OF FLEEING FROM VAIN HOPE AND ELATION
He is vain that putteth his hope in men or in other created things.
Be not ashamed to serve other men for the love of Jesus Christ and to be considered poor in this world. Stand not upon thyself but set thy trust in God. Do what in thee is and God shall be nigh to thy good will.
Trust not in thine own knowledge nor in the skill of any man living; but rather in the grace of God that helpeth meek folk and maketh low them that are proud.
Rejoice thee not in riches if thou have any, nor in friends if they be mighty; but in God that giveth all things and above all things desireth to give Himself.
Rejoice not for thy greatness nor for the beauty of that body which is corrupted and disfigured with a little sickness.
Please not thyself for thy ability or for thy wit lest thou displease God of whom cometh all the good that thou hast naturally.
Account not thyself better than others, lest peradventure thou be held worse in the sight of God that knoweth what is in man.
Be not proud of good works; for God’s judgments are otherwise than thine. Ofttimes what pleaseth man displeaseth God.
If thou hast any good things in thee believe better things of others that thou mayest keep thy humility.
It hurteth thee not to be set under all men: it might hinder thee if thou settest thyself afore others.
Continual peace is with the meek man, but in the heart of the proud man are often envy and indignation.
Thomas à Kempis was born in the latter part of the fourteenth century and lived to a good old age. His name in full was Thomas Haemercken, but as he was born in the town of Kempen he has been generally known by the title above given. The Imitation was written slowly, a little at a time, and as the result of reading, reflection and prayer.
The very brief selections given above are condensed from the first ten chapters of the first book. While in the main following the best translation of the original, the language has been simplified in a few places.
THE DESTRUCTION OF SENNACHERIB
By Lord Byron
Note.—Byron takes for granted his readers’ knowledge of the events with which this poem deals; that is, he does not tell the whole story. Indeed, he gives us very few facts. Is there, for instance, in the poem any hint as to who Sennacherib was, or as to who the enemy was that the Assyrians came against? But if we turn to the eighteenth and nineteenth chapters of Second Kings, we shall find the whole account of Sennacherib, king of Assyria, and his expedition against the Hebrew people. The climax of the story, with which this poem deals, is to be found in Second Kings, xix, 35.
The Assyrian came down like the wolf on the fold,
And his cohorts were gleaming in purple and gold,
And the sheen of their spears was like stars on the sea,
When the blue wave rolls nightly on deep Galilee.
Like the leaves of the forest when summer is green,
That host with their banners at sunset were seen;
Like the leaves of the forest when autumn hath blown,
That host on the morrow lay wither’d and strown.
For the Angel of Death spread his wings on the blast,
And breathed in the face of the foe as he pass’d;
And the eyes of the sleepers wax’d deadly and chill,
And their hearts but once heaved, and forever grew still.
And there lay the steed with his nostril all wide,
But through it there roll’d not the breath of his pride:
And the foam of his gasping lay white on the turf,
And cold as the spray of the rock-beating surf.
And there lay the rider, distorted and pale,
With the dew on his brow, and the rust on his mail;
And the tents were all silent, the banners alone,
The lances unlifted, the trumpet unblown.
And the widows of Ashur[142-1] are loud in their wail,
And the idols are broke in the temple of Baal,[142-2]
And the might of the Gentile, unsmote by the sword,
Hath melted like snow in the glance of the Lord!
[142-1] Ashur is the Assyrian form of our word Assyria.
[142-2] Baal was the chief god of the Assyrians.
RUTH
Note.—This charming story may be found complete in the book of Ruth in the Old Testament by those who wish the literal Bible narrative as it is there given.
Little is known as to the date of the writing of the book of Ruth. Some authorities believe that it was written earlier than 500 B.C., while others contend that it was not written until much later. As to the purpose, also, there are differences of opinion; is the book merely a religious romance, told to point a moral, or is it an historical narrative meant to give information as to the ancestry of David? Whichever is true, the story is a delightful one, and we enjoy reading it just as we do any other story, apart from its Biblical interest.
I
Now it came to pass in the days when the judges ruled in Judah that there was a famine in the land, and a certain man of Bethlehem-Judah went to sojourn in the country of Moab, he, and his wife and his two sons. Together they came into the land and continued there; but the man died, and the wife was left, and her two sons.
And they took them wives of the women of Moab; the name of the one was Orpah, and the name of the other was Ruth; and they dwelled there about ten years. Then the two sons died also both of them; and the woman, Naomi, their mother, alone was left of the family that came into Moab.
Then she arose with her daughters-in-law, that she might return from the country of Moab; for she had heard in the country of Moab how that the Lord had visited his people in giving them bread.
Wherefore she went forth out of the place where she was, and her two daughters-in-law with her; and they went on the way to return unto the land of Judah.
But Naomi said unto her two daughters-in-law, “Go, return each to her mother’s house. The Lord deal kindly with you, as ye have dealt with the dead, and with me. The Lord grant you that ye may find rest again, each in the house of her husband.”
Then she kissed them; and they lifted up their voices and wept, and said unto her, “Surely we will return with thee unto thy people.”
Naomi said, “Turn again, my daughters, why will you go with me? Have I yet any more sons that may be your husbands? Nay, it grieveth me much for your sakes that the hand of the Lord is gone out against me. Turn again my daughters; go your way.”
Again they lifted up their voice and wept, and Orpah kissed her mother-in-law, but Ruth clave unto her.
Naomi said, “Behold, thy sister-in-law is gone back unto her people, and unto her gods; return thou after thy sister-in-law.”
And Ruth said, “Entreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God: where thou diest, will I die, and there will I be buried: the Lord do so to me, and more also, if ought but death part thee and me.”
When Naomi saw that Ruth was steadfastly minded to go with her, then she left speaking unto her. So they two went until they came to Bethlehem.
There it came to pass that all the city was moved about them, and the people said, “Is this Naomi?”
“Call me not Naomi,” she said unto them. “Call me Mara: for the Almighty hath dealt very bitterly with me.[146-1] I went out full and the Lord hath brought me home again empty: why then call me Naomi, seeing the Lord hath testified against me, and the Almighty hath afflicted me?”
So Naomi returned, and Ruth the Moabitess, her daughter-in-law, with her, which returned out of the country of Moab: and they came to Bethlehem in the beginning of barley harvest.
II
Naomi had a kinsman of her husband’s, a mighty man of wealth; and his name was Boaz.
And Ruth said unto Naomi, “Let me now go to the field, and glean ears of corn after him in whose sight I shall find grace.” And Naomi answered, “Go, my daughter.”
And she went, and came, and gleaned in the field after the reapers: and her hap was to light on a part of the field belonging unto Boaz.
And, behold, Boaz came from Bethlehem and said unto the reapers, “The Lord be with you.”
And the reapers answered him, “The Lord bless thee.” Then said Boaz unto his servant that was set over the reapers, “Whose damsel is this?”
And the servant answered and said, “It is the Moabitish damsel that came back with Naomi out of the country of Moab. And she said, ‘I pray you, let me glean and gather after the reapers among the sheaves’: so she came, and hath continued even from the morning until now, that she tarried a little in the house.”
Boaz said unto Ruth, “Hearest thou not, my daughter? Go not to glean in another field, neither go from hence, but abide here fast by my maidens. Let thine eyes be on the field that they do reap, and go thou after them: have I not charged the young men that they shall not touch thee? and when thou art athirst, go unto the vessels, and drink of that which the young men have drawn.”
Then she fell on her face and bowed herself to the ground, and said unto him, “Why have I found grace in thine eyes, that thou shouldest take knowledge of me, seeing I am a stranger?”
And Boaz answered and said unto her, “It hath fully been shewed me, all that thou hast done unto thy mother-in-law since the death of thine husband: and how thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people which thou knewest not heretofore. The Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust.”
Then she said, “Let me find favour in thy sight, my lord; for that thou hast comforted me, and for that thou hast spoken friendly unto thine handmaid, though I be not like unto one of thine handmaidens.”
And Boaz said unto her, “At mealtime come thou hither, and eat of the bread and dip thy morsel in the vinegar.”
And she sat beside the reapers; and he reached her parched corn, and she did eat, and was sufficed and left.
And when she was risen up to glean again, Boaz commanded his young men, saying, “Let her glean even among the sheaves and reproach her not; and let fall also some handfuls of purpose for her, and leave them that she may glean them, and rebuke her not.”
So she gleaned in the field until even, and beat out that she had gleaned: and it was about an ephah[148-2] of barley. And she took it up, and went into the city: and her mother-in-law saw what she had gleaned.
And her mother-in-law said unto her, “Where hast thou gleaned to-day? and where wroughtest thou? blessed be he that did take knowledge of thee.”
And she showed her mother-in-law with whom she had wrought, and said, “The man’s name with whom I wrought to-day is Boaz.”
And Naomi said unto her daughter-in-law, “Blessed be he of the Lord, who hath not left off his kindness to the living and to the dead.” And Naomi said unto her, “The man is near of kin unto us, one of our next kinsmen.”
And Ruth the Moabitess said, “He said unto me also, ‘Thou shalt keep fast by my young men, until they have ended all my harvest.’”
And Naomi said unto Ruth, her daughter-in-law, “It is good, my daughter, that thou go out with his maidens, that they meet thee not in any other field.”
So she kept fast by the maidens of Boaz to glean unto the end of barley harvest and of wheat harvest; and dwelt with her mother-in-law.
III
Then Naomi, her mother-in-law, said unto Ruth, “My daughter, shall I not seek rest for thee, that it may be well with thee? And now is not Boaz of our kindred, with whose maidens thou wast? Behold he winnoweth barley to-night in the threshing floor. Wash thyself, therefore, and anoint thee, and put thy raiment upon thee and get thee down to the floor, and he will tell thee what to do.”
And Ruth said, “All that thou sayest unto me, that will I do.”
Therefore went she down unto the threshing floor and did according to all that her mother-in-law bade her. And Boaz saw her and loved her and asked her, “Who art thou?”
She answered, “I am Ruth, thy handmaid.”
And Boaz said, “Blessed be thou of the Lord, my daughter, and fear not, for all the city of my people doth know thou art a virtuous woman. And now it is true that I am thy near kinsman: howbeit, there is a kinsman nearer than I. Tarry this night, and it shall be in the morning that if he will perform unto thee the part of a kinsman, well; let him do the kinsman’s part. But if he will not do the part of a kinsman to thee, then will I do the part of the kinsman to thee, as the Lord liveth. Bring now the vail that thou hast upon thee and hold it.”
And when she held it, he measured six measures of barley, and laid it on her, and she returned into the city.
When now she came to her mother, Naomi asked, “Who art thou?” And Ruth told her all that the man had said and done, and said, “These six measures of barley gave he me, for he said to me, ‘Go not empty unto thy mother-in-law.’”
Then said Naomi, “Sit still, my daughter, until thou know how the matter will fall; for the man will not be in rest until he have finished the thing this day.”
IV
Then went Boaz up to the gate and sat him down there; and, behold, the kinsman of whom Boaz spoke, came by; unto whom Boaz said, “Ho, such a one! turn aside, sit down here.” And he turned aside and sat down.
And Boaz took also ten men of the elders of the city and said, “Sit ye down here.” And they sat down.
Then said Boaz unto the kinsman, “Naomi, that is come again out of the land of Moab, selleth a parcel of land, which was our brother’s. And I thought to ask thee to buy it before the inhabitants and before the elders of my people. If thou wilt redeem it, redeem it; but if thou wilt not redeem it, then tell me, that I may know: for there is none to redeem it beside thee, and I am after thee. And what day thou buyest it of the hand of Naomi, thou must buy it also of Ruth the Moabitess, the wife of the dead.”
And the kinsman said, “I cannot redeem it for myself, lest I mar mine own inheritance; redeem thou my right to thyself: for I cannot redeem it.”
Now this was the manner in former time in Israel, concerning redeeming and concerning changing, for to confirm all things: a man plucked off his shoe and gave it to his neighbor; and this was a testimony in Israel. Therefore the kinsman said unto Boaz, “Buy it for thee.” So he drew off his shoe.
And Boaz said unto the elders and all the people, “Ye are witnesses this day that I have bought all that was Naomi’s husband’s and all that was her son’s of the hand of Naomi. Moreover, Ruth the Moabitess, the wife of my kinsman that is dead, have I purchased to be my wife, that the name of the dead be not cut off from among his brethren, and from the gate of his place: ye are witnesses this day.”
And all the people that were there in the gate, and the elders, said, “We are witnesses. The Lord make the woman that is come into thine house like Rachel and like Leah, which two did build the house of Israel: and do thou worthily and be famous in Bethlehem.”
So Boaz took Ruth, and she was his wife, and she bare him a son. And the women said unto Naomi, “Blessed be the Lord that hath not left thee this day without a kinsman, that his name may be famous in Israel. And he shall be unto thee a restorer of thy life, and a nourisher of thine old age; for thy daughter-in-law which loveth thee, which is better to thee than seven sons, hath borne him.”
And Naomi took the child and laid it in her bosom, and became nurse unto it. And the women, her neighbors, gave it a name, saying, “There is a son born to Naomi, and his name is Obed.”
This same Obed is the father of Jesse, who is the father of David.
[146-1] Naomi means pleasant, while Mara means bitter.
[148-2] The ephah was equal to about two pecks and five quarts.
THE VISION OF BELSHAZZAR
By Lord Byron
Note.—According to the account given in the fifth chapter of Daniel, Belshazzar was the last king of Babylon, and the son of the great king Nebuchadnezzar, who had destroyed Jerusalem and taken the Jewish people captive to Babylon. The dramatic incident with which the second stanza of Byron’s poem deals is thus described:
“In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaister of the wall of the king’s palace; and the king saw the part of the hand that wrote.”
After all the Babylonian wise men had tried in vain to read the writing, the “captive in the land,” Daniel, was sent for, and he interpreted the mystery.
“And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN.
“This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it.
“TEKEL; Thou art weighed in the balances, and art found wanting.
“PERES; Thy kingdom is divided, and given to the Medes and Persians.”
The fulfillment of the prophecy thus declared by Daniel is described thus briefly: “In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom.”
The King was on his throne,
The Satraps[153-1] throng’d the hall;
A thousand bright lamps shone
O’er that high festival.
A thousand cups of gold,
In Judah deem’d divine—
Jehovah’s vessels hold[154-2]
The godless Heathen’s wine.
In that same hour and hall
The fingers of a Hand
Came forth against the wall,
And wrote as if on sand:
The fingers of a man;—
A solitary hand
Along the letters ran,
And traced them like a wand.
The monarch saw, and shook,
And bade no more rejoice;
All bloodless wax’d his look,
And tremulous his voice:—
“Let the men of lore appear,
The wisest of the earth,
And expound the words of fear,
Which mar our royal mirth.”
Chaldea’s[154-3] seers are good,
But here they have no skill;
And the unknown letters stood
Untold and awful still.
And Babel’s[154-4] men of age
Are wise and deep in lore;
But now they were not sage,
They saw—but knew no more.
A Captive in the land,
A stranger and a youth,
He heard the king’s command,
He saw that writing’s truth;
The lamps around were bright,
The prophecy in view;
He read it on that night,—
The morrow proved it true!
“Belshazzar’s grave is made,
His kingdom pass’d away,
He, in the balance weigh’d,
Is light and worthless clay;
The shroud, his robe of state;
His canopy, the stone:
The Mede is at his gate!
The Persian on his throne!”
[153-1] The satraps were the governors of the provinces, who ruled under the king and were accountable to him.
[154-2] These were the sacred “vessels that were taken out of the temple of the house of God which was at Jerusalem.”
[154-3] The terms Chaldea and Babylonia were used practically synonymously.
[154-4] Babel is a shortened form of Babylon.