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# Of the Imitation of Christ/Book III/Chapter XXXII

CHAPTER XXXII.
OF SELF-DENIAL, AND RENOUNCING EVERY EVIL APPETITE.
HOU canst not possess perfect liberty unless thou wholly renounce thyself.
They are but in fetters who merely seek their own interest, and are lovers of themselves. Covetous are they, curious, wanderers, always seeking what is soft and delicate, not the things of Jesus Christ, but oftentimes devising and framing that which will not continue.
For all that is not of God shall perish.
Keep this short and complete saying: "Forsake all and thou shalt find all." Forego desire and thou shalt find rest.
Consider this well, and when thou hast fulfilled it, thou shalt understand all things.
O Lord, this is not the work of one day, nor children's sport; yea, rather in this short word is included all religious perfection.
My son, thou oughtest not to turn back, nor at once to be cast down, when thou hearest of the way of the perfect; but rather to be stirred up to higher things, and at least in longing desire to sigh after them.
I would it were so with thee, and thou wert arrived at this, to be no longer a lover of thyself, but to stand merely at My beck, and at His Whom I ​have appointed a father over thee; then thou shouldst exceedingly please Me, and all thy life would pass away in joy and peace.
Thou hast yet many things to part with, which unless thou wholly resign thou shalt not attain to that which thou desirest.
"I counsel thee to buy of me gold tried in the fire, that thou mayest become rich;" that is, heavenly wisdom, which treadeth under foot all lower things.
Set little by earthly wisdom, and study not to please others.
3. I said, that mean things must be bought with things which seem precious and of great esteem among men.
For true heavenly wisdom doth seem very mean, of small account, and almost forgotten among men, as having no high thoughts of itself, nor seeking to be magnified upon earth. Many indeed praise it with their lips, but in their life they are far from it; yet is it the precious pearl, which is hidden from many.
# Of the Imitation of Christ/Book III/Chapter XXXIII

CHAPTER XXXIII.
OF INCONSTANCY OF HEART, AND OF HAVING OUR FINAL INTENTIONS DIRECTED UNTO GOD.
Y son, trust not to thy feeling, for whatever it be now, it will quickly be changed towards some other thing.
As long as thou livest, thou art subject to change, even against thy will; so that thou art at one time merry, at another sad; at one time quiet, at another troubled; now devout, now undevout; now diligent, now listless; now grave, and now light.
But he that is wise and well instructed in the Spirit standeth fast upon these changing things; not heeding what he feeleth in himself; but that the whole intent of his mind may be to the right and the best end.
For thus he will be able to continue one and the same and unshaken, in the midst of so many various events directing the single eye of his intent unto Me.
2. And the purer the eye of the intent is, with so much the more constancy doth a man pass through the several kinds of storms which assail him.
But in many the eye of a pure intent waxes dim, for it is quickly drawn aside to any pleasurable object.
For it is rare to find one who is wholly free from all self-seeking.
So of old the Jews came to Bethany to Martha ​and Mary, not for Jesus' sake only, but that they might see also Lazarus.
The eye of our intent therefore is to be purified, that it may be single and right, and is to be directed unto Me, beyond all various earthly objects which come between.
# Of the Imitation of Christ/Book III/Chapter XXXIX

CHAPTER XXXIX.
THAT A MAN SHOULD NOT BE OVER-ANXIOUS IN MATTERS OF BUSINESS.
LWAYS commit thy cause to Me. I will dispose well of it in due time.
Wait for My ordering of it, and thou shalt find it will be for thy good.
O Lord, I do most cheerfully commit all unto Thee, for my care can little avail.
Would that I did not so much dwell on future things, but gave myself up cheerfully to Thy good pleasure.
2. My son, oftentimes a man vehemently struggleth for something he desireth, and when he hath arrived at it, he beginneth to be of another mind; for man's affections do not long continue fixed on one object, but rather do urge him from one thing to another.
It is therefore no small benefit for a man to forsake himself even in the smallest things.
3. The true profiting of a man consisteth in the denying of himself; and he that thus denieth himself, liveth in great freedom and security.
But the old enemy, who always setteth himself against all that are good, ceaseth at no time from tempting, but day and night lieth grievously in wait, to cast the unwary, if he can, headlong into the snare of deceit.
Therefore, saith our Lord, "Watch ye, and pray, that ye enter not into temptation."
# Of the Imitation of Christ/Book III/Chapter XXV

CHAPTER XXV.
WHEREIN FIRM PEACE OF HEART AND TRUE SPIRITUAL PROGRESS CONSISTETH.
Y son, I have said: "Peace I leave with you. My peace I give unto you: not as the world giveth, give I unto you."
Peace is what all desire, but all do not care for the things that pertain unto true peace.
My peace is with the humble and gentle of heart; in much patience shall thy peace be.
If thou wilt hear Me and follow My voice, thou shalt be able to enjoy much peace.
What then shall I do. Lord?
​In every matter look to thyself, what thou doest and sayest; and direct thy whole attention into this, to please Me alone, and neither to desire nor to seek any thing besides Me.
But of the words and deeds of others judge nothing rashly: neither do thou entangle thyself with things not entrusted unto thee, that thus thou mayest be little or seldom disturbed.
2. But never to feel any disturbance at all, nor to suffer any trouble of mind or body, belongs not to this life, but to the state of eternal rest.
Think not therefore that thou hast found true peace, if thou feel no heaviness; nor that all is well, if thou art vexed with no adversary; nor that all is perfect, if all things are done according to thy desire.
Do not thou think highly of thyself, nor account thyself to be specially beloved, if thou be in a state of great devotion and sweetness; for it is not by these things that a true lover of virtue is known, nor doth the spiritual progress and perfection of a man consist in these things.
3. Wherein, then, O Lord, doth it consist?
In giving thyself up with all thy heart to the divine will, not seeking thine own interest, either in great matters or in small, either in time or in eternity.
So shalt thou keep one and the same countenance, always giving thanks both in prosperity and adversity, weighing all things equally.
Be thou so full of courage, and so patient in hope, that when inward comfort is withdrawn, thou mayest ​prepare thy heart to suffer greater things; and do not justify thyself, as though thou oughtest not to suffer so great afflictions, but justify me in whatever I appoint, and praise My holy name without ceasing.
Then thou walkest in the true way of peace, and thou shaft have a sure hope to see My face again with great delight.
Now, if thou attain to the full contempt of thyself, know that thou shalt then enjoy abundance of peace, as great as this thy state of sojourning is capable of.
# Of the Imitation of Christ/Book III/Chapter XXVII

CHAPTER XXVII.
THAT IT IS SELF-LOVE WHICH MOST HINDERS FROM THE CHIEFEST GOOD.
Y son, thou oughtest to give all for all, and to be in nothing thyself.
Know thou that the love of thyself doth hurt thee more than any thing in the world.
According to the love and affection thou bearest to anything, so doth it cleave unto thee more or less.
If thy love be pure, simple, and well-ordered, thou shalt be free from bondage.
Do not covet that which it is not lawful for thee to have. Do not have that which may hinder thee, and may deprive thee of inward liberty.
Strange it is that thou committest not thyself wholly unto Me from the bottom of thy heart, together with all things thou canst have or desire.
2. Why dost thou consume thyself with vain grief? why weariest thyself with needless cares?
Submit to My will, and thou shalt not suffer.
If thou seek this or that, and wouldst be here or there, the better to enjoy thine own profit and pleasure, thou shalt never be at peace nor free from trouble. For in every case somewhat will be wanting, and in every place there will be something to cross thee.
Man profiteth not therefore to obtain and multiply any outward things, but rather to despise them, and utterly to root them out of his heart.
​And this thou must understand not of wealth only, but of seeking after honour also, and of the desire of vain praise, which all must pass away with this world.
No place availeth if the spirit of fervour be wanting, neither shall that peace long continue, which is sought from without.
If the state of thy heart be destitute of a true foundation, if thou stand not steadfast in Me, thou mayest change, but shalt not better thyself.
For when occasion ariseth and is laid hold of, thou wilt find more than that which thou didst flee from.
A Prayer for a Clean Heart, and Heavenly Wisdom.
4. Strengthen me, O God, by the grace of Thy Holy Spirit.
Grant me to be strengthened with might in the inner man, and to empty my heart of all useless care, that I be not drawn away with sundry desires of any thing, whether mean or precious, but that I look on all things as passing away, on myself also as soon to pass away with them.
For nothing abideth under the sun, where all things are vanity and vexation of spirit. O how wise is he that so considereth them?
5. O Lord, grant me heavenly wisdom, that I may learn above all things to seek and to find Thee, above all things to enjoy and love Thee, and to think of all other things as they really are, according to Thy wisdom.
Grant me prudently to avoid him that flattereth me, and to endure patiently him that contradicts me.
​Because it is a great part of wisdom not to be moved with every wind of words, nor to give ear to a flatterer; for thus we shall walk securely.
# Of the Imitation of Christ/Book III/Chapter XXVIII

CHAPTER XXVIII.
AGAINST THE TONGUES OF SLANDERERS.
AKE it not grievously, my son, if some think ill of thee, and speak that which thou wouldest not willingly hear.
Thou oughtest to judge hardest of thyself, and to think no man weaker than thyself.
If thou dost walk spiritually, thou wilt not much weigh fleeting words.
It is no small wisdom to keep silence in an evil time, and in thy heart to turn thyself to Me, and not to be troubled by the judgment of men.
2. Let not thy peace depend on the tongues of men; for whether they judge well of thee or ill, thou art not on that account other than thyself. Where are true peace and true glory? are they not in Me?
And he that careth not to please men, nor feareth to displease them, shall enjoy much peace.
From inordinate love and vain fear ariseth all disquietness of heart and distraction of the mind.
# Of the Imitation of Christ/Book III/Chapter XXVI

CHAPTER XXVI.
OF THE EXCELLENCY OF A FREE MIND, WHICH IS SOONER GAINED BY PRAYER THAN BY READING.
LORD, it is the business of a perfect man not to withdraw his mind from thought of heavenly things, and thus to pass amidst many cares without care.
Not as one destitute of all feeling, but, by the privilege of a free mind, cleaving to no creature with inordinate affection.
2. I beseech Thee, my most gracious God, preserve me from the cares of this life, lest I should be too much entangled thereby; and from the many necessities of the body, lest I should be ensnared by pleasure; and from whatsoever is an obstacle to the soul, lest, broken with troubles, I should be overthrown.
​I speak not of those things which worldly vanity so earnestly desireth, but of those miseries, which, as punishments and as the common curse of mortality, do weigh down and hinder the soul of Thy servant, that it cannot enter into the freedom of the Spirit so often as it would.
3. O my God, Thou sweetness ineffable, turn into bitterness all carnal comforts; they draw me away from the love of eternal things, and in evil wise allure me by the view of some present good.
Let me not be overcome, O Lord, let me not be overcome by flesh and blood; let not the world and the brief glory thereof deceive me; let not the devil and his subtle fraud overtake me.
Give me strength to resist, patience to endure, and constancy to persevere.
Give me, instead of all the comforts of the world, the most sweet unction of Thy Spirit, and, in place of carnal love, pour into my heart the love of Thy name.
4. Behold! meat, drink, clothing, and other necessaries for the support of the body, are burdensome to a fervent spirit.
Grant me to use such refreshments moderately, and not to be entangled with an undue desire of them.
It is not lawful to cast away all things, because nature must be sustained; but to require superfluities and those things that are pleasurable, the holy law forbiddeth us; for then the flesh would rebel against the Spirit.
Herein, I beseech Thee, let Thy hand teach me, that I may not exceed the due bounds.
# Origin of the Anglo-Saxon Race

ORIGIN OF THE ANGLO-SAXON RACE
A Study of the Settlement of England and the Tribal Origin of the Old English People
BY THE LATE
THOMAS WILLIAM SHORE
AUTHOR OF ‘A HISTORY OF HAMPSHIRE,’ ETC, HONORARY SECRETARY LONDON AND MIDDLESEX ARCHÆOLOGICAL SOCIETY; HONORARY ORGANISING SECRETARY OF THE HAMPSHIRE FIELD CLUB AND ARCHÆOLOGICAL SOCIETY
EDITED BY HIS SONS
T. W. SHORE AND L. E. SHORE
LONDON ELLIOT STOCK, 62 PATERNOSTER ROW, E.C. 1906
PREFACE
THIS book, which is the outcome of many years of close research and careful study, was practically complete at the time of the author’s death, and he had intended its early publication. Some portions of the manuscript had been revised for printing, some of the chapters had received numerous additions and alterations in arrangement even until within a few days of his death, and others still needed their final revision. From time to time portions of the subject-matter of this work had formed the text for papers read before various archæological societies, notably the series of three papers on Anglo-Saxon London and its neighbourhood, published by the London and Middlesex Archæological Society. The editors’ task has been that of revising and editing the manuscript, and seeing the work through the press. The order of the chapters and the general scope and plan of the book are as the author left them. In discharging their task, the editors have made as few alterations as possible, and only such as they felt sure the author would have himself carried out; but the work necessarily suffers ​from the lack of that final revision which the author alone could have given it. Every endeavour has been made to see that the information is as exact as possible, and most of the references have been verified. The index of place-names and the general index have been made by Blanche Shore, the author’s daughter.
| T. W. SHORE, M.D.,    Kingswood Road,   Upper Norwood. | L. E. SHORE, M.D.,    St. John’s College,   Cambridge. |
CONTENTS
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# On the Vital Principle/Book 3/Prelude to Chapter 9

This and the two following chapters are upon the parts or powers rather, which give to animals locomotion; but, as the nervous even the muscular system had not then been made out, the text is encumbered, occasionally, as might be expected, with speculations which may now seem idle, and distinctions which are almost futile. Aristotle makes “animals to move and be moved for the sake of something, which is the limit of all their movements; and the moving powers of an animal are, perceptibly, he adds, thought and imagination, election, will and desire, which are all referrible to mind and appetite, εἰς νοῦν καὶ ὄρεξιν. Thus, as imagination and perception are alike able to direct an animal, they are in one and the same relation to the mind. The argument, in fact, dwells upon the motive as well as the object for progression, without a word concerning the agency by which it is to be effected, as if the muscular power of the body were unknown, or ​regarded only as the seat or source of the touch; and yet the flesh was said to be the origin and very body of an animal. The strength of all animals is, he adds, in the tendons (ἡ ἰσχὺς ἐν τοῖς νεύροις), and, therefore, strength is greatest when they are full grown; for the young have weak joints and deficient sinews.
Since the Vital Principle of animals has been defined by the two faculties of judgment (which is the office of thought with sentient perception), and of locomotion, let us now, having dwelt sufficiently upon sensation and mind, proceed to consider, with respect to the motor power, what part of the Vital Principle it may be. Let us consider, that is, whether it is a part of Vital Principle and separate from it, substantively or abstractedly, or whether it is Vital Principle as a whole; and if it be a part, whether it is something peculiar and exclusive of those usually attributed to Vital Principle, and which have been alluded to, or whether it is to be considered as one of them.
But a difficulty at once presents itself, both in
* ↑ De Gen. Animalm. V. 16 ; II. 6. 46.
* ↑ De Part. Animalm. II. 8. 1.
* ↑ De Gen. Animalm. V. 7. 16.
# On the Vital Principle/Front page

Cambridge: Printed at the University Press.
For MACMILLAN & Co.
London: D. NUTT. Oxford: J. H. PARKER. Edinburgh: EDMONSTON AND DOUGLAS. Dublin: HODGES AND SMITH. Glasgow: JAMES MACLEHOSE.
ΑΡΙΣΤΟΤΕΛΟΥΣ
ΠΕΡΙ ΨΥΧΗΣ.
ARISTOTLE
ON THE VITAL PRINCIPLE.
Translated from the original Text;
WITH NOTES BY
CHARLES COLLIER, M.D., F.R.S.
FELLOW OF THE ROYAL COLLEGE OF PHYSICIANS,
AND HONORARY FELLOW OF THE ROYAL COLLEGE OF SURGEONS.
* Διόδοτος πάλιν ἴδια μέν τινα τοῦ λογικοῦ φησι τῆς ψυχῆς πάθῃ, ἴδια δὲ τοῦ συμφυοῦς καὶ ἀλόγου εἶναι ῥιπταξόμενος ἐπὶ πάντα καὶ ψηλαφῶντι προσεοικὼς τὰς διαφοράς.
* Πλουτάρχου λείψανα περὶ ψυχῆς
Cambridge:
MACMILLAN & CO.
LONDON: D. NUTT. 1855.
# On the Vowels

This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
We are little airy creatures, All of different voice and features; One of us in glass is set, One of us you'll find in jet. T'other you may see in tin, And the fourth a box within. If the fifth you should pursue, It can never fly from you.
# On the Vital Principle/Book 3/Prelude to Chapter 4

This chapter is upon the mind (ὁ νοῦς) and Aristotle's inquiry is, whether it is part of that principle which gives life to the body, or altogether distinct from corporeal relations. It seems to be at once determined that there is no affinity between the mind and sensibility, the ministrations of which trench so closely upon cogitation; and that the mind, therefore, existing independently of the body, is related to subjects of thought, abstractions that is, as is sensibility to sensism and sensation. Anaxagoras regarded all things as combinations save mind, which alone he held to be homogeneous and pure. Aristotle makes the mind to be receptive of the subject, and the essence of the subject of thought; to be something divine, and to confer upon us contemplation, which is our sweetest, best enjoyment. "If this faculty, in its occasional exercise, as by ourselves, is happiness, it is, as the eternal attribute of the Deity, ​wonderful, and more wonderful in proportion as more enduring." But yet Aristotle quotes, without objection, that the mind is innate in animals, and the cause, in nature, of the world and its order; and he cites the verses of Parmenides, which seem to imply that the mind is present in the limbs of man as if it were a corporeal agent. To judge, however, from observations in the course of this treatise, he may be said, although, perhaps, not always consistently, to have considered this great principle as impassive, indiscerptible, and freed from all corporeal ties; and as being itself, only when withdrawn from matter and its influences. Thus, as matter must tend to preclude its offices, its existence, while associated with mortal beings, can be only that of potentiality.
# On the Vital Principle/Book 3/Prelude to Chapter 7

Commentators are generally agreed in regarding this chapter as a series of ill-connected repetitions of former statements and doctrines; but, although repetitions, they will be found to illustrate or tend to the completion of some preceding opinions. It maintains, in fact, the same dogmata, adopts the same illustrations, and assumes a faculty, the representative of a sensorium, which physiology could not then supply; and thus, although the wording may differ, the purport is the same. The term ἐνέργεια (which was before alluded to) is employed, in a more especial manner in this chapter, and as neither its meaning is obvious nor its equivalent easily selected, it may be well to offer a few words in explanation of it. Although it is opposed, like the ἐντελέχεια, to δύναμις, still the two terms are not synonymous; for the former (the ἐνέργεια) seems to relate to action in some form, and the latter to completion or development of something out of an imperfect or nascent ​condition. Action must be implied, it is true, in completion or development, and, therefore, the ἐνέργεια may be contained in the ἐντελέχεια, although this may not hold good reciprocally. But the first paragraph may be cited as an example of what apparently needs elucidation—"knowledge, is, it is said, when active, (latinè, in actu,) (ἡ κατ' ἐνέργειαν ἐπιστήμη), identical with," &c.—"la science en acte est identique," &c.—"scientia autem, ea quæ est actu, est idem quod res" and knowledge or science here, by metonymy, may, probably, mean the faculty by which knowledge is acquired or exercised; but what means this peculiar state which identifies the knowledge with the reason? All function presupposes activity and inertia; but the last as much implies identification as the first, so that the distinction between activity and completeness, although present, probably, to Aristotle, is not obvious to a modern student. The definition of the term, although dwelt upon at length, fails, it may be from the difficulty inseparable from abstract speculations, to shew either what is strictly implied by it, or how it differs from the ἐντελέχεια; it is evident that motion, in some modified sense, in the process of completion, is to be understood; but beyond this, ​vague as it may be, explanation cannot be carried. Potentiality is related to it as to the ἐντελέχεια, but the relation is too dependent upon verbal distinctions, which cannot be transferred, to admit of being made evident even to the student of the original; and thus it may be asked, what is meant by knowledge is, "when active" identical &c. or the same words where they recur?