Passages similar to: Stromata (Miscellanies) — Chapter XII: The True Gnostic Is Beneficent, Continent, and Despises Worldly Things.
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Christian Mysticism
Stromata (Miscellanies)
Chapter XII: The True Gnostic Is Beneficent, Continent, and Despises Worldly Things. (24)
He knows also the enigmas of the fasting of those days - I mean the Fourth and the Preparation. For the one has its name from Hermes, and the other from Aphrodite. He fasts in his life, in respect of covetousness and voluptuousness, from which all the vices grow. For we have already often above shown the three varieties of fornication, according to the apostle - love of pleasure, love of money, idolatry. He fasts, then, according to the Law, abstaining from bad deeds, and, according to the perfection of the Gospel, from evil thoughts.
Fasting proclaims that he abstains from lawful food, And his alms say, "He gives away his own goods; It is therefore plain that he does not rob...
(11) Fasting proclaims that he abstains from lawful food, And his alms say, "He gives away his own goods; It is therefore plain that he does not rob others." If he acts thus from fraud, his two witnesses (Fasting and alms) are rejected in God's court; If the hunter scatters grain Not out of mercy, but to catch game; If the cat keeps fast, and remains still In fasting only to entrap unwary birds; Making hundreds of people suspicious,
Since, however, nutriment greatly contributes to the best discipline, when it is properly used, and in an orderly manner, let us consider what...
(1) Since, however, nutriment greatly contributes to the best discipline, when it is properly used, and in an orderly manner, let us consider what Pythagoras also instituted as a law about this. Universally, therefore, he rejected all such food as is flatulent, and the cause of perturbation, but he approved of the nutriment contrary to this, and ordered it to be used, viz. such food as composes and compresses the habit of the body. Hence, likewise, he thought that millet was a plant adapted to nutrition. But he altogether rejected such food as is foreign to the Gods; because it withdraws us from familiarity with the Gods. Again, according to another mode also, he ordered his disciples to abstain from such food as is reckoned sacred, as being worthy of honor, and not to be appropriated to common and human utility. He likewise exhorted them to abstain from such things as are an impediment to prophesy, or to the purity and chastity of the soul, or to the habit of temperance, or of virtue. And lastly, he rejected all such things as are adverse to sanctity, and which obscure and disturb the other purities of the soul, and the phantasms which occur in sleep. These things therefore he instituted as laws in common about nutriment.
It follows, in the next place, that we should speak of temperance, and show how it was cultivated by Pythagoras, and how he delivered it to his...
(1) It follows, in the next place, that we should speak of temperance, and show how it was cultivated by Pythagoras, and how he delivered it to his associates. We have already therefore narrated the common precepts concerning it, in which it is said that every thing incommensurate should be cut off with fire and sword. The abstinence also from animal food, is a precept of the same species; and likewise from certain foods calculated to produce intemperance, and impeding the vigilance and genuine energies of the reasoning power. Farther still, to this species the precept belongs, that sumptuous food should indeed be introduced in banquets, but should [shortly after] be sent away, and given to the servants, being placed on the table merely for the sake of punishing the desires.
Likewise, that no liberal and ingenuous woman should wear gold, but only harlots. And again, the exercise of taciturnity, and perfect silence, for the purpose of governing the tongue. Likewise a strenuous and assiduous resumption and investigation of the most difficult theorems. But on account of all these, we must refer to the same virtue [i. e. to temperance,] abstinence from wine; paucity of food and sleep; an inartificial contempt of renown, wealth, and the like; a sincere reverence towards those to whom reverence is due, but an unfeigned similitude of behaviour and benevolence towards those of the same age; an animadversion and exhortation of those that are younger, without envy; and every thing else of the like kind.
They also conceived generally, that labor should be employed about disciplines and studies, and that they should be severely exercised in trials of th...
(6) Moreover, if at any time they happened to be angry, or sorrowful, they immediately separated themselves from the rest of their associates, and each by himself alone strenuously endeavoured to digest and heal the passion [by which he was oppressed]. They also conceived generally, that labor should be employed about disciplines and studies, and that they should be severely exercised in trials of the most various nature, in punishments and restraints by fire and sword, in order to be liberated from innate intemperance, and an inexhaustible avidity of possessing; and that for this purpose, no labors, nor any endurance should be spared. In order to accomplish this likewise, they generously exercised abstinence from all animals, and besides this, from certain other kinds of food. Hence also arose their detention of speech, and their perfect silence as preparatory to the subjugation of the tongue; in which for many years they exercised their fortitude. To which also may be added, their strenuous and assiduous investigation and resumption of the most difficult theorems; and on account of these things, their abstinence from wine, their paucity of food and sleep, and their contempt of glory, wealth, and the like. And in conjunction with all these particulars, they extended themselves to fortitude.