Chapter 3

Sought out, therefore, this same venerable man, whose fame, in truth, was more the result of long-established custom than of the potency of his own talent or intellect. If any one came to him impelled by doubt on any subject, he went away more doubtful still. He was wonderful, indeed, in the eyes of these who only listened to him, but those who asked him questions perforce held him as nought. He had a miraculous flock of words, but they were contemptible in meaning and quite void of reason. When he kindled a fire, he filled his house with smoke and illumined it not at all. He was a tree which seemed noble to those who gazed upon its leaves from afar, but to those who came nearer and examined it more closely was revealed its barrenness. When, therefore, I had come to this tree that I might pluck the fruit thereof, I discovered that it was indeed the fig tree which Our Lord cursed (Matthew xxi, 19; Mark xi, 13), or that ancient oak to which Lucan likened Pompey, saying:

I therefore sought out this same venerable man. In truth, his fame owed more to long-established custom than to the power of his own talent or intellect. If anyone came to him with doubts about a subject, they went away even more doubtful. He seemed wonderful to those who only listened to him. But those who questioned him could not help thinking him worthless. He had a miraculous abundance of words, but their meaning was contemptible and entirely without reason. When he lit a fire, he filled his house with smoke but gave it no light. He was like a tree that seemed noble to those who saw its leaves from afar. But those who came closer and examined the tree found it barren. So I came to this tree to pick its fruit. I found that it was indeed the fig tree Our Lord cursed (Matthew xxi, 19; Mark xi, 13). Or it was like the ancient oak to which Lucan compared Pompey, saying:

It was not long before I made this discovery, and stretched myself lazily in the shade of that same tree. I went to his lectures less and less often, a thing which some among his eminent followers took sorely to heart, because they interpreted it as a mark of contempt for so illustrious a teacher. Thenceforth they secretly sought to influence him against me, and by their vile insinuations made me hated of him. It chanced, moreover, that one day, after the exposition of certain texts, we scholars were jesting among ourselves, and one of them, seeking to draw me out, asked me what I thought of the lectures on the Books of Scripture. I, who had as yet studied only the sciences, replied that following such lectures seemed to me most useful in so far as the salvation of the soul was concerned, but that it appeared quite extraordinary to me that educated persons should not be able to understand the sacred books simply by studying them themselves, together with the glosses thereon, and without the aid of any teacher. Most of those who were present mocked at me, and asked whether I myself could do as I had said, or whether I would dare to undertake it. I answered that if they wished, I was ready to try it. Forthwith they cried out and jeered all the more. "Well and good," said they; "we agree to the test. Pick out and give us an exposition of some doubtful passage in the Scriptures, so that we can put this boast of yours to the proof." And they all chose that most obscure prophecy of Ezekiel.

It was not long before I made this discovery and stretched out lazily in the shade of that same tree. I went to his lectures less and less often. Some of his distinguished followers were deeply offended because they took my absence as a sign of contempt for so illustrious a teacher. From then on, they secretly tried to turn him against me. Their vile insinuations made him hate me. One day, after some texts had been explained, we scholars were joking among ourselves. One of them, hoping to draw me out, asked what I thought of the lectures on the books of Scripture. I had studied only the sciences so far. I replied that such lectures seemed most useful for the salvation of the soul. But I also found it quite extraordinary that educated people could not understand the sacred books by studying them and their commentaries on their own, without a teacher. Most of those present mocked me. They asked whether I could do what I had described, or whether I would dare to try. I answered that, if they wished, I was ready to try. At once they shouted and jeered even more. "Very well," they said. "We agree to the test. Choose and explain a difficult passage of Scripture, so that we can put your boast to the test." And they all chose that most obscure prophecy of Ezekiel.

I accepted the challenge, and invited them to attend a lecture on the very next day. Whereupon they undertook to give me good advice, saying that I should by no means make undue haste in so important a matter, but that I ought to devote a much loner space to working out my exposition and offsetting my inexperience by diligent toil. To this I replied indignantly that it was my wont to win success, not by routine, but by ability. I added that I would abandon the test altogether unless they would agree not to put off their attendance at my lecture. In truth at this first lecture of mine only a few were present, for it seemed quite absurd to all of them that I, hitherto so inexperienced in discussing the Scriptures, should attempt the thing so hastily. However, this lecture gave such satisfaction to all those who heard it that they spread its praises abroad with notable enthusiasm, and thus compelled me to continue my interpretation of the sacred text. When word of this was bruited about, those who had stayed away from the first lecture came eagerly, some to the second and more to the third, and all of them were eager to write down the glosses which I had begun on the first day, so as to have them from the very beginning.

I accepted the challenge and invited them to attend a lecture the very next day. They then offered me some good advice. They said I should not rush into such an important matter. Instead, I should spend much more time preparing my explanation and make up for my inexperience through hard work. I replied indignantly that I usually succeeded through ability, not routine. I added that I would abandon the test altogether unless they agreed to attend my lecture without delay. In fact, only a few people attended my first lecture. It seemed absurd to everyone that I should attempt it so hastily, since I had so little experience discussing the Scriptures. But everyone who heard the lecture was so pleased that they praised it enthusiastically to others. In this way, they compelled me to continue interpreting the sacred text. As word spread, those who had missed the first lecture came eagerly, some to the second and more to the third. All of them were eager to write down the glosses I had begun on the first day, so they would have them from the very beginning.