CHAPTER VI

Wherein are treated two serious evils caused in the soul by the desires, the one evil being privative and the other positive.

In order that what we have said may be the more clearly and fully understood, it will be well to set down here and state how these desires are the cause of two serious evils in the soul: the one is that they deprive it of the Spirit of God, and the other is that the soul wherein they dwell is wearied, tormented, darkened, defiled and weakened, according to that which is said in Jeremias, Chapter II: Duo mala fecit Populus meus: dereliquerunt fontem aquae vivae, ut foderunt sibi cisternas, dissipatas, quae continere non valent aquas. Which signifies: They have forsaken Me, Who am the fountain of living water, and they have hewed them out broken cisterns, that can hold no water.¹¹⁷¹¹⁷Jeremias ii, 13. Those two evils — namely, the privative and the positive — may be caused by any disordered act of the desire. And, speaking first of all, of the privative, it is clear from the very fact that the soul becomes affectioned to a thing which comes under the head of creature, that the more the desire for that thing fills the soul,¹¹⁸¹¹⁸[Lit., ‘the greater the bulk that that desire has in the soul.’] the less capacity has the soul for God; inasmuch as two contraries, according to the philosophers, cannot coexist in one person; and further, since, as we said in the fourth chapter, affection for God and affection for creatures are contraries, there cannot be contained within one will affection for creatures and affection for God. For what has the creature to do with the Creator? What has sensual to do with spiritual? Visible with invisible? Temporal with eternal? Food that is heavenly, spiritual and pure with food that is of sense alone and is purely sensual? Christlike poverty of spirit with attachment to aught soever?

2. Wherefore, as in natural generation no form can be introduced unless the preceding, contrary form is first expelled from the subject, which form, while present, is an impediment to the other by reason of the contrariety which the two have between each other; even so, for as long as the soul is subjected to the sensual spirit, the spirit which is pure and spiritual cannot enter it. Wherefore our Saviour said through Saint Matthew: Non est bonum sumere panem filiorum, et mittere canibus.¹¹⁹¹¹⁹St. Matthew xv, 26. That is: It is not meet to take the children’s bread and to cast it to the dogs. And elsewhere, too, he says through the same Evangelist: Nolite sanctum dare canibus.¹²⁰¹²⁰St. Matthew vii, 6. Which signifies: Give not that which is holy to the dogs. In these passages Our Lord compares those who renounce their creature-desires, and prepare themselves to receive the Spirit of God in purity, to the children of God; and those who would have their desire feed upon the creatures, to dogs. For it is given to children to eat with their father at table and from his dish, which is to feed upon His Spirit, and to dogs are given the crumbs which fall from the table.

3. From this we are to learn that all created things are crumbs that have fallen from the table of God. Wherefore he that feeds ever upon¹²¹¹²¹[Lit., ‘he that goes feeding upon.’] the creatures is rightly called a dog, and therefore the bread is taken from the children, because they desire not to rise above feeding upon the crumbs, which are created things, to the Uncreated Spirit of their Father. Therefore, like dogs, they are ever hungering, and justly so, because the crumbs serve to whet their appetite rather than to satisfy their hunger. And thus David says of them: Famem patientur ut canes, et circuibunt civitatem. Si vero non fuerint saturati, et murmurabunt.¹²²¹²²Psalm lviii, 15-16 [A.V., lix, 14-15]. Which signifies: They shall suffer hunger like dogs and shall go round about the city, and, if they find not enough to fill them, they shall murmur. For this is the nature of one that has desires, that he is ever discontented and dissatisfied, like one that suffers hunger; for what has the hunger which all the creatures suffer to do with the fullness which is caused by the Spirit of God? Wherefore this fullness that is uncreated cannot enter the soul, if there be not first cast out that other created hunger which belongs to the desire of the soul; for, as we have said two contraries cannot dwell in one person, the which contraries in this case are hunger and fullness.

4. From what has been said it will be seen how much greater is the work of God¹²³¹²³[Lit., ‘how much more God does.’] in the cleansing and the purging of a soul from these contrarieties than in the creating of that soul from nothing. For thee contrarieties, these contrary desires and affections, are more completely opposed to God and offer Him greater resistance than does nothingness; for nothingness resists not at all. And let this suffice with respect to the first of the important evils which are inflicted upon the soul by the desires — namely, resistance to the Spirit of God — since much has been said of this above.

5. Let us now speak of the second effect which they cause in the soul. This is of many kinds, because the desires weary the soul and torment and darken it, and defile it and weaken it. Of these five things we shall speak separately, in their turn.

6. With regard to the first, it is clear that the desires weary and fatigue the soul; for they are like restless and discontented children, who are ever demanding this or that from their mother, and are never contented. And even as one that digs because he covets a treasure is wearied and fatigued, even so is the soul weary and fatigued in order to attain that which its desires demand of it; and although in the end it may attain it, it is still weary, because it is never satisfied; for, after all, the cisterns which it is digging are broken, and cannot hold water to satisfy thirst. And thus, as Isaias says: Lassus adhuc sitit, et anima ejus vacua est.¹²⁴¹²⁴Isaias xxix, 8. The editions supply the translation of the first part of the Latin text, which the Saint and the Codices omitted: ‘After being wearied and fatigued, he yet thirsteth,’ etc. Which signifies: His desire is empty. And the soul that has desires is wearied and fatigued; for it is like a man that is sick of a fever, who finds himself no better until the fever leaves him, and whose thirst increases with every moment. For, as is said in the Book of Job: Cum satiatus fuerit, artabitur, aestuabit, et omnis dolor inruet super eum.¹²⁵¹²⁵Job xx, 22. Which signifies: When he has satisfied his desire, he will be the more oppressed and straitened; the heat of desire hath increased in his soul and thus every sorrow will fall upon him. The soul is wearied and fatigued by its desires, because it is wounded and moved and disturbed by them as is water by the winds; in just the same way they disturb it, allowing it not to rest in any place or in any thing soever. And of such a soul says Isaias: Cor impii quasi mare fervens.¹²⁶¹²⁶Isaias lvii, 20. ‘The heart of the wicked man is like the sea when it rages.’ And he is a wicked man that conquers not his desires. The soul that would fain satisfy its desires grows wearied and fatigued; for it is like one that, being an hungered, opens his mouth that he may sate himself with wind, whereupon, instead of being satisfied, his craving becomes greater, for the wind is no food for him. To this purpose said Jeremias: In desiderio animae sum attraxit ventum amoris sui.¹²⁷¹²⁷Jeremias ii, 24. As though he were to say: In the desire of his will he snuffed up the wind of his affection. And he then tries to describe the aridity wherein such a soul remains, and warns it, saying: Prohibe pedem tuum a nuditate, et guttur tuum a siti.¹²⁸¹²⁸Jeremias ii, 25. Which signifies: Keep thy foot (that is, thy thought) from being bare and thy throat from thirst (that is to say, thy will from the indulgence of the desire which causes greater dryness); and, even as the lover is wearied and fatigued upon the day of his hopes, when his attempt has proved to be vain, so the soul is wearied and fatigued by all its desires and by indulgence in them, since they all cause it greater emptiness and hunger; for, as is often said, desire is like the fire, which increases as wood is thrown upon it, and which, when it has consumed the wood, must needs die.

7. And in this regard it is still worse with desire; for the fire goes down when the wood is consumed, but desire, though it increases when fuel is added to it, decreases not correspondingly when the fuel is consumed; on the contrary, instead of going down, as does the fire when its fuel is consumed, it grows weak through weariness, for its hunger is increased and its food diminished. And of this Isaias speaks, saying: Declinabit ad dexteram, et esuriet: et comedet ad sinistram, et non saturabitur.¹²⁹¹²⁹Isaias ix, 20. This signifies: He shall turn to the right hand, and shall be hungry; and he shall eat on the left hand, and shall not be filled. For they that mortify not their desires, when they ‘turn,’ justly see the fullness of the sweetness of spirit of those who are at the right hand of God, which fullness is not granted to themselves; and justly, too, when they eat on the left hand,¹³⁰¹³⁰Thus Alc. [with ‘run’ for ‘eat’]. A, B, e.p. read: ‘. . . when they turn from the way of God (which is the right hand) are justly hungered, for they merit not the fullness of the sweetness of spirit. And justly, too, when they eat on the left hand,’ etc. [While agreeing with P. Silverio that Alc. gives the better reading, I prefer ‘eat’ to ‘run’: it is nearer the Scriptural passage and the two Spanish words, comen and corren, could easily be confused in MS.] by which is meant the satisfaction of their desire with some creature comfort, they are not filled, for, leaving aside that which alone can satisfy, they feed on that which causes them greater hunger. It is clear, then, that the desires weary and fatigue the soul.