(1) But the greatest thing in sacrifices, viz. their efficacious power, and why especially they are so very beneficial that without them we are neither liberated from pestilence, nor famine, nor sterility of fruits, nor obtain seasonable showers of rain, nor things of much greater consequence than these, I mean such as contribute to the purification of the soul, or an emancipation from generation; these are not at all indicated by such modes of sacrifices as you adduce. Hence no one can justly approve of them, because they assign a cause of the works performed in sacrifices unadapted to their dignity. And if some one should approve of them it will be only in a secondary way, and as suspended from primary, more ancient, and venerable causes.

(39) We must then exercise ourselves in taking care about those things which fall under the power of the passions, fleeing like those who are truly philosophers such articles of food as excite lust, and dissolute licentiousness in chambering and luxury; and the sensations that tend to luxury, which are a solid reward to others, must no longer be so to us. For God's greatest gift is self-restraint.

(1) Your next inquiry is of greater consequence, and is concerning things of a greater nature. How, therefore, shall I be able, briefly and sufficiently, to give you an answer to a question which is extremely difficult, and requires a long explanation? Nevertheless I will answer it, and without failing in alacrity. I will also endeavour to follow what you have concisely indicated and tacitly signified. But I will unfold to you my dogma concerning sacrifices [which is as follows]. It is by no means requisite that sacrifices should be offered for the sake of honour alone, in the same manner as we honour benefactors; nor for the sake of returning thanks for the goods imparted to us by the Gods; nor yet for the sake of first fruits, or as a remuneration by certain gifts of more venerable goods bestowed on us by the Gods. For these things are also common to men, and are assumed from the common polity of mankind, but by no means preserve the transcendency of the Gods and the order of them as exempt causes.

(2) It must not be thought that gold can be injured by rust, or virtue by baseness.

We should betake ourselves to virtue as to an inviolable temple, in order that we may not be exposed to any ignoble insolence of soul with respect to our communion with, and continuance in life.

(2) Be persuaded that things of a laborious nature contribute more than pleasures to virtue.

Every passion of the soul is most hostile to its salvation.

(42) O ye Compassionate Ones, let not the force of your compassion be weak; but aid him. Let him not go into misery [or the miserable states of existence]. Forget not your ancient vows; and let not the force of your compassion be weak.

(1) I think, therefore, that all who are lovers of the contemplation of theurgic truth will acknowledge this, that the piety which pertains to divine natures ought not to be exercised towards them partially or imperfectly. Hence, since prior to the appearance of the Gods, all such powers as are presubjacent to them are moved, and when the Gods are about to descend to the earth, precede them as in a solemn procession; he who does not distribute to all these powers that which is adapted to them, and does not honour each in an appropriate manner, will depart imperfect, and destitute of the participation of the Gods. But he who propitiates all of them, and offers to each acceptable gifts, and such as are to the utmost of his power adapted to them, will always remain secure and irreprehensible, giving completion in a proper manner to the perfect and entire receptacle of the divine choir. Since this, therefore, is the case, whether is it necessary that the mode of sanctity should be simple, and consist of a certain few things, or that it should be multiform and all-harmonic, and mingled, as I may say, from every thing contained in the world? If, indeed, the power which is invoked, and is excited in the performance of sacred rites, was simple, the mode of sacrifice should necessarily be simple.

(2) Since therefore of goods, some are eligible for their own sakes, and not for the sake of another thing; but others are eligible for the sake of something else, and not on their own account; there is also a certain third species of goods, which is eligible both on its own account, and for the sake of another thing. What, therefore, is the good which is eligible on its own account, and not for the sake of something else? It is evident that it is felicity. For we aspire after other things for the sake of this, but we do not desire this for the sake of any thing else. Again, what are those goods which we desire indeed for the sake of something else, but which we do not desire on their own account?

It is evident they are such things as are useful, and pre-eligible goods, which become the causes of our obtaining things which are eligible [on their own account]; such as corporeal labors, exercise, and frictions which are employed for the sake of a good habit of body; and also reading, meditation, and study, which are undertaken for the sake of things beautiful and virtue. But what are the things which are eligible on their own account, and also for the sake of something else? They are such things as the virtues, and the habits of them, deliberate choice and actions, and whatever adheres to that which is really beautiful. Hence, that indeed which is eligible on its own account, and not on account of something else, is a solitary good and one.

But that which is eligible for its own sake, and for the sake of another thing, is triply divided. For one part of it indeed subsists about the soul; another about the body; and another pertains to externals. And that which is about the soul, consists of the virtues of the soul; that which is about the body, of the virtues of the body; and that which pertains to externals, consists of friends, glory, honor, and wealth. There is likewise a similar reasoning with respect to that which is eligible on account of something else. For one part of it indeed is effective of the goods of the soul; another part of it, of the goods of the body; and that which pertains to externals is the cause of wealth, glory, honor, and friendship.

(1) Farther still, therefore, we must not disdain to add what follows; that we frequently perform something to the Gods who are the inspective guardians of body, and to good dæmons, for the sake of the necessary use of the body; as, for instance, when [by sacrifices] we purify it from ancient stains, or liberate it from diseases, and fill it with health, or remove from it heaviness and torpor, or procure for it any other good. In this case, therefore, we evidently must not busy ourselves with the body in an intellectual and incorporeal manner. For the body is not adapted to participate of modes of this kind; but, obtaining things which are allied to itself, it is meliorated and purified by bodies. The rites of sacrifices, therefore, will necessarily, for a purpose of this kind, be corporeal-formed; partly cutting off what is superfluous in us; partly supplying us with that of which we are in want; and partly leading into symmetry and order such things in us as are immoderately disturbed. We also frequently engage in sacred operations, entreating superior beings to grant us such things as are adapted to the wants of human life. And these are such as preserve the body in health, or pertain to those things which we procure for the sake of the body.

(1) Subverting, therefore, in this manner the common absurd opinions concerning sacrifices, we shall introduce in their place true conceptions about them; omitting the particular discussion of each species of sacrifice, which the peculiar and distinct consideration of sacrifices requires, because this pertains to another inquiry, and because, at the same time, every one who is intelligent may be able to accomplish this from what has been already said, and from one thing may extend his reasoning power to many, and may easily know what is omitted from what has been discussed. And I, indeed, think that these things have been sufficiently explained, both in other respects and because the explanation pays attention in a becoming manner to the purity of the Gods. Because, however, it may perhaps appear to others to be incredible, and not sufficiently manifest, and the veracity of it may be suspected, as not exciting the discursive energy of reason, I wish to consider these things a little more fully; and, if possible, to add arguments more evident than those which have been adduced.

(11) Take nothing for your journey, neither staves nor bread; provide neither gold, nor silver, nor brass in your purses, nor scrip for your journey, neither two coats apiece; nor yet shoes, but be shod with sandals; for the workman is worthy of his meat.

(108) Whatever a man sacrifice in this world as an offering or as an oblation for a whole year in order to gain merit, the whole of it is not worth a quarter (a farthing); reverence shown to the righteous is better.

(176) If thou extendeth the Fiery Mind to the work of piety, thou wilt preserve the fluxible body.

(5) "Dear me!" said the old man in a vexed tone, "How slow of perception you are. "There was once a man who was so afraid of his shadow and so disliked his own footsteps that he determined to run away from them. But the oftener he raised his feet the more footsteps he made, and though he ran very hard his shadow never left him. From this he inferred that he went too slowly, and ran as hard as he could without resting, the consequence being that his strength broke down and he died. He was not aware that by going into the shade he would have got rid of his shadow, and that by keeping still he would have put an end to his footsteps. Fool that he was! "Now you occupy yourself with charity and duty to one's neighbour. You examine into the distinction of like and unlike, the changes of motion and rest, the canons of giving and receiving, the emotions of love and hate, and the restraint of joy and anger. Yet you cannot avoid the calamities you speak of. "Reverently care for your body. Carefully pre serve your natural purity. Leave externals to others. Then you will not be involved. But as it is, instead of improving yourself you are trying to improve other people. Surely this is dealing with the external." "Then may I enquire," said Confucius in a tone of distress, "what is the original purity?" "Our original purity," replied the fisherman, "is the perfection of truth unalloyed. Without this, we cannot influence others. Hence, those who weep to order, though they mourn, do not grieve. Those who assume anger, though violent, do not inspire awe. Those who affect friendship, though they smile, are not in unison."

(4) There are likewise three definite times of human life; one of prosperity; another of adversity; and a third subsisting between these. Since therefore, he is a good man who possesses and uses virtue; but he uses it according to three seasons; for he uses it either in adversity, or in prosperity, or in the time between these; and in adversity indeed he is unhappy, but in prosperity happy, and in the middle condition, he is not happy [though he is not miserable];—this being the case, it is evident that felicity is nothing else than the use of virtue in prosperity. We now speak, however, of the felicity of man. But man is not soul alone, but is likewise body. For the animal which consists of both, and that which is constituted from things of this kind is man.

For though the body is naturally adapted to be the instrument of the soul, yet this as well as the soul is a part of man [so far as he is an animal. ] Hence of goods also, some are the goods of man, but others, of the parts of man. And the good of man, indeed, is felicity. But of the parts of man, the good of the soul is prudence, fortitude, justice, and temperance. And the good of the body is beauty, health, a good corporeal habit, and excellence of sensation. With respect to externals however, wealth, glory, honor, and nobility, are naturally adapted to be attendant on man, and to follow precedaneous goods. The less, also, are ministrant to the greater goods.

Thus friendship, glory, and wealth, are ministrant both to the body and the soul; but health, strength, and excellence of sensation, are subservient to the soul; and prudence [i. e. wisdom] and justice are ministrant to the intellect of the soul. Intellect, however, is the satellite of Deity. For God is the most excellent, and the leader and ruler of all things. And for the sake of these, it is necessary that other goods should be present. For the general, indeed, is the leader of the army; the pilot, of the ship; God, of the world; and intellect, of soul. But prudence is the leader of the felicity pertaining to life. For prudence is nothing else than the science of the felicity which respects human life, or the science of the goods which naturally pertain to man.

(292) What ought to be done is neglected, what ought not to be done is done; the desires of unruly, thoughtless people are always increasing.

(7) But frail, in truth, are those boats, the sacrifices, the eighteen, in which this lower ceremonial has been told. Fools who praise this as the highest good, are subject again and again to old age and death.

(2) The same holds good also in the case of poverty. For it compels the soul to desist from necessary things, I mean contemplation and from pure sinlessness, forcing him, who has not wholly dedicated himself to God in love, to occupy himself about provisions; as, again, health and abundance of necessaries keep the soul free and unimpeded, and capable of making a good use of what is at hand. "For," says the apostle, "such shall have trouble in the flesh. But I spare you. For I would have you without anxiety, in order to decorum and assiduity for the Lord, without distraction."

(17) Therefore I say unto you, Take no thought for your life, what ye shall eat, neither for the body, what ye shall put on. The life is more than meat, and the body is more than raiment.

(26) On the authority of Abu Hurairah, who said: The messenger of Allah said:

"Each person's every joint must perform a charity every day the sun comes up: to act justly between two people is a charity; to help a man with his mount, lifting him onto it or hoistingd up his belongings onto it is a charity: a good word is a charity, every step you take to prayers is a charity and removing a harmful thing from the road is a charity."

related by Bukhari and Muslim.