(11) Despise all those things, which when liberated from the body you will not want; and exercising yourself in those things of which when liberated from the body you will be in want, invoke the Gods to become your helpers.

(7) Accordingly, then, in involuntary circumstances, by withdrawing himself from troubles to the things which really belong to him, he is not carried away with what is foreign to him. And it is only to things that are necessary for him that he accommodates himself, in so far as the soul is preserved unharmed. For it is not m supposition or seeming that he wishes to be faithful; but in knowledge and truth, that is, in sure deed and effectual word. Wherefore he not only praises what is noble, but endeavours himself to be noble; changing by love from a good and faithful servant into a friend, through the perfection of habit, which he has acquired in purity from true instruction and great discipline.

(221) Let a man leave anger, let him forsake pride, let him overcome all bondage! No sufferings befall the man who is not attached to name and form, and who calls nothing his own.

(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.

(51) Then our souls are a prey to divers whims, They retain not purity, nor dignity, nor lustre, That one is really sleeping who hankers after each whim He drew up a separate scroll to the address of each, The contents of each scroll of a different tenor; The rules of each of a different purport, This contradictory of that, from beginning to end. In one the road of fasting and asceticism In one 'twas said, "Abstinence profits not; Sincerity in this path is naught but charity."

(21) And the same holds with self-control. For it is neither for love of honour, as the athletes for the sake of crowns and fame; nor on the other hand, for love of money, as some pretend to exercise self-control, pursuing what is good with terrible suffering. Nor is it from love of the body for the sake of health. Nor any more is any man who is temperate from rusticity, who has not tasted pleasures, truly a man of self-con-trol. Certainly those who have led a laborious life, on tasting pleasures, forthwith break down the inflexibility of temperance into pleasures. Such are they who are restrained by law and fear. For on finding a favourable opportunity they defraud the law, by giving what is good the slip. But self-control, desirable for its own sake, perfected through knowledge, abiding ever, makes the man lord and master of himself; so that the Gnostic is temperate and passionless, incapable of being dissolved by pleasures and pains, as they say adamant is by fire.

(1) Fit objects for admiration are the Stoics, who say that the soul is not affected by the body, either to vice by disease, or to virtue by health; but both these things, they say, are indifferent. And indeed Job, through exceeding continence, and excellence of faith, when from rich he became poor, from being held in honour dishonoured, from being comely unsightly, and sick from being healthy, is depicted as a good example, putting the Tempter to shame, blessing his Creator; bearing what came second, as the first, and most clearly teaching that it is possible for the gnostic to make an excellent use of all circumstances, And that ancient achievements are proposed as images for our correction, the apostle shows, when he says, "So that my bonds in Christ are become manifest in all the palace, and to all the rest; and several of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word of God without fear," - since martyrs' testimonies are examples 'of conversion gloriously sanctified. "For what things the Scripture speaks were written for our instruction, that we, through patience and the consolation of the Scriptures, might have the hope of consolation." When pain is present, the soul appears to decline from it, and to deem release from present pain a precious thing. At that moment it slackens from studies, when the other virtues also are neglected. And yet we do not say that it is virtue itself which suffers, for virtue is not affected by disease. But he who is partaker of both, of virtue and the disease, is afflicted by the pressure of the latter; and if he who has not yet attained the habit of self-command be not a high-souled man, he is distraught; and the inability to endure it is found equivalent to fleeing from it.

(13) Those alone are dear to divinity, who are hostile to injustice.

Those things which the body necessarily requires, are easily to be procured by all men, without labor and molestation; but those things to the attainment of which labor and molestation are requisite, are objects of desire, not to the body, but to depraved opinion. Aristoxenus Pythag. Stob. p. 132.

(145) My fear is increased by remaining idle." Why then, O faint-hearted one, in the matter of religion Are you paralysed by the fear of loss? See you not how the traders in this market of ours Make large profits, both apostles and saints? What a mine of wealth awaits them on leaving it, Seeing they make such profits while still here! Fire is soft to them as cotton raiment, The ocean bears them gently like a porter; Iron in their hands is soft as wax,

(1) Now the sacrifice which is acceptable to God is unswerving abstraction from the body and its passions. This is the really true piety. And is not, on this account, philosophy rightly called by Socrates the practice of Death? For he who neither employs his eyes in the exercise of thought, nor draws aught from his other senses, but with pure mind itself applies to objects, practises the true philosophy. This is, then, the import of the silence of five years prescribed by Pythagoras, which he enjoined on his disciples; that, abstracting themselves from the objects of sense, they might with the mind alone contemplate the Deity.

(4) It will be asked how act rising from desire can be voluntary, since desire pulls outward and implies need; to desire is still to be drawn, even though towards the good.

Intellectual-Principle itself comes under the doubt; having a certain nature and acting by that nature can it be said to have freedom and self-disposal- in an act which it cannot leave unenacted? It may be asked, also, whether freedom may strictly be affirmed of such beings as are not engaged in action.

However that may be, where there is such act there is compulsion from without, since, failing motive, act will not be performed. These higher beings, too, obey their own nature; where then is their freedom?

But, on the other hand, can there be talk of constraint where there is no compulsion to obey an extern; and how can any movement towards a good be counted compulsion? Effort is free once it is towards a fully recognised good; the involuntary is, precisely, motion away from a good and towards the enforced, towards something not recognised as a good; servitude lies in being powerless to move towards one's good, being debarred from the preferred path in a menial obedience. Hence the shame of slavedom is incurred not when one is held from the hurtful but when the personal good must be yielded in favour of another's.

Further, this objected obedience to the characteristic nature would imply a duality, master and mastered; but an undivided Principle, a simplex Activity, where there can be no difference of potentiality and act, must be free; there can be no thought of "action according to the nature," in the sense of any distinction between the being and its efficiency, there where being and act are identical. Where act is performed neither because of another nor at another's will, there surely is freedom. Freedom may of course be an inappropriate term: there is something greater here: it is self-disposal in the sense, only, that there is no disposal by the extern, no outside master over the act.

In a principle, act and essence must be free. No doubt Intellectual-Principle itself is to be referred to a yet higher; but this higher is not extern to it; Intellectual-Principle is within the Good; possessing its own good in virtue of that indwelling, much more will it possess freedom and self-disposal which are sought only for the sake of the good. Acting towards the good, it must all the more possess self-disposal for by that Act it is directed towards the Principle from which it proceeds, and this its act is self-centred and must entail its very greatest good.

(2) Before ere man sinned was the Sensuality so obedient unto the Will, unto the which it is as it were servant, that it ministered never unto it any unordained liking or grumbling in any bodily creature, or any ghostly feigning of liking or misliking made by any ghostly enemy in the bodily wits. But now it is not so: for unless it be ruled by grace in the Will, for to suffer meekly and in measure the pain of the original sin, the which it feeleth in absence of needful comforts and in presence of speedful discomforts, and thereto also for to restrain it from lust in presence of needful comforts, and from lusty plesaunce in the absence of speedful discomforts: else will it wretchedly and wantonly welter, as a swine in the mire, in the wealths of this world and the foul flesh so much that all our living shall be more beastly and fleshly, than either manly or ghostly.

(64) Timaeus: When an affection which is against nature and violent occurs within us with intensity it is painful, whereas the return back to the natural condition, when intense, is pleasant ; and an affection which is mild and gradual is imperceptible, while the converse is of a contrary character. And the affection which, in its entirety, takes place with ease is eminently perceptible, but it does not involve pain or pleasure; such, for example, are the affections of the visual stream itself, which, as we said before, becomes in the daylight a body substantially one with our own. For no pains are produced therein by cuttings or burnings

(4) Similarly, also, the same rule holds with pains, some of which we endure, and others we shun. But choice and avoidance are exercised according to knowledge; so that it is not pleasure that is the good thing, but knowledge by which we shall choose a pleasure at a certain time, and of a certain kind. Now the martyr chooses the pleasure that exists in prospect through the present pain. If pain is conceived as existing in thirst, and pleasure in drinking, the pain that has preceded becomes the efficient cause of pleasure. But evil cannot be the efficient cause of good. Neither, then, is the one thing nor the other evil.

(86) Timaeus: for the most part of his life because of those greatest of pleasures and pains, and keeps his soul diseased and senseless by reason of the action of his body. Yet such a man is reputed to be voluntarily wicked and not diseased; although, in truth, this sexual incontinence, which is due for the most part to the abundance and fluidity of one substance because of the porosity of the bones, constitutes a disease of the soul. And indeed almost all those affections which are called by way of reproach “incontinence in pleasure,” as though the wicked acted voluntarily, are wrongly so reproached; for no one is voluntarily wicked,

(293) But they whose whole watchfulness is always directed to their body, who do not follow what ought not to be done, and who steadfastly do what ought to be done, the desires of such watchful and wise people will come to an end.

(41) Therefore if one who uses his power to live a virtuous life receives praise, then much more worthy of reverence and honour is he who has given us this free and sovereign power and has allowed us to live as we choose, not allowing us to become en- slaved and subjected to necessity by our acts of choice and rejection. But if both can have no anxiety, he who chooses incontinence and he who chooses abstinence, yet the honour is not equal. He who indulges his pleasures gratifies his body; but he who is controlled liberates from its passions his soul which is master of the body. And if they tell us that we are called to freedom, only let us not use our freedom as an opportunity for the flesh, as the apostle says. If lust is to be gratified and a life of sin regarded as morally neutral, as they say, either we ought to indulge our desires in every direction and, if this is our desire, do the most lascivious and immoral acts, in that we are following our instincts in every way; or we may suppress certain desires and live no longer a life which recognizes no distinction of right and wrong, nor be absolute slaves to our most dishonourable members, the stomach and the private parts, gratifying our carcase for the sake of desire. For desire is nourished and invigorated if it is encouraged in indulgence, just as, on the other hand, it loses strength if it is kept in check.

(305) He alone who, without ceasing, practises the duty of sitting alone and sleeping alone, he, subduing himself, will rejoice in the destruction of all desires alone, as if living in a forest.

(1) BUT it is not thus of the remembrance of any man or woman living in this life, or of any bodily or worldly thing whatsoever that it be. For why, a naked sudden thought of any of them, pressing against thy will and thy witting, although it be no sin imputed unto thee—for it is the pain of the original sin pressing against thy power, of the which sin thou art cleansed in thy baptism—nevertheless yet if this sudden stirring or thought be not smitten soon down, as fast for frailty thy fleshly heart is strained thereby: with some manner of liking, if it be a thing that pleaseth thee or hath pleased thee before, or else with some manner of grumbling, if it be a thing that thee think grieveth thee, or hath grieved thee before. The which fastening, although it may in fleshly living men and women that be in deadly sin before be deadly; nevertheless in thee and in all other that have in a true will forsaken the world, and are obliged unto any degree in devout living in Holy Church, what so it be, privy or open, and thereto that will be ruled not after their own will and their own wit, but after the will and the counsel of their sovereigns, what so they be, religious or seculars, such a liking or a grumbling fastened in the fleshly heart is but venial sin. The cause of this is the grounding and the rooting of your intent in God, made in the beginning of your living in that state that ye stand in, by the witness and the counsel of some discreet father.

(1) Being impelled, therefore, from another principle, viz. from the world and the mundane Gods, from the arrangement of the four elements in the world, and the association of the elements according to [appropriate] measures, and also from the orderly circulation of bodies about centres, we shall have an easy ascent to the truth of the piety respecting sacrifices. For if we are in the world, are contained as parts in the universe, are primarily produced by it, and perfected by the total powers that are in it, and if we consist of its elements, and receive from it a certain portion of life and nature; if this be the case, it is not proper to pass beyond the world and the mundane orders. We must admit, therefore, that in each part of the world there is this visible body, and that there are also incorporeal powers, which are divided about bodies. Hence the law of religion distributes similars to similars, and thus extends from on high, through wholes, as far as to the last of things; assigning, indeed, incorporeals to incorporeals, but bodies to bodies, and this commensurately to the nature of each. If, however, some theurgist should participate of the supermundane Gods, which is the rarest of all things, he, indeed, in the worship of the Gods will transcend both bodies and matter; being united to the Gods by a supermundane power. But that which happens to one person with difficulty and late, and at the end of the sacerdotal office, ought not to be promulgated as common to all men; nor ought it to be made a thing common to those who are commencing theurgic operations, nor to those who have made a middle proficiency in it. For these, after a manner, pay a corporeal-formed attention to sanctity.