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| Chapter VI.—The Benefit of Culture.
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Chapter VI.—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.”1870
| 1870 Prov. vi. 6; 8. [The bee is
not instanced in Scripture.] | 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,”1871
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. But
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,1872
| 1872 [Illustrative of the esoteric principle of Clement. See
Elucidation IX., infra.] | 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.1873
“For hatred,”
says Solomon, “raises strife, but instruction guardeth the
ways of life;”1874
in such a way that we are not deceived
nor deluded by those who are practiced in base arts for the injury of
those who hear. “But instruction wanders reproachless,”1875
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. E.C.F. INDEX & SEARCH
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