Improvement of the Moral Qualities

Introduction

It having been made clear that all the qualities of the soul are related to the five senses, let us now return to our first theme, [the elucidation of] which we have stated to be the purpose of this book. Seeing that most men are not sufficiently versed in the ruling of their qualities to enable them to regulate these according to ethical standards and a rational method, we have resolved to write a satisfactory treatise concerning this, which shall contain an account in extenso of the qualities, the ways in which to use them, and the mode in which to bring about their improvement. In addition to this I have met with the persistent importunity of one of my friends, who desires this as a memorial and preparation for himself and for me, in the event that conditions change in the course of time, places become disturbed, and men alter. He desires also that the relationship of the qualities to the senses should be set forth. [ . . . ]

Know thou that all the qualities of man, of the possession of which he gives evidence at the period of his youth and manhood, are in him during his infancy and boyhood; though it be not in his power to manifest them, they are nevertheless within him in potentia, [if] not in actu. [ . . . ]

It is impossible that evildoing should belong to the rational soul by nature, for this would not be in accordance with wisdom. The Deity has created the soul pure, stainless, and simple, as says the sage: This only have I found, that God has made man upright (Ecclesiastes 7:29). Whatever results from it that is not good, is the work of the vegetative soul, that is, the natural impulse. [ . . . ]

Part II. Chapter I. On the Quality of Love

It is almost impossible for any man to be secure from this “accident,” O God, save he whose intellect is master over his nature. None such exists; and if any [be found to] exist, he is undoubtedly one of the most excellent [men]. Lust is a constituent element in the nature of man, and if he desire to be master and ruler, let him cast away lust [passion], make no use of it whatever, ignore it and do without it, for it is one of the baser qualities. It is well known that the qualities of the wise are not perfected until their souls gain the mastery over their desires. The deeds of him whose intellect prevails over his lustfulness are commendable. Upon the realization of desires, there ensues the penalty of misfortune. One of the signs of him who is overcome by his lust is that he is very changeable, restless, and fickle of speech. Especially if, added to this, the bloody temper prevail in his constitution and he be in the period of youth and the season of spring, then it proves too strong for him. Therefore, the wise man must shrink from this quality lest he make use of it and turn away from it, for there is connected with it no inconsiderable harm. You know how contempt, obscurity, and abasement come upon its devotee, and that finally its outcome is evil. [ . . . ]

Part III. Chapter I. Treating of Joy [Cheerfulness]. This Is the Ninth Chapter of the Book

This quality is found to differ in various men. Sometimes, it is natural; this is the case in him whose temper is humid-hot, as is that of blood, especially when his hopes are well ordered and never confounded, and who, in addition, is far from experiencing suffering and free from affliction. It is but meet that in the nature of him who is of this character there appear the sign of this quality—that his exterior be sound, his health robust, and old age without haste in overtaking him. Thus it is said of such a one: A merry heart does good like a medicine, but a broken spirit dries the bones (Proverbs 17:22). Sometimes it is coincident with the attainment of the desire and the realization of a wish. Peculiar to it is continual smiling without [apparent] cause. Very often lightmindedness accompanies it, whereof it is written: For as the crackling of thorns under a pot, so is the laughter of the fool (Ecclesiastes 7:6). It has been said that one of the distinguishing marks of the fool is his laughing when there is no occasion for laughter. I hold that this quality is to be found in the souls of those, above all, who are free from defilement, the righteous, the pious, the pure, destined for the Heavenly Kingdom, rising to spirituality, i.e., the souls of the upright, for they are in perfect enjoyment of their condition of service and greatly rejoiced because of their worship. [ . . . ]

Chapter II. Treating of Grief [Apprehensiveness]. This Is the Tenth Chapter of the Book

This quality usually succeeds in establishing itself in the soul when wishes fail of realization, and then the soul is brought to such a point as almost to be killed when it loses the objects of its love. Oh, what a quality is this! How serious a matter when it comes into evidence, and how waste is its place when it prevails! Thus it was said, “Apprehensiveness is a living death.” I have determined to linger here a little in the discussion of this chapter. Perhaps God will grant us His grace and inspire us with excellent words, which may relieve the sadness of man, so that he may find healing in our discourse, because it is impossible to find healing for psychical ills other than in spiritual remedies. As this takes firmer hold of the soul, so also it becomes more difficult to find the remedy. Of God we pray that He protect us therefrom in His graciousness.

The constitution of apprehensiveness is cold and dry, like the black gall [humor]. No man can absolutely escape it. In some it attains immense proportions, so that they thereby become afflicted with psychical ailments. Thus it is said: Gloom in the heart of man makes it stoop, but a good word makes it glad (Proverbs 12:25).