Augustine: Earlier Writings
to the orations of Caecilius and Erucius rather than to those of Cicero. Everyone wants to study Cicero's works because they are estab Hshed by the authority of our ancestors. The crowds of the unlearned endeavour to learn what is prescribed for their learning by a few learned men. But very few succeed.
Still fewer put their learning into practice. And only a fraction attain to fame. Perhaps true religion is something like that. No doubt the churches are frequented by multitudes of unlearned persons, but that does not prove that among them there is none who is perfectly equipped in these mysterious truths. If no more studied eloquence than the few who become eloquent, our parents would never have sent us to the rhetoricians. But if we were drawn to these studies by the very multitude of students, most of them unlearned, and sought to obtain what only a few can obtain, why should we refuse to see something similar in the case of religion, which we despise to the great danger, perhaps, of our souls? Granted that the truest and most sincere worship of God is likely to be found among a few; suppose these few have the assent of a multitude of people involved though they may be in cupidities and far from true understanding which undoubtedly can happen—what answer, I ask, could we give to any one who censured our temerity and folly in not seeking diligently from its proper teachers that which we were most eager to find? The multitude scared me away? What about the liberal arts which offer hardly any advantage even for the present life? What about the effort to acquire money, or to obtain honour? What about finding and maintaining good health?
Finally, what about the desire for happiness? All men are concerned about these matters, while only a few excel. But certainly no one is deterred from seeking these things because of the multitude of seekers.
17. But it appears, you say, that ridiculous things are taught in the Church. Who asserts it? Enemies forsooth. I do not at present inquire why they are enemies, or wdth what reason, but enemies they are. When I read a book I take in the knowledge all by myself! Do I indeed? AN'ithout some training in the poetic art you would not venture to touch Terentianus Maurus without a teacher. You need Asper, Cornutus, Donatus and innumerable others if you are to understand any poet whose poems and plays apparently win applause. Will you boldly venture without a teacher to study books, which, whatever they may be otherwise, are at least holy and full of divine teachings, and are widely famed with the assent of almost the whole human race? Will