Didascalicon, Book VI: how Scripture is to be read
Chapter IV. On allegory
After the reading of history it remains to investigate the mysteries of allegories, where I do not think there is need of my exhortation, since the matter itself appears worthy enough of itself. Yet I wish you to know, reader, that this study seeks not slow and dull minds but mature talents, which in investigating so hold subtlety that in discerning they do not lose prudence. This food is solid, and unless it is chewed it cannot be swallowed. You ought, then, to use such moderation that, while you are subtle in inquiring, you be not found rash in presuming, remembering what the Psalmist says: He hath bent his bow, and made it ready; and in it he hath prepared the instruments of death (Ps. 7). You remember, as I suppose, that I said above that divine Scripture is like a building, so that, the foundation first being laid, the structure is raised on high, plainly like a building; for it also has a structure. Let it not weary you, then, if we pursue this similitude a little more diligently: look at the work of the mason. The foundation being laid, he stretches the line straight, lets down the plumb, and then places the carefully polished stones in order; he then seeks one after another; and if perhaps he finds some not answering to the first disposition, he takes a file, cuts off what projects, planes what is rough, and reduces the shapeless to form; and so at length joins them in order with the rest. But if he finds some such as can neither be reduced nor fitted suitably, he does not take them, lest while he labors to break the flint he break the file. Attend: I have set before you a matter contemptible to those who only look, but worthy of imitation to those who understand. The foundation is in the earth, and has not always polished stones. The structure is above the earth, and seeks an even building. So the divine page contains many things according to the natural sense which both seem to contradict themselves and sometimes bring something of absurdity or impossibility.
Spiritual understanding, however, admits no contradiction, in which there can be many diverse things, none adverse. That you see also that the first row of stones to be placed upon the foundation is arranged on the stretched line, on which the whole remaining work rests and is fitted, is not without signification. For this is as it were another foundation, and the base of the whole structure. This foundation both bears what is placed upon it and is borne by the former foundation. On the first foundation all things sit, but they are not in every way fitted. On this the rest sit and are fitted. The first bears the structure and is under the structure. This bears the structure, and is not only under the structure but in the structure. That the foundation which is under the earth we said figures history, the structure which is built upon it intimates allegory. Hence this too ought to pertain to allegory. The structure rises in many orders, and each has its own base; and many sacraments are contained in the divine page, which severally have their own principles. Do you wish to know what these orders are? The first order is the sacrament of the Trinity, because Scripture contains this also, that before all creation God was three and one. He made all creation out of nothing, the visible namely and the invisible: behold the second order. To the rational creature he gave free will, and prepared grace that it might merit eternal blessedness; then he punished those who fell of their own accord, and confirmed those who persisted, that they could not fall further. What is the origin of sin, and what sin is, and what is the penalty of sin: behold the third order. What sacraments he first instituted under the natural law for the restoration of the human race: behold the fourth order. What Scripture under the law: behold the fifth order. The sacrament of the incarnation of the Word: behold the sixth order. The sacraments of the New Testament: behold the seventh order. Finally, of the resurrection itself: behold the eighth order. This is the whole of divinity, this is that spiritual structure which, as many sacraments as it contains, so many orders it is built in and raised on high. Do you wish also to know the bases themselves? The bases of the orders are the principles of the sacraments. Behold, you have come to reading, to build a spiritual edifice. Now the foundations of history have been laid in you; it remains now for you to found the bases of the structure itself. You stretch the line, you set the rule exactly, you place the squared stones in order, and, going round, you fix certain traces of the future walls. The line stretched is the path of right faith; the bases themselves of the spiritual work are certain sacraments of faith, with which you are initiated. The prudent reader ought to take care that, before he pursue the spacious volumes of books, he be so instructed in each of the matters which pertain more to his purpose and the profession of true faith, that whatever he afterwards finds he can build upon safely. For hardly in so great a sea of books, and the manifold windings of opinions, which confound the reader’s mind both by number and obscurity, will he be able to gather any one thing who has not first known, summarily, in each, so to speak, genus, some certain principle resting on firm faith, to which all may be referred. Do you wish me to teach you how these bases should be made? Look at what I enumerated to you a little before. There is the sacrament of the Trinity; many books have already been made about it, many opinions given, difficult to understand and perplexing to resolve. It is long and burdensome for you as yet to pursue them all, since you may find many in which you would be troubled rather than edified. Do not press on; so you will never come to the end. Learn first briefly and lucidly what is to be held of the faith of the Trinity; what you ought to profess and truly believe.
When afterwards you begin to read the books, and find many things written obscurely, many openly, many ambiguously, join to its base what you find open, if perhaps they agree; interpret what is ambiguous so that it may not disagree; and what is obscure, unlock it if you can. But if you cannot penetrate to the understanding of them, pass on, lest while you try to presume what you cannot do you incur the danger of error. Do not despise them, but rather venerate them, because you have heard what is written: He made darkness his covert (Ps. 17). And if you even find something contrary to what you have already learned is to be held with firmest faith, it does not help you to change your opinion daily, unless you have first consulted those more learned than yourself, and above all learned what the universal faith, which can never be false, commands to be thought of it. So you ought to do concerning the sacrament of the altar; so concerning the sacrament of baptism, of confirmation, of marriage, and all that have been enumerated to you above. You see many reading the Scriptures, because they have not the foundation of truth, slipping into various errors, and changing their opinions almost as often as they have read readings. Again you see others, who, according to that knowledge of truth by which they are inwardly strengthened, know how to bend any Scriptures to fitting interpretations, and to judge what disagrees with sound faith or what agrees. In Ezechiel you read that the living creatures follow the wheels, not the creatures the wheels: When the living creatures went, he says, the wheels also went together by them. And when the living creatures were lifted up from the earth, the wheels also were lifted up (Ezech. 1). For the minds of the saints, as far as they advance in virtues or knowledge, so far they behold the secrets of the holy Scriptures to be profound, so that what to the simple, and still standing on earth, seemed to lie low, appears lofty to those who are raised up. For it follows: Whithersoever the spirit went, thither the spirit going, the wheels also were lifted up following it. For the spirit of life was in the wheels (ibid.). You see that the living creatures follow these wheels, and follow the spirit. Again it is said elsewhere: The letter killeth, but the spirit quickeneth (2 Cor. 3); because the divine reader must surely be made firm by the truth of spiritual understanding, so that the tips of the letters, which can sometimes also be understood perversely, may not incline him to any by-ways. Why was that ancient people, who had received the law of life, reprobated, unless because it so followed the killing letter alone that it had not the quickening spirit? I say this not to give anyone occasion to interpret the Scriptures at his will; but to show that he who follows the letter alone cannot long proceed without error. We must therefore follow the letter so that we do not prefer our own sense to the divine authors; and not follow it so as to believe that the whole judgment of truth hangs on it. The spiritual man judgeth all things (1 Cor. 2), not the lettered. In order, then, to be able to judge the letter securely, you ought not to presume on your own sense, but first to be instructed and formed, and to lay as it were a base of unshaken truth on which the whole structure may rest. Nor presume to be instructed by yourself, lest while you think you are introducing yourself you rather seduce yourself; this introduction is to be sought from doctors and wise men, who by the authorities of the holy Fathers and the testimonies of the Scriptures can both make it and open it to you as is needed. And when you have already been introduced, confirm by reading each thing they have taught with the testimonies of the Scriptures. So it seems to me; whoever is pleased to imitate me in this I gladly accept; to whom it seems it ought not to be done so, let him do what pleases him, I do not contend. For I know that many do not keep this manner in learning. But how some make progress I again am not ignorant. If you ask which books avail more for this reading, I think: the beginning of Genesis on the works of the six days; the last three books of Moses on the legal sacraments; Isaias; the beginning and end of Ezechiel; Job; the Psalter; the Canticle of Canticles; especially two Gospels, namely Matthew’s and John’s; the Epistles of Paul, the canonical Epistles and the Apocalypse; chiefly, however, the Epistles of Paul, which by their very number also designate that they contain the perfection of both Testaments.