Quis Rerum Divinarum Heres Sit

If, therefore, the mind chooses to associate neither with things wandering about outside, nor with those which are stored up within it, but, remaining quiet and silent, directs its whole attention to the speaker, keeping silent in accordance with the injunction of Moses, it will be able to listen with all attention, but otherwise it would not be able to do so.

Silence, then, is a desirable thing for those who are ignorant, but for those who desire knowledge, and who have at the same time a love for their master’s freedom of speech, is a most necessary possession. Accordingly it is said, in the book of Exodus, "The Lord will fight for us, and you will be silent." [*](Exodus xiv. 4. ) And, immediately afterwards, there is added a scripture in the following words: "And the Lord said unto Moses, Why dost thou cry unto me?" As it is proper for those persons to be silent who can say nothing worthy of being listened to, and for those to speak who, through love of wisdom, believe in God; and not only to speak quietly but to cry out with exceeding noise, not indeed with the noise of the mouth and tongue, by means of which they say that the air is affected with a rotatory motion, and so is rendered capable of being perceived by the hearing, but by the all-instructed and very loudly speaking organ of that voice of which no mortal man is the hearer, but only the uncreated and immortal God.

For the well-arranged and carefully attuned melody of that harmony which is perceptible by the intellect, the invisible musician, perceptible by the intellect, is alone able to comprehend; but no one of those involved in the entanglements of the outward senses can appreciate it. Accordingly, when the entire organ of the mind sounds according to the symphony of the diapason and of the double diapason, the hearer, as it were, asks (for he does not ask in reality, since everything is known [*](Exodus xiv. 4. )

But the man who appears to be endued with a thin voice, and with slowness of speech, and to be almost dumb, is nevertheless found to be talkative, so that in one place he is represented not merely as speaking, but even as crying out; and, in another, as exerting a ceaseless and uninterrupted flow of words;

for, says the scripture, "Moses spoke, and God answered him with a voice." [*](Exodus xix. 19. ) He did not speak in brief periods or sentences, but in one continuously extended speech; and God also instructed him, not in brief sentences, but gave him one unbroken and continuous answer.

And whenever there is an answer, there then must of necessity have been, in every case, a question. But whenever any one puts a question it is respecting something which he does not know, because he is desirous to learn; inasmuch as he is aware that there is nothing so useful with regard to acquiring knowledge as to ask, to inquire, to investigate, to appear to know nothing, and not to have an idea that one comprehends anything firmly.

The wise, therefore, take God for their teacher and instructor; and those who are less perfectly initiated in wisdom take the wise men for theirs. On which account they say, also, "Do thou speak with us, and let not God speak to us, lest we die." [*]( Exodus xx 19. ) And the virtuous man uses such freedom of speech as not only to speak and cry out, but even to advance positive claims with true confidence and genuine feeling;

for the expression, "If thou forgivest them their sin, forgive them; and if not, then wipe me out of the book which thou hast written." [*](Exodus xxxii. 32. ) And this sentence also, "Did I conceive all this people in my womb? Or have I brought them forth, that thou sayest unto me, Take them up into thy bosom, as a nurse takes her sucking child." [*](Numbers xi. 11. ) And also that passage where we read, "From whence am I to get flesh to give to all this people, because they cry unto me? Shall sheep and oxen be sacrificed, or shall all the fish of the sea be collected together, to satisfy them?" And again, "Lord, why hast thou afflicted this people?" And again, "Why hast thou sent me?" And, in another place, "From the time that [*](Exodus xix. 19. ) [*](Exodus xxxii. 32. ) [*]( Exodus xx 19. ) [*](Numbers xi. 11. )

because all the wise are dear to God, and especially those who are wise with the wisdom of the most sacred giving of the law. And freedom of speech is nearly akin to friendship; since to whom would any one speak with more freedom than to his own friend? very appropriately therefore is Moses spoken of in the scriptures as dear to God, when he goes through an account of all the dangers which he had incurred by reason of his boldness, in such a way that they seem to deserve to be attributed to friendship rather than to arrogance; for audacity belongs to the character of the arrogant man; but good confidence belongs to the friend.

But consider again that confidence is tempered with prudent caution; for the question, "What wilt thou give to me?" [*](Deut, xxxiii. 1. ) displays confidence, and the addition, "O master," [*](Genesis xv. 2. ) exhibits prudent confidence. And being in the habit of using two causes or two appellations, with respect to the cause of all things, namely the title of Lord, and also that of God, he has in this instance used neither of them, but calls them by the name of master, speaking with caution and with exceeding propriety; and indeed the two appellations lord and master, are said to be synonymous.

But even if the two names are one and the same things, still the titles differ in respect of the meaning attached to them; for the title lord, κύριος, is derived from the word κυ̃ρος authority, which is a firm thing, in contradistinction to that which is infirm and invalid, ἅκυρον. But the term master, δεσπότης, is derived from δεσμός, a chain; from which word δέος, fear, also comes in my opinion, so that the master is a lord, and, as one may say a lord, to be feared, not only inasmuch as he has authority and dominion over every thing, but also inasmuch as he is able to strike one with fear and terror; and perhaps also since he is the master of the universe; [*](Exodus v. 22. ) [*](Deut, xxxiii. 1. ) [*](Genesis xv. 2. )

But he who says, "Master, what wilt thou give unto me?" does, in the real meaning of his words say, this, "I am not ignorant of thy overpowering might, and I know the formidable nature of thy sovereignty: I fear and tremble, and again I feel confidence; for thou hast given me an oracular command not fear,

thou hast given to me the tongue of instruction, that I might know when I ought to speak; thou hast unloosened my mouth which before was sewed up, thou hast opened it, and hast also made it articulate; thou hast appointed it to utter what ought to be spoken, confirming that sacred oracle, "I will open thy mouth, and I will tell thee what thou oughtest to speak." [*](Exodus iv. 12. )

For who was I, that thou shouldest give me a portion of thy speech, that thou shouldest promise me a reward as in it were my due, namely, a more perfect blessing of thy grace and bounty? Am I not an emigrant from my country? am I not driven away from my kindred? am I not banished and alienated from my father’s house? do not all men call me an outcast and a fugitive, a desolate and dishonoured man?

but thou, O master, art my country, thou art my kindred, thou art my paternal hearth, thou art my honour, thou art my freedom of speech, my great, and famous, and inalienable wealth,

why therefore shall I not have courage to say what I think? and why shall I not ask questions, when I desire to learn something more? But nevertheless, though I say that I feel confidence, I do again confess that I am stricken with awe and amazement, and that I do not feel within myself an unmixed spirit of battle, but fear mingled with confidence, as perhaps many people will easily imagine, a closely combined conjunction of the two feelings;