O Arete, I also, omitting the long preludes of exordiums, will endeavour according to my ability to enter upon the subject, lest, by delaying upon those matters which are outside the subject in hand, I should speak of them at greater length than their importance would warrant. For I account it a very great part of prudence not to make long speeches, which merely charm the ears, before coming to the main question, but to begin forthwith at the point in debate. So I will begin from thence, for it is time.

Nothing can so much profit a man, O fair virgins, with respect to moral excellence, as chastity; for chastity alone accomplishes and brings it about that the soul should be governed in the noblest and best way, and should be set free, pure from the stains and pollutions of the world. For which reason, when Christ taught us to cultivate it, and showed its unsurpassable beauty, the kingdom of the Evil One was destroyed, who aforetime led captive and enslaved the whole race of men, so that none of the more ancient people pleased the Lord, but all were overcome by errors, since the law was not of itself sufficient to free the human race from corruption, until virginity, succeeding the law, governed men by the precepts of Christ. Nor truly had the first men so often rim headlong into combats and slaughter, into lust and idolatry, if the righteousness that is by the law had been to them sufficient for salvation. Now truly they were then confused by great and frequent calamities; but from the time when Christ was incarnate, and armed and adorned His flesh with virginity, the savage tyrant who was master of incontinence was taken away, and peace and faith have dominion, men no longer turning so much as before to idolatry.


But lest I should appear to some to be sophistical, and to conjecture these things from mere probabilities, and to babble, I will bring forward to you, O virgins, from the Old Testament, written prophecy from the Book of Judges, to show that I speak the truth, where the future reign of chastity was already clearly foretold. For we read: "The trees went forth on a time to anoint a king over them; and they said unto the olive-tree, Reign thou over us. But the olive-tree said unto them, Should I leave my fatness, wherewith by the they honour God and man, and go to be promoted over the trees? And the trees said to the fig-tree, Come thou, and reign over us. But the fig-tree said unto them, Should I forsake my sweetness, and my good fruit, and go to be promoted over the trees? Then said the trees unto the vine, Come thou, and reign over us. And the vine said unto them, Should I leave my wine, which cheereth God and man, and go to be promoted over the trees? Then said all the trees unto the bramble, Come thou, and reign over us. And the bramble said unto the trees, If in truth ye anoint me king over you, then come and put your trust in my shadow; and if not, let fire come out of the bramble, and devour the cedars of Lebanon."

Now, that these things are not said of trees growing out of the earth, is clear. For inanimate trees cannot be assembled in council to choose a king, inasmuch as they firmly fixed by deep roots to the earth. But altogether are these things narrated concerning souls which, before the incarnation of Christ, too deeply luxuriating in transgressions, approach to God as suppliants, and ask His mercy, and that they may be governed by His pity and compassion, which Scripture expresses under the figure of the olive, because oil is of great advantage to our bodies, and takes away our fatigues and ailments, and affords light. For all lamp-light increases when nourished by oil. So also the mercies of God entirely dissolve death, and assist the human race, and nourish the light of the heart.(2) And consider whether the laws, from the first created man until Christ in succession, were not set forth in these words by the Scripture by figments, in opposition to which the devil has deceived the human race. And it has likened the fig-tree to the command given to man in paradise, because, when he was deceived, he covered his nakedness with the leaves of a fig-tree;(3) and the vine to the precept given to Noah at the time of the deluge, because, when overpowered by wine, he was mocked.(4) The olive signifies the law given to Moses in the desert, because the prophetic grace, the holy oil, had failed from their inheritance when they broke the law. Lastly, the bramble not inaptly refers to the law which was given to the apostles for the salvation of the world; because by their instruction we have been taught virginity, of which alone the devil has not been able to make a deceptive image. For which cause, also, four Gospels have been given, because God has four times given the Gospel(5) to the human race, and has instructed them by four laws, the times of which are clearly known by the diversity of the fruits. For the fig-tree, on account of its sweetness and richness, represents the delights of man, which he had in paradise before the fall. Indeed, not rarely, as we shall afterwards show, the Holy Spirit(6) takes the fruit of the fig-tree as an emblem of goodness. But the vine, on account of the gladness produced by wine, and the joy of those who were saved from wrath and from the deluge, signifies the change produced from fear and anxiety into joy.(7) Moreover, the olive, on account of the oil which it produces, indicates the compassion of God, who again, after the deluge, bore patiently when men turned aside to ungodliness, so that He gave them the law and manifested Himself to some, and nourished by oil the light of virtue, now almost extinguished.


Now the bramble commends chastity, for the bramble and the agnos is the same tree: by some it is called bramble, by others agnos.(8) Perhaps it is because the plant is akin to virginity that it is called bramble and agnos; bramble, because of its strength and firmness against pleasures; agnos, because it always continues chaste. Hence the Scripture relates that Elijah, fleeing from the face of the woman Jezebel,(1) at first came under a bramble, and there, having been heard, received strength and took food; signifying that to him who flies from the incitements of lust, and from a woman--that is, from pleasure--the tree of chastity is a refuge and a shade, ruling men from the coming of Christ, the chief of virgins. For when the first laws, which were published in the times of Adam and Noah and Moses, were unable to give salvation to man, the evangelical law alone has saved all.

And this is the cause why the fig-tree may be said not to have obtained the kingdom over trees, which, in a spiritual sense, mean men; and the fig-tree the command, because man desired, even after the fall, again to be subject to the dominion of virtue, and not to be deprived of the immortality of the paradise of pleasure. But, having transgressed, he was rejected and cast far away, as one who could no longer be governed by immortality, nor was capable of receiving it. And the first message to him after the transgression was preached by Noah,(2) to which, if he had applied his mind, he might have been saved from sin; for in it he promised both happiness and rest from evils, if he gave heed to it with all his might, just as the vine promises to yield wine to those who cultivate it with care and labour. But neither did this law rule mankind, for men did not obey it, although zealously preached by Noah. But, after they began to be surrounded and drowning by the waters, they began to repent, and to promise that they would obey the commandments. Wherefore with scorn they are rejected as subjects; that is, they are contemptuously told that they cannot be helped by the law; the Spirit answering them back and reproaching them because they had deserted those men whom God had commanded to help them, and to save them, and make them glad; such as Noah and those with him. "Even to you, O rebellious," said he, "I come, to bring help to you who are destitute of prudence, and who differ in nothing from dry trees, and who formerly did not believe me when I preached that you ought to flee from present things."


And so those men, having been thus rejected from the divine care, and the human race having again given themselves up to error, again God sent forth, by Moses, a law to rule them and recall them to righteousness. But these, thinking fit to bid a long farewell to this law, turned to idolatry. Hence God gave them up to mutual slaughters, to exiles, and captivities, the law it self confessing, as it were, that it could not save them. Therefore, worn out with ills and afflicted, they again promised that they would obey the commandments; until God, pitying man the fourth time, sent chastity to rule over them, which Scripture consequently called the bramble. And she consuming pleasures threatens besides, that unless all undoubtingly obey her, and truly come to her, she will destroy all with fire, since there will be hereafter no other law or doctrine but judgment and fire. For this reason, man henceforth began to do righteousness, and firmly to believe in God, and to separate himself from the devil. Thus chastity was sent down, as being most useful and helpful to men. For of her alone was the devil unable to forge an imitation to lead men astray, as is the case with the other precepts.


The fig-tree, as I said, from the sweetness and excellence of its fruit, being taken as a type of the delights of paradise, the devil, having beguiled the man by its imitations, led him captive, persuading him to conceal the nakedness of his body by fig-leaves; that is, by their friction he excited him to sexual pleasure. Again, those that had been saved from the deluge, he intoxicated with a drink which was an imitation of the vine of spiritual joy; and again he mocked them, having stripped them of virtue. And what I say will hereafter be more clear.

The enemy, by his power, always imitates(3) the forms of virtue and righteousness, not for the purpose of truly promoting its exercise, but for deception and hypocrisy. For in order that those who fly from death he may entice to death, he is outwardly dyed with the colours of immortality. And hence he wishes to seem a fig-tree or vine, and to produce sweetness and joy, and is "transformed into an angel of light,"(4) ensnaring many by the appearance of piety.

For we find in the Sacred Writings that there are two kinds of fig-trees and vines, "the good figs, very good; and the evil, very evil;"(5) "wine that maketh glad the heart of man."(6) and wine which is the poison of dragons, and the incurable venom of asps.(1) But from the time when chastity began to rule over men, the fraud was detected and overcome, Christ, the chief of virgins, overturning it. So both the true fig-tree and the true vine yield fruit after that the power of chastity has laid hold upon all men, as Joel the prophet preaches, saying: "Fear not, O land; be glad and rejoice, for the Lord will do great things. Be not afraid, ye beasts of the field; for the pastures of the wilderness do spring, for the tree beareth her fruit, the fig-tree and the vine do yield their strength. Be glad then, ye children of Zion, and rejoice in the Lord your God, for He hath given you food unto righteousness;"(2) calling the former laws the vine and the fig, trees bearing fruit unto righteousness for the children of the spiritual Zion, which bore fruit after the incarnation of the Word, when chastity ruled over us, when formerly, on account of sin and much error, they had checked and destroyed their buds. For the true vine and the true fig-tree were not able to yield such nourishment to us as would be profitable for life, whilst as yet the false fig-tree, variously adorned for the purpose of fraud, flourished. But when the Lord dried up the false branches, the imitations of the true branches, uttering the sentence against the bitter fig-tree, "Let no fruit grow on thee henceforward for ever,"(3) then those which were truly fruit-bearing trees flourished and yielded food unto righteousness.

The vine, and that not in a few places, refers to the Lord Himself,(4) and the fig-tree to the Holy Spirit, as the Lord "maketh glad the hearts of men," and the Spirit healeth them. And therefore Hezekiah is commanded(5) first to make a plaster with a lump of figs--that is, the fruit of the Spirit--that he may be healed--that is, according to the apostle--by love; for he says, "The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance;"(6) which, on account of their great pleasantness, the prophet calls figs. Micah also says, "They shall sit every man under his vine and under his fig-tree; and none shall make them afraid."(7) Now it is certain that those who have taken refuge and rested under the Spirit, and under the shadow of the Word, shall not be alarmed, nor frightened by him who troubles the hearts of men.


Moreover, Zechariah shows that the olive shadows forth the law of Moses, speaking thus: "And the angel that talked with me came again and waked me, as a man that is wakened out of his sleep, and said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it . . . And two olive-trees by it, one upon the right side of the bowl, and the other upon the left side thereof."(8) And after a few words, the prophet, asking what are the olives on the right and left of the candlestick, and what the two olive-boughs in the hands of the two pipes, the angel answered and said: "These are the two sons of fruitfulness(9) which stand by the Lord of the whole earth," signifying the two first-born virtues that are waiting upon God, which, in His dwelling, supply around the wick, through the boughs, the spiritual oil of God, that man may have the light of divine knowledge. But the two boughs of the two olives are the law and the prophets, around, as it were, the lot(10) of the inheritance, of which Christ and the Holy Spirit are the authors, we ourselves meanwhile not being able to take the whole fruit and the greatness of these plants, before chastity began to rule the world, but only their boughs--to wit, the law and the prophets--did we formerly cultivate, and those moderately, often letting them slip. For who was ever able to receive Christ or the Spirit, unless he first purified himself? For the exercise which prepares the soul from childhood for desirable and delectable glory, and carries this grace safely thither with ease, and from small toils raises up mighty hopes, is chastity, which gives immortality to our bodies; which it becomes all men willingly to prefer in honour and to praise above all things; some, that by its means they may be betrothed to the Word, practising virginity; and others, that by it they may be freed from the curse, "Dust thou art, and unto dust shalt thou return."(11)

This, O Arete, is the discourse on virginity which you required of me, accomplished according to my ability; which I pray, O mistress, although it is mediocre and short, that thou wilt receive with kindness from me who was chosen to speak last.



I do accept it, Theopatra related that Arete said, and approve of it all. For it is an excellent thing, even although you had not spoken so clearly, to take up and go through with earnestness those things which have been said, not to prepare a sweet entertainment for those who listen, but for correction, recollection, and abstinence. For whoever teaches that chastity is to be preferred and embraced first of all among my pursuits, rightly advises; which many think that they honour and cultivate, but which few, so to speak, really honour. For it is not one who has studied to restrain his flesh from the pleasure of carnal delight that cultivates chastity, if he do not keep in check the rest of the desires; but rather he dishonours it, and that in no small degree, by base lusts, exchanging pleasures for pleasures. Nor if he have strongly resisted the desires of the senses, but is lifted up with vainglory, and from this cause is able to repress the heats of burning lust, and reckon them all as nothing, can he be thought to honour chastity; for he dishonours it in that he is lifted up with pride, cleansing the outside of the cup and platter, that is, the flesh and the body, but injuring the heart by conceit and ambition. Nor when any one is conceited of riches is he desirous of honouring chastity; he dishonours it more than all, preferring a little gain to that to which nothing is comparable of those things that are in this life esteemed. For all riches and gold "in respect of it are as a little sand."(1) And neither does he who loves himself above measure, and eagerly considers that which is expedient for himself alone, regardless of the necessities of his neighbour, honour chastity, but he also dishonours it. For he who has repelled from himself charity, mercy, and humanity, is much inferior to those who honourably exercise chastity. Nor is it right, on the one hand, by the use of chastity to keep virginity, and, on the other hand, to pollute the soul by evil deeds and lust; nor here to profess purity and continence, and there to pollute it by indulgence in vices. Nor, again, here to declare that the things of this world bring no care to himself; there to be eager in procuring them, and in concern about them. But all the members are to be preserved intact and free from corruption; not only those which are sexual, but those members also which minister to the service of lusts. For it would be ridiculous to preserve the organs of generation pure, but not the tongue; or to preserve the tongue, but neither the eyesight, the ears, nor the hands; or lastly, to preserve these pure, but not the mind, defiling it with pride and anger.

It is altogether necessary for him who has resolved that he will not err from the practice of chastity, to keep all his members and senses clean and under restraint, as is customary with the planks of ships, whose fastenings the ship-masters diligently join together, lest by any means the way and access may lie open for sin to pour itself into the mind. For great pursuits are liable to great falls, and evil is more opposed to that which is really good than to that which is not good. For many who thought that to repress vehement lascivious desires constituted chastity, neglecting other duties connected with it, failed also in this, and have brought blame(2) upon those endeavouring after it by the fight way, as you have proved who are a model in everything, leading a virgin life in deed and word. And now what that is which becomes a virgin state has been described.

And you all in my hearing having sufficiently contended in speaking, I pronounce victors and crown; but Thekla with a larger and thicker chaplet, as the chief of you, and as having shone with greater lustre than the rest.


Theopatra said that Arete having said these things, commanded them all to rise, and, standing under the Agnos, to send up to the Lord in a becoming manner a hymn of thanksgiving; and that Thekla should begin and should lead the rest. And when they had stood up, she said that Thekla, standing in the midst of the virgins on the right of Arete, decorously sang; but the rest, standing together in a circle after the manner of a chorus, responded to her: "I keep myself pure for Thee, O Bridegroom, and holding a lighted torch I go to meet Thee."(3)

THEKLA. 1. From above, O virgins, the sound of a noise that wakes the dead has come, bidding us all to meet the Bridegroom in white robes, and with torches towards the cast.Arise, before the King enters within the gates.

CHORUS. I keep myself pure for Thee, O Bridegroom, and holding a lighted torch I go to meet Thee.

THEKLA. 2. Fleeing from the sorrowful happiness of mortals, and having despised the luxuriant delights of life and its love, I desire to be protected under Thy life-giving arms, and to behold Thy beauty for ever, O blessed One.

CHORUS. I keep myself pure for Thee, O Bridegroom, and holding a lighted torch I go to meet Thee.

THEKLA. 3. Leaving marriage and the beds of mortals and my golden home for Thee, O King, I have come in undefiled robes, in order that I might enter with Thee within Thy happy bridal chamber.

CHORUS. I keep myself pure for Thee, O Bridegroom, and holding a lighted torch I go to meet Thee.

THEKLA. 4. Having escaped, O blessed One, from the innumerable enchanting wiles of the serpent, and, moreover, from the flame of fire, and from the mortal-destroying assaults of wild beasts, I await Thee from heaven.

CHORUS. I keep myself pure for Thee, O Bridegroom, and holding a lighted torch I go to meet Thee.

THEKLA. 5. I forget my own country, O Lord, through desire of Thy grace.(1) I forget, also, the company of virgins, my fellows, the desire even of mother and of kindred, for Thou, O Christ, art all things to me.

CHORUS. I keep myself pure for Thee, O Bridegroom, and holding a lighted torch I go to meet Thee.

THEKLA. 6. Giver of life art Thou, O Christ. Hail, light that never sets, receive this praise. The company of virgins call upon Thee, Perfect Flower, Love, Joy, Prudence, Wisdom, Word.

CHORUS. I keep myself pure for Thee, O Bridegroom, and holding a lighted torch I go to meet Thee.

THEKLA. 7. With open gates, O beauteously adorned Queen, admit us within thy chambers. O spotless, gloriously triumphant Bride, breathing beauty, we stand by Christ, robed as He is, celebrating thy happy nuptials, O youthful maiden.

CHORUS. I keep myself pure for Thee, O Bridegroom, and holding a lighted torch I go to meet Thee.

THEKLA. 8. The virgins standing without the chamber,(2) with bitter tears and deep moans, wail and mournfully lament that their lamps are gone out, having failed to enter in due time the chamber of joy.

CHORUS. I keep myself pure for Thee, O Bridegroom, and holding a lighted torch I go to meet Thee.

THEKLA. 9. For turning from the sacred way of life, unhappy ones, they have neglected to prepare sufficiency of oil for the path of life; bearing lamps whose bright light is dead, they groan from the inward recesses of their mind.

CHORUS. I keep myself pure for Thee, O Bridegroom, and holding a lighted torch I go to meet Thee.

THEKLA. 10. Here are cups full of sweet nectar; let us drink, O virgins, for it is celestial drink, which the Bridegroom hath placed for those duly called to the wedding.

CHORUS. I keep myself pure for Thee, O Bridegroom, and holding a lighted torch I go to meet Thee.

THEKLA. 11. Abel, clearly prefiguring Thy death,(3) O blessed One, with flowing blood, and eyes lifted up to heaven, said, Cruelly slain by a brother's hand, O Word, I pray Thee to receive me. CHORUS. I keep myself pure for Thee, O Bridegroom, and holding a lighted torch I go to meet Thee.

CHORUS. I keep myself pure for Thee, O Bridegroom, and holding a lighted torch I go to meet Thee.

THEKLA. 12. Thy valiant son Joseph,(4) O Word, won the greatest prize of virginity, when I a woman heated with desire forcibly drew him to an unlawful bed; but he giving no heed to her fled stripped, and crying aloud:--

CHORUS. I keep myself pure for Thee, O Bridegroom, and holding a lighted torch I go to meet Thee.

THEKLA. 13. Jephthah offered his fresh slaughtered virgin daughter a sacrifice to God, like a lamb; and she, nobly fulfilling the type of Thy body, O blessed One, bravely cried:--

CHORUS. I keep myself pure for Thee, O Bridegroom, and holding a lighted torch I go to meet Thee.

THEKLA. 14. Daring Judith,(5) by clever wiles having cut off the head of the leader of the foreign hosts, whom previously she had allured by her beautiful form, without polluting the limbs of her body, with a victor's shout said:--

CHORUS. I keep myself pure for Thee, O Bridegroom, and holding a lighted torch I go to meet Thee.

THEKLA. 15. Seeing the great beauty of Susanna, the two Judges, maddened with desire, said, O dear lady, we have come desiring secret intercourse with thee; but she with tremulous cries said:--

CHORUS. I keep myself pure for Thee, O Bridegroom, and holding a lighted torch I go to meet Thee.

THEKLA. 16. It is far better for me to die than to betray my nuptials to you, O mad for women, and so to suffer the eternal justice of God in fiery vengeance. Save me now, O Christ, from these evils.

CHORUS. I keep myself pure for Thee, O Bridegroom, and holding a lighted torch I go to meet Thee.

THEKLA. 17. Thy Precursor, washing multitudes of men in flowing lustral water, unjustly by a wicked man, on account of his chastity, was led to slaughter; but as he stained the dust with his life-blood, he cried to Thee, O blessed One:--

CHORUS. I keep myself pure for Thee, O Bridegroom, and holding a lighted torch I go to meet Thee.

THEKLA. 18. The parent of Thy life, that unspotted Grace(1) and undefiled Virgin, bearing in her womb without the ministry of man, by an immaculate conception,(2) and who thus became suspected of having betrayed the marriage-bed, she, O blessed One, when pregnant, thus spoke:--

CHORUS. I keep myself pure for Thee, O Bridegroom, and holding a lighted torch I go to meet Thee.

THEKLA. 19. Wishing to see Thy nuptial day, O blessed One, as many angels as Thou, O King, calledst from above, bearing the best gifts to Thee, came in unsullied robes:--

CHORUS. I keep myself pure for Thee, O Bridegroom, and holding a lighted torch I go to meet Thee.

THEKLA. 20. In hymns, O blessed spouse of God, we attendants of the Bride honour Thee, O undefiled virgin Church of snow-white form, dark haired, chaste, spotless, beloved.

CHORUS. I keep myself pure for Thee, O Bridegroom, and holding a lighted torch I go to meet Thee.

THEKLA. 21. Corruption has fled, and the tearful pains of diseases; death has been taken away, all folly has perished, consuming mental grief is no more; for again the grace of the God-Christ has suddenly shone upon mortals.

CHORUS. I keep myself pure for Thee, O Bridegroom, and holding a lighted torch I go to meet Thee.

THEKLA. 22. Paradise is no longer bereft of mortals, for by divine decree he no longer dwells there as formerly, thrust out from thence when he was free from corruption, and from fear by the various wiles of the serpents, O blessed One.

CHORUS. I keep myself pure for Thee, O Bridegroom, and holding a lighted torch I go to meet Thee.

THEKLA. 23. Singing the new song, now the company of virgins attends thee towards the heavens, O Queen, all manifestly crowned with white lilies, and bearing in their hands bright lights.

CHORUS. I keep myself pure for Thee, O Bridegroom, and holding a lighted torch I go to meet Thee.

THEKLA. 24. O blessed One, who inhabited the undefiled seats of heaven without beginning, who governed all things by everlasting power, O Father, with Thy Son, we are here, receive us also within the gates of life.

CHORUS. I keep myself pure for Thee, O Bridegroom, and holding a lighted torch I go to meet Thee.


EUBOULIOS. Deservedly, O Gregorion, has Thekla borne off the chief prize.

GREGORION. Deservedly indeed.

EUBOULIOS. But what about the stranger Telmisiake?(3) Tell me, was she not listening from without? I wonder if she could keep silence on hearing of this banquet, and would not forthwith, as a bird flies to its food, listen to the things which were spoken.

GREGORION. The report is that she was present with Methodios(4) when he inquired respecting these things of Arete. But it is a good as well as a happy thing to have such a mistress and guide as Arete, that is virtue.

EUBOULIOS. But, Gregorion, which shall we say are the better, those who without lust govern concupiscence, or those who under the assaults of concupiscence continue pure?

GREGORION. For my part, I think those who are free from lust, for they have their mined undefiled, and are altogether uncorrupted, sinning in no respect.

EUBOULIOS. Well, I swear by chastity, and wisely, O Gregorion. But lest in any wise I hinder you, if I gainsay your words, it is that I may the better learn, and that no one hereafter may refute me.

GREGORION. Gainsay me as you will, you have my permission. For, Euboulios, I think that I know sufficient to teach you that he who is not concupiscent is better than he who is. If I cannot, then there is no one who can convince you.

EUBOULIOS. Bless me! I am glad that you answer me so magnanimously, and show how wealthy you are as regards wisdom.

GREGORION. A mere chatterer, so you seem to be, O Euboulios.


GREGORION. Because you ask rather for the sake of amusement than of truth.

EUBOULIOS. Speak fair, I pray you, my good friend; for I greatly admire your wisdom and renown. I say this because, with reference to the things that many wise men often dispute among themselves, you say that you not only understand them, but also vaunt that you can teach another.

GREGORION. Now tell me truly whether it is a difficulty with you to receive the opinion, that they who are not concupiscent excel those who are concupiscent, and yet restrain themselves? or are you joking?

EUBOULIOS. How so, when I tell you that I do not know? But, come, tell me, O wisest lady, in what do the non-concupiscent and chaste excel the concupiscent who live chastely?

GREGORION. Because, in the first place, they have the soul itself pure, and the Holy Spirit always dwells in it, seeing that it is not distracted and disturbed by fancies and unrestrained thoughts, so as to pollute the mind. But they are in every way inaccessible to lust, both as to their flesh and to their heart, enjoying tranquillity from passions. But they who are allured from without, through the sense of sight, with fancies, and receiving lust flowing like a stream into the heart, are often not less polluted, even when they think that they contend and fight against pleasures, being vanquished in their mind.

EUBOULIOS. Shall we then say that they who serenely live and are not disturbed by lusts are pure?

GREGORION. Certainly, For these(1) are they whom God makes gods in the beatitudes; they I who believe in Him without doubt. And He says that they shall look upon God with confidence, because they bring in nothing that darkens or confuses the eye of the soul for the beholding of God; but all desire of things secular being eliminated, they not only, as I said, preserve the flesh pure from carnal connection, but even the heart, in which, especially, as in a temple, the Holy Spirit rests and dwells, is open to no unclean thoughts.

EUBOULIOS. Stay now; for I think that from hence we shall the better go on to the discovery of what things are truly the best; and, tell me, do you call anyone a good pilot?

GREGORION. I certainly do.

EUBOULIOS. Whether is it he that saves his vessel in great and perplexing storms, or is it he who does so in a breathless calm?

GREGORION. He that does so in a great and perplexing storm.

EUBOULIOS. Shall we not then say that the soul, which is deluged with the surging waves of the passions, and yet does not, on that account, weary or grow faint, but direct her vessel--that is, the flesh --nobly into the port of chastity, is better and more estimable than he that navigates in calm weather?

GREGORION. We will say so.

EUBOULIOS. For to be prepared against the entrance of the gales of the Evil Spirit, and not to be cast away or overcome, but to refer all to Christ, and strongly to contend against pleasures, brings greater praise than he wins who lives a virgin life calmly and with ease.

GREGORION. It appears so.

EUBOULIOS. And what saith the Lord? Does He not seem to show that he who retains continence, though concupiscent, excels him who, having no concupiscence, leads a virgin life?

GREGORION. Where does He say so?

EUBOULIOS. Where, comparing a wise man to a house well founded, He declares him immoveable because he cannot be overthrown by rains, and floods, and winds; likening, as it would seem, these storms to lusts, but the immoveable and unshaken firmness of the soul in chastity to the rock.

GREGORION. You appear to speak what is true.

EUBOULIOS. And what say you of the physician? Do you not call him the best who has been proved in great diseases, and has healed many patients?


EUBOULIOS. But the one who has never at any time practised, nor ever had the sick in his hands, is he not still in all respects the inferior?


EUBOULIOS. Then we may certainly say that a soul which is contained by a concupiscent body, and which appeases with the medicaments of temperance the disorders arising from the heat of lusts, carries off the palm for healing, over one to whose lot it has fallen to govern aright a body which is free from lust.(2)

GREGORION. It must be allowed.

EUBOULIOS. And how is it in wrestling? Whether is the better wrestler he who has many and strong antagonists, and continually is contending without being worsted, or he who has no opponents?

GREGORION. Manifestly he who wrestles.

EUBOULIOS. And, in wrestling, is not the athlete who contends the more experienced?

GREGORION. It must be granted.

EUBOULIOS. Therefore it is clear that he whose soul contends against the impulses of lust, and is not borne down by it, but draws back and sets himself in array against it, appears stronger than he who does not lust.(2)


EUBOULIOS. What then? Does it not appear to you, Gregorion, that there is more courage in being valiant against the assaults of base desires?

GREGORION. Yes, indeed.

EUBOULIOS. Is not this courage the strength of virtue?

GREGORION. Plainly so.

EUBOULIOS. Therefore, if endurance be the strength of virtue, is not the soul, which is troubled by lusts, and yet perseveres against them, stronger than that which is not so troubled?


EUBOULIOS.And if stronger, then better?


EUBOULIOS.Therefore the soul which is concupiscent, and exercises self-control, as appears from what has been said, is better than that which is not concupiscent, and exercises serf-control.(1)

GREGORION. You speak truly, and I shall desire still more fully to discourse with you concerning these things. If, therefore, it pleases you, tomorrow I will come again to hear respecting them. Now, however, as you see, it is time to betake ourselves to the care of the outward man.

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