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On Idolatry

Chapter X.--Of Schoolmasters and Their Difficulties.

Moreover, we must inquire likewise touching schoolmasters; nor only of them, but also all other professors of literature. Nay, on the contrary, we must not doubt that they are in affinity with manifold idolatry: first, in that it is necessary for them to preach the gods of the nations, to express their names, genealogies, honourable distinctions, all and singular; and further, to observe the solemnities and festivals of the same, as of them by whose means they compute their revenues. What schoolmaster, without a table of the seven idols, ¹ will yet frequent the Quinquatria? The very first payment of every pupil he consecrates both to the honour and to the name of Minerva; so that, even though he be not said "to eat of that which is sacrificed to idols" ² nominally (not being dedicated to any particular idol), he is shunned as an idolater. What less of defilement does he recur on that ground, ³ than a business brings which, both nominally and virtually, is consecrated publicly to an idol? The Minervalia are as much Minerva's, as the Saturnalia Saturn's; Saturn's, which must necessarily be celebrated even by little slaves at the time of the Saturnalia. New-year's gifts likewise must be caught at, and the Septimontium kept; and all the presents of Midwinter and the feast of Dear Kinsmanship must be exacted; the schools must be wreathed with flowers; the flamens' wives and the aediles sacrifice; the school is honoured on the appointed holy-days. The same thing takes place on an idol's birthday; every pomp of the devil is frequented. Who will think that these things are befitting to a Christian master, ⁴ unless it be he who shall think them suitable likewise to one who is not a master? We know it may be said, "If teaching literature is not lawful to God's servants, neither will learning be likewise;" and, "How could one be trained unto ordinary human intelligence, or unto any sense or action whatever, since literature is the means of training for all life? How do we repudiate secular studies, without which divine studies cannot be pursued?" Let us see, then, the necessity of literary erudition; let us reflect that partly it cannot be admitted, partly cannot be avoided. Learning literature is allowable for believers, rather than teaching; for the principle of learning and of teaching is different. If a believer teach literature, while he is teaching doubtless he commends, while he delivers he affirms, while he recalls he bears testimony to, the praises of idols interspersed therein. He seals the gods themselves with this name; ⁵ whereas the Law, as we have said, prohibits "the names of gods to be pronounced," ⁶ and this name ⁷ to be conferred on vanity. ⁸ Hence the devil gets men's early faith built up from the beginnings of their erudition. Inquire whether he who catechizes about idols commit idolatry. But when a believer learns these things, if he is already capable of understanding what idolatry is, he neither receives nor allows them; much more if he is not yet capable. Or, when he begins to understand, it behoves him first to understand what he has previously learned, that is, touching God and the faith. Therefore he will reject those things, and will not receive them; and will be as safe as one who from one who knows it not, knowingly accepts poison, but does not drink it. To him necessity is attributed as an excuse, because he has no other way to learn. Moreover, the not teaching literature is as much easier than the not learning, as it is easier, too, for the pupil not to attend, than for the master not to frequent, the rest of the defilements incident to the schools from public and scholastic solemnities.

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De Idololatria

X.

[1] Quaerendum autem est etiam de ludimagistris, sed et ceteris professoribus litterarum. Immo non dubitandum affines illos esse multimodae idololatriae. Primum quibus necesse est deos nationum praedicare, nomina, genealogias, fabulas, ornamenta honorifica quaeque eorum enuntiare, tum sollemnia festaque eorundem obseruare, ut quibus uectigalia sua supputent. [2] Quis ludimagister sine tabula VII idolorum Quinquatria tamen frequentabit ? Ipsam primam noui discipuli stipem Mineruae et honori et nomini consecrat, ut, etsi non profanatus alicui idolo uerbotenus de idolothyto esse dicatur, pro idololatra uitetur. Quid ? Minus est inquinamenti ? Eoque praestat quaestus et nominibus et honoribus idolo nuncupatus ? [3] Quam Minerualia Mineruae, quam Saturnalia Saturni, quae etiam seruiculis sub tempore Saturnalium celebrari necesse est. Etiam strenuae captandae et septimontium, et Brumae et carae cognationis honoraria exigenda omnia, Florae scholae coronandae ; flaminicae et aediles sacrificant creati; schola honoratur feriis. [4] Idem fit idoli natali; omnis diaboli pompa frequentatur. Quis haec competere Christiano existimabit, nisi qui putabit conuenire etiam non magistro ? Scimus dici posse : si docere litteras dei seruis non licet, etiam nec discere licebit, et, quomodo quis institueretur ad prudentiam interim humanam uel ad quemcumque sensum uel actum, cum instrumentum sit ad omnem uitam litteratura ? Quomodo repudiamus saecularia studia, sine quibus diuina non possunt ? [5] Videamus igitur necessitatem litteratoriae eruditionis, respiciamus ex parte eam admitti [non] posse, ex parte uitari. Fideles magis discere quam docere litteras capit; diuersa est enim ratio discendi et docendi. Si fidelis litteras doceat, insertas idolorum praedicationes sine dubio, dum docet, commendat, dum tradit, affirmat, dum commemorat, testimonium dicit. [6] Deos ipsos hoc nomine obsignat, cum lex prohibeat, ut diximus, deos pronuntiari et nomen hoc in uano conlocari. Hinc prima diabolo fides aedificatur ab initiis eruditionis. Quaere, an idololatrian committat qui de idolis catechizat. At cum fidelis haec discit, si iam sapit, quid sit, neque recipit neque admittit, multo magis, si dudum sapit. Aut ubi coeperit sapere, prius sapiat oportet quod prius didicit, id est de deo et fide. Proinde illa respuet nec recipiet et erit tam tutus, quam qui sciens uenenum ab ignaro accipit nec bibit. [7] Huic necessitas ad excusationem deputatur, quia aliter discere non potest. Tanto autem facilius est litteras non docere quam non discere, quanto et reliqua scholarum de publicis ac propriis sollemnitatibus inquinamenta facilius discipulis fidelis non adibit quam magister non frequentabit.