CHAPTER XVII

.

CRITICAL NOTES.--+1. Sacrifices,+ literally _killings, i.e.,_ slain beasts, not necessarily animals killed for sacrifice. +2. A son that causeth shame,+ rather, a _degenerate son. (Delitzsch and Zöckler)_. +4. A liar,+ literally, _a lie, falsehood._ +7. Excellent speech,+ literally "a lip of excess or prominence, an assuming, imperious style of speech" (_Zöckler_). +A prince,+ rather, _a noble,_ a man of lofty disposition. +8. A gift.+ Some expositors understand this in the sense of a bribe. Delitzsch translates the whole verse--"The gift of bribery appears a jewel to its receiver, whithersoever he turneth himself he acted prudently," _i.e.,_ "it determines and impels him to apply all his understanding, in order that he may reach the goal for which it shall be his reward." Zöckler understands it to refer to the gift of seasonable liberality which secures for its giver supporters and friends. +9. Repeateth a matter.+ Most expositors understand this repetition to refer to a revival of a past wrong, but Miller translates "He who falls back into an act," _i.e._, transgresses again after forgiveness. +11.+ Many commentators translate the first clause _"Rebellion,"_ or _"a rebel"_ seeketh only after evil, _i.e.,_ brings retribution upon himself. +12.+ Miller translates the latter clause "but not a fool his folly." (See his comment.) +14. Meddled with,+ rather _"pours forth."_ +17. "Friend+ and +brother+ are related the one as the climax of the other. The friend is developed into a brother by adversity." (_Lange's Commentary._) +20. A froward heart,+ rather, _a false heart._ +22. A broken spirit.+ Miller renders _"an upbraiding spirit," i.e.,_ spirit which cavils at God's providential dealings. +23. A gift,+ _i.e., a bribe,_ +judgment,+ _i.e., justice._ +24.+ Many explain this verse to mean that the wise find wisdom everywhere while the fool seeks it everywhere but in the right place. Delitzsch and others understand the proverb to mean that wisdom is the aim of the man of understanding while the fool has no definite aim in life. +26. Also,+ rather, _even._ It emphasizes the verb immediately following, viz., _to punish, i.e._, to inflict a pecuniary fine. Zöckler renders the verse, _"Also to punish the righteous is not good, to smile the noble contrary to justice,"_ and explains the meaning thus, "The fine as a comparatively light penalty which may easily at one time or another fall with a certain justice even on a just man, stands contrasted with the much severer punishment with stripes; and as these two verbal ideas are related, so are also the predicates 'not good' and 'contrary to right' (above desert, beyond all proportion to the justice and reasonable) in the relation of a climax." Delitzsch reads, _"Also to inflict punishment on the righteous is not good; this, the one overthrows his noble on account of his righteousness," i.e.,_ it is not good when a ruler makes his power to punish to be felt by the innocent as well as by the guilty. Miller translates, _'Even deserved punishment to the righteous does not seem good, when designed to chasten the willing with a view to holiness,"_ and explains his translation of the word generally translated _princes,_ or _the noble,_ by a reference to the Hebrew root from which it is derived and which may be rendered _willing_ or _generous._ +27. Excellent,+ rather a _cool_ spirit.

The homiletic teaching of verse 1 is the same as that of chap. xv. 17. (See pages 421, 422).

_MAIN HOMILETICS OF VERSE_ 2.

THE FOOLISH SON AND THE WISE SERVANT.

+I. High social position is not necessarily the outcome of mental ability or moral worth.+ Many a man is born heir to a great estate, or even to a throne, who brings shame upon the name he bears and the place he occupies. He may be inferior in intellectual power to many of the dependents upon the house, or he may be worse in character than they are. Or if he is not so degraded in character, or in such limited ability as to be surpassed by the majority, there may be one who serves him whose aim in life is far more lofty than his own, and who has far greater capabilities than he has.

+II. A wise man will acquire influence, whatever position he fills.+ A servant who understands his duties, and conscientiously fulfils them, will win respect and confidence; and these will give him influence in his master's house, and over all with who his business brings him into contact. There are many instances, both in the history of private families and in the history of courts, in which the judicious conduct of a subordinate person has averted evils which would otherwise have followed the crimes of a son of the house, and the father of such a son can but acknowledge such services, and reward them, if he is possessed of any gratitude. But whether he does so or not, it is an ordination of God's providence, which we see in constant operation around us, that _a wise man is a fool's master._ It is a law of nature that a stronger physical body shall govern the weaker, if no other power interferes, and it is a law in the universe of mind that the stronger mind shall rule the weak, and make it server his purpose in some way. This is the secret of many of the social changes which are always going on, in which some who were born to affluence come down to penury, and those who were born in obscurity take their places.

_OUTLINES AND SUGGESTIVE COMMENTS._

Eliezer will show the custom that suggests the type. He was a _wise servant._ Abraham thought he would have to be his heir (Gen. xv. 2, 3). All commentators put _"son"_ in apposition with him _who causes shame; i.e.,_ makes them the same person. But to be the same person they should be in the same form grammatically, and _"son"_ is in the construct. The _causer of shame,_ therefore, is the father. And this is more consistent, for a wise father could uphold a _son,_ or could give the inheritance to other _brethren._ In the worldly sense there could be no difficulty. In the spiritual what noted instances!--in the Israelites, who, unlike Abraham, failed to command their households (Gen. xviii. 19), and who gave place to their bought servants, the hated Gentiles!--in Satan, who has given place to man (Psalm viii. 2)!--in modern men who have professed the faith, but have debauched their children till they see them hardening under their very eyes, and some far-off waif gets before them into the everlasting kingdom. Better, says the last proverb, the utmost poverty, with peace and love; better, says the proverb, the poorest hold upon the Church, if there be the humbler hold upon the service of the Most High.--_Miller._

If wisdom make us free, then are we free indeed: as on the other side, he is altogether a servant that dealeth unwisely. But he that is wisdom's freeman is not only a freeman but a master, not only a master but a _son,_ not only a son but an _heir, an heir among his brethren._ So highly doth wisdom exalt. But thus it is with the Father of the world, it is not so with worldly fathers. Their foolish love doth honour their son, though his foolish life doth fill them with shame: their proud carriage despiteth their servant, though his wise carriage exalteth their estate. The son shall have all though he deserve nothing, the servant shall not have his wages though they be due unto him. But the wisdom of God bestoweth His love, the justice of God divideth His inheritance in another manner. Oftentimes, even in this life, he putteth the servant in the son's place. . . . Be wise, then, though thou be a servant, and thou shalt be His son who is the Father of wisdom. Be not wicked, though the son of rich parents, and, if may be, heir to a great estate, for He, the Lord of all, can quickly make thee a poor servant for thy sins, who has made thyself a servant to thy sins.--_Jermin._

_MAIN HOMILETICS OF VERSE_ 3.

THE TRIER OF HEARTS.

We have here an analogy implied between men's hearts and gold and silver.

+I. Both have an intrinsic worth.+ Gold and silver have not only an artificial value, but they have qualities in themselves which render them of especial worth. So the heart of man--that spiritual and immortal part of him which constitutes him a man--is of priceless worth because of its infinite capacities of good and evil, its infinite capabilities of enjoyment and of suffering.

+II. Both must be separated from worthless alloy if they are to attain their real value.+ Gold and silver are comparatively worthless until they are separated from every other mineral; they must be unalloyed with baser metal, or nearly so, before their intrinsic excellence and capabilities become apparent and they can be put to the uses for which they are so peculiarly fitted. So the human soul cannot rise to the high destiny to which it is appointed until there is a separation made between it and sinful habits, motives, and desires.

+III. Both human souls and precious metals are subjected to a testing process.+ The gold and the silver ores are thrown into the crucible and placed over the fire, in order that it may be made manifest how much there is of real worth in them, and the human soul is subjected to trials of various kinds by the Great Searcher of hearts, in order that both the good and the evil that is therein may be seen, and the one separated from the other. The proverb seems rather to refer to the _testing,_ than to the purifying process.

_OUTLINES AND SUGGESTIVE COMMENTS._

_Trying_ is more than simply _discerning._ The Lord does not need to _try_ in order to make any discovery for Himself. He "knoweth what is in man." But He "tries," in order to bring to light what may lie concealed from men, and especially from the individual himself. And this He does in order to the person's conviction and benefit: and that He may be vindicated in His final judgments He "tries," in different respects, both the wicked and the righteous. By the dispensations of His providence He often elicits the latent evils that are in the hearts of the ungodly and the worldly. He brings out their hidden abominations. He manifests the deceitfulness, the hypocrisy, the "desperate wickedness" of their "inward parts," their rebellions and unsubdued dispositions. He exposed the simulation of dissemblers, and of those whose religion only seems to thrive when their profession of it brings no suffering, and demands no sacrifice. . . . In the same manner, too, does God try and bring out to view the inward graces and virtues of His children. And while disclosing He refines and purifies them, He detects and removes the alloy--the dross and tin of self and the world, separating the "vile" from the "precious," and so rendering the precious the more excellent.--_Wardlaw._

Silver is refined by getting the silver out from among the dross. Christians are refined by putting the silver in among the dross, and refining the dross away. Men in a natural state are not an ore of silver, but are dross, and they are nothing else. He who sits to purify them (Mal. iii. 3) does not disengage the gold, but supplies it as He goes along. In other respects the emblem is complete. (1) The _"furnace"_ takes out the dross. So does _"Jehovah."_ (2) The _"furnace"_ burns out the dross. So does _"Jehovah,"_ with biting flames. (3) The _"furnace"_ is a gradual worker. So is God.--_Miller._

Man trieth many things, and many things in man are tried by man. The _silver_ of a man's _word_ is tried by a wise care: the _gold_ of a man's _deeds_ is tried by the fruit of them: the _silver_ of a man's _wit_ is tried by dangers and distresses, the _gold_ of a man's _understanding_ is tried by weighty and important business; the _gold_ of a man's _strength_ is tried by hard and burdensome labour; the gold of his _knowledge_ by hard and difficult questions; the silver of a man's _diligence_ is tried by the haste of affairs: the gold of a man's _faithfulness_ by trust reposed in him: the silver of a man's estate is tried by a careful account, the gold of his virtues by troubles and temptations. Thus there is a _fining-pot for the silver, and a furnace for the gold:_ and the heart of man trieth other things, but the _trier of the heart is the Lord alone._ The fine silver, the pure gold that lie in that, can be proved by nothing but by His touch. Whoever else taketh upon him to search the secrets of the heart, layeth open his own sin and folly. The heart itself cannot try itself; God is the goldsmith for it. Or else the original will bear well this sense, that God, by troubles, trieth the heart of man. Wherefore Tertullian saith, When we are burned in the heat of persecution then are we tried in the hold-fast of our faith. . . . And surely if Seneca could say, "I give thanks unto fortune because she would try how much I esteemed honesty, so great a thing ought not to stand me in a little," then certainly the servants of God ought to thank God when He, by troubles, trieth how well they love Him.--_Jermin._

_MAIN HOMILETICS OF VERSE_ 4.

THE EVIL SPEAKER AND THE LISTENER.

+I. That which men give heed to reveals their character.+ If a man will listen to another who he knows to be false--if he permits him to be continually pouring into his ear that which he knows to be untrue--he is a liar himself. He could not make himself a receiver of lies if he were not of a kindred spirit with the liar. We classify animals according to the food which they eat, and we can classify men when we know upon what mental and moral food they love to feed. He who gives heed to falsehood and lying lips is a false man himself.

+II. Delight in wicked speech leads to wicked actions.+ Those who use ungodly language never stop there. There is but a step between wicked words and wicked deeds. Neither do those who begin by giving heed to men whose speech is prompted by him who is the father of lies (John viii. 44) stop with the mere listening. The listening, as we have seen, implies a certain degree of sympathy with the listener; this sympathy leads to imitation, and he who gives heed to false lips not only becomes himself a man of wicked speech but a "wicked doer."

+III. The liar and he who listens to him divide the responsibility of the sin between them.+ These two characters help to increase each other's guilt by strengthening each other in their ungodliness. The liar is encouraged to go on in his lying by those who give heed to his lies; if there were none willing to listen to him he would soon cease to sin in this direction. So that the receiver of falsehood will have to share the punishment of him who propagates it. Then the liar increases the wickedness of the wicked doer by his false words, which help to make his heart yet more ungodly and his doings yet more wicked. Thus ungodly men exert a reciprocal influence upon each other for evil.

_OUTLINES AND SUGGESTIVE COMMENTS._

Wicked men have a great treasure of evil in their hearts, and yet have not enough to satisfy their own corrupt dispositions. They are like covetous men, in whom their large possessions only increase their lust of having, and therefore they carry on a trade with other wicked men, who are able to add to their store of iniquity, by flattering and counselling them in sin.--_Lawson._

_"A liar"_ is of essential use to the evil-doer. He can suborn him. He can get him to bear witness in his favour--to perjure himself to get him off, when in danger of being convicted. Such characters, too, it may be noticed, are fond of the lies of _false teachers._ They keep their ear greedily open to these. They are smoothed, and flattered, and encouraged by them in their evil courses. They cannot but like the doctrine that allays their fears; that palliates sin; that makes light of future punishment; that tells them of a God all mercy; that assures them of ultimate universal salvation. Thus it was of old; and thus it is still (Isa. xxx. 9-11).--_Wardlaw._

A man most mischievous himself yields most mischievously to the mischief of other sinners. _"A lie"_ is the most weakly credulous. This is often noticed among the earthly. The biter is often most bitten, the tyrant most tortured. The cunning is often most caught, and what is singularly the fact, the sceptic is often the most believing. It is not a complete proverb, thought, for earth, because it is not universal. It is spiritually, as with all these other texts, that the truth has no exception. The greatest harm-doer is Satan, and so the greatest harm is done to Satan. He is the father of lies, and has been the most lied to. He was more deceived in Eden than his victim, and on Calvary than the men who crucified our Lord. And all his followers take from the world equal mischief with that which they inflict upon it.--_Miller._

_MAIN HOMILETICS OF VERSE_ 5.

A DOUBLE REVELATION.

+I. Revealing crime.+ _He who mocketh the poor reveals his own character._ If we find one brother of a family mocking another brother, we feel that his conduct is a revelation of the state of his heart. We feel that such a man must be destitute of all right feeling--that he has no regard for their common parent--none of that tender feeling which ought to bind members of the same family. God has made of one blood all nations of the earth, and he who mocks the poor mocks one of the same great human family as himself, and thus shows that he lacks all true humanity and all right feeling towards the common Father of both. _The displeasure with which God regards such a man reveals the Divine character._ If the ruler of a country identifies himself with the most defenceless and friendless of his subjects--if he exacts the severest penalties for any wrong done to them--if, in short, he reckons an offence against them as committed against himself--he reveals that he is a man of true benevolence. The displeasure with which God regards not only them who oppress the poor, but also those who mock them--and a man does this when he gives empty words but no sympathy and help--reveals the tender compassion of His nature. On this subject see also Homiletics on chap. xiv. 31, page 389.

+II. An aggravated crime.+ _"He who is glad at calamities,"_ etc. It is a sin both against God and human nature to mock the poor--to treat men with indifference and contempt because they are in a lowly station--because they are compelled to labour much and labour hard for the supply of their daily wants: he who is guilty of such conduct reveals a nature that is entirely opposed to the nature of God, and lays himself open to retribution. But when a man is not only indifferent to the miseries of others, but can actually find in them an occasion of gladness, he is as near to Satan in character and disposition as a man out of hell can be. He is not only ungodlike, but is devilish. It is a prominent characteristic of the evil one that he finds a fiendish delight in the calamities of men, and a man cannot give a more convincing proof that he is of his "father the devil" (John xiii. 44) than by imitating him in this particular crime.

+III. A heavy retribution.+ We can form some estimate of the weight of punishment which must fall upon this last offender, by remembering how God regards the first. If He convicts him who mocks the poor of casting reproach upon his Maker, how much more will He visit him who "is glad at calamities."

_OUTLINES AND SUGGESTIVE COMMENTS._

So Tyrus is threatened, because she was glad at Jerusalem's calamities, saying, "I shall be replenished now she is laid waste" (Ezek. xxvi. 2). And Edom similarly (Obad. 12).--_Fausset._

It is a sad thing when one "potsherd of the earth," because it happens to have got from the hand of the potter a little gilding and superficial decoration, mocks at another "potsherd of the earth" which chances to be somewhat more homely in its outward appearance, or, perhaps, formed of a little coarser material than the other; both the work of the same hands, and both alike frail, brittle, and perishable.--_Wardlaw._

Why should I, for a little difference in this one particular of worldly wealth, despise my poor brother? When so many and great things unites us, shall wealth disunite us? One sun shines on us both; one blood bought us both; one heaven will receive us both, only he hath not so much of earth as I, and possibly much more of heaven.--_Bishop Reynolds._

To pour contempt upon the current coin with the king's image on it, is treason against the sovereign. No less contempt is it of the Sacred Majesty, to despise _the poor,_ who have, no less than the rich, the king's image upon them (Gen. ix. 6). This view marks the contempt of the poor as a sin of the deepest dye.--_Bridges._

If God should appear in human shape, would we dare to insult him? Would not the fear of a just and dreadful vengeance deter us? And to mock the poor, amounts to the very same thing. God did actually appear in our nature, and He was then poor for our sakes; and those that despise the poor, despise them for a reason that reflects upon our Saviour Himself when He dwelt among us.--_Lawson._

_MAIN HOMILETICS OF VERSE_ 6.

FATHERS AND CHILDREN.

Two things are implied in this proverb:--First, that the fathers are good men. An aged man who is not a godly man cannot in any sense reflect any glory upon his descendants. Secondly, that the children are also godly and true, otherwise they are anything but a crown to their parents. The Wise Man is here speaking of those who are in both relations what God intended them to be. When such is the case--

+I. The children bring honour to their parents.+ They testify that the parents have trained them in the way that they should go--that they have given them a good example as well as good advice, and every child is then like a separate mirror, reflecting the character of the godly parent by whose influence he has become what he now is. And the greater number of these mirrors there are, the more brilliant is the crown of honour which is worn by the godly ancestor whose virtues are thus reproduced in his children and in his children's children, even long after he has left the world. Every tribute of respect that is paid to the children is another jewel placed in the crown of the godly ancestor.

+II. The parents are the glory of their children.+ Men glory in being descended from ancestors who have been great warriors or who have left them a vast inheritance of material wealth, but an inheritance of goodness reflects as much more glory upon those who are its heirs as the glory of heaven exceeds that of earth. Goodness holds a very old patent of nobility, and when children can boast of a long line of God-fearing ancestors, they can boast of a dignity which is as old as God. To be the descendants of those who are now before the throne of God is a glory before which all earthly glory fades away.

_MAIN HOMILETICS OF VERSE_ 7.

A TWOFOLD INCONGRUITY.

+I. Truth from the mouth of a godless man.+ This is not an unknown case. A man of immoral practices may inculcate precepts of purity--a dishonest man may, for the purpose of cloaking his own character, be loud in his praises of integrity and uprightness. But the speech of such a man will fall powerless on his hearers, even if they do not know thoroughly the character of the speaker. There will be a lack of the true ring of sincerity about his words--being words only, and not convictions, they will be "as sounding brass or a tinkling cymbal." Suppose that a barrister, who was very ignorant of law and possessed of very limited mental capacities, having undertaken the defence of an important case, were to apply to one of his most learned and eloquent legal brethren to write his speech for him. When he got up to deliver that which was not the production of his own mind--that which he was not able thoroughly to appreciate himself--would not the listeners be struck with a sense of incongruity, would they not feel that, however good the arguments, however vivid the illustrations, however powerful the appeals, there was something lacking--that the speaker was a stripling wearing the armour of a giant? Something of this same feeling is experienced when an immoral man gives utterance to moral sentiments--he does not know the meaning of his own words, he lacks the experience necessary to give weight to what he says. He speaks what is in itself true, but he is not a true man himself, and consequently the utterance is like a "jewel of gold in a swine's snout."

+II. Untruth from the mouth of a man of exalted station.+ A prince (_i.e.,_ one who holds a high place among his fellow-men) is especially bound to be a man of truth and honour. It is here implied that he is to be an embodiment of truthfulness--that whether he owes his position to wealth, to birth, or to intellectual gifts--whatever else he lacks, he ought to be a truthful man; his words ought to be excellent, and they ought to be the reflection of excellence of character.

+III. The second incongruity is more mischievous than the first.+ "Excellent speech becometh not a fool, _much less_ do lying lips a prince." If a moral fool is a man who holds no position in the world, what he says will not be of so much consequence, because his influence upon others is little. He will injure himself, and those immediately connected with him, but the harm done will not be so widely spread as if he were one of the great of the land. The first man, if he puts on a garb of morality, and adopts language which does not represent his true self, is a liar, but his lying does not injure others so much as it does himself. But a "lying prince" is an instrument of wide-spread evil. To lie in a cottage is a sin against God and man, but to lie in a palace is a greater sin, because the inmate of the palace holds in his hand an immense power for good and for evil. What he says and does is felt more or less indirectly throughout his dominion, and as his responsibility is so great, the guilt of using it wrongly is great also.

_OUTLINES AND SUGGESTIVE COMMENTS._

God likes not fair words from a foul mouth. Christ silenced the devil when he confessed Him to be the Son of the Most High God. The leper's lips should be covered, according to the law.--_Trapp._

Lying lips are no less unbecoming in the mouth of a prince, who ought to honour the dignity of his station by the dignity of his manner. A prince of our own is said to have frequently used this proverbial saying, "He that knows not how to dissemble knows not how to reign." You may judge from the text before us whether he deserved to be called the Solomon of his age. It was certainly a nobler saying of one of the kings of France,--that if truth were banished from all the rest of the world it ought to be found in the breasts of princes. A man's dignity obliges him to a behaviour worthy of it, and of him whose favour has conferred it. All Christians are advanced to spiritual honours of the most exalted kind. They are the children of God, and heirs of the eternal kingdom, and ought to resemble their heavenly Father, who is the God of truth. When a young prince desired a certain philosopher to give him a directory for his conduct, all his instructions were comprised in one sentence, "Remember that thou art a king's son." Let Christians remember who they are, and how they came to be what they are, and act in character.--_Lawson._

Force not thyself above, degrade not thyself below thy condition.--_Wardlaw._

_MAIN HOMILETICS OF VERSE_ 8.

THE POWER OF GIFTS.

+I. All men value gifts.+ Whether they be gifts which are of intrinsic value from their beauty or their rarity or whether they are of little worth in themselves, but are the expression of the love and gratitude of those who offer them, there is a certain pleasure in receiving them. A free-will offering is more acceptable to a right-minded man than that which is bestowed upon him as a matter of necessity. The fact that it is a gift invests it with a value beyond that which would otherwise be attached to it--makes it as a "precious stone" to the receiver. The good-will that prompts the gift turns a pebble into a diamond.

+II. All the blessing of a gift does not rest with the receiver.+--As a precious stone reflects rays of light in whichever way it is held, so generous-hearted liberality blesses him who gives as well as him who takes. The giver has the gratitude and love of the recipient and experiences the truth of the words of the Lord Jesus: "It is more blessed to give than to receive" (Acts. xx. 35). (For the opposite meanings which different commentators attach to the word "gift," see Critical Notes.)

_OUTLINES AND SUGGESTIVE COMMENTS._

1. Those that have money in their _hand_ think they can do anything _with_ it. Rich men, whithersoever they turn this sparkling diamond, expect it should dazzle the eyes of all, and make them do just what they would have them do in hopes of it. 2. Those who have money in their _eye_ will do anything _for_ it. It has great influence upon them, and they will be sure to go the way it leads them.--_Henry._

Viewed as referring to the person who _confers_ the gift, or _has it to bestow,_--we may notice _first,_ that the reference may be to the man who _is known_ to have something to bestow _which all covet._ In this case, every one desires his favour, strives to oblige him, tries every means of insinuation into his good graces. A man who has any skill in manœvering may, in this way, render what he has to confer a capital instrument for pushing forward his own prosperity; keeping all in expectation,--cherishing hope,--making his desired and coveted gift look first one way, then another, then a third; perhaps

## partially bestowing, and still reserving enough to hold expectants

hanging on, so as to have them available for his own ends. _Secondly:_--On the part of those who have gifts to bestow, uses may be made of them that are honourable and prudent,--quite consistent, not with mere self-interest, but with right principle. They may be employed to avert threatened evil, and for the more sure attainment of desired good. Such was Jacob's gift to his brother Esau; when, in setting it apart, he said, "I will appease him with the present that goeth before me, and afterward will I see his face." Such was the gift of the same patriarch, at a later period, to "the man the lord of the country," when he sent his sons the second time to Joseph in Egypt.--_Wardlaw._

_MAIN HOMILETICS OF VERSE_ 9.

HOW TO MAKE FRIENDS AND HOW TO SEPARATE THEM.

We have before noticed ways in which love covers sin or transgression. (See Homiletics of