The causes of monastic matters, and the setting of them in quiet
The whole work on one page. Select a passage number to open that passage with its notes, Scripture references, and citation.
Chapter 1
1PG 40
ΗΣΥΧΙΑΝ ΤΟΥΤΩΝ ΠΑΡΑΘΕΣΙΣ. Α΄.
ĒSYChIAN TOUTŌN PARAThESIS. A΄.
… and their setting out with regard to stillness.
Chapter 2
2PG 40
Ἐν τῷ Ἱερεμίᾳ εἴρηται τὸ, Καὶ σὺ μὴ λάβης σεαυτῷ γυναῖκα ἐν τῷ τόπῳ τούτῳ· ὅτι τάδε λέγε Κύριος περὶ τῶν υἱῶν καὶ τῶν θυγατέρων τῶν γεννωμένων ἐν τῷ τόπῳ τούτῳ· Ἐν θανάτῳ νοσερῷ ἀποθανοῦνται. Τοῦτο δεικνύντος τοῦ λόγου, ὅτι κατὰ τὸν ᾿Απόστολον, ὁ γαμήσας ἄνθρωπος μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσει τῇ γυναικὶ, καὶ μεμέρισται καὶ ἡ γαμήσασα γυνὴ μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσει τῷ ἀνδρί. Καὶ δῆλον, ὡς οὐ μόνον περὶ τῶν κατὰ τὸν γαμικὸν βίον ἐσομένων υἱῶν καὶ θυγατέρων ἐν τῷ προφήτῃ εἴρηται τὸ, Ἐν θανάτῳ νοσερῷ ἀποθανοῦνται· ἀλλὰ καὶ περὶ τῶν ἐν καρδίᾳ αὐτῶν γεννωμένων υἱῶν καὶ θυγατέρων, τουτέστι σαρκικῶν λογισμῶν καὶ ἐπιθυμιῶν, ὡς ἐν τῷ νοσερῷ καὶ ἀσθενεῖ καὶ ἐκλύτῳ φρονήματι τοῦ κόσμου τούτου ἀποθανοῦνται καὶ οὗτοι, καὶ οὐ τῆς ἐπουρανίου καὶ αἰωνίου ζωῆς τεύξονται. Ὁ δὲ ἄγαμος, φησὶ, μεριμνᾷ τὰ τοῦ Κυρίου, πῶς ἀρέσει τῷ Κυρίῳ, καὶ τοὺς ἀειθαλεῖς καὶ ἀθανάτους τῆς οὐρανίου ζωῆς ποιήσει καρπούς. Β Β΄.
En tǭ Hieremią eirētai to, Kai sy mē labēs seautǭ gynaika en tǭ topǭ toutǭ; hoti tade lege Kyrios peri tōn huiōn kai tōn thygaterōn tōn gennōmenōn en tǭ topǭ toutǭ; En thanatǭ noserǭ apothanountai. Touto deiknyntos tou logou, hoti kata ton ᾿Apostolon, ho gamēsas anthrōpos merimną ta tou kosmou, pōs aresei tę̄ gynaiki, kai memeristai kai hē gamēsasa gynē merimną ta tou kosmou, pōs aresei tǭ andri. Kai dēlon, hōs ou monon peri tōn kata ton gamikon bion esomenōn huiōn kai thygaterōn en tǭ prophētę̄ eirētai to, En thanatǭ noserǭ apothanountai; alla kai peri tōn en kardią autōn gennōmenōn huiōn kai thygaterōn, toutesti sarkikōn logismōn kai epithymiōn, hōs en tǭ noserǭ kai asthenei kai eklytǭ phronēmati tou kosmou toutou apothanountai kai houtoi, kai ou tēs epouraniou kai aiōniou zōēs teuxontai. Ho de agamos, phēsi, merimną ta tou Kyriou, pōs aresei tǭ Kyriǭ, kai tous aeithaleis kai athanatous tēs ouraniou zōēs poiēsei karpous. B B΄.
In Jeremiah it is said: “And you, do not take a wife for yourself in this place; for thus says the Lord concerning the sons and daughters born in this place: They shall die a diseased death.” The word shows this: that, according to the apostle, the married man cares for the things of the world, how he may please his wife, and he is divided; and the married woman cares for the things of the world, how she may please her husband. And it is clear that in the prophet “They shall die a diseased death” is said not only of the sons and daughters who will be born in married life, but also of the sons and daughters born in their heart, that is, carnal thoughts and desires: these too will die in the diseased, weak and slack mind of this world, and will not attain the heavenly and eternal life. “But the unmarried man,” he says, “cares for the things of the Lord, how he may please the Lord,” and he will produce the evergreen and immortal fruits of the heavenly life.
Chapter 3
3PG 40
Τοιοῦτος ὁ μοναχὸς, καὶ οὕτως χρὴ εἶναι τὸν μοναχὸν, ἀπεχόμενον ἀπὸ γυναικὸς, μὴ ποιοῦντα υἱὸν ἢ θυγατέρα ἐν τῷ τόπῳ τῷ προειρημένῳ· οὐ μὴν δὲ ἀλλὰ καὶ Χριστοῦ στρατιώτην ἄῦλον, ἀμέριμνον ὑπάρχειν, πάσης πραγματευτικῆς ἐννοίας τε καὶ πράξεως ἐκτὸς, ὡς καὶ ὁ Ἀπόστολός φησιν Οὐδεὶς στρατευόμενος ἐμπλέκεται ταῖς τοῦ βίου πραγματείαις, ἵνα τῷ στρατολογήσαντι ἀρέσῃ. Ἐν τούτοις ἴτω ὁ μοναχὸς μάλιστα ὁ πᾶσαν ὕλην τοῦ κόσμου τούτου καταλιπὼν, καὶ ἐπὶ τὰ ὡραῖα καὶ καλὰ τῆς ἡσυχίας ἀποτρέχων τρόπαια. Ὡς ὡραία γὰρ καὶ καλὴ τῇ ἡσυχίᾳ ἡ ἄσκησις, ὡς ὡραία ὄντως καὶ καλή Ἔστι γὰρ ὁ χρηστὸς ὁ ταύτης ζυγὸς, καὶ τὸ φορτίον ἐλαφρόν· ἡδὺς ὁ βίος, ἡ πρᾶξις στέρνη Γ΄.
Toioutos ho monachos, kai houtōs chrē einai ton monachon, apechomenon apo gynaikos, mē poiounta huion ē thygatera en tǭ topǭ tǭ proeirēmenǭ; ou mēn de alla kai Christou stratiōtēn aulon, amerimnon hyparchein, pasēs pragmateutikēs ennoias te kai praxeōs ektos, hōs kai ho Apostolos phēsin Oudeis strateuomenos empleketai tais tou biou pragmateiais, hina tǭ stratologēsanti aresę̄. En toutois itō ho monachos malista ho pasan hylēn tou kosmou toutou katalipōn, kai epi ta hōraia kai kala tēs hēsychias apotrechōn tropaia. Hōs hōraia gar kai kalē tę̄ hēsychią hē askēsis, hōs hōraia ontōs kai kalē Esti gar ho chrēstos ho tautēs zygos, kai to phortion elaphron; hēdys ho bios, hē praxis sternē G΄.
Such is the monk, and so must the monk be: abstaining from a woman, and not making son or daughter in the place mentioned before. And not only that, but he must also be a soldier of Christ, free of matter and of care, outside every thought and practice of trade, as the apostle also says: “No one serving as a soldier entangles himself in the affairs of life, so that he may please the one who enlisted him.” In these ways let the monk walk, especially he who has left all the matter of this world and runs towards the beautiful and fine trophies of stillness. For how beautiful and fine is the ascetic life in stillness, how truly beautiful and fine! For its yoke is easy and its burden light; sweet is the life, the practice delightful.
Chapter 4
4PG 40
Βούλει τοιγαροῦν, ἀγαπητὲ, τὸν μονήρη βίον ὡς ἔστιν ἀναλαβεῖν, καὶ ἐπὶ τὰ τῆς ἡσυχίας ἀποτρέχειν τρόπαια; ἄφες ἐκεῖ τοῦ κόσμου τὰς φροντίδας, τὰς τε ἐπὶ τούτων ἀρχάς τε καὶ ἐξουσίας· τουτέστιν ἄῦλος ἔσο, ἀπαθὴς, πάσης ἐπιθυμίας ἐκτός· ἵνα τῆς ἐκ τούτων περιστάσεως ἀλλότριος γενόμενος, δυνηθῇς ἡσυχάσαι καλῶς. Εἰ μὴ γάρ τις τούτων ἑαυτὸν ὑπεξάρῃ, οὐκ ἂν δυνηθῇ ταύτην αὐτὴν κατορθῶσαι τὴν πολιτείαν. Τροφῶν βραχέων ἀντέχου καὶ εὐκαταφρονήτων, μὴ πολλῶν καὶ εὐπερισπάστων. Ἐὰν δὲ καὶ ὡς φιλοξενίας χάριν περὶ τὰ πολυτελῆ λογισμὸς γένηται, ἄφες τοῦτον ἐκεῖ, μὴ ὅλως προσθῆς αὐτῷ· ἐνεδρεύει γάρ σε διὰ τούτου ὁ ὑπεναντίος, ἐνεδρεύει τοῦ ἀποστῆσαι τῆς ἡσυχίας. Ἔχεις τὸν Κύριον Ἰησοῦν μεμφόμενόν πως τὴν τὰ τοιαῦτα σπουδάζουσαν ψυχὴν Μάρθαν, καὶ λέγοντα· Τί περὶ πολλὰ εἶ, καὶ θορυβάζῃ; ἑνός ἐστι χρεία, ὁ τοῦ τὸν θεῖον, φησὶ, λόγον ἀκούειν, καὶ μετὰ τοῦτο ἀκμητὶ παντὸς τοῦ εὑρισκομένου. Διὸ καὶ εὐθὺς ἐπιφέρει λέγων· Μαρία γὰρ τὴν ἀγαθὴν μερίδα ἐξελέξατο, ἥτις οὐκ ἀφαιρεθήσεται ἀπ᾿ αὐτῆς. Ἔχεις δὲ καὶ τῆς ἐν Σαρεφθοῖς χήρας τὸ ὑπόδειγμα, ἐν τίσιν αὐτὴ τὸν προφήτην ἐξένισε. Κἂν ἄρτον μόνον ἔχῃς, ὕδωρ, δύνασαι ἐν τούτοις τῆς φιλοξενίας ποιῆσαι τὸν μισθόν· κἂν δὲ μὴ ταῦτα ἔχῃς, μόνον δὲ προθέσει ἀγαθῇ ὑποδέξῃ τὸν ξένον, καὶ λόγον εὔχρηστον αὐτῷ ἀποδῶς, ὡσαύτως δύνασαι τῆς φιλοξενίας πορίσαι τὸν μισθόν· ἀγαθὸν γὰρ εἴρηται λόγος ὑπὲρ δόμα. Δ
Boulei toigaroun, agapēte, ton monērē bion hōs estin analabein, kai epi ta tēs hēsychias apotrechein tropaia? aphes ekei tou kosmou tas phrontidas, tas te epi toutōn archas te kai exousias; toutestin aulos eso, apathēs, pasēs epithymias ektos; hina tēs ek toutōn peristaseōs allotrios genomenos, dynēthę̄s hēsychasai kalōs. Ei mē gar tis toutōn heauton hypexarę̄, ouk an dynēthę̄ tautēn autēn katorthōsai tēn politeian. Trophōn bracheōn antechou kai eukataphronētōn, mē pollōn kai euperispastōn. Ean de kai hōs philoxenias charin peri ta polytelē logismos genētai, aphes touton ekei, mē holōs prosthēs autǭ; enedreuei gar se dia toutou ho hypenantios, enedreuei tou apostēsai tēs hēsychias. Echeis ton Kyrion Iēsoun memphomenon pōs tēn ta toiauta spoudazousan psychēn Marthan, kai legonta; Ti peri polla ei, kai thorybazę̄? henos esti chreia, ho tou ton theion, phēsi, logon akouein, kai meta touto akmēti pantos tou heuriskomenou. Dio kai euthys epipherei legōn; Maria gar tēn agathēn merida exelexato, hētis ouk aphairethēsetai ap᾿ autēs. Echeis de kai tēs en Sarephthois chēras to hypodeigma, en tisin autē ton prophētēn exenise. Kan arton monon echę̄s, hydōr, dynasai en toutois tēs philoxenias poiēsai ton misthon; kan de mē tauta echę̄s, monon de prothesei agathę̄ hypodexę̄ ton xenon, kai logon euchrēston autǭ apodōs, hōsautōs dynasai tēs philoxenias porisai ton misthon; agathon gar eirētai logos hyper doma. D
Do you wish, then, beloved, to take up the solitary life as it truly is, and to run towards the trophies of stillness? Leave behind there the cares of the world, and the principalities and authorities that go with them; that is, be free of matter, free of passion, outside every desire, so that, being a stranger to the distractions that come from these things, you may be able to keep stillness well. For unless a man lifts himself out of these things, he will not be able to succeed in this way of life. Hold to scanty and cheap foods, not many and distracting ones. And if a thought about costly things arises, as if for the sake of hospitality, leave it there and pay it no attention at all; for through it the adversary lies in wait for you, lies in wait to draw you away from stillness. You have the Lord Jesus in a way blaming Martha, the soul eager for such things, and saying: “Why are you anxious and troubled about many things? One thing is needful”: that is, he says, to hear the divine word, and after that to be content without trouble with whatever is at hand. Therefore he at once adds: “For Mary has chosen the good part, which shall not be taken from her.” You also have the example of the widow of Zarephath, and with what she entertained the prophet. Even if you have only bread and water, you can earn the reward of hospitality with these; and if you do not have even these, but only receive the stranger with a good disposition and give him a useful word, you can likewise earn the reward of hospitality; for it is said: “A word is better than a gift.”
Chapter 5
5PG 40
Τοιαῦτα ἐπὶ τῆς ἐλεημοσύνης σε δεῖ φρονεῖν. Ἄρα οὖν μὴ ἐπιθυμήσῃς πλοῦτον ἔχειν πρὸς διάδοσιν τῶν πενήτων. Ἔστι γὰρ καὶ αὐτὴ ἀπάτῃ τοῦ πονηροῦ, πρὸς κενοδοξίαν πολλάκις προσερχομένη, καὶ εἰς πολυπραγμοσύνης αἰτίας ἐμβάλλουσα τὸν νοῦν. Ἔχεις ἐν τῷ Εὐαγγελίῳ ὑπὸ τοῦ Κυρίου Ἰησοῦ μαρτυρουμένην χήραν, διὰ δύο μόνων λεπτῶν τὴν τῶν πλουσίων ὑπερβεβηκυῖαν προαίρεσίν τε καὶ δύναμιν. Ἐκεῖνοι μὲν γὰρ, φησὶν, ἐκ τοῦ περισσεύματος ἔβαλον ἐν τῷ γαζοφυλακίῳ, αὕτη δὲ ἅπασαν ἑαυτῆς τὴν ὕπαρξιν. Περὶ δὲ ἱματίων, μὴ ἐπιθυμήσῃς περισσὰ ἔχειν ἱμάτια, τὰ ἀρκοῦντα τῇ ἀνάγκῃ τοῦ σώματος προνοοῦ. Ἐπίῤῥιψον μᾶλλον ἐπὶ Κύριον τὴν μέριμνάν σου, καὶ αὐτός σου προνοήσει. Αὐτῷ γὰρ, φησὶ, μέλει περὶ ἡμῶν. Ἐὰν δέῃ τροφῶν ἢ ἱματίων, μὴ αἰσχυνθῇς τὰ παρ ἑτέρων σοι προσφερόμενα λαβεῖν. Τοῦτο γὰρ ἐστιν ὑπερηφανίας εἶδος. Ἐὰν δὲ καὶ αὐτὸς ἐν τούτοις περισσεύῃς, δίδου τῷ ὑστερουμένῳ. Οὕτως ὁ Θεὸς τοὺς ἑαυτοῦ παῖδας οἰκονομεῖσθαι βούλεται. Διὰ τοῦτο καὶ ὁ ᾿Απόστολος πρὸς Κορινθίους γράφων, περὶ τῶν ὑστερουμένων ἔλεγε· Τὸ ὑμῶν περίσσευμα εἰς τὸ ἐκείνων ὑστέρημα, ἵνα καὶ τὸ ἐκείνων περίσσευμα γένηται εἰς τὸ ὑμῶν ὑστέρημα, ὅπως γένηται ἰσότης, καθὰ γέγραπται· Ὁ τὸ πολὺ, οὐκ ἐπλεόνασε, καὶ ὁ τὸ ὀλίγον, οὐκ ἠλαττόνησεν. Ἔχων τοίνυν τοῦ ἐνεστῶτος καιροῦ τὰ δέοντα, εἰς τὸν μέλλοντα μὴ μεριμνήσῃς καιρόν· οἷον, ἡμέρας μιᾶς, ἡ ἑβδομάδος, ἢ ἐνιαυτοῦ, ἢ μηνῶν. Ἐνεστηκότος γὰρ τοῦ τῆς αὔριον καιροῦ, αὐτὸς ὁ καιρὸς ἐπιχορηγήσει τὰ δέοντα, ζητοῦντός σου μάλιστα τὴν βασιλείαν τῶν οὐρανῶν, καὶ τὴν δικαιοσύνην τοῦ Θεοῦ. Ζητεῖτε γὰρ, φησὶν ὁ Κύριος, τὴν βασιλείαν τοῦ Θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν. Ε΄.
Toiauta epi tēs eleēmosynēs se dei phronein. Ara oun mē epithymēsę̄s plouton echein pros diadosin tōn penētōn. Esti gar kai autē apatę̄ tou ponērou, pros kenodoxian pollakis proserchomenē, kai eis polypragmosynēs aitias emballousa ton noun. Echeis en tǭ Euangeliǭ hypo tou Kyriou Iēsou martyroumenēn chēran, dia dyo monōn leptōn tēn tōn plousiōn hyperbebēkuian proairesin te kai dynamin. Ekeinoi men gar, phēsin, ek tou perisseumatos ebalon en tǭ gazophylakiǭ, hautē de hapasan heautēs tēn hyparxin. Peri de himatiōn, mē epithymēsę̄s perissa echein himatia, ta arkounta tę̄ anankę̄ tou sōmatos pronoou. Epirrhipson mallon epi Kyrion tēn merimnan sou, kai autos sou pronoēsei. Autǭ gar, phēsi, melei peri hēmōn. Ean deę̄ trophōn ē himatiōn, mē aischynthę̄s ta par heterōn soi prospheromena labein. Touto gar estin hyperēphanias eidos. Ean de kai autos en toutois perisseuę̄s, didou tǭ hysteroumenǭ. Houtōs ho Theos tous heautou paidas oikonomeisthai bouletai. Dia touto kai ho ᾿Apostolos pros Korinthious graphōn, peri tōn hysteroumenōn elege; To hymōn perisseuma eis to ekeinōn hysterēma, hina kai to ekeinōn perisseuma genētai eis to hymōn hysterēma, hopōs genētai isotēs, katha gegraptai; Ho to poly, ouk epleonase, kai ho to oligon, ouk ēlattonēsen. Echōn toinyn tou enestōtos kairou ta deonta, eis ton mellonta mē merimnēsę̄s kairon; hoion, hēmeras mias, hē hebdomados, ē eniautou, ē mēnōn. Enestēkotos gar tou tēs aurion kairou, autos ho kairos epichorēgēsei ta deonta, zētountos sou malista tēn basileian tōn ouranōn, kai tēn dikaiosynēn tou Theou. Zēteite gar, phēsin ho Kyrios, tēn basileian tou Theou kai tēn dikaiosynēn autou, kai tauta panta prostethēsetai hymin. E΄.
So you must think in the matter of almsgiving too. Do not, then, desire to have wealth to distribute to the poor. For this too is a deceit of the evil one, often leading to vainglory and casting the mind into occasions of meddling. You have in the Gospel the widow commended by the Lord Jesus, who with only two mites surpassed both the will and the power of the rich. “For they,” he says, “cast into the treasury out of their abundance, but she all her living.” As to clothes, do not desire to have superfluous clothes; provide what is enough for the needs of the body. Rather cast your care upon the Lord, and he will provide for you. “For he cares for us,” it says. If you need food or clothes, do not be ashamed to accept what others offer you; for that is a form of pride. And if you yourself have abundance in these things, give to the one in need. So God wishes his children to manage their affairs. That is why the apostle, writing to the Corinthians about those in need, said: “Your abundance for their want, so that their abundance also may be for your want, that there may be equality; as it is written: He who had much did not have too much, and he who had little did not have too little.” Having, then, what you need for the present time, do not be anxious about the time to come: a day, for instance, or a week, or a year, or months. For when the time of tomorrow is present, that time itself will supply what is needed, if above all you seek the kingdom of heaven and the righteousness of God. “Seek,” says the Lord, “the kingdom of God and his righteousness, and all these things will be added to you.”
Chapter 6
6PG 40
Μὴ κτήσῃ παῖδα· μήποτέ σοι ὁ ὑπεναντίος διὰ τούτου κινήσῃ σκάνδαλόν τι, καὶ ἐκθορυβήσῃ σου τὸ φρόνημα τῶν πολυτελεστάτων τροφῶν φροντίζειν. Οὐ γὰρ δυνήσῃ μόνος ἔτι σεαυτοῦ φροντίζειν· κἂν ὡς πρὸς σωματικὴν ἀνάπαυσιν ἐπέλθῃ ὁ λογισμός, ἀλλὰ τὸ κρεῖττον ἐννόει· λέγω δὴ τὴν πνευματικὴν ἀνάπαυσιν· κρείττων γάρ ἐστιν ὡς ἀληθῶς ἡ πνευματικὴ ἀνάπαυσις τῆς σωματικῆς. Κἂν ὠφελείας τοῦ παιδὸς χάριν προσβάλλῃ τῇ γνώμῃ, μὴ πεισθῇς αὐτῷ· οὐ γὰρ ἐστι τοῦτο ἡμέτερον ἔργον· ἑτέρων ἐστὶ τῶν ἐν κοινοβίῳ ἁγίων πατέρων. Σεαυτοῦ μόνου τῆς ὠφελείας φρόντιζε, καὶ τὸν τῆς ἡσυχίας περιποιοῦ τρόπον. Μὴ ἀγαπήσῃς οἰκῆσαι μετὰ ἀνθρώπων ὑλικῶν καὶ ἐμπεριστάτων· ἢ μόνος οἴχει, ἢ μετὰ ἀδελφῶν τῶν ἀΰλων καὶ ὁμοφρόνων σου. Ὁ γὰρ μετὰ ἀνθρώπων ὑλικῶν καὶ ἐμπεριστάτων οἰκῶν, πάντως κοινωνήσει καὶ αὐτὸς τῇ τούτων περιστάσει, καὶ δουλεύσει ἀνθρωπίναις ἐπιταγαῖς, λαλιαῖς τε ματαίαις, καὶ τοῖς ἄλλοις ἅπασι δεινοῖς, ὀργῇ, λύπῃ, μανίᾳ τῶν ὑλῶν, φόβῳ, τῷ σκανδάλῳ. Γονικαῖς μερίμναις ἢ συγγενικαῖς φιλίαις μὴ συναπαχθῇς· ἀλλὰ γὰρ καὶ πρὸς τούτους αὐτοὺς συνεχεῖς συντυχίας παραιτοῦ, μήποτέ σε ἀποσυλήσωσι τῆς ἐν τῷ κελλίῳ ἡσυχίας, καὶ περὶ τὰς ἑαυτῶν περιστάσεις ἀγάγωσιν. ῎Αφες, φησὶν ὁ Κύριος, τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς· σὺ δὲ δεῦρο ἀκολούθει μοι. Ἐὰν δὲ καὶ τὸ κελλίον ἐν ᾧ καθέζῃ εὐπερίστατον ᾖ, φεῦγε, καὶ αὐτοῦ μὴ φείσῃ, μὴ ἐκλυθῇς εἰς ἀγάπην αὐτοῦ· πάντα ποίει, πάντα πρᾶττε, πῶς δυνηθῇς ἡσυχάσαι καὶ σχολάσαι, καὶ σπούδασαι γενέσθαι ἐν τοῖς τοῦ Θεοῦ θελήμασι, καὶ ἐν τῇ πάλῃ τῶν ἀοράτων. Τ΄. Εἰ μὴ δύνασαι ῥᾳδίως ἡσυχάσαι ἐν τοῖς σοῖς μέρεσι, δός σου ἐπὶ ξενιτείαν τὴν πρόθεσιν, καὶ ἐπὶ ταύτην αὐτὴν κατάσπευδέ σου τὸν λογισμόν. Γενοῦ καθάπερ τις πραγματευτής ἄριστος, τὰ πάντα πρὸς ἡσυχίαν δοκιμάζων, καὶ τὰ πρὸς ταύτην ἤσυχα καὶ χρήσιμα διὰ πάντων κατέχων. Πλὴν λέγω σοι, ξενιτείαν ἀγάπα· ἀπαλλάττει γάρ σε τῶν κατὰ τὴν ἰδίαν χώραν περιστάσεων, καὶ τῆς κατὰ τὴν ἡσυχίαν ὠφελείας μόνον ἀπολαύειν ποιεῖ. Τὰς ἐν πόλει διατριβὰς φεῦγε, καὶ τὰς ἐν ἐρημίᾳ καρτέρησον. Ἰδοὺ γὰρ, φησὶν ὁ ἅγιος, ἐμάκρυνα φυγαδεύων, καὶ ηὐλίσθην ἐν τῇ ἐρήμῳ. Εἰ δυνατὸν, τὸ καθόλου εἰς πόλιν μὴ ἀπαντήσῃς· οὐδὲν γὰρ εὔχρηστον, οὐδὲν χρήσιμον, οὐδὲν ὠφέλιμον τῇ πολιτείᾳ σου ἐκεῖ θεάσῃ. Εἶδον, φησὶ πάλιν ὁ ἅγιος, ἀνομίαν καὶ ἀντιλογίαν ἐν τῇ πόλει. Τοὺς οὖν ἰδίους καὶ ἀπερισπάστους δίωκε τόπους, μὴ δειλιάσῃς εἶχον αὐτῶν. Ἐὰν δὲ καὶ δαιμόνων φαντασίας᾽ ἐκεῖ θεάσῃ, μὴ πτοηθῇς, μηδὲ ἀποφύγῃς τὸ στάδιον τῆς ἡμετέρας ὠφελείας· ἀφόβως ὑπόμεινον, καὶ ὄψει τοῦ Θεοῦ τὰ μεγαλεῖα, τὴν ἀντίληψιν, τὴν κηδεμονίαν, τὴν ἄλλην ἅπασαν ἐπὶ σωτηρίᾳ πληροφορίαν. Προσεδεχόμην, γὰρ, φησὶν ὁ μακάριος ἀνὴρ, τὸν σῴζοντά με ἀπὸ ὀλιγοψυχίας καὶ ἀπὸ καταιγίδος. Μή σου νικήσῃ ῥέμβους ἐπιθυμία τὴν προαίρεσιν Ῥεμβασμὸς γὰρ μετὰ ἐπιθυμίας, μεταλλεύει νοῦν ἄκακον. Πολλοὶ διὰ τοῦτο πειρασμοί. Φοβοῦ τὸ πταῖσμα, καὶ ἐν τῷ κελλίῳ σου ἐδραῖος ἔσο. Ζ
Mē ktēsę̄ paida; mēpote soi ho hypenantios dia toutou kinēsę̄ skandalon ti, kai ekthorybēsę̄ sou to phronēma tōn polytelestatōn trophōn phrontizein. Ou gar dynēsę̄ monos eti seautou phrontizein; kan hōs pros sōmatikēn anapausin epelthę̄ ho logismos, alla to kreitton ennoei; legō dē tēn pneumatikēn anapausin; kreittōn gar estin hōs alēthōs hē pneumatikē anapausis tēs sōmatikēs. Kan ōpheleias tou paidos charin prosballę̄ tę̄ gnōmę̄, mē peisthę̄s autǭ; ou gar esti touto hēmeteron ergon; heterōn esti tōn en koinobiǭ hagiōn paterōn. Seautou monou tēs ōpheleias phrontize, kai ton tēs hēsychias peripoiou tropon. Mē agapēsę̄s oikēsai meta anthrōpōn hylikōn kai emperistatōn; ē monos oichei, ē meta adelphōn tōn aÿlōn kai homophronōn sou. Ho gar meta anthrōpōn hylikōn kai emperistatōn oikōn, pantōs koinōnēsei kai autos tę̄ toutōn peristasei, kai douleusei anthrōpinais epitagais, laliais te mataiais, kai tois allois hapasi deinois, orgę̄, lypę̄, manią tōn hylōn, phobǭ, tǭ skandalǭ. Gonikais merimnais ē syngenikais philiais mē synapachthę̄s; alla gar kai pros toutous autous synecheis syntychias paraitou, mēpote se aposylēsōsi tēs en tǭ kelliǭ hēsychias, kai peri tas heautōn peristaseis agagōsin. ᾿Aphes, phēsin ho Kyrios, tous nekrous thapsai tous heautōn nekrous; sy de deuro akolouthei moi. Ean de kai to kellion en hǭ kathezę̄ euperistaton ę̄, pheuge, kai autou mē pheisę̄, mē eklythę̄s eis agapēn autou; panta poiei, panta pratte, pōs dynēthę̄s hēsychasai kai scholasai, kai spoudasai genesthai en tois tou Theou thelēmasi, kai en tę̄ palę̄ tōn aoratōn. T΄. Ei mē dynasai rhądiōs hēsychasai en tois sois meresi, dos sou epi xeniteian tēn prothesin, kai epi tautēn autēn kataspeude sou ton logismon. Genou kathaper tis pragmateutēs aristos, ta panta pros hēsychian dokimazōn, kai ta pros tautēn ēsycha kai chrēsima dia pantōn katechōn. Plēn legō soi, xeniteian agapa; apallattei gar se tōn kata tēn idian chōran peristaseōn, kai tēs kata tēn hēsychian ōpheleias monon apolauein poiei. Tas en polei diatribas pheuge, kai tas en erēmią karterēson. Idou gar, phēsin ho hagios, emakryna phygadeuōn, kai ēulisthēn en tę̄ erēmǭ. Ei dynaton, to katholou eis polin mē apantēsę̄s; ouden gar euchrēston, ouden chrēsimon, ouden ōphelimon tę̄ politeią sou ekei theasę̄. Eidon, phēsi palin ho hagios, anomian kai antilogian en tę̄ polei. Tous oun idious kai aperispastous diōke topous, mē deiliasę̄s eichon autōn. Ean de kai daimonōn phantasias᾽ ekei theasę̄, mē ptoēthę̄s, mēde apophygę̄s to stadion tēs hēmeteras ōpheleias; aphobōs hypomeinon, kai opsei tou Theou ta megaleia, tēn antilēpsin, tēn kēdemonian, tēn allēn hapasan epi sōtērią plērophorian. Prosedechomēn, gar, phēsin ho makarios anēr, ton sǭzonta me apo oligopsychias kai apo kataigidos. Mē sou nikēsę̄ rhembous epithymia tēn proairesin Rhembasmos gar meta epithymias, metalleuei noun akakon. Polloi dia touto peirasmoi. Phobou to ptaisma, kai en tǭ kelliǭ sou edraios eso. Z
Do not acquire a boy to serve you, lest through him the adversary stir up some scandal for you and throw your mind into turmoil about providing the most costly foods. For you will no longer be able to care for yourself alone. Even if the thought comes as though for bodily rest, think of the better, I mean spiritual rest; for spiritual rest is truly better than bodily. And if it assails your judgment for the sake of the boy's benefit, do not be persuaded; for this is not our work but that of others, the holy fathers in the communities. Take care of your own benefit alone, and secure the way of stillness. Do not love to live with men who are bound to matter and full of distractions; either live alone or with brothers who are free of matter and of one mind with you. For he who lives with men bound to matter and full of distractions will certainly share in their distractions too, and will be a slave to human orders, to vain talk and to all the other evils: anger, sadness, mania for material things, fear, scandal. Do not be carried away by cares for parents or affection for relatives; rather avoid frequent meetings even with them, lest they rob you of the stillness in your cell and draw you into their own affairs. “Let the dead,” says the Lord, “bury their own dead; but you come and follow me.” If the cell in which you sit is too exposed to distraction, flee, and do not spare it; do not grow slack out of love for it. Do everything, act in every way so that you may be able to keep stillness and be at leisure, and strive to be in the will of God and in the struggle against the invisible ones. [6] If you cannot easily keep stillness in your own region, set your purpose on living abroad, and hasten your thought towards it. Be like an excellent merchant, testing everything with a view to stillness, and holding fast by every means to what is quiet and useful for it. But I tell you: love living abroad; for it frees you from the distractions of your own country and lets you enjoy only the benefit of stillness. Flee staying in the city, and persevere in staying in the desert. “Behold,” says the saint, “I went far off in flight and lodged in the desert.” If possible, do not go to a city at all; for you will see there nothing serviceable, nothing useful, nothing profitable for your way of life. “I saw,” the saint says again, “lawlessness and contradiction in the city.” Seek, then, places that are private and free of distraction; do not be afraid to hold to them. And if you see apparitions of demons there, do not be terrified, and do not flee the stadium of our benefit; endure without fear, and you will see the mighty works of God, his help, his care, and all his other assurance of salvation. “For I waited,” says the blessed man, “for him who saves me from faintheartedness and from the storm.” Let not the desire for wandering overcome your purpose. For wandering with desire undermines an innocent mind. Many temptations come through this. Fear the fall, and be steadfast in your cell.
Chapter 7
7PG 40
Ἐὰν φίλους ἔχῃς, φεῦγε τούτων τὰς συνεχεῖς συντυχίας· διὰ μακροῦ γὰρ αὐτοῖς συντυγχάνων εὔχρηστος ἔσῃ. Ἐὰν δὲ καὶ κατανοήσῃς διὰ τούτων αὐτῶν βλάβην σοι γινομένην, μηδὲ ὅλως ἐγγίσῃς. Φίλους γὰρ ἔχειν σε χρὴ τοὺς ὠφελίμους καὶ συμβαλλομένους σου τῇ πολιτείᾳ. Φεῦγε καὶ τῶν πονηρῶν ἀνδρῶν καὶ μαχίμων τὰς συντυχίας· μηδενὶ τούτων συνοικήσῃς· ἀλλὰ γὰρ καὶ τὰς φαύλας αὐτῶν προθέσεις παραιτοῦ· οὔτε γὰρ Θεῷ προσοικειοῦνται, οὔτε μὴν παραμένουσιν. Ανδρες εἰρηνικοὶ ἔστωσαν φίλοι σοι, ἀδελφοὶ πνευματικοὶ, Πατέρες ἅγιοι. Τούτους γὰρ οὕτως καὶ ὁ Κύριος ἀπεκάλει λέγων· Μήτηρ μου καὶ ἀδελφοί μου καὶ πατέρες οὗτοί εἰσιν, οἱ ποιοῦντες τὸ θέλημα τοῦ Πατρός μου τοῦ ἐν τοῖς οὐρανοῖς. Μετὰ περισπωμένων μὴ συναυλίζου, μηδὲ συμπορευθῇς εἰς συμπόσιον μετ αὐτῶν· μήποτέ σε περὶ τὰς ἑαυτῶν ἀπάτας ἑλκύσωσι, καὶ τῆς κατὰ τὴν ἡσυχίαν ἐπιστήμης ἀπαγάγωσιν· ἔστι γὰρ τὸ πάθος τοῦτο ἐν αὐτοῖς· μὴ ἐκκλίνῃς τὸ οὖς σου εἰς τοὺς λόγους αὐτῶν, καὶ ἐννοίας καρδίας αὐτῶν μὴ παραδέξῃ. Εἰσὶ γὰρ ὄντως ἐπιζήμιοι. Ἐπὶ τοὺς πιστοὺς τῆς γῆς ἔστω σοι ὁ πόθος, καὶ ὁ πόνος τῆς καρδίας σου εἰς ζῆλον πένθους αὐτῶν. Οἱ ὀφθαλμοί μου γὰρ ἐπὶ τοὺς πιστοὺς τῆς γῆς, τοῦ συγκαθῆσθαι αὐτοὺς μετ᾿ ἐμοῦ. Ἐὰν δέ τις καὶ τῶν κατὰ τὴν ἀγάπην τοῦ Θεοῦ πορευομένων, ἐλθὼν πρὸς σὲ ἐπὶ τὸ φαγεῖν προσκαλέσηταί σε, καὶ θέλεις ὑπάγειν, ὕπαγε μὲν, τάχιον δὲ ἐν τῷ κελλίῳ σου ὑπόστρεφε. Εἰ δυνατὸν, ἐκτὸς τούτου μὴ καθευδήσῃς ποτέ· ἵνα διαπαντός σοι παραμείνῃ τῆς ἡσυχίας ἡ χάρις, καὶ τῆς ἐν αὐτῷ προθέσεως ἀνεμπόδιστον ἕξεις τὴν λατρείαν. Η΄.
Ean philous echę̄s, pheuge toutōn tas synecheis syntychias; dia makrou gar autois syntynchanōn euchrēstos esę̄. Ean de kai katanoēsę̄s dia toutōn autōn blabēn soi ginomenēn, mēde holōs engisę̄s. Philous gar echein se chrē tous ōphelimous kai symballomenous sou tę̄ politeią. Pheuge kai tōn ponērōn andrōn kai machimōn tas syntychias; mēdeni toutōn synoikēsę̄s; alla gar kai tas phaulas autōn protheseis paraitou; oute gar Theǭ prosoikeiountai, oute mēn paramenousin. Andres eirēnikoi estōsan philoi soi, adelphoi pneumatikoi, Pateres hagioi. Toutous gar houtōs kai ho Kyrios apekalei legōn; Mētēr mou kai adelphoi mou kai pateres houtoi eisin, hoi poiountes to thelēma tou Patros mou tou en tois ouranois. Meta perispōmenōn mē synaulizou, mēde symporeuthę̄s eis symposion met autōn; mēpote se peri tas heautōn apatas helkysōsi, kai tēs kata tēn hēsychian epistēmēs apagagōsin; esti gar to pathos touto en autois; mē ekklinę̄s to ous sou eis tous logous autōn, kai ennoias kardias autōn mē paradexę̄. Eisi gar ontōs epizēmioi. Epi tous pistous tēs gēs estō soi ho pothos, kai ho ponos tēs kardias sou eis zēlon penthous autōn. Hoi ophthalmoi mou gar epi tous pistous tēs gēs, tou synkathēsthai autous met᾿ emou. Ean de tis kai tōn kata tēn agapēn tou Theou poreuomenōn, elthōn pros se epi to phagein proskalesētai se, kai theleis hypagein, hypage men, tachion de en tǭ kelliǭ sou hypostrephe. Ei dynaton, ektos toutou mē katheudēsę̄s pote; hina diapantos soi parameinę̄ tēs hēsychias hē charis, kai tēs en autǭ protheseōs anempodiston hexeis tēn latreian. Ē΄.
If you have friends, avoid frequent meetings with them; for by meeting them at long intervals you will be useful to them. And if you perceive that harm comes to you through them, do not go near them at all. For you should have as friends those who are profitable and contribute to your way of life. Flee also the company of wicked and quarrelsome men; do not live with any of them, and decline their worthless proposals too; for they are neither at home with God nor do they persevere. Let peaceful men be your friends: spiritual brothers, holy fathers. For so the Lord too called them, saying: “My mother and my brothers and fathers are these, who do the will of my Father who is in heaven.” Do not lodge with the distracted, nor go to a banquet with them, lest they draw you into their own deceits and lead you away from the knowledge of stillness; for this passion is in them. Do not incline your ear to their words, nor receive the thoughts of their heart; for they are truly harmful. Let your longing be towards the faithful of the earth, and let the pain of your heart turn to zeal for their mourning. “For my eyes are upon the faithful of the earth, that they may sit with me.” If one of those who walk according to the love of God comes to you and invites you to eat, and you wish to go, go, but return quickly to your cell. If possible, never sleep outside it, so that the grace of stillness may always remain with you, and you may keep unhindered the service of your purpose in it.
Chapter 8
8PG 40
Μὴ γίνου ἐπιθυμητὴς βρωμάτων καλῶν, καὶ τῶν κατὰ τὴν σπατάλην ἀπατῶν. Ἡ γὰρ σπαταλῶσα, ζῶσα τέθνηκεν, ὡς καὶ ὁ ᾿Απόστολός φησι. Μὴ χορτάσῃς τὴν κοιλίαν σου ἐν βρώμασιν ἀλλοτρίων, ἵνα μὴ πόθος σοι τούτων γένηται, καὶ περὶ τὰς ἔξω τραπέζας ἐμποιήσῃ σοι τὸν πόθον. Εἴρηται γάρ· Μη ἀπατᾶσθε χορτασίᾳ κοιλίας. Ἐὰν δὲ καὶ συνεχῶς ἔξω τοῦ κελλίου σου θεάσῃ σεαυτὸν προσκαλούμενον, παραιτοῦ. Ἔστι γὰρ ἐπιζήμιος ἡ ἔξω τοῦ κελλίου σου συνεχής διατριβή· ἀφαιρεῖται τὴν χάριν, σκοτοῖ τὸ φρόνημα, μαραίνει τὸν πόθον. Ἴδε μοι κεράμιον οἴνου πλεῖστον ἐγχρονίσαν ἐν τῷ τόπῳ, καὶ κείμενον ἀσάλευτον, πῶς παρασκευάζει τὸν οἶνον λαμπρὸν, καθιστάμενον, εὐώδη· ἐὰν δὲ ὧδε κἀκεῖσε περιφέρηται, τεταραγμένον, στυγνὸν, πάσης ὁμοῦ τῆς ἐκ τῆς τρυγίας κακίας τὴν ἀηδίαν ἐπιδεικνύμενον. Τοιγαροῦν τούτῳ παραπλησιάσας σεαυτὸν, πειρῶ τῆς ὠφελείας, κόπτε τῶν πολλῶν τὰς σχέσεις, μή σου ὁ νοῦς περισπαστικὸς γένηται, καὶ τὸν τῆς ἡσυχίας ταράξῃ τρόπον. Ἐργασίας χειρῶν φρόντιζε, καὶ τοῦτο αὐτὸ, εἰ δυνατὸν, νυκτὸς καὶ ἡμέρας, πρὸς τὸ μὴ ἐπιβαρῆσαί τινα, μᾶλλον δὲ καὶ εἰς τὸ μεταδιδόναι, καθάπερ καὶ παραινεῖ λέγων ὁ ἱερὸς ἀπόστολος Παῦλος· ἵνα δὴ καὶ ἐν τούτῳ τὸν τῆς ἀκηδίας καταπαλαίσῃς δαίμονα, καὶ τὰς ἄλλας πάσας ἐπιθυμίας τοῦ ἐχθροῦ διάρῃς. Ἐπίκειται γὰρ τῇ ἀργίᾳ ὁ τῆς ἀκηδίας δαίμων, καὶ ἐν ἐπιθυμίαις ἐστὶν, ὥς φησιν. ᾿Αποδόσεως καὶ λήψεως οὐκ ἐκφεύξῃ ἁμαρτίαν. Εἴτε οὖν πωλεῖς, εἴτε ἀγοράζεις, μικρόν τι τοῦ ἴσου ζημίωσον σεαυτόν· μὴ τοῖς κατ ἀκρίβειαν ἢ τοῖς περὶ τὴν τιμὴν φιλοκερδείας ἐπενεχθεὶς τρόποις, ἐπὶ τὰ βλαβερὰ τῶν τῆς ψυχῆς αἰτιῶν καταπέσῃς, φιλονεικίας, ἐπιορκίας, ταῖς τῶν λόγων σου ἐναλλαγαῖς, καὶ ἐν τοῖς τοιούτοις τὴν ἔντιμον τῆς ἡμετέρας προθέσεως ἀτιμάσῃς καὶ καταισχύνῃς ἀξίαν. Οὕτως καὶ αὐτὸς ἐννοῶν ἀποδόσεώς σου καὶ λήψεώς σου φυλάσσου. Εἰ δὲ τὸ κρεῖττον αἰρῇ, καὶ ἔστι σοι τοῦτο δυνατὸν, ἐπὶ ἕτερόν τινα πιστὸν ἄνδρα παράῤῥιψόν σου τὴν φροντίδα, ὅπως οὕτως εὔθυμος γενόμενος, χρηστὰς καὶ ἐπιχαρεῖς ἔξεις τὰς ἐλπίδας. Θ
Mē ginou epithymētēs brōmatōn kalōn, kai tōn kata tēn spatalēn apatōn. Hē gar spatalōsa, zōsa tethnēken, hōs kai ho ᾿Apostolos phēsi. Mē chortasę̄s tēn koilian sou en brōmasin allotriōn, hina mē pothos soi toutōn genētai, kai peri tas exō trapezas empoiēsę̄ soi ton pothon. Eirētai gar; Mē apatasthe chortasią koilias. Ean de kai synechōs exō tou kelliou sou theasę̄ seauton proskaloumenon, paraitou. Esti gar epizēmios hē exō tou kelliou sou synechēs diatribē; aphaireitai tēn charin, skotoi to phronēma, marainei ton pothon. Ide moi keramion oinou pleiston enchronisan en tǭ topǭ, kai keimenon asaleuton, pōs paraskeuazei ton oinon lampron, kathistamenon, euōdē; ean de hōde kakeise peripherētai, tetaragmenon, stygnon, pasēs homou tēs ek tēs trygias kakias tēn aēdian epideiknymenon. Toigaroun toutǭ paraplēsiasas seauton, peirō tēs ōpheleias, kopte tōn pollōn tas scheseis, mē sou ho nous perispastikos genētai, kai ton tēs hēsychias taraxę̄ tropon. Ergasias cheirōn phrontize, kai touto auto, ei dynaton, nyktos kai hēmeras, pros to mē epibarēsai tina, mallon de kai eis to metadidonai, kathaper kai parainei legōn ho hieros apostolos Paulos; hina dē kai en toutǭ ton tēs akēdias katapalaisę̄s daimona, kai tas allas pasas epithymias tou echthrou diarę̄s. Epikeitai gar tę̄ argią ho tēs akēdias daimōn, kai en epithymiais estin, hōs phēsin. ᾿Apodoseōs kai lēpseōs ouk ekpheuxę̄ hamartian. Eite oun pōleis, eite agorazeis, mikron ti tou isou zēmiōson seauton; mē tois kat akribeian ē tois peri tēn timēn philokerdeias epenechtheis tropois, epi ta blabera tōn tēs psychēs aitiōn katapesę̄s, philoneikias, epiorkias, tais tōn logōn sou enallagais, kai en tois toioutois tēn entimon tēs hēmeteras protheseōs atimasę̄s kai kataischynę̄s axian. Houtōs kai autos ennoōn apodoseōs sou kai lēpseōs sou phylassou. Ei de to kreitton airę̄, kai esti soi touto dynaton, epi heteron tina piston andra pararrhipson sou tēn phrontida, hopōs houtōs euthymos genomenos, chrēstas kai epichareis exeis tas elpidas. Th
Do not become a lover of fine foods and of the deceits of luxury. “For she who lives in luxury is dead while she lives,” as the apostle says. Do not fill your belly with other people's foods, lest a longing for them arise in you and produce in you a longing for tables outside. For it is said: “Do not be deceived by filling the belly.” And if you see yourself being invited constantly out of your cell, decline. For constantly staying outside your cell is harmful: it takes away grace, darkens the mind, withers longing. Look at a jar of wine that has stood a long time in its place, lying unmoved: how it makes the wine bright, settled and fragrant; but if it is carried about here and there, it shows it disturbed, dark, with all the unpleasantness of the dregs. Make yourself like this, then, and test the benefit; cut off your attachments to the many, lest your mind become distracted and disturb the way of stillness. Take care to work with your hands, and that, if possible, night and day, so as not to burden anyone, and rather so as to share with others, as the holy apostle Paul also exhorts, saying; so that by this too you may overthrow the demon of listlessness and drive away all the other desires of the enemy. For the demon of listlessness presses upon idleness, and is in desires, as it is said. You will not escape the sin of selling and buying. Whether, then, you sell or buy, take a small loss on the fair price, lest, carried away by the ways of exactness or of greed about the price, you fall into what harms the soul, love of strife, perjury, shifting your words, and in such things dishonour and shame the honourable dignity of our calling. Thinking thus yourself, be on your guard in your selling and buying. But if you choose the better, and it is possible for you, cast the care of it upon some other faithful man, so that, being thus cheerful, you may have good and joyful hopes.
Chapter 9
9PG 40
Ταῦτά σοι οὕτως παραινεῖν οἶδε τὰ χρήσιμα ὁ τῆς ἡσυχίας τρόπος. Φέρε δὴ καὶ τῶν ἑξῆς ἐπιφερομένων ἐν αὐτῇ πραγμάτων παραθήσομαί σοι τὸν νοῦν· σὺ δὲ μοι ἄκουε, καὶ ποίει ἃ ἐντέλλομαί σοι. Καθεζόμενος ἐν τῷ κελλίῳ σου, συνάγαγέ σου τὸν νοῦν· μνήσθητι ἡμέρας θανάτου· ἴδε τότε τοῦ σώματος τὴν νέκρωσιν· ἐννόει τὴν συμφοράν· λάβε τὸν πόνον· κατάγνωθι τῆς ἐν τῷ κόσμῳ τούτῳ ματαιότητος· ἐπιμέλησαι τῆς τε ἐπιεικείας καὶ τῆς σπουδῆς, ἵνα δυνηθῇς διαπαντὸς μένειν τῇ αὐτῇ προθέσει τῆς ἡσυχίας. καὶ μὴ ἀσθενήσας. Μνήσθητι δὲ καὶ τῆς ἐν τῷ ᾅδῃ νυνὶ καταστάσεως· λογίζου τὸ πῶς ἄρα εἰσὶν ἐκεῖ αἱ ψυχαὶ, ἐν ποίᾳ πικροτάτῃ σιωπῇ, ἢ ἐν ποίῳ δεινοτάτῳ στεναγμῷ, ἡλίκῳ φόβῳ ἢ ἀγωνίᾳ, ἢ τίνι προσδοκίᾳ· τὴν ἄπαυστον ὀδύνην, τὸ ψυχικὸν καὶ ἀπέραντον δάκρυον. Ἀλλὰ καὶ ἡμέρας ἀναστάσεως καὶ παραστάσεως μνήσθητι τῆς πρὸς τὸν Θεὸν· φαντάζου τὸ φοβερὸν καὶ φρικῶδες ἐκεῖνο κρῖμα ἄγε εἰς μέσον τὰ ἀποκείμενα τοῖς ἁμαρτάνουσιν, αἰσχύνην τὴν κατενώπιον Θεοῦ καὶ Χριστοῦ αὐτοῦ, ἀγγέλων, ἀρχαγγέλων, ἐξουσιῶν, καὶ πάντων ἀνθρώπων· τά τε κολαστήρια πάντα, τὸ πῦρ αἰώνιον, τὸν σκώληκα τὸν ἀτελεύτητον, τὸν τάρταρον, τὸ σκότος, τὸν ἐπὶ πᾶσι τούτοις τῶν ὀδόντων βρυγμὸν, τοὺς φόβους καὶ τὰς βασάνους. ῎Αγε δὴ καὶ τὰ τοῖς δικαίοις ἀποκείμενα ἀγαθὰ, παῤῥησίαν τὴν μετὰ Θεοῦ Πατρὸς καὶ Χριστοῦ αὐτοῦ, ἀγγέλων, ἀρχαγγέλων, ἐξουσιῶν, καὶ παντὸς τοῦ δήμου, βασιλείαν καὶ τὰ ταύτης δωρήματα, τὴν χαρὰν καὶ τὴν ἀπόλαυσιν· ἑκατέρων τούτων τὴν μνήμην ἄγε σεαυτῷ· καὶ ἐπὶ μὲν τῇ τῶν ἁμαρτωλῶν κρίσει στέναζε, δάκρυε, πένθους ἔνδυσαι τὴν ἰδέαν, φοβούμενος μὴ καὶ σὺ αὐτὸς ἐν τούτοις γένῃ· ἐπὶ δὲ τοῖς δικαίοις ἀποκειμένοις ἀγαθοῖς χαῖρε καὶ ἀγαλλία καὶ εὐφραίνου· καὶ τούτων μὲν σπούδασον ἀπολαῦσαι, ἐκείνων δὲ ἀλλοτριοῦσθαι· ὅρα μὴ ἐπιλάθῃ τούτων ποτὲ, κἂν ἔνδον ἐν τῷ κελλίῳ σου τυγχάνῃς, κἂν ἔξω που, τῆς ἐκ τούτων μνήμης μὴ παραρρίψῃς σου τὸ φρόνημα· ὅπως κἂν διὰ τούτων τοὺς ῥυπαρούς καὶ βλαβεροὺς ἐκφεύξῃ λογισμούς. Ι΄.
Tauta soi houtōs parainein oide ta chrēsima ho tēs hēsychias tropos. Phere dē kai tōn hexēs epipheromenōn en autę̄ pragmatōn parathēsomai soi ton noun; sy de moi akoue, kai poiei ha entellomai soi. Kathezomenos en tǭ kelliǭ sou, synagage sou ton noun; mnēsthēti hēmeras thanatou; ide tote tou sōmatos tēn nekrōsin; ennoei tēn symphoran; labe ton ponon; katagnōthi tēs en tǭ kosmǭ toutǭ mataiotētos; epimelēsai tēs te epieikeias kai tēs spoudēs, hina dynēthę̄s diapantos menein tę̄ autę̄ prothesei tēs hēsychias. kai mē asthenēsas. Mnēsthēti de kai tēs en tǭ hądę̄ nyni katastaseōs; logizou to pōs ara eisin ekei hai psychai, en poią pikrotatę̄ siōpę̄, ē en poiǭ deinotatǭ stenagmǭ, hēlikǭ phobǭ ē agōnią, ē tini prosdokią; tēn apauston odynēn, to psychikon kai aperanton dakryon. Alla kai hēmeras anastaseōs kai parastaseōs mnēsthēti tēs pros ton Theon; phantazou to phoberon kai phrikōdes ekeino krima age eis meson ta apokeimena tois hamartanousin, aischynēn tēn katenōpion Theou kai Christou autou, angelōn, archangelōn, exousiōn, kai pantōn anthrōpōn; ta te kolastēria panta, to pyr aiōnion, ton skōlēka ton ateleutēton, ton tartaron, to skotos, ton epi pasi toutois tōn odontōn brygmon, tous phobous kai tas basanous. ᾿Age dē kai ta tois dikaiois apokeimena agatha, parrhēsian tēn meta Theou Patros kai Christou autou, angelōn, archangelōn, exousiōn, kai pantos tou dēmou, basileian kai ta tautēs dōrēmata, tēn charan kai tēn apolausin; hekaterōn toutōn tēn mnēmēn age seautǭ; kai epi men tę̄ tōn hamartōlōn krisei stenaze, dakrye, penthous endysai tēn idean, phoboumenos mē kai sy autos en toutois genę̄; epi de tois dikaiois apokeimenois agathois chaire kai agallia kai euphrainou; kai toutōn men spoudason apolausai, ekeinōn de allotriousthai; hora mē epilathę̄ toutōn pote, kan endon en tǭ kelliǭ sou tynchanę̄s, kan exō pou, tēs ek toutōn mnēmēs mē pararripsę̄s sou to phronēma; hopōs kan dia toutōn tous rhyparous kai blaberous ekpheuxę̄ logismous. I΄.
These useful counsels the way of stillness knows how to give you. Come, then, I will set before you my mind also about the things that follow in it; and you, listen to me and do what I command you. Sitting in your cell, gather your mind. Remember the day of death; see then the deadness of the body; consider the calamity; take on the pain; condemn the vanity of this world; take care of both moderation and zeal, so that you may be able always to remain in the same purpose of stillness and not grow weak. Remember also the present state of those in Hades; think how the souls are there, in what most bitter silence, or in what most terrible groaning, in how great fear or anguish, or in what expectation: the unceasing pain, the endless tears of the soul. But remember also the day of resurrection and of standing before God; picture that fearful and dreadful judgment; bring into view what is laid up for sinners: shame before God and his Christ, before angels, archangels, authorities and all men; all the punishments, the eternal fire, the worm that does not die, Tartarus, the darkness, and on top of all these the gnashing of teeth, the terrors and the torments. Bring before you also the good things laid up for the righteous: boldness before God the Father and his Christ, before angels, archangels, authorities and the whole people; the kingdom and its gifts, the joy and the delight. Bring the memory of both before yourself; and over the judgment of sinners groan, weep, put on the look of mourning, fearing that you too may be among them; but over the good things laid up for the righteous rejoice, exult and be glad; strive to enjoy these and to be estranged from those. See that you never forget them, whether you are inside your cell or somewhere outside; do not cast your mind away from the memory of them, so that through these, at least, you may escape filthy and harmful thoughts.
Chapter 10
10PG 40
Νηστεία σοι ἔστω ὅση δύναμις κατενώπιον Κυρίου. Αὕτη σου τὰς ἀνομίας καὶ τὰς ἁμαρτίας περικαθαριεῖ, σεμνύνει τὴν ψυχὴν, ἁγιάζει τὸ φρόνημα, δαίμονας ἀπελαύνει, Θεὸν ἐγγὺς εἶναι παρασκευάζει. ῞Απαξ δὲ τῆς ἡμέρας φαγὼν, εἰς δεύτερον μὴ ἐπιποθήσῃς, ἵνα μὴ πολυδάπανος γένῃ, καὶ ἐκθορυβήσῃ σου τὸ φρόνημα. Ἔνθεν εὐπορῆσαι δυνήσῃ ἐπὶ τὰ τῆς εὐποιίας ἔργα, καὶ αὐτοῦ δὲ τοῦ σώματος νεκρῶσαι τὰ πάθη. Ἐὰν δὲ ἀπάντησις ἀδελφῶν γένηται, καὶ ἔστι χρεία, ὥστε καὶ δεύτερόν σε καὶ τρίτον φαγεῖν, μὴ στυγνάσῃς μηδὲ κατηφήσῃς· χαῖρε δὲ μᾶλλον, ὑπήκοος τῆς χρείας γινόμενος καὶ τὸ δεύτερον ἢ τρίτον φαγὼν, εὐχαρίστει τῷ Θεῷ, ὅτι νόμον ἀγάπης πεπλήρωχας, καὶ ὡς ὅτι δήπερ αὐτὸν τὸν Θεὸν ἕξεις τῆς ἡμετέρας ζωῆς οἰκονόμον. Ἔστι δ᾽ ὅτε καὶ ἀῤῥωστία σώματος συμβαίνει, καὶ δέῃ, ὥστε καὶ δεύτερον καὶ τρίτον καὶ πολλάκις φαγεῖν, οὕτως ἔστω σοι λελυμένος ὁ λογισμός. Οὐδὲ γὰρ τοὺς σωματικοὺς τῆς πολιτείας πόνους, καὶ ἐν ταῖς ἀῤῥωστίαις ἐπικρατεῖν χρή ἀλλ᾽ ὑπενδιδόναι τισὶν, ἵνα τάχιον ἐπὶ τὴν εὐρωστίαν ἐπανελθὼν, πάλιν τοῖς αὑτοῖς τῆς πολιτείας ἐγγυμνάζηται πόνοις. Περὶ δὲ ἀποχῆς βρωμάτων, οὐχ ἐκώλυσέ τι μὴ φαγεῖν ὁ θεῖος λόγος, ἀλλ᾽ εἶπεν Ἰδοὺ δέδωκα ὑμῖν πάντα ὡς λάχανα χόρτου. Ἐσθίετε μηδὲν ἀνακρίνοντες· καὶ, Οὐ τὰ εἰσερχόμενα εἰς τὸ στόμα κοινοῖ τὸν ἄνθρωπον. Τὸ οὖν ἀπέχεσθαι βρωμάτων, τοῦτο τῆς ἡμετέρας προαιρέσεως ἂν εἴη καὶ ψυχῆς πόνος. Τὴν χαμευνίαν καὶ τὴν ἀγρυπνίαν καὶ τὰς ἄλλας πάσας κακοπαθείας. ἡδέως φέρε, εἰς τὴν μέλλουσαν ἀποχαλυφθῆναί σοι δόξαν σὺν πᾶσι τοῖς ἁγίοις. Οὐ γὰρ ἄξια τὰ παθήματα, φησὶ, τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποχαλυφθῆναι εἰς ἡμᾶς. Ἐὰν ἀθυμῇς, προσεύχου, καθὰ γέγραπται προσεύχου δὲ ἐμφόβως, ἐντρόμως, ἐμπόνως, νηφαλίως τε καὶ ἐγρηγορότως. Οὕτω προσεύχεσθαι δεῖ, μάλιστα διὰ τοὺς καχοτρόπους καὶ χαχοσχόλους, ἐπηρεάζειν ἡμᾶς θέλοντας ἐν τούτῳ τοὺς ἀοράτους ἡμῶν ἐχθρούς. Ὁπηνίκα οὗτοι ἴδωσιν ἡμᾶς προσευχῇ παρισταμένους, τότε. δὴ καὶ αὐτοὶ σπουδαίως ἐφίστανται ἡμῖν, ἐκεῖνα ἡμῖν τῷ νῷ ὑποθάλλοντες, ἃ μὴ δεῖ ἐν καιρῷ τοῦ προσεύχεσθαι ἐνθυμεῖσθαι ἢ ἐννοεῖν, ἵνα αἰχμάλωτον ἡμῶν τὸν νοῦν ἀπαγάγωσι, καὶ ἀργὴν καὶ μάταιον καὶ τὴν ἀπὸ τῆς προσευχῆς δέησίν τε καὶ ἱχετηρίαν ποιήσωσι. Μάταιος γὰρ τως καὶ ἀνωφελὴς ἡ προσευχὴ καὶ ἡ δέησις καὶ ἡ ἰἱχετηρία τυγχάνει, ὅταν μὴ, ὡς προείρηται, ἐν φόβῳ καὶ ἐν τρόμῳ νηφαλίως τε καὶ ἐγρηγορότως διατελῇται. Εἶτα ἀνθρώπῳ μὲν βασιλεῖ προσερχόμενός τις, μετὰ καὶ τρόμου καὶ νήψεως, οὕτως τὴν δέησιν ἀποτελεῖ οὐ πολλῷ, μᾶλλον Θεῷ τῷ Δεσπότῃ τῶν ὅλων, καὶ Χριστῷ Βασιλεῖ τῶν βασιλευόντων καὶ τῶν ἀρχόντων ὁμοίως παρίστασθαι δεῖ, καὶ ὡσαύτως τὴν δέησιν καὶ ἱχετηρίαν ποιεῖσθαι τῷ Θεῷ ἡ δόξα εἰς τοὺς αἰῶνας. ᾿Αμήν. ὅ.
Nēsteia soi estō hosē dynamis katenōpion Kyriou. Hautē sou tas anomias kai tas hamartias perikathariei, semnynei tēn psychēn, hagiazei to phronēma, daimonas apelaunei, Theon engys einai paraskeuazei. ῾Apax de tēs hēmeras phagōn, eis deuteron mē epipothēsę̄s, hina mē polydapanos genę̄, kai ekthorybēsę̄ sou to phronēma. Enthen euporēsai dynēsę̄ epi ta tēs eupoiias erga, kai autou de tou sōmatos nekrōsai ta pathē. Ean de apantēsis adelphōn genētai, kai esti chreia, hōste kai deuteron se kai triton phagein, mē stygnasę̄s mēde katēphēsę̄s; chaire de mallon, hypēkoos tēs chreias ginomenos kai to deuteron ē triton phagōn, eucharistei tǭ Theǭ, hoti nomon agapēs peplērōchas, kai hōs hoti dēper auton ton Theon hexeis tēs hēmeteras zōēs oikonomon. Esti d᾽ hote kai arrhōstia sōmatos symbainei, kai deę̄, hōste kai deuteron kai triton kai pollakis phagein, houtōs estō soi lelymenos ho logismos. Oude gar tous sōmatikous tēs politeias ponous, kai en tais arrhōstiais epikratein chrē all᾽ hypendidonai tisin, hina tachion epi tēn eurōstian epanelthōn, palin tois hautois tēs politeias engymnazētai ponois. Peri de apochēs brōmatōn, ouch ekōlyse ti mē phagein ho theios logos, all᾽ eipen Idou dedōka hymin panta hōs lachana chortou. Esthiete mēden anakrinontes; kai, Ou ta eiserchomena eis to stoma koinoi ton anthrōpon. To oun apechesthai brōmatōn, touto tēs hēmeteras proaireseōs an eiē kai psychēs ponos. Tēn chameunian kai tēn agrypnian kai tas allas pasas kakopatheias. hēdeōs phere, eis tēn mellousan apochalyphthēnai soi doxan syn pasi tois hagiois. Ou gar axia ta pathēmata, phēsi, tou nyn kairou pros tēn mellousan doxan apochalyphthēnai eis hēmas. Ean athymę̄s, proseuchou, katha gegraptai proseuchou de emphobōs, entromōs, emponōs, nēphaliōs te kai egrēgorotōs. Houtō proseuchesthai dei, malista dia tous kachotropous kai chachoscholous, epēreazein hēmas thelontas en toutǭ tous aoratous hēmōn echthrous. Hopēnika houtoi idōsin hēmas proseuchę̄ paristamenous, tote. dē kai autoi spoudaiōs ephistantai hēmin, ekeina hēmin tǭ nǭ hypothallontes, ha mē dei en kairǭ tou proseuchesthai enthymeisthai ē ennoein, hina aichmalōton hēmōn ton noun apagagōsi, kai argēn kai mataion kai tēn apo tēs proseuchēs deēsin te kai hichetērian poiēsōsi. Mataios gar tōs kai anōphelēs hē proseuchē kai hē deēsis kai hē hiichetēria tynchanei, hotan mē, hōs proeirētai, en phobǭ kai en tromǭ nēphaliōs te kai egrēgorotōs diatelę̄tai. Eita anthrōpǭ men basilei proserchomenos tis, meta kai tromou kai nēpseōs, houtōs tēn deēsin apotelei ou pollǭ, mallon Theǭ tǭ Despotę̄ tōn holōn, kai Christǭ Basilei tōn basileuontōn kai tōn archontōn homoiōs paristasthai dei, kai hōsautōs tēn deēsin kai hichetērian poieisthai tǭ Theǭ hē doxa eis tous aiōnas. ᾿Amēn. ho.
Let your fasting be as much as you are able, before the Lord. It will purify your lawless deeds and your sins; it dignifies the soul, sanctifies the mind, drives away demons and brings God near. Having eaten once a day, do not long for a second meal, lest you become extravagant and throw your mind into turmoil. In this way you will be able to have plenty for works of beneficence, and to put to death the passions of the body itself. But if brothers arrive, and there is need for you to eat a second and a third time, do not be gloomy or downcast; rather rejoice that you are obeying the need; and having eaten a second or third time, give thanks to God that you have fulfilled the law of love, and that you will have God himself as the steward of your life. Sometimes, too, illness of the body comes, and there is need to eat a second and a third time and often; then let your thought be relaxed in this way. For one need not keep up the bodily labours of our way of life even in illnesses, but yield in some things, so that, returning more quickly to health, one may exercise oneself again in the same labours of the way of life. As for abstaining from foods, the divine word has not forbidden eating anything, but has said: “Behold, I have given you all things as green herbs”; and “Eat, asking no questions”; and “It is not what goes into the mouth that defiles a man.” So abstaining from foods would be a matter of our own choice and a labour of the soul. Bear gladly sleeping on the ground, vigil and all the other hardships, looking towards the glory that is to be revealed to you with all the saints. “For the sufferings of the present time,” it says, “are not worthy to be compared with the glory to be revealed to us.” If you are disheartened, pray, as it is written; and pray with fear, with trembling, with effort, soberly and watchfully. So we must pray, especially because of our invisible enemies, malicious and mischievous, who wish to harass us in this. Whenever they see us standing in prayer, they too eagerly stand by us, suggesting to our mind what we must not think or consider at the time of prayer, so as to lead our mind away captive and make idle and vain the petition and supplication of our prayer. For prayer, petition and supplication are vain and useless when they are not carried out, as was said, in fear and trembling, soberly and watchfully. If someone who approaches a man who is a king makes his petition with fear, trembling and sobriety, how much more must one stand so before God, the Master of all, and Christ, the King of kings and Lord of lords, and make one's petition and supplication in the same way. To God be the glory for ever. Amen.