Excerpts from
Of the Imitation of Christ
By St. Thomas à Kempis
The First Chapter:
Imitating Christ and Despising All Vanities on Earth
HE
WHO follows Me, walks not in darkness," says the Lord.[1] By these words of Christ we are advised to imitate His
life and habits, if we wish to be truly enlightened and free from all blindness
of heart. Let our chief effort, therefore, be to study the life of Jesus
Christ.
The
teaching of Christ is more excellent than all the advice of the saints, and he
who has His spirit will find in it a hidden manna. Now, there are many who hear
the Gospel often but care little for it because they have not the spirit of
Christ. Yet whoever wishes to understand fully the words of Christ must try to
pattern his whole life on that of Christ.
What
good does it do to speak learnedly about the Trinity if, lacking humility, you
displease the Trinity? Indeed it is not learning that makes a man holy and
just, but a virtuous life makes him pleasing to God. I would rather feel
contrition than know how to define it. For what would it profit us to know the
whole Bible by heart and the principles of all the philosophers if we live
without grace and the love of God? Vanity of vanities and all is vanity, except
to love God and serve Him alone.
This
is the greatest wisdom -- to seek the kingdom of heaven through contempt of the
world. It is vanity, therefore, to seek and trust in riches that perish. It is
vanity also to court honor and to be puffed up with pride. It is vanity to
follow the lusts of the body and to desire things for which severe punishment
later must come. It is vanity to wish for long life and to care little about a
well-spent life. It is vanity to be concerned with the present only and not to
make provision for things to come. It is vanity to love what passes quickly and
not to look ahead where eternal joy abides.
Often
recall the proverb: "The eye is not satisfied with seeing nor the ear
filled with hearing."[2] Try, moreover, to turn your heart from the love of
things visible and bring yourself to things invisible. For they who follow
their own evil passions stain their consciences and lose the grace of God.
Every
man naturally desires knowledge; but what good is knowledge without fear of
God? Indeed a humble rustic who serves God is better than a proud intellectual
who neglects his soul to study the course of the stars. He who knows himself
well becomes mean in his own eyes and is not happy when praised by men.
If
I knew all things in the world and had not charity, what would it profit me
before God Who will judge me by my deeds?
Shun
too great a desire for knowledge, for in it there is much fretting and
delusion. Intellectuals like to appear learned and to be called wise. Yet there
are many things the knowledge of which does little or no good to the soul, and
he who concerns himself about other things than those which lead to salvation
is very unwise.
Many
words do not satisfy the soul; but a good life eases the mind and a clean
conscience inspires great trust in God.
The
more you know and the better you understand, the more severely will you be
judged, unless your life is also the more holy. Do not be proud, therefore,
because of your learning or skill. Rather, fear because of the talent given
you. If you think you know many things and understand them well enough, realize
at the same time that there is much you do not know. Hence, do not affect
wisdom, but admit your ignorance. Why prefer yourself to anyone else when many
are more learned, more cultured than you?
If
you wish to learn and appreciate something worth while, then love to be unknown
and considered as nothing. Truly to know and despise self is the best and most
perfect counsel. To think of oneself as nothing, and always to think well and
highly of others is the best and most perfect wisdom. Wherefore, if you see
another sin openly or commit a serious crime, do not consider yourself better,
for you do not know how long you can remain in good estate. All men are frail,
but you must admit that none is more frail than yourself.
Happy
is he to whom truth manifests itself, not in signs and words that fade, but as
it actually is. Our opinions, our senses often deceive us and we discern very
little.
What
good is much discussion of involved and obscure matters when our ignorance of
them will not be held against us on Judgment Day? Neglect of things which are
profitable and necessary and undue concern with those which are irrelevant and
harmful, are great folly.
We
have eyes and do not see.
What,
therefore, have we to do with questions of philosophy? He to whom the Eternal
Word speaks is free from theorizing. For from this Word are all things and of
Him all things speak -- the Beginning Who also speaks to us. Without this Word
no man understands or judges aright. He to whom it becomes everything, who
traces all things to it and who sees all things in it, may ease his heart and
remain at peace with God.
O
God, You Who are the truth, make me one with You in love everlasting. I am
often wearied by the many things I hear and read, but in You is all that I long
for. Let the learned be still, let all creatures be silent before You; You
alone speak to me.
The
more recollected a man is, and the more simple of heart he becomes, the easier
he understands sublime things, for he receives the light of knowledge from
above. The pure, simple, and steadfast spirit is not distracted by many labors,
for he does them all for the honor of God. And since he enjoys interior peace
he seeks no selfish end in anything. What, indeed, gives more trouble and
affliction than uncontrolled desires of the heart?
A
good and devout man arranges in his mind the things he has to do, not according
to the whims of evil inclination but according to the dictates of right reason.
Who is forced to struggle more than he who tries to master himself? This ought
to be our purpose, then: to conquer self, to become stronger each day, to
advance in virtue.
Every
perfection in this life has some imperfection mixed with it and no learning of
ours is without some darkness. Humble knowledge of self is a surer path to God
than the ardent pursuit of learning. Not that learning is to be considered
evil, or knowledge, which is good in itself and so ordained by God; but a clean
conscience and virtuous life ought always to be preferred. Many often err and
accomplish little or nothing because they try to become learned rather than to
live well.
If
men used as much care in uprooting vices and implanting virtues as they do in
discussing problems, there would not be so much evil and scandal in the world,
or such laxity in religious organizations. On the day of judgment, surely, we
shall not be asked what we have read but what we have done; not how well we
have spoken but how well we have lived.
Tell
me, where now are all the masters and teachers whom you knew so well in life
and who were famous for their learning? Others have already taken their places
and I know not whether they ever think of their predecessors. During life they
seemed to be something; now they are seldom remembered. How quickly the glory
of the world passes away! If only their lives had kept pace with their
learning, then their study and reading would have been worth while.
How
many there are who perish because of vain worldly knowledge and too little care
for serving God. They became vain in their own conceits because they chose to
be great rather than humble.
He
is truly great who has great charity. He is truly great who is little in his
own eyes and makes nothing of the highest honor. He is truly wise who looks
upon all earthly things as folly that he may gain Christ. He who does God's
will and renounces his own is truly very learned.
Do
not yield to every impulse and suggestion but consider things carefully and
patiently in the light of God's will. For very often, sad to say, we are so
weak that we believe and speak evil of others rather than good. Perfect men,
however, do not readily believe every talebearer, because they know that human
frailty is prone to evil and is likely to appear in speech.
Not
to act rashly or to cling obstinately to one's opinion, not to believe
everything people say or to spread abroad the gossip one has heard, is great
wisdom.
Take
counsel with a wise and conscientious man. Seek the advice of your betters in
preference to following your own inclinations.
A
good life makes a man wise according to God and gives him experience in many
things, for the more humble he is and the more subject to God, the wiser and
the more at peace he will be in all things.
The Fifth Chapter:
Reading the Holy Scripture
Truth, not eloquence, is to be sought in reading the Holy Scriptures; and every part must be read in the spirit in which it was written. For in the Scriptures we ought to seek profit rather than polished diction.
Likewise
we ought to read simple and devout books as willingly as learned and profound
ones. We ought not to be swayed by the authority of the writer, whether he be a
great literary light or an insignificant person, but by the love of simple
truth. We ought not to ask who is speaking, but mark what is said. Men pass
away, but the truth of the Lord remains forever. God speaks to us in many ways
without regard for persons.
Our
curiosity often impedes our reading of the Scriptures, when we wish to
understand and mull over what we ought simply to read and pass by.
If
you would profit from it, therefore, read with humility, simplicity, and faith,
and never seek a reputation for being learned. Seek willingly and listen
attentively to the words of the saints; do not be displeased with the sayings
of the ancients, for they were not made without purpose.
When
a man desires a thing too much, he at once becomes ill at ease. A proud and
avaricious man never rests, whereas he who is poor and humble of heart lives in
a world of peace. An unmortified man is quickly tempted and overcome in small,
trifling evils; his spirit is weak, in a measure carnal and inclined to sensual
things; he can hardly abstain from earthly desires. Hence it makes him sad to
forego them; he is quick to anger if reproved. Yet if he satisfies his desires,
remorse of conscience overwhelms him because he followed his passions and they
did not lead to the peace he sought.
True
peace of heart, then, is found in resisting passions, not in satisfying them.
There is no peace in the carnal man, in the man given to vain attractions, but
there is peace in the fervent and spiritual man.
The Seventh Chapter:
Avoiding False Hope and Pride
Vain
is the man who puts his trust in men, in created things.
Do
not be ashamed to serve others for the love of Jesus Christ and to seem poor in
this world. Do not be self-sufficient but place your trust in God. Do what lies
in your power and God will aid your good will. Put no trust in your own
learning nor in the cunning of any man, but rather in the grace of God Who
helps the humble and humbles the proud.
If
you have wealth, do not glory in it, nor in friends because they are powerful,
but in God Who gives all things and Who desires above all to give Himself. Do
not boast of personal stature or of physical beauty, qualities which are marred
and destroyed by a little sickness. Do not take pride in your talent or
ability, lest you displease God to Whom belongs all the natural gifts that you
have.
Do not think yourself
better than others lest, perhaps, you be accounted worse before God Who knows
what is in man. Do not take pride in your good deeds, for God's judgments
differ from those of men and what pleases them often displeases Him. If there
is good in you, see more good in others, so that you may remain humble. It does
no harm to esteem yourself less than anyone else, but it is very harmful to
think yourself better than even one. The humble live in continuous peace, while
in the hearts of the proud are envy and frequent anger.
Do
not open your heart to every man, but discuss your affairs with one who is wise
and who fears God. Do not keep company with young people and strangers. Do not
fawn upon the rich, and do not be fond of mingling with the great. Associate
with the humble and the simple, with the devout and virtuous, and with them speak
of edifying things. Be not intimate with any woman, but generally commend all
good women to God. Seek only the intimacy of God and of His angels, and avoid
the notice of men.
We
ought to have charity for all men but familiarity with all is not expedient.
Sometimes it happens that a person enjoys a good reputation among those who do
not know him, but at the same time is held in slight regard by those who do.
Frequently we think we are pleasing others by our presence and we begin rather
to displease them by the faults they find in us.
It
is a very great thing to obey, to live under a superior and not to be one's own
master, for it is much safer to be subject than it is to command. Many live in
obedience more from necessity than from love. Such become discontented and
dejected on the slightest pretext; they will never gain peace of mind unless
they subject themselves wholeheartedly for the love of God.
Go
where you may, you will find no rest except in humble obedience to the rule of
authority. Dreams of happiness expected from change and different places have
deceived many.
Everyone,
it is true, wishes to do as he pleases and is attracted to those who agree with
him. But if God be among us, we must at times give up our opinions for the
blessings of peace.
Furthermore,
who is so wise that he can have full knowledge of everything? Do not trust too
much in your own opinions, but be willing to listen to those of others. If,
though your own be good, you accept another's opinion for love of God, you will
gain much more merit; for I have often heard that it is safer to listen to
advice and take it than to give it. It may happen, too, that while one's own
opinion may be good, refusal to agree with others when reason and occasion
demand it, is a sign of pride and obstinacy.
Shun
the gossip of men as much as possible, for discussion of worldly affairs, even
though sincere, is a great distraction inasmuch as we are quickly ensnared and
captivated by vanity.
Many
a time I wish that I had held my peace and had not associated with men. Why,
indeed, do we converse and gossip among ourselves when we so seldom part
without a troubled conscience? We do so because we seek comfort from one another's
conversation and wish to ease the mind wearied by diverse thoughts. Hence, we
talk and think quite fondly of things we like very much or of things we dislike
intensely. But, sad to say, we often talk vainly and to no purpose; for this
external pleasure effectively bars inward and divine consolation.
Therefore
we must watch and pray lest time pass idly.
When
the right and opportune moment comes for speaking, say something that will
edify.
Bad
habits and indifference to spiritual progress do much to remove the guard from
the tongue. Devout conversation on spiritual matters, on the contrary, is a
great aid to spiritual progress, especially when persons of the same mind and
spirit associate together in God.
We
should enjoy much peace if we did not concern ourselves with what others say
and do, for these are no concern of ours. How can a man who meddles in affairs
not his own, who seeks strange distractions, and who is little or seldom
inwardly recollected, live long in peace?
Blessed
are the simple of heart for they shall enjoy peace in abundance.
Why
were some of the saints so perfect and so given to contemplation? Because they
tried to mortify entirely in themselves all earthly desires, and thus they were
able to attach themselves to God with all their heart and freely to concentrate
their innermost thoughts.
We
are too occupied with our own whims and fancies, too taken up with passing
things. Rarely do we completely conquer even one vice, and we are not inflamed
with the desire to improve ourselves day by day; hence, we remain cold and
indifferent. If we mortified our bodies perfectly and allowed no distractions
to enter our minds, we could appreciate divine things and experience something
of heavenly contemplation.
The
greatest obstacle, indeed, the only obstacle, is that we are not free from
passions and lusts, that we do not try to follow the perfect way of the saints.
Thus when we encounter some slight difficulty, we are too easily dejected and
turn to human consolations. If we tried, however, to stand as brave men in
battle, the help of the Lord from heaven would surely sustain us. For He Who
gives us the opportunity of fighting for victory, is ready to help those who
carry on and trust in His grace.
If
we let our progress in religious life depend on the observance of its externals
alone, our devotion will quickly come to an end. Let us, then, lay the ax to
the root that we may be freed from our passions and thus have peace of mind.
If
we were to uproot only one vice each year, we should soon become perfect. The
contrary, however, is often the case -- we feel that we were better and purer
in the first fervor of our conversion than we are after many years in the
practice of our faith. Our fervor and progress ought to increase day by day;
yet it is now considered noteworthy if a man can retain even a part of his
first fervor.
If
we did a little violence to ourselves at the start, we should afterwards be
able to do all things with ease and joy. It is hard to break old habits, but
harder still to go against our will.
If
you do not overcome small, trifling things, how will you overcome the more
difficult? Resist temptations in the beginning, and unlearn the evil habit lest
perhaps, little by little, it lead to a more evil one.
If
you but consider what peace a good life will bring to yourself and what joy it
will give to others, I think you will be more concerned about your spiritual
progress.
It
is good for us to have trials and troubles at times, for they often remind us
that we are on probation and ought not to hope in any worldly thing. It is good
for us sometimes to suffer contradiction, to be misjudged by men even though we
do well and mean well. These things help us to be humble and shield us from
vainglory. When to all outward appearances men give us no credit, when they do
not think well of us, then we are more inclined to seek God Who sees our
hearts. Therefore, a man ought to root himself so firmly in God that he will
not need the consolations of men.
When
a man of good will is afflicted, tempted, and tormented by evil thoughts, he
realizes clearly that his greatest need is God, without Whom he can do no good.
Saddened by his miseries and sufferings, he laments and prays. He wearies of
living longer and wishes for death that he might be dissolved and be with
Christ. Then he understands fully that perfect security and complete peace
cannot be found on earth.
So
long as we live in this world we cannot escape suffering and temptation. Whence
it is written in Job: "The life of man upon earth is a warfare."[3] Everyone, therefore, must guard against temptation and
must watch in prayer lest the devil, who never sleeps but goes about seeking
whom he may devour, find occasion to deceive him. No one is so perfect or so
holy but he is sometimes tempted; man cannot be altogether free from
temptation.
Yet
temptations, though troublesome and severe, are often useful to a man, for in
them he is humbled, purified, and instructed. The saints all passed through
many temptations and trials to profit by them, while those who could not resist
became reprobate and fell away. There is no state so holy, no place so secret
that temptations and trials will not come. Man is never safe from them as long
as he lives, for they come from within us -- in sin we were born. When one
temptation or trial passes, another comes; we shall always have something to
suffer because we have lost the state of original blessedness.
Many
people try to escape temptations, only to fall more deeply. We cannot conquer
simply by fleeing, but by patience and true humility we become stronger than
all our enemies. The man who only shuns temptations outwardly and does not
uproot them will make little progress; indeed they will quickly return, more
violent than before.
Little
by little, in patience and long-suffering you will overcome them, by the help
of God rather than by severity and your own rash ways. Often take counsel when
tempted; and do not be harsh with others who are tempted, but console them as
you yourself would wish to be consoled.
The
beginning of all temptation lies in a wavering mind and little trust in God,
for as a rudderless ship is driven hither and yon by waves, so a careless and
irresolute man is tempted in many ways. Fire tempers iron and temptation steels
the just. Often we do not know what we can stand, but temptation shows us what
we are.
Above
all, we must be especially alert against the beginnings of temptation, for the
enemy is more easily conquered if he is refused admittance to the mind and is
met beyond the threshold when he knocks.
Someone
has said very aptly: "Resist the beginnings; remedies come too late, when
by long delay the evil has gained strength." First, a mere thought comes
to mind, then strong imagination, followed by pleasure, evil delight, and
consent. Thus, because he is not resisted in the beginning, Satan gains full
entry. And the longer a man delays in resisting, so much the weaker does he
become each day, while the strength of the enemy grows against him.
Some
suffer great temptations in the beginning of their conversion, others toward
the end, while some are troubled almost constantly throughout their life.
Others, again, are tempted but lightly according to the wisdom and justice of
Divine Providence Who weighs the status and merit of each and prepares all for
the salvation of His elect.
We
should not despair, therefore, when we are tempted, but pray to God the more
fervently that He may see fit to help us, for according to the word of Paul, He
will make issue with temptation that we may be able to bear it. Let us humble
our souls under the hand of God in every trial and temptation for He will save
and exalt the humble in spirit.
In
temptations and trials the progress of a man is measured; in them opportunity
for merit and virtue is made more manifest.
When
a man is not troubled it is not hard for him to be fervent and devout, but if
he bears up patiently in time of adversity, there is hope for great progress.
Some,
guarded against great temptations, are frequently overcome by small ones in
order that, humbled by their weakness in small trials, they may not presume on
their own strength in great ones.
Turn
your attention upon yourself and beware of judging the deeds of other men, for
in judging others a man labors vainly, often makes mistakes, and easily sins;
whereas, in judging and taking stock of himself he does something that is
always profitable.
We
frequently judge that things are as we wish them to be, for through personal
feeling true perspective is easily lost.
If
God were the sole object of our desire, we should not be disturbed so easily by
opposition to our opinions. But often something lurks within or happens from
without to draw us along with it.
Many,
unawares, seek themselves in the things they do. They seem even to enjoy peace
of mind when things happen according to their wish and liking, but if otherwise
than they desire, they are soon disturbed and saddened. Differences of feeling
and opinion often divide friends and acquaintances, even those who are
religious and devout.
An
old habit is hard to break, and no one is willing to be led farther than he can
see.
If
you rely more upon your intelligence or industry than upon the virtue of
submission to Jesus Christ, you will hardly, and in any case slowly, become an
enlightened man. God wants us to be completely subject to Him and, through
ardent love, to rise above all human wisdom.
Never
do evil for anything in the world, or for the love of any man. For one who is
in need, however, a good work may at times be purposely left undone or changed
for a better one. This is not the omission of a good deed but rather its
improvement.
Without
charity external work is of no value, but anything done in charity, be it ever
so small and trivial, is entirely fruitful inasmuch as God weighs the love with
which a man acts rather than the deed itself.
He
does much who loves much. He does much who does a thing well. He does well who
serves the common good rather than his own interests.
Now,
that which seems to be charity is oftentimes really sensuality, for man's own
inclination, his own will, his hope of reward, and his self-interest, are
motives seldom absent. On the contrary, he who has true and perfect charity
seeks self in nothing, but searches all things for the glory of God. Moreover,
he envies no man, because he desires no personal pleasure nor does he wish to
rejoice in himself; rather he desires the greater glory of God above all
things. He ascribes to man nothing that is good but attributes it wholly to God
from Whom all things proceed as from a fountain, and in Whom all the blessed
shall rest as their last end and fruition.
If
man had but a spark of true charity he would surely sense that all the things
of earth are full of vanity!
Until
God ordains otherwise, a man ought to bear patiently whatever he cannot correct
in himself and in others. Consider it better thus -- perhaps to try your patience
and to test you, for without such patience and trial your merits are of little
account. Nevertheless, under such difficulties you should pray that God will
consent to help you bear them calmly.
If,
after being admonished once or twice, a person does not amend, do not argue
with him but commit the whole matter to God that His will and honor may be
furthered in all His servants, for God knows well how to turn evil to good. Try
to bear patiently with the defects and infirmities of others, whatever they may
be, because you also have many a fault which others must endure.
If
you cannot make yourself what you would wish to be, how can you bend others to
your will? We want them to be perfect, yet we do not correct our own faults. We
wish them to be severely corrected, yet we will not correct ourselves. Their
great liberty displeases us, yet we would not be denied what we ask. We would
have them bound by laws, yet we will allow ourselves to be restrained in
nothing. Hence, it is clear how seldom we think of others as we do of
ourselves.
If
all were perfect, what should we have to suffer from others for God's sake? But
God has so ordained, that we may learn to bear with one another's burdens, for
there is no man without fault, no man without burden, no man sufficient to
himself nor wise enough. Hence we must support one another, console one
another, mutually help, counsel, and advise, for the measure of every man's
virtue is best revealed in time of adversity -- adversity that does not weaken
a man but rather shows what he is.
_____________________________
Seek
a suitable time for leisure and meditate often on the favors of God. Leave
curiosities alone. Read such matters as bring sorrow to the heart rather than
occupation to the mind. If you withdraw yourself from unnecessary talking and
idle running about, from listening to gossip and rumors, you will find enough
time that is suitable for holy meditation.
Very
many great saints avoided the company of men wherever possible and chose to
serve God in retirement. "As often as I have been among men," said
one writer, "I have returned less a man." We often find this to be
true when we take part in long conversations. It is easier to be silent
altogether than not to speak too much. To stay at home is easier than to be
sufficiently on guard while away. Anyone, then, who aims to live the inner and
spiritual life must go apart, with Jesus, from the crowd.
No
man appears in safety before the public eye unless he first relishes obscurity.
No man is safe in speaking unless he loves to be silent. No man rules safely
unless he is willing to be ruled. No man commands safely unless he has learned
well how to obey. No man rejoices safely unless he has within him the testimony
of a good conscience.
More
than this, the security of the saints was always enveloped in the fear of God,
nor were they less cautious and humble because they were conspicuous for great
virtues and graces. The security of the wicked, on the contrary, springs from
pride and presumption, and will end in their own deception.
Never
promise yourself security in this life, even though you seem to be a good
religious, or a devout hermit. It happens very often that those whom men esteem
highly are more seriously endangered by their own excessive confidence. Hence,
for many it is better not to be too free from temptations, but often to be
tried lest they become too secure, too filled with pride, or even too eager to
fall back upon external comforts.
If
only a man would never seek passing joys or entangle himself with worldly
affairs, what a good conscience he would have. What great peace and
tranquillity would be his, if he cut himself off from all empty care and
thought only of things divine, things helpful to his soul, and put all his
trust in God.
No
man deserves the consolation of heaven unless he persistently arouses himself
to holy contrition. If you desire true sorrow of heart, seek the privacy of
your cell and shut out the uproar of the world, as it is written: "In your
chamber bewail your sins." There you will find what too often you lose
abroad.
Your
cell will become dear to you if you remain in it, but if you do not, it will
become wearisome. If in the beginning of your religious life, you live within
your cell and keep to it, it will soon become a special friend and a very great
comfort.
In
silence and quiet the devout soul advances in virtue and learns the hidden
truths of Scripture. There she finds a flood of tears with which to bathe and
cleanse herself nightly, that she may become the more intimate with her Creator
the farther she withdraws from all the tumult of the world. For God and His
holy angels will draw near to him who withdraws from friends and acquaintances.
It
is better for a man to be obscure and to attend to his salvation than to
neglect it and work miracles. It is praiseworthy for a religious seldom to go
abroad, to flee the sight of men and have no wish to see them.
Why
wish to see what you are not permitted to have? "The world passes away and
the concupiscence thereof." Sensual craving sometimes entices you to
wander around, but when the moment is past, what do you bring back with you
save a disturbed conscience and heavy heart? A happy going often leads to a sad
return, a merry evening to a mournful dawn. Thus, all carnal joy begins sweetly
but in the end brings remorse and death.
What
can you find elsewhere that you cannot find here in your cell? Behold heaven
and earth and all the elements, for of these all things are made. What can you
see anywhere under the sun that will remain long? Perhaps you think you will
completely satisfy yourself, but you cannot do so, for if you should see all
existing things, what would they be but an empty vision?
Raise
your eyes to God in heaven and pray because of your sins and shortcomings.
Leave vanity to the vain. Set yourself to the things which God has commanded
you to do. Close the door upon yourself and call to you Jesus, your Beloved.
Remain with Him in your cell, for nowhere else will you find such peace. If you
had not left it, and had not listened to idle gossip, you would have remained
in greater peace. But since you love, sometimes, to hear news, it is only right
that you should suffer sorrow of heart from it.