As, therefore, the form of nature is such as I have described it, if, as I said at the beginning, each individual as soon as he is born could know himself, and form a correct estimate of what is the power both of his entire nature and of its separate parts, he would see immediately what this was which we are in search of, namely, the highest and best of all the things which we desire: nor would it be possible for him to make a mistake in anything. But now nature is from the very beginning concealed in a wonderful manner, nor can it be perceived nor comprehended. But as our age advances, we gradually, or I should rather say slowly, come to a kind of knowledge of ourselves. Therefore, that original recommendation which is given to us by our nature, is obscure and uncertain; and that first appetite of the mind only goes the length of wishing to secure our own safety and soundness. But when we begin to look around us, and to feel what we are, and in what we differ from all the other animals, then we begin to pursue the objects for which we were born. And we see a similar thing take place in beasts, who at first do not move from the place in which they were born; but afterwards all move, influenced by some desire of their own. And so we see snakes crawl, ducks swim, blackbirds fly, oxen use their horns, scorpions their stings; and we see nature a guide to each animal in its path of life.
And the case is similar with the human race. For infants at their first birth lie as if they were utterly devoid of mind; but when a little strength has been added to them, they use both their mind and their senses, and endeavour to raise themselves up and to use their hands; and they recognise those by whom they are being brought up; and afterwards they are amused with those of their own age, and gladly associate with them, and give themselves up to play, and are attracted by hearing stories, and are fond of pleasing others with their own superfluities; and take curious notice of what is done at home, and begin to make remarks, and to learn; and do not like to be ignorant of the names of those whomthey see; and in their sports and contests with their fellows, they are delighted if they win, and if they are beaten they are dejected and lose their spirits. And we must not think that any of these things happen without reason; for the power of man is produced in such a way by nature, that it seems made for a perception of all excellence: and on that account children, even without being taught, are influenced by likeness of those virtues of which they have the seeds in themselves; for they are the original elements of nature: and when they have acquired growth, then the whole work of nature is accomplished. For as we have been born and created so as to contain in ourselves the principles of doing something, and of loving somebody, and of liberality, and of gratitude; and so as to have minds adapted for knowledge, prudence, and fortitude, and averse to their opposites; it is not without cause that we see in children those sparks, as it were, of virtue which I have mentioned, by which the reason of a philosopher ought to be kindled to follow that guide as if it were a god, and so to arrive at the knowledge of the object of nature.
For, as I have often said already, the power of nature is discerned through a cloud while we are of a weak age and feeble intellect; but when our mind has made progress and acquired strength, then it recognises the power of nature, but still in such a way that it can make more progress still, and that it must derive the beginning of that progress from itself.