638. The brethren said, "By means of what thoughts of " excellence may the children of this world not be offended by " the monks, when they see or hear concerning the stumblings "(or lapses) which come upon them through the frailty ot "[their] nature, and from the wars of the devils?" The old man said, "When they consider and look upon the monks as " frail men, who are clothed with a body which is full of pas- " sions, and who although they are monks are striving to imi- " tate the life and deeds of angels, yet owing to the weakness "of their bodies, and the inclination of their souls, and the " need which cleaveth unto them, and the strivings of the devils " against them, the children of the world will see that it is quite "impossible that the monks should not be snared, in voluntarily, by certain weaknesses. For behold, some of the per- " feci men [mentioned] in the Old and New Testaments were "caught in snares against their will, through the frailty of " their nature and the war of the devils, as, for example, the " blessed and perfeA men Moses, and Aaron, and David, and " Samson, and Hezekiah, and Peter and Paul."
639. The brethren said, "Why do the monks who have led " a life of hard labour become in their old age silly, and simple, " and a<St in a foolish way like children and drunken men?" The old man said, "Because all the ascetic excellences which " God hath placed in the nature of their souls, and which ap- " pear in them from their youth up, perish through the relaxing of the will, and through the love of the body, and the " war of the devils, and finally through labours and contend- "ings. Sometimes they receive them from our Lord as gifts, " even as it is written, ' Except ye turn, and become as little " 'children, ye shall not enter the kingdom of God,' even as " our Lord said."
640. The brethren said, " What should be the beginning of " the fight against sin of the man who hath cast all impedi- " ments out of his soul, and who hath entered the arena, and " where should he begin the contest?" The old man said, "It " is well known unto every man that in all the contests against "sin and its lusts the labour of fasting is the first thing [to "undertake], and it is so especially in the case of him that " fighteth against the sin which is within him; and the sign of
44 the enmity against sin and its lusts becometh apparent in 44 those who go down to this invisible conflict when they begin 44 to fast. And next cometh the rising up in the night, and 44 whosoever loveth the occupation of fasting all the days of 44 his life is a friend of chastity. For as the pleasure of the 44 belly, and the laxity caused by the sleep which inciteth to a 44 polluted bed, are the head and chief of all the sins which are 44 in the world, and all the abominations thereof, so fasting, 44 and strict vigil in the fear of God, with the crucifying of the 44 body throughout the night against the pleasures of sleep, are 44 the foundation of the holy path of God, and of all the spiri- 44 tual excellences. For fasting is the strengthener of all spiritual 44 excellences, it is the beginning and end of the strife, and it 44 is the foremost of all virtues; and as the enjoyment of the 44 light cleaveth closely to the eyes which are healthy, so doth 44 the desire for prayer cleave closely to the fasting [which is 4 4 observed] with discernment. For as soon as a man hath begun 44 to fast, he desireth greatly to converse with God in his mind. 44 The body which is fasting cannot continue to lie on [its] bed 44 the whole night, for fasting naturally inciteth to wakeful- 44 ness towards God, not only by day, but also by night; for 44 the empty body is not fatigued overmuch by its conflict with 44 sleep, even though it be weak in the senses thereof, for its 44 mind is towards God in supplication, and it is better for it to 44 cease from labour through weakness than from the weights 44 of meats. As long as the seals of fasting lie upon the mouth 44 of man, his thoughts meditate upon repentance, and his 44 heart maketh prayers to arise; and mildness lieth upon his 44 countenance, and abominable motions are remote from him, 44 and rejoicing never, in the smallest degree, appeareth in his 44 forehead, for he is a foe of lusts and of unprofitable converse. 44 The man who fasted regularly and with understanding, and 44 whom abominable lust brought into subjection hath never 44 been seen, for fasting is the abode of all spiritual excellences, 44 and he who holdeth it in contempt disturbeth them all. Now, 44 the first commandment which God laid down for our nature 44 at the beginning gave [Adam] warning concerning the eat- 44 ing of food, and the head of our race fell through eating, 44 therefore, at the point where the first corruption took place 44 [in asceticism], must begin the building of the fear of God, 44 when they lay down the first course for the observance of the 44 law. And moreover when our Lord shewed Himself at the 4 1 Jordan He also began at this point, for after He was baptized 44 the Spirit took Him out into the wilderness, and He fasted 44 for forty days and forty nights; and all those who travel in 44 His footsteps lay the beginning of their strife on this founda-
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" tion. For who shall treat with contempt, or hold lightly the * ' armour which hath been forged by God? If He Who laid down " the law fasted, who is there among those who would keep " the law that hath not need thereof? Immediately this armour "appeareth on a man straightway terror falleth upon the " thoughts of the chief of the rebellion, that is, Satan; and his " power is shattered at the sight of the arms which our Cap- " tain of the host hath placed in our hands, for as soon as he "seeth the might of this armour on a man he knoweth at " once that he is ready for the contest What armour is there " which is as strong or which giveth such boldness in the "fight against evil spirits as hunger for the sake of Christ? " For in proportion as a man is harried and brought low in his * 4 body, at the time when the phalanx of Satan surroundeth 14 him, doth his heart support itself with confidence, and he "who treateth this with contempt is lax and is a coward in " respe6t of other spiritual triumphs, because he hath not upon " him the armour whereby the divine athletes have gained the "vi6tory. And at the very beginning the sign of weakness " appeareth in him, and he himself giveth the opportunity of " defeat to his adversary, and since he goeth naked into the "strife it is evident that he will emerge therefrom without "victory, because he hath cast away from him the strength " which would stir up in him the divine zeal; for his members "are not clothed with the flame of hunger, that is to say, "fasting. As merchants cannot without labour and trouble "save up riches, so the righteous man without anguish and " labour for the sake of righteousness cannot expe<St the crown " and the reward."
641. The brethren said, "If a man attaineth unto purity of "heart what is the sign thereof? And when will he know " himself if the heart is coming to purity?" The old man said, " When he seeth that all men are fair, and when no man ap- " peareth to him to be unclean or polluted; whosoever is thus " indeed standeth in purity. And if this be not the case, how "can he fulfil the word of the Apostle which saith, 'When a " 'man standeth wholly in purity, he will think that every man " 'is better than he in heart and in truth,' unless it be that he " attaineth to the state of him of whom it is said, 4 He whose " 'eyes are pure seeth not wickedness.'"
642. The brethren said, "What is purity? And to what "length doth its limit extend?" The old man said, "In my " opinion purity consisteth in oblivion of the various kinds of ' ' knowledge which are beyond nature, and which nature hath " discovered in the world; and the limit thereof is that a man " should be wholly free from them, so that he may arrive at
4 4 the state of natural simplicity and integrity which he possessed at first, and which somewhat resembleth that of a 44 child, except in the case of small matters."
643. The brethren said, 4 4 Is it possible for a man to attain 44 to this state?" The old man said, 44 Yea. Behold, one of the 44 old men attained to this state to such a degree that he was 44 in the habit of asking his disciple continually if he had eaten 44 or not. And on one occasion one of the saints, who was a 44 a very old man, became too innocent and simple, and attained 44 to such a state of simplicity and purity that he did not even 44 know how to keep watch upon himself so that he might 44 partake of the Mysteries, or whether he had done so or not, 44 until at length his disciples kept him in his cell, and took 44 him that he might partake of the Mysteries, just as if he 4 4 had been a child. Now although he was in this state as re- 44 gards the things of this world, he was perfect in his soul."
644. The brethren said, 4 4 What are the [subjects of] medita- 44 tion and conversation which it is meet for a man to have 4 4 whilst he is living the life of the recluse and passing his time 44 in silent contemplation, so that his understanding may not 44 occupy itself with casual thoughts?" The old man said, 4 4 Dost thou ask concerning meditation, what shall a man have 44 wherewith to put to death the world in his cell? Hath the 4 4 man whose soul is strenuous and watchful any need [to ask] 4 4 the question as to what labour he shall occupy himself with 44 when he is alone? What is there for the monk to occupy him- 44 self with except weeping? If, then, the monk be unoccupied 44 with weeping, and he be able to pay attention to [any] other 44 thought, what is the meditation which hath died out of him? 44 And if we come to silent meditation, we can also be constant 44 in weeping, and therefore let us beseech our Lord most ear- 44 nestly with the mind that He may grant this unto us."
645. The brethren said, 4 4 Since, then, a man is not sufficient 44 for the constant exercise of this faculty, because of the frailty 4 4 (or sickness) of his bodily nature, it is right that he should 44 have something else besides this which shall be useful for 4 4 the consolation of his mind, so that the passions may not 44 attack him through the idleness of the understanding." The old man said, 4 4 The passions cannot attack the soul of the 44 monk, whose heart hath been cut off from the world by living 44 a solitary ascetic life, unless he hath been negligent of the 44 things which it is proper for him to do; and this is so especially if he hath, besides the employment [of reading] the 44 Scriptures, the helpful thoughts of the man who is occupied 4 4 with spiritual excellence. And living alone and in silence will 44 help this [result] greatly, and he will receive in his mind the
" hope of the world which is to come, and the glory which is " laid up for the saints."
646. The brethren said, "One of the old men said, 'I have " i toiled for twenty years that I might see all men together " * (i.e., alike)/ How can a man attain to this measure, and "when, and by what means? Give us a demonstration con- " cerning this matter." The old man said, "It is only the per- " feci men who attain to this measure, and according to what " the Fathers say, without contemplation in silence, and prayer, " and great conflicts, and humility, no man can attain thereto. "And there is a similarity to this demonstration in the case of "natural parents, for as they regard all their children in the "same way, and as they love them all equally, and pity and "spare all of them alike, even though there be among them "great and small, and healthy and sick, and righteous and " sinners, and good-looking and bad-looking, so the strenuous " Fathers after the labours and the contests which they have "passed through during long periods of time spent in silent "and solitary retirement, regard all men, both the righteous "and the sinners, in the same way, and they love them all " alike and without distinction. And as God maketh the shadow " to fall upon all men, both upon the righteous and upon sin- " ners, even though he loveth the righteous for their righteous- " ness, yet He sheweth most compassion upon the sinners. And " the coming of our Lord was for the sake of sinners, for [saith " He], * I did not come to call the righteous,' &c."
647. The brethren said, "Why was it, when the brother, ac- i 1 cording to the body, of one of the Fathers who was living the " life of a recluse, sent to him, when he was about to die, to " come and see him, that he would not do so, and that the one "brother died without seeing the other? And what is the " meaning of the words which he spake, 4 If I go forth and see " (him my heart will not be pure before God'?" The old man said, "The holy man was living secluded in a cell, in a habi- " tation of the brethren, and his brother according to the body " was also living, like the other brethren in another cell, and " when the latter became sick unto death, he wished to see his " brother before he died. Now to the holy man, since he was " keeping silence in respect: of all the other brethren, it did not " appear to be right to go forth to his brother according to the " body, and not to go forth afterwards to his spiritual brethren, " that is to say, to those who dwelt in the monastery with him. " Had he gone forth to his brother according to the body at " the season of his death, and had not gone forth to his brethren " in the spirit, he would not have found freedom of speech with " God at the season of prayer, but his mind would have passed
"judgement upon him, and his mind would have been dark- 44 ened, as if he had held in contempt and treated his brethren " in the spirit in a dishonourable fashion, and had done more 44 honour to his brother according- to the body than to them. 44 This is the meaning of what he said, 4 I cannot go forth, for 44 if I do, my heart will not be pure before God.'"
648. The brethren said, "The sage said, * Whosoever pos- 444 sesseth not the art of labouring, that is, either the things 4 * 4 which belong to the labour of the spirit, whereby he may * 4 * find consolation from God in his inner man in the spirit, or 44 * the things which belong to the art of human labour, cannot 444 tarry long in his cell; whosoever doth not possess one or 44 4 other of these cannot tarry long in his cell.' Explain to us 44 the words of the old man." The old man said, 4 4 The things 44 which belong to the art of human labour are well known unto 44 every man; but things which belong to labour of the spirit 44 he calleth the following: fasting, vigil, the singing of psalms 4 4 and hymns, the prayers which are said kneeling down, an- 44 guish, weeping, tears, and other labours which are like unto 44 these. And together with these [there must be the recital of 44 the offices for the seven hours [of the day and night], anc 4 4 the reading of the Holy Scriptures and of the [books of 44 doctrine of the old men, and these make the monk to acquire 44 patient endurance, and the ability to live the ascetic life alone 44 in a cell, and they produce for him joy and spiritual comfort. 44 If he be a beginner in the ascetic life and strong, and hetoil- 44 eth in labours, he will acquire consolation; and if he be a 44 feeble old man, or sick, he will labour in the labours of the 44 mind, and will find joy. For as all the objects which are of 4 4 gold are wrought by means of anvil, and a hammer, and a 44 pair of tongs, so by means of the labour of the body in a 44 place of silence and seclusion, and the striving of the mind, 4 4 are wrought all the fruits of the spirit, which the Apostle 4 4 said were love, joy, peace, faith, humility, graciousness, 44 pleasantness, long-suffering and patient endurance."
649. The brethren said, 4 4 On one occasion, when the brethren were sitting down and asking questions about the 44 thoughts, one of them said, 4 It is not a great matter if a 4 4 4 man seeth thoughts afar off.' What did he want to say? 44 Explain to us the words of the old men." The old man said, 4 4 When the brethren drew nigh to the Fathers and asked 4 4 them questions [wishing] to learn concerning the mode of 44 action and thought in respect of the wars of the devils, the 44 Fathers did not persuade those among them who appeared 44 to possess subtlety of thought, and intelligence, and under- 44 standing, and to hate the passions, and to be fervent in the
" spirit, to cast out from themselves straightway the thoughts 44 of the passions whensoever they stirred in them, and to make "them to depart foolishly, but they ordered them to tarry with 44 them, and to examine carefully how they arose, and then to " contend against them; for in proportion as they were trained "in the knowledge of strivings and contendings against the "passions and against devils they would benefit not them- " selves only, but many other people also. And in this wise "a<Sted also Evagrius, that man of understanding, and Abba "Poemen, and others who were like unto them. Therefore " Abba Joseph said to Abba Poemen, * When the passions rise " 4 up in thee, give unto and receive from them, and understand " * carefully their crafty nature, and train thyself to contend " 4 against them.' Now there are certain weak and foolish breth- " ren whom in no way whatsoever doth it benefit to dally with "the rise of the thoughts of the passions which are in the " heart, on the contrary, it is far better for them, immediately " they perceive the motions of the passions, to cast them forth " from them by prayer, and with anger and hatred. Therefore, "when several of the Fathers were gathered together and " were discussing the conflicts of the thoughts, and whether it " was right to dally with them because of knowledge [concern- " ing them], or to suppress them by means of prayer through " fear [of them], one of the Fathers said, * Even to understand " * the thoughts afar off is a great and excellent work, but it " * is a far greater work, and one which maketh a man to ac- " 4 quire practice, for him to understand the thoughts, and to " * wage war against them. When he hath gained experience " 'of their crafty chara6ler, then he will suppress them and " 'make them to disappear by the power of prayer and hu- " * mility. Now the meaning of this question is this. When a " * man hath laboured in conflict and contest against the pas- " 4 sions for a long time in seclusion, by the grace of our Lord " 4 his heart becometh purified, and rest and peace reign in his " 4 soul, and he hath relief from tribulation, and he rejoiceth in " 4 God at all seasons, and the devils have no power henceforth " 'to stir up evil thoughts in his soul, because his heart is " 4 filled with divine thoughts, and the understanding of spiri- 44 4 tual things, and he is never without the mind which is in 4 4 4 God, and the remembrance of His fear and mercy. And 4 4 4 should the demons dare to stir up thoughts in him, they 4 4 4 will not [succeed] in rousing those which cause anguish 4 4 and which bring to naught spiritual excellences, but only 4 4 those which are of an ordinary nature, and which impede 4 4 the vision, even as Evagrius said.' " 650. The brethren said, 44 How is it possible for a man to live
" in such a way as to be pleasing to God?" The old man said, " It is impossible for a monk to rise to the height of the love " of God, unless he first of all regard with affection and love " man, the image of God; for this is the end of all the com- "mandments of our Lord Jesus Christ, even as He Himself " said, * If ye love Me, keep My commandments. ' "
651. The brethren said, " An old man said, * If there rise up " 1 in thy mind a thought about the need of the body, and thou " 'castest it out once, and it cometh to thee a second time, " 1 and thou castest it out, should it come a third time, pay no "' regard to it, for it appertained to war'; explain to us " these words." The old man said, "If whilst thou art in seclu- " sion, and art engaged in spiritual labour, Satan, being envi- " ous of thee, and wishing to drive thee out of the cell, or to "impede thy spiritual progress, stir up in thee one of the " thoughts which goad a man into sin, either to eat before the " proper time, or to lie down and sleep, or to visit some one, " or to do something else; and if he sheweth thee thy power "of discretion [saying], 'It is unseemly for thee to do this " ' thing'; or again, should some evil devil constrain thee, and " hinder thee, and wishing to make thee to cease from thy la- "bour, should mock and scoff at thee; then stand thou up "quickly, and bestir thyself boldly, and bow thy knee before ' ' our Lord, and pray, and ask, and entreat for help, and "mercy, and protedlion. For that brother who soaked palm " fibres in water, and who sat down to plait ropes and mats, " was engaged in a similar war, and a demon roused up in him " the thought to go and visit one of the brethren; and he cast 4 ' the thought from him twice, and thrice. Now finally, because " he did not understand that the war was of the Evil One, who " sought to stop [his work] and drive him out of his cell, he " was overcome by the war, and he left the palm leaves soak- " ing in the water, and ran and hurried out in great haste. At "length the matter was revealed unto one of the holy men " who was a neighbour of his, and he cried out to him, saying, " * Captive, Captive,' and made him to come back to his cell, " and afterwards the devils cried out with a loud voice, saying, " * Ye have overcome us, O monks.' For the demons are so " wicked, and they are so envious of the monks when they re- "main constantly in seclusion for our Lord's sake, that on "several occasions they have, in an irregular manner, driven " them out of their cells, as if for a good obje<5l, but their ob- " jedt was not a good one."
652. The brethren said, "Why was it that Abba Ammon " was not able to overcome the passion of wrath for fourteen " years, although he said unto us, that he had entreated God,
"with anguish and tears, both by day and by night unceas- " ingly, to give him the victory over it?" The old man said, ' ' That passion probably overcame him to an excessive degree " through the natural constitution of his body, but it is quite " certain that the passions and the devils waged war against ' ' him like a mighty man and a warrior. For the devils made " war upon the Fathers with intense fierceness and violence, " upon each man according to his capacity, and in proportion " to their power to triumph, through long-suffering, that is to "say, through patient and persistent endurance, the battle " against them was protracted."
653. The brethren said, "Abba Dorotheus said, 'Our lack " ' of ability to distinguish between matters will permit us to " * acquire great excellence in the virtues'; explain to us what "the old man [intended] to say." The old man said, "He " wished to say as follows: — ' Because of our lack of ability to " 'distinguish between matters we do not make progress in " 'the virtues, and our heart is not quickly purified, and we " ' do not ascend to perfection, because we do not labour with " ' the knowledge and power of discernment which it is right " ' [for us to have]; but [we progress] painfully, and [only] for " ' the sake of vainglory, and as the result of chance circum- " ' stances, and without discretion. And, as it cometh, this re- " 'sembleth that which the blessed Evagrius spake, saying, " ' " As it is not the material foods themselves which nourish " ' "the body, but the power which is in them, so it is not " ' " matters themselves which make the soul to grow, but the " ' "power of discernment which [cometh] from them." And " 'he also said, "As the feeding, and health, and growth of " ' " the body do not come through the actual materials of our " ' " foods, for these are cast out of the body in the draught, " ' " but from the hidden power which is in them, so also the "'"nourishment and the growth of the soul take place " ' "through the fear of God. And the healthy state thereof "'"which ariseth through impassibility, and the perfection " ' "thereof which is in righteousness, do not exist through " ' " the labours of the body only, but from the deeds and acts " ' " which [are performed] with knowledge, that is to say, " ' "with a straight object, and from the action of the mind " ' " which hateth passions, and from the prayer which is joined " ' " to humility, and from the mind which is in God." ' "
654. The brethren said, "Abba Arsenius said unto one of " the brethren, ' Lead the ascetic life with all the strength that " ' thou hast, and the hidden labour which is within, and which " ' is performed for God's sake, shall vanquish thine external " ' passions'; to what doth he give the name of 'passions'?'
The old man said, "In this case Arsenius calleth the labours "of the body 'passions.' For labours are also called by the ' name of 'passions,' because they constrain those who toil, 'and make them feel pain, even as Abba Macarius said, ' ' ' Constrain thy soul with pains and labours of every kind in " ' ascetic excellence.' And this is what Abba Arsenius said to "that brother, Labour with all thy might in the work of " righteousness, and toil with the labours of the mind more " than with all the various kinds of work of the body. For the ' ' labours of the body only incite and gratify the passions of "the body, but the labours of the mind, that is to say, the "thought which is in God, and prayer without ceasing, and " the suppression of the thought[s] with humility, liberate [a " man] from all the passions, and they vanquish devils, and "purify the heart, and make perfeft love, and make him " worthy of the revelations of the spirit."
655. The brethren said, " What is the meaning of that which "Abba Benjamin said, 'Had Moses not been gathering the " ' sheep into the fold he would not have seen Him that was "'in the bush'?" The old man said, "What he said was "this: — As the blessed Moses, who was held worthy of the " vision in the bush, first gathered together the sheep which "he was tending into one company lest, when going to see " that wonderful sight, his mind should be perturbed through "anxiety about the sheep which were [wandering] in the "desert, so also is it with the monk, for if he wisheth and " desireth the purity of heart which looketh upon God in the " revelation of light, it is right that first of all he should aban- "don every earthly possession, and his feelings, and his " passions, and he should live in seclusion always, and should ' ' colle6l his mind and free it from all wandering and straying, " and should have one object only to gaze upon, that is God. " In this manner he will become worthy of purity of heart, and " he will enjoy visions and revelations concerning Him."
656. The brethren said, " Hieronymus said that the blessed " Evagrius commanded the brethren who were with him not "to drink their fill of water, and said, 'There are always " ' demons in the places wherein there is water'; what opinion "is this?" The old man said, " The blessed Evagrius inter- " preted these words spiritually, as being suitable to our mode " of life, and he said that which our Lord said, ' The demon " ' goeth round about in the places wherein there is no water, " that he may seek for rest, and he findeth it not'; which say- " ing maketh us to understand that when the unclean devil of "fornication wageth war against the monk, if the monk " affli<Sleth himself by eating food sparingly, and especially by
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" drinking water sparingly, Satan will never be able to injure "him by means of this passion. And the devil will never be " gratified at the fulfilment of this passion by him, for there is " nothing which will dry up the arteries, and prevent the ' i accident of the night, and make a monk to possess chaste " and quiet thoughts by day, so much as the restraining of " the belly by thirst. Some fast the whole day until the even- " ing, and some fast for [several] nights at a time, yet when " they break their fast and eat a little food, because they drink " much water, they benefit in no wise by their fasting and by " the sparing use of food which they practise because of the 4 'war of lust. For the drinking of much water filleth the " arteries [of the monk] with [excessive] moisture, and Satan " findeth an occasion for exciting him by means of thoughts " in the daytime, and he trippeth him up by means of dreams " by night, and he depriveth him of the light of purity. There- * 'fore, in another place, Abba Evagrius admonisheth the " monk, saying, ' If thou wishest for chastity make little thy " food, and restrain thyself in the drinking of water, and then "impassibility of heart shall rise upon thee, and thou shalt "see in thy prayer a mind which emitteth light like unto a "star."
657. The brethren said, " In how many ways doth Divine " Grace call the brethren unto the life of the solitary ascetic?" The old man said, " In very many and different ways. Some- " times Divine Grace moveth a man suddenly, even as it moved " Abba Moses, the Ethiopian, and sometimes by the hearing " of the Scriptures, as in the cases of the blessed M&r Anthony " and M&r Simon Stylites, and at others by the doctrine of the " word, as in the cases of Serapion, and Abba Bessarion, and ' ' others who were like unto them. Concerning these three ways " whereby Divine Grace calleth to those who would repent, I "would say that Divine Grace moveth the conscience of a "monk in the manner which is pleasing to God, and that " through these even evil-doers have repented and pleased God. " And there is, moreover, the departure from this world by "the hands of angels, by terrors, and sicknesses, and afHic- " tions, even as that which took place in respect of the blessed " Evagrius; and sometimes God Himself calleth from heaven " and taketh a man out of the world, as in the cases of Paul, " and Abba Arsenius."
658. The brethren said, "Wherefore is it that the beginning " of the doctrine of the old men is laid down in the books from " the choice (or election) of Abba Arsenius, and on [his] com- " ing forth from the world into a monastery, and from a monas- " tery of the brethren into the seclusion which is in a cell?'
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The old man said, "Because he was called by God to the " monastery, and from the monastery to the cell, and because " it is certain that these two calls were according to the Will " of God, well was it that the beginning of the doctrine of the " old men [was derived] from the history of this holy man."
659. The brethren said, " Explain unto us these two calls of " Abba Arsenius. What is the meaning of that which was said "in the first call, 'Flee from the children of men and thou " 'shalt live,' and what is the signification of that which was " said at the second call, 4 Flee, keep silence and live a life of " ' contemplation in silence, for these are the principal things " * which keep a man from sinning?' " The old man said, "The " meaning of 'Flee from the children of men, and thou shalt " 'live,' is this: — If thou wishest to be delivered from the " death which is in sin, and to live the perfecl; life which is in ' ' righteousness, leave thy possessions, and family, and country, "and depart into exile, that is, to the desert and mountains "to the holy men; and cultivate with them My command- " ments, and thou shalt live a life of grace. And the meaning "of 'Flee, keep silence, and live a life of contemplation in " 'silence* is this: — Since when thou wast in the world thou "wast drawn towards anxieties about the affairs thereof, I "have made thee to come out from the world, and I have " sent thee to the habitation of monks, so that after a short " time of dwelling in the coenobium thou mayest be drawn, first ' ' to the cultivation of My commandments openly, and secondly " to contemplation in silence. And now that thou art trained " in the former sufficiently, thou mayest flee, that is to say, ' ' get thee forth from the monastery of the brethren, and enter " into thy cell, just as thou didst go forth from the world, and " didst enter into the monastery. And the meaning of 'Keep " 'silence, and lead a life of contemplation in silence,' is:~ " Having entered into thy cell to contemplate in silence, thou ' ' shalt not give the multitude an opportunity of coming in to "thee, and talking to thee unnecessarily, except on matters " which relate to spiritual excellence; if thou dost not do this "thou wilt benefit by sitting in silent contemplation. For " through the sight, and the hearing, and the converse of the " multitude who shall come in to thee, the captivity of wander- " ing thoughts will carry thee off, and thy silence and thy con- "templation will be disturbed. But do not imagine that the " mere fact of having left the brethren in the monastery, or " not bringing other men into thy cell to be disturbed by them "will be sufficient to make thy mind to be composed, or to "enable thee to meditate upon God, and to correct thysetf, "unless thou dost take good heed not to occupy thy mind
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"with them in anyway whatsoever when they are remote "from thee. For until a man arriveth at a state of impassi- " bility, and overcometh by striving both the passions and the " devils, whensoever a monk remembereth any man in his cell, " he remembereth him in connexion with some passion, that " is to say, with desire (or lust), or with anger, or with vain- " glory. And if it should happen that the mind wandereth in " respe<St of ordinary things (or means), unless he cutteth them " off from him, his wandering inclineth through absolute neces- ' * sity towards a remembrance which is allied to some passion. " And it is also thus in the case of a neophyte, for whensoever "during his contemplation in silence he remembered women ''he falleth into the lust of fornication; and whensoever he "remembereth men, he is either wroth with them in his "thoughts, and he maketh accusations against them, and " blameth them, and condemneth them, or he demandeth from "them vainglory, and he inclineth to passibility. Therefore " when Abba Macarius was asked, 'What is the right way for " 'a brother, who is a neophyte, to live in his cell?' he said, " 'Let no monk when he is in his cell have any remembrance " 'whatsoever of any man, for he cannot profit in any way in " 'restraining his feelings from the conversation of men, ex- " 'cept he take care to withhold his thoughts from secret in- "'tercourse with them.' This is the meaning of the words, " 'Flee, keep silence, and contemplate in silence.'"
660. The brethren said, " What is the meaning of the words " which one of the old men spake, saying, ' He who dwelleth " ' with men, because of the commotion of worldly affairs is un- " ' able to see his sins; but if he dwell in the silent repose of " ' the desert he will be able to see God in a pure manner?' " The old man said, "The excellences which are cultivated in " the world, and to which our Lord, speaking in the Gospel, "ascribed blessing, are lovingkindness, peace-making and "the other commandments which are like unto them, and it " is quite possible for such virtues to be cultivated in the world " by certain strenuous persons. But the purity of heart which ' ' seeth God, and to which our Lord ascribed blessing, saying, " ' Blessed are the pure in heart, for they shall see God,' can- " not be acquired without dwelling in the desert, and solitary "and silent contemplation, and the monk must acquire it in "the following way. First of all a man must go forth from " the world, and dwell in a monastery, and after his training "in a monastery and having gone into his cell, he must die "through contemplation in silence, and through the other "labours of his body, and through striving against the passions, and through conflidl with devils. Then through the
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44 tranquillity of mind [which he will acquire] in silent coritem- 44 plation, he will remember his sins, and when he hateth his 44 passions, and hath petitioned for the remission of his sins, 44 and hath suppressed his thoughts, and hath become constant 41 in pure prayer, and hath cleansed his heart from odious 44 thoughts, then shall he be worthy to see in his heart, even 44 as in a polished mirror, the light of the revelation of our Lord 44 [shine] upon it, even as the Fathers say. Well, then, did that 44 holy man say to those brethren, Visit the sick, reconcile the 44 men of wrath, for he who cultivateth spiritual excellences in 44 the world cannot, by reason of the commotion of the affairs 44 thereof, see his sins; but if he continue in silent contempla- 44 tion and prayer he shall see God."
66l. The brethren said, 44 What is [the meaning of] that 44 which Abba Sisoes said to Abba Ammon, 4 Freedom of my 4 4 4 thoughts in the desert is sufficient for me?'" The old man said, 44 Sisoes was a great and a perfect old man, and he dwelt 44 all the days of his life in the remote desert, and after he had 44 become old, and was exceedingly feeble, the Fathers brought 44 him to the monastery of the brethren, who used to go in 44 and visit him each day, for the sake of some profitable dis- 44 course and helpful prayer. And because he was unaccustomed 44 to feel comfortable in the presence of many folks, his mind 44 began to wander about in remembering the brethren, and 44 to meditate upon many things, and he was unable to find 44 that dominant freedom for the continuous, secret prayer ot 4 4 the mind, which is superior to every influence that would 44 make it decline, and is free from every [other] attraction, 44 and he was, therefore, rightly grieved. Now one day, Abba 44 Ammon went to visit him, and he saw that he was sorry 4 4 about his coming from the desert, and he said unto him, 4 4 4 Father, it is not right for thee to be sorrowful because thou 4 4 4 hast drawn nigh to the place where the brethren dwell, for 444 thy body hath become feeble, and thou art unable to per- 444 form those works wherein thou wert wont to labour in the 44 4 desert/ Now when Abba Sisoes heard these things, he 44 looked at Abba Ammon sternly, and he answered him with 44 indignation, saying, 4 What sayest thou to me, Ammon? " 4 Was not the freedom of the thoughts which I had in the 44 4 desert sufficient to take the place for me of all labours? « 4 4 And as regards thyself also, O Ammon, who art conscious 44 4 of the life and acts of the freedom of the mind, and who art " 4 not subject unto the constraint of wandering and disturb- 44 4 ance of the mind, and who art not impeded by old age and 41 4 infirmity, tell me what thou art able to do in the desert at 4 4 4 thy great age? Even if I be unequal to the labours of the
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"'body, because I have become infirm through old age, I am '"better able to perform the labours of the mind than I was " ' in the time of my early manhood. Or, perhaps in thy opinion " ' the clear shining of the mind, which a monk acquireth by "♦a life of contemplation in silence, and the constant inter- " ' course with God, and the prayer which is without ceasing, "'and the remembrance of Christ, and the constant gazing "'upon Him, and the exultation of the soul in Him, and the "'favour of His love, and the affedfcion for His command- " 4 ments, and the desire for His good things, and the medita- "'tion upon His glory, and the thought about His excellence "'and His majesty, and the admiration of His humility, are " ' matters which are small and contemptible? All these labours "'of the mind, and many others which are like unto them, '"neither old age nor infirmity impedes, but they are pre- '" vented, and brought low, and, by degrees, are destroyed, '"by converse with the children of men, and by seeing many " ' people, and by care about worldly affairs.'"
662. The brethren said, "They used to say that when the ser- ' ' vice in the church was over, Abba Macarius was wont to flee " to his cell, and that the brethren said, 'He hath a devil, but '"he doeth the work of God.' Now who were those who said " that he had a devil? And what was the work of God which "he used to do?" The old man said, "Those who said that "he had a devil were the lazy brethren. Whensoever Satan "seeth the monks who are leading a life of spiritual excellence " in the monastery, the devils stir up the lazy brethren to wage "war against them, by means of abuse, and revilings, and " backbiting, and calumny, and by means of the trials which "they bring upon them. Now the work of God which Abba "Sisoes did when he fled [to his cell] was this: Prayer ac- " companied by weeping and tears, according to the exhorta- "tion of Abba Isaiah, who said, 'When the congregation is '"dismissed, or when thou risest up after eating, sit not "'down to talk with any man, either concerning the affairs " ' of the world, or concerning matters of spiritual excellence; "'but go thou into thy cell, and weep for thy sins, even as "' Abba Macarius the Alexandrian said unto the brethren who "'were with him, "Brethren, flee." And the brethren said, "'"Father, how can we flee more than [in coming] to the " « " desert?" and he laid his hand upon his mouth, and said "'unto them, "Flee ye in this manner"; and straightway " ' every man fled to his cell and held his peace.'"
663. The brethren said, "Abba Anthony said, 'As a. fish " ' dieth when it is lifted up out of the water, so doth the monk " ' [die] if he remain long outside his ceir; explain these words
"to us." The old man said, "Because the remembrance of 44 God is, in our Lord Jesus Christ, the life of the soul, which 44 the Fathers call the 4 repository of life, 1 and * the breath of 4 4 4 the life of the soul and of the mind,' when the monk tarri- 44 eth in the cities, and in the sight and converse of the child- 44 ren of men, he dieth in respect of the breath of life which 44 is in God, that is to say, he forgetteth God, and the love of 44 Christ groweth cold in his heart, the love which he hath ac- 44 quired by many labours, and he forgetteth his virtues, and he 44 becometh lax in respect of [his] liking for tribulations, and 44 he loveth pleasures, and hath an affection for lusts, and the 44 sincerity of his heart is troubled through the disturbance 44 which entereth into his senses, that is, seeing, and speaking, 4 4 and hearing, which are indeed the strength of the soul; and it 44 happeneth also that he falleth into great passions, wherefrom 44 may Christ God save us! Amen,"
664. The brethren said, 4 4 The excellent man Hieronymus 44 said in the history of the triumphs of the blessed Isidore, the 44 archimandrite, that he had in his monastery one thousand 44 monks, and that they all lived within the gate of his habita- 44 tion, and that none of them ever went outside it until the day 44 of his death, except two brethren who only set out therefrom 44 to sell their handiwork, and who brought in only such things < « as were required for their absolute needs. How is it that in 44 an assembly of our early Fathers, that is, a congregation 44 containing one thousand brethren, two men only were suffi- 44 cient [to provide for] their ministrations? In our generation 44 if there was a congregation of five and fifty monks, only five 44 would lead a life of ascetic excellence in seclusion, and the 44 [other] fifty would be going out and coming in ceaselessly 44 and without rest to supply them with what they needed." The old man said, 44 Concerning the love for labours, and the 44 watch which the early Fathers kept [on themselves], and 44 concerning the love of pleasure, and the laxity of ourselves 44 who belong to a later time, if it be right to tell the truth, we 44 ought to speak most concerning the laxity and ignorance of 44 the governors of monasteries. In former times the brethren 44 who lived lives of contemplation and seclusion and loved 44 spiritual repose were many, and those who went out on to 44 the high roads, and entered the cities, and performed outside 44 labours were few; but in our days, in a congregation which, 44 as ye have said, containeth five and fifty monks, five will lead 44 a life of spiritual repose inside the monastery, and the other 44 fifty will toil ceaselessly in the works which are outside it, 44 and during the whole time they will complain and blame the 44 five who are inside, because they do not go out and serve
" even as do they. And through the words of these foolish and " insolent men all the spiritual excellences which are cultivated " in the monastery will perish and come to an end. And accor- " ding to what I say, if the Fathers set the life of contempla- " tion in silence against the whole of the labour of the ascetic " life, and if it be more excellent than it all, who would blame " him that loveth spiritual contemplation and repose, and the " quiet of the cell?"
665. The brethren said, "On one occasion a congregation "of monks assembled on the great festival of the Resurrec- " tion, and there were gathered together in the monastery all "the Fathers, and all the recluses, and other monks, and all " the old men in the congregation were asked, Which is the " mightiest and most severe war which can come upon monks? "And they all agreed that no war is harder or more cruel " than that which maketh a man to leave his cell and depart, " and that when that war is fought down, all other contests " may be easily reduced. Explain to us the meaning of these " words." The old man said, " Constant spiritual repose in a "cell hath hope closely bound up in it, but going out there " from is united to despair. As long as a man liveth in spiri- " tual repose, and loveth the quiet of the cell, little by little he " goeth forward, one step at a time, according to the order of " succession; and he hath hope that in our Lord he will van- " quish each of the passions, and that through his repose and " labours he will acquire spiritual excellences and the grace of "Christ. But if the life becometh tedious to him, and he go "forth and leave his cell, and wander about, he will neither "vanquish the passions, nor acquire spiritual virtues, but he "will incline to despair, and to utter destruction. Therefore " the Fathers have well said that no war is more cruel than " the war of wandering."
666. The brethren said, "Abba Theodore and Abba Lukf " passed fifty years in being harassed by their thoughts which " urged them vexatiously to change [their] place [of living]; "and they said, 'When the winter cometn we will change/ " And when the winter had come, they said, ' We will change " 4 in the summer '; and thus they continued to do till the end "of their lives. Reveal to us if it were the devils who were " urging these famous Fathers to go forth from their cells for "a period of fifty years, that is, until their death." The old man said, "The devils urged the great Fathers to wander and "to go forth from their spiritual repose because they well " knew the benefit which accrued to them therefrom, and these " holy Fathers were urged by the devils also, but did not leave "their cells. To-day, however, in this generation, the same
44 devils harass the monks, and drive them out of their cells 44 by this war of departure, and therefore the great Fathers 44 who have felt this war of wandering and of departure have 44 said, 4 There is no war which is more cruel to the monk than 4 4 4 this; may Christ help us and deliver us from it/ "
667. The brethren said, 44 Abba Anthony used to say, 4 He 44 4 who dwelleth in the desert is free from three wars, that is. 4 4 4 from speaking, hearing, and seeing'; explain these words to 44 us." The old man said, 4 4 The old man did not speak [thus] 44 because the strife of him that dwelt in spiritual repose in the 44 desert was less fierce than that of him that wandered about 44 and mingled with men, but that he might show how much 44 more hard and laborious was the war of devils which taketh 44 place in the heart of those who dwell in spiritual repose 44 than that which cometh in the heart of those who dwell with 44 brethren. And because of this the fathers pursued after a life 44 of contemplation in silence, lest when the wars of speaking 44 and seeing and hearing were added unto that which was 44 already in their heart, they would fall by reason of their 44 severity, even as actually happened on one occasion, for a 44 woman came to the monks who were living a life of silent 44 contemplation, and there was added to the war which was 44 already in their hearts the wars of seeing, and hearing, and 4 4 speaking, and they would have been vanquished by the 44 severity thereof had it not been that the grace of our Lord 44 supported them. That the war which taketh place in the 44 senses of the soul against the monks who live a life of silent 44 contemplation is mightier and fiercer than that which taketh 4 4 place in the senses of the body, is well known from the words 4 4 which the blessed Evagrius spake, saying, Against the 4 4 monks who lead a life of silent contemplation the devils in 4 4 person wage war, but against those who lead a life of spin- 44 tual excellence in a general assembly of brethren, the devils 44 only stir up and incite the lazy brethren; but the war which 44 ariseth from the sight, and the hearing, and the speech is 4 4 much less fierce that that which is waged against the monks 44 who dwell in silent solitude."
668. The brethren said, 4 4 What is the meaning of that which 44 Abba Anthony said, 4 A monk's cell is the furnace of Baby- 44 4 Ion, and it is also a pillar of light'?" The old man said, 44 There are two things peculiar to the cell; the one warmeth 44 and setteth on fire, and the other giveth light and rejoicing. 44 To neophytes it is oppressive and troublesome, by reason of 44 the many wars and the dejection which are therein, but it 44 rejoiceth the perfedl and maketh them glad, with purity of 4 4 heart, and impassibility, and revelations of light; and it is
'< even thus with those who begin to live in silent contempla- 44 tion, for although at the beginning they are for a consider- 44 able time afflicted by the wars of the passions, and by devils, 44 they are never forsaken by the help of Divine Grace. For our 44 Lord Himself, the Son of God, Jesus Christ, cometh to them 44 secretly, and he becometh to them a helper and a companion, 44 and after they have overcome both passions and devils, ac- 44 cording to systematic order, He maketh them worthy of the 44 happiness which is in His perfect love, and the revelation of 44 His glorious light."
669. The brethren said, 44 Abba Moses the Ethiopian was on 44 one occasion reviled by certain men, and the brethren asked 44 him, saying, 'Wast not thou troubled in thy heart, O father, 44 4 when thou wast reviled?' And he said unto them, 4 Although 4 4 4 I was troubled, yet I said nothing.' What is the meaning 4 4 of the words, 4 Although I was troubled I spake not 1?" The old man said, 44 The perfection of monks consisteth of two 44 parts, that is to say, of impassibility of the senses of the body, 44 and of impassibility of the senses of the soul. Impassibility of 44 the body taketh place when a man who is reviled restraineth 44 himself for God's sake and speaketh not, even though he be 44 troubled; but impassibility of the soul taketh place when a man 44 is abused and reviled, and yet is not angry in his heart when 44 he is abused, even like John Colobos. For on one occasion 44 when the brethren were sitting with him, a man passed by 44 and upbraided him, but he was not angry, and his coun- 4 tenance changed not; then the brethren asked him, saying, 4 4 Art thou not secretly troubled in thy heart, O father, being 4 4 reviled in this fashion?' And he answered and said unto 4 them, 4 I am not troubled inwardly, for inwardly I am just 4 4 as tranquil as ye see that I am outwardly'; and this is per- 4 feCt impassibility. Now at that time Abba Moses had not 4 arrived at this state of perfection, and he confessed that al- 4 though outwardly he was undisturbed, yet he was waging a 4 contest in his heart, and he maintained silence and was not 4 angry outwardly; and even this was a spiritual excellence, 4 although it would have been a more perfeCt thing had he not 4 been angry either inwardly or outwardly. And the blessed 4 Nilus made a comparison of these two measures of excellence 4 in the cases of the blessed men Moses and Aaron. The aft of 4 covering the breast and heart with the priestly tunic which Aaron performed when he went into the Holy of Holies represented the state of a man who, though angry in his heart, suppresseth his wrath by striving and prayer; and the state of a man not being angry at all in the heart, because he hath been exalted to perfection by [his] victory over the passions
4 4 and the devils, Nilus compared to that which is said of the 44 blessed Moses, saying, (Moses took the breast for an ofFer- 44 * ing, because the soul dwelleth in the heart, and the heart 44 4 in the breast.' And Solomon said, 4 Remove anger from thy 4 4 4 heart,' and concerning Aaron the Book saith, 4 He was cover- 44 4 ing his breast with the ephod and tunic,' and this teacheth 44 us monks that it is meet for us to cover over the wrath which 4 4 is in the heart with gentle, and humble, and tranquil thoughts, 44 and that we should not allow it to ascend to the opening of 44 our throat, and that the odiousness and abomination thereof 44 shall be revealed by the tongue."
670. The brethren said, 44 Why is it that, although all the 44 fathers used to admonish the brethren to ask the old men 44 questions continually, and to learn from them, and to reveal 44 to them their thoughts, and to live according to their direc- 44 tions, one of the old men said to one of the brethren, 4 Go, 4 4 4 sit in thy cell, and thy cell shall teach thee everything? " The old man said, 4 4 There is no contradiction in these words 44 of the Fathers, and what the old man said hath an object, 44 the meaning of which is well known. The old man who ad- 44 monished the brother that he should learn like a beginner 44 was great and famous, and to that brother who asked him 44 the question he spake thus: — In the early days when thou 44 goest to thy cell lay hold upon the habits (or orders) of the 44 neophytes, and live according to them for a considerable 44 period, that is to say, with fasting, and vigil, and reading, 44 and reciting the offices, and all the other things, until at 44 length, after the lapse of time, the life of contemplation in 44 silence shall give thee the order which befitteth thy seclusion, 44 and will add those things which are seemly, and will diminish 44 those which are not. This is the meaning of that which was 44 said by the holy man, 4 Sit in thy cell, and it shall teach thee 44 4 everything."'
671. The brethren said, 4 4 One of the old men used to say, 44 4 A man shall have no care, and he shall contemplate in 4 4 4 silence, and shall cover up himself; three meditations shall 4 4 4 teach purity.' What is the meaning of these three words?" The old man said, 4 4 4 A man shall have no care' means that 44 he shall not care concerning the shortcomings of others, and 44 that all his anxiety shall be concerning his own shortcomings. 44 And, 4 He shall contemplate in silence' means that he shall 44 not speak even concerning matters of spiritual excellence 44 if it will trouble any man or condemn him. And 4 He shall 44 4 cover up himself meaneth that he shall not reveal his 44 life and deeds, but as far as possible, he shall be un- 44 known and unhonoured. Now by these things is esta-
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44 blished the purity of heart which seeth God in a revelation 44 of light."
672, The brethren said, "How is it possible for a monk to 44 die every day for the love of Christ, even as the blessed Paul "said, 'I swear by your boasting, my brethren, that, in our 4 4 4 Lord Jesus Christ, I die daily, and the world is dead unto 44 'me, and I am crucified unto the world, and the world is 44 4 crucified unto me, and I live, yet not I, but Christ liveth in 44 4 me'?" The old man said, "A man [can do this] if he contemplate in silence at all seasons, and perform the other 44 works of the body, I mean fasting, and vigil, and the recital 44 of the books of the Psalms, and prayers, and genuflexions, 44 and groanings, and pain, and weeping, and tears, and sighs, 44 and the reading of the Holy Scriptures. And he must especially take care concerning the works of the mind, that is, 44 the constant remembrance of God, and meditation upon Him "and His blessings, and upon His commandments and His 44 threatenings; and his gaze must always be on our Lord, and 44 his prayer must be without ceasing and without wandering, 44 and the odiousness of the passions must be away from the 44 heart, and he must suppress with keenness the thoughts of 44 the devils which arise at their prompting. And he must 44 possess that excellence which is the first and most important 44 of all the spiritual virtues, and of all the labours of the ascetic 44 life of the mind, that is to say, death in respect of all the 4 4 anxieties and cares of this world. And a monk must have no 44 care, and no anxiety, and he must not think about anything, 44 or seek anything, or desire anything, or lust for anything, 4 except for the time when he will attain to the perfect love of 4 God in our Lord Jesus Christ. And he must fulfil at all times 4 the command of the blessed Paul, and his admonition to us 4 wherein he said, 4 Love ye your Lord, rejoice in your hope, 4 4 pray without ceasing, be fervent in spirit, endure your 4 4 tribulations, be not anxious about anything, cast all your 4 4 care upon the Lord; and let all your prayers, and all your 4 4 requests, and all your petitions be made known unto God, 4 4 to Whom be glory for ever and ever! Amen.'"