It must therefore be divided into main or leading thoughts, the so-called ‘relevant topics,’ and each of these must be provided with its properly constructed development. In this way we shall imitate the skilled archers, who set up a target and aim all their arrows at it. For the main thought is like the target and the developments like the arrows. In this way we weave into a harmonious whole that noblest of garments, reason; for the lawgiver cuts the plate of gold into threads, to weave them each in its fitting place into a lasting whole (Exod. 36:10). And so reason, which is more precious than gold, the rich and manifold union of myriad forms, is brought to its excellent perfection, if first it be shredded into the utmost nicety of leading thoughts and points, and then through these the arguments and demonstrations which they need are passed like woof through the warp. Further, there is the command that, when the victim destined to be burnt whole has been flayed, it shall be divided into its limbs (Lev. 1:6), in order that first the soul should be seen in its nakedness without the covering with which false and idle conjectures invest it, and then be divided as the limbs demand. It is virtue which is the whole and is seen as a genus, and it is then divided into its primary species, prudence, temperance, courage, and justice, so that observing the distinctions between each of these we may undertake willing service to them both severally and together. Let us see to it that we exercise our soul stripped of its encumbrances, that it be not confused and deceived by vague, wholesale, indiscriminate ideas of things, but may divide and classify such things as come before it, and look closely into each, so that it may make its scrutiny with strictest care. And so too we must train our reason, which so long as it flows in disordered current can only create obscurity, but when divided into its proper heads, with the arguments and demonstrations suited to each, will like a living animal be compacted of parts complete in themselves, and made into a harmonious whole. Once more, if these things are to be our lasting possession we must continually exercise and discipline ourselves therein. For contact with knowledge without abiding in it is as if we should taste food or drink, and then be barred from receiving its nourishment to the full.
On the Sacrifices of Abel and Cain 25
Tap any verse to see what it echoes — and start a chain or echo from it.