THE BENEFIT OF CULTURE.
The readiness acquired by previous training conduces much to the
perception of such things as are requisite; but those things which
can be perceived only by mind are the special exercise for the mind.
And their nature is triple according as we consider their quantity,
their magnitude, and what can be predicated of them. For the discourse
which consists of demonstrations, implants in the spirit of him who
follows it, clear faith; so that he cannot conceive of that which is
demonstrated being different; and so it does not allow us to succumb to
those who assail us by fraud. In such studies, therefore, the soul is
purged from sensible things, and is excited, so as to be able to see
truth distinctly. For nutriment, and the training which is maintained
gentle, make noble natures; and noble natures, when they have received
such training, become still better than before both in other respects,
but especially in productiveness, as is the case with the other
creatures. Wherefore it is said, “Go to the ant, thou sluggard, and
become wiser than it, which provideth much and varied food in the
harvest against the inclemency of winter.”[863] Or go to the bee, and
learn how laborious she is; for she, feeding on the whole meadow,
produces one honey-comb. And if “thou prayest in the closet,” as the
Lord taught, “to worship in spirit,”[864] thy management will no longer
be solely occupied about the house, but also about the soul, what must
be bestowed on it, and how, and how much; and what must be laid aside
and treasured up in it; and when it ought to be produced, and to whom.
For it is not by nature, but by learning, that people become noble and
good, as people also become physicians and pilots. We all in common,
for example, see the vine and the horse. But the husbandman will know
if the vine be good or bad at fruit-bearing; and the horseman will
easily distinguish between the spiritless and the swift animal. And
that some are naturally predisposed to virtue above others, certain
pursuits of those, who are so naturally predisposed above others, show.
But that perfection in virtue is not the exclusive property of those,
whose natures are better, is proved, since also those who by nature are
ill-disposed towards virtue, in obtaining suitable training, for the
most part attain to excellence; and, on the other hand, those whose
natural dispositions are apt, become evil through neglect.
Again, God has created us naturally social and just; whence justice
must not be said to take its rise from implantation alone. But the
good imparted by creation is to be conceived of as excited by the
commandment; the soul being trained to be willing to select what is
noblest.
But as we say that a man can be a believer without learning, so also we
assert that it is impossible for a man without learning to comprehend
the things which are declared in the faith. But to adopt what is well
said, and not to adopt the reverse, is caused not simply by faith, but
by faith combined with knowledge. But if ignorance is want of training
and of instruction, then teaching produces knowledge of divine and
human things. But just as it is possible to live rightly in penury of
this world’s good things, so also in abundance. And we avow, that at
once with more ease and more speed will one attain to virtue through
previous training. But it is not such as to be unattainable without
it; but it is attainable only when they have learned, and have had
their senses exercised.[865] “For hatred,” says Solomon, “raises
strife, but instruction guardeth the ways of life;”[866] in such a way
that we are not deceived nor deluded by those who are practised in
base arts for the injury of those who hear. “But instruction wanders
reproachless,”[867] it is said. We must be conversant with the art of
reasoning, for the purpose of confuting the deceitful opinions of the
sophists. Well and felicitously, therefore, does Anaxarchus write in
his book respecting “kingly rule:” “Erudition benefits greatly, and
hurts greatly him who possesses it; it helps him who is worthy, and
injures him who utters readily every word, and before the whole people.
It is necessary to know the measure of time. For this is the end of
wisdom. And those who sing at the doors, even if they sing skilfully,
are not reckoned wise, but have the reputation of folly.” And Hesiod:
“Of the Muses, who make a man loquacious, divine, vocal.”
For him who is fluent in words he calls loquacious; and him who is
clever, vocal; and “divine,” him who is skilled, a philosopher, and
acquainted with the truth.