Book 1
11
The actual course of events bears witness to this; for speculation of this kind began with a view to recreation and pastime, at a time when practically all the necessities of life were already supplied. Clearly then it is for no extrinsic advantage that we seek this knowledge; for just as we call a man independent who exists for himself and not for another, so we call this the only independent science, since it alone exists for itself.
12
For this reason its acquisition might justly be supposed to be beyond human power, since in many respects human nature is servile; in which case, as SimonidesSimon. Fr. 3 (Hiller). says, God alone can have this privilege, and man should only seek the knowledge which is within his reach.
13
Indeed if the poets are right and the Deity is by nature jealous, it is probable that in this case He would be particularly jealous, and all those who excel in knowledge unfortunate. But it is impossible for the Deity to be jealous (indeed, as the proverbCf. Solon, Fr. 26 (Hiller); Leutsch and Schneidwin, Paroemiographi, 1.371. says, poets tell many a lie), nor must we suppose that any other form of knowledge is more precious than this; for what is most divine is most precious.
14
Now there are two ways only in which it can be divine. A science is divine if it is peculiarly the possession of God, or if it is concerned with divine matters. And this science alone fulfils both these conditions; for (a) all believe that God is one of the causes and a kind of principle, and (b) God is the sole or chief possessor of this sort of knowledge. Accordingly, although all other sciences are more necessary than this, none is more excellent.
