Treatise II

ii Gratefulness on the part of the recipient spurs on the giver to bestow gifts larger than before. He who embezzles petty things is also false and fraudulent concerning things of im- portance.

The sick one who is acquainted with his sickness is easily to be cured ; and he who confesses his pain is near to health.

Many are the pains of the hard heart ; and when the sick one resists the physician, his torments will be augmented.

There is no sin which cannot be pardoned except that one which lacks repentance , and there is no gift which is not augmented save that which remains without acknowledgement. For the portion of the fool is small in his eyes.

Think constantly of those who are superior to thee in ex- cellence, so thou mayest see thyself at all times as being less than they are. And be aware at all times of the heavy troubles of those whose vexations are difficult and serious, so that thou mayest become grateful for the small ones found with thyself and thou mayest be able to bear them with joy.

8 SIX TRKATISKS ON THE ISKIIAVIOUR OF EXCELLENCE

When thou art in a state of subjection and languid and dejected, and thou art hound and fettered before thy (oc in mournful wretchedness and laborious service of sin, then recall to thy mind the previous times of firmness : how thou shewest painstaking even concerning small things and how thou wert moved with zeal against the obstructors in thy course : how 12 thou utteredst sighs on account of the small things which were despised by thee as accidental and thy whole person was winding a wreath of victory over these things. Then, by these and similar recollections, thy soul will be aroused as from the depth, and be clad with the flame of zeal ; and it will rise from its immersion as if from the dead, and stretch itself and return to its former state, in hot strife against Satan and sin.

Recollect the fall of the strong, that thou mayest remain humble under thy virtues. And think of the heavy sins of those who fell and repented ; and of the praise and honour they received afterwards, so that thou mayest acquire courage during thy repentance.

Be a persecutor of thy self; then thy foe will be driven away from thee.

He on peaceful terms with thy soul ; then heaven and earth will be on peaceful terms with thee Be zealous to enter the treasury within thee ; then thou wilt see that which is in heaven. For the former and the latter are one, and entering thou wilt see both. The ladder unto the Kingdom is hidden within thee and within thy soul. Dive into thyself [freed] from sin ; there thou wilt find steps along which thou canst ascend.

What the things of the world-to-be are, the scriptures do not explain. Mow we may acquire the faculty to perceive their delight even now, without change of nature or local transition, they teach us plainly.

Though they call these things by beloved names of glorious things which are delightful and esteemed by us, in order to spur us on, still by saying that the eye has not seen, nor i 3 the ear heard ') and so on, they show us that the things-to-be are not equal to any of the present things, by their being incomprehensible. They have to be reckoned by us as giving us even now spiritual delight, not the enjoyment of those things in themselves, such as are found outside the being of the

i) I Cor. 2, 9.

receivers and promised us for the future state. Otherwise "The Kingdom of God is within you" ') and "Thy Kingdom come" 2 ) would teach us that we possess within us a pledge of the delight which is in those things. For it is necessary that there be a resemblance between these and the pledge, partial for the present though it be, yet to be complete in the future. Again the word "as through a glass' -3 ) shows us the compara- bility anyhow, even if they are not one in essence. If now, according to the trustworthy testimonies of the commentators of the scriptures, this is due to an intelligible influence of the Holy Ghost, and is a part of that total one, then — apart from the spiritual influence that by intelligible apprehension forms a communication between the Holy Ghost and those who are influenced — the delight of the saints in the world is not occasioned by any sensible mediator, be it senses or sense-organs, save only the wombs which contain all in defined order, which we may call the profusion of light, though not the intelligible profusion.

A friend of excellence is not he, who zealously practices beautiful things, but who gladly accepts the evil things adhering to him. Patiently to bear troubles for the sake of excellence, is not so great as this that through the determination of the good will, the mind be not confused by the allurements of exciting things.

For repentance which conies after the taking away of freedom, 14 never can be a source of joy nor can it be reckoned as a redemption of those who rue.

Protect the sinner without doing him wrong. But strengthen his courage for life ; then the mercy of the Lord will bear thee l ).

Support with thy word the weak and the distressed in spirit whenever thou canst ; then the hand that bears the universe will support thee. Participate with those who are suffering in heart, in passionate prayer and mourning of the heart ; then before thy demand a fountain of grace will be opened.

lie strenuous in prayer at all time before God, with a heart full of chaste deliberations mingled with passion; then He will preserve thy mind from impure thoughts, so that the way of God be not disordered in thee. Occupy thy gaze with constant

I) Luke 17,21. 2) Matth. 6,10. 3) 1 Cor. 13, 12.

IO SIX TIU';.\ TISKS OX '['I IK IJKII.VVIOUK OK K\'( 'KKI.KM'K

intercourse with intelligent recitation [of the scriptures], lest, on account of idleness, the sight of foreign things defile thy look.

Do not tempt thy mind, for the sake of examination, by consideration of impure seductive thoughts, thinking that thou shalt not he vanquished, liven wise men have been perturbed in this place and deviated. Do not take fire in thy bosom, as hath been said '). Without severe bodily trouble, it is hard for the untrained youth to be bound under the yoke of saintliness.

1 he sign of the beginning of darkness of mind manifests itself in the soul by dejection, in the first place with regard to service and prayer. Kor it is not possible that the way in thy soul towards error should be opened if thou hast not fallen in

15 this point first. Then, being bereft of God's help — which [else] affords a way unto Him — thou wilt easily fall into the hands of the foes. And further, being without care for the matters of excellence, thou wilt be carried towards the contrary things in every manner. Departing, from any side, is the beginning I of approaching-] to the opposite one. Let the service of ex- cellence be firm in thy soul ; meditate on it and so on.

Show thy weakness before God at all times, lest strangers come to examine thy strength while thou art separated from thy helper.

The service of the cross is a double one. And this is in accordance with its twofold nature which is divided into two parts: patience in face of bodily troubles, which is accomplished through the instrumentality of the anger of the soul 3 ); this is called 15 ) practice. And: the subtle intellectual service, in inter- course with God, constant prayer and so on, which is performed with the desiring part -) and called theory. The one purifies the affectable part ~) by the strength of zeal ; the other clears the intellectual part -) by the influence of the love of the soul, which is the natural appetite.

Every one, who, before being trained in the former part, passes to the latter, on account of the pleasures it affords, desiringly ') — or rather negligently — causes [God's] anger to

16 blow against him because, before having mortified his members

.s) The text has r<lXcA\'»3. Ke;ul : r<iYoAv»3 .

on the earth 1 ), i.e. before healing - the illness of his delibera- tions by endurance under the labours and the shame of the cross, he has dared to occupy his mind with the glory of the cross. This is what has been said by the ancient saints : If the mind desires to ascend the cross before the senses have become silent on account of weakness, the anger of God will strike it. By the fact of the ascension of the cross causing anger he does not point to the first part, namely, the bearing of troubles patiently (which is the crucifying of the. body) but to the theo- retical ascension which is the second part, and which is [truly] subsequent to the healing of the soul. For he who hastens to meditate with his heart vain imaginations concerning future; things, while his mind is still stained by reprehensible passions, will be reduced to silence on his way by punishment, be- cause, before having purified his mind by means of the trials met in subduing the carnal desires, on account of what he has heard and read merely, he has hastened headlong to tread a path full of darkness, being blind ■— • a way which exposes to danger day and night even those whose sight is sound and full of light, and who possess Grace as their guide, while their eyes are full of tears, and with prayer and weeping they convert night into day, on account of the danger of the course and the hard rocks they meet, and the phantoms of sham truth that are frequently found on the way among those who pretend to be true. For divine things present themselves spon- taneously, without thy perceiving them, if the place of the heart be pure and undefiled. i 7 If the small pupil of thy soul has not been purified, do not venture to look at the globe of the sun, lest thou be bereft even of the usual sight, which is simple faith and humbleness and confession of the heart and light service in accordance with thy power : ), and thou be cast into one of the intelligible places, which is the darkness without God, like him who vent- ured to go to the meal in sordid habits :i ).

I 2 SIX TRKAT1SKS ON THE lUatAVIOUR OF liXCKLl.KNCK

From labour and watchfulness springs purity of deliberations. And from purity of deliberations inward light 1 ). And from here the mind is guided by Grace towards that which it is not al- lowed to the senses either to teach or to learn.

Let excellence be reckoned by thee as the body, contem- plation as the soul. The two [form] one complete spiritual man, composed of sensible and intelligible parts. And as it is not possible that the soul reach existence and birth without the accomplished formation of the body, so it is not possible that contemplation, the second soul, the spirit of revelations, be formed in the womb of the intellect which receives the fulness of spiritual seed, without the corporeal performance of excellence, the dwellingplace of the knowledge which receives revelations.

Contemplation is the apprehension of the divine mysteries which are hidden in the things spoken.

When thou nearest of being far from the world, of leaving the world, of being pure from the world, thou art first in need t s of learning and knowing — not after the fashion of a novice, but with the impulses of gnosis — what the term world means, how many different meanings the word conveys. Then thou wilt be able thyself to know, in how far thou art distant from or connected with the world. If a man know not first what the world is, he cannot understand with how many limbs he is bound to or far from it.

There are many who think themselves wholly devoid of the world in their behaviour because on two or three points they refrain from it. [This is] because they have not understood nor perceived with discernment that they are dead to the world in one or two limbs, while others are living in the body of the

o-\i£t ovtoi xxi eri jj.xAAoj ryv xfrjietxv oiix. sttiv ISeiv xrie-ju xxi xSwjxtm rfi oixvoix. Hasilius must also have been acquainted with it: in the collection of sentences by Antonius :iml Maximus it occurs on his name in this form: elSsvxi b3>et'Ao;w x %p% ?^x?,el-j kxi x x?% rriiii-rx-j. oh yxp txvtx wt'z ryq yAuTO-yji; r:t tou ieov, 'hx ftv) 6 vot/5 kjWtep h$ f )Xk[j.oc, oAov to-j '■sihto/ liKwj x-zof3?J-zerj xTroKivy, i% il 4"^?- '' ut Nvc can even go back to 1'lotinus {EmuaJcs I, 6 § 9) : exv ii 'fy £t< ts}v r iixj A^/zcSj v.xxtxic, km o'j xixx^xpi-ifjog vf x?$ivv\c, ivavepix , oh

'iv/XfJ.fJOC, TX TTX.lV >,X[JL~pX |3AS7T£f.*, oLSh ^Ah'Tf<, KX'J XKf.OC, $EIKVVYI KXfX'J TO OpxtyjXl Sw/ZfX&OV.

To yxp ipuv tj>6; to 6p<ti(ie-jov o-vyyiAt; xxi o\j.oio'j TroiyiTxi-tevov Js7 i-TtfixMetv tyi dtx. Ob yxp x-j rrMTTOTS eiJf/ i^lxA/idi; : ^Ktov iiKtQtt%i\$ (/.q yfyEvjj/zfvo? ob'le to xxAov xj '1S01 •i'vx*! 1**1 v.xAy yijO[±t;vvf. I'e-jtriw ciy TrpuJrc-j isottoyc, t3? kxi y.xXbc, ttxc, ei ]ii?,Ka Oixtxt'jxi Qiov re xxi xxAbv. Probably, however. ls:\ac did not borrow the sentence from any of these three authorities, but from the works of Uionysius, where it occurs (Ecclvsiastim Hicrarchia, p. 75) in this form : y.xi (j.01 [J.y4uc, xTeAea-TOq ixi Tij-s 4ex/ Utu kxi yxp OjSi Txl^ tiAiorevKratt; xhyx'ic, ev xcrfa'/ETi xopxis xMTanru-j axi'vSuvov ov$i to~ic, inrlp v,\J.xc, hy%ape!-j xftt.xfitt;. l) I.ittendly: the light of the r^Au^-i^ .

world. Therefore they even cannot perceive their affections and because they do not perceive them they are not anxious to be cured from them.

The world is said by speculative examination to be the extension of a common name unto distinct affections. If we wish to call the aftections by a common name we call them world; if we mention the aftections separately, we call them by their separate names. The affections are parts of the usual current of the world. Where they have ceased, there the world 's current has ceased. They are : love of riches ; gathering of possessions ; fatness of the body giving rise to the tendency towards carnal desire ; love of honour which is the source of envy ■ exercising government ; 19 pride and haughtiness of magistracy; folly; glory among men, which is the cause of choler, bodily fear.

Where their current has been dammed, there the world, after their example, has to some extent ceased to be main- tained and to exist. In the same way as some of the saints, who though being alive, yet are dead ; for they are alive bodily, but they do not live carnally. See in which of those thou art alive; then thou shalt know in how many parts thou art living to the world and in how many thou art dead.

When thou hast learned what the world is, thou wilt be instructed in these distinctions and also concerning thy being bound to the world or thy being free from it.

In short : the world is bodily behaviour and carnal thoughts. For the overcoming of the world is also to be recognised in these two : viz. from the change of behaviour and from the alteration of the impulses.

From the impulses of thy mind to the things towards which its impulses go astray, thou canst understand the measure of thy behaviour : viz. to which things thy nature turns without labour; which are the constant inclinations and which are those set into motion fortuitously ; whether the mind is the agent for the apprehension of incorporeal impulses only, or whether it works wholly through matter ; whether this materiality is an affected state, or whether the impulses are but the stamps of the mind's service to the body, so that the mind, not of its own will, is hallucinating concerning those faculties by which it performs virtues and from which, in a sound state, it derives 20 its motive for fervour and concentration of thought, so that the mind can act corporeally, even with the loftiest aim, be-

cause of its lack of experience, even though it be in no affected state ; and whether the mind is not distressed by the unseen touch of the stamps of the imaginations, in view of its exces- sive radiance in God, which is wont to cut off vain recollections.

The short descriptions of this chapter are sufficient for a man's illumination if he be quiet and intelligent; and they outweigh many books.

Bodily fear is strong in man, so strong that it often with- holds him from praiseworthy and honourable things. But when it is face to face with psychic fear it is absorbed by it as coldness by the force of a flame.

Ill

The soul whose nature is not greatly solicitous for the ga- thering of possessions, does not require great diligence in order to find within itself impulses of wisdom unto God. For freedom from connection with the world will naturally set in motion flashes of intuition from which it can exalt itself unto God and remain in ecstasy.

When the waters from without do not enter the fountain of the soul, its natural waters will arise, viz. the wonderful intui- tions which are moving towards God at all time. 21 As often as the soul is found not to be in this state, it has either found a starting point in foreign recollections, or the senses have caused it to be troubled by the touch of [outward] things, when the senses are fenced in by solitude without a break and recollections have grown dim by its helpful influ- ence — then thou wilt see what the nature of the deliberations of the soul, and what the nature of the soul is, and what treasures are collected in it. These treasures arc incorporeal intuitions which arise from the soul without care or labour being spent on them. Nay, a man does not even know that such deliberations could arise in human nature, nor does he know who was his teacher, or how he has found that which he cannot describe to his companion, or who has been his guide towards that which he has not learned from another ] ).

i) The passage reminds in a remarkable way of l'lotinus' description of the spontaneous character of the illumination. Zellcr, Phil. J. Gricdwn*, 111, 2, p. 672 describes it thus: ulinc Vermitthmg nnd Vorbereitung, durch cine [ilotzliche Erleuchtung geht es in der Seele auf, sie kann nicht sagcu wohcr cs koinml, oh von innen odor von aussen, ja es kommt streng genommen, gar niclit, sondern es ist uumittelbar da.

SIX TkKATISrCS OX TIIK lUCHAVlOC'R OK KX< 'KI.LKNCK I 5

This is the nature of the soul. So the affections are addi- tions, entering the soul on account of [certain) causes. But naturally the soul is not affectablc ] ).

When thou find est psychic or corporeal affections here or there in the scriptures, such things are said concerning those causes. But the soul naturally has no affections.

But the philosophers who are without do not believe this ; neither do those who are their followers. But we believe that God has not made His image affectable. With I lis image I do 2 not mean the body but the soul which is invisible '). Every image is a copy in which the prototype is depicted. And a visible image cannot be the copy of something invisible. So we believe that the affections of the soul are not natural as they say. If any one likes to dispute concerning this point we will ask him: What is natural to the soul? To be without affec- tions, full of light, or moved by the affections and dark? Now if the nature of the soul is to be clear and a receptacle of the blessed light, it will be found in this condition when it returns unto its original state. But when it is moved by the affections, all the members of the church confess it to have abandoned its nature. Consequently the affections are later ac- cessions to the nature of the soul. And it is not at all becoming to think the affections to be psychic. If the soul be moved by them, nevertheless it is clear that it is moved by something outside it, not by what is its own. And if these [affections| are thought to be natural, because the soul is moved by them through the intermediary cause of the body, then hunger, thirst and sleep would also be natural to the soul because it is affected and brought to rest by them along with the body. And this would also be true for the amputation of limbs, fever, pains, illnesses and so on, by which the body is affected be- cause of its connection with the soul and the soul because of its connection with the body, being affected with joy because of bodily experiences, and receiving distress, along with the torments of the body.

What is natural to the soul; w hat is oxter n a 1 to and what is above: it s n a ture ■').

Natural to the soul is the understanding of all created things,

l6 SIX TKKATISKS ON Till-: UKIIAVlOUtf OK EXCKl.LKN* 'K.

sensible and intelligible. Above its nature its being- moved by divine contemplation ; external to its nature its being excited emotionally by the affections. Also the light of the world, the victorious Basilius, says thus: when the soul is in its natural order, it is found above ; When it has abandoned its nature, it is found beneath and on the earth. There are no affections above, where also the place of the soul is said to be. But when its nature abandons its order, it becomes affectable. Where then are the affections of the soul, now that it appears that they do not belong to its nature?

It is clear that tbe soul is moved by the reprehensible affec- tions which are in the body, as also it is moved by hunger and thirst on account of the body. But because there are no laws concerning these, the soul is not reprehensible on account of them. Just as, sometimes, a man is ordered by God to do those things which are blameworthy and he receives, instead of blame and reprehension, good reward, as Hosea the prophet who contracted an unlawful marriage and as Elijah who com- mitted slaughter in his zeal for God and as those, who on Moses' order, stabbed with swords their kindred.

But it is said that, apart from what belongs to the nature of -the body, the soul has also that which belongs to its nature, viz. anger and choler ; and these are its passions.

Second question. We ask: when the desire of the soul is kindled to a flame by divine things, does this belong to its h nature, or rather when it is set upon earthly and bodily things? And when it is said that the nature of the soul is on fire for the sake of those things which excite its zeal, is then this passion natural when it goes hand in hand with bodily desire, envy, glory and so on, or when it goes in the direction oppo- site to them ? We shall answer the disputed question and we too shall enquire into it.

The holy writ says many things allegorically l ) ; and often it uses metaphorical ") terms. Many times it applies to the soul that which belongs to the body and to the body that which belongs to the soul without distinguishing between the two, for the sake of succinctness. Now the intelligent understand what they read, viz. the aim of scripture. In the things related to the divinity of our Lord for instance, in a high and elevated

i) "p^Jsn <&\CV°A:i 2) r^X'irtx.

six TkK.vnsFS ox Tin; ukiiavioi'r or kxcku-knck ij

way, applies to I lis humanity, that which docs not suit human nature and to His divinity what does not suit it. And many who do not understand the aim of the language of scripture have stumbled here so that they never could rise again. — So it is also with the things which concern soul and bod)-.

If excellence is the natural health of the soul, the affections however ailments accustomed to oppress it and to bereave it of its health, it is clear that health is prior in nature to acci- dental illnesses. And if this be so (as it is indeed true) then excellence necessarily must be natural to the soul and the accidental external to its nature. For it is not possible that what is prior should not be natural. 2 5 Third question. The affections of the body are they naturally inherent in it or of a secunclary nature' And those which affect the soul, by the intermediary of the body, are they secondary or natural? To call those of the body not natural, is impossible. As to the soul — because it is known and uni- versally confessed that purity belongs to its nature — no one will venture in view of this fact to maintain that it is primarily affectable; for it is generally conceded that ailment is secon- dary to health and it is not possible that one and the same things should be a good and an evil nature. One of the two, in any case, must be the prior of the other; and that which is the older one, is also the natural. Whatever is accidental, cannot be said to be natural and essential; but it is an irrup- tion from without. And all accident and obtrusion is connected, whenever it be, with variation and change. Nature, however, does not change or vary.

All ] ) existing affections are given to be a help to each of the natures to which they naturally belong and for the growth of which they were given by God. The bodily affections are placed by God in the body for the sake of profit and growth of the body, and the psychic affections, i. e. the psychic powers, for the sake of the growth and profit of the soul. And when the body is compelled to desist from its affectable nature, by with- drawing from the affections, and to follow the nature of the soul, it is injured. And when the soul leaves its own nature and follows that of the body, it is injured. Because, according to the word of the Apostle, the spirit desires that which harms

l) Cf. Introduction

Verli. Af.l. I.etUrk. uyri I Won

I 8 SIX TREATISKS OX TllK liF.l lAVKU'R OF K\< 'liU-I'lNCH

26 the body and the body desires that which harms the spirit '). And these two are naturally opposites to one another. There- fore no one shall abuse (rod because lie has implanted in our nature affections and sins. For, when He set in order each nature, He implanted in it that which gives it growth. But if one. connects itself with the other, it is no longer in its own domain, but in a foreign one.

If these affections naturally belonged to the soul, why then should the soul be injured when using them? For that which is the property of nature, does not injure it. And how is it, that the accomplishment of the bodily affections is profitable and helpful to the body, whereas those of the soul injure the soul, if they belong to it? And why should, if this be true, excellence torment the body, but be beneficial unto the soul 5 Thou seest how what is external to their nature injures every- one of these natures. For every one of these natures exults when it is near to what is its own If thou art desirous to know what are the properties of every one of these natures, thou must observe that its properties are those things by the use of which it profits. And if it is tormented by [the use of] any of these things, then know that it is influenced by what is not its property. We conclude: If it is known, that the affections of every one of these natures are each other's op- posites, then, consequently, all that gives profit and rest to the body when used by the soul has not to be reckoned as be- longing to the soul. Because what is natural to the soul is fatal to the body, except those things which are connected with the soul in some secondary way. Because of the wcak- 27 ness of the flesh the soul can absolutely not be freed from them, as long as it is clad with the flesh. For its nature is connected with the troubles of the flesh because of the union of its impulses with the carnal senses, with which they are interwoven by the inscrutable wisdom. And, though intermingled in this way, nevertheless impulses are distinguished from im- pulses, and will from will, viz. the carnal from the spiritual one. And nature is not at all composite nor does it disavow what is its property. And though man renders the impulses in a high degree equal to each other, by sin or by excellence, at certain times every one exerts its will and shows its power.

l) ('('. CahUiiins 5, 17.

SIX TKi:.\lISKS ON T1IK BKII AVK )UR OK KXClU.r.KXi T. 1Q

But when bodily thoughts have to some extent been lifted up, then their impulses manifest themselves wholly in the spi- ritual sphere, swimming- in the heart of heaven with incom- prehensiblc things. But even then the body cannot remain without some memory of what its own is, even as, when the impulses are in the domain of sin, the beautiful emotions of the soul are not brought to silence in the mind.

What is purity of mind? Not that one who does not know evil things, is pure of mind — that were to be a brute. Nor do we call pure of mind those whom nature has placed in the age of boyhood ; that were to postulate that man should not belong to the class of created beings. But purity of mind con- sists in being captivated by divine things, [a state] that is only reached when many virtues have been practised.

We do not venture to say that he that has reached it, has acquired it without the experience of contrary deliberations. Else he would not be clad with a body. For we do not think 2 8 that before the world-to-be nature can be purged from contrary [inclinations]. The temptation of the deliberations is not, in my opinion this, that one surrenders to them, but the beginning of the struggle within the deliberations which begins in the mind on account of the four kinds of bases which are the root of movement to all kinds of affections. So that in this life there is not found anyone exalted above earthly recollections, even if he belong to the masters of the battle and, like l'aul, be reputed perfect.

But while the body by means of its impulses, in accordance with the order of nature, and the world by its natures through the intermediation of the senses, and the soul by deliberations, recollections and powers of deviation, and the demons by the co-operating forces of the things mentioned — while 1 ) the power of these fourfold affections is experienced by him"), he will be troubled to a small degree only a ) and be drawn towards the excellent things which are seen by intuition. Decide thou, whether it is possible that one of these four be annihilated before the annihilation of the world, or by the transition that takes places at death ; or whether the bod)- can elevate itself wholly above its needs, without nature's urging it to seek any

2o s i \ •ii<i:A'nsi;s <>x ' i ■ 1 1 1 •: i;kiia\ tot k ok k.wki.lknvk

of the worldly things. If now this is deemed absurd, so long as these [tour powersj exist, it is necessary that also the affec- tions move themselves in all beings clad wilh a body, and consequently caution must be practised by ever)' one. By the affections I do not understand one or two, but all the different (Mies which [occur inj those clad with flesh. lUit if a man should

29 venture jto say that he experiences only) weak impulses and harmless strife, we would say that, whoever such people may be, they do not require works but great watchfulness.

What is the d t f f e r e n c e b e t \v e e n p u r i t y o f m i n d l ) and purity o f h e a r t.

Purity of mind is something" other than purity of heart, just as there is a difference between one of the members of the whole body and the whole body. The mind is one of the senses of the soul. The heart is the central organ") of the inward senses-, this means the sense of senses, because it is the root :! ). And if the root is holy, so also are all the branches. But this is not so if it is holy in one of the branches only. Now with but little acquaintance with the scriptures and a little exercise in fasting and solitude, the mind forgets its former occupation and is cleansed, while it refrains from foreign habits. But is also easily defiled.

The heart is purified through great trouble and by being- deprived of all association with the world, together with a complete mortification in every point. And when it has been purified, its purity is not defiled by the touch of insignificant [worldly) things-, this means: it has no fear even before severe struggles. For it possesses a sound stomach that easily digests all sorts of food which are difficult for others who are sick in their interior. For the physicians say: All meat which is difficult of digestion, increases the forces of the sound body, because it is taken up by a strong stomach. In the same way every

30 purification that is brought about easily, in a short time and by small labours, is easily defiled again, But the purity that is acquired through great troubles and after a long time by the highest part of the soul, is not endangered by insignificant touches of the [worldly} things.

Ouiet senses give birth to peace in the soul, because they do not allow it to experience strife. But since the soul has no

I) rdlo-iw-i 2) .tiwrtf' 3) Cf. Introduction.

SIX TRKATISKK ON T1IK I'.KlfAVIOUK OK KXCKLLKNCr; 2 1

sensation of any thing, it is a victory without struggle. But when it becomes negligent, it is not able to remain steadfast, and when it strives to ged rid of apprehension after the latter has got accession, the soul destroys its previous properties, viz. serenity and natural perfection. For the majority of men, and possibly the whole world, leave their first state on account of this cause '). Only one out of many returns to his first place when he has once adopted the second habit. Much better is simplicity than the different kinds of forgiveness.

Human nature needs fear in order to euard against the borders of the commandments being crossed, [it needs] love to excite the desire of good things, for the sake of which man hastens to perform beautiful things.

Spiritual knowledge is posterior to the performance of ex- cellence. Prior to both are love and fear. And fear is prior to love. Every one who ventures to acquire the latter things before the former, undoubtedly lays a perishable foundation in his soul. For they are placed by God in such an order, that these proceed from those. Do not interchange the love of thy neighbour with the love of [worldly] things, for that which is precious above all things, is hidden in it. [ A material object which is a mark for the eyes of the flesh, is also' of such a nature as to affect the hidden visual powers ; and the affections which cloud the second natural contempla- tion, acts in the same manner for the natural steadfastness. They are related to one another in the same way, up to where ceases the current of all kinds of contemplation. When the mind 2 ) is in a state of natural steadfastness, it is in angelic contemplation , which is the first and natural contemplation which is also named naked mind. When the mind is in the second state of natural knowledge, it sucks and is sustained by the milk from the corporeal breasts ; this state is called the last garment of the afore-mentioned state-, it is placed after [the state of] purity, which the mind enters first. It is prior in being, for it is the first stage of knowledge, although posterior in honour. On this account, therefore, it is also called the second one, as also on account of the indications of some of the tokens by which the mind is purified and trained for the ascent to a second order, which is the perfection of the intel-

i) Negligence. 2) nillOCO

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lectual impulses, and the stage which is near divine contem- plation l ).

The last garment of the mind are the senses. Its state of nakedness is its being moved by kinds of non-material con- templation. Leave the small things in order to find the ho- noured ones.

Be dead in life, then thou wilt not live in death. Let thyself die in integrity, but not live in guiltiness-). Not only those who suffer death for the sake of the faith in Christ are martyrs, but also those who die for the sake of keeping his commandments.

Be not inept in thy petitions, lest thou grieve God by thy ignorance.

Learn to pray with prudence, that thou mayest be esteemed worthy of glorious things.

Seek well-esteemed things from Him, who does not withhold; then thou wilt receive honour from Him, because of the choice of thy wise will.

Solomon sought wisdom and he received, apart from it, the earthly kingdom, because he knew how to ask wisely viz. great things from the King.

hlisha sought one or two parts of the spirit that was upon his master and his request was not withheld from him.

The honour of the King is lessened by him who seeks con temptible things.

Israel sought despicable things ; it gained the anger of God. It neglected to wonder at the workings and terrible effects of His deeds and it sought the desires of its belly. And while their food was still in their mouth, the anger of God reached them. Present thy requests unto God in accordance with His glorious being, in order that thy honour be great in His eyes and He rejoice in thee.

When a man seeks from a king a measure full of dung he will not only be despised on account of his despicable request,

i) The above passage betrays its relation with Philonean thought at once by the term "naked mind" which often occurs in I'hilo (I 76 s<[., 98, 179, 270). There is further con- cordance, but also difference between the two authors. Both of them distinguishes three kinds of nakedness. According to Isaac, they are: the puerile state, the state of natural purity, and the purified state. According to I'hilo (d 76 scj.) they are: the puerile slate; the state of Noah's drunkenness in which the sold has lost its faculties: the state of purity in which the soul has abandoned all earthly things.

XfJ.XUfS'TXI.

SIX TREATISKS OX THE BKUAVIOUK OF KXCKIJ-KN'CK 23

exposing thus his ignorance, but he also insults the king by his insipid demand : such also is he who in prayer asks cor- poreal things from God.

Lo, the angels and the archangels which are the chiefs of the angels look at thee in the time of prayer, [in order to know) which prayer thou wilt present unto their Lord. And they wonder at thee when they see the corporeal one leaving his dunghill and asking heavenly things. 33 Do not seek from (rod that which Me is anxious to give us even l[ we do not beg for it, which He withholds not from his housemates and not even from those who are wholly foreign to the knowledge of Him, nay who do not even know that He is. Use not vain repetitions, as the heathen do l ). What is this "as the heathen"? The corporeal things are sought by the peo- ples of the earth ; but give ye no thought saying what shall we eat, or what shall we drink or wherewithal! shall we be clothed? For your Father knoweth that ye also have need of all these things -).

A son does not ask bread from his father, but makes sup- plication concerning the great portions in .store for him in the house of his father. That which our Lord has commanded concerning daily bread, namely that we pray for it, is a peti- tion which he handed down to the common people, because of the weakness of their minds. Regard that which he com- mands to those who are perfect in knowledge and sound of soul, viz. : ye shall not take thought of food or raiment. If your Father bestows care upon the fowls that have no soul, how much more upon you. lkit ask from God the Kingdom and righteousness, then he will add these things too.

If He is slow in granting thy request, when thou askest without receiving promptly, then be not distressed. For thou art not wiser than God. When thou remainest as thou art :v ), [it isj cither because thy behaviour does not agree with thy request ; or because the ways of thy heart diverge from the aim of thy prayer; or because thy inner state is childish in comparison with the greatness of the thing.

It is not becoming that great things should fall into our 34 hands easily; lest the gift of God should be thought to be mean because of its being acquired without difficulty.

I) Matthew 6,7. 2) Matthew 6,31 s<[. 3) The pi.iyer not being heard.

24 ^ l ^ TKKATISKS ON Till''. HKlLVVtOULi OF I'A'CKr.LKXCF.

All that is acquired with labour, is guarded with caution.

Thirst after Jesus ; then he will satisfy thee with his love. Shut thy eyes to the precious things of the world •, then thou wilt be deemed worthy of a peace given by God to reign in thy heart.

Restrain thyself from the allurements that arc shining for the eyes ; then thou wilt be deemed worthy of spiritual joy.

If thy behaviour is not worthy of God, do not ask from Him praised things, lest thou appear as a man who tries God.

Prayer accords strictly with behaviour.

No man desires heavenly things as long as he is bound with ties [impeding] his will, on account of the body. And no man asks divine things while he is occupied with earthly things. The desire of every man is known from his works; and that which he cares for, he will be anxious to seek in prayer. And he will be zealous in showing by his outward deeds that which he asks for in his prayer.

He who desires great things, has no intercourse with mean ones.

Be free even while thou art bound in the body and show submission in thy freedom for the sake of Christ ; and be wise in thy innocence, lest thou be beguiled.

Love humility in thy dealings, that thou mayest be freed from the imperceivable snares which are continually to be found by the side of the paths on which the humble walk.

Do not reject the troubles, by means of which thou art led towards knowledge.

Do not fear temptations by means of which thou wilt find precious things.

Fray that thou mayest not be led into temptations of the soul. To those of the body thou shalt prepare thyself with all thy force and with all thy limbs thou shalt swim in them. For without them it is impossible for thee to approach unto God. For beyond them lies divine rest.

Who flees from temptations, ilees from excellence; not from the temptations of desires, but from [those of] troubles.

How does the sentence "pray, that ye enter not into temp- tation" ') concord with "strive to enter in at the strait gate" ~) and "fear not them which kill the body" :! ) and "he that loseth his life for my sake shall find it"? 1 )

i) Matthew 26,41. 2) I .tike 13,24. 3) Matthew 10,28. 4) Matthew 10,39.

SIX TKHATISKS ON TI1K P.KHAYLOUR OK KX( 'I'LLKM 'I-: 2$

111 all these places our Lord recommends to us temptations; but in that he orders us to pray that we enter not into temp- tation. What kind of excellence can be accomplished without temptations? Or what kind of temptation is stronger than the which he orders us to undergo for His sake? And "he that taketh not his cross and followeth after me, is not worthy of me" l ). "Pray that ye enter not into temptation", but entering into temptations occurs everywhere in his teachings. And he has said: without temptations the Kingdom of heaven is not found.

O how strait is the way of thy teachings, our Lord! And he who does not discriminate with knowledge, as he reads, will always remain without it, as far as his insight is concerned.

When the sons of Zebedee and their mother desired of him to sit with him in the Kingdom, he postulated this: Are ye able to suffer gladly the cup of temptations? Are ye able to 36 drink of the cup that I shall drink of and to be baptized with the baptism that I am baptized with-)? And how orderest Thou here, O our Lord: pray that ye enter not?

Which are the temptations into w h i c h we shall p r a y not to enter.

Pray that thou enterest not into temptation concerning thy belief.

Pray that thou enterest not into temptation through mental presumtion, with the demon of abuse and haughtiness.

Pray that thou enterest not, under [God's] admission, into the manifest temptations of the senses, which Satan is able to instill unto thee with God's permission, on account of the foolish thoughts thou hast cherished.

Pray that the witness of chastity be not taken away from thee lest thou be tempted in the flames of sin without him.

Pray that thou enterest not into the temptation of abusing anything.

Pray therefore, that thou enterest not into psychic temp- tations, namely those which lead the soul into struggle, doubt and allurements. Put prepare for the bodily ones with thy whole: body and swim in them with all thy limbs, thy eyes full of tears, that thou be found amidst of them with thy guar- dian, lor without temptations CtocI's care cannot be perceived and familiarity of speech with Him cannot be acquired and

2 6 SIX TRKATISKS ON TIIK HKHAYIOUR OT KXCKLLKNCK

spiritual wisdom cannot be learnt and the love of God cannot be implanted in the soul.

Before [having experienced] temptations, man prays unto God as a stranger. But when he has entered into troubles for the sake of his love, without being changed, then, as one that has laid upon God [the obligation of paying] a certain loan, he is reckoned as His housemate and His friend, who has fought, for the sake of His will, against the host of His enemies. This 37 is [the meaning of) : Pray that ye enter not into temptation.

And further: pray that thou enterest not into temptations for the sake of thy self-exaltation, but for the sake of thy love of God, that His power may be conspicuous in thee. Pray that thou enterest not into such on account of the folly of thy thoughts and deeds, but in order that thou provest to be a friend of God and His power be glorified in thy endurance.

On the mercy of our Lord in this matter, who m e a s u r e s h is wo r d in a c c o rdance w i t h human w e a knes s.

Further he deals [with us] in this matter compassionately. II thou considerest bodily things [it appears that God], also in this point has remembered the weakness of nature ; it was possible that, on account of the wretchedness of the body, we should not find fortitude against the power of the temptations when- ever it should present itself, and consequently we should even leave [the path of] truth, being overcome by troubles. There- fore he orders us that, as much as possible, we should avoid entering wilfully into temptation. And not only this, but [he even says] : Pray that you be not found in it without just cause, if it be possible to please God without temptation.

But if very great excellence is desired, when temptations as- sail and that most terribly, and if that excellence cannot be accomplished without a man's bearing them, in that case it is not becoming to spare ourselves or anyone. Even on account of fear thou shalt not shrink from that great thing upon which the life of thy soul depends, putting forward as an apology 38 for thy laxness : Pray that ye enter not into temptation. For such are those, concerning whom it is said that they sin secretly by [fulfilling] the commandments.

If one of the divine commandments comes to be dissociated from a man, be it the state of chastity, or the habit of holiness, or the confession of faith, or the testimony concerning the word

SIX TRKATISKS OX TIIK liKlIAVTOl'k OK KX</KLLKN< 'K 2"

of God, or the cautiously guarding of the other prescriptions of the Law — it is impossible that he should not fall if he be afraid of temptations. Therefore he has to despise the body with complete confidence, and to entrust God with its soul and to proceed in the name of the Lord. And He that was with Joseph in the land of Lgypt and who was the witness of his chastity, and who was with Daniel in the pit of lions, and with Hananja and his companions in the furnace, and with Jeremia in the pit of mire and who saved him and made him an object of compassion in the midst of the cam]) of the Chal- daeans ; who was with Peter in the prison and brought him out of it through shut gates; and with Paul in the synagogues of the Jews; in short, He who in all generations was with His servants always and everywhere and showed in them His power and made them victorious and guarded them miracu- lously so that they saw His salvation manifestly at the time of their troubles, He will strenothen and yfuard him in the midst of the storms which surround him. Therefore he shall arm himself against the invisible foe and his hosts with the zeal of the Maccabees and of the other holy prophets, apostles, martyrs, confessors and recluses who have maintained the divine laws and the spiritual commandments in frightful places and 39 among difficult and fearful temptations and who have thrown the world and the body behind them and clung to the truth in them without giving way to the constraint pressing both body and soul and endured as heroes; in short, whose names are written in the book of life until the coming of our Lord. And their deeds are preserved in the book by God's decree for our instruction and encouragement according to the testimony of the blessed Apostle, so that we may get insight from them and learn the way of God, placing their stories before our mental eyes as living images, that we may resemble them and conform the ways of our behaviour unto theirs, after the pattern of the Ancients.

Io the soul endowed with mind the words of God are delightful as oily food which makes fat the body, to the palate of those who are healthy.

The stories of the just are as desirable to the ear of the perfect, as a constant watering to young plantations.

Listening to God's providential leading of the Ancients be estimated by thee as precious drugs for weak eyes. And let

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the recollection of it be kept with thee at all times of the clay. Meditate and think of it and learn wisdom from it, that thou be able to receive in thy soul with honour the recollection of God's greatness and find for thyself everlasting- life in Jesus Christ, the mediator of God and mankind, who was one in his two natures. Though the legions of the angels are not able to look upon the glory surrounding His majestic throne, yet for thy sake Me has appeared before the world the most con- temptible and humble of man; without form or comeliness;

40 and while I lis invisible nature was not within the reach of the apprehension of created beings, He accomplished His provi- dential dealings by [covering Himself) with a veil [made of the stuff] of our limbs, in order to save the life of all.

This is he through whom He has purified many peoples ] ) and on whom the Lord has laid the sin of us all -), as Jesaja says. It pleased the Lord to humble him and to put him to grief x ).

Sin has been placed in him who knew no sin [ ). To whom, for his providential dealings in all generations for our sake, be glory and praise and thanksgiving and adoration from all, now and at all time and for ever and ever. Amen.