But the art of sophistry, which the Greeks
cultivated, is a fantastic power, which makes false opinions
like true by means of words. For it produces rhetoric in order to
persuasion, and disputation for wrangling. These arts, therefore,
if not conjoined with philosophy, will be injurious to every
one. For Plato openly called sophistry “an evil art.”
And Aristotle, following him, demonstrates it to be a dishonest art,
which abstracts in a specious manner the whole business of wisdom,
and professes a wisdom which it has not studied. To speak briefly, as
the beginning of rhetoric is the probable, and an attempted proof1884
1884ἐπιχειρημα.
the process, and the end persuasion, so the beginning of disputation
is what is matter of opinion, and the process a contest, and the end
victory. For in the same manner, also, the beginning of sophistry is
the apparent, and the process twofold; one of rhetoric, continuous and
exhaustive; and the other of logic, and is interrogatory. And its end
is admiration.
The dialectic in vogue in the
schools, on the other hand, is the exercise of a philosopher in matters
of opinion, for the sake of the faculty of disputation. But truth is not
in these at all. With reason, therefore, the nobleapostle, depreciating
these superfluous arts occupied about words, says, “If any man
do not give heed to wholesome words, but is puffed up by a kind of
teaching, knowing nothing, but doting (νοσῶν) about
questions and strifes of words, whereof cometh contention, envy, railings,
evil surmisings, perverse disputings of men of corrupt minds, destitute
of the truth.”1885
1887 [He has no idea of salvation by
any other name, though he regards Gentile illumination as coming through
philosophy.]
is called “wholesome,” He being the
truth; and what is wholesome (healthful) remains ever deathless. But
separation from what is healthful and divine is impiety, and a deadly
malady. These are rapacious wolves hid in sheep-skins, men-stealers,
and glozing soul-seducers, secretly, but proved to be robbers; striving
by fraud and force to catch us who are unsophisticated and have less
power of speech.
“Often a man, impeded through want of words, carries less weightIn expressing what is right, than the man of eloquence.But now in fluent mouths the weightiest truthsThey disguise, so that they do not seem what they ought to seem,”
says the tragedy. Such are these wranglers, whether
they follow the sects, or practicemiserable dialectic arts. These
are they that “stretch the warp and weave nothing,”
says the Scripture;1888
For
there are some even of the hearers of the word who are like the fishes
of the sea, which, reared from their birth in brine, yet need salt to
dress them for food. Accordingly I wholly approve of the tragedy, when
it says:—
“O son, false words can be well spoken,And truth may be vanquished by beauty of words.But this is not what is most correct, but nature and what is right;He who practices eloquence is indeed wise,But I consider deeds always better than words.”
We must not, then, aspire to please
the multitude. For we do not practice what will please them, but what
we know is remote from their disposition. “Let us not be desirous
of vainglory,” says the apostle, “provoking one another,
envying one another.”1892
Thus the truth-loving Plato says, as if
divinely inspired, “Since I am such as to obey nothing but the
word, which, after reflection, appears to me the best.”1893
Men are deprived of what is good unwillingly.
Nevertheless they are deprived either by being deceived or beguiled, or
by being compelled and not believing. He who believes not, has already
made himself a willing captive; and he who changes his persuasion is
cozened, while he forgets that time imperceptibly takes away some things,
and reason others. And after an opinion has been entertained, pain and
anguish, and on the other hand contentiousness and anger, compel. Above
all, men are beguiled who are either bewitched by pleasure or terrified
by fear. And all these are voluntary changes, but by none of these will
knowledge ever be attained.
