Didascalicon, Book III: the art of study (discipline and method)
Chapter VIII. On native talent and memory, which pertain to nature
There are many whom nature herself has left so destitute of talent that they can scarcely grasp even easy things by understanding; and of these there seem to be two kinds. For there are some who, though they are not ignorant of their dullness, yet pant for knowledge with what effort they can; and, sweating unceasingly in study, seem to obtain by the affection of will what they lack in the effect of the work. But others, because they feel they can in no way comprehend the highest things, neglect even the least, and, resting as if secure in their torpor, lose the light of truth in the greatest things the more, the more they flee from learning the least things which they could understand. Hence the Psalmist: They would not understand that they might do well (Ps. 35). For it is far different not to know and not to wish to know. Not to know is of weakness; to detest knowledge is of a depraved will. There is another kind of men whom nature has abundantly enriched with talent and afforded an easy approach to the coming at truth; and though the vigor of talent in them be equal, yet not the same in all is the power or will to cultivate the natural sense by exercises and teaching. For there are very many who, entangled in the business and cares of this world beyond what is necessary, or given to the vices and pleasures of the body, bury the talent of God in the earth, and from it seek neither the fruit of wisdom nor the interest of good work; which things are surely very detestable. Again, to others the narrowness of family means and a slender property lessens the opportunity of learning. These, however, we by no means believe can be fully excused by it, since we see very many, laboring in hunger, thirst and nakedness, attain to the fruit of knowledge. And yet it is one thing when you cannot, or to speak more truly cannot easily, learn, and another to be able and to be unwilling to know. For as it is more glorious, when no means are available, to lay hold of wisdom by virtue alone, so it is surely more shameful to flourish in talent, to abound in riches, and to be numb with idleness.
Those who give themselves to learning ought to excel in talent and in memory together, which two in every study and discipline cohere so that, if one is lacking, the other cannot lead anyone to perfection, as gains can profit nothing where there is no keeping; and he fortifies storehouses in vain who has nothing to store. Talent finds, and memory keeps, wisdom. Talent is a certain power naturally implanted in the mind, effective by itself. Talent proceeds from nature, is helped by use, is blunted by immoderate labor, and is sharpened by moderate exercise. Hence it was quite elegantly said by someone: “I would have you spare yourself at last; there is labor in the papers: run through the air.” There are two things that exercise talent: reading and meditation. Reading is when we are informed by rules and precepts from what is written. There are three kinds of reading: of the teacher, of the learner, or of one examining by himself. For we say: I read a book to him, and I read a book from him, and I read a book. In reading, order and manner are chiefly to be considered.