(2) All such things, then, are alien from man,—even his body. So that we can despise not only what we long for, but also that from which the vice of longing comes to us. For just as far as the increase of reason leads our soul, so far one should be man; in order that by contemplating the divine, one should look down upon, and disregard the mortal part, which hath been joined to him, through the necessity of helping on the lower world.

(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.

(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.

(12) But despite its fall, the whole earth cannot satisfy the lust of the flesh; who can do its will? To him who longs for the impossible come guilt and bafflement of desire; but he who is utterly without desire has a happiness that ages not. Then give no room for the lust of the flesh to swell; blessed indeed is the thing that is not imagined for the sake of its pleasant- ness. The body is a motionless thing stirred by something without, and ending in ashes, a loathsome frame of foulness; why do I cling to it? What have I to do with this machine, alive or dead? What distinguishes it from such things as clods of earth? Alas, O thought of self, thou wilt not die! Through complicity with the flesh I win sorrow, all to no purpose; it is no better than a thing of wood, and what should avail its hatred or its kindness? It feels no love when I guard it, no hate when vultures devour it; then why do I love it? I am angered when it is treated with scorn, delighted when it is honoured; but if it has no knowledge, to what end is my toil? My friends, forsooth, are they who wish well to this body; but all men wish well to their own flesh, and why are not they also my friends? So I have surrendered my body indifferently for the weal of the world; it is but as an instrument of work that I still bear it, with all its guilt. Enough then of worldly ways! I follow in the path of the Wise, remembering the Discourse upon Heedfulness and putting away sloth. To overcome the power of darkness I concentre my thought, drawing the spirit away from vain paths and fixing it straightly upon its stay.

(1) Abolish every childish time of life, acquire for yourself strength of mind and soul, and intensify the struggle against every folly of the passions of love and base wickedness, and love of praise, and fondness of contention, and tiresome jealousy and wrath, and anger and the desire of avarice. Guard your (pl.) camp and weapons and spears. Arm yourself and all the soldiers, which are the words, and the commanders, which are the counsels, and your mind as a guiding principle.

(1) Now of that dual nature,—that is to say of man,—there is a chief capacity. [And that is] piety, which goodness follows after. [And] this [capacity] then, and then only, seems to be perfected, if it be fortified with virtue of despising all desires for alien things. For alien from every part of kinship with the Gods are all things on the Earth, whatever are possessed from bodily desires,—to which we rightly give the name “possessions,” in that they are not born with us, but later on begin to be possessed by us; wherefore we call them by the name possessions.

(4) When the body is dragged hither and thither by vultures lusting for meat, why is it powerless to save itself? Why dost thou watch over this frame, O my spirit, as if it were thine own? if it is a thing apart from thee, what canst thou lose thereby? Silly one, what thou claimest as thine is not as clean as a wooden doll; why dost thou cling to this rotten machine framed in foulness? Lift in thy imagination this envelope of skin, and with the scalpel of wisdom remove the flesh from the frame of bones. Open likewise the bones, and look upon the marrow within them. Then ask thyself what essential thing is therein. And now that thou hast made diligent search and found therein nothing essential, say wherefore thou still clingest to the body. Thou canst not eat its impurities and entrails, nor drink its blood; what wilt thou do with the body? This poor flesh, which thou guardest in order to feed vultures, jackals, and the like, is fitted only to be a tool for men's works. Though thou guardest it thus, pitiless Death will tear away the body and give it to the vultures; and then what wilt thou do? To a servant who will not remain, gifts of garments and the like are not given; when it has eaten, the body will depart, then why waste thy riches upon it? Pay to it its wage, then set thy thought upon thine own business; for we give not to the hireling all that he may earn. Conceive of the body as a ship that travels to and fro, and make it go at thy bidding for creatures to fulfil their end.

(1) Nor is that which so greatly disturbs you, and for which you so strenuously contend, attended with any difficulty, I mean abstinence from animals, if it is rightly understood. For those who worship the Gods do not abstain from animals, lest the Gods should be defiled by the vapours arising from them. For what exhalation from bodies can approach those who, before any thing material can come into contact with their power, intangibly amputate matter? Nor is it the power of the Gods only that abolishes all bodies, and causes them to vanish, without any approximation to them; but a celestial body, also, is unmingled with all the material elements; nor does it receive into itself any thing extraneous, nor impart any portion of itself to things of a foreign nature.

(88) That is, turn thy heart away from temporal pleasure and voluptuousness, from fulness of eating and drinking, from the riches of this world, and think that today is the last day of the end of thy body; turn away from the wantonness of the world, and call earnestly to God, and yield or submit thyself to him.

(1) Hence that of which you are dubious is not true, “ that all things are bound with the indissoluble bonds of Necessity ,” which we call Fate. For the soul has a proper principle of circumduction to the intelligible, and of a separation from generated natures; and also of a contact with real being, and that which is divine. “ Nor must we ascribe fate to the Gods, whom we worship in temples and statues, as the dissolvers of fate. ” For the Gods, indeed, dissolve fate; but the last natures which proceed from them, and are complicated with the generation of the world and with body, give completion to fate. Hence we very properly worship the Gods with all possible sanctity, and the observance of all religious rites, in order that they may liberate us from the evils impending from fate, as they alone rule over necessity through intellectual persuasion. But neither are all things comprehended in the nature of fate, but there is another principle of the soul, which is superior to all nature and generation, and through which we are capable of being united to the Gods, of transcending the mundane order, and of participating eternal life, and the energy of the supercelestial Gods. Through this principle, therefore, we are able to liberate ourselves from fate. For when the more excellent parts of us energize, and the soul is elevated to natures better than itself, then it is entirely separated from things which detain it in generation, departs from subordinate natures, exchanges the present for another life, and gives itself to another order of things, entirely abandoning the former order with which it was connected.

(18) But perhaps this school will maintain that, while their teaching leads to a hate and utter abandonment of the body, ours binds the Soul down in it.

In other words: two people inhabit the one stately house; one of them declaims against its plan and against its Architect, but none the less maintains his residence in it; the other makes no complaint, asserts the entire competency of the Architect and waits cheerfully for the day when he may leave it, having no further need of a house: the malcontent imagines himself to be the wiser and to be the readier to leave because he has learned to repeat that the walls are of soulless stone and timber and that the place falls far short of a true home; he does not see that his only distinction is in not being able to bear with necessity assuming that his conduct, his grumbling, does not cover a secret admiration for the beauty of those same "stones." As long as we have bodies we must inhabit the dwellings prepared for us by our good sister the Soul in her vast power of labourless creation.

Or would this school reject the word Sister? They are willing to address the lowest of men as brothers; are they capable of such raving as to disown the tie with the Sun and the powers of the Heavens and the very Soul of the Kosmos? Such kinship, it is true, is not for the vile; it may be asserted only of those that have become good and are no longer body but embodied Soul and of a quality to inhabit the body in a mode very closely resembling the indwelling. of the All-Soul in the universal frame. And this means continence, self-restraint, holding staunch against outside pleasure and against outer spectacle, allowing no hardship to disturb the mind. The All-Soul is immune from shock; there is nothing that can affect it: but we, in our passage here, must call on virtue in repelling these assaults, reduced for us from the beginning by a great conception of life, annulled by matured strength.

Attaining to something of this immunity, we begin to reproduce within ourselves the Soul of the vast All and of the heavenly bodies: when we are come to the very closest resemblance, all the effort of our fervid pursuit will be towards that goal to which they also tend; their contemplative vision becomes ours, prepared as we are, first by natural disposition and afterwards by all this training, for that state which is theirs by the Principle of their Being.

This school may lay claim to vision as a dignity reserved to themselves, but they are not any the nearer to vision by the claim- or by the boast that while the celestial powers, bound for ever to the ordering of the Heavens, can never stand outside the material universe, they themselves have their freedom in their death. This is a failure to grasp the very notion of "standing outside," a failure to appreciate the mode in which the All-Soul cares for the unensouled.

No: it is possible to go free of love for the body; to be clean-living, to disregard death; to know the Highest and aim at that other world; not to slander, as negligent in the quest, others who are able for it and faithful to it; and not to err with those that deny vital motion to the stars because to our sense they stand still- the error which in another form leads this school to deny outer vision to the Star-Nature, only because they do not see the Star-Soul in outer manifestation.

(14) For man, and especially the Sage, is not the Couplement of soul and body: the proof is that man can be disengaged from the body and disdain its nominal goods.

It would be absurd to think that happiness begins and ends with the living-body: happiness is the possession of the good of life: it is centred therefore in Soul, is an Act of the Soul- and not of all the Soul at that: for it certainly is not characteristic of the vegetative soul, the soul of growth; that would at once connect it with the body.

A powerful frame, a healthy constitution, even a happy balance of temperament, these surely do not make felicity; in the excess of these advantages there is, even, the danger that the man be crushed down and forced more and more within their power. There must be a sort of counter-pressure in the other direction, towards the noblest: the body must be lessened, reduced, that the veritable man may show forth, the man behind the appearances.

Let the earth-bound man be handsome and powerful and rich, and so apt to this world that he may rule the entire human race: still there can be no envying him, the fool of such lures. Perhaps such splendours could not, from the beginning even, have gathered to the Sage; but if it should happen so, he of his own action will lower his state, if he has any care for his true life; the tyranny of the body he will work down or wear away by inattention to its claims; the rulership he will lay aside. While he will safeguard his bodily health, he will not wish to be wholly untried in sickness, still less never to feel pain: if such troubles should not come to him of themselves, he will wish to know them, during youth at least: in old age, it is true, he will desire neither pains nor pleasures to hamper him; he will desire nothing of this world, pleasant or painful; his one desire will be to know nothing of the body. If he should meet with pain he will pit against it the powers he holds to meet it; but pleasure and health and ease of life will not mean any increase of happiness to him nor will their contraries destroy or lessen it.

When in the one subject, a positive can add nothing, how can the negative take away?

(35) And what follows seems to me to be excellently said by the Greeks. An athlete of no mean reputation among those of old, having for a long time subjected his body to thorough training in order to the attainment of manly strength, on going up to the Olympic games, cast his eye on the statue of the Pisaean Zeus, and said: "O Zeus, if all the requisite preparations for the contest have been made by me, come, give me the victory, as is right." For so, in the case of the Gnostic, who has unblameably and with a good conscience fulfilled all that depends on him, in the direction of learning, and training, and well-doing, and pleasing God, the whole contributes to carry salvation on to perfection. From us, then, are demanded the things which are in our own power, and of the things which pertain to us, both present and absent, the choice, and desire, and possession, and use, and permanence.

(3) All this calls for examination; the enquiry must bring us close to the solution as regards the gods.

We have traced self-disposal to will, will to reasoning and, next step, to right reasoning; perhaps to right reasoning we must add knowledge, for however sound opinion and act may be they do not yield true freedom when the adoption of the right course is the result of hazard or of some presentment from the fancy with no knowledge of the foundations of that rightness.

Taking it that the presentment of fancy is not a matter of our will and choice, how can we think those acting at its dictation to be free agents? Fancy strictly, in our use, takes it rise from conditions of the body; lack of food and drink sets up presentments, and so does the meeting of these needs; similarly with seminal abundance and other humours of the body. We refuse to range under the principle of freedom those whose conduct is directed by such fancy: the baser sort, therefore, mainly so guided, cannot be credited with self-disposal or voluntary act. Self-disposal, to us, belongs to those who, through the activities of the Intellectual-Principle, live above the states of the body. The spring of freedom is the activity of Intellectual-Principle, the highest in our being; the proposals emanating thence are freedom; such desires as are formed in the exercise of the Intellectual act cannot be classed as involuntary; the gods, therefore, that live in this state, living by Intellectual-Principle and by desire conformed to it, possess freedom.

(1) Let us then, in the next place, direct our attention to that which accords with what has been before said, and with our twofold condition of being. For there is a time when we become wholly soul, are out of the body, and sublimely revolve on high, in conjunction with all the immaterial Gods. And there is also a time when we are bound in the testaceous body, are detained by matter, and are of a corporeal-formed nature. Again, therefore, there will be a twofold mode of worship. For one mode, indeed, will be simple, incorporeal, and pure from all generation, and this mode pertains to undefiled souls. But the other is filled with bodies, and every thing of a material nature, and is adapted to souls which are neither pure nor liberated from all generation. We must admit, therefore, that there are twofold species of sacrifices; one kind, indeed, pertaining to men who are entirely purified, which, as Heraclitus says, rarely happens to one man, or to a certain easily to be numbered few of mankind; but the other kind, being material and corporeal-formed, and consisting in mutation, is adapted to souls that are still detained by the body.

(9) But we must as much as possible subject the soul to varied preparatory exercise, that it may become susceptible to the reception of knowledge. Do you not see how wax is softened and copper purified, in order to receive the stamp applied to it? Just as death is the separation of the soul from the body, so is knowledge as it were the rational death urging the spirit away, and separating it from the passions, and leading it on to the life of well-doing, that it may then say with confidence to God, "I live as Thou wishest." For he who makes it his purpose to please men cannot please God, since the multitude choose not what is profitable, but what is pleasant. But in pleasing God, one as a consequence gets the favour of the good among men. How, then, can what relates to meat, and drink, and amorous pleasure, be agreeable to such an one? since he views with suspicion even a word that produces pleasure, and a pleasant movement and act of the mind. "For no one can serve two masters, God and Mammon," it is said; meaning not simply money, but the resources arising from money bestowed on various pleasures. In reality, it is not possible for him who magnanimously and truly knows God, to serve antagonistic pleasures.

(2) This division, therefore, being made, that which follows will most manifestly take place. For those who are governed by the nature of the universe, who lived conformably to this, and employ the powers of nature, these should embrace a mode of worship adapted to nature, and to the bodies that are moved by nature, and should choose for this purpose appropriate places, air, matter, the powers of matter, bodies, and the habits of bodies, qualities, and proper motions, the mutations of things in generation, and other things connected with these, both in other parts of piety and in that part of it which pertains to sacrifice. But those who live conformably to intellect alone, and to the life of intellect, and are liberated from the bonds of nature, these should exercise in all the parts of theurgy the intellectual and incorporeal mode of worship. And those who are the media between these, should labour differently in the paths of piety, conformably to the differences of this middle condition of life, either by embracing both modes of piety, or separating themselves from one of the modes [and adhering to the other], or receiving both these modes as the foundation of things of a more honourable nature. For without these they never can arrive at things supereminent. Or, in some other way, they should thus, in a becoming manner, labour in the paths of sanctity.

(7) "Wretch, what good dost thou know, or what honourable aim hast thou? which does not even wait for the appetite for sweet things, eating before being hungry, drinking before being thirsty; and that thou mayest eat pleasantly, seeking out fine cooks; and that thou mayest drink pleasantly, procuring costly wines; and in summer runnest about seeking snow; and that thou mayest sleep pleasantly, not only providest soft beds, but also supports to the couches." Whence, as Aristo said, "against the whole tetrachord of pleasure, pain, fear, and lust, there is need of much exercise and struggle."

(2) He, therefore, who wishes to worship these theurgically, in a manner adapted to them, and to the dominion which they are allotted, should, as they are material, employ a material mode of worship. For thus we shall be wholly led to a familiarity with them, and worship them in an allied and appropriate manner. Dead bodies, therefore, and things deprived of life, the slaying of animals, and the consumption of victims, and, in short, the mutation of the matter which is offered, pertain to these Gods, not by themselves, but on account of the matter over which they preside. For though they are in the most eminent degree separate from it, yet at the same time they are present with it. And though they comprehend matter in an immaterial power, yet they are coexistent with it. Things that are governed, also, are not foreign from their governors; and things which are subservient as instruments, are not unadapted to those that use them. Hence, it is foreign to the immaterial Gods, to offer matter to them through sacrifices, but this is most adapted to all the material Gods.

(4) And no one is a stranger to the world by nature, their essence being one, and God one. But the elect man dwells as a sojourner, knowing all things to be possessed and disposed of; and he makes use of the things which the Pythagoreans make out to be the threefold good things. The body, too, as one sent on a distant pilgrimage, uses inns and dwellings by the way, having care of the things of the world, of the places where he halts; but leaving his dwelling-place and property without excessive emotion; readily following him that leads him away from life; by no means and on no occasion turning back; giving thanks for his sojourn, and blessing [God] for his departure, embracing the mansion that is in heaven "For we know, that, if the earthly house of our tabernacle be dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For we that are in this tabernacle do groan, desiring to be clothed upon with our house which is from heaven: if so be that being clothed we shall not be found naked. For we by sight," as the apostle says; walk by faith, not "and we are willing rather to be absent from the body, and present with God." The rather is in comparison. And comparison obtains in the case of things that fall under resemblance; as the more valiant man is more valiant among the valiant, and most valiant among cowards. Whence he adds, "Wherefore we strive, whether present or absent, to be accepted with Him," that is, God, whose work and creation are all things, both the world and things supramundane. I admire Epicharmus, who clearly says: "Endowed with pious mind, you will not, in dying, Suffer aught evil. The spirit will dwell in heaven above;" and the minstrel who sings: "The souls of the wicked flit about below the skies on earth, In murderous pains beneath inevitable yokes of evils; But those of the pious dwell in the heavens, Hymning in songs the Great, the Blessed One."