sweetness than that which comes without effort. The obvious truth, since it is quickly and easily seized, delights us and passes into the memory. But in order that, acquired by toil, it should be more pleasing and for that reason the better retained, the poets concealed it under many things that are not, apparently, in accord therewith. They chose fables rather than any other disguise, because the beauties thereof attract those whom neither philosophic demonstrations nor persuasions are able to draw. What shall we say, then, of poets? Shall we hold that they were madmen, as these present lackwits, not knowing whereof they speak, deem them? Certainly they were not. They were rather in their acts men of profound understanding, which is hidden in the fruit, and of an excellent and highly wrought eloquence, which is evident in the bark and leaves. But let us return to the place where we left off.
I say that theology and poetry can be considered as almost one and the same thing when their subject is the same. Indeed I go further, and assert that theology is simply the poetry of God. What is it but poetic fiction to say in one place of Scripture that Christ is a lion and in another a lamb, now that He is a serpent and now a dragon, and in still another place that He is a rock? And He is called by many other names, to repeat all of which would take too long. What else signify the words of the Savior in the Gospel, if not a teaching different from the outward sense, which manner of speaking we term, using a more common word, allegory. It is clear, then, that not only is poetry theology, but also that theology is poetry. And truly if my words, in so great a matter, merit little credence, I shall not be disturbed; at least let Aristotle, a most worthy authority on all great questions, be believed, who affirmed that he found the poets were the first theologians. Let this suffice for this part, and let us turn to show why poets alone among learned men have been granted the honor of the laurel crown.
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