Chap. XXI.—Of the Pleasures of the Ears, and of Sacred Literature.

Pleasure of the ears is received from the sweetness of voices and strains, which indeed is as productive of vice as that delight of the eyes of which we have spoken. For who would not deem him luxurious and worthless who should have scenic arts at his house? But it makes no difference whether you practice luxury alone at home, or with the people in the theatre. But we have already spoken of spectacles:1231    [See p. 187, supra.]   there remains one thing which is to be overcome by us, that we be not captivated by those things which penetrate to the innermost perception. For all those things which are unconnected with words, that is, pleasant sounds of the air and of strings, may be easily disregarded, because they do not adhere to us, and cannot be written. But a well-composed poem, and a speech beguiling with its sweetness, captivate the minds of men, and impel them in what direction they please. Hence, when learned men have applied themselves to the religion of God, unless they have been instructed1232    Fundati, having the foundation well laid, trained. Some read, “Ab aliquo imperito doctore fundati.”   by some skilful teacher, they do not believe. For, being accustomed to sweet and polished speeches or poems, they despise the simple and common language of the sacred writings as mean. For they seek that which may soothe the senses. But whatever is pleasant to the ear effects persuasion, and while it delights fixes itself deeply within the breast. Is God, therefore, the contriver both of the mind, and of the voice, and of the tongue, unable to speak eloquently? Yea, rather, with the greatest foresight, He wished those things which are divine to be without adornment, that all might understand the things which He Himself spoke to all.  

Therefore he who is anxious for the truth, who does not wish to deceive himself, must lay aside hurtful and injurious pleasures, which would bind the mind to themselves, as pleasant food does the body: true things must be preferred to false, eternal things to those which are of short duration, useful things to those which are pleasant. Let nothing be pleasing to the sight but that which you see to be done with piety and justice; let nothing be agreeable to the hearing but that which nourishes the soul and makes you a better man. And especially this sense ought not to be distorted to vice, since it is given to us for this purpose, that we might gain the knowledge of God. Therefore, if it be a pleasure to hear melodies and songs, let it be pleasant to sing and hear the praises of God. This is true pleasure, which is the attendant and companion of virtue. This is not frail and brief, as those which they desire, who, like cattle, are slaves to the body; but lasting, and affording delight without any intermission. And if any one shall pass its limits, and shall seek nothing else from pleasure but pleasure itself, he designs for himself death; for as there is perpetual life in virtue, so there is death in pleasure. For he who shall choose temporal things will be without things eternal; he who shall prefer earthly things will not have heavenly things.  

CAPUT XXI. De aurium voluptatibus, et sacris Litteris.

Aurium voluptas ex vocum et cantuum suavitate percipitur; quae scilicet tam vitiosa est, quam oblectatio illa, de qua diximus, oculorum. Quis enim non luxuriosum ac nequam putet eum, qui scenicas artes domi habeat? Atqui nihil refert, utrumne luxuriam solus domi, an cum populo exerceas in theatro. Sed jam de spectaculis dictum est. Restat unum, quod est nobis expugnandum; ne capiamur iis, quae ad sensum intimum penetrant. Nam illa omnia, quae verbis 0713B carent, id est aeris et nervorum suaves soni, possunt facile contemni, quia non adhaerent, nec scribi possunt. Carmen autem compositum, et oratio cum suavitate decipiens, capit mentes, et quo voluerit impellit. Inde homines litterati cum ad Dei religionem accesserint, si non fuerint ab aliquo perito doctore fundati, minus credunt. Assueti enim dulcibus et politis sive orationibus, sive carminibus, divinarum litterarum simplicem communemque sermonem pro sordido aspernantur. Id enim quaerunt, quod sensum 0714A demulceat. Persuadet autem quidquid suave est, et animo penitus, dum delectat, insidit. Num igitur Deus et mentis, et vocis, et linguae artifex diserte loqui non potest? Imo vero summa providentia carere fuco voluit ea quae divina sunt, ut omnes intelligerent quae ipse omnibus loquebatur.

Ergo qui veritati studet, qui non vult se ipse decipere, abjiciat inimicas ac noxias voluptates, quae animam sibi vinciant, ut corpus cibi dulces: praeferantur vera falsis, aeterna brevibus, utilia jucundis. Nihil aspectu gratum sit, nisi quod pie, quod juste fieri videas; nihil auditu suave, nisi quod alit animam, melioremque te reddit. Maximeque hic sensus non est ad vitium detorquendus, qui nobis ideo datus est, ut doctrinam Dei percipere possemus. Itaque si voluptas est, audire cantus et carmina, Dei laudes canere et audire jucundum sit. Haec est voluptas vera, 0714B quae comes et socia virtutis est. Haec est non caduca et brevis ut illae quas appetunt, qui corpori, ut pecudes, serviunt; sed perpetua, et sine ulla intermissione delectans. Cujus terminos si quis excesserit, nihilque aliud ex voluptate petierit, nisi ipsam voluptatem; hic mortem meditatur, quia sicut vita perpetua in virtute est, ita mors in voluptate. Qui enim temporalia maluerit, carebit aeternis; qui terrena praetulerit, coelestia non habebit.