj. 3: To wish another man evil under the aspect of good, is not opposed to the sentiment whereby one wishes him good simply, in fact rather is it in conformity therewith.
Reply Obj. 4: In the devil both nature and guilt must be considered. His nature indeed is good and is from God nor is it lawful to curse it. On the other hand his guilt is deserving of being cursed, according to Job 3:8, "Let them curse it who curse the day." Yet when a sinner curses the devil on account of his guilt, for the same reason he judges himself worthy of being cursed; and in this sense he is said to curse his own soul.
Reply Obj. 5: Although the sinner's sentiments cannot be perceived in themselves, they can be perceived through some manifest sin, which has to be punished. Likewise although it is not possible to know whom God curses in respect of final reprobation, it is possible to know who is accursed of God in respect of being guilty of present sin. _______________________
SECOND
*H I shall see him from the tops of the rocks, and shall consider him from the hills. This people shall dwell alone, and shall not be reckoned among the nations.
Ver. 9. Hills. But all in vain. C. — I am prevented from cursing him; and if I should do it, my imprecations would be turned into blessings by a superior Being. H. — Alone, without standing in need of any auxiliaries, and devoid of fear. Deut. xiii. 28. Jer. xlix. 31. The Jews had but few connections with foreign nations, keeping at a distance from them, as being of a different religion. C. — Indeed, when they applied for aid to the Egyptians, &c. it generally turned out to their detriment, that they might learn to trust in God alone, who would effectually protect them, if they observed his law, as he had repeatedly promised. H. — Nations. Israel shall not be like other people. He is under the peculiar care of God, covered with glory, full of confidence, and inspired with the love of independence; so that he will have nothing to do with the rest of the world. C.
*H Who can count the dust of Jacob, and know the number of the stock of Israel? Let my soul die the death of the just, and my last end be like to them.
Ver. 10. Dust. God had promised to multiply the seed of Abraham as the dust of the earth. Gen. xiii. 16. Balaam had just beheld several thousands of them, and in rapture, exclaims, according to the Heb. "Who can count the dust of Jacob, and the number of the fourth part of Israel?" Their camp was divided into four great battalions, surrounding the ark and the Levites. Who can tell the number of one of these divisions, much less of all the multitudes there assembled, and what millions may, in a short time, proceed from them? You have reason, therefore, O Balac, to tremble, if they continue faithful to their God. But strive to make friends with them. — Let, &c. Heb. may also admit of the version of the Sept. "May my soul die among the souls of the just, and may my offspring be like this." We behold in this sentence, the sentiments of all worldly and interested people, who wish to obtain a reward without submitting to the necessary labour. Impotent desires! selfish views! H. — "All," says S. Bernard, (in Cant. serm. 21,) "wish to enjoy the felicity which Jesus Christ has promised. But how few are willing to imitate Him who invites us to do it." C. — Thus, infidels desire sometimes to die like Catholics, though they will not live in that religion. W. — Even those who are in the Church, frequently give into this delusion, making fine prayers, and, in the time of temptation, forgetting all their sighs and tears, to whom God will say, as S. Gregory justly observes on those words of Job, xli. 3. I will not spare him nor his mighty words, and framed to make supplication. For, like Balaam, when the fit of devotion is over, such people are ready to give the most pernicious advice against the lives of those, whom they pretend they would be desirous to resemble in death. "That prayer is vain, which is not followed by continual perseverance in charity." S. Greg. Mor. xxxiii. 27. The false prophet says not a word about living like the just; he only wishes, that after his soul has enjoyed all the pleasures of this world, it may depart to joys eternal, while his posterity is left behind in the midst of temporal prosperity. — Soul die, or be separated from its body. Even Balaam establishes the immortality of the soul. H.
*H Balac therefore said: Come with me to another place from whence thou mayest see part of Israel, and canst not see them all: curse them from thence.
Ver. 13. Thence. He has a mind to try a new experiment. We have observed, that the object of malediction was to be in view. C. xxii. 41. But Balac, supposing perhaps that the multitude made too deep an impression upon the soothsayer, judged it expedient to place him in another situation, where he might see only a part of Israel. Some, however, imagine that he had only seen a fourth part, or the uttermost part of the people, who lay nearest to him before; (v. 10, and C. xxii. 41,) and hence, would have him to take now a distinct view of the whole; and, in this sense, the Samaritan and Glassius translate from whence, &c. thus, "for thou hast seen only part of Israel, and couldst not see them all." C. — By a similar superstition, the Syrians imagined that the God of Israel was a God of the hills, and that they could more easily conquer his people on the plain country, 3 K. xx. 23. M.
*H And when he had brought him to a high place, upon the top of mount Phasga, Balaam built seven altars, and laying on every one a calf and a ram,
Ver. 14. Place. Heb. sede tsohpim, or "the field of the sentinels." Chald. Such were commonly stationed on the top of high hills, to give notice, by kindling a fire, &c. of the approach of an enemy. Is. xxi. 11. Jer. vi. 1. C.
*H But he taking up his parable, said: Stand, O Balac, and give ear: hear, thou son of Sephor:
Ver. 18. Hear. Heb. "to me." Sept. read hád, instead of hadai, and translate, "Give ear, thou witness, (martus) son," &c. H.
*H God is not a man, that he should lie, nor is the son of man, that he should be changed. Hath he said then, and will he not do? hath he spoken, and will he not fulfil?
Ver. 19. Changed. Heb. "repent." Sept. "to be overawed by threats." Origen, "to be terrified." In the book of Judith, (viii. 15,) it is said, For God will not threaten like man, nor be inflamed to anger, like the son of man. C. — Do. Will he suffer me to curse Israel, after he has once given me a decided prohibition? M.
* Summa
*S Part 1, Ques 19, Article 7
[I, Q. 19, Art. 7]
Whether the Will of God Is Changeable?
Objection 1: It seems that the will of God is changeable. For the Lord says (Gen. 6:7): "It repenteth Me that I have made man." But whoever repents of what he has done, has a changeable will. Therefore God has a changeable will.
Obj. 2: Further, it is said in the person of the Lord: "I will speak against a nation and against a kingdom, to root out, and to pull down, and to destroy it; but if that nation shall repent of its evil, I also will repent of the evil that I have thought to do to them" (Jer. 18:7, 8). Therefore God has a changeable will.
Obj. 3: Further, whatever God does, He does voluntarily. But God does not always do the same thing, for at one time He ordered the law to be observed, and at another time forbade it. Therefore He has a changeable will.
Obj. 4: Further, God does not will of necessity what He wills, as said before (A. 3). Therefore He can both will and not will the same thing. But whatever can incline to either of two opposites, is changeable substantially; and that which can exist in a place or not in that place, is changeable locally. Therefore God is changeable as regards His will.
_On the contrary,_ It is said: "God is not as a man, that He should lie, nor as the son of man, that He should be changed" (Num. 23:19).
_I answer that,_ The will of God is entirely unchangeable. On this point we must consider that to change the will is one thing; to will that certain things should be changed is another. It is possible to will a thing to be done now, and its contrary afterwards; and yet for the will to remain permanently the same: whereas the will would be changed, if one should begin to will what before he had not willed; or cease to will what he had willed before. This cannot happen, unless we presuppose change either in the knowledge or in the disposition of the substance of the willer. For since the will regards good, a man may in two ways begin to will a thing. In one way when that thing begins to be good for him, and this does not take place without a change in him. Thus when the cold weather begins, it becomes good to sit by the fire; though it was not so before. In another way when he knows for the first time that a thing is good for him, though he did not know it before; hence we take counsel in order to know what is good for us. Now it has already been shown that both the substance of God and His knowledge are entirely unchangeable (QQ. 9, A. 1; 14, A. 15). Therefore His will must be entirely unchangeable.
Reply Obj. 1: These words of the Lord are to be understood metaphorically, and according to the likeness of our nature. For when we repent, we destroy what we have made; although we may even do so without change of will; as, when a man wills to make a thing, at the same time intending to destroy it later. Therefore God is said to have repented, by way of comparison with our mode of acting, in so far as by the deluge He destroyed from the face of the earth man whom He had made.
Reply Obj. 2: The will of God, as it is the first and universal cause, does not exclude intermediate causes that have power to produce certain effects. Since however all intermediate causes are inferior in power to the first cause, there are many things in the divine power, knowledge and will that are not included in the order of inferior causes. Thus in the case of the raising of Lazarus, one who looked only on inferior causes might have said: "Lazarus will not rise again," but looking at the divine first cause might have said: "Lazarus will rise again." And God wills both: that is, that in the order of the inferior cause a thing shall happen; but that in the order of the higher cause it shall not happen; or He may will conversely. We may say, then, that God sometimes declares that a thing shall happen according as it falls under the order of inferior causes, as of nature, or merit, which yet does not happen as not being in the designs of the divine and higher cause. Thus He foretold to Ezechias: "Take order with thy house, for thou shalt die, and not live" (Isa. 38:1). Yet this did not take place, since from eternity it was otherwise disposed in the divine knowledge and will, which is unchangeable. Hence Gregory says (Moral. xvi, 5): "The sentence of God changes, but not His counsel"--that is to say, the counsel of His will. When therefore He says, "I also will repent," His words must be understood metaphorically. For men seem to repent, when they do not fulfill what they have threatened.
Reply Obj. 3: It does not follow from this argument that God has a will that changes, but that He sometimes wills that things should change.
Reply Obj. 4: Although God's willing a thing is not by absolute necessity, yet it is necessary by supposition, on account of the unchangeableness of the divine will, as has been said above (A. 3). _______________________
EIGHTH
*H I was brought to bless, the blessing I am not able to hinder.
Ver. 20. To bless, not by my own intention, or by that of Balac, but by God, who hath only suffered me to proceed on my journey, on condition that I would declare his will. C. xxii. 35. H. — Heb. "Behold, I have received an order to bless;" or, with the Sept. "I have been chosen to pronounce a blessing; I will bless, and will not revoke it, or leave off." C.
*H There is no idol in Jacob, neither is there an image god to be seen in Israel. The Lord his God is with him, and the sound of the victory of the king in him.
Ver. 21. Image-god, (simulachrum) "a statue." Chal. "falsehood." Heb. may also signify "perversity, or punishment." As long as Israel refrains from idol-worship, and from other transgressions, as they do at present, God will be so far from punishing them, that he will fight their battles, as their king; (H.) and at the sound of the silver trumpets, will grant them victory. C. x. 9. M. — The sound. Heb. "the shout of a king among them," encouraging his people by his presence and by his words. H. — "I behold those who do not serve idols in the house of Jacob...the word of the Lord their God is helping them, and the majesty of their king is among them." Chaldee. M.
*H God hath brought him out of Egypt, whose strength is like to the rhinoceros.
Ver. 22. Rhinoceros. Heb. ream, which is sometimes rendered unicorn. Bochart thinks it means the oryx, or the strong Arabian goat. The animal, of which the Scripture so often speaks, was remarkable for its strength, (C.) and could not easily be tamed. Job xxxix. 9. H. — The Sept. generally translate monoceros, which is a fish, with a horn proceeding from its upper jaw. This is often shewn in cabinets for the horn of the unicorn. There are various animals which have only one horn. Pliny and Aristotle instance the oryx, &c. Various authors of credit specify likewise the rhinoceros, which has "a horn upon its nose," and is found in Ethiopia. The emperor of that country sent one to the court of Persia, which Chardin saw and describes. It is as large as an elephant, and the people have learnt the method of taming both these huge beasts. C. — It seems the art was unknown in the days of Job, if this be the animal of which he speaks. H. — Moses (Deut. xxxiii. 17,) seems to attribute two horns to the ream; and Pausanius allows a greater and a less one to the rhinoceros; the latter is very strong and erect. It is of a brownish colour. C. — Whatever may be the precise meaning of ream, it certainly denotes an animal of superior strength, and very formidable. Balaam represents God, or the people of Israel, in this light. God had given repeated instances of his dominion over all nature, in delivering the Hebrews out of Egypt. They were also capable of striking the Moabites with terror, on account of their known prowess, and surprising numbers, v. 24. H.
*H There is no soothsaying in Jacob, nor divination in Israel. In their times it shall be told to Jacob and to Israel what God hath wrought.
Ver. 23. Soothsaying. This may be joined to what goes before, as an explanation why Israel is so much to be feared; because the people have no dealings with the devil, in which case neither he nor all his agents can hurt them, since God is their protector, and will direct them when and how to act. — Hath wrought. Sept. "will bring to perfection." Orig. c. Cels. The Heb. may also signify, "undoubtedly there is no charm powerful enough against...Israel," or "Jacob has no regard for the vain art of divination. Israel does not apply to augury. This very time will be memorable among their posterity for the wonders which God has wrought." Indeed, never was there a greater display of the divine power in favour of the Hebrews, than in this 40th year after their exit from Egypt; and in the following, which was noted for the victories and miracles of Josue. H.
*H Behold the people shall rise up as a lioness, and shall lift itself up as a lion: it shall not lie down till it devour the prey, and drink the blood of the slain.
Ver. 24. Lioness. Sept. "lion's whelp." Some explain the Heb. "a lion" of full growth and strength. But the antithesis of the Vulgate is more natural and beautiful. C. — The lioness, being solicitous for its young ones, becomes more furious. — A lion, ready to fall upon its prey. So Israel will not lay down the sword, till he has conquered the nations of Chanaan, (M.) and those who dare to molest him. The allusion to the prediction of Jacob in favour of Juda seems very plain. Gen. xlix. 9. H.
*H And Balac said to Balaam: Neither curse, nor bless him.
Ver. 25. Neither, &c. When infidels cannot prevail upon people to side with them entirely, in their false worship, they endeavour to induce them at least not to bless, nor follow up the true religion. W.
*H And when he had brought him upon the top of mount Phogor, which looketh towards the wilderness,
Ver. 28. Phogor. Heb. "Pehor, which looketh towards Jeshimon, or the desert." This was a part of the same chain of the mountains Abarim, with Phasga, v. 14. Balac foolishly supposed that in a different aspect, he might still obtain what he wanted; and the soothsayer was no less infatuated in following him. But he soon felt an internal monitor, who informed him, that he need not put himself to no farther trouble, in retiring alone, to prepare himself for the operation of the spirit. More glorious predictions in favour of Israel, presented themselves so forcibly, that he could hardly refrain, and durst no longer forbear proclaiming them aloud. C. xxiv. 1. H.