' And by means of this which he 44 spake, he put to shame the demon of fornication, and shewed 44 how great was the hatred for this unclean passion that war- 44 reth against the holy men which he possessed. "
[The story of Martinydnd and the harlot is as follows: — There was a certain monk who dwelt in the desert, and whose name was Martinydni, and he laboured in great works, and God wrought by his hands many mighty deeds, and he was applauded by all men. Now when Satan, the Evil One, saw that he was greatly applauded he became bitterly angry, and he wished to distract and to withdraw him from his rule of life and ascetic labours. One day Satan saw that many folk were glorifying him, and he went and dwelt in a certain harlot, and he sent her to the blessed man in order to make him fall. So the harlot took her attire, and placed it in a bag, and went to the holy man, and when she arrived at his abode it was even- ing; and she knocked at the door and said, 44 O Saint Mar- 44 tmy&ni, open the door to me, so that the wild beasts may not eat me." Now the holy man thought that she was a phan- tom, and he rose up and prayed, and since meanwhile she ceased not to cry out, he rose up from his prayer, and opened the door to her, and said to her, 4 4 Whence comest thou to 44 me, O devil?" And she said, 44 [My] companions have for- 44 saken me on the road, and I wandered about in the desert, 4 4 and have arrived hither"; and he left her [there], and went into the inner cell, and shut the door thereof between himself and her. And after the old man had laid down to sleep the harlot arrayed herself in her attire, and put on her ornaments, and then sat down; and when the morning had come, the old man went forth from his cell, and seeing her dressed he said to her, 44 Whence art thou? What is thy business?" And she said, 44 1 am a daughter of people of high degree, and my parents 4 4 are dead, and they have left me great wealth. I heard that thou 44 wast a great man, and 1 have come to thee, and I beg thee 44 to come to my house and take me to wife, and we will live
301
XTbe Sastafls of tbe twig jf atbers
What is thy business? " And she said, 44 1 am a daughter of people of high degree, and my parents 4 4 are dead, and they have left me great wealth. I heard that thou 44 wast a great man, and 1 have come to thee, and I beg thee 44 to come to my house and take me to wife, and we will live
301
XTbe Sastafls of tbe twig jf atbers
" on thy excellence." Then the old man said unto her, "How "can I forsake my labour and my rule of life, and take thee to " wife, and fall from my covenant?" And she said unto him, ' ' What sin is there in it ? Did not Adam and all the Fathers take " wives, and Noah, and Abraham, from whose seed Christ hath " risen?" Now by repeating these and suchlike things, she well- nigh succeeded in leading the holy man away captive, and he said unto her, "O woman, tarry a little so that I may see, lest " peradventure some one may come and see us." And having gone up to the roof to look, he woke up in his mind, and he made a flame of fire and stood up in it, and stayed in the fire until he burnt his toes; and when the harlot saw this, she fell down at his feet and wept, saying, " I have sinned against God " and thee,"and she revealed unto him the whole truth, [saying], "I repent." And the holy man sent her to a nunnery, and he remained in his cell until his feet were healed of the burning of the fire. And after he was healed of his sickness, he rose up and went and dwelt in an island in the sea, where there were neither women nor men.]
630. The brethren said, "What is the meaning of that "which one of the old men said, * If thou seest the wings of ' ' ' ravens flying about thou wilt also see the prayer of him " * that is oppressed in mind being exalted?'" The old man said, "As the ravens do not in the course of their flight mount " upwards to the height of heaven like the eagle, but fly close " to the surface of the ground and wheel about [seeking] for " their unclean food, so is the mind of the man who is not fer- " vent in the love of God, and who is continually in a state ot "sluggishness and dejedfcion, for when he standeth up for " service or for prayer, his thought will not be exalted to the "height of the love of Christ, but his mind will wander after "evil passions."
631. The brethren said, "An old man said, 'If thou seest a " 'young man who, in his desire, ascendeth unto heaven, take " 'hold of his foot and sweep him hence, for in this way thou " 'wilt help him'; what is the meaning of the words, 'Who in " 'his desire ascendeth unto heaven?*" The old man said, " This resembleth that which Isaiah spake, ' If the mind seeketh " ' to ascend to the Cross before the feelings cease from feeble- " 'ness, the wrath of God shall come upon him because he hath " 'begun to do something which is beyond his capacity, with- " 'out having first of all cured his feelings.' Now certain of the " beginners in the ascetic life are so silly and bold as to dare "to undertake things which are far above their capacity and "their strength; they do not wish to learn, and they will not " be persuaded by the commands of their Fathers, but, without
302
(Huestfcms anJ> answers on tbc Bscetfc IRuIe
"having lived the proper period of time in the coenobium, "they dare to enter the cell, even as it is written concerning ' * one of the brethren in the Book of Paradise, for immediately " he had received the garb of the monk, he went and shut him- "self up as a solitary recluse, saying, 'I am a monk of the " 'desert'; and the Fathers went and brought him out into the "monastery [again]. There are others, too, who seek to shut " themselves up for a week at a time, and it in no wise helpeth "them; and there are others, the children of this world, who • ' at the beginning of their careers imitate the exalted rule of life "of the Fathers, and who imagine that they can imitate the " rule of the mind, that is to say, of the spirit, when as yet " they have not fulfilled the rule of the body. Therefore their " lives and works are not open to the Fathers, and they will " not receive correction, but they live according to their own "desire, and they are delivered over into the hands of the " devils who make a mock of them."
Therefore their " lives and works are not open to the Fathers, and they will " not receive correction, but they live according to their own "desire, and they are delivered over into the hands of the " devils who make a mock of them. "
632. The brethren said, "One of the brethren asked Abbi " Poemen, saying, ' My body is feeble, and I cannot lead an " ' ascetic life. ' Abbd Poemen said unto him, 'Canst thou lead " ' the ascetic life in thy thought, and not permit it to go with " ' deceit to thy neighbour?' Tell us how the feeble man was " able to lead the ascetic life in his thoughts." The old man said, "This question belongeth closely, both in order and " meaning, to that which a certain brother asked AbbA Poe- " men, saying, ' My body is feeble, but my thoughts are not.' " Now in the former case he spake having regard to those " who were afraid that through pains and sickness they would " become negligent of the labours of spiritual excellence, and, " in a different manner, that they might fall into pains and " sickness by way of punishment; in the latter case he spake " having regard to those who had toiled for a very long time " in the labours of self-denial, and who had finally become en- " feebled, either through old age, or through pains and sick- ' ' nesses, and who were ceasing from ascetic labours. Now " this is what Abbd Poemen [meant] when he said, ' If thou art " ' not now able, by reason of thy weakness, to toil in the la- " 4 bours of the body as thou didst formerly, toil in the labours " 'of the soul, that is to say, the ruling of the thoughts, " ' which is the ruling of the mind; if thou art unable to fast " 'from meats, fast from evil thoughts; and if thou art no " ' longer able, through the weakness of the body, to stand up " ' and to recite as many Psalms as formerly, make thy mmd " ' to stand up before our Lord, and pray before Him vigi- " ' lantly with the prayer which is secret and pure, and be " 'tranquil, and humble, and pleasant, and good, and forgiv-
303
ttbe Saunas of tbe Doty jf atbers
" 4 ing, and merciful; and endure thy sickness and weakness 44 4 with praise, and make no man to be sorry by thy tongue; "'and judge not, and blame not, and condemn not thy 44 * brother in thy heart. Now these excellences may be culti- 44 4 vated in the soul with the labours of the mind, and not 44 4 those of the body, and they are not impeded by the weak- 4 4 4 ness of the body.'"
Now these excellences may be culti- 44 4 vated in the soul with the labours of the mind, and not 44 4 those of the body, and they are not impeded by the weak- 4 4 4 ness of the body. '"
633. The brethren said, 4 Why is it that the monks are 44 obliged to go round about begging for the meat and rai- "ment of which they have need, like those who are in the 44 world, although our Lord promised them, saying, 4 Seek ye 44 'first the kingdom of God and its righteousness, and that 44 of which ye have need shall be given to you? 1 " (St. Matthew vi, 33). The old man said, 44 This [saying] is a proof of the "wisdom and grace of God towards those who are in the 44 world, for, in the majority of cases, the righteousness of the "children of this world consisteth of alms and compassion; 44 but the children of light are righteous men and monks who, 14 in their persons, and in their members, and in their thoughts, 44 serve our Lord. And God hath made the monks to have 11 need of the children of this world because of His love, so that 44 they may care each for the other, and may pray each for the 44 other, that is to say, the children of the world must care for 4 4 the monks, and the monks must pray in love for them. And 44 as the children of the world make the monks associates with 44 them in the corporeal things of the world, the monks must 4 make the children of the world to be associates with them 4 in the things of heaven, for our Lord spake to the children 4 of the world, saying, 4 Make ye to yourselves friends of this 4 4 mammon of iniquity, so that when they have become per- 4 4 feet they may receive you into their tabernacles which are * 4 for ever ' " (St. Luke xvi, 9).
634, The brethren said, 44 What is the difference between 4 [the words], 4 1 will dwell in you,' and 4 1 will walk in you/ 4 which God spake concerning the righteous? And what is the 4 meaning of 4 dwelling,' and 4 walking?" The old man said, 4 God dwelleth in the saints through the constant remembrance 4 with which they remember Him, as they marvel at Him, and 4 His works; but He walketh in them by means of His visions 4 and revelations [which He sendeth] upon them as they mar- 4 vel at His majesty, and rejoice continually in His love."
635. The brethren said, 4 4 With how many, and with what 4 names is the meditation upon God called?" The old man said, Its names are six, and they are as follows : — 1. Hope in God. 2. The state of being bound to our Lord. 3. Continuance with God. 4. Persistence in all the good works of God.
304
(Huestfcms an£> Hnswers on tbe Bscettc IRulc
"
635. The brethren said, 4 4 With how many, and with what 4 names is the meditation upon God called? " The old man said, Its names are six, and they are as follows : — 1. Hope in God. 2. The state of being bound to our Lord. 3. Continuance with God. 4. Persistence in all the good works of God. 304
(Huestfcms an£> Hnswers on tbe Bscettc IRulc
" £ Holding fast to God. 6. Dependence upon God. Hope in God " [meaneth], fix ye your gaze upon Him, and hope in Him, that "is to say, meditate ye upon Him. Being tied to our Lord " [meaneth] that we should be bound to our Lord, and should "fast and pray, until the old man cometh to an end, both "without and within. Continuance with God is the state of "being gratified through Him. Persistence [meaneth] that "we should possess persistence in the Lord in all the good " works of God. Holding fast to God [meaneth], 'Cut off from " 'thyself all cares which are not of Him, and let thy mind 1 1 1 fasten its gaze upon God only. ' Dependence upon God [mean- " eth], 'Hang thyself upon God,' to Whom be glory (or praise)! "Amen."
Persistence [meaneth] that "we should possess persistence in the Lord in all the good " works of God. Holding fast to God [meaneth], 'Cut off from " 'thyself all cares which are not of Him, and let thy mind 1 1 1 fasten its gaze upon God only. ' Dependence upon God [mean- " eth], 'Hang thyself upon God,' to Whom be glory (or praise)! "Amen. "
636. The brethren said, ' ' An old man was asked a question by " one of the brethren, who spake thus : — 'If I am in a state of " 'admiration of God, and in purity of soul, and the time of " 'prayer arriveth, ought I to come to prayer or not?'" And the old man said, "'What man who possesseth riches will make " 'himself poor? 1 Explain to us the meaning of the words of "the holy man." The old man said, "The holy man calleth " 'admiration of God and purity [of soul]' that to which the "blessed Mark gave the name 'meditation upon God* and " 'atmosphere of freedom. ' There are some brethren whose " hearts become pure after labours and great strivings, and " they become worthy of pure prayer, and their hearts also be- " come illumined from time to time by the light of Divine Grace, "and they attain to the meditation which is on God, and to "the spiritual understandings which are superior to custom. " The Fathers would not permit the men who attained to this "capacity, when they were standing in the purity of soul "of this nature, and in the atmosphere which was free from " trouble, and when the beater struck the board, and the season " for prayer arrived, to leave this enjoyable meditation, and to " stand upandsingthePsalms, but they [allowed] them to remain " therein until ithad come to an end. Foraman to sing the Psalms ' and to perform the service could always be found, but such "meditation and such purity of the understanding, and the "atmosphere of freedom could not at all times be acquired, " and a man is neither able nor hath the power to attain to this " state whensoever he pleaseth,for it is agift from heaven which " is given by our Lord from time to time to him that is worthy " thereof. For this reason one of the Fathers gave the follow- "ing commandment: — If a man enjoyeth such meditation " whilst he be standing up at the service, let him not interrupt "it until it cometh to an end, for such meditation filleth the " place of the service of the Psalms. See then that thou drivest
305 n-20
XTbe Sayings of tbc t)ot$ fatbits
For this reason one of the Fathers gave the follow- "ing commandment: — If a man enjoyeth such meditation " whilst he be standing up at the service, let him not interrupt "it until it cometh to an end, for such meditation filleth the " place of the service of the Psalms. See then that thou drivest
305 n-20
XTbe Sayings of tbc t)ot$ fatbits
" not away from thee the gift of God, and let thy subservience " (or submission) to the same stand firm; but it is right to know " that certain brethren have not as yet attained to meditation "of this kind. They have thought that these words were " spoken for every man and for men of every kind of capacity, " and although their minds have been illumined somewhat by " the Psalms and prayers, they have relaxed the fulfilment of " the canon of their service, wherein are placed their consola- tion, and their wages, and their profit, and have occupied " themselves [with the meditation], but on several occasions "they have been interrupted in the meditation which hath i i come to them by the devils. It is, therefore, not right for the "brethren who are beginners in the ascetic life to do this, but i ' they should commit their life and works and meditation wholly " to God, and if it should happen that this meditation cometh to " them, let them reveal the matter to one of the old men who " is acquainted with such things, so that the demons may not ' * lead them astray and work their destruction. "
637. The brethren said, "By what means did the Fathers "sing the Psalms of the Holy Spirit without wandering [of "mind]? ,, The old man said, "First of all they accustomed " themselves whensoever they stood up to sing the service in " their cells to labour with great care to collecT; their minds "from wandering, and to understand the meaning of the " Psalms, and they took care never to let one word (or verse) ' ' escape them without their knowing the meaning thereof, not " as a mere matter of history, like the interpreters, and not after ' * the manner of the translator, like Basil and John [Chrysos- " torn], but spiritually, according to the interpretation of the " Fathers, that is to say, they applied all the Psalms to their " own lives and works, and to their passions, and to their " spiritual life, and to the wars which the devils waged against " them. Each man did thus according to his capacity, whether " he was engaged in a rule of life for the training of the body, " or of the soul, or of the spirit, even as it is written, 'Blessed " ' are the people who know Thy praises, O Lord,' that is to "say, blessed is the monk who, whilst glorifying Thee with ' ' praise, colledleth his mind from wandering, and understand- ' ' eth clearly the knowledge and meaning of the Psalms of "the spirit, even as it is written, 'Sing ye unto God with " ' praise, sing ye unto our King.' When then a man singeth ' ' the service in this manner, and payeth attention to the mean- ' ' ing of the verse, he acquireth daily the faculty of singing a ' ' song mingled with the meditation of God and with the gaze " [which is fixed] upon Him. And after the time in which he " hath arrived at the spiritual rule of life, immediately a monk
306
Questions an& answers on tbe ascetic IRule
" hath begun to sing the Psalms, though one or two sedtions "of them become too great for him, he is permitted to sing "them with understanding and with the meditation which is " on God, and he refraineth from the customary Psalms, and "he singeth a song which is superior [to that of] body and "flesh, and which is like unto that of angels, even as the " Fathers say."
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 volun- tarily, 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 relax- ing 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
307 n-20#
TTbe Sapinfls of tbe ftols jpatbers
" 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
307 n-20#
TTbe Sapinfls of tbe ftols jpatbers
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-
D i y i l i zbfU by Google
Questions ant> answers on tbe ascetic mule
" 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.'"
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
3°9
XTbe SasittQS of tbe Doty fatbers
4 4 the state of natural simplicity and integrity which he pos- sessed 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."
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 especi- ally 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
310
flfcuestfons anfc answers on tbe Hscettc mule
" 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."
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
3"
TTbe Saunas of tbe Doty ff atbets
"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 1 cannot go forth, for 44 if I do, my heart will not be pure before God.'"
44 This is the meaning of what he said, 4 1 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 bre- thren 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
312
(Sluesttons ani> answers on tbe Hscettc Hulc
" 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
312
(Sluesttons ani> answers on tbe Hscettc Hulc
" 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 " Abbd 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
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
313
XTbe Saptttfls of tbe Doty jf atbers
" 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."
' 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 Abb£ Ammon " was not able to overcome the passion of wrath for fourteen " years, although he said unto us, that he had entreated God,
3i4
flfcuesttons an& answers on tbe Hscetic Hulc
"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."
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, "Abb£ 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, "Abb A 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'?'
315
XCbe 5a#n<js of tbe Dels jpatbers
" ' "
654. The brethren said, "Abb A 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'? '
315
XCbe 5a#n<js of tbe Dels jpatbers
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 Abbd Macarius said, ' ' ' Constrain thy soul with pains and labours of every kind in " ' ascetic excellence.' And this is what Abbd 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 "Abbd 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."
" 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
(Questions anfc answers on tbe ascetic Utile
" 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, Abbd 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."
There- * 'fore, in another place, Abbd 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 " Abbd 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 Abbi 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 Abbd 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 Abbd 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?'
Digitized hy Google
XCbe Sayings of tbe Ibols ffatbers
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."
'
Digitized hy Google
XCbe Sayings of tbe Ibols ffatbers
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 " Abbi 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 dwellingin 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
(Questions ant> answers on tbe Hscetfc ttule
"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 Abbd 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.'"
' 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 pas- sions, and through conflidl with devils. Then through the
3 l 9
XLbc 5a# ttQ5 of tbe Iboty jpatbers
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."
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 Abbd 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
320
-d by VjUOVIC
flfcuesttons ant> answers on tbe ascetic Uute
Even if I be unequal to the labours of the
320
-d by VjUOVIC
flfcuesttons ant> answers on tbe ascetic Uute
"'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 "' Abbf 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.'"