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soul for her ought rather to have endured with patience ; still, however, resisting and striving against calamity, strengthening his mind, and raising a bulwark against sorrow by his own patience and fortitude, which are the most powerful of virtues.
For as to be shaved is an operation of a twofold nature, as in the one case the creature shaved is either the active agent and the passive subject; and in the other case, he does nothing but yield and submit to the barber: for a sheep is shorn either of his whole hide, or of that which is called the pillow; doing nothing of itself, but only suffering at the hands of another. But man co-operates with the barber, and puts himself in the proper attitude, and makes himself convenient, mingling the characters of the subject and the agent. So also in the case of beating, that may happen either to a servant who has committed offences worthy of stripes, or to a freeman who is stretched on the wheel as a punishment for wickedness, or to some inanimate thing; for stones and trees are beaten, and gold and silver, and whatever material is wrought in a forge, or is cut in two. And to be beaten, also happens to athletes who contend in boxing, or in the pancratium for victory and crowns. The boxer parries blows which are aimed at him with one of his hands, and stooping his neck on this side and on that side, guards against being struck; and very often he stands on tiptoe, and raisus himself as high as he can, or else he stoops and contracts himself on the other hand, and compels his antagonist to waste his blows on the empty air, very nearly as if he were fighting with a shadow.
But the servant or the brass, doing nothing in return, is subjected to the will of the other party, suffering at his hands whatever he pleases : let us therefore never admit the in. fluence of this passion, neither in our body, nor, what is of much greater importance, in our soul; but let us rather admit that feeling which suffers in return, since it is inevitable that that which is mortal must suffer; so that we may not, like effeminate persons, broken in spirit, dissolute, and falling to pieces before our time, be weak through the utter prostration. avd relaxation of the powers of the soul but rather that, being invigorated in the nerves and tone of our minds, we may be able to bear cheerfully and easily the rush of such calamities as may be impending over us. Since therefore it has been proved, that no mortal is posi
tively and assuredly the master of anything whatever (and they who are called masters are so in appearauce only, and are not called so in truth), it follows of necessity, that as there is a subject and a slave, so there must also be a ruler and lord in the universe, and he must be the true real ruler and lord, the one God, to whom it was becoming to say, that “ All things belong to him."
XXV. And let us now consider with what magnificent fitness and with what divine majesty he speaks of these things. Let us cousider the expression, “ All things are mine," and “all things” mean as he says, “gifts, and offerings, and fruits of labour, which, on watching carefully, ye will bring to me on the days of my festivals."* Showing, very mauifestly, that of all existing things some are thought worthy of mo derate grace which is called an offering, and some of that higher grace which is called by the appropriate name of a free gift. And these things again are of such a nature that they are able, not only to bring forth virtues as their fruit, but that good fruit and eatable does actually pervade the whole of them, by which alone the soul of him who loves contemplation is supported; and he who has learnt this lesson, and who is able to keep and preserve these things in his mind, will bring to God a faultless and most excellent offering, namely faith, on the festivals, which are not feasts of mortal things; for he has assigned feasts also to himself, laying down this as the most inevitable doctrine to those who are revellers in philosophy.
And the doctrine is this: God alone keeps festival in reality, for be alone rejoices, be alone is delighted, he alone feels cheerfulness, and to him alone is it given, to pass an existence of perfect peace unmixed with war. He is free from all pain, and free from all fear; he has no participation in any evils, he yields to no one, he suffers no sorrow, he knows no fatigue, he is full of unalloyed happiness; his nature is entirely perfect, or rather God is himself the perfection, and completion, and boundary of happiness, partaking of nothing else by which he can be rendered better, but giving to every individual thing a portion of what is suited to it, from the fountain of good, namely, from himself; for the beautiful things in the world would never have been such as they are,
Numbers xxvüi. 2
if they had not been made after an archetypal pattern, which was really beautiful, the uncreate, and blessed, and imperishable model of all things.
XXVI. And on this account too Moses calls the sabbath, which name being interpreted means “rest," “the sabbath of God."* Touching upon the necessary principles of natural philosophy, not of the philosophy of men, in many parts of his law, for that among existing things which rests, if one must tell the truth, is one thing only, God: And by “ rest" I do not mean "inaction" (since that which is by its nature energetic, that which is the cause of all things, can never desist from doing what is most excellent), but I mean an energy completely free from labour, without any feeling of suffering, and with the most perfect ease; for one may say, without impropriety, that the sun and the moon, and the entire heaven, and the whole world labour, inasmuch as they are not endowed with independent power, and are continually in a state of motion and agitation, and the most undeniable proofs of their labour are the yearly seasons for these things, which have the greatest tendency in the whole heaven to keep things together, vary their motions, making their revolutions at one time northern, at another time southern, and at other times different from both.
The air, again, being sometimes warmed and sometimes cooled, and being capable of every sort of change, is easily proved to labour by the variations to which we feel that it is subject, since the most general cause of change is fatigue, and it would be folly to enter into any long detail about terrestrial or aquatic animals, dwelling at any length upon their general or particular changes ; for these animals very naturally are liable to weakness in a much greater degree than those sublime objects, inasmuch as they partake to the greatest extent of the lowest, that is of earthly essence.
Since therefore it is naturally the case that things, which are changed, are changed in consequence of fatigue, and since God subject to no variation and to no change, he must also by nature be free from fatigue, and that, which has no partici. pation in weakness, even though it moves everything, cannot possibly cease to enjoy rest for ever. So that rest is the appropriate attribute of God alone.
• Leviticus axill 2.
XXVII. And it has been shown that it is suitable to his character to keep festival; sabbaths therefore and festivals belong to the great Cause of all things alone, and absolutely to no man whatever. For come, if you please, and contemplate with me the much celebrated estive assemblies of men./ As for those which among the barbarian and Grecian nations have been established in compliance with fabulous fictions, all tending to no other object than to excite vain pride in various nations, they may be all passed over, for the entire life of a man would not be long enough to make an accurate and thorough investigation of all the absurdities which existed in each of those festivals. But with a due regard to our time, we will mention a few points in the most important of them, as a specimen of the whole. In every festival then and assembly among men, the following are the most remarkable and celebrated points, security, relaxation, truce, drunkenness, deep drinking, revelling, luxury, amusement, music at the doors, banquots lasting through the night, unseemly pleasures, wedding feasts during the day, violent acts of insolence, practices of intemperance, indulgence of folly, pursuits of shameful things, an utter destruction and renunciation of what is good, wake. fulness during the night for the indulgence of immoderate appetites, sleep by day when it is the proper time to be awake, a turning upside down of the laws of nature. such a time virtue is ridiculed as a mischievous thing, and vice is caught at as something advantageous.
Then actions that ought to be done are held in no honour, and such as ought not be done are esteeined. Then music and philosophy and all education, the really divine images of the divine soul, are reduced to silence, and such practices as are panders and pimps of pleasure to the belly, and the parts adjacent to the belly, are alone allowed to raise their voice.
XXVIII. Such are the festivals of those who call themselves happy men, and even while they confine their unseemly conduct within their houses and unconsecrated places, they appear to me to be less guilty. But when, like the rush of a torrent carrying everything away with it, their indecency approaches and insults the most holy temples, it immediately overtaxes all that there is sacred in them, performing unhullowed sacri. fices, offering victims which ought not to be sacrificed, and prayers such as should never be accomplished; celebrating im.
pious mysteries, and profane rites, displaying a bastard piety, an adulterated holiness, an impure purity, a falsified truth, a debauched service of God. And besides all this, they wash their bodies with baths and purifications, but they neither desire nor endeavour to wash off the passions of their souls, by which their whole life is polluted; and they are eager to flock to the temples in white garments, clothed in robes with. out spot or stain, but they feel no shame at bringing a polluted mind up to the very inmost shrine, And if any one of the beasts, to be sacrificed, is found to be not perfect and entire, it is driven out of the sacred precincts, and is not allowed to be brought to the altar, even though all these corporeal imper: fections are quite involuntary on its part; but though they may themselves be wounded in their souls by sensible diseases, which the invinciblo power of wickedness has inflicted on thom, or though, I might rather say, thoy are mutilated and curtailed of their fairest proportions, of prudence, and courage, and justice, piety, and of all the other virtues which the human race is naturally formed to possess, and although too they have contracted all this pollution and mutilation of their own free will, they nevertheless dare to perform sacrifices, thinking that the eye of God sees external objects alone, when the sun co-operates and throws light upon them, and that it cannot discern what is invisible in preference to what is visible, using itself as its own light.
For the eye of the living God does not need any other light to enable him to perceive things, but being himself archetypal light he pours forth innumerable rays, not one of which is capable of being comprehended by the outward sense, but they are all only intelligible to the intellect; in consequence of which God alone uses them who is only comprehensible to the intellect, and nothing that has any portion in creation uses them at all; for that which has been created is perceptible to the outward senses, but that nature which is only perceptible to the intellect cannot be 'comprehended by the outward sense,
XXIX. Since, therefore, he thus invisibly enters into this region of the soul, let us prepare that place in the best way the case admits of, to be an abode worthy of God; for if we do not, he, without our being aware of it, will quit us and migrate to some other habitation, which shall appear to him to be more