CHAPTER III
C. II. § 12—C. III. § 13] MISCELLANIES, BOOK VII.
saving righteousness always to promote the improvement of each according to the possibilities of the case. For even the lesser things are managed with a view to the safety and continuance of the superior in accordance with their own characters.
For instance, whatever is possessed of virtue changes to better habitations, the cause of the change being that independent choice of knowledge with which the soul was gifted to begin with; but those who are more hardened1 are constrained to repent by necessary chastisements, inflicted either through the agency of the attendant angels or through various preliminary judgments or through the great and final judgment, by the goodness of the great Judge whose eye is ever upon us.
CHAPTER III.
§ 13. As to the rest I keep silent2, giving glory to God: only I say that those gnostic souls are so carried away by the magnificence of the vision that they cannot confine themselves within the lines of the constitution by which each holy degree is assigned and in accordance with which the blessed abodes of the gods have been marked out and allotted; but being counted as holy among the holy3, and translated absolutely and entirely to another sphere, they keep on always moving to higher and yet higher regions, until they no longer greet4 the divine vision in or by means of mirrors5, but with loving hearts feast for ever on the uncloying, never-ending sight, radiant in its transparent clearness, while throughout the endless ages they taste a never-wearying delight, and thus continue, all alike honoured with an identity of preeminence.
This is the apprehensive vision of the pure in heart6. This, therefore, is the life-work of the perfected gnostic, viz. to hold communion with God through the great High Priest7, being made like the Lord, as far as may be, by means of all his
1 Eph. iv. 19.
2 Aesoh. Agam. 36.
3 Isa. Ivii. 15.
* Heb. xi. 13.
8 1 Cor. xiii. 12.
« Matt. v. 8.
7 Heb. iv. 14. https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
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Trapea-x^licaai, D. https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
C. III. §§ 13, 14]
MISCELLANIES, BOOK VII.
service towards God, a service which extends to the salvation of men by his solicitous goodness towards us and also by public worship and by teaching and active kindness. Aye, and in being thus assimilated to God1, the gnostic is making and fashioning himself and also forming those who hear him, while, so far as may be, he assimilates to that which is by nature free from passion that which has been subdued by training to a passionless state: and this he effects by undisturbed intercourse and communion with the Lord''. Of this gnostic assimilation the canons, as it appears to me, are gentleness, kindness and a noble devoutness.
§ 14. These virtues I affirm to be an acceptable sacrifice with God3, as the Scripture declares that the unboastful heart joined with a right understanding is a perfect offering to God*, since every man who is won over for holiness is enlightened into an indissoluble unity. For both the Gospel and the Apostle command us to bring ourselves into captivity6 and put ourselves to death5, slaying the old man which is being corrupted according to its lusts1 and raising up the new man8 from the death of our old perversion, laying aside our passions and becoming free from sin. This it was which was signified also by the law when it commanded that the sinner should be put to death9, viz. the change from death to life, that is, the 'apathy' which comes from faith. But the expounders of the law, not understanding this, took the law to be jealous, and have thus given a handle to those who without ground endeavour to discredit it.
It is for this reason, <because we are ourselves the sacrifice>, that we fitly refrain from making any <other> sacrifice to God, who has provided all things for all, being Himself in need of nothing; but we glorify Him who was consecrated for us, by consecrating ourselves also to ever higher degrees of freedom
1 Plat. Rep. x. 613 B.
2 1 Cor. vii. 35.
3 Phil. iv. 18.
4 p s . H. 16, 17.
5 2 Cor. x. 5.
6 Matt. xvi. 25.
7 Eph. iv. 22.
8 Eph. iv. 24.
9 Dent. xiii. 8, 9. https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
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C. III. §§ 14—16]
MISCELLANIES, BOOK VII.
from want and from passion. For God takes pleasure only in our salvation.
Fitly therefore do we abstain from offering sacrifice to Him who cannot be swayed by pleasures, bearing in mind also that the smoke of the sacrifice reaches those whom it does reach <i.e. the demons> in some low region far beneath the densest clouds.
§ 15. The Divine Nature then is neither wanting in anything nor is it fond of pleasure or gain or money, being of itself full and affording all things to every creature which is in need. Nor again is the Divine Nature propitiated by sacrifices or offerings or by glory and honour, nor is it allured by such things: it shows itself to the virtuous alone, who would never betray justice either on account of threatened terrors or from a promise of greater gifts. Those however who have not observed the freedom of man's spirit and its unfettered action in respect to choice of life, chafe at what is done by unchastened injustice, and disbelieve in the existence of God. Like to them in opinion are they who, from their incontinence in pleasure, being involved both in cross accidents and pains out of the common course, and losing heart at their calamities, say that there is no God, or that, if He exists, He is not the overseer of all. Another class consists of those who are persuaded that the gods of common belief are to be propitiated with sacrifices and gifts, being accomplices, so to speak, in men's own wickednesses, and who are even unwilling to believe that He alone is the true God who is unchangeably the same in His just beneficence.
§ 16. We are justified therefore in ascribing piety to the gnostic, whose care is first for himself and then for his neighbours with a view to our attaining the highest standard of excellence. For so the son tries to please a good father by showing himself virtuous and like his father, and likewise https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
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C. III. §§ 16, 17]
MISCELLANIES, BOOK VII.
the subject to please a good ruler; since belief and obedience are in our own power. But the cause of evils one might find in the weakness of matter, and the random impulses of ignorance and the irrational forces to which we fall victims from our incapacity to learn; whereas the gnostic gets the better of these wild elements by his learning, and benefits all who are willing, to the best of his power, in imitation of the divine purpose for men. Should he be ever placed in authority, he will rule, like Moses, with a view to the salvation of his subjects, and will quell what is savage and faithless by showing honour to the best, and by punishing the bad, punishment that is rightly classed under the head of education. For above all things, the soul of the just man is an Image divine, made like to God Himself1, seeing that in it is enshrined and consecrated, by means of obedience to His commands, the Ruler of all mortals and immortals, the King and Parent of all that is noble, who is indeed Law and Ordinance and Eternal Word, the one Saviour both for each individually and for all in common. He is in truth the Onlybegotten2, the express image of the glory3 of the universal
King and almighty Father, stamping on the mind of the gnostic the perfect vision after His own image; so that the divine image is now beheld in a third embodiment, assimilated as far as possible to the Second Cause, to Him, namely, who is the Life indeed*, owing to whom we live the true life, copying the example of Him who is made to us knowledge6', while we converse with the things which are stable and altogether unchangeable.
§ 17. Being ruler therefore of himself and of all that belongs to him the gnostic makes a genuine approach to truth, having a firm hold of divine science. For the name science would fitly
1 Nauck Fragm. Trag. 688.
2 Joh. i. 18.
3 Heb. i. 3.
* 1 Tim. vi. 19.
5 1 Cor. i. 30; Col. ii. 2, 3. https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
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C. III. §§ 17, 18]
MISCELLANIES, BOOK VII.
be given to the knowledge and firm hold1 of intellectual objects.
Its function in regard to divine things is to investigate what is the First Cause and what that through which all things were made and without which nothing has been made2; what are the things <that hold the universe together> partly as pervading it and partly as encompassing it, some in combination and some apart, and what is the position of each of these, and the capacity and the service contributed by each: and again in things concerning man, to investigate what he himself is, and what is in accordance with, or is opposed to his nature; how it becomes him to act and be acted on, and what are his virtues and vices, and about things good and evil and the intermediates, and all that has to do with manhood and prudence and temperance, and the supreme all-perfect virtue, justice.
Prudence and justice he employs for the acquisition of wisdom, and manhood not only in enduring misfortunes, but also in <controlling> pleasure and desire and pain and anger, and generally in withstanding all that sways the soul either by force or guile.
For we must not endure vices and things that are evil, but must cast them off, and reserve endurance for things that cause fear. At any rate even suffering is found to be useful alike in medicine and in education and in punishment, and by means of it characters are improved for the benefit of mankind.
§ 18. Forms of manhood are fortitude, high-spirit, magnanimity, generosity, magnificence. It is owing to this that the gnostic takes no notice either of blame or of ill-repute from the world, nor is he in subjection to good opinions or flatteries of 1 Sext. Emp. Adv. Math. vii. 151.
2 Joh. i. 3. https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
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C. III. §§ 18, 19]
MISCELLANIES, BOOK VII.
others. In the endurance of labours he shows himself amongst other men as a man indeed, being always occupied in some good work at the same time that he is manfully surmounting difficulties of every kind. Again he is temperate owing to his abiding good sense1 combined with tranquillity of soul; his readiness to take to himself the promises as his own being in proportion to his shrinking from base things as alien. He is a citizen of the world, and not of this world only, but of a higher order, doing <all things> in order and degree, and never misbehaving in any respect. [For the first effect of his justice is that he loves to be with those of kindred spirit, and to commune with them, both on earth and in heaven2.] Rich he is in the highest degree because he covets nothing, having few wants and enjoying a superabundance of every good, owing to his knowledge of the absolute Good.
§ 19. For this reason also he is ready to impart to others of all that he possesses: and being a lover of men he has a profound hatred of the wicked through his abhorrence of every kind of evil doing, having learnt that one should be faithful both to oneself and to one's neighbours, as well as obedient to the commandments. For he who is willingly led on by the commandments may be called God's servant3; but he who is already pure in heart4, not because of the commandments, but for the sake of knowledge by itself,—that man is a friend of God6. For neither are we born virtuous, nor is virtue a natural after-growth, as are some parts of the body
(for then it would have been no longer voluntary or praiseworthy) ; nor yet is it acquired and perfected, as speech is, from the intercourse of those who live with us (for it is rather vice which originates in this way). Nor again is knowledge derived from any art connected with the supplies of life or the 1 Ar. Eth. N. vi. 5.
2 This sentence seems to be misplaced in the Greek.
3 Heb. iii. 5.
4 Matt. v. 8.
6 Ja. ii. 23. https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
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C. III. §§ 19, 20]
MISCELLANIES, BOOK VII.
service of the body, nor yet from the ordinary course of instruction : for we might be well satisfied if this could but prepare and sharpen the soul. The laws of the state, it is true, might perhaps be able to restrain evil practices.
§ 20. Again, mere persuasive arguments are too superficial in their nature to establish the truth on scientific grounds, but Greek philosophy does, as it were, provide for the soul the preliminary cleansing and training required for the reception of the faith, on which foundation the truth builds up the edifice of knowledge.
Here, here it is we find the true wrestler, who in the amphitheatre of this fair universe is crowned for the true victory over all his passions.
For the president is God Almighty, and the umpire is the only-begotten Son of God, and the spectators are angels and gods, and our great contest of all arms is not waged against flesh and blood, but against the spiritual powers1 of passionate affections working in the flesh.
When he has come safe out of these mighty conflicts, and overthrown the tempter in the combats to which he has challenged us, the Christian soldier wins immortality. For the decision of God is unerring in regard to His most righteous award.
The spectators then have been summoned to view the contest: the wrestlers are contending in the arena, and now the prize is won by him amongst them, who has been obedient to the orders of the trainer. For the conditions laid down by God are equal for all, and no blame can attach to Him; but he who is able will choose2, and he who wills prevails. It is on this account also that we have received the gift of reason, in order that we may know what we do. And the maxim Know thyself3 means in this case, to know for what purpose we are made.
Now we are made to be obedient to the commandments, if our choice be such as to will salvation.
This, methinks, is the real Adrasteia, owing to which we cannot escape from God.
1 Eph. vi. 12.
2 Plato Rep. 617 E.
3 Chilon, ap. Stob. Anth. in. 79.
M. C.
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