XXXII. (142) And although the intellect, when it has sharpened itself so as to render itself more acute than before (as a physician gives strength to bodies), dissects the natures of things, but yet derives no advantage with respect to the acquisition of virtue; it will divide the hoof, being able to divide, and to distinguish, and to discriminate between each separate thing; but it will not chew the cud so as to avail itself of any useful food which may be able, by means of its recollections, to soften the asperity of the soul which has been engendered by sins, and to produce a really gentle and pleasant motion. (143) Therefore a vast number of those who are called sophists, being admired in their respective cities, and having attracted almost all the world to look upon them with honour, on account of the accuracy of their definitions and their excessive cleverness in inventions, have grown old while vehemently bound by the passions, and have passed their whole life in them, in no respect differing from private individuals who are of no account and are held in no consideration. (144) For which reason the lawgiver very admirably compares those of the sophists who live in this manner to the race of swine, who live a life in no respect pure or brilliant, but confused and disorderly, and who are devoted to the basest habits. (145) For he says that the swine is an unclean animal, because it divides the hoof and does not chew the cud, just as he has pronounced the camel unclean for the contrary reason because it chews the cud and does not divide the hoof. But as many animals as partake of both these qualities are very appropriately described as clean, because they have avoided impropriety in both the aforementioned particulars. For division without memory, and care, and a diligent examination of what is best, is but an imperfect good; but the combination and union of the two in the same animal is a most perfect good.
XXXIII. (146) And even the enemies of the soul are afraid of this perfection, whom, as they are no longer able to stand up against it, a genuine peace gets the mastery over. And all those who have attained to a half-perfect or half-established wisdom, are too weak to be able to make any effectual opposition to the brood of sins, which have become confined by long usage, and which have gained strength by time. (147) On this account, when in the time of war the general makes a levy of his army, he does not summon all the youth, not even, though it displays all imaginable willingness and spontaneous readiness to come forward to repel the enemy. But he commands some to depart and to remain at home, in order that by continued exercise they may acquire such an amount of military power and skill as may afterwards be sufficient to secure the victory. (148) And the order of this levy is made through the medium of the heralds of the army when the war is at hand, and already at the very gates. And the heralds will make this announcement: “What man is there who has built a new house, and has not handselled it? Let him go and return to his house, that he may not die in the war, and another man handsel it instead of him. And what man is there who has planted a vineyard and has not received any joy from the fruit thereof? Let him go and turn away back to his house, that he may not die in the war, and another man be delighted with the fruit of his vineyard. And what man has espoused a wife, and has not received her? Let him go and return back to his house, that he may not die in the war, and another man take his Wife.”{19}{#de 20:5.}
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