But if you inquire from those who defend these marvellous fictions, why all things do not fall into that lower part of the heaven, they reply that such is the nature of things, that heavy bodies are borne to the middle, and that they are all joined together towards the middle, as we see spokes in a wheel; but that the bodies which are light, as mist, smoke, and fire, are borne away from the middle, so as to seek the heaven. I am at a loss what to say respecting those who, when they have once erred, consistently persevere in their folly, and defend one vain thing by another; but that I sometimes imagine that they either discuss philosophy for the sake of a jest, or purposely and knowingly undertake to defend falsehoods, as if to exercise or display their talents on false subjects. But I should be able to prove by many arguments that it is impossible for the heaven to be lower than the earth, were is not that this book must now be concluded, and that some things still remain, which are more necessary for the present work. And since it is not the work of a single book to run over the errors of each individually, let it be sufficient to have enumerated a few, from which the nature of the others may be understood.
[468] [Vol. v. [40]p. 14.]
[469] He alludes to the hanging gardens of Semiramis at Babylon.
[470] [World here means universe. See vol. ii. p. 136, [41]note 2.]
Chap. XXV.--Of Learning Philosophy, and What Great Qualifications are Necessary for Its Pursuit.
We must now speak a few things concerning philosophy in general, that having strengthened our cause we may conclude. That greatest imitator of Plato among our writers thought that philosophy was not for the multitude, because none but learned men could attain to it. "Philosophy," says Cicero, [471] "is contented with a few judges, of its own accord designedly avoiding the multitude." It is not therefore wisdom, if it avoids the concourse of men; since, if wisdom is given to man, it is given to all without any distinction, so that there is no one at all who cannot acquire it. But they so embrace virtue, which is given to the human race, that they alone of all appear to wish to enjoy that which is a public good; being as envious as if they should wish to bind or tear out the eyes of others that they may not see the sun. For what else is it to deny wisdom to men, than to take away from their minds the true and divine light? But if the nature of man is capable of wisdom, it was befitting that both workmen, and country people, and women, and all, in short, who bear the human form, should be taught to be wise; and that the people should be brought together from every language, and condition, and sex, and age. Therefore it is a very strong argument that philosophy neither tends to wisdom, nor is of itself wisdom, that its mystery is only made known by the beard and cloak of the philosophers. [472] The Stoics, moreover, perceived this, who said that philosophy was to be studied both by slaves and women; Epicurus also, who invites those who are altogether unacquainted with letters to philosophy; and Plato also, who wished to compose a state of wise men.
They attempted, indeed, to do that which truth required; but they were unable to proceed beyond words. First, because instruction in many arts is necessary for an application to philosophy. Common learning must be acquired on account of practice in reading, because in so great a variety of subjects it is impossible that all things should be learned by hearing, or retained in the memory. No little attention also must be given to the grammarians, in order that you may know the right method of speaking. That must occupy many years. Nor must there be ignorance of rhetoric, that you may be able to utter and express the things which you have learned. Geometry also, and music, and astronomy, are necessary, because these arts have some connection with philosophy; and the whole of these subjects cannot be learned by women, who must learn within the years of their maturity the duties which are hereafter about to be of service to them for domestic uses; nor by servants, who must live in service during those years especially in which they are able to learn; nor by the poor, or labourers, or rustics, who have to gain their daily support by labour. And on this account Tully says that philosophy is averse from the multitude. But yet Epicurus will receive the ignorant. [473] How, then, will they understand those things which are said respecting the first principles of things, the perplexities and intricacies of which are scarcely attained to by men of cultivated minds?
Therefore, in subjects which are involved in obscurity, and confused by a variety of intellects, and set off by the studied language of eloquent men, what place is there for the unskilful and ignorant? Lastly, they never taught any women to study philosophy, except Themiste [474] only, within the whole memory of man; nor slaves, except Phædo [475] only, who is said, when living in oppressive slavery, to have been ransomed and taught by Cebes. They also enumerate Plato and Diogenes: these, however, were not slaves, though they had fallen into servitude, for they had been taken captive. A certain Aniceris is said to have ransomed Plato for eight sesterces. And on this account Seneca severely rebuked the ransomer himself, because he set so small value upon Plato. He was a madman, as it seems to me, who was angry with a man because he did not throw away much money; doubtless he ought to have weighed gold as though to ransom the corpse of Hector, or to have insisted upon the payment of more money than the seller demanded. Moreover, they taught none of the barbarians, with the single exception of Anacharsis the Scythian, who never would have dreamed of philosophy had he not previously learned both language and literature.
[471] Tusc., ii. 1.
[472] A long beard and cloak were the badges of the philosophers. [See vol. ii. p. 321, [42]note 9.]
[473] [Platonic philosophy being addressed to the mind, and the Epicurean to lusts and passions.]
[474] Themiste is said to have been the wife of Leontius; Epicurus is reported to have written to her. Themistoclea, the sister of Pythagoras, is mentioned as a student of philosophy; besides many other women in different ages.
[475] Plato dedicated to Phædo his treatise on the immortality of the soul: according to other accounts, Phædo was ransomed by Crito or Alcibiades at the suggestion of Socrates.
Chap. XXVI.--It is Divine Instruction Only Which Bestows Wisdom; And of What Efficacy the Law of God is.
That, therefore, which they perceived to be justly required by the demands of nature, but which they were themselves unable to perform, and saw that the philosophers could not effect, is accomplished only by divine instruction; for that only is wisdom. Doubtless they were able to persuade any one who do not even persuade themselves of anything; or they will crush the desires, moderate the anger, and restrain the lusts of any one, when they themselves both yield to vices, and acknowledge that they are overpowered by nature. But what influence is exerted on the souls of men by the precepts of God, because of their simplicity and truth, is shown by daily proofs. Give me a man who is passionate, scurrilous, and unrestrained; with a very few words of God,
"I will render him as gentle as a sheep." [476]
Give me one who is grasping, covetous, and tenacious; I will presently restore him to you liberal, and freely bestowing his money with full hands. Give me a man who is afraid of pain and death; he shall presently despise crosses, and fires, and the bull of Phalaris. [477] Give me one who is lustful, an adulterer, a glutton; you shall presently see him sober, chaste, and temperate. Give me one who is cruel and bloodthirsty: that fury shall presently be changed into true clemency. Give me a man who is unjust, foolish, an evil-doer; forthwith he shall be just, and wise, and innocent: for by one laver [478] all his wickedness shall be taken away. So great is the power of divine wisdom, that, when infused into the breast of man, by one impulse it once for all expels folly, which is the mother of faults, for the effecting of which there is no need of payment, or books, or nightly studies. These results are accomplished gratuitously, easily, and quickly, if only the ears are open and the breast thirsts for wisdom. Let no one fear: we do not sell water, nor offer the sun for a reward. The fountain of God, most abundant and most full, is open to all; and this heavenly light rises for all, [479] as many as have eyes. Did any of the philosophers effect these things, or is he able to effect them if he wishes? For though they spend their lives in the study of philosophy, they are neither able to improve any other person nor themselves (if nature has presented any obstacle). Therefore their wisdom, doing its utmost, does not eradicate, but hide vices. But a few precepts of God so entirely change the whole man, and having put off the old man, render him new, that you would not recognise him as the same.
[476] Terence, Adelphi, iv. 1.
[477] Perillus invented the brazen bull, which the tyrant Phalaris used as an instrument of torture. It was so constructed that the groans of the victims appeared to resemble the bellowing of the bull.
[478] The baptismal font. [i.e., as signifying Zech. xiii. 1.]
[479] See John i. 9.
Chap. XXVII.--How Little the Precepts of Philosophers Contribute to True Wisdom, Which You Will Find in Religion Only.
What, then? Do they enjoin nothing similar? Yes, indeed, many things; and they frequently approach the truth. But those precepts have no weight, because they are human, and are without a greater, that is, that divine authority. No one therefore believes them, because the hearer imagines himself to be a man, just as he is, who enjoins them. Moreover, there is no certainty with them, nothing which proceeds from knowledge. But since all things are done by conjecture, and many differing and various things are brought forward, it is the part of a most foolish man to be willing to obey their precepts, since it is doubted whether they are true or false; and therefore no one obeys them, because no one wishes to labour for an uncertainty. The Stoics say that it is virtue which can alone produce a happy life. Nothing can be said with greater truth. But what if he shall be tormented, or afflicted with pain? Will it be possible for any one to be happy in the hands of the executioners? But truly pain inflicted upon the body is the material of virtue; therefore he is not wretched even in tortures. Epicurus speaks much more strongly. The wise man, he says, is always happy; and even when shut up in the bull of Phalaris he will utter this speech: "It is pleasant, and I do not care for it." Who would not laugh at him? Especially, because a man who is devoted to pleasure took upon himself the character of a man of fortitude, and that to an immoderate degree; for it is impossible that any one should esteem tortures of the body as pleasures, since it is sufficient for discharging the office of virtue that one sustains and endures them. What do you, Stoics, say? What do you, Epicurus? The wise man is happy even when be is tortured. If it is on account of the glory of his endurance, he will not enjoy it, for perchance he will die under the tortures. If it is on account of the recollection of the deed, either he will not perceive it if souls shall perish, or, if he shall perceive it, he will gain nothing from it.
What other advantage is there then in virtue? what happiness of life? Is it that a man may die with equanimity? You present to me the advantage of a single hour, or perhaps moment, for the sake of which it may not be expedient to be worn out by miseries and labours throughout the whole of life. But how much time does death occupy? on the arrival of which it now makes no difference whether you shall have undergone it with equanimity or not. Thus it happens that nothing is sought from virtue but glory. But this is either superfluous and short-lived, or it will not follow from the depraved judgments of men. Therefore there is no fruit from virtue where virtue is subject to death and decay. Therefore they who said these things saw a certain shadow [480] of virtue; they did not see virtue itself. For they had their eyes fixed on the earth, nor did they raise their countenances on high that they might behold her