Mystic Treatises

Saint Isaac the Syrian · the golden age of the Fathers

Mystic Treatises

SIX TREATISES ON THE BEHAVIOUR OF EXCELLENCE The fear of God is the foundation of excellence; for excellence is said to be the offspring of faith. It is sown in a man’s heart, when he allows his mind to confine the wandering impulses to continual meditation on the order of things to come, away from the distractions of the world. As to the foundation of excellence, the first among its peculiar elements is the concentration of the self, by freeing it from practical things, upon the enlightened word of the straight and holy ways, the word that by the inspired Psalmist is called the teacher. There is scarcely to be found a man who is able to bear honours, or possibly such an one exists not; because man is very prone to err, even if he be an angel in his way. The foundation of the way of life consists in accustoming the mind to the words of God and the practice of patience. For the draught provided by the former is helpful towards acquiring perfection in the latter; and, further, increased development towards accomplishment in the latter, will cause a heightened desire of the former. And the help provided by both of them will quickly bring about the rise of the whole building. No one is able to come near to God save only he who is far from the world.

For I do not call separation the departure from the body, but from the bodily things. Excellence consists therein that a man in his mind be a void as regards the world. As long as the senses are occupied with [outward] things, it is not possible for the heart to rest from imagining them. Nor do the affections cease, nor evil thoughts end except in the desert and the wilderness. While the soul has not yet become drunk by the faith in God, in that it has received an impression of its powers, the weakness of the senses cannot be healed and it is not able to tread down with force visible matter which is a screen before what is within and not perceived [by the senses]. Reason is the cause of freedom and the fruit of both liability to err. Without the first, the second cannot be. And where the second fails, there is the third bound as it were with halters. When grace is abundant in man, then the fear of death is despised on account of the love of righteousness. He finds many arguments in his soul [proving] that it is becoming to bear troubles for the sake of the fear of God. And those things which are supposed to injure the body, and to repel nature injustly, which consequently are of a nature to cause suffering, are reckoned in his eye as nothing in comparison with what is expected to be.

And his mind convinces him firmly of the fact that it is not possible to recognize truth without gaining experience of the affections, and that God bestows great care upon man, and that he is not abandoned to chance. Especially those who are trained in praying unto Him and who bear suffering for His sake, see [these truths] clearly [as if painted] in colours. But when little faith takes root in our heart, then all these things are felt as contrary, not as serving for testing us. And that we are not always successful in trusting in God, and that God does not care for thee as it is supposed, is often insinuated by those who lay ambushes and shoot their arrows in the darkness. The foundation of man’s true life, is the fear of God. And this does not consent to dwell in the soul as long as there exists the distraction of [outward] things. For the heart, by the service of the senses, is turned away from the delight in God. The inward impulses are bound up in their sensible faculty with the senses administering to them. The doubt of the heart introduces fear into the soul. But faith is able to make manly the mind, even under the cutting off of the limbs. As long as the love of the body is strong in thee, thou art not able to be courageous and without fear because of the many adversaries that are constantly present in the neighbourhood of him who is loved.

If any one is fond of honour, he cannot be without causes of distress. There is no man, whose mind suffers not likewise a change with things, in whatever respect it may be. If there is a second apperception of the senses, which generates and gives birth to desire, as Euagrius says, then those who dwell in doubt must keep silence, promising to preserve their mind in peace. Not that one is chaste from whom evil impulses that intended to combat him, are withheld, but he whose uprightness of heart renders chaste the gaze of his mind, so that he does not audaciously enter upon lascivious thoughts; and the saintliness of his heart is testified by the gaze of his pupils, which are guarded faithfully, so that bashfulness screens, like a curtain, the hidden place of his thoughts. So that his purity , like that of a chaste virgin, is faithfully guarded for Christ. There is nothing so apt to banish lascivious customs from the soul, and to restrain inciting memories which quicken the wild flames in the body, as burning for the love of teachings, and prosecuting investigations concerning the meaning of the words of the scriptures. When the impulses are immersed in delight, after [having tasted] the wisdom contained in the [divine] words, by means of the faculty that absorbs information from them, then every man will leave the body behind him.

Forgetting the world and all that is in it, he will also banish from his soul all recollections on which are based the images of the material world. And often the soul in its thoughts during ecstasy will desist from the use of the wonted deliberations—natural practice—by reason of the novel [experiences] which reach it from the sea of their mysteries. Even when the mind is floating on its upper waters, without being able to make its impulses deep as the depth of the waters (so that it can see all the treasures in its abysses)—still meditation, by its [power of] love, will have sufficient force to bind the thoughts firmly together with thoughts of ecstasy so that they are checked from thinking of and running after the nature of the body. As one of those, who are clad with God says: “Because the heart is weak, it is not able to bear the evil influences that reach it from without, nor the struggle within. For you know, that the evil thoughts of the body are strong. And if the heart is not accustomed to teachings, it is not possible to bear the troubled thoughts of the body. As the heaviness of the weight [impedes] the quick swaying too and from of the tongue of the balance in the wild winds, so bashfulness and fear [impede] the aberration of the mind.

And that which is an indication of deficiency in the former, is also a [sign] of the dominion of freedom in the latter. Just as in that case any additional decrease is the cause of the scales swaying too and froo with greater ease, having no solid foundation, so in this case, by the abolition of fear from the soul on account of freedom, the balance of the mind is able to turn aside quickly. So the faculty of emotion comes in the consequence of freedom; and inconstancy of the mind is the consequence of the faculty of aberration . Be wise enough to lay a foundation for thy course in the way of God; in a few days it will bring thee before the gate of the Kingdom, without windings in the way . Do not in the way of those who are educated by teachers look at the words which in the way of test, are intended to elevate thy behaviour, in order that thy soul may be elevated by the height of sight that is in them. Distinguish the purport of the word in all the stories thou findest in the scriptures; so thou wilt be able to make thy soul deep so that it may dwell with the great wisdom that is in the waitings of enlightened men. Those who, by grace, are directed in their behaviour towards illumination, perceive constantly as it were an intelligible ray running between the words [of the scriptures].

This ray distinguishes for the mind the simple speech from those things that are said in spiritual loftiness in order to expand the soul. He who simply reads lofty words, his heart will also remain simple and devoid of the holy power, that imparts to the heart a sweet taste by the meanings that stupefy the soul. All things are accustomed to move towards that which is akin [to them]. And the soul that possesses something of the spirit, on hearing anything wherein a spiritual force is hidden, fervently embraces that which it hears; and yet a tale that is told spiritually and wherein a great force is hidden, is not able to arouse every one unto admiration. A word concerning excellence requires a heart free from the earth and earthly occupations. If a man’s mind is beset with care for transitory things, tales concerning excellence will not incite his thought to the desiring of its possession. Solution from matter precedes the bonds in God . And though, as if by Providence of Grace, in some people the latter precede the former, so that love covers love, in the usual order of Providence the common sequence is otherwise. So thou hast to keep the common order. If Grace in thee comes first, it is for its own sake. If it does not, then, along the way that every man goes by tradition, ascend the spiritual tower.

Everything which is mentally performed and the commandment of which is fulfilled thus also, is entirely invisible to the eyes of the flesh; whereas every thing which is performed in practice, is wholly of a composite nature. For it is only one commandment that necessitates these two, viz. theory and performance. Because corporeity and non-corporeity and the adaptation of the two belong to all. Therefore the enlightened intellect—as has been ordered formerly by the blessed Moses—understands in a twofold way the commandment [lying at the bottom of theory and practice]: the simple as well as the complex is understood. Works performed carefully by the pure, do not remove the impression of the recollection of previous reprehensible things; but they abolish in the mind the painful nature of recollection, so that what has passed through the mind often enough, now becomes something excellent. The longing of the soul for the acquiring of excellence vanquishes the desire of its partner for visible things. All things have their mean. Lacking that, even those things the use of which is apt to help, may turn aside and become harmful without meeting any obstacle. If thou wishest to have mental communion with God, by acquiring the impression of that delight that is not subject to the senses, then cling to mercy. For the holy beauty is formed by that element within thee, which resembles mercy .

And all the practices of mercy bring the soul, immediately, into communion with the unique splendour of the divine glory. Spiritual unification is a perpetual recollection, that is vivid in the heart without variation, with burning love. By constancy in clinging to the commandments, it acquires the force to remain in union; and there is found, in a way neither secondary nor natural, matter for spiritual vision, in which the soul may confide absolutely. So a man is drawn towards ecstasy by the closing of the two classes of senses: those of the flesh and those of the soul. There is no other way towards spiritual love which is modeller of invisible images, than to begin in the first place with mercy in accordance with the word of our Lord who commands it to those who obey him, in connection with the perfection of the Father, the foundation. Very different is the word of practice from words of beauty. Even without experience wisdom knows how to adorn its words and to speak the truth even without having any acquaintance with it, and to express itself concerning excellence without any experience of [practical] performance. A word proceeding from practice, is a treasure to confide in. But idle wisdom is a pawn causing shame; it is as when an artist paints water on walls, without being able to quench his thirst by it; or as a man who dreams beautiful dreams.

He who from practical experience speaks about excellence, brings the word to his hearers as it were from the capital won by his own commerce; and, as from the stock of his soul, sows his teachings in the ears of his audience. He opens his mouth freely before his spiritual sons, in the manner of old Jacob before chaste Joseph, [saying]: I have given thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow . So every man whose behaviour is stained, will love temporal life; so will also he who falls short of knowledge. Some one has well said: The fear of death distresses a fleshly man. But he who has a good witness in himself, will desire it as life. Do not reckon as a truly wise man that one whose mind is subject to fear on account of temporal life. All good and evil things which befall the body have all of them, to be reckoned by thee as dreams, which thou canst escape from not only by death, but which often leave thee even before death and disappear. If thy soul is bound to some of them, then estimate them as thy possession for ever, accompanying thee also in the world to be. If they are beautiful, then rejoice and thank God in thy mind.

If they are evil, then be sorry and sigh and seek to be delivered from them while being in the body. If any good is done to thee, open or concealed, then be sure that thy mediators concerning it have been baptism and faith, by which thou wert called in Jesus Christ unto good works; to whom and to the Father and to the Holy Ghost belong praise, honour and adoration, now and always and for ever and ever. Amen. ↑ Title taken from the end of VI on p.

99. All reference applies to the pages of Bedjan’s text. ↑ This term has nearly always the meaning of free will. Cf. Introduction. ↑ Reading ܕܟܝܘܬܗ in stead of ܕܟܝܘܬܗܿ ↑ Cf. p. 2 note I. ↑ Cf. Introduction. ↑ Cf. Book of the Dove , Sentence 85: “Every serene soul seeks its original country, and directs itself towards it on the straight way, which is the nearest”. And the inscription of chapter XVII: On the short paths to God. ↑ Cf. beneath p. 40 and Basilius: Aουθῆναι δεῖ τὸν δεσμὸν τῆς προσπαθείας τοῦ βίου τὸν ἀληθινῶς τῷ θεῷ ἀκολουθῆσαι μέλλοντα (Antonius et Maximus, p. 22). And Philo I 380 39: δεςμὰ μὲν οἷς πρότερον ἐςφίγγετο ἃ περιῆψαν αί τοῦ θνητοῦ βίου εναὶ σπουδαὶ, πάντα λύσας...πρὸς τὴν τοῦ ἀγεννήτου παγκάλην καὶ ἀοίδιμον θέαν ἐπεἰχθῆναι. —Plotinus, Enneades IV, 8, § 1 points to the Platonic origin of the comparison, and uses it himself § 4, speaking of the soul: ἐπιστραφεῖσα δὲ πρὸς νόησιν λύεσαί τε ἐκ τῶν δεσμῶν, καὶ ἀναβαίνειν... ↑ the body ↑ Reading ܠܗ̇ instead of ܠܗ . ↑ Cf. Chapter LXXXI. ↑ Genesis 48, 22. Gratefulness on the part of the recipient spurs on the giver to bestow gifts larger than before. He who embezzles petty things is also false and fraudulent concerning things of importance. The sick one who is acquainted with his sickness is easily to be cured; and he who confesses his pain is near to health.

Many are the pains of the hard heart; and when the sick one resists the physician, his torments will be augmented. There is no sin which cannot be pardoned except that one which lacks repentance, and there is no gift which is not augmented save that which remains without acknowledgement. For the portion of the fool is small in his eyes. Think constantly of those who are superior to thee in excellence, so thou mayest see thyself at all times as being less than they are. And be aware at all times of the heavy troubles of those whose vexations are difficult and serious, so that thou mayest become grateful for the small ones found with thyself and thou mayest be able to bear them with joy. When thou art in a state of subjection and languid and dejected, and thou art hound and fettered before thy foe in mournful wretchedness and laborious service of sin, then recall to thy mind the previous times of firmness: how thou shewest painstaking even concerning small things and how thou wert moved with zeal against the obstructors in thy course: how thou utteredst sighs on account of the small things which were despised by thee as accidental and thy whole person was winding a wreath of victory over these things. Then, by these and similar recollections, thy soul will be aroused as from the depth, and be clad with the flame of zeal; and it will rise from its immersion as if from the dead, and stretch itself and return to its former state, in hot strife against Satan and sin.

Recollect the fall of the strong, that thou mayest remain humble under thy virtues. And think of the heavy sins of those who fell and repented; and of the praise and honour they received afterwards, so that thou mayest acquire courage during thy repentance. Be a persecutor of thy self; then thy foe will be driven away from thee. He on peaceful terms with thy soul; then heaven and earth will be on peaceful terms with thee Be zealous to enter the treasury within thee; then thou wilt see that which is in heaven. For the former and the latter are one, and entering thou wilt see both. The ladder unto the Kingdom is hidden within thee and within thy soul. Dive into thyself [freed] from sin; there thou wilt find steps along which thou canst ascend. What the things of the world-to-be are, the scriptures do not explain. Mow we may acquire the faculty to perceive their delight even now, without change of nature or local transition, they teach us plainly. Though they call these things by beloved names of glorious things which are delightful and esteemed by us, in order to spur us on, still by saying that the eye has not seen, nor the ear heard and so on, they show us that the things-to-be are not equal to any of the present things, by their being incomprehensible.

They have to be reckoned by us as giving us even now spiritual delight, not the enjoyment of those things in themselves, such as are found outside the being of the receivers and promised us for the future state. Otherwise “The Kingdom of God is within you” and “Thy Kingdom come” would teach us that we possess within us a pledge of the delight which is in those things. For it is necessary that there be a resemblance between these and the pledge, partial for the present though it be, yet to be complete in the future. Again the word “as through a glass” shows us the comparability anyhow, even if they are not one in essence. If now, according to the trustworthy testimonies of the commentators of the scriptures, this is due to an intelligible influence of the Holy Ghost, and is a part of that total one, then—apart from the spiritual influence that by intelligible apprehension forms a communication between the Holy Ghost and those who are influenced—the delight of the saints in the world is not occasioned by any sensible mediator, be it senses or sense-organs, save only the wombs which contain all in defined order, which we may call the profusion of light, though not the intelligible profusion. A friend of excellence is not he, who zealously practices beautiful things, but who gladly accepts the evil things adhering to him.

Patiently to bear troubles for the sake of excellence, is not so great as this that through the determination of the good will, the mind be not confused by the allurements of exciting things. For repentance which comes after the taking away of freedom, never can be a source of joy nor can it be reckoned as a redemption of those who rue. Protect the sinner without doing him wrong. But strengthen his courage for life; then the mercy of the Lord will bear thee . Support with thy word the weak and the distressed in spirit whenever thou canst; then the hand that bears the universe will support thee. Participate with those who are suffering in heart, in passionate prayer and mourning of the heart; then before thy demand a fountain of grace will be opened. Be strenuous in prayer at all time before God, with a heart full of chaste deliberations mingled with passion; then He will preserve thy mind from impure thoughts, so that the way of God be not disordered in thee. Occupy thy gaze with constant intercourse with intelligent recitation [of the scriptures], lest, on account of idleness, the sight of foreign things defile thy look. Do not tempt thy mind, for the sake of examination, by consideration of impure seductive thoughts, thinking that thou shalt not he vanquished, liven wise men have been perturbed in this place and deviated.

Do not take fire in thy bosom, as hath been said . Without severe bodily trouble, it is hard for the untrained youth to be bound under the yoke of saintliness. The sign of the beginning of darkness of mind manifests itself in the soul by dejection, in the first place with regard to service and prayer. For it is not possible that the way in thy soul towards error should be opened if thou hast not fallen in this point first. Then, being bereft of God’s help—which [else] affords a way unto Him—thou wilt easily fall into the hands of the foes. And further, being without care for the matters of excellence, thou wilt be carried towards the contrary things in every manner. Departing, from any side, is the beginning [of approaching] to the opposite one. Let the service of excellence be firm in thy soul; meditate on it and so on. Show thy weakness before God at all times, lest strangers come to examine thy strength while thou art separated from thy helper. The service of the cross is a double one. And this is in accordance with its twofold nature which is divided into two parts: patience in face of bodily troubles, which is accomplished through the instrumentality of the anger of the soul ; this is called practice. And: the subtle intellectual service, in intercourse with God, constant prayer and so on, which is performed with the desiring part and called theory.

The one purifies the affectable part by the strength of zeal; the other clears the intellectual part by the influence of the love of the soul, which is the natural appetite. Every one, who, before being trained in the former part, passes to the latter, on account of the pleasures it affords, desiringly—or rather negligently—causes [God’s] anger to blow against him because, before having mortified his members on the earth , i.e. before healing the illness of his deliberations by endurance under the labours and the shame of the cross, he has dared to occupy his mind with the glory of the cross. This is what has been said by the ancient saints: If the mind desires to ascend the cross before the senses have become silent on account of weakness, the anger of God will strike it. By the fact of the ascension of the cross causing anger he does not point to the first part, namely, the bearing of troubles patiently (which is the crucifying of the. body) but to the theoretical ascension which is the second part, and which is [truly] subsequent to the healing of the soul. For he who hastens to meditate with his heart vain imaginations concerning future; things, while his mind is still stained by reprehensible passions, will be reduced to silence on his way by punishment, because, before having purified his mind by means of the trials met in subduing the carnal desires, on account of what he has heard and read merely, he has hastened headlong to tread a path full of darkness, being blind—a way which exposes to danger day and night even those whose sight is sound and full of light, and who possess Grace as their guide, while their eyes are full of tears, and with prayer and weeping they convert night into day, on account of the danger of the course and the hard rocks they meet, and the phantoms of sham truth that are frequently found on the way among those who pretend to be true.

For divine things present themselves spontaneously, without thy perceiving them, if the place of the heart be pure and undefiled. If the small pupil of thy soul has not been purified, do not venture to look at the globe of the sun, lest thou be bereft even of the usual sight, which is simple faith and humbleness and confession of the heart and light service in accordance with thy power , and thou be cast into one of the intelligible places, which is the darkness without God, like him who ventured to go to the meal in sordid habits. From labour and watchfulness springs purity of deliberations. And from purity of deliberations inward light. And from here the mind is guided by Grace towards that which it is not allowed to the senses either to teach or to learn. Let excellence be reckoned by thee as the body, contemplation as the soul. The two [form] one complete spiritual man, composed of sensible and intelligible parts. And as it is not possible that the soul reach existence and birth without the accomplished formation of the body, so it is not possible that contemplation, the second soul, the spirit of revelations, be formed in the womb of the intellect which receives the fulness of spiritual seed, without the corporeal performance of excellence, the dwellingplace of the knowledge which receives revelations. Contemplation is the apprehension of the divine mysteries which are hidden in the things spoken.

When thou nearest of being far from the world, of leaving the world, of being pure from the world, thou art first in need of learning and knowing—not after the fashion of a novice, but with the impulses of gnosis—what the term world means, how many different meanings the word conveys. Then thou wilt be able thyself to know, in how far thou art distant from or connected with the world. If a man know not first what the world is, he cannot understand with how many limbs he is bound to or far from it. There are many who think themselves wholly devoid of the world in their behaviour because on two or three points they refrain from it. [This is] because they have not understood nor perceived with discernment that they are dead to the world in one or two limbs, while others are living in the body of the world. Therefore they even cannot perceive their affections and because they do not perceive them they are not anxious to be cured from them. The world is said by speculative examination to be the extension of a common name unto distinct affections. If we wish to call the affections by a common name we call them world; if we mention the affections separately, we call them by their separate names. The affections are parts of the usual current of the world.

Where they have ceased, there the world’s current has ceased. They are: love of riches; gathering of possessions; fatness of the body giving rise to the tendency towards carnal desire; love of honour which is the source of envy exercising government; pride and haughtiness of magistracy; folly; glory among men, which is the cause of choler, bodily fear. Where their current has been dammed, there the world, after their example, has to some extent ceased to be maintained and to exist. In the same way as some of the saints, who though being alive, yet are dead; for they are alive bodily, but they do not live carnally. See in which of those thou art alive; then thou shalt know in how many parts thou art living to the world and in how many thou art dead. When thou hast learned what the world is, thou wilt be instructed in these distinctions and also concerning thy being bound to the world or thy being free from it. In short: the world is bodily behaviour and carnal thoughts. For the overcoming of the world is also to be recognised in these two: viz. from the change of behaviour and from the alteration of the impulses. From the impulses of thy mind to the things towards which its impulses go astray, thou canst understand the measure of thy behaviour: viz. to which things thy nature turns without labour; which are the constant inclinations and which are those set into motion fortuitously; whether the mind is the agent for the apprehension of incorporeal impulses only, or whether it works wholly through matter; whether this materiality is an affected state, or whether the impulses are but the stamps of the mind’s service to the body, so that the mind, not of its own will, is hallucinating concerning those faculties by which it performs virtues and from which, in a sound state, it derives its motive for fervour and concentration of thought, so that the mind can act corporeally, even with the loftiest aim, be cause of its lack of experience, even though it be in no affected state; and whether the mind is not distressed by the unseen touch of the stamps of the imaginations, in view of its excessive radiance in God, which is wont to cut off vain recollections.

The short descriptions of this chapter are sufficient for a man’s illumination if he be quiet and intelligent; and they outweigh many books. Bodily fear is strong in man, so strong that it often withholds him from praiseworthy and honourable things. But when it is face to face with psychic fear it is absorbed by it as coldness by the force of a flame. ↑ 1 Cor. 2, 9. ↑ Luke 17,21. ↑ Matth. 6,10. ↑ 1 Cor. 13, 12. ↑ An idea which recurs in the work. ↑ Proverbs 6, 27 1 2 3 4 Cf. The Book of the Dove , p 524/5. ↑ Cf. Colossians 3, 5 ↑ Faith, confession and work are also the three elements which are enumerated as the constituents of Islam. The soul whose nature is not greatly solicitous for the gathering of possessions, does not require great diligence in order to find within itself impulses of wisdom unto God. For freedom from connection with the world will naturally set in motion flashes of intuition from which it can exalt itself unto God and remain in ecstasy. When the waters from without do not enter the fountain of the soul, its natural waters will arise, viz. the wonderful intuitions which are moving towards God at all time. As often as the soul is found not to be in this state, it has either found a starting point in foreign recollections, or the senses have caused it to be troubled by the touch of [outward] things, when the senses are fenced in by solitude without a break and recollections have grown dim by its helpful influence—then thou wilt see what the nature of the deliberations of the soul, and what the nature of the soul is, and what treasures are collected in it.

These treasures arc incorporeal intuitions which arise from the soul without care or labour being spent on them. Nay, a man does not even know that such deliberations could arise in human nature, nor does he know who was his teacher, or how he has found that which he cannot describe to his companion, or who has been his guide towards that which he has not learned from another. This is the nature of the soul. So the affections are additions, entering the soul on account of [certain] causes. But naturally the soul is not affectable . When thou findest psychic or corporeal affections here or there in the scriptures, such things are said concerning those causes. But the soul naturally has no affections. But the philosophers who are without do not believe this; neither do those who are their followers. But we believe that God has not made His image affectable. With His image I do not mean the body but the soul which is invisible . Every image is a copy in which the prototype is depicted. And a visible image cannot be the copy of something invisible. So we believe that the affections of the soul are not natural as they say. If any one likes to dispute concerning this point we will ask him: What is natural to the soul? To be without affections, full of light, or moved by the affections and dark?

Now if the nature of the soul is to be clear and a receptacle of the blessed light, it will be found in this condition when it returns unto its original state. But when it is moved by the affections, all the members of the church confess it to have abandoned its nature. Consequently the affections are later accessions to the nature of the soul. And it is not at all becoming to think the affections to be psychic. If the soul be moved by them, nevertheless it is clear that it is moved by something outside it, not by what is its own. And if these [affections] are thought to be natural, because the soul is moved by them through the intermediary cause of the body, then hunger, thirst and sleep would also be natural to the soul because it is affected and brought to rest by them along with the body. And this would also be true for the amputation of limbs, fever, pains, illnesses and so on, by which the body is affected because of its connection with the soul and the soul because of its connection with the body, being affected with joy because of bodily experiences, and receiving distress, along with the torments of the body. What is natural to the soul; what is external to and what is above its nature . Natural to the soul is the understanding of all created things, sensible and intelligible.

Above its nature its being- moved by divine contemplation; external to its nature its being excited emotionally by the affections. Also, the light of the world, the victorious Basilius, says thus: when the soul is in its natural order, it is found above; When it has abandoned its nature, it is found beneath and on the earth. There are no affections above, where also the place of the soul is said to be. But when its nature abandons its order, it becomes affectable. Where then are the affections of the soul, now that it appears that they do not belong to its nature? It is clear that the soul is moved by the reprehensible affections which are in the body, as also it is moved by hunger and thirst on account of the body. But because there are no laws concerning these, the soul is not reprehensible on account of them. Just as, sometimes, a man is ordered by God to do those things which are blameworthy and he receives, instead of blame and reprehension, good reward, as Hosea the prophet who contracted an unlawful marriage and as Elijah who com- mitted slaughter in his zeal for God and as those, who on Moses' order, stabbed with swords their kindred. But it is said that, apart from what belongs to the nature of -the body, the soul has also that which belongs to its nature, anger and choler ; and these are its passions.

Second question. We ask: when the desire of the soul is kindled to a flame by divine things, does this belong to its h nature, or rather when it is set upon earthly and bodily things? And when it is said that the nature of the soul is on fire for the sake of those things which excite its zeal, is then this passion natural when it goes hand in hand with bodily desire, envy, glory and so on, or when it goes in the direction oppo- site to them? We shall answer the disputed question and we too shall enquire into it. The holy writ says many things allegorically l) ; and often it uses metaphorical ") terms. Many times, it applies to the soul that which belongs to the body and to the body that which belongs to the soul without distinguishing between the two, for the sake of succinctness. Now the intelligent understand what they read,the aim of scripture. In the things related to the divinity of our Lord for instance, in a high and elevated way, applies to His humanity, that which does not suit human nature and to His divinity what does not suit it. And many who do not understand the aim of the language of scripture have stumbled here so that they never could rise again. — So, it is also with the things which concern soul and body If excellence is the natural health of the soul, the affections however ailments accustomed to oppress it and to bereave it of its health, it is clear that health is prior in nature to accidental illnesses.

And if this be so (as it is indeed true) then excellence necessarily must be natural to the soul and the accidental external to its nature. For it is not possible that what is prior should not be natural. Third question. The affections of the body are they naturally inherent in it or of a secondary nature' And those which affect the soul, by the intermediary of the body, are they secondary or natural? To call those of the body not natural, is impossible. As to the soul — because it is known and universally confessed that purity belongs to its nature — no one will venture in view of this fact to maintain that it is primarily affectable; for it is generally conceded that ailment is secondary to health and it is not possible that one and the same things should be a good and an evil nature. One of the two, in any case, must be the prior of the other; and that which is the older one, is also the natural. Whatever is accidental, cannot be said to be natural and essential; but it is an irruption from without. And all accident and obtrusion is connected, whenever it be, with variation and change. Nature, however, does not change or vary. All existing affections are given to be a help to each of the natures to which they naturally belong and for the growth of which they were given by God.

The bodily affections are placed by God in the body for the sake of profit and growth of the body, and the psychic affections, i. e. the psychic powers, for the sake of the growth and profit of the soul. And when the body is compelled to desist from its affectable nature, by with- drawing from the affections, and to follow the nature of the soul, it is injured. And when the soul leaves its own nature and follows that of the body, it is injured. Because, according to the word of the Apostle, the spirit desires that which harms 1 2 Cf. Introduction. ↑ This terminology occurs in Stoic writings. Cf. Zeller. Philosophie der Griechen , III, 1, p. 264.