Letter IV.
To the Same, on His Wisdom and Gentleness.
The faithful exponent of our holy religion so arranges all things that no place be found in future for transgressors: for what else do you, for instance, promise us by so great sanctity of character, than that, all errors being laid aside, we should lead a blessed life? In this matter, I see that the greatest praise befits thy virtues, because you have changed even an uninstructed mind by your exhortations, and drawn it over to an excellent condition. But it would not seem so wonderful, if you had simply strengthened educated minds by instilling wisdom into them; for intelligent men have a sort of relationship to devotion, but rustic natures are not easily won over to the side of severity. [236] Just as those who shape the forms of animals out of stone, undertake a business of a pretty difficult kind, when they strike very hard rocks with their chisels, while those who make their attempts on substances of a softer nature feel that their hands are aided by the ease of fashioning these materials, and it is deemed proper that the labor of the workman; when difficult, should be held in the highest honor, so, Sir, singular commendation ought so be given to you, because you have made unpolished and rustic minds, set free from the darkness of sin, both to think what is human, and to understand what is divine.
No less is Xenocrates, by far the most learned of the philosophers, held in estimation, who succeeded by severe exhortations in having luxury conquered. For when a certain Polemo, heavy with wine, staggered openly out of a nocturnal revel at the time when his hearers were flocking to the school of Xenocrates, he, too, entered the place, and impudently took his seat among the crowd of disciples, in that dress in which he had come forth from the banquet. A chaplet of flowers covered his head, and yet he did not feel ashamed that he would seem unlike all the others, because, in truth, indulgence in a long drinking-bout had upset his brains, which are the seat of reason. As the rest of those there present began to murmur grievously, because so unsuitable a hearer had found his way in among a multitude of men of letters, the master himself was not in the slightest degree disturbed, but, on the contrary, began to discourse on the science of morals, and the laws of moderation. And so powerful proved the influence of the teacher that the mind of that impudent intruder was persuaded to the love of modesty. First of all, then, Polemo, in utter confusion, took off the chaplet from his head, and professed himself a disciple. And in course of time he conformed himself so thoroughly to the duties implied in dignity, and surrendered himself so entirely to the exhibition of modesty, that a glorious amendment of character threw a cloak over the habits of his former life. Now we admire this very thing in your instructions, that, without the use of any threats, and without having recourse to terrors of any kind, you have turned infatuated minds to the worship of God; so that even a badly ordered intellect should believe it preferable [237] to live well and happily with all, rather than to hold unrighteous opinions with a few.
[236] "crudelitati," which, as Clericus remarks, must here be equivalent to severitati.
[237] "rectissimum," where rectius might have been expected.
Letter V.
To an Unknown Person, Entreating Him to Deal Gently with His Brother.
Although my lord and brother has already begged of your nobleness that you would see that Tutus should be most [238] safe, yet it has been allowed to me to commend the same person in a letter, in order that, by the petition being doubled, he may be held all the safer. For let it be granted that a youthful fault and error of a yet unsettled age has injured him, so as to inflict a stain on his early years; still one, who did not yet know what was due to right conduct, has gone wrong almost without contracting blame. For when he came to a right state of mind and to reflection, he understood on better thoughts that a theatrical life was to be condemned. However, he could not be completely cleared of his fault, unless he should wash its guilt away by the aid [239] of Deity, since, by the remedy obtained through the Catholic religion, changing his views, he has denied himself the enjoyment of a less honorable place, and has withdrawn himself from the eyes of the people.
Of the Master as Above. [240]
Since, therefore, both divine and state laws do not permit a faithful body and sanctified minds to exhibit disgraceful though pleasing spectacles, and to set forth vulgar means of enjoyment, especially since an injury seems in some degree to accrue to the chaste dedication of one's self, in case any one who has been renewed by holy baptism should fall back upon his old licentiousness, it behooves your Excellency to show favor to good intentions, so that he who, by the goodness of God, has entered on a pious duty, should not be forced to sink into the pitfall of the theatre. He does not, however, refuse compliance with the judgment of you all, if you enjoin other fitting actions on his part in behalf of the requirements of our common country. [241]
[238] There is a play upon the words--"Tutum esse tutissimum."
[239] "divinitatis accessu": the context is almost unintelligible.
[240] This probably denotes that what follows is the substance of the Master's petition.
[241] Clericus, while accepting most of the letters with which we are now dealing, doubts, from the difference of style, whether this is an epistle of Sulpitius. It is certainly very different from his usual clearness and correctness.