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54. In addition to this there is another form of temptation, more
complex in its peril. For besides that concupiscence of the flesh
which lieth in the gratification of all senses and pleasures, wherein
its slaves who "are far from Thee perish,". there pertaineth to the
soul, through the same senses of the body, a certain vain and curious
longing, cloaked under the name of knowledge and learning, not of
having pleasure in the flesh, but of making experiments through the
flesh. This longing, since it originates in an appetite for
knowledge, and the sight being the chief amongst the senses in the
acquisition of knowledge, is called in divine language, "the lust of
the eyes." xs For seeing belongeth properly to the eyes; yet we
apply this word to the other senses also, when we exercise them in the
search after knowledge. For we do not say, Listen how it glows,
smell how it glistens, taste how it shines, or feel how it flashes,
since all these are said to be seen. And yet we say not only, See
how it shineth, which the eyes alone can perceive; but also, See how
it soundeth, see how it smelleth, see how it tasteth, see how hard it
is. And thus the general experience of the senses, as was said
before, is termed "the lust of.the eyes," because the function of
seeing, wherein the eyes hold the pre-eminence, the.other senses by
way of similitude take possession of, whensoever they seek out any
knowledge.
55. But by this is it more clearly discerned, when pleasure and
when curiosity is pursued by the senses; for pleasure follows after
objects that are beautiful, melodious, fragrant, savoury, soft; but
curiosity, for experiment's sake, seeks the contrary of
these, not with a view of undergoing uneasiness, but from the
passion of experimenting upon and knowing them. For what pleasure is
there to see, in a lacerated corpse, that which makes you shudder?
And yet if it lie near, we flock thither, to be made sad, and to
turn pale. Even in sleep they fear lest they should see it. Just as
if when awake any one compelled them to go and see it, or any report of
its beauty had attracted them! Thus also is it with the other senses,
which it were tedious to pursue. From this malady of curiosity are all
those strange sights exhibited in the theatre. Hence do we proceed to
search out the secret powers of nature (which is beside our end),
which to know profits not. and wherein men desire nothing but to know.
Hence, too, with that same end of perverted knowledge we consult
magical arts. Hence, again, even in religion itself, is God
tempted, when signs and wonders are eagerly asked of Him, not
desired for any saving end, but to make trial only.
56. In this so vast a wilderness, replete with snares and dangers,
lo, many of them have I lopped off, and expelled from my heart, as
Thou, O God of my salvation, hast enabled me to do. And yet when
dare I say, since so many things of this kind buzz around our daily
life, ' when dare I say that no such thing makes me' intent to
see it, or creates in me vain solicitude? It is true that the
theatres never now carry me away, nor do I now care to know the
courses of the stars, nor hath my soul at any time consulted departed
spirits; all sacrilegious oaths I abhor. O Lord my God, to whom
I owe all humble and single-hearted service, with what subtlety of
suggestion does the enemy influence me to require some sign from Thee!
But by our King, and by our pure land chaste country Jerusalem, I
beseech Thee, that as any consenting unto such thoughts is far from
me, so may it always be farther and farther. But when I entreat
Thee for the salvation of any, the end I aim at is far otherwise,
and Thou who doest :what Thou wilt, givest and wilt give me
willingly to "follow" Thee?
57. Nevertheless, in how many most minute and contemptible things
is our curiosity daily tempted, and who can number how o/ten we
succumb? How often, when people are narrating idle tales, do we
begin by tolerating them, lest we should give offence unto the weak;
and then gradually we listen willingly! I do not now-a-days go to
the circus to see a dog chasing a hare; but if by chance I pass such a
coursing in the fields, it possibly distracts me even from some serious
thought, and draws me after it, not that I turn the body of my
beast aside, but the inclination of my mind. And except Thou, by
demonstrating to me my weakness, dost speedily warn me, either through
the sight itself, by some reflection to rise to Thee, or wholly to
despise and pass it by, I, vain one, am absorbed by it. How is
it, when sitting at home, a lizard catching flies, or a spider
entangling them as they rush into her nets, oftentimes arrests me? Is
the feeling of curiosity not the same because these are such tiny
creatures? From them I proceed to praise Thee, the wonderful
Creator and Disposer of all things; but it is not this that first
attracts my attention. It is one thing to get up quickly, and another
not to fall, and of such things is my life full; and my only hope is
in Thy exceeding great mercy.
For when this heart of ours is made the receptacle of such things, and
bears crowds of this abounding vanity, then are our prayers often
interrupted and disturbed thereby; and whilst in Thy presence we
direct the voice of our heart to Thine ears, this so great a matter is
broken off by the influx of I know not what idle thoughts.
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