23. R. Such lovers assuredly it is, whom Wisdom ought to have. Such lovers does she seek, the love of whom has in it nothing but what is pure. But there are various ways of approach to her. For it is according to our soundness and strength that each one comprehends that unique and truest good. It is a certain ineffable and incomprehensible light of minds. Let this light of the common day teach us, as well as it can, concerning the higher light. For there are eyes so sound and keen, that, as soon as they are first opened, they turn themselves unshrinkingly upon the sun himself. To these, as it were, the light itself is health, nor do they need a teacher, but only, perchance, a warning. For these to believe, to hope, to love is enough. But others are smitten by that very effulgence which they vehemently desire to see, and when the sight of it is withdrawn often return into darkness with delight. To whom, although such as that they may reasonably be called sound, it is nevertheless dangerous to insist on showing what as yet they have not the power to behold. These therefore should be first put in training, and their love for their good is to be nourished by delay. For first certain things are to be shown to them which are not luminous of themselves, but may be seen by the light, such as a garment, a wall, or the like. Then something which, though still not shining of itself, yet in the light flames out more gloriously, such as gold or silver, yet not so brilliantly as to injure the eyes. Then perchance this familiar fire of earth is to be cautiously shown, then the stars, then the moon, then the brightening dawn, and the brilliance of the luminous sky. Among which things, whether sooner or later, whether through the whole succession, or with some steps passed over, each one accustoming himself according to his strength, will at last without shrinking and with great delight behold the sun. In some such way do the best masters deal with those who are heartily devoted to Wisdom, and who, though seeing but dimly, yet have already eyes that see. For it is the office of a wise training to bring one near to her in a certain graduated approach, but to arrive in her presence without these intermediary steps is a scarcely credible felicity. But to-day, I think we have written enough; regard must be had to health.

23. R. Prorsus tales esse amatores sapientiae decet. Tales quaerit illa cujus vere casta est, et sine ulla contaminatione conjunctio. Sed non ad eam una via pervenitur . Quippe pro sua quisque sanitate ac firmitate comprehendit illud singulare ac verissimum bonum. Lux est quaedam ineffabilis et incomprehensibilis mentium. Lux ista vulgaris nos doceat quantum potest, quomodo se illud habeat. Nam sunt nonnulli oculi tam sani et vegeti, qui se, mox ut aperti fuerint, in ipsum solem sine ulla trepidatione convertant. His quodammodo ipsa lux sanitas est, nec doctore indigent , sed sola fortasse admonitione. His credere, sperare, amare satis est. Alii vero ipso quem videre vehementer desiderant, fulgore feriuntur, et eo non viso saepe in tenebras cum delectatione redeunt. Quibus 0882 periculosum est, quamvis jam talibus ut sani recte dici possint, velle ostendere quod adhuc videre non valent. Ergo isti exercendi sunt prius, et eorum amor utiliter differendus atque nutriendus est. Primo enim quaedam illis demonstranda sunt quae non per se lucent, sed per lucem videri possint, ut vestis, aut paries, aut aliquid horum. Deinde quod non per se quidem, sed tamen per illam lucem pulchrius effulgeat, ut aurum, argentum et similia, nec tamen ita radiatum ut oculos laedat. Tunc fortasse terrenus iste ignis modeste demonstrandus est, deinde sidera, deinde luna, deinde aurorae fulgor, et albescentis coeli nitor. In quibus seu citius seu tardius, sive per totum ordinem, sive quibusdam contemptis, pro sua quisque valetudine assuescens, sine trepidatione et cum magna voluptate solem videbit. Tale aliquid sapientiae studiosissimis, nec acute, jam tamen videntibus, magistri optimi faciunt. Nam ordine quodam ad eam pervenire bonae disciplinae officium est, sine ordine autem vix credibilis felicitatis. Sed hodie satis, ut puto, scripsimus; parcendum est valetudini.