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Rh of life: and why need he flee from death who can only rest in death? Nay! He does wrong, whosoever seeks the name of philosophy without being worthy of its meaning: and he is ignorant who fancies that in the comforts, pleasures and delights of this world the road to philosophy can be found. Can you desire that the name of knowledge should be bestowed on you whilst you are enjoying the pleasures of this world, of eating, drinking, and so on? — thing. How could we aspire to be philosophers while caring for this world, when we have seen that whenever there has been any excess in food or drink, or there manifests itself in the heart any motion of something contrary to the intellect, such as lust, or anger, or covetousness, or envy, the intellect remains inactive all that time; whereas, if that motion come not into play, then the blood only is at work, and there is nothing which serves better to protect it, and from which protection is more sought than the intellect. — of the root, and the part is not but of the whole. If ye abstain in this world from lusts, but are attached to this world in your heart, your abstinence is not perfect. Now the root of attachment to the world lies in love of self-preservation. Hence every one who abstains from its lusts, but desires to remain in the world has caught the branch and neglected the root; whereas he is perfect and has reached the goal who has both root and branch. — : I have been abstemious in regard to the pleasures of this world; but now from what I have heard you say, I am anxious to remain in it no longer. Should that not be granted me, at least I shall endeavour to walk in your footsteps, and adopt your way of life, O teacher of mankind! — : My mind's eye now shows me that there is no one to whom death is not detrimental except the philosopher. Whosoever has attained thereunto and become perfect, let him seek death and desire it; but whoso has failed to attain thereto, let him flee from death his farthest, and avoid it his hardest. For nothing but
 * We have no such desire, nor do we seek any such
 * The branch of a thing does not come but