[3520] There has been much confusion as to the meaning of Arnobius throughout this discussion, which would have been obviated if it had been remembered that his main purpose in it is to show how unsatisfactory and unstable are the theories of the philosophers, and that he is not therefore to be identified with the views brought forward, but rather with the objections raised to them.
[3521] Cf. c. 28, p. 440, note 2.
[3522] So the ms., followed by Orelli and others reading institutum superciliumque--"habit and arrogance," for the first word of which LB. reads istum typhum--"that pride of yours;" Meursius, isti typhum--"Lay aside pride, O ye."
[3523] So the edd., reading in totidem sexus for the ms. sexu--"into so many kinds in sex."
[3524] Lit., "in so great occupations of life."
[3525] Cf. Plato, Phædo, st. p. 81.
17. But we have reason, one will say, and excel the whole race of dumb animals in understanding. I might believe that this was quite true, if all men lived rationally and wisely, never swerved aside from their duty, abstained from what is forbidden, and withheld themselves from baseness, and if no one through folly and the blindness of ignorance demanded what is injurious and dangerous to himself. I should wish, however, to know what this reason is, through which we are more excellent than all the tribes of animals. Is it because we have made for ourselves houses, by which we can avoid the cold of winter and heat of summer? What! do not the other animals show forethought in this respect? Do we not see some build nests as dwellings for themselves in the most convenient situations; others shelter and secure themselves in rocks and lofty crags; others burrow in the ground, and prepare for themselves strongholds and lairs in the pits which they have dug out? But if nature, which gave them life, had chosen to give to them also hands to help them, they too would, without doubt, raise lofty buildings and strike out new works of art. [3526] Yet, even in those things which they make with beaks and claws, we see that there are many appearances of reason and wisdom which we men are unable to copy, however much we ponder them, although we have hands to serve us dexterously in every kind of work.
[3526] So, by a later writer in the margin of the ms., who gives artificiosa-s novitates, adopted by Stewechius and Oehler, the s being omitted in the text of the ms. itself, as in the edd., which drop the final s in the next word also--"would raise and with unknown art strike out lofty buildings."
18. They have not learned, I will be told, to make clothing, seats, ships, and ploughs, nor, in fine, the other furniture which family life requires. These are not the gifts of science, but the suggestions of most pressing necessity; nor did the arts descend with men's souls from the inmost heavens, but here on earth have they all been painfully sought out and brought to light, [3527] and gradually acquired in process of time by careful thought. But if the soul [3528] had in itself the knowledge which it is fitting that a race should have indeed which is divine and immortal, all men would from the first know everything; nor would there be an age unacquainted with any art, or not furnished with practical knowledge. But now a life of want and in need of many things, noticing some things happen accidentally to its advantage, while it imitates, experiments, and tries, while it fails, remoulds, changes, from continual failure has procured for itself [3529] and wrought out some slight acquaintance with the arts, and brought to one issue the advances of many ages.
[3527] Lit., "born."
[3528] Throughout this discussion, Arnobius generally uses the plural, animæ--"souls."
[3529] So Elmenhorst, Oberthür, and Orelli, reading par-a-v-it sibi et for the ms. parv-as et, "from continual failure has wrought out indeed slight smattering of the arts," etc., which is retained in both Roman edd., LB., and Hild.; while Gelenius and Canterus merely substitute sibi for et, "wrought out for itself slight," etc.
19. But if men either knew themselves thoroughly, or had the slightest knowledge of God, [3530] they would never claim as their own a divine and immortal nature; nor would they think themselves something great because they have made for themselves gridirons, basins, and bowls, [3531] because they have made under-shirts, outer-shirts, cloaks, plaids, robes of state, knives, cuirasses and swords, mattocks, hatchets, ploughs. Never, I say, carried away by pride and arrogance, would they believe themselves to be deities of the first rank, and fellows of the highest in his exaltation, [3532] because they [3533] had devised the arts of grammar, music, oratory, and geometry. For we do not see what is so wonderful in these arts, that because of their discovery the soul should be believed to be above the sun as well as all the stars, to surpass both in grandeur and essence the whole universe, of which these are parts. For what else do these assert that they can either declare or teach, than that we may learn to know the rules and differences of nouns, the intervals in the sounds of different tones, that we may speak persuasively in lawsuits, that we may measure the confines of the earth? Now, if the soul had brought these arts with it from the celestial regions, and it were impossible not to know them, all men would long before this be busied with them over all the earth, nor would any race of men be found which would not be equally and similarly instructed in them all. But now how few musicians, logicians, and geometricians are there in the world! how few orators, poets, critics! From which it is clear, as has been said pretty frequently, that these things were discovered under the pressure of time and circumstances, and that the soul did not fly hither divinely [3534] taught, because neither are all learned, nor can all learn; and [3535] there are very many among them somewhat deficient in shrewdness, and stupid, and they are constrained to apply themselves to learning only by fear of stripes. But if it were a fact that the things which we learn are but reminiscences [3536] --as has been maintained in the systems of the ancients--as we start from the same truth, we should all have learned alike, and remember alike--not have diverse, very numerous, and inconsistent opinions. Now, however, seeing that we each assert different things, it is clear and manifest that we have brought nothing from heaven, but become acquainted with what has arisen here, and maintain what has taken firm root in our thoughts.
[3530] Lit., "or received understanding of God by the breath of any suspicion."
[3531] The ms. gives c-etera-que, "and the rest," which is retained in both Roman edd., and by Gelenius and Canterus, though rather out of place, as the enumeration goes on.
[3532] Lit., "equal to the highness (summitati) of the prince."
[3533] So LB. and Orelli, reading qui-a; the rest, qui--"who."
[3534] So Gelenius, reading divinitusfor the ms. divinas, i.e., "with a divine nature and origin," which is retained in the first ed. and Orelli.
[3535] The ms., both Roman edd., Hild., and Oehler, read ut, "so that there are."
[3536] Cf. on this Platonic doctrine, ch. 24, p. 443, infra.
20. And, that we may show you more clearly and distinctly what is the worth of man, whom you believe to be very like the higher power, conceive this idea; and because it can be done if we come into direct contact with it, let us conceive it just as if we came into contact. Let us then imagine a place dug out in the earth, fit for dwelling in, formed into a chamber, enclosed by a roof and walls, not cold in winter, not too warm in summer, but so regulated and equable that we suffer neither cold [3537] nor the violent heat of summer. To this let there not come any sound or cry whatever, [3538] of bird, of beast, of storm, of man--of any noise, in fine, or of the thunder's [3539] terrible crash. Let us next devise a way in which it may be lighted not by the introduction of fire, nor by the sight of the sun, but let there be some counterfeit [3540] to imitate sunlight, darkness being interposed. [3541] Let there not be one door, nor a direct entrance, but let it be approached by tortuous windings, and let it never be thrown open unless when it is absolutely necessary.
[3537] Lit., "a feeling of cold."
[3538] Lit., "sound of voice at all."
[3539] Lit., "of heaven terribly crashing."
[3540] So the later edd., adopting the emendation of Scaliger, nothum--"spurious," which here seems to approach in meaning to its use by Lucretius (v. 574 sq.), of the moon's light as borrowed from the sun. The ms. and first four edd. read notum, "known."
[3541] According to Huet (quoted by Oehler), "between that spurious and the true light;" but perhaps the idea is that of darkness interposed at intervals to resemble the recurrence of night.
21. Now, as we have prepared a place for our idea, let us next receive some one born to dwell there, where there is nothing but an empty void, [3542] --one of the race of Plato, namely, or Pythagoras, or some one of those who are regarded as of superhuman wit, or have been declared most wise by the oracles of the gods. And when this has been done, he must then be nourished and brought up on suitable food. Let us therefore provide a nurse also, who shall come to him always naked, ever silent, uttering not a word, and shall not open her mouth and lips to speak at all, but after suckling him, and doing what else is necessary, shall leave him fast asleep, and remain day and night before the closed doors; for it is usually necessary that the nurse's care should be near at hand, and that she should watch his varying motions. But when the child begins to need to be supported by more substantial food, let it be borne in by the same nurse, still undressed, and maintaining the same unbroken silence. Let the food, too, which is carried in be always precisely the same, with no difference in the material, and without being re-cooked by means of different flavours; but let it be either pottage of millet, or bread of spelt, or, in imitation of the ancients, chestnuts roasted in the hot ashes, or berries plucked from forest trees. Let him moreover, never learn to drink wine, and let nothing else be used to quench his thirst than pure cold water from the spring, and that if possible raised to his lips in the hollow of his hands. For habit, growing into second nature, will become familiar from custom; nor will his desire extend [3543] further, not knowing that there is anything more to be sought after.
[3542] Lit., "born, and that, too (et wanting in almost all edd.), into the hospice of that place which has nothing, and is inane and empty."
[3543] So most edd. reading porrigeturfor the ms. corrigetur--"be corrected," i.e., need to be corrected, which is retained in the first ed.
22. To what, then, you ask, do these things tend? We have brought them forward in order that--as it has been believed that the souls of men are divine, and therefore immortal, and that they come to their human bodies with all knowledge--we may make trial from this child, whom we have supposed to be brought up in this way, whether this is credible, or has been rashly believed and taken for granted, in consequence of deceitful anticipation. Let us suppose, then, that he grows up, reared in a secluded, lonely spot, spending as many years as you choose, twenty or thirty,--nay, let him be brought into the assemblies of men when he has lived through forty years; and if it is true that he is a part of the divine essence, and [3544] lives here sprung from the fountains of life, before he makes acquaintance with anything, or is made familiar with human speech, let him be questioned and answer who he is, or from what father in what regions he was born, how or in what way brought up; with what work or business he has been engaged during the former part of his life. Will he not, then, stand speechless, with less wit and sense than any beast, block, stone? Will he not, when brought into contact with [3545] strange and previously unknown things, be above all ignorant of himself? If you ask, will he be able to say what the sun is, the earth, seas, stars, clouds, mist, showers, thunder, snow, hail? Will he be able to know what trees are, herbs, or grasses, a bull, a horse, or ram, a camel, elephant, or kite? [3546]
[3544] So Gelenius, followed by Canterus, Elmenh., and Oberthür, reading portione-m et, while the words tam lætam, "that he is so joyous a part" are inserted before et by Stewechius and the rest, except both Roman edd. which retain the ms. portione jam læta.