XXII. (77) On which account he says in another place, “Thou shalt rise up from before a hoary head, and thou shalt honour the face of an Elder.”{37}{#le 19:32.} As if the difference were very great. For what is hoary is that time which energizes not at all, from which one ought to rise up, and depart, and flee, avoiding that idea which deceives tens of thousands, that time has a natural capacity of doing something. But by an elder is meant one who is worthy of honour, and respect, and of preeminence, and examination of whom is committed to Moses, the friend of God. “For those whom thou knowest,” says God to Moses, “they are the Elders.”{38}{#nu 11:16.} As he was a man who admitted no innovations of any kind, but was by custom attached to his elders, and to those who were worthy of the highest honours. (78) It is advantageous, therefore, if not with reference to the acquisition of perfect virtue, still at all events with reference to political considerations, both to be nourished in ancient and primeval opinions, and also to be acquainted with the ancient records of glorious actions, which historians and the whole race of poets have delivered to their contemporaries and to subsequent ages, to be preserved in their recollection. But when the sudden light of self-taught wisdom has shone upon those who had no foreknowledge or expectation of it, and opening the previously closed eyes of the soul, makes men spectators of knowledge instead of being merely hearers of it, implanting in the mind the swiftest of the outward senses, sight, instead of hearing, which is slower; it is then in vain to exercise the ears with speeches.
XXIII. (79) On which account it is said also: “And ye shall eat old store, and old food from the old store, and you shall also bring forward the old out of the sight of the New.”{39}{#le 26:10.} As it is fitting to repudiate no ancient piece of learning from considerations of time, while we endeavour to meet with the writings of wise men, and to be present as it were with the opinions and expositions of those who relate ancient matters, and to be always fond of inquiring about the former ages of men, and ancient events, since it is the pleasantest of all things to be ignorant of nothing. But when God causes new shoots of self-taught wisdom to spring up in the soul, then it behoves us immediately to circumscribe and to contract the things which we have acquired from instruction, which of their own accord do return and flow back to their source. For it is impossible that one who is a follower, or a friend, or a disciple of God, or any other name which one may think fit to call him, should tolerate mortal lessons.
XXIV. (80) And let the ripeness of the new soul be toasted. That is to say, as gold is tried in the fire, let this also be tested by powerful reason. And the being consolidated is a sign of having been tried, and tested, and approved. For as the fruit of flourishing stalks of corn is toasted, that it may no longer be damp, and as this cannot in the nature of things take place without fire, so also is it necessary that the young and fresh ripeness, advancing by means of powerful and unalterable reason to the perfection of virtue, must be made solid and stable. But it is the natural characteristic of reason not only to ripen speculations in the soul, preventing them from dissolving, but also vigorously to put an end to the impetuosity of irrational passion. (81) Behold the practiser of contemplations, Joseph, cooking it, when, “Esau is in a moment discovered to be Fainting.”{40}{#ge 25:29.} For wickedness and passion are the foundations of those who love themselves, supported on which the man, when he sees them defeated and extinguished by reason which has refuted them, does not unnaturally relax his exertions and his strength. (82) But suppose the language is not confused, but divided into appropriate divisions, the meaning of the expression, “those that are cut up,” is something of this kind. For in everything order is better than disorder, and most especially is it so in the most swiftly flowing nature–speech.
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