CHAPTER XI
C. X. § 59—C. XI. § 61] MISCELLANIES, BOOK VII.
which we shall afterwards set forth at the fitting season, preserving the sequence of thought.
CHAPTER XI.
§ 60. The gnostic then has a true and noble conception of the universe, as might be expected from one who has comprehended the divine teaching. Starting with that admiration1 for the Creation which he brings with him as an evidence of his capacity to receive knowledge, he becomes an eager disciple of the Lord, and the moment he hears of God and Providence, his admiration prompts him to believe. Proceeding from this point he does his best to learn in every way, employing every means to obtain the knowledge of those things which he longs for (and longing joined with seeking arises as faith increases), that is, to be made worthy of such high and glorious contemplation. Thus the gnostic will taste of the will of God. For he lends, not his ears, but his soul, to the facts indicated by the spoken words. Since then what he receives through the words are realities and the facts themselves, he naturally brings his soul to his duties, understanding the commands Do not commit adultery, do not k.ill2 in a special sense, as they are addressed to the gnostic and not as they are apprehended by the rest of the world.
§ 61. Training himself in scientific contemplation, he goes on to contend on the strength of these higher and more universal truths, being fully assured that He who (according to the prophet) teaches man knowledge is the Lord3, the Lord using man's mouth as His organ. Hence also He has taken human flesh.
With good reason therefore he never prefers what is pleasant to what is expedient, not even though he
1 PI. Theaet. 155 D.
* Exod. xx. 13, 15, Mt. v. 21, 27.
! Ps. xciii. 10, 11. https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
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C. XI. §| 61, 62]
MISCELLANIES, BOOK VII.
should be taken at a disadvantage and vehemently urged by the harlot arts of some fair wanton: for neither could
Joseph be seduced from his firm purpose by his master's wife, but when she kept hold of his garment, he left it in her hands, being thus denuded of sin, but clothing himself in modesty.
For, though the eyes of his master, I mean the Egyptian, did not see Joseph, yet the eyes of the Almighty were watching him. For we men hear the voice and see the bodily form, but the Lord searcheth the spirit1, from which both speech and sight proceed. In like manner whether disease or accident befall the gnostic, aye, or even death the most terrible of all things, he continues unchanged in soul, knowing that all such things are a necessary result of creation, but that, even so, they are made by the power of God a medicine of salvation2, benefiting by discipline those who are disposed to rebel against amendment, being distributed according to desert by a truly merciful Providence.
§ 62. The gnostic then uses God's creatures, when, and so far as, it is reasonable, in a spirit of thankfulness to the Creator, and so gains the mastery over his enjoyment of them. He never bears a grudge, is never angry with anyone, even though he should deserve hatred for his conduct: for he worships the Creator and loves his fellow man, pitying him and praying for him on account of his ignorance. Moreover, though he shares in the affections of the body, naturally sensitive as it is, in which he is imprisoned, yet he is not primarily affected by passion. At any rate, in the accidents which befall him against his will, he raises himself from his troubles to his native element, and is not carried away by things which have nothing to do with the true self, but accommodates himself to the necessities of the case, so far as it does not interfere with the welfare of the soul. For he does not wish to be faithful only in 1 1 Sam. xvi. 7, Jer. xvii. 10, &c.
2 Eur. Phoen. 893. https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
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https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
C. XI. §§ 62, 63]
MISCELLANIES, BOOK VII.
reputation or indeed in outward seeming, but in knowledge and in truth, that is to say, in consistent action and effectual speech. Wherefore he not only praises what is noble, but himself strives to be noble, passing from the condition of a good and faithful servant1 to that of a friend2 by means of love, owing to the perfection of the virtuous habit which he acquired in its purity by true instruction and long training.
§ 63. As one then who would force his way to the pinnacle of knowledge, orderly in character, sober in bearing, he possesses all the advantages which mark the true gnostic, fixing his eyes on noble images, on the many patriarchs who have fought their fight before him, on a still greater multitude of prophets, on angels beyond our power to number, on the Lord who is over all, who taught him, and made it possible for him to attain that crowning life. For this reason he loves none of the fair things that the world holds out to him, fearing lest they should tie him to the ground; but he loves the things which are hoped for, or rather are already known, but whose possession is hoped for. Thus he endures his labours and tortures and afflictions, not, like the brave men whom the philosophers talk of, from hope that the present evils will cease, and that he will again have a share of pleasures; no, knowledge has begotten in him a persuasion, surer than any hope, of the reaping of rewards to come. Wherefore he despises not only the persecutions, but also all the pleasures of this world. So we are told that the blessed Peter, when he beheld his wife on her way to execution,
1 Mt. xxv. 23.
2 Joh. xv. 15. https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
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C XI. §§ 63—65]
MISCELLANIES, BOOK VII.
I l l rejoiced on account of her call and her homeward journey, and addressed her by name with words of exhortation and good cheer, bidding her ' remember the Lord.'
§ 64. Such was the marriage of those blessed ones and such their perfect control over their feelings even in the dearest relations of life. So too the Apostle says Let him that marrieth be as though he married not1, requiring that marriage should not be enslaved to passion nor distracted from the love to the Lord1; to which love the wife, when departing from this life to the Lord, was exhorted to cling by him who showed himself a husband indeed. Was not the faith in the hope after death clearly manifested by those who, even in the very height of persecution, could return thanks to God ? The reason, I suppose, was the steadfastness of their faith, which was accompanied by acts of corresponding faithfulness.
So in every difficulty the soul of the gnostic proves its strength, being in first-rate condition and vigour, like the body of the athlete. For it is well-advised in the affairs of men, measuring what has to be done by the rule of justice, <having received> its principles from God in the first instance, and having attained to moderation in the pleasures and pains of the body, in accordance with the divine likeness: thus he rises up against his fears with good courage, putting his trust in God. Accordingly the gnostic soul is just an earthly image of the divine Power, adorned with perfect virtue, built up by the combined action of nature, discipline, and reason. The soul thus beautified becomes a temple of the Holy Spirit3, when it has acquired a temper of mind corresponding to the Gospel in every relation of life.
§ 65. Such an one rises up against every fear and all that is terrible, not death alone, but poverty and disease and dis1 1 Cor. vii. 29.
2 1 Cor. vii. 35.
3 1 Cor. vi. 19. https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
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C. XI. §§ 65, 66]
MISCELLANIES, BOOK VII.
grace and whatever is akin to these, being invincible by pleasure and master of the irrational appetites. For he knows well what ought and what ought not to be done, having a thorough understanding of what is really formidable and what is not. Hence he undertakes with intelligence what reason dictates as right and fitting for him to do, distinguishing intelligently things that are really encouraging, i.e. good things1, from those which only seem to be so, and that which is formidable from that which appears formidable, such as death and disease and poverty, which pertain rather to seeming than to truth. This is the truly good man who stands outside the passions, having risen above the whole life of passion by the habit or disposition of the virtuous soul. For him, all depends upon himself for the attainment of the end. For the so-called dangers of fortune are not formidable to the good man, because they are not really evil; but real dangers are foreign to the gnostic Christian, since, as evil, they are directly opposed to what is good; and it is impossible that opposites can happen simultaneously to the same thing in the same respect and at the same time"-. Thus, playing irreproachably whatever part in life
God may have assigned to him to act, he perceives both what he ought to do and what he ought to endure.
§ 66. Does cowardice then arise in any other way except through ignorance of what is, and what is not, to be feared ?
If not, the gnostic alone is of good courage, because he perceives what is good both in the present and in the future, and combines with this, as I said, the knowledge of the things which are not really to be feared. For, being convinced that vice alone is hostile and destructive to those who are on the road to knowledge, he wars against it, as such, being fortified with the armour of the Lord. [For it does not follow that, if an action has its rise in folly and the operation, or rather co-operation, of the devil, it is to be at once identified with folly or the devil; i Plato, Laches 198 c.
2 Plato, Rep. iv. 436 B.
M. c.
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C. XI. §§ 66, 67]
MISCELLANIES, BOOK VII.
(because no operation is prudence; for prudence is a habit, and no operation is a habit): so neither is the action that originates in ignorance to be forthwith styled ignorance: it is a bad action caused by ignorance, not ignorance pure. For not even passions or sins are vices, though they proceed from vice1.]
No one, therefore, who is irrationally brave is a gnostic. Else we might be told that children are brave when they face dangers from ignorance of the grounds of fear—for instance they will even play with fire—and we may be told that wild beasts are virtuous when they rush upon the spears, being irrationally brave. On the same principle they will perhaps tell us that jugglers are brave when they have learnt the trick of tumbling among the swords, practising a base art for a miserable pittance.
But he who is truly brave, though the peril arising from popular fury is plain before his eyes, awaits with confidence whatever comes. Herein is he distinguished from other socalled martyrs, in that they provide occasions for themselves by exposing themselves to dangers for whatever reason (for we must avoid harsh language); but the others, taking precautions iu accordance with the dictates of reason, and then cheerfully offering themselves, when God really calls them, both make their calling sure2, from the consciousness that they have not been guilty of any rash act, and give opportunity for testing their manhood by their truly rational courage.
§ 67. It is therefore neither through enduring lesser terrors from fear of greater5 (as other people do), nor again through apprehension of fault-finding from people of their own station and way of thinking, that they abide by the confession of their calling: no, they willingly obey the divine call owing to their love to God, not for the sake of the prizes of the contests, since they prefer no other aim to the doing of that which is well-pleasing to God. For those that endure from love of glory, or from fear of 1 This sentence seems to be out of place here.
2 2 Pet. i. 10.
3 Plato, Phaedo 68 D. https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
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C. XI. § 67]
MISCELLANIES, BOOK VII.
some severer punishment, or with a view to any joys or pleasures after death, these are mere children in faith, blessed indeed, but not yet having attained to manhood, like the gnostic, in their love to God,—for the Church too has its crowns both for men and for boys, just as the gymnasium has,—but love is to be chosen for its own sake, not for any other reason. It may be said therefore that the gnostic's perfection of courage grows with the growth of knowledge out of the discipline of life, because he has always studied how to control his passions. Love then, by her anointing and training, makes her own champion fearless and intrepid and full of trust in the Lord, just as righteousness wins for him the power of life-long truthfulness.
For in the phrase Your yea shall be yea and your nay nay1, there was given an abstract of righteousness. And the same may be said of temperance also. For a man is not made really temperate through ambition, as in the case of the athlete, for the sake of crowns and glory; nor again through covetousness, as some feign, pursuing a good end by means of a fatal passion; no, nor yet through the desire of bodily health, nor from boorish insensibility enabling him to abstain from pleasures for which he has no taste. Certainly those who live a life of toil, when they get a taste of pleasure, presently break down the rigour of their selfrestraint in regard to pleasure. Such too are those who are kept in check only by law and by fear; for when they get a chance they evade the law, deserting the side of honour. But temperance that is chosen for her own sake, being perfected according to knowledge and taking up her abode in the heart, gives a man authority and makes him independent; so that the gnostic is
1 James v. 12. https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
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