[Footnote O: For as husks load the belly and fill it but do not satisfy, so also this wisdom does not free from spiritual hunger nor banish blindness. But it oppresses with the weight of sins and with the guilt of hell. Whoever therefore, for the removing of the blindness of ignorance seeks to learn other arts and knowledge desires to fill his belly, as it were, with husks. According to Hugo.] [Footnote P: Dan. I. a. Exodi III. & XI.] [Footnote Q: Summary. Certain men forbade Christians to read the books of the gentiles but Bede blames them, saying that they can well be read without sin because profit may be derived from them, as in the cases of Moses and Daniel, and also of Paul, who incorporated in his Epistles verses of the poets, e.g. "The Cretans &c. &c."] [Footnote R: Summary. Gratian solves the contradiction by saying that one ought to learn profane knowledge in addition, not for pleasure but for instruction, in order that the useful things, found therein may be turned to the use of sacred learning. Hence Gregory blamed a certain bishop, not for acquiring profane knowledge but because, for his pleasure, he expounded grammar instead of the Gospel.] [Footnote S: Another reading to the Unknown God, i.e. dative case.] [Footnote T: Dionysius was converted by the preaching of Paul.] [Footnote U: The Apostle used sentences from the poets.] [Footnote V: Summary. This section is divided into two parts. In the first part it is set down that it is not blameworthy if one learns grammar and logic in order to distinguish the true and the false. In the second part which begins with "Geometry and Arithmetic" it is set down that the knowledges of the quadrivium have a truth of their own. But they are not the knowledges of piety, and are not to be so applied. But the Old and the New Testaments are knowledges of piety, and are to be applied. And grammar, if applied to good uses may be made profitable.] [Footnote W: Summary. Two questions were propounded by Jerome. The first was whether it is a sin to learn the learning and knowledge of the pagans, and Jerome answers that it is not, and proves this by the example of four youths, Daniel, Ananias, Azarias, Misael, and by the example of Moses. For these, had they known it to be a sin would not have acquired the learning. For they did so in order to convince unbelievers. Otherwise they would have been exposed to ridicule if, when they were disputing with these unbelievers about their dogmas, they were found to know nothing about them. The second question was, whether it is a sin to cite secular laws in preaching or in discussion. And he replies that it is not, because it is necessary to prove that those things which the sacred writers have said are contained in the books of the heathen.] [Footnote X: Dan. I.]