Letters

^1. You have sent suddenly upon me a countless multitude of questions, by which you must have purposed to blockade me on every side, or rather bury me completely, even if you were under the impression that I was otherwise unoccupied and at leisure; for how could I, even though wholly at leisure, furnish the solution of so many questions to one in such haste as you are, and, in fact, as you write, on the eve of a journey? I would, indeed, be prevented by the mere number of the questions to be resolved, even if their solution were easy. But they are so perplexingly intricate, and so hard, that even if they were few in number, and engaging me when otherwise wholly at leisure, they would, by the mere time required, exhaust my powers of application, and wear out my strength. I would, however, fain snatch you forcibly away from the midst of those inquiries in which you so much delight, and fix you down among the cares which engage my attention, in order that you may either learn not to be unprofitably curious, or desist from presuming to impose the task of feeding and fostering your curiosity upon men among whose cares one of the greatest is to repress and curb those who are too inquisitive. For if time and pains are devoted to writing anything to you, how much better and more profitably are these employed in endeavours to cut off those vain and treacherous passions (which are to be guarded against with a caution proportioned to the ease with which they impose upon us, by their being disguised and cloaked under the semblance of virtue and the name of liberal studies), rather than in causing them to be, by our service, or rather obsequiousness, so to speak, roused to a more vehement assertion of the despotism under which they so oppress your excellent spirit.

2. For tell me what good purpose is served by the many Dialogues which you have read, if they have in no way helped you towards the discovery and attainment of the end of all your actions? For by your letter you indicate plainly enough what you have proposed to yourself as the end to be attained by all this most ardent study of yours, which is at once useless to yourself and troublesome to me. For when you were in your letter using every means to persuade me to answer the questions which you sent, you wrote these words: “I might importune you at greater length, and through many of your dear friends; but I know your disposition, that you do not desire to be solicited, but show kindness readily to all, if only there be nothing improper in the thing requested: and there is absolutely nothing improper in what I ask. Be this, however, as it may, I beg you to do me this kindness, for I am on the point of embarking on a voyage.” In these words of your letter you are indeed right in your opinion as to myself, that I am desirous of showing kindness to all, if only there be nothing improper in the request made; but it is not my opinion that there is nothing improper in what you ask. For when I consider how a bishop is distracted and overwrought by the cares of his office clamouring on every side, it does not seem to me proper for him suddenly, as if deaf, to withdraw himself from all these, and devote himself to the work of expounding to a single student some unimportant questions in the Dialogues of Cicero. The impropriety of this you yourself apprehend, although, carried away with zeal in the pursuit of your studies, you will by no means give heed to it. For what other construction can I put on the fact that, after saying that in this matter there is absolutely nothing improper, you have immediately subjoined: “Be this, however, as it may, I beg you to do me this kindness, for I am on the point of embarking on a voyage”? For this intimates that in your view, at least, there is no impropriety in your request, but that whatever impropriety may be in it, you nevertheless ask me to do what you ask, because you are about to go on a voyage. Now what is the force of this supplementary plea— “I am on the point of embarking on a voyage”? Do you mean that, unless you were in these circumstances, I ought not to do you service in which anything improper may be involved? You think, forsooth, that the impropriety can be washed away by salt water. But even were it so, my share at least of the fault would remain unexpiated, because I do not propose undertaking a voyage.

3. You write, further, that I know how very painful it is to you to be burdensome to any one, and you solemnly protest that God alone knows how irresistible is the necessity under which you make the application. When I came to this statement in your letter, I turned my attention eagerly to learn the nature of the necessity; and, behold, you bring it before me in these words: “You know the ways of men, how prone they are to censure, and how any one will be regarded as illiterate and stupid who, when questions are addressed to him, can return no answer.” On reading this sentence, I felt a burning desire to reply to your letter; for, by the morbid weakness of mind which this indicated, you pierced my inmost heart, and forced your way into the midst of my cares, so that I could not refuse to minister to your relief, so far as God might enable me— not by devising a solution of your difficulties, but by breaking the connection between your happiness and the wretched support on which it now insecurely hangs, viz. the opinions of men, and fastening it to a hold which is firm and immovable. Do you not, O Dioscorus, remember an ingenious line of your favourite Persius, in which he not only rebukes your folly, but administers to your boyish head, if you have only sense to feel it, a deserved correction, restraining your vanity with the words, “To know is nothing in your eyes unless another knows that you know”? You have, as I said before, read so many Dialogues, and devoted your attention to so many discussions of philosophers— tell me which of them has placed the chief end of his actions in the applause of the vulgar, or in the opinion even of good and wise men? But you—and what should make you the more ashamed—you, when on the eve of sailing away from Africa, give evidence of your having made signal progress, forsooth, in your studies here, when you affirm that the only reason why you impose the task of expounding Cicero to you upon bishops, who are already oppressed with work and engrossed with matters of a very different nature, is, that you fear that if, when questioned by men prone to censure, you cannot answer, you will be regarded by them as illiterate and stupid. O cause well worthy to occupy the hours which bishops devote to study while other men sleep!