(3) Love and hate lie towards the object of each sense; let none become subject to these two; for, they are his enemies.

(2) Whoso, without attachment anywhere, on meeting with anything good or bad, neither exults nor hates, his knowledge becomes steady.

(3) Nor does he need cheerfulness of mind; for he does not fall into pain, being persuaded that all things happen well. Nor is he angry; for there is nothing to move him to anger, seeing he ever loves God, and is entirely turned towards Him alone, and therefore hates none of God's creatures. No more does he envy; for nothing is wanting to him, that is requisite to assimilation, in order that he may be excellent and good. Nor does he consequently love any one with this common affection, but loves the Creator in the creatures. Nor, consequently, does he fall into any desire and eagerness; nor does he want, as far as respects his soul, aught appertaining to others, now that he associates through love with the Beloved One, to whom he is allied by free choice, and by the habit which results from training, approaches closer to Him, and is blessed through the abundance of good things.

(22) Every thing which is more than necessary to man, is hostile to him.

He who loves that which is not expedient, will not love that which is expedient.

(12) He who neither rejoices, nor hates, nor grieves, nor desires, renouncing good and evil, he who is full of devotion is dear to Me.

(4) The mortal who thinks of his gains or his honours or the favour of many men will be afraid of death when it falls upon him. Whatsoever it be in which the pleasure-crazed spirit takes its delight, that thing becomes a pain a thousand times greater. Therefore the wise man will seek not for pleasure, for from desire arises terror; and if it come of itself, let him stand firm and wait. Many there are who have found gain, many who have won fame; but none know whither they have gone, with their gains and their fame. Some loathe me; then why shall I rejoice in being praised? Some praise me; then why shall I be cast down by blame?

(2) And should it be granted that the affections specified above, when produced rationally, are good, yet they are nevertheless inadmissible in the case of the perfect man, who is incapable of exercising courage: for neither does he meet what inspires fear, as he regards none of the things that occur in life as to be dreaded; nor can aught dislodge him from this - the love he has towards God.

(5) While in the first it well directed is, And in the second moderates itself, It cannot be the cause of sinful pleasure; But when to ill it turns, and, with more care Or lesser than it ought, runs after good, 'Gainst the Creator works his own creation. Hence thou mayst comprehend that love must be The seed within yourselves of every virtue, And every act that merits punishment. Now inasmuch as never from the welfare Of its own subject can love turn its sight, From their own hatred all things are secure; And since we cannot think of any being Standing alone, nor from the First divided, Of hating Him is all desire cut off. Hence if, discriminating, I judge well, The evil that one loves is of one's neighbour, And this is born in three modes in your clay. There are, who, by abasement of their neighbour, Hope to excel, and therefore only long That from his greatness he may be cast down; There are, who power, grace, honour, and renown Fear they may lose because another rises, Thence are so sad that the reverse they love;

(1) The lover invoked blessings on that rough patrol, They were poison to most men, but sweets to him, In the world there is nothing absolutely bad; Know, moreover, evil is only relative. In the world there is neither poison nor antidote, Which is not a foot to one and a fetter to another; To one the power of moving, to another a clog; To one a poison, to another an antidote. Serpents' poison is life to serpents, To the creatures of the sea the sea is a garden,

(34) The lover's love is visible, his Beloved hidden. The Friend is absent, the distraction he causes present. Renounce these affections for outward forms, Whatever is beloved is not a mere empty form, Whatever be the form you have fallen in love with, Why do you forsake it the moment life leaves it? The form is still there; whence, then, this disgust at it? Ah! lover, consider well what is really your beloved. If a thing perceived by outward senses is the beloved, Then all who retain their senses must still love it; And since love increases constancy,

(1) WHEN thus vigour has been nurtured, it is well to fix the thought in concentred effort; the man of wandering mind lies between the fangs of the Passions. It cannot wander if body and thought be in solitude; so it is well to forsake the world and put away vain imaginations. Because of love, or hunger for gain, and the like, men will not forsake the world; then in order to cast it aside the wise will lay to heart these thoughts. Passion is overcome only by him who has won through stillness of spirit the perfect vision. Knowing this, I must first seek for stillness; it comes through the contentment that is regardless of the world. What creature of a day should cling to other frail beings, when he can never again through thousands of births behold his beloved? Yet when he sees him not, he is ill at ease; he rests not in concentred thought; and even when he beholds him he is not satisfied, but is distressed by the same longing as before. He sees not things in their reality; he loses his horror of the world; he is consumed by his grief in yearning for union with the beloved. In thoughts thereupon his brief life vainly passes away hour by hour; and the eternal Law is broken for the sake of a short-lived friend!

(21) Esteem nothing to be precious, which a bad man may take from you.

He is dear to divinity, who considers those things alone to be precious, which are esteemed to be so by divinity.

(2) The pure men of old did not know what it was to love life or to hate death. They did not rejoice in birth, nor strive to put off dissolution. Quickly come, and quickly go;—no more. They did not forget whence it was they had sprung, neither did they seek to hasten their return thither. Cheerfully they played their allotted parts, waiting patiently for the end. This is what is called not to lead the heart astray from Tao, nor to let the human seek to supplement the divine. And this is what is meant by a pure man. Such men are in mind absolutely free; in demeanour, grave; in expression, cheerful. If it is freezing cold, it seems to them like autumn; if blazing hot, like spring. Their passions occur like the four seasons. They are in harmony with all creation, and none know the limit thereof. And so it is that a perfect man can destroy a kingdom and yet not lose the hearts of the people, while the benefits he hands down to ten thousand generations do not proceed from love of his fellow-man. He who delights in man, is himself not a perfect man. His affection is not true charity. Depending upon opportunity, he has not true worth. He who is not conversant with both good and evil is not a superior man. He who disregards his reputation is not what a man should be. He who is not absolutely oblivious of his own existence can never be a ruler of men.

(2) Now, however, many previously conceiving in imagination, that all that is present with, and imparted to them by nature and fortune, is better than it is, and not thinking it to be such as it is in reality, but such as it is able to become when it has arrived at the summit of excellence, they burden the soul with many great, nefarious, and stupid evils, when they are suddenly deprived of [these evanescent goods]. And thus it happens to them that they lead a most bitter and miserable life. But this takes place in the loss of riches, or the death of friends or children, or in the privation of certain other things, which are conceived by them to be most honorable possessions.

Afterwards, weeping and lamenting, they assert of themselves, that they alone are most unfortunate and miserable, not remembering that these things have happened, and even now happen, to many others; nor are they able to understand the life of those that are now in existence, and of those that have lived in former times, nor to see in what great calamities and waves of evils, many of the present time are, and of the past have been involved. Considering with ourselves therefore, that many having lost their property, have afterwards on account of this very loss been saved, since hereafter they might either have fallen into the hands of robbers, or into the power of a tyrant; that many also who have loved certain persons, and have been benevolently disposed towards them in the extreme, have afterwards greatly hated them;—considering all these things, which have been delivered to us by history, and likewise learning that many have been destroyed by their children, and by those that they have most dearly loved; and comparing our own life with that of those who have been more unhappy than we have been, and taking into account human casualties [in general] and not only such as happen to ourselves, we shall pass through life with greater tranquillity.

For it is not lawful that he who is himself a man, should think the calamities of others easy to be borne, and not his own, since he sees that the whole of life is naturally exposed to many calamities. Those however, that weep and lament, besides not being able to recover what they have lost, or recal to life those that are dead, impel the soul to greater perturbations, in consequence of its being filled with much depravity. It is requisite therefore, that, being washed and purified, we should by all possible contrivances wipe away our inveterate stains by the reasonings of philosophy. But we shall accomplish this by adhering to prudence and temperance, being satisfied with our present circumstances, and not aspiring after many things.

For men who procure for themselves a great abundance [of external goods], do not consider that the enjoyment of them terminates with the present life. We ought therefore to use the goods that are present; and by the assistance of the beautiful and venerable things of which philosophy is the source, we shall be liberated from the insatiable desire of depraved possessions.

(5) He should be known as a perpetual renouncer who neither hates nor desires: for, free from the pairs of opposites, O mighty-armed, he is easily set free from bondage.

(12) He who hates no single being, who is friendly and compassionate to all, who is free from attachment and egoism, to whom pain and pleasure are equal, who is enduring, ever content and balanced in mind, self-controlled, and possessed of firm conviction, whose thought and reason are directed to Me, he who is (thus) devoted to Me is dear to Me.

(11) Through love the dead rise to life, Even when an evil befalls you, have due regard; The sight which regards the ebb and flow of good and ill Thence you see the one state moves you into the other, So long as you experience not fears after joys, How can you look for pleasures after disgusts? While ye fear the doom of the angel on the left hand, May you gain two wings! A fowl with only one wing Is impotent to fly, O well-intentioned one!

(11) And let no one fancy that we honour the Name of Love beyond the Oracles, for it is, in my opinion, irrational and stupid not to cling to the force of the meaning, but to the mere words; and this is not the characteristic of those who have wished to comprehend things Divine, but of those who receive empty sounds and keep the same just at the ears from passing through from outside, and are not willing to know what such a word signifies, and in what way one ought to distinctly represent it, through other words of the same force and more explanatory, but who specially affect sounds and signs without meaning, and syllables, and words unknown, which do not pass through to the mental part of their soul, but buzz without, around their lips and ears, as though it were not permitted to signify the number four, by twice two, or straight lines by direct lines, or motherland by fatherland, or any other, which signify the self-same thing, by many parts of speech. We ought to know, according to the correct account, that we use sounds, and syllables, and phrases, and descriptions, and words, on account of the sensible perceptions; since when our soul is moved by the intellectual energies to the things contemplated, the sensible perceptions by aid of sensible objects are superfluous; just as also the intellectual powers, when the soul, having become godlike, throws itself, through a union beyond knowledge, against the rays of the unapproachable light, by sightless efforts. But, when the mind strives to be moved upwards, through objects of sense, to contemplative conceptions, the clearer interpretations are altogether preferable to the sensible perceptions, and the more definite descriptions are things more distinct than things seen; since when objects near are not made clear to the sensible perceptions, neither will these perceptions be well able to present the things perceived to the mind. But that we may not seem, in speaking thus, to be pushing aside the Divine Oracles, let those who libel the Name of Love (Ἔρωτος) hear them. "Be in love with It," they say, "and It will keep thee--Rejoice over It, and It will exalt thee--Honour It, in order that It may encompass thee,"--and whatever else is sung respecting Love, in the Word of God.

(6) A Master called Boetius saith, “It is of sin that we do not love that which is Best.” He hath spoken the truth. That which is best should be the dearest of all things to us; and in our love of it, neither helpfulness nor unhelpfulness, advantage nor injury, gain nor loss, honour nor dishonour, praise nor blame, nor anything of the kind should be regarded; but what is in truth the noblest and best of all things, should be also the dearest of all things, and that for no other cause than that it is the noblest and best. Hereby may a man order his life within and without. His outward life: for among the creatures one is better than another, according as the Eternal Good manifesteth itself and worketh more in one than in another. Now that creature in which the Eternal Good most manifesteth itself, shineth forth, worketh, is most known and loved, is the best, and that wherein the Eternal Good is least manifested is the least good of all creatures. Therefore when we have to do with the creatures and hold converse with them, and take note of their diverse qualities, the best creatures must always be the dearest to us, and we must cleave to them, and unite ourselves to them, above all to those which we attribute to God as belonging to Him or divine, such as wisdom, truth, kindness, peace, love, justice, and the like.

(15) This passage from nothingness to real being, this quitting of oneself is a birth accompanied by pain, for by it natural love is excluded. All grief except grief for sin comes from love of the world. In God is neither sorrow, nor grief, nor trouble. Wouldst thou be free from all grief and trouble, abide and walk in God, and to God alone. As long as love of the creature is in us, pain cannot cease.