De quinque adminiculis ad discendum.
The Wise Man's Five Aids to Learning
Hugh introduces a wise man's counsel that five conditions—a humble mind, zeal for seeking, a quiet life, silent self-examination, poverty, and a foreign land—unlock what is obscure to many readers.
Now as Hugh says in the book mentioned above: 'When a certain wise man was asked about the way and manner of learning, he responded: A humble mind, a zeal for seeking, a quiet life, silent self-examination, poverty, a foreign land — these things tend to unlock what is obscure to many who read.12
Humility as the Beginning of Discipline
Good character adorns knowledge, and the shameless life stains it; therefore the wise man joined precepts for living to precepts for reading, beginning with humility.
He had heard, I think, the saying: "Good character adorns knowledge." . . . Knowledge stained by a shameless life is surely without praise. For that reason he joined precepts for living to precepts for reading: "The beginning of discipline is humility, of whatever kind." . .
Three Supports for the Humble Reader
Three supports pertain to reading: consider no knowledge beneath you, be ashamed to learn from no one, and once you have gained knowledge, look down on no one—yet many are deceived by the desire to appear wise before their time.
Three supports especially pertain to reading — namely: First, that you consider no knowledge or Scripture beneath you; second, that you be ashamed to learn from no one; and third, that once you have gained knowledge, you look down on no one else. Many are deceived by this: they want to appear wise before their time. . . And so they pretend to be what they are not, and are ashamed of what they are. The result is that they retreat all the further from true wisdom, precisely because they do not wish to be wise — only to be thought wise. I have known many such people: though they still need the very basics, they deign to engage only with the highest matters. They think they become great simply by having read or heard the writings or words of great and wise men, or by being known to them. If only no one would know me, and I knew everything!
Learning from Everyone Without Favoritism
A wise reader listens gladly to everyone and reads everything, seeking wisdom from all sources without favoritism, since no one is given the gift of knowing all things.
. . . "You've heard Plato — now hear Chrysippus too." Indeed, the proverb says: "What you yourself do not know, perhaps a little bone knows."3 No one is given the gift of knowing all things. . .
The Shame of Remaining Ignorant
A wise reader measures himself by what he lacks, learns from all without presumption, and recognizes that it is greater shame to remain ignorant than to be seen learning.
A wise reader, therefore, listens gladly to everyone and reads everything. . . He seeks from all without favoritism, because he sees what he himself lacks; he measures not by how much he knows, but by how much he does not know.4 Hence also that saying they attribute to Plato: 'I would rather learn another's wisdom with modesty than rashly thrust forward my own.'5 For why are you ashamed to learn, yet unashamed to remain ignorant? That shame of yours is greater than the other. . .
Wisdom Through Receiving and Not Despising
One becomes wiser than all by learning from all, and those who receive from everyone become more learned—yet one must also guard against looking down on others once knowledge is gained.
You'll be wiser than everyone if you're willing to learn from everyone. Those who receive from everyone become more learned than everyone.6 . . . It's also to your advantage that once you've begun to know something, you shouldn't look down on others.78 . .
The Humble and Diligent Reader
A good reader must be humble and gentle, diligent and eager, learning from everyone while shunning corrupt teaching and weighing matters long before passing judgment.
. A good reader ought to be humble and gentle, for learning demands it. . . Be diligent and eager, so that you willingly learn from everyone, never presume upon your own knowledge, shun the authors of corrupt teaching as you would poisons, and weigh a matter long before you pass judgment on it. Let the sayings of the wise, once understood, be cherished. . .
Not Dismissing What You Do Not Understand
Do not rush to dismiss what is obscure, as though nothing good could be said unless you understand it; the ancient philosophers were so zealous for wisdom that they trampled honors, riches, and even welcomed suffering for the sake of contemplation.
And if you happen to come across something rather obscure, don't immediately rush to dismiss it, as though nothing good could be said unless you yourself are able to understand it. This is the humility of discipline. The ancient philosophers were so thoroughly trained in the zeal for seeking that, out of love for wisdom— . . Some would trample underfoot all honors; others, riches. Still others actually rejoiced when they suffered injuries, and some sought out deserted places so that they might devote themselves more freely to contemplation. .
The Diligence of the Ancients and the Quiet Life
If only our schools had such diligence that wisdom would never grow old; though all virtues decline in the old, wisdom alone rises—as Themistocles lamented departing life just when he had begun to be wise, and the learner's life must be quiet both inwardly and outwardly for study.
. . If only this were the diligence in our schools — that wisdom would never grow old in them! . . . And in fact, nearly all the virtues decline in old age — with wisdom the only one on the rise. . . The story goes that Themistocles, that wise man of Greece, when he perceived that he was about to die at the age of one hundred and seven, said that he grieved because he was departing from life just when he had begun to be wise. . . . The life of one who is learning ought also to be a quiet one — inwardly, so that the mind doesn't run wild through forbidden desires, and outwardly, so that there's enough leisure and opportunity for honorable and useful studies. Both of these, in fact, pertain to discipline. .
Silent Self-Examination and Meditation
Silent scrutiny belongs to exercise just as zeal for seeking does: zeal signifies persistence in work, while scrutiny signifies diligence in meditation; work, labor, and love bring things to completion, while scrutiny, care, and vigil bring them to birth.
. . Furthermore, silent scrutiny belongs to exercise, just as the zeal for seeking does. . . . But the zeal for seeking signifies persistence in work, while scrutiny signifies diligence in meditation. Work, labor, and love bring things to completion; scrutiny, care, and vigil bring them to birth.
The Four Bearers of the Seat of Wisdom
The four bearers of philosophy's litter—work, love, care, and vigil—carry the seat of wisdom: work acts, love completes, care provides, and vigil pays attention; love and toil complete the work from behind, while lovefulness and wakefulness bring forth counsel within, and poverty frees the mind since a fat belly does not beget a subtle sense.
In labor, the point is that you act; in love, that you bring things to completion; in care, that you provide; in watchfulness, that you pay attention. These are the four who carry the litter of philosophy — that is, the seat of wisdom. the seat of wisdom. For it is said to be carried by these when it is set beneath them, because through these disciplines it advances by practice. Young men, because of their strength, are said to hold the litter from the front — namely, philosophy and tropes — that is, the seat of wisdom. Love and toil, because they complete the work outside from behind, that is. Lovefulness and wakefulness — that is interpreted as vigilance and care — because within, in secret, they bring forth counsel. . . . Again, to follow poverty — that is, not to pursue superfluous things — pertains especially to discipline, for a fat belly does not beget a subtle sense. . .
The Foreign Land and the World as Exile
A foreign land exercises the learner, for all the world is an exile for those who philosophize—yet the sweetness of one's native soil touches everyone and will not let them forget themselves.
. Finally, a foreign land is appointed, and it too exercises a person better. For all the world is an exile for those who philosophize. Yet because, as someone says: I don't know by what power the sweetness of one's native soil touches everyone and won't let them forget themselves.
Three Degrees of Detachment from the World
The trained mind must learn gradually to set aside visible things: one is soft for whom his homeland is sweet, strong for whom every land is home, perfect for whom the whole world is exile; the first fixed his love on the world, the second scattered it, the third extinguished it—and poverty and travel free the learner from the hindrances of pride, greed, and worldly preoccupation.
It is a great principle of virtue that the trained mind should learn gradually to set aside these visible things, so that afterward it can also let them go entirely. That person is still soft for whom his homeland is sweet; he is strong for whom every land is already home; he is perfect for whom the whole world is a place of exile. The first fixed his love on the world; the second scattered it; the third extinguished it. — Hugh And indeed, poverty and travel abroad greatly benefit the learner's formation, since they free him from many hindrances to study. For riches bring many disadvantages that are hostile to learning — for example, pride, greed, intemperance, and the other vices mentioned above. Even the very preoccupation with wealth greatly harms the learner's formation. Hence we see few noble or wealthy people who are wise in the Scriptures, and this for the reason that they can scarcely ever — or never — be diligent and good students.
Hugh's Own Testimony of Exile
Traveling abroad turns the mind from carnal affection and household cares, so scholars from distant regions study more continuously and progress further—as Hugh himself testifies, having been an exile from boyhood who learned with grief to forsake the poor man's hut and afterward looked down freely upon marble household gods and paneled ceilings.
In the same way, traveling abroad from one's homeland is very beneficial, because it turns the mind away from the carnal affection of parents and from the care of household affairs. This is why we see that scholars in Paris who have come from distant regions apply themselves more continuously to study and therefore make greater progress. And so Hugh himself, adding to what has already been said, declares: 'From boyhood I have been an exile, and I know with what grief the spirit at times forsakes the cramped ground of a poor man's hut, and with what freedom afterwards it looks down upon marble household gods and paneled ceilings.' These words are Hugh's.
Read the original Latin
Sicut autem dicit hugo in libro superius nominato: ‘Sapiens quidam, cum interrogaretur de modo et forma discendi, respondit:
Mens humilis, studium querendi, vita quieta, Scrutinium tacitum, paupertas, terra aliena, hec reserare solent multis obscura legendi.
Audierat, puto, dictum: “Mores ornant scienciam.” . . . Illaudabilis quippe est sciencia, quam uita maculat impudica.’ Ideo preceptis legendi precepta quoque uite adiunxit: ‘Principium ergo discipline est humilitas, cuiuis . . .
tria precipue ad leccionem pertinent documenta, scil. ut nullam scienciam uel scripturam uilem habeat, ut a nemine discere erubescat, ut, cum scienciam adeptus fuerit, ceteros non contempnat. Multos hoc decipit, quod ante tempus sapientes uideri uolunt . . . unde et simulant, quod non sunt, et quod sunt, erubescunt, eoque longius a sapiencia uera recedunt, quo non esse se sapientes, sed putari cupiunt. Eiusmodi multos noui, qui cum primis adhuc elementis indigeant, non nisi summis interesse dignantur et ex hoc solum se magnos fieri putant, si magnorum et sapientum uel scripta legerint uel audierint uerba uel ab eis cogniti fuerint. utinam me nemo cognoscat et ego cuncta nouerim.
. . . “Audisti platonem, audias et crisippum.” In prouerbio quippe dicitur: “Quod tu non nosti, fortassis nouit ossellus.” Nemini omnia scire datum est . . .
prudens igitur lector omnes libenter audit, omnia legit . . . indifferrenter ab omnibus, quod sibi deesse videt, querit; nec quantum sciat, sed quantum ignoret, considerat. Hinc et illud platonicum aiunt: “Malo aliena uerecunde discere, quam mea imprudenter ingerere.” Cur enim discere erubescis et nescire uerecundaris; pudor iste maior est illo . . .
Sapiencior omnibus eris, si ab omnibus discere uolueris. Qui ab omnibus accipiunt, omnibus diciores fiunt. . . . Expedit etiam tibi, ut, cum aliquid sapere ceperis, ceteros non contempnas. . .
. Bonus enim lector humilis debet esse et mansuetus . . . diligens et sedulus, ut ab omnibus libenter discat, nunquam de sciencia sua presumat, peruersi dogmatis auctores quasi venena fugiat, diu rem pertractet, antequam iudicet. Dicta sapientum intellecta diligat . . .
et si qua forte obscuriora repererit, non statim in uituperium prorumpat, ut nichil bonum esse credat, nisi quod ipse intelligere potuerit. hec est humilitas discipline.’ In studio querendi excercebantur antiqui philosophi adeo, ut ‘propter amorem sapiencie . . . alii honores calcarent, alii uero diuicias proicerent. Alii quoque acceptis iniuriis gaudebant, alii deserta petebant, ut contemplacioni liberius uacarent. .
. . utinam hec in nostris scolasticis esset diligencia, ut nunquam in eis senesceret sapiencia. . . . Siquidem omnes pene uirtutes decrescunt in senibus sola crescente sapiencia . .
. unde sapiens ille uir grecie themistocles, cum expletis cvii annis se mori cerneret, dixisse fertur se dolere, quod egrederetur e uita, quando sapere cepisset. . . . vitam quoque discentis oportet esse quietam et interius, ut mens per illicita desideria non discurrat, et exterius, ut ocium et opportunitas honestis et utilibus studiis suppetat. utrumque siquidem pertinet ad disciplinam. .
. . Porro scrutinium tacitum pertinet ad excercicium sicut et querendi studium. . . . Sed studium querendi significat instanciam operis, scrutinium uero diligenciam meditacionis. Opus, labor et amor peragunt, scrutinium, cura et uigilia pariunt.
In labore est, ut agas, in amore, ut perficias, in cura, ut prouideas, in uigilia, ut attendas. Hii sunt quatuor portantes lecticam philosogie, i. e. sedem sapiencie. hiis enim suppositis gestari dicitur, quia in hiis se excercendo promouetur. Iuuenes propter robur a fronte lecticam tenere dicuntur, scil. philos et tropos, i. e.
amor et labor, quia foris opus peragunt; a posteriori puelle, scil. philemia et agerinnia, quod interpretatur uigilia et cura, quia intus in secreto consilium pariunt. . . . Iterum paupertatem sequi, hoc est superflua non sectari, maxime spectat ad disciplinam: “pinguis enim uenter non gignit sensum tenuem.” . .
. Postremo terra aliena posita est, que et ipsa melius hominem excercet. Omnis quippe mundus exilium est philosophantibus. Quia tamen, ut ait quidam:
nescio qua natale solum dulcedine cunctos tangit et immemores non sinit esse sui,
Magne uirtutis principium est, ut discat paulatim excercitatus animus hec uisibilia commutare, ut postea possit eciam derelinquere. Delicatus adhuc ille est, cui patria dulcis est; fortis autem est, cui iam omne solum patria est; perfectus est, cui mundus totus exilium est. Ille mundo amorem fixit, iste sparsit, hic extinxit.’ hec hugo. Et reuera paupertas et peregrinacio discentis excercicio multum proficiunt, dum eum a multis doctrine impedimentis expediunt. Diuicias namque multa sequuntur incommoda, que discipline sunt inimica, verbi gracia superbia, cupiditas et crapula ceteraque uicia supradicta. Ipsa quoque diuiciarum occupacio multum obest discentis excercicio. unde paucos uidemus nobiles aut diuites in scripturis sapientes, et hoc ideo quia uix aut nunquam esse possunt assidui et boni scolares.
Similiter peregrinacio a patria multum proficit, quia mentem a carnali affeccione parentum et cura rerum familiarium auertit. unde uidemus parisius scolares a remotis partibus uenientes magis continuo studio insistere et ideo magis proficere. hinc et ipse hugo post predicta subiungens: ‘ego,’ inquit, ‘a puero exulaui et scio, quo merore animus arctum aliquando pauperis tugurii fundum deserat et qua libertate postea marmoreos lares ac tecta laqueata despiciat.’ hec hugo.
Notes
- 1 ↩The gerundive phrase 'obscura legendi' is rendered 'what is obscure to many who read' to preserve the compressed Latin syntax; it could also mean 'things obscure in the act of reading.'
- 2 ↩'Scrutinium tacitum' is rendered 'silent self-examination' to capture the interior, devotional sense of quiet self-scrutiny before God, not merely intellectual analysis.
- 3 ↩Ossellus (lit. "little bone") is a proverbial figure — likely a humble or lowly person. The sense is that wisdom may come from the most unlikely sources.
- 4 ↩indifferrenter is an unusual form, possibly a variant of indifferenter; rendered as 'without favoritism' to capture the sense of impartial openness.
- 5 ↩The Platonic attribution is presented as a received saying (aiunt); the translation preserves the indirect attribution without endorsing it.
- 6 ↩diciores: rare comparative form, rendered as 'more learned' following candidate gloss; could also carry a sense of 'more under authority' in other contexts, but 'more learned' fits the educational setting.
- 7 ↩ut introduces an indirect command (jussive subjunctive contempnas); rendered as 'that … you should not' to preserve the hortatory force.
- 8 ↩cum is temporal, rendered as 'when'.
De eruditione filiorum nobilium (On the Education of Noble Children) companion
Formation starts with the parents' own practice
Model a daily devotional habit your children can see — Chosen Portion makes it a free 10-minute routine.
Vincent taught that children are formed by the daily practices of their household; Chosen Portion gives parents the daily devotional practice that anchors that household rhythm.
- A short daily devotional you can read before the kids wake up
- Family-friendly portions from the same historic tradition Vincent drew on
- Build a visible 30-day habit your children can imitate