The corresponding treatise upon profane learning--the _Eruditio didascalica_--is of greater interest.[485] It commences in elementary fashion, as a manual of study: “There are two things by which we gain knowledge, to wit, reading and meditation; reading comes first.” The book is to be a guide to the student in the study both of secular and divine writings; it teaches how to study the _artes_, and then how to study the Scriptures.[486] Even in this manual, Hugo shows himself a meditative soul, and one who seeks to base his most elementary expositions upon the nature and needs of man. The mind, says he, is distracted by things of sense, and does not know itself. It is renewed through study, so that it learns again not to look without for what itself affords. Learning is life’s solace, which he who finds is happy, and he who makes his own is blessed.[487] For Hugo, philosophy is that which investigates the _rationes_ of things human and divine, seeking ever the final wisdom, which is knowledge of the _primaeva ratio_: this distinguishes philosophy from the practical sciences, like agriculture: it follows the _ratio_, and they administer the matter. Again and again, Hugo returns to the thought that the object of all human _actiones_ and _studia_ is to restore the integrity of our nature or mitigate its weaknesses, restore the image of the divine similitude in us, or minister to the needs of life. This likeness is renewed by _speculatio veritatis_, or _exercitium virtutis_.[488] Such is a pretty broad basis of theory for a high school manual. Hugo proceeds to set forth the scheme, rather than the substance, of the arts and sciences, pausing occasionally to admonish the reader to hold no science vile, since knowledge always is good; and he points out that all knowledge hangs together in a common coherency. He sketches[489] the true student’s life: Whoever seeks learning, must not neglect discipline! He must be humble, and not ashamed to learn from any one; he must observe decent manners, and not play the fool and make faces at lecturers on divinity, for thereby he insults God. Yea, and let him mind the example of the ancient sages, who for learning’s sake spurned honours, rejected riches, rejoiced in insults, deserted the companionship of men, and gave themselves up to philosophy in desert solitudes, that they might be more free for meditation. Diligent search for wisdom in quietude becomes a scholar; and likewise poverty, and likewise exile: he is very delicate who clings to his fatherland; “He is brave to whom every land is home (_patria_); and he is perfect to whom the whole world is an exile!”[490]