CAPUT PRIMUM 

THIS twenty-fourth Conference of Abbot Abraham is by the favour of Christ produced, which concludes the traditions and decisions of all the Elders; and when by the aid of your prayers it has been finished, as the number mystically corresponds to that of the four and twenty Elders who are said in the holy Apocalypse (Rev.4:4) to offer their crowns to the Lamb, we think that we shall have paid the debt of all our promises. And henceforth if these four and twenty Elders of ours have been crowned with any glory for the sake of their teaching, they shall with bowed heads offer it to the Lamb who was slain for the salvation of the world: for He it was Who vouschafed for the honour of His name to grant to them such exalted feelings and to us whatever words were needful to set forth such profound thoughts. And the merits of His gift must be referred to the Author of all good, to whom the more is owed, as the more is paid.

I.  Quarta atque uicensima ista conlatio abbatis Abraham Christo fauente procuditur, omnium seniorum traditiones atque statuta concludens : qua uestris orationibus consummata illorum uiginti quattuor seniorum, qui in sancta Apocalypsi  coronas suas agno offerre dicuntur, numero mystice congruente cunctarum promissionum nostrarum debitis nos credimus absoluendos. Si qua proinde gloria hi uiginti quattuor seniores nostri ob institutionis suae meritum fuerint coronati, illi qui pro salute mundi immolatus est agno prostratis sunt capitibus oblaturi : ipse enim et illis tam eximium sensum et nobis qualemcumque sermonem, quo tanta profunditas promeretur, propter honorem nominis sui donare dignatus est. Et necesse est ut ad auctorem bonorum omnium muneris sui merita referantur, cui hoc ipso debetur amplius quo magis soluitur).

Therefore with anxious confession we laid before this Abraham the impulse of our thoughts, whereby we were urged by daily perplexities of our mind to return to our country and revisit our kinsfolk. For from this the greatest reason for our desire sprang, because we remembered that our kinsfolk were endowed with such piety and goodness that we felt sure that they would never interfere with our purpose, and we constantly reflected, that we should gain more good out of their earnestness, and should be hampered by no cares about bodily matters, and no trouble in providing food, as they would gladly minister abundantly to the supply of all our wants,

2. Igitur ad hunc Abraham inpugnationem cogitationum nostrarum anxia confessione detulimus, qua ad repetendam prouinciam nostram atque ad reuisendos parentes cotidianis animae aestibus urguebamur. Hinc etenim nobis maxima desideriorum nascebatur occasio, quod tanta religione atque pietate parentes nostros praeditos recordabamur, ut eos nequaquam inpedituros nostrum propositum praesumeremus, hoc iugiter mente uoluentes, quod profectum magis ex illorum essemus adsiduitate capturi, nullaque nos corporalium rerum sollicitudine, nullis prospiciendi uictus distentionibus occupandos, illis adfatim omnem cum gaudio praebitionem nostrae necessitatis explentibus).

and besides this we were feeding our souls on the hope of empty joys, as we thought that we should gain the greatest good from the conversion of many, who were to be turned to the way of salvation by our example and instructions. Then besides this the very spot, where was the ancestral possession of our forefathers, and the delightful pleasantness of the neighbourhood was painted before our eyes, how pleasantly and suitably it stretched away to the desert, so that the recesses of the woods would not only delight the heart of a monk, but would also furnish him with a plentiful supply of food.

3. Insuper etiam spe inanium gaudiorum animas pascebamus, credentes nos fructum maximum percepturos de conuersione multorum, qui uelut nostro essent ad uiam salutis exemplo ac monitis dirigendi. Tunc praeterea ipsorum locorum situs, in quibus erat maioribus nostris auita possessio, ipsarumque amoenitas iucunda regionum ante oculos pingebatur, quam grate et congrue solitudinis spatiis tenderetur, ita ut non solum delectare monachum possent secreta siluarum, sed etiam maxima uictus praebere conpendia).

And when we explained all this to the aforesaid old man, in a straightforward way, according to the faith of our conscience, and showed by our copious tears that we could no longer resist the violence of the impulse, unless the grace of God came to our rescue by the healing which he, could give, he waited for a long time in silence and at last sighed deeply and said:

4. Quae omnia praedicto seni cum secundum fidem conscientiae nostrae simpliciter panderemus, nec iam inpugnationum uim tolerare nos posse, nisi nobis per illius medicinam dei gratia subuenisset, profusis lacrimis testaremur, tacitus ille diuque cunctatus atque ad extremum grauiter ingemescens ait).

THE feebleness of your ideas shows that you have not yet renounced worldly desires nor mortified your former lusts. For as the wandering character of your desires testifies to the sloth of your heart, this pilgrimage and absence from your kinsfolk, which you ought rather to endure with your heart, you do endure only with the flesh. For all these things would have been buried and altogether driven out of your hearts, if you had got hold of the right method of renunciation, and the main reason for the solitude in which we dwell.

II. Necdum uos desideriis renuntiasse mundanis nec mortificasse concupiscentias pristinas cogitationum uestrarum prodit infirmitas. Nam sicut desidiam cordis uestri desideriorum uestrorum peruagatio protestatur, hanc peregrinationem ac parentum absentiam, quam mente potius suscipere debuistis, carne tantummodo sustinetis. Sepulta enim haec omnia ac de cordibus uestris euulsa penitus iam fuissent, si uel rationem ipsius abrenuntiationis uel principalem solitudinis causam in qua consistimus cepissetis).

And so I see that you are labouring under that infirmity of sluggishness, which is thus described in Proverbs: “Every sluggard is always desiring something;” and again: “Desires kill the slothful.” (Prov.13:4; 21:25) For in our case too these supplies of worldly conveniences, which you have described, would not be wanting, if we believed that they were appropriate to our calling, or thought that we could get out of those delights and pleasures as much profit as that which is gained from this squalor of the country and bodily affliction. Nor are we so deprived of the solace of our kinsfolk, that those who delight to support us with their substance should fail us, were it not that this saying of the Saviour meets us and excludes everything that contributes to the support of this flesh, as He says: “He who doth not leave (or hate) father and mother and children and brethren cannot be My disciple.” (Luke 14:26)

2. Ideoque uos illa otii aegritudine sentio laborare, quae in Prouerbiis ita notatur : In desideriis est omnis otiosus , et iterum : Desideria pigrum occidunt . Nam et nobis poterant haec quae commemorastis carnalium commodorum non deesse conpendia, si credidissemus ea nostro conuenire proposito aut talem ex illis amoenitatum uoluptatibus fructum nobis iudicassemus posse conferri, qualis iste est qui de hoc locorum squalore et corporis contritione conquiritur. Nec sumus ita parentum solacio destituti, ut nobis desint qui de suis substantiis sustentare nos gaudeant, nisi nobis illa sententia saluatoris occurrens quidquid ad fotum huius pertinet carnis excluderet, qua dicitur : qui non reliquerit (siue oderit) patrem et matrem et filios et fratres, non potest meus esse discipulus ).

But if we were altogether deprived of the protection of our parents, the services of the princes of this world would not be wanting, as they would most thankfully rejoice to minister to our necessities with prompt liberality. And supported by their bounty, we should be free from the care of preparing food, were it not that this curse of the prophet terribly frightened us. For “Cursed,” he says, “is the man that putteth his hope in man;” and: “Put not your trust in princes.” (Jer.17:5; Ps.145 (146):2) We should also at any rate place our cells on the banks of the river Nile and have water at our very doors, so as not to be obliged to carry it on our necks for four miles, were it not that the blessed Apostle rendered us indefatigable in enduring this labour, and cheered us by his words, saying: “Every one shall receive his own reward according to his labour.” (1 Cor.3:8)

3. Quodsi parentum quoque praesidio essemus omnimodis desolati, uel potentum mundi istius obsequia deesse non possent, qui promptissima largitate necessitatibus nostris cum omni gratiarum actione subministrare gauderent. Quorum munificentia sustentati parandi uictus sollicitudine careremus, nisi nos uehementer illa prophetica maledictio deterreret. Nam maledictus, inquit, homo, qui spem suam ponit in homine , et : Nolite confidere in principibus . Potuimus etiam cellulas saltim nostras supra Nili fluminis alueum conlocantes aquam habere pro foribus, ne eam a quattuor milibus passuum nostris cogeremur deferre ceruicibus, nisi nos ad tolerantiam laboris istius indefessos beatus apostolus reddens hoc iugiter animaret eloquio, unusquisque, inquiens, propriam mercedem accipiet secundum suum laborem ).

Nor are we ignorant that there are even in our country some pleasant recesses, where plenty of fruits, and pleasant gardens, and fertile ground would furnish the food we need with the slightest bodily efforts on our part, were it not that we were afraid lest that reproach might apply to us, which is directed against the rich man in the gospel: “Because thou hast received thy consolation in this life.” (Luke 16:25) But as we despise all these things and scorn them together with all the pleasures of this world, we delight only in this squalor, and prefer to all luxuries this dreadful and vast desert, and cannot compare any riches of a fertile soil to these barren sands, as we pursue no temporal gains of this body, but the eternal rewards of the spirit.

4. Nec ignoramus esse nonnulla etiam in regionibus nostris amoena secreta, in quibus pomorum copia et hortorum gratia uel ubertas necessitatem uictus nostri minimo labore corporis expedirent, nisi inpingendam illam nobis exprobrationem quae ad illum in euangelio directa est diuitem uereremur : Quia recepisti consolationem tuam in uita tua . Sed despectis illis omnibus et cum uniuersa mundi huius uoluptate contemptis his tantum squaloribus delectamur uniuersisque deliciis horrendam solitudinis istius praeferimus uastitatem neque huic harenarum amaritudini quantasuis uberis glaebae diuitias conparamus, non temporalia huius corporis lucra, sed aeterna spiritus emolumenta sectantes).

For it is but little for a monk to have once made his renunciation, i.e., in the early days of his conversion to have disregarded the present world, unless he continues to renounce it daily. For to the very end of this life we must with the prophet say this: “And I have not desired the day of man, Thou knowest.” (Jer.17:16) Wherefore also the Lord says in the gospel: “If any man will come after Me, let him deny himself and take up his cross daily and follow Me.” (Luke 9:23)

5. Parum est enim renuntiasse monachum semel, id est in primordio conuersionis suae contempsisse praesentia, nisi eis cotidie renuntiare perstiterit. Vsque ad finem namque huius uitae illud nobis dicendum est eum propheta : Et diem hominis non desideraui, tu scis. Vnde et dominus in euangelio si quis, inquit, uult post me uenire, abneget semet ipsum et tollat crucem suam cotidie et sequatur me ).

AND therefore by him who is exercising anxious care over the purity of his inner man, those districts should be sought, which do not by their fruitfulness and fertility invite his mind to the trouble of cultivating them, nor drive him forth from his fixed and immovable position in his cell, and force him to go forth to some work in the open air, and so, his thoughts being as it were poured forth openly, scatter to the winds all his concentration of mind and all the keenness of his vision of his aim.

III.  Et idcirco ei, qui de interioris hominis puritate peruigilem sollicitudinem gerit, expetenda sunt loca, quae mentem eius nulla ad culturae distentionem ubertatis suae fecunditate sollicitent nec de cellulae fixa atque inmobili statione proturbent atque ad aliquod subdiuale opus prodire conpellant, et ita uelut in apertum effusis cogitationibus omnem mentis directionem ac subtilissimum certe illius destinationis intuitum per diuersa dispergat).

And this cannot be guarded against or seen by anyone at all however careful and watchful, except one who continually keeps his body and soul shut up and enclosed in walls, that, like a splendid fisherman, looking out for food for himself by the apostolic art, he may eagerly and without moving catch the swarms of thoughts swimming in the calm depths of his heart, and surveying with curious eye the depths as from a high rock, may sagaciously and cunningly decide what he ought to lure to himself by his saving hook, and what he can neglect and reject as bad and nasty fishes.

2. Quae a nemine prorsus quamuis sollicito ac uigilanti uel caueri poterunt uel uideri, nisi qui corpus atque animum suum iugiter intra parietum saepta concluserit, ut ita quis uelut piscator egregius uictum sibi apostolica arte prospiciens in tranquillissimo cordis sui profundo agmina cogitationum natantia intentus atque inmobilis captet et tamquam de prominenti scopulo curiose profunda prospectans, quas ad se hamo adtrahere debeat salutari, quas uero tamquam malos et noxios pisces neglegat ac refutet, sagaci discretione diiudicet).

EVERYONE therefore who constantly perseveres in this watchfulness will effectually fulfil what is very plainly expressed by the prophet Habakkuk: “I will stand upon my watch, and ascend upon the rock, and will look out to see what He shall say to me, and what I may answer to Him that reproveth me.” (Hab.2:1 (LXX) And how difficult and tiresome this is, is very clearly shown by the experience of those who live in the desert of Calamus or Porphyrion. (cf.Inst. 10.24)

IIII. In hac ergo unusquisque custodia iugiter perseuerans efficaciter illud inplebit, quod per Abbacuc prophetam satis euidenter exprimitur : Super custodiam meam stabo et ascendam super petram, et speculabor ut uideam quid loquatur in me, et quid respondeam ad arguentem me . Quod quanti laboris ac difficultatis sit, experimentis illorum, qui in illa Calami seu Porphyrionis heremo commorantur, manifestissime conprobatur).

For though they are separated from all the cities and dwellings of men by a longer stretch of desert than the wilderness of Scete (since by penetrating seven or eight days’ journey into the recesses of the vast wilderness, they scarcely arrive at their hiding places and cells) yet because there they are devoted to agriculture and not in the least confined to the cloister, whenever they come to these squalid districts in which we are living, or to Scete, they are annoyed by such harassing thoughts and such anxiety of mind that, as if they were beginners and men who had never given the slightest attention to the exercises of solitude, they cannot endure the life of the cells and the peace and quietness of them, and are at once driven forth and obliged to leave them, as if they were inexperienced and novices.

2. Nam cum longiore solitudinis interuallo ab uniuersis urbibus et habitaculis hominum quam heremus Sciti diuidantur (septem siquidem uel octo mansionibus uastissimae solitudinis deserta penetrantes uis ad cellarum suarum secreta perueniunt), tamen, quia illic agriculturae dediti claustris minime cohibentur, cum ad haec squalida in quibus degimus uel illa Scitiotica uenerint loca, tantis cogitationum aestibus tanta animi anxietate uexantur, ut quasi rudes et qui solitudinis exercitia ne leuiter quidem aliquando contigerint commorationem cellae et quietis silentia tolerare non possint atque ex eis statim excussi tamquam expertes ac nouicii proturbentur).

For they have not learnt to still the motions of the inner man, and to quell the tempests of their thoughts by anxious care and persevering efforts, as, toiling day after day in work in the open air, they are moving about all day long in empty space, not only in the flesh but also in heart; and pour forth their thoughts openly as the body moves hither and thither. And therefore they do not notice the folly of their mind in longing for many things, nor can they put a check upon its vague discursiveness; and as they cannot bear sorrow of spirit they think that the fact of a continuance of silence is unendurable, and those who are never tired by hard work in the country, are beaten by silence and worn out by the length of their rest.

3. Non enim sedare interioris hominis motus et cogitationum suarum tempestatibus obuiare iugi sollicitudine ac perseueranti intentione didicerunt, qui subdiualibus cotidie operibus desudantes tota die sub ae¬ria inanitate non solum carne, uerum etiam mente peruolitant et cogitationes suas cum mobilitate corporea passim in aperta diffundunt. Et idcirco nec multiuolam animi sui sentiunt uanitatem nec eius lubricos possunt cohercere discursus, et contritionem spiritus non ferentes intolerabilem sibi ipsam silentii sui aestimant iugitatem, ac laboriosis ruris operibus indefessi uincuntur otio et quietis suae diuturnitate lassantur).

NOR is it wonderful if one who lives in a cell, having his thoughts collected together as it were in a narrow cloister, is oppressed by a multitude of anxieties, which break out with the man himself from the confinement of the dwelling, and at once dash here and there like wild horses. But while they are now roaming at large from their stalls, for the moment some short and sad solace is enjoyed: but when, after the body has returned to its own cell, the whole troop of thoughts retires again to its proper home, the habit of chronic licence gives rise to worse pangs.

V. Nec mirum si in cella quis residens, quasi in artissimum claustrum cogitationibus congregatis, anxietatum multitudine suffocetur, quae de carceribus habitaculi cum homine prorumpentes continuo uelut equi effrenes per diuersa peruolitant. Sed cum ad praesens de suis uelut stabulis euagentur, capitur statim aliquod uel breue ac triste solacium : cum uero corpore ad cellam propriam remeante rursum quasi ad sedem suam cuncta cogitationum caterua recucurrerit, grauiores excitat stimulos ipsa inueteratae licentiae consuetudo).

Those then who are unable and ignorant how to struggle against the promptings of their own fancies, when they are harassed in their cell, by accidie attacking their bosom more violently than usual, if they relax their strict rule and allow themselves the liberty of going out oftener, will arouse a worse plague against themselves by means of this which they fancy is a remedy: just as men fancy that they can check the violence of an inward fever by a draught of the coldest water, though it is a fact that by it its fire is inflamed rather than quenched, as a far worse attack follows after the momentary alleviation.

2. Hi ergo qui necdum possunt uel norunt uoluntatum suarum instigationibus reluctari, cum acedia pectus insolitum uehementius inpugnante intra cellam fuerint anxiati, si progrediendi saepius libertatem sibi remissa districtionis lege concesserint, acriorem aduersum se pestem hoc ut putant remedio suscitabunt : sicut gelidissimae aquae haustu uim internarum febrium quidam restinguere posse se credunt, cum utique ex hoc accendi ignem illum constet potius quam sedari, siquidem momentaneam illam releuationem multo grauior consequatur adflictio).

WHEREFORE a monk’s whole attention should thus be fixed on one point, and the rise and circle of all his thoughts be vigorously restricted to it; viz., to the recollection of God, as when a man, who is anxious to raise on high a vault of a round arch, must constantly draw a line round from its exact centre, and in accordance with the sure standard it gives discover by the laws of building all the evenness and roundness required.

VI. Quamobrem ita monachi omnis intentio in unum semper est defigenda cunctarumque cogitationum eius ortus atque circuitus in id ipsum, id est ad memoriam dei strenue reuocandi, uelut si quis teretis absidae cameram uolens in sublime concludere subtilissimi illius centri lineam iugiter circumducat ac secundum illius certissimam normam omnem rutunditatis parilitatem structurae colligat disciplina).

But if anyone tries to finish it without ascertaining its centre--though with the utmost confidence in his art and ability, it is impossible for him to keep the circumference even, without any error, or to find out simply by looking at it how much he has taken off by his mistake from the beauty of real roundness, unless he always has recourse to that test of truth and by its decision corrects the inner and outer edge of his work, and so finishes the large and lofty pile to the exact point.

2. Qui uero eam absque illius medietatis examine consummare quamuis summa artis aut ingenii praesumptione temptauerit, inpossibile est ut aequalitatem circuitus illius sine errore custodiat aut quantum uerae rutunditatis pulchritudini errando subtraxerit solo deprehendat aspectu, nisi ad illum indicem ueritatis semper recurrens atque eius arbitrio interiorem operis sui ambitum exterioremque castigans tam excelsae magnitudinis molem unius puncti lege concludat).

So also our mind, unless by working round the love of the Lord alone as an immovably fixed centre, through all the circumstances of our works and contrivances, it either fits or rejects the character of all our thoughts by the excellent compasses, if I may so say, of love, will never by excellent skill build up the structure of that spiritual edifice of which Paul is the architect, nor possess that beautiful house, which the blessed David desired in his heart to show to the Lord and said: “I have loved the beauty of Thine house and the place of the dwelling of Thy glory;” (Ps.35 (36):8) but will without foresight raise in his heart a house that is not beautiful, and that is unworthy of the Holy Ghost, one that will presently fall, and so will receive no glory from the reception of the blessed Inhabitant, but will be miserably destroyed by the fall of his building.

3. Ita etiam mens nostra, nisi solam domini caritatem uelut centrum inmobiliter fixum per uniuersa operum molitionumque nostrarum momenta circumagens probabili ut ita dixerim circino caritatis omnium cogitationum uel aptauerit uel reppulerit qualitatem, nequaquam structuram illam aedificii spiritalis, cuius Paulus est architectus , probabili arte molietur, nec pulchritudinem domus illius possidebit, quam beatus Dauid in corde suo domino cupiens exhibere domine, inquit, dilexi decorem domus tuae, et locum habitationis gloriae tuae , sed indecoram in corde suo atque indignam spiritui sancto domum continuoque lapsuram inprudenter adtollet, non glorificandus beati cohabitatoris hospitio, sed ruina constructionis suae lugubriter opprimendus).

GERMANUS: It is a very useful and needful rule that is given for the kind of works that can be done within the cells. For we have often proved the value of this not only by the example of your holiness, based on the imitation of the virtues of the apostles, but also by our own experience. But it is not sufficiently clear why we ought so thoroughly to avoid the neighbourhood of our kinsfolk, which you did not reject altogether. For if we see you, blamelessly walking in all the way of perfection, and not only dwelling in your own country but some of you having not even retired far from their own village, why should that which does not hurt you be considered bad for us?

VII. GERMANVS : Satis utili ac necessario praecipitur instituto hoc operum genus, quod intra cellam exerceri potest. Etenim non solum exemplo beatitudinis uestrae apostolicarum uirtutum imitatione fundatae, uerum etiam experientiae nostrae testimonio commoditas huius rei nobis saepe conperta est. Sed parentum uicinia, quam nec uos nimium respuistis, cur a nobis tantopere debeat euitari, non satis claret. Cum enim uos in omni perfectionis uia inreprehensibiliter incedentes non solum in propriis residere regionibus, sed nec longe a uiculis suis quosdam recessisse cernamus, cur id, quod uobis noxium non est, nobis putetur aduersum?

ABRAHAM: Sometimes we see bad precedents taken from good things. For if a man ventures to do the same thing as another, but not with the same mind and purpose, or not with equal goodness, he will immediately fall into the snares of deception and death through the very things from which others gain the fruit of eternal life:

VIII. ABRAHAM : Nonnumquam mala ex bonis rebus sumi uidemus exempla. Nam si eadem quis agere non eodem adfectu atque proposito aut dissimili uirtute praesumpserit, profecto exinde laqueos deceptionis ac mortis incurret, unde aliis aeternae uitae fructus adquiritur).

As that strong armed lad matched with the warlike giant in the combat would certainly have found, if he had been clad in the heavy armour of Saul fit only for men; and that by which one of stronger age would have laid low countless hosts of foes, would only have brought certain danger to the stripling, had he not with prudent discretion chosen the sort of weapons suitable to his youth, and armed himself against his foul foe not with breastplate and shield, with which he saw that others were equipped, but with those weapons with which he was able to fight. Wherefore it is right for each one of us first to consider carefully the measure of his powers and in accordance with its limits, to choose what system he pleases, because though all are good, yet all things cannot be fit for all men.

2. Quod ille quoque manu fortis puer bellicosissimo giganti illi in certamine conparatus haud dubie pertulisset , si uirilibus atque fortissimis Saulis armis fuisset indutus, et de quibus aetas robustior innumeras hostium prostrauit cateruas, haec indubitatam primaeuo potuerunt inferre paerniciem, nisi prudenti discretione congrua adulescentiae suae armorum genera delegisset et aduersus hostem taeterrimum non lurica et clipeo, quibus ceteros uidebat instructos, sed illis quibus ipse dimicare poterat telis fuisset armatus. Quamobrem mensuram uirium suarum conuenit unumquemque nostrum diligentius ante pensare atque ad eius modulum arripere quam libuerit disciplinam, quia, quamuis omnes utiles sint, tamen apta cunctis cuncta esse non possunt).

For we do not assert that because the anchorite’s life is good, it is therefore suited for everybody: for by many it is felt to be not only useless, but even injurious. Nor because we are right in taking up the system of the coenobium and the pious and praiseworthy care of the brethren, do we therefore consider that it ought to be followed by everybody. So also the fruits of the care of strangers are very plentiful, but this cannot be taken up by everybody without loss of patience. Further, the systems of your county and of this must first be weighed against each other; and then the powers of men gathered from the constant occurrence of their virtues or vices must be severally weighed in the opposite scales.

3. Non enim quia bona est anachoresis, uniuersis eam congruam conprobamus : a multis enim non solum infructuosa, sed etiam perniciosa sentitur. Nec quia institutionem coenobiorum uel curam fratrum sanctam atque laudabilem merito profitemur, idcirco ab uniuersis eam expetendam esse censemus. Ita etiam xenodochii uberrimus fructus est, sed ab omnibus expeti siue patientiae non potest detrimento. Proinde primum regionis uestrae atque huius inter se pensanda sunt instituta, deinde uires hominum iugi uel uirtutum uel uitiorum adsiduitate collectae diuersa inuicem lance trutinandae).

For it may happen that what is difficult or impossible for a man of one nation in the case of others is somehow turned by ingrained habit into nature: just as some nations, separated by a wide difference of region, can bear tremendous force of cold or heat of the sun without any covering of the body, which certainly others who have no experience of that inclement sky, could not possibly endure, however strong they may be.

4. Fieri etenim potest, ut, quod alterius gentis homini arduum atque inpossibile est, hoc aliis insita consuetudo quodammodo uerterit in naturam : sicut nationes quaedam ingenti plagarum diuersitate disiunctae magnam uim frigoris uel ardorem solis absque ullo corporis perferunt tegumento, quae utique alii illam caeli inclementiam non experti, quantiuis roboris fuerint, sustentare non possunt).

So also do you who with the utmost efforts of mind and body are trying in this district to get the better of the nature of your country in many respects, diligently consider whether in those regions which, as report says, are frozen, and bound by the cold of excessive unbelief, you could endure this nakedness, if I may so term it. For to us the fact that our holy life is of long standing has almost naturally imparted this fortitude in our purpose, and if we see that you are our equals in virtue and constancy, you in like manner need not shun the neighbourhood of your kinsfolk and brethren.

5. Ita etiam uos, qui summo animi et corporis nisu in hac regione dumtaxat quasi naturam patriae uestrae in multis inpugnare conamini, diligenter expendite, utrum in illis torpidis ut fama est regionibus et uelut frigore nimiae infidelitatis obstrictis hanc ut ita dixerim nuditatem sustentare possitis. Nostris enim istam propositi fortitudinem naturaliter quodammodo indidit sanctae conuersationis antiquitas : quorum si constantiae atque uirtutis pares esse uos cernitis, uiciniam parentum fratrumque uestrorum similiter fugere non debetis).

BUT that you may be able fairly to measure the amount of your strength by a certain test of strictness I will point out to you what was done by a certain old man; viz., Abbot Apollos (Prov.23:35 (LXX); Hos.7:9) that if your secret scrutiny of your heart decides that you are not behind this man in purpose and goodness, you may venture on remaining in your country and living near your kinsfolk without detriment to your purpose or injury to your mode of life, and be sure that neither the feeling of nearness nor your love for the district can interfere with the strictness of this humble lot, which not only your own will but the needs also of your pilgrimage enforce upon you in this country.

VIIII.  Vt uero ad certum districtionis examen uestrarum uirium quantitatem metiri congrua aestimatione possitis, cuiusdam uobis senis, id est abbatis Apollo factum breuiter indicabo, ut, si uos intimum uestri cordis examen huius proposito atque uirtuti haud inferiores esse censuerit, absque iactura propositi uestri professionisque periculo patriae inhabitationem ac parentum uiciniam praesumatis, certi quod districtionem humilitatis huius, quam uobis in hac prouincia non solum uoluntas, sed etiam necessitas peregrinationis extorquet, propinquitatis adfectus aut locorum oblectatio non possit euincere).

When then his own brother had come to this old man, whom we have mentioned, in the dead of night, begging him to come out for a little while from his monastery, to help him to rescue an ox, which as he sadly complained had stuck in the mire of a swamp a little way off, because he could not possibly rescue it alone, Abbot Apollos stolidly replied to his entreaties: “Why did you not ask our younger brother who was nearer to you as you passed by than I?” and when the other, thinking that he had forgotten the death of his brother who had been long ago buried, and that he was almost weak in his mind from excessive abstinence and continual solitude, replied: “How could I summon one who died fifteen years ago?”

2. Ad hunc igitur quem praediximus senem cum germanus suus intempesta nocte uenisset, inplorans ut de monasterio suo paulisper egressus ad euellendum bouem, quem caeno palustri eminus inhaerere flebiliter querebatur, ei esset auxilio, quia eum solus nequaquam posset eruere, abbas Apollo pertinaciter obsecranti : cur, ait, iuniorem fratrem nostrum, quem praeteriens propiorem quam me habueras, non rogasti? Cumque ille eum mortem olim sepulti fratris oblitum et ex nimia continentiae ac solitudinis iugitate uelut inpotem mentis existimans respondisset : quemadmodum poteram de sepulchro eum qui ante annos quindecim obiit inuocare?

Abbot Apollos said: “Don’t you know that I too have been dead to this world for twenty years, and that I can’t from my tomb in this cell give you any assistance in what belongs to the affairs of this present life? And Christ is so far from allowing me ever so little to relax my purpose of mortification on which I have entered, for extricating your ox, that He did not even permit the very shortest intermission of it for my father’s funeral, which would have been undertaken much more readily properly and piously.”

3. Abbas Apollo : ignoras ergo, ait, me quoque ante annos uiginti huic mundo esse defunctum nullaque iam posse de huius cellae sepulchro quae ad praesentis uitae pertineant statum tibi conferre solacia? Quem in tantum Christus ab intentione mortificationis adreptae uel modicum ad extrahendum bouem tuum non patitur relaxari, ut ne breuissimi quidem momenti indutias pro patris indulserit sepultura . Quae multo utique celerius, honestius et religiosius fuerat exhibenda).

And so do ye now search out the secrets of your breast and carefully consider whether you also can continually preserve such strictness of mind with regard to your kinsfolk, and when you find that you are like him in this mortification of soul, then at last you may know that in the same way the neighbourhood of your kinsfolk and brothers will not hurt you, when, I mean, you hold that though they are very close to you, you are dead to them, in such a way that you suffer neither them to be benefited by your assistance, nor yourselves to be relaxed by duties towards them.

4. Rimamini itaque nunc arcana pectoris uestri prudenterque conicite, an talem etiam uos iuxta parentes uestros districtionem mentis iugiter retentare possitis, cumque uos in hac animi mortificatione consimiles eidem senseritis, tunc demum scitote parentum fratrumque uiciniam uobis quoque similiter noxiam non futuram, ut scilicet eis quamuis in proximo constitutis uelut mortuos uos esse credatis, ita ut nec illos uestris foueri solaciis nec uos illorum sinatis obsequiis relaxari).

GERMANUS: On this subject you have certainly left no room for any further uncertainty. For we are sure that we cannot possibly keep up our present wretched garb, or our daily going barefoot in their neighbourhood, and that there we should not even procure with the same labour what is necessary for our sustenance, as here we are actually obliged to fetch our water on our necks for three miles. For shame on our part as well as on theirs would not in the least allow us to do this before them. However how will it hurt our plan of life if we are altogether set free from anxiety on the score of preparing our food, by being supplied by them with all things, and so give ourselves up simply to reading and prayer, that by the removal of that labour with which we are now distracted we may devote ourselves more earnestly to spiritual interests alone?

X. GERMANVS : Super hoc plane iam nullum ambiguitati locum ulterius reliquisti. Certi etenim sumus tam praesentis huius habitus uilitatem quam cotidiana haec nudipedalia in illorum uicinia nullatenus exercere nos posse, sed ne labore quidem illic simili ea quae sunt ad uictum necessaria prouisuros, sicut hic etiam ipsam cotidie aquam ceruicibus nostris ex tribus milibus exhibere conpellimur. Nec nostra enim nec illorum uerecundia haec nos coram illis agere omnino patietur. Sane quid proposito nostro oberit, si illis subministrantibus uniuersa nos sollicitudine parandi uictus penitus absoluti lectioni tantum et orationi operam dederimus, ut isto quo nunc distrahimur labore sublato spiritalibus tantum studiis intentius incubemus?

ABRAHAM: I will not give you my own opinion against this, but that of the blessed Antony, whereby he confounded the laziness of a certain brother (overcome by this lukewarmness which you describe) in such a way as also to cut the knot of your subject. For when one came as I said to the aforesaid old man, and said that the Anchorite system was not at all to be admired, declaring that it required greater virtue for a man to practise what belongs to perfection living among men rather than in the desert, the blessed Antony asked where he lived himself,

XI. ABRAHAM : Non meam contra hoc uobis, sed beati Antonii sententiam proferam, qua ita ille cuiusdam fratris hoc quo dicitis tepore torpentis segnitiam confutauit, ut etiam nodum uestrae propositionis abscideret. Nam cum ad praedictum senem quidam ut dixi ueniens anachoreticam disciplinam minime diceret admirandam, maioris pronuntians esse uirtutis, si ea quae perfectionis sunt inter homines quispiam quam in heremo positus exerceret, beatus Antonius ubinam ipse consisteret percontatur).

and when he said that he lived close to his relations, and boasted that by their provision he was set free from all care and anxiety of daily work, and gave himself up ceaselessly and solely to reading and prayer without any distraction of spirit, once more the blessed Antony said: “Tell me, my good friend, whether you grieve with their griefs and misfortunes, and in the same way rejoice in their good fortune?” He confessed that he shared in them both. To whom the old man: “You should know,” said he, “that in the world to come also you will be judged in the lot of those with whom in this life you have been affected by sharing in their gain or loss, or joy or sorrow.”

2. Cumque ille se iuxta parentes suos habitare dixisset, et eorum praebitione ab omni cura et sollicitudine diurni operis absolutum lectioni tantum et orationi absque ulla distentione spiritus indesinenter gloriaretur insistere, rursum beatus Antonius : dic, inquit, sodalis, utrum in eorum damnis uel aduersis casibus contristeris parique etiam modo super eorum prosperitate congaudeas. Ille utriusque rei participem se esse confessus est. Cui senex : noueris te, inquit, etiam in futuro saeculo eorum sorte censendum, cum quibus in hac uita in lucri detrimentiue consortio uel gaudio uel maerore concuteris).

And not satisfied with this statement the blessed Antony entered on a still wider field of discussion, saying: “This mode of life and this most lukewarm condition not only strike you with that damage of which I spoke (though you do not feel it now, when somehow you say in accordance with that saying in Proverbs: `They strike me but I am not grieved: and they mocked me but I knew it not;’ or this that is said in the Prophet: ` And strangers have devoured his strength, but he himself knew it not’),

3. Nec hac contentus sententia beatus Antonius maiorem insuper campum disputationis ingressus est, haec, inquiens, conuersatio atque hic tepidissimus status non hoc solo quo dixi te feriunt detrimento (licet id nunc ipse non sentias dicens quodammodo secundum illam Prouerbiorum parabolam : Feriunt me, sed non dolui : et deluserunt me, ego autem nesciui , uel illud quod dicitur in propheta : Et comederunt alieni robur eius, et ipse nesciuit) ).

because day after day they ceaselessly drag down your mind to earthly things, and change it in accordance with the variations of chance; but also because they defraud you of the fruits of your hands and the due reward of your own exertions, as they do not suffer you to be supported by what these supply, or to procure your daily food for yourself with your own hands, according to the rule of the blessed Apostle, as he when giving his last charge to the heads of the Church of Ephesus, asserts that though he was occupied with the sacred duties of preaching the gospel yet he provided not only for himself, but also for those who were prevented by necessary duties with regard to his ministry, saying: `Ye yourselves know that these hands have ministered to my necessities and to the necessities of those who were with me.’

4. Quod scilicet diebus singulis mentem tuam pro casuum uarietate mutantes indesinenter ad terrena demergant, uerum eitam quod fructu manuum tuarum et iusta laboris proprii mercede defraudent, non permittentes et horum praebitione suffultum secundum beati apostoli regulam cotidianum tibi uictum tuis manibus praeparare , quem ille ultima Ephesiorum ecclesiae principibus praecepta promulgans se etiam sanctis euangelicae praedicationis studiis occupatum non solum sibi, uerum etiam his qui erant erga ministerium suum necessariis obsequiis praepediti praebuisse se memorat dicens : Ipsi scitis quoniam ad ea quae mihi opus erant et his qui mecum sunt ministrauerunt manus istae ).

But to show that he did this as a pattern to be useful to us he says elsewhere: `We were not idle among you; neither did we eat any man’s bread for nothing, but in labour and in toil we worked night and day lest we should be chargeable to any of you. Not as if we had not power; but that we might give ourselves a pattern unto you, to imitate us.’“ (Acts 20:34; 2 Thess.3:7, 9)

5. Quod tamen ut se fecisse pro forma nostrae utilitatis ostenderet, alibi ait : Non otiosi fuimus inter uos, neque gratis panem ab aliquo manducauimus, sed in labore et fatigatione nocte et die operantes, ne quem uestrum grauaremus. Non quasi non habuerimus potestatem, sed ut nosmet ipsos formam daremus uobis ad imitandum nos ).

AND so though we also might have the protection of our kinsfolk, yet we have preferred his abstinence to all riches, and have chosen to procure our daily bodily sustenance by our own exertions rather than rely on the sure provision made by our relations, having less inclination for idle meditation on holy Scripture of which you have spoken, and that fruitless attendance to reading than to this laborious poverty. And certainly we should most gladly pursue the former, if the authority of the apostles had taught us by their examples that it was better for us, or the rules of the Elders had laid it down for our good.

XII. Et ideo cum etiam nobis parentum praesidia non deessent, tamen hanc cunctis opibus praetulimus nuditatem et cotidiana corporis alimenta nostris maluimus sudoribus praeparare quam secura parentum praebitione fulciri, laboriosissimae huic penuriae illam quam praedicas otiosam scripturarum meditationem atque infructuosam lectionis instantiam postponentes. Quam procul dubio libentissime sectaremur, si hoc esse utilius uel exemplis suis apostolica tradidisset auctoritas uel instituta seniorum salubriter definissent).

But you must know that you are affected by this no less than by that harm of which I spoke above, because though your body may be sound and lusty, yet you are supported by another’s contributions, a thing which properly belongs only to the feeble. For certainly the whole human race, except only that class of monks, who live in accordance with the Apostle’s command by the daily labours of their own hands, looks for the charity of another’s compassion. Wherefore it is clear that not only those who boast that they themselves are supported either by the wealth of their relations or the labours of their servants or the produce of their farms, but also the kings of this world are supported by charity.

2. Noueris autem te etiam ex hoc non leuius quam illo quo supra diximus adfici detrimento, quia cum sis sani corporis ac robusti, stipe sustentaris aliena, quae iuste solis est debilibus adtributa. Nam utique omne hominum genus absque illo tantum genere monachorum, quod secundum praeceptum apostoli cotidianis manuum suarum laboribus uiuit, agapem alienae miserationis expectat. Vnde non solum eos, qui ali semet ipsos uel parentum facultatibus uel famulorum laboribus uel fundorum suorum fructibus gloriantur, sed ipsos etiam reges mundi huius agape certum est sustentari).

This at any rate is embraced in the definition of our predecessors, who have laid down that anything that is taken for the requirements of daily food which has not been procured and prepared by the labour of our own hands, ought to be referred to charity, as the Apostle teaches, who altogether forbids the help of another’s bounty to the idle and says: “If a man does not work, neither let him eat.” (2 Thess.3:10)

3. Hoc denique maiorum nostrorum definitio habet, qui quidquid ad necessitatem cotidiani uictus insumitur, quod opere manuum nostrarum effectum partumque non fuerit, ad agapem referri debere sanxerunt secundum apostolum, qui otiosis penitus interdicens opem largitatis alienae qui non, inquit, operatur, nec manducet ).

These words the blessed Antony used against some one, and instructed us also by the example of his teaching, to shun the pernicious allurements of our relations and of all who provide the needful charity for our food as well as the delights of a pleasant home, and to prefer to all the wealth of this world sandy wastes horrid with the barrenness of nature, and districts overwhelmed by living incrustations, and for that reason subject to no control or dominion of man, so that we should not only avoid the society of men for the sake of a pathless waste, but also that the character of a fruitful soil may never entice us to the distractions of cultivating it, whereby the mind would be recalled from the chief service of the heart, and rendered useless for spiritual aims.

4. His beatus Antonius aduersus quendam usus uerbis etiam nos magisterii sui informauit exemplis, ut parentum perniciosissima blandimenta et omnium qui uictui necessaria subministrant agapem, insuper etiam amoenae habitationis gratiam deuitemus, squalentesque naturali amaritudine harenas et perustas salsa inundatione regiones nullique ob id ipsum hominum iuri dominioque subiectas cunctis huius mundi opibus praeponamus, ut non solum frequentias hominum obtentu inuiae solitudinis declinemus, sed etiam ut nequaquam nos ad qualiscumque culturae distentionem uberis soli natura sollicitet, per quam mens ab illa principali cordis oberuatione distracta spiritalibus studiis reddatur effeta).

FOR as you hope that you can save others also, and are eager to return to your country with the hope of greater gain, hear also on this subject a story of Abbot Macarius, very neatly and prettily invented, which he also gave to a man in a tumult of similar desires, to cure him by a most appropriate story. “There was,” said he, “in a certain city a very clever barber, who used to shave everybody for three pence and by getting this poor and wretched sum for his work, out of this same amount used to procure what was required for his daily food, and after having taken all care of his body, used every day to put a hundred pence into his pocket.

XIII. Nam quod alios quoque saluare uos posse confiditis et spe maioris lucri ad reuisendam patriam festinatis, audite etiam super hoc quandam abbatis Macari fabulam iucundissime atque aptissime figuratam, quam et ille cuidam similibus desideriis aestuanti medicina oportunissimae narrationis ingessit. Erat, inquit, in ciuitate quadam peritissimus tonsor, qui denariis ternis unumquemque detondens tenuem uilemque mercedem sui operis adquirendo ex hac eadem quantitate quantitate necessaria uictui cotidie conparabat, centumque denarios expleta omni corporis cura marsuppio suo diebus singulis inferebat).

But while he was diligently amassing this gain, he heard that in a city a long way off each man paid the barber a shilling as his pay. And when he found this out, `how long,’ said he, `shall I be satisfied with this beggary, so as to get with my labour a pay of three pence, when by going thither I might amass riches by a large gain of shillings?’ And so at once taking with him the implements of his art, and using up in the expense all that he had got together and saved during a long time, he made his way with great difficulty to that most lucrative city.

2. Sed cum indesinenter hunc conderet quaestum, audiuit in quadam longe posita ciuitate singulorum solidorum singulos homines tonsori praebere mercedem. Quo illo conperto, quamdiu, inquit, hac mendicitate contentus ero, ut trium denariorum stipem cum labore conquiram, cum possim illo pergens ingenti solidorum quaesta diuitias congregare? Itaque sumens artis suae protinus instrumenta, expensis in sumptu omnibus quae hic multo tempore collecta seruauerat, ad urbem illam quaestuosissimam cum summo labore peruenit).

And there on the day of his arrival, he received from everyone the pay for his labour in accordance with what he had heard, and at eventide seeing that he had gained a large number of shillings he went in delight to the butcher’s to buy the food he wanted for his supper. And when he began to purchase it for a large sum of shillings he spent on a tiny bit of meat all the shillings that he had gained, and did not take home a surplus of even a single penny. And when he saw that his gains were thus used up every day so that he not only failed to put by anything but could scarcely get what he required for his daily food, he thought over the matter with himself and said: `I will go back to my city, and once more, seek those very moderate profits, from which, when all my bodily wants were satisfied, a daily surplus gave a growing sum to support my old age;

3. Vbi cum ea qua ingressus est die secundum id quod conpererat ab unoquoque mercedem sui operis recepisset, ad uesperam uidens se grandem solidorum numerum conquisisse ad macellum laetus intendit, escas refectioni suae necessarias coempturus. Quas cum coepisset magno solidorum pretio conparare, expensis in perexiguo uictu uniuersis quos adquisierat solidis ne unius quidem denarii domi intulit lucrum. Cumque ita singulis diebus adquisitionem suam uidisset insumi, ut non solum nihil redigere, sed uix ipsam cotidianae substantiae necessitatem posset explere, apud semet ipsum recogitans, reuertar, inquit, ad ciuitatem meam illumque repetam tenuissimum quaestum, ex quo mihi expleta omni corporis cura, quod ad sustentationem senectutis excresceret, cotidiana exuberantia conferebat).

which, though it seemed small and trifling, yet by being constantly increased was amounting to no slight sum. In fact that gain of coppers was more profitable to me than is this nominal one of shillings from which not only is there nothing over to be laid by, but the necessities of my daily food are scarcely met.’“ And therefore it is better for us with unbroken continuance to aim at this very slender profit in the desert, from which no secular cares, no worldly distractions, no pride of vainglory and vanity can detract, and which the pressure of no daily wants can lessen (for “a small thing that the righteous hath is better than great riches of the ungodly” (Ps.36 (37):16)) rather than to pursue those larger profits which even if they are procured by the most valuable conversion of many, are yet absorbed by the claims of secular life and the daily leakage of distractions.

4. Quod quamuis paruum uideretur et tenue, non mediocrem tamen summam iugi pariebat augmento. Quaestuosior quippe fuit mihi ille nummorum quam iste solidorum imaginarius quaestus, ex quo non solum nihil exuberat quod recondatur, sed etiam uix ipsa cotidiani uictus necessitas sustinetur. Et idcirco rectius nobis est hunc solitudinis huius tenuissimum fructum indisrupta iugitate sectari, quem nullae saeculares curae, nullae mundanae distentiones, nulla cenodoxiae ac uanitatis adrodat elatio, nullae sollicitudines diurnae necessitatis inminuant (melius est enim modicum iusto, super diuitias peccatorum multas ), quam adfectare lucra illa maiora, quae etiamsi parta fuerint quaestuosissima conuersione multorum, necessitate tamen mundanae conuersationis et cotidianis distentionum deminutionibus absumentur).

For, as Solomon says, “Better is a single handful with rest than both hands full with labour and vexation of mind.” (Eccl.4:6) And in these allusions and inconveniences all that are at all weak are sure to be entangled, as while they are even doubtful of their own salvation, and themselves stand in need of the teaching and instruction of others, they are incited by the devil’s tricks to convert and guide others, and as, even if they succeed in gaining any advantage from the conversion of some, they waste by their impatience and rude manners whatever they have gained. For that will happen to them which is described by the prophet Haggai: “And he that gathereth riches, putteth them into a bag with holes.” (Hag.1:6)

5. Melius namque est secundum sententiam Salomonis pugillus unus cum requie quam duo pugilli cum labore et praesumptione spiritus . Quibus inlusionibus atque dispendiis omnes admodum infirmos necesse est inplicari, qui cum etiam de sua salute sint dubii ipsique adhuc magisterio atque institutione egeant aliena, ad conuertendos alios ac regendos diabolicis inlusionibus instigantur, quique etiamsi potuerint lucri aliquid ex quorundam conuersione conquirere, inpatientia sua atque inconditis moribus quidquid adquisierint profligabunt. Illud namque eis quod Aggaeus propheta describit eueniet : Et qui mercedes congregat, mittit eas in saccellum pertusum ).

For indeed a man puts his gains into a bag with holes, if he loses by want of self control and daily distractions of mind whatever he appears to gain by the conversion of others. And so it results that while they fancy that they can make larger profits by the instruction of others, they are actually deprived of their own improvement. For “There are who make themselves out rich though possessing nothing, and there are who humble themselves amid great riches;” and: “Better is a man who serves himself in a humble station than one who gains honour for himself and wanteth bread.” (Prov.13:7; 12:9)

6. Vere enim lucra sua in pertusum sacculum condit, qui, quidquid per aliorum conuersionem uidetur adquirere, intemperantia cordis sui et cotidiana animi distentione disperdit. Itaque fit, ut dum uberiora lucra per aliorum credunt institutionem parare se posse, etiam sua correctione priuentur. Sunt enim qui se diuites ferunt nihil habentes, et sunt qui se humiliant in multis diuitiis , et : Melior est uir in ignobilitate seruiens sibi, quam qui dignitatem sibi adquirit et indiget pane ).

Germanus: Very aptly has your discussion shown the error of these illusions by this illustration: but we should like in the same way to be taught its origin and how to cure it, and we are equally anxious to learn how this deception has taken hold of us. For everybody must see that no one at all can apply remedies to ill health except one who has already diagnosed the actual origin of the disease.

XIIII. GERMANVS : Satis congrue nobis his conparationibus disputatio tua inlusionum nostrarum manifestauit errores : quarum causas et curationes similiter optamus agnoscere, et unde acciderit nobis ista deceptio pariter cupimus edoceri. Nulli etenim dubium est neminem admodum posse remedia malis ualitudinibus adhibere nisi eum, qui ipsas morborum origines ante praedixerit).

Abraham: Of all faults there is one source and origin, but different names are assigned to the passions and corruptions in accordance with the character of that part, or member, if I may so call it, which has been injuriously affected in the soul: As is sometimes also shown by the case of bodily diseases, in which though the cause is one and the same, yet there is a division into different kinds of maladies in accordance with the nature of the member affected.

XV. ABRAHAM :  Omnium uitiorum unus fons atque principium est, secundum qualitatem uero partis illius uel ut ita dixerim membri, quod in anima fuerit uitiatum, diuersa uocabula passionum corruptionumque sortitur. Quod nonnumquam etiam morborum corporalium probatur exemplo, quorum cum una sit causa, in diuersa tamen aegritudinum genera pro qualitate membrorum quae fuerint occupata distinguitur).

For when the violence of a noxious moisture has seized on the body’s citadel, i.e., the head, it brings about a feeling of headache, but when it affects the ears or eyes, it passes into the malady of earache or ophthalmia: when it spreads to the joints and the extremities of the hands it is called the gout in the joints or hands; but when it descends to the extremities of the feet, its name is changed and it is termed podagra: and the noxious moisture which is originally one and the same is described by as many names as there are separate members which it affects.

2. Etenim cum arcem corporis, id est caput uis noxii umoris obsederit, cefalargiae procreat passionem : cum uero aures oculosue peruaserit, in otalgicum siue opthalmicum uertitur morbum : cum se ad articulos quosque et ad manuum summa transfuderit, articularis atque chiragrica dicitur ualitudo : cum autem ad pedum ima defluxerit, podagra mutato nomine nuncupatur : totque uocabulis una atque eadem noxii umoris origo distinguitur, quot membrorum ceperit portiones).

λογικόν / logikon, i.e., reasonable,

or θυμικόν / thumikon, i.e., irascible,

or ἐπιθυμητικόν / epithumetikon, i.e., subject to desire,

aut θυμικόν, id est irascibile,

 aut ἐπιθυμητικόν, id est concupiscibile

is sure to be troubled by some assault. When then the force of noxious passion takes possession of anyone by reason of these feelings, the name of the fault is given to it in accordance with the part affected.

 eius aliquo conrumpatur incursu. Cum ergo aliquem ex his adfectibus uis noxiae obsederit passionis, pro illius corruptione etiam uitio nomen imponitur).

For if the plague of sin has infested its rational parts, it will produce the sins of vainglory, conceit, envy, pride, presumption, strife, heresy. If it has wounded the irascible feelings, it will give birth to rage, impatience, sulkiness, accidie, pusillanimity and cruelty. If it has affected that part which is subject to desire, it will be the parent of gluttony, fornication, covetousness, avarice, and noxious and earthly desires.

4. Nam si rationabilem eius partem uitiorum pestis infecerit, cenodoxiae, elationis, inuidiae, superbiae, praesumptionis, contentionis, haereseos uitia procreabit. Si irascibilem uulnerauerit sensum, furorem, inpatientiam, tristitiam, acediam, pusillanimitatem crudelitatemque parturiet. Si concupiscibilem corruperit portionem, gastrimargiam, fornicationem, filargyriam, auaritiam et desideria noxia terrenaque generabit).

c16_logistikon corrupt healed by humility and subjection to wiser seniors

24.16.1. AND therefore if you want to discover the source and origin of this fault, you must recognize that the rational part of your mind and soul is corrupt, that part namely from which the faults of presumption and vainglory for the most part spring. Further this first member, so to speak, of your soul must be healed by the judgment of a right discretion and the virtue of humility, as when it is injured, while you fancy that you can not only still scale the heights of perfection but actually teach others, and hold that you are capable and sufficient to instruct others, through the pride of vainglory you are carried away by these vain rovings, which your confession discloses. And these you will then be able to get rid of without difficulty, if you are established as I said in the humility of true discretion and learn with sorrow of heart how hard and difficult a thing it is for each of us to save his soul, and admit with the inmost feelings of your heart that you are not only far removed from that pride of teaching, but that you are actually still in need of the help of a teacher.

XVI. Et idcirco si fontem uitii huius et originem uultis agnoscere, rationabilem mentis uestrae atque animae portionem noueritis esse corruptam, ex qua uel praesumptionum uel cenodoxiae solent uitia pullulare. Proinde hoc primum animae uobis ut ita dixerim membrum rectae discretionis iudicio et humilitatis uirtute curandum est, quo uitiato dum non solum ad perfectionis iam peruenisse fastigia, sed etiam docere alios posse uos creditis et ad eruditionem ceterorum sufficientes atque idoneos iudicatis, per elationem cenodoxiae hac quam patefecit uestra confessio peruagationum uanitate raptamini. Quas amputare deinceps absque difficultate poteritis, si uerae discretionis ut dixi humilitate fundati quam laboriosum quamque difficile sit unicuique nostrum saluare animam suam mentis uestrae contritione discatis, et intimo cordis adfectu non modo longe uos ab illa docendi praesumptione submotos, uerum etiam adhuc egere doctoris agnoscatis auxilio).

YOU should then apply to this member or part of the soul which we have described as particularly wounded, the remedy of true humility: for as, so far as appears, it is weaker than the other powers of the soul in you, it is sure to be the first to yield to the assaults of the devil.

XVII. Adhibete ergo huic membro uel parti animae uestrae, quam specialiter diximus uulneratam, uerae humilitatis medellam : quae quoniam ceteris animae uirtutibus in uobis, quantum apparet, infirmior est, necesse est ut diabolicae infestationi prima subcumbat).

As when some injuries come upon us, which are caused either by toil laid upon us or by a bad atmosphere, it is generally the case in the bodies of men that those which are the weaker are the first to give in and yield to those chances, and when the disease has more particularly laid hold of them, it affects the sound parts of the body also with the same mischief, so also, when the pestilent blast of sin breathes over us the soul of each one of us is sure to be tempted above all by that passion, in the case of which its feebler and weaker portion does not make so stubborn a resistance to the powerful attacks of the foe, and to run the risk of being taken captive by those, in the case of which a careless watch opens an easier way to betrayal.

2. Quemadmodum ingruentibus quibusdam iniuriis, quae uel ex accedenti labore uel de ae¬ris corruptione gignuntur, fieri etiam in corporibus humanis solet, ut illa quae fuerint infirmiora casibus istis prima consentiant atque subcumbant, cumque peculiarius in eis morbus insederit, sanas quoque partes corporis eadem peste tabefaciat, ita et animam uniuscuiusque nostrum flante quodammodo pestilenti halitu uitiorum illa maxime passione necesse est adtemptari, in qua tenerior atque infirmior eius portio ualidis inimici non tam fortiter resistit inpulsibus, et ex illis periculum captiuitatis incurrere, in quibus faciliorem proditioni aditum reserat incauta custodia).

For so Balaam (cf.Num.24) gathered that God’s people could be by a sure method deceived, when he advised, that in that quarter, wherein he knew that the children of Israel were weak, the dangerous snares should be set for them, as he had no doubt that when a supply of women was offered to them, they would at once fall and be destroyed by fornication, because he was aware that the parts of their souls which were subject to desire were corrupted. So then the spiritual wickednesses tempt with crafty malice each one of us, by particularly laying insidious snares for those affections of the soul, in which they have seen that it is weak, as for instance, if they see that the reasonable parts of our soul are affected, they try to deceive us in the same way that the Scripture tells us that king Ahab was deceived by those Syrians, who said:

3. Sic namque Balaam populum dei posse decipi certa ratione collegit , dans consilium ut ex illa parte, qua infirmari nouerat filios Israhel, perniciosi eis laquei tenderentur, non dubitans eos oblata copia feminarum fornicationis ruina protinus conlapsuros, quia concupiscibiles animae eorum partes sciebat esse corruptas. Ita ergo unumquemque nostrum nequitiae spiritales uersuta malignitate pertemptant, illis praecipue adfectibus animae insidiosos laqueos praestruentes, quibus eam senserint aegrotare, ut uerbi gratia cum uiderint rationabiles animae nostrae partes esse uitiatas, illo nos ordine decipere moliantur, quo Achab regem ab illis Syris deceptum scriptura commemorat, qui dixerunt :

“We know that the kings of Israel are merciful: And so let us put sackcloth upon our loins, and ropes round our heads, and go out to the king of Israel, and say to him: Thy servant Benhadad saith: I pray thee, let my soul live.” And thereby he was affected by no true goodness, but by the empty praise of his clemency, and said: “If he still liveth, he is my brother;” and after this fashion they can deceive us also by the error of that reasonable part, and make us incur the displeasure of God owing to that from which we were hoping that we might gain a reward and receive the recompense of goodness, and to us too the same rebuke may be addressed:

4. Scimus quod reges Israhel misericordes sunt : ponamus itaque saccos in lumbis nostris, et funiculos in capitibus nostris, et egrediamur ad regem Israhel, et dicemus ei : seruus tuus Benadab dicit : uiuat oro anima mea , quibus ille non uera pietate, sed uana misericordiae laude permotus si adhuc, inquit, uiuit, frater meus est , et hoc exemplo etiam nos rationabilis illius partis errore deceptos inde incurrere offensam dei faciant, unde consecuturos mercedem ac recepturos nos pietatis praemia credabamus, similique etiam nobis increpatione dicatur :

“Because thou hast let go from thy hand a man who was worthy of death, thy life shall be for his life, and thy people for his people.” (1 Kings 20:31, 32, 42) Or when the unclean spirit says: “I will go forth, and will be a lying spirit in the mouth of all his prophets,” (1 Kings 22:22) he certainly spread the nets of deception by means of the reasonable feeling which he knew to be exposed to his deadly wiles. And this also the same spirit expected in the case of our Lord, when he tempted Him in these three affections of the soul, wherein he knew that all mankind had been taken captive, but gained nothing by his crafty wiles.

5. Quia dimisisti uirum dignum morte de manu tua, erit anima tua pro anima eius, et populus tuus pro populo eius . Siue cum spiritus inmundus dicit : Egrediar, et ero spiritus mendax in ore omnium prophetarum eius , per rationabilem procul dubio adfectum, quem lebalibus apertum norat insidiis, laqueos deceptionis intendit. Quod etiam de domino nostro idem spiritus opinatus cum in his eum tribus animae temptasset adfectibus, in quibus omne hominum genus nouerat captiuari, nihil tam uersutis profecit insidiis).

 For he approached that portion of his mind which was subject to desire, when he said: “Command that these stones be made bread;” the part subject to wrath, when he tried to incite Him to seek the power of the present life and the kingdoms of this world; the reasonable part when he said: “If Thou art the Son of God cast Thyself down from hence.” (Matt.4:3, 6)And in these his deception availed nothing for this reason because he found that there was nothing damaged in Him, in accordance with the supposition which he had formed from a false idea. Wherefore no part of His soul yielded when tempted by the wiles of the foe, “For lo,” He saith, “the prince of this world cometh and shall find nothing in Me.” (John 14:30)

6. Nam concupiscibilem mentis eius adgressus est partem dicens : Dic ut lapides isti panes fiant , irascibilem, cum eum ad expetendam praesentis saeculi potestatem et regna mundi huius instigare conatus est, rationabilem, cum ait : Si filius dei es, mitte te deorsum . In quibus idcirco nihil eius profecit inlusio, quia nihil secundum coniecturam suam, quam falsa opinatione conceperat, repperit in eo esse uitiatum. Vnde et nulla pars animae eius inimici insidiis adtemptata consensit. Ecce enim, inquit, uenit princeps huius mundi, et in me non inueniet nihil ).

GERMANUS: Among other kinds of illusions and mistakes on our part, which by the vain promise of spiritual advantages have fired us with a longing for our country (as your holiness has discovered by the keen insight of your mind), this stands out as the principal reason, that sometimes we are beset by our brethren and cannot possibly continue in unbroken solitude and continual silence, as we should like. And by this the course and measure of our daily abstinence, which we always want to maintain undisturbed for the chastening of our body, is sure to be interfered with on the arrival of some of the brethren. And this we certainly feel would never happen in our own country, where it is impossible to find anyone, or scarcely anyone who adopts this manner of life.

XVIII.  GERMANVS : Inter cetera inlusionum errorumque nostrorum genera, quae nos ad desiderium patriae nostrae, sicut beatitudo tua sollerti mentis perspexit intuitu, uana spiritalium commodorum pollicitatione flammauerant, etiam haec uel maxima extitit causa, quod interdum a fratribus frequentati iugi secreto ac diuturno silentio secundum desiderium nostrum nequaquam possumus inhaerere. Per quod necesse est cursum atque mensuram cotidianae continentiae nostrae, quam pro castigatione corporis indisruptam perpetuo cupimus retentare, nonnullis fratribus superuenientibus intercidi. Quod sine dubio nullatenus in nostra prouincia credimus euenturum, in qua aut nullum aut certe rarissimum professionis huius uirum inuenire possibile est).

ABRAHAM: Never to be resorted to by men at all is a sign of an unreasonable and ill-considered strictness, or rather of the greatest coldness. For if a man walks in this way, on which he has entered, with too slow steps, and lives according to the former man, it is right that none--I say not of the saints--but of any men should visit him. But you, if you are inflamed with true and perfect love of our Lord, and follow God, who indeed is love, with entire fervour of spirit, are sure to be resorted to by men, to whatever inaccessible spot you may flee, and, in proportion as the ardour of divine love brings you nearer to God, so will a larger concourse of saintly brethren flock to you.

XVIIII. ABRAHAM : Inrationabilis atque inconsideratae districtionis, immo potius summi teporis indicium est nequaquam ab hominibus frequentari. Qui enim in hac quam arripuit uia nimium tardis passibus graditur ac secundum anteriorem hominem conuersatur, aequum est ut ad eum non dicam sanctorum, sed ne hominum quidem ullus adueniat. Vos autem, si uera atque perfecta domini nostri dilectione flagratis et deum, qui utique caritas est , pleno spiritus feruore sectamini, ad quaelibet loca inaccessibilia fugeritis, necesse est ea ab hominibus frequentari, quantoque uos propiores deo amoris diuini ardor effecerit, tanto ad uos maior sanctorum fratrum confluet multitudo).

For, as the Lord says, “A city set on an hill cannot be hid,” (cf. Matt.5:14) because “them that love Me,” saith the Lord, “will I honour, and they that despise Me shall be contemned.” (1 Sam.2:30) But you ought to know that this is the subtlest device of the devil, this is his best concealed pitfall, into which he precipitates some wretched and heedless persons, so that, while he is promising them greater things, he takes away the requisite advantages of their daily profit, by persuading them that more remote and vaster deserts should be sought, and by portraying them in their heart as if they were sown with marvellous delights. And further some unknown and non-existent spots, he feigns to be well-known and suitable and already given over to our power and able to be secured without any difficulty.

2. Non enim potest secundum sententiam domini ciuitas abscondi super montem posita , quia diligentes, inquit, me dominus, glorificabo, qui autem me contemnunt, erunt ignobiles . Verumtamen nosse debetis hanc esse subtilissimam diaboli calliditatem, hanc occultissimam foueam, in quam miserabiles et incautos quosque praecipitat, ut, dum eis maiora promittit, necessaria cotidiani fructus emolumenta subripiat, abstrusiores scilicet ac uastiores solitudines expeti debere persuadens easque uelut miris amoenitatibus consitas in eorum corde depingens. Ignota etiam quaedam et quae penitus nusquam sunt loca uelut cognita ac praeparata nostraeque potestati iam debita et absque ulla difficultate possidenda confingit).

The men also of that country he feigns to be docile and followers of the way of salvation, that, while he is promising richer fruits for the soul there, he may craftily destroy our present profits. For when owing to this vain hope each one separates himself from living together with the Elders and has been deprived of all those things that he idly imagined in his heart, he rises as it were from a most profound slumber, and when awake will find nothing of those things of which he had dreamed.

3. Homines quoque regionis illius tractabiles et ad uiam salutis sequaces esse mentitur, ut, dum illic uberiores fructus animae pollicetur, praesentia lucra fraudulenter eripiat. Nam cum unusquisque hac uana spe a seniorum contubernio separatus atque omnibus quae frustra sibimet in suo corde depinxerat fuerint destitutus, uelut de profundissimo sopore consurgens nihil ex his quae somniauerat expergefactus inueniet).

And so as he is hampered by larger requirements for this life and inextricable snares, the devil will not even allow him to aspire to those things which he had once promised himself, and as he is liable no longer to those rare and spiritual visits of the brethren which he had formerly avoided, but to daily interruptions from worldly folk, he will never suffer him to return even to the moderate quiet and system of the anchorite’s life.

4. Itaque eum diabolus maioribus uitae huius necessitatibus et inextricabilibus laqueis inretitum ne respirare quidem ad haec quae sibi ipse promiserat aliquando permittet, eumque non iam illis quas ante uitauerat raris ac spiritalibus fratrum uisitationibus, sed cotidianis saecularium incursionibus obligatum ne ad mediocrem quidem anachoreseos quietem ac disciplinam umquam redire patietur).

THAT most refreshing interlude also of relaxation and courtesy, which sometimes is wont to intervene because of the arrival of brethren, although it may seem to us tiresome and what we ought to avoid, yet how useful it is and good for our bodies as well as our souls you must patiently hear in few words.

XX.  Illa quoque remissionis et humanitatis intercapedo gratissima, quae nonnumquam pro aduentu fratrum interuenire consueuit, licet molesta uobis ac fugienda uideatur, tamen quam sit utilis et salubris tam corpori quam spiritui nostro, paucis patienter adtendite).

It often happens I say not to novices and weak persons but even to those of the greatest experience and perfection, that unless the strain and tension of their mind is lessened by the relaxation of some changes, they fall either into coldness of spirit; or at any rate into a most dangerous state of bodily health. And therefore when there occur even frequent visits from the brethren they should not only be patiently put up with, but even gratefully welcomed by those who are wise and perfect;

2. Saepe accidit non dicam nouiciis et infirmis, sed etiam experientissimis atque perfectis, ut, nisi mentis eorum directio et censura quibusdam mollita fuerit uicissitudinum laxamentis, aut in teporem spiritus aut certe in perniciosam corporis ualitudinem conlabatur. Et idcirco a prudentibus atque perfectis, cum intercesserit fratrum etiam crebra uisitatio, non solum toleranda patienter, sed etiam gratanter est amplectenda :

first because they stimulate us always to desire with greater eagerness the retirement of the desert (for somehow while they are thought to impede our progress, they really maintain it unwearied and unbroken, and if it was never hindered by any obstacles, it would not endure to the end with unswerving perseverance), next because they give us the opportunity of refreshing the body, together with the advantages of kindness, and at the same time with a most delightful relaxation of the body confer on us greater advantage than those which we should have gained by the weariness which results from abstinence. On which matter I will briefly give a most apt illustration handed down in an old story.

3. primum quod prouocat nos auidius semper solitudinis desiderare secreta (nam quodammodo cursum nostrum dum creditur retinere, infatigabilem iugemque conseruat : qui si nullo interdum obice tardaretur, usque ad finem contendere indefessa pernicitate non posset), deinde quod neccessitatem reficiendi corpusculi cum fructu humanitatis indulget, maiora nobis conferens lucra tum iucundissimo corporis laxamento quam illa sunt quae per abstinentiae fatigationem fuerant adquirenda. Super qua re aptissimam conparationem antiqua narratione uulgatam breuiter indicabo).

IT is said that the blessed John, while he was gently stroking a partridge with his hands suddenly saw a philosopher approaching him in the garb of a hunter, who was astonished that a man of so great fame and reputation should demean himself to such paltry and trivial amusements, and said: “Can you be that John, whose great and famous reputation attracted me also with the greatest desire for your acquaintance? Why then do you occupy yourself with such poor amusements?”

XXI.  Fertur beatissimus euangelista Iohannes, cum perdicem suis manibus molliter demulceret, philosophum quendam ritu ad se uenatorio uenientem subito conspexisse. Qui miratus quod uir tantae opinionis ac famae ad tam parua et humilia se oblectamenta submitteret, tune es, inquit, ille Iohannes, cuius fama insignis atque celeberrima me quoque summo desiderio tuae agnitionis inlexit?

To whom the blessed John: “What is it,” said he, “that you are carrying in your hand?” The other replied: “a bow.” “And why,” said he, “do you not always carry it everywhere bent?” To whom the other replied: “It would not do, for the force of its stiffness would be relaxed by its being continually bent, and it would be lessened and destroyed, and when the time came for it to send stouter arrows after some beast, its stiffness would be lost by the excessive and continuous strain, and it would be impossible for the more powerful bolts to be shot.”

2. Cur ergo oblectamentis tam uilioribus occuparis? Cui beatus Iohannes : quid est, inquit, quod manu tua gestas? At ille : arcus, inquit. Et cur, ait non eum tensum semper ubique circumfers? Cui ille respondit : non oportet, ne iugi curuamine rigoris fortitudo laxata mollescat atque depereat, et cum oportuerit ut fortiora in aliquam feram spicula dirigantur, rigore iam per nimietatem continuae intentionis amisso uiolentior ictus non possit emitti).

 “And, my lad,” said the blessed John, “do not let this slight and short relaxation of my mind disturb you, as unless it sometimes relieved and relaxed the rigour of its purpose by some recreation, the spirit would lose its spring owing to the unbroken strain, and would be unable when need required, implicitly to follow what was right.”

3. Nec nostri, inquit beatus Iohannes, animi te offendat, o iuuenis, tam parua haec breuisque laxatio, quae nisi remissione quadam rigorem intentionis suae interdum releuet ac relaxet, inremisso uigore lentescens uirtuti spiritus, cum necessitas poscit, obsecundare non poterit).

GERMANUS: As you have given us a remedy for all delusions, and by God’s grace all the wiles of the devil by which we were harassed, have been exposed by your teaching, we beg that you will also explain to us this that is said in the gospel: “My yoke is easy, and My burden is light.” (Matt.11:30) For it seems tolerably opposed to that saying of the prophet where it is said: “For the sake of the words of Thy lips I kept hard ways;” while even the Apostle says: “All who will live godly in Christ suffer persecutions.” (Ps.16 (17):4; 2 Tim.3:12) But whatever is hard and fraught with persecutions cannot be easy and light.

XXII.  GERMANVS : Quoniam nobis inlusionum cunctarum remedia contulisti et diabolicae quibus quatiebamur insidiae per doctrinam tuam nobis domino donante detectae sunt, hoc quoque nobis similiter precamur edisseri quod in euangelio dicitur : Iugum meum suaue est et onus meum leue est . Satis enim propheticae illi sententiae uidetur aduersum qua dicitur : Propter uerba labiorum tuorum ego custodiui uias duras , quippe cum etiam apostolus dicat : Omnes qui uolunt pie uiuere in Christo persecutiones patiuntur . Quidquid autem durum et persecutionibus est refertum, nec leue potest esse nec suaue).

CHAPTER 23.  The answer with the explanation of the saying.

CAPUT XXIII. Responsio cum expositione sententiae).

ABRAHAM: We can prove by the easy teaching of our own experience that our Lord and Saviour’s saying is perfectly true, if we approach the way of perfection properly and in accordance with Christ’s will, and mortifying all our desires, and cutting off injurious likings, not only allow nothing to remain with us of this world’s goods (whereby our adversary would find at his pleasure opportunities of destroying and damaging us) but actually recognize that we are not our own masters, and truly make our own the Apostle’s words: “I live, yet not I, but Christ liveth in me.” (Gal.2:20)

XXIII.  ABRAHAM : Verissimam domini ac saluatoris nostri esse sententiam experientiae ipsius facili probabimus documento, si perfectionis uiam legitime et secundum uoluntatem Christi fuerimus adgressi, et mortificantes omnia desideria nostra ac uoluntates noxias abscidentes non solum nihil residere nobis de huius mundi substantia siuerimus, per quam utique cum libitum fuerit uastandi nos ac dilacerandi potestatem inimicus inueniet, sed etiam nostri ipsius non esse nos dominos senserimus, illud apostolicum in ueritate conplentes : Viuo autem iam non ego, uiuit uero in me Christus ).

For what can be burdensome, or hard to one who has embraced with his whole heart the yoke of Christ, who is established in true humility and ever fixes his eye on the Lord’s sufferings and rejoices in all the wrongs that are offered to him, saying: “For which cause I please myself in my infirmities, in reproaches, in necessities, in persecutions, in distresses, for Christ: for when I am weak, then am I strong”? (2 Cor.12:10) By what loss of any common thing, I ask, will he be injured, who boasts of perfect renunciation, and voluntarily rejects for Christ’s sake all the pomp of this world, and considers all and every of its desires as dung, so that he may gain Christ, and by continual meditation on this command of the gospel, scorns and gets rid of agitation at every loss: “For what shall it profit a man if he gain the whole world, but lose his own soul? Or what shall a man give in exchange for his soul?” (Matt.16:26)

2. Quid enim graue poterit esse, quid durum ei, qui iugum Christi tota mente susceperit, qui uera humilitate fundatus semperque ad domini respiciens passiones in omnibus quae sibi fuerint inrogatae laetatur iniuriis dicens : Propter quod conplaceo mihi in infirmitatibus, in contumeliis, in necessitatibus, in persecutionibus, in angustiis pro Christo : cum enim infirmor, tunc potens sum ? Quo, inquam familiaris rei cruciabitur damno, qui perfecta nuditate gloriosus uoluntarie pro Christo uniuersas mundi huius respuit pompas omnesque eius concupiscentias generaliter arbitratur ut stercora, ut Christum lucri faciat , euangelici illius praecepti meditatione continua cunctorum dispendiorum aestus despiciens et excludens. Quid enim prodest homini si totum mundum lucretur, animae uero suae detrimentum patiatur? aut quam dabit homo commutationem pro anima sua ?

For the loss of what will he be vexed, who recognizes that everything that can be taken away from others is not their own, and proclaims with unconquered valour: “We brought nothing into this world: it is certain that we cannot carry anything out”? (1 Tim.6:7) By the needs of what want will his courage be overcome, who knows how to do without “scrip for the way, money for the purse,” (Matt.10:9, 10) and, like the Apostle, glories “in many fasts, in hunger and thirst, in cold and nakedness”? (2 Cor.11:27)

3. Super cuius rei priuatione tristabitur, qui omnia quae ab aliis auferri possunt sua non esse cognoscit, illud inuicta uirtute proclamans : Nihil intulimus in hunc mundum : haud dubium quia nec auferre quid possumus ? Cuius autem inopiae necessitate eius superabitur fortitudo, qui peram in uia, aes in zona  habere non nouit, sed cum apostolo gloriatur in ieiuniis multis, in fame et siti, in frigore et nuditate ?

What effort, or what hard command of an Elder can disturb the peace of his bosom, who has no will of his own, and not only patiently but even gratefully accepts what is commanded him, and after the example of our Saviour, seeks to do not his own will, but the Father’s, as He says Himself to His Father: “Nevertheless not as I will, but as Thou wilt”? (Matt.26:39) By what wrongs also, by what persecution will he be frightened, nay, what punishment can fail to be delightful to him, who always rejoices together with apostles in stripes, and longs to be counted worthy to suffer shame for the name of Christ?

4. Qui labor quodue tam arduum senioris praeceptum tranquillitatem pectoris eius poteris perturbare, qui nullam habens propriam uoluntatem omnibus quae sibi fuerint imperata non solum patienter, sed etiam gratanter occurrit nostrique saluatoris exemplo non quaerit suam, sed patris facere uoluntatem, dicens et ipse ad patrem suum : Verumtamen non sicut ego uolo sed sicut tu ? Quibus etiam iniuriis, qua persecutione terrebitur, immo quod ei non etiam iucundum potest esse supplicium, qui in omnibus plagis cum apostolis semper exultat et optat, ut dignus habeatur pro Christi nomine contumeliam pati ?

CHAPTER 24.  Why the Lord’s yoke is felt grievous and His burden heavy.

CAPUT XXIV. Cur amarum jugum et grave onus Domini sentiatur?

BUT the fact that to us on the contrary the yoke of Christ seems neither light nor easy, must be rightly ascribed to our perverseness, as we are cast down by unbelief and want of faith, and fight with foolish obstinacy against His command, or rather advice, who says: “If thou wilt be perfect, go sell (or get rid of) all that thou hast, and come follow Me,” (Matt.19:21) for we keep the substance of our worldly goods.

XXIIII.  Vt autem nobis e contrario iugum Christi non leue nec suaue uideatur, contumaciae nostrae est iustius adscribendum, qui diffidentia atque incredulitate deiecti contra illius imperium, immo consilium, qui ait : Si uis perfectus esse, uade uende (siue dimitte) omnia tua, et ueni sequere me , inepta peruersitate pugnamus, terrenarum scilicet facultatum materias retentantes).

And as the devil holds our soul fast in the toils of these, what remains but that, when he wants to sever us from spiritual delights, he should vex us by diminishing these and depriving us of them, contriving by his crafty wiles that when the sweetness of His yoke and lightness of His burden have become grievous to us through the evil of a corrupt desire, and when we are caught in the chains of that very property and substance, which we kept for our comfort and solace, he may always torment us with the scourges of worldly cares, extorting from us ourselves that wherewith we are tortured? For “Each one is bound by the cords of his own sins,” and hears from the prophet: “Behold all you that kindle a fire, encompassed with flames, walk in the light of your fire, and in the flames which you have kindled.”

2. Quarum cum nexibus animum nostrum diabolus teneat inligatum, quid superest nisi ut cum uoluerit nos a spiritalibus gaudiis separare earundem inminutione ac priuatione maestificet, id uersutis fraudibus elaborans, ut, cum iugi illius suauitas et oneris leuitas uitiosae concupiscentiae prauitate nobis fuerit ingrauata, ipsius facultatis atque substantiae, quam nobis pro requie ac solacio reseruamus, uinculis inretitos saecularium curarum flagris semper excruciet, ex nobismet ipsis quo dilaceremur exculpens? Funiculis namque peccatorum suorum unusquisque constringitur . Audiens per prophetam : Ecce omnes uos accendentes ignem accincti flammis, ambulate in lumine ignis uestri, et in flammis, quas succendistis ).

Since, as Solomon is witness, “Each man shall thereby be punished, whereby he has sinned.” (Prov.5:22; Isa.50:11; Wisd.11:17) For the very pleasures which we enjoy become a torment to us, and the delights and enjoyments of this flesh, turn like executioners upon their originator, because one who is supported by his former wealth and property is sure not to admit perfect humility of heart, not entire mortification of dangerous pleasures. But where all these implements of goodness give their aid, there all the trials of this present life, and whatever losses the enemy can contrive, are endured not only with the utmost patience, but with real pleasure, and again when they are wanting so dangerous a pride springs up that we are actually wounded by the deadly strokes of impatience at the slightest reproach, and it may be said to us by the prophet Jeremiah:

3. Per haec siquidem, ut Salomon testis est, unusquisque, per quae peccauerit, et punietur . Ipsae enim nobis tormento sunt quibus utimur uoluptates, et oblectamenta huius carnis atque deliciae carnificum uice in suum retorquenter auctorem, quia necesse est eum qui facultatibus pristinis opibusque suffultus est nec integram humilitatem cordis nec mortificationem plenam noxiarum suscipere uoluptatum. His autem uirtutum patrocinantibus instrumentis omnes uitae praesentis angustiae et cuncta quae inimicus potest inferre dispendia non modo patientissime, uerum etiam iucundissime sustinentur, quibus rursum exulantibus elatio tam perniciosa subcrescit, ut etiam pro leuissima contumelia mortiferis inpatientiae ictibus uulneremur dicaturque nobis per Hieremiam prophetam :

“And now what hast thou to do in the way of Egypt, to drink the troubled water? And what hast thou to do with the way of the Assyrians, to drink the water of the river? Thy own wickedness shall reprove thee, and thy apostasy shall rebuke thee. Know thou and see that it is an evil and a bitter thing for thee to have left the Lord thy God, and that My fear is not with thee, saith the Lord.” (Jer.2:18, 19) How then is it that the wondrous sweetness of the Lord’s yoke is felt to be bitter, but because the bitterness of our dislike injures it? How is it that the exceeding lightness of the Divine burden becomes heavy, but because in our obstinate presumption we despise Him by whom it was borne, especially as Scripture itself plainly testifies to this very thing saying: “For if they would walk in right paths, they would certainly have found the paths of righteousness smooth”? (Prov.2:20)

4. Et nunc quid tibi uis in uia Aegpyti, ut bibas aquam turbidam? et quid tibi cum uia Assyriorum, ut bibas aquam fluminis? arguet te malitia tua, et auersio tua increpabit te. Scito, et uide quoniam malum et amarum est reliquisse te dominum deum tuum, et non esse timorem mei apud te, dicit dominus . Quod ergo iugi dominici mirifica suauitas amara sentitur, quid est nisi quia eam auersionis nostrae amaritudo corrumpit? Quod diuini oneris tam iucunda leuitas ingrauescit, quid est nisi quia eum a quo sustinebatur contumaci praesumptione contemnimus, quippe cum euidenter id ipsum scriptura testetur dicens : Nam si ambularent semitas rectas, inuenissent utique semitas iustitiae leues ?

It is plain, I say, that it is we, who make rough with the nasty and hard stones of our desires the right and smooth paths of the Lord; who most foolishly forsake the royal road made stony with the flints of apostles and prophets, and trodden down by the footsteps of all the saints and of the Lord Himself, and seek trackless and thorny places, and, blinded by the allurements of present delights, tear our way with torn legs and our wedding garment rent, through dark paths, overrun with the briars of sins, so as not only to be pierced by the sharp thorns of the brambles but actually laid low by the bites of deadly serpents and scorpions lurking there. For “there are thorns and thistles in wrong ways, but he that feareth the Lord shall keep himself from them.” (Prov.22:5)

5. Nos, inquam, nos esse manifestum est, qui semitas domini rectas ac leues prauis ac duris desideriorum cautibus asperamus, qui uiam regiam apostolicis ac propheticis silicibus communitam sanctorumque omnium atque ipsius domini uestigiis conplanatam amentissime deserentes deuia quaeque ac dumosa sectamur, et praesentium oblectationum inlecebris obcaecati per obscuros inpeditosque uitiorum sentibus calles laceris cruribus et disrupta illa nuptiali ueste reptamus, non modo acutissimis ueprium aculeis configendi, sed etiam uirulentorum serpentium uel scorpionum illic latitantium ictibus prosternendi. Tribuli enim et laquei in uiis prauis, qui autem timet dominum, abstinebit se ab eis).

Of such also the Lord says elsewhere by the prophet: “My people have forgotten, sacrificing in vain, and stumbling in their ways, in ancient paths, to walk in them in a way not trodden.” (Jer.18:15) For according to Solomon’s saying: “The ways of those who do not work are strewn with thorns, but the ways of the lusty are trodden down.” (Prov.15:19) And thus wandering from the king’s highway, they can never arrive at that metropolis, whither our course should ever be directed without swerving. And this also Ecclesiastes has pretty significantly expressed saying: “The labour of fools wearies those who know not how to go to the city;” viz., that “heavenly Jerusalem, which is the mother of us all.” (Eccl.10:15 (LXX); Gal.4:26)

6. De talibus et alibi dominus per prophetam : Oblitus est, inquit, populus meus, frustra libantes, et inpingentes in uiis suis, in semitis saeculi, ut ambularent per eas in itinere non trito . Viae enim secundum sententiam Salomonis nihil operantium stratae sunt spinis, fortium uero tritae sunt . Et ita ab itinere regio deuiantes ad illam metropolim ciuitatem, ubi noster cursus indeclinabiliter semper debet esse directus, non poterunt peruenire. Quod etiam Ecclesiastes satis significanter expressit labor, inquiens, stultorum adfligit eos, qui non cognouerunt ire in ciuitatem , illam scilicet Hierusalem caelestem, quae est mater omnium nostrum ).

But whoever truly gives up this world and takes upon him Christ’s yoke and learns of Him, and is trained in the daily practice of suffering wrong, for He is “meek and lowly of heart,” (Matt.11:29) will ever remain undisturbed by all temptations, and “all things will work together for good to him.” (Rom.8:28) For as the prophet Obadiah says the words of God are “good to him that walketh uprightly;” and again: “For the ways of the Lord are right, and the just shall walk in them; but the transgressors shall fall in them.” (Micah 2:7; Hos.14:10)

7. Quisquis autem in ueritate huic mundo renuntians super se tulerit iugum Christi et didicerit ab eo cotidianis iniuriarum exercitiis eruditus quia mitis est et humilis corde , in cunctis temptationibus manebit semper inmobilis omniaque illi cooperabuntur ad bonum . Verba enim dei secundum Abdiam prophetam bona sunt cum eo, qui recte graditur . Et iterum : Quia rectae uiae domini, et recti incedent in eis : praeuaricatores uero conruent in eis ).

CHAPTER 25. Of the good which an attack of temptation brings about.

CAPUT XXV. Quid nobis utilitatis conferant tentationes).

AND so by the struggle with temptation the kindly grace of the Saviour bestows on us larger rewards of praise than if it had taken away from us all need of conflict. For it is a mark of a loftier and grander virtue to remain ever unmoved when hemmed in by persecutions and trials, and to stand faithfully and courageously at the ramparts of God, and in the attacks of men, girt as it were with the arms of unconquered virtue, to triumph gloriously over impatience and somehow to gain strength out of weakness, for “strength is made perfect in weakness.”

XV. Maiora igitur nobis per conluctationem temptationum laudis contulit praemia benigna erga nos gratia saluatoris, quam si omnem a nobis necessitatem certaminis abstulisset. Etenim sublimioris praestantiorisque uirtutis est persecutionibus aerumnisque uallatum manere semper inmobilem et ad praesidia dei fidum atque intrepidum perdurare, humanisque incursibus uelut armis inuictae uirtutis accinctum gloriosissime de inpatientia triumphare et adquirere quodammodo de infirmitate uirtutem, quia uirtus in infirmitate perficitur).

“For behold I have made thee,” saith the Lord, “a pillar of iron and a wall of brass, over all the land, to the kings of Judah, and the princes and the priests thereof, and all the people of the land. And they shall fight against thee and shall not prevail: for I am with thee to deliver thee, saith the Lord.” (Jer.1:18, 19) Therefore according to the plain teaching of the Lord the king’s highway is easy and smooth, though it may be felt as hard and rough:

2. Ecce enim dedi te, inquit dominus, in columnam ferream, et in murum aereum, super omnem terram, regibus Iuda, et principibus, et sacerdotibus eius, et omni populo terrae. Et bellabunt aduersum te, et non praeualebunt : quia ego tecum sum, ut eruam te, ait dominus . Ergo secundum meram domini traditionem uia regia suauis ac leuis est, licet dura et aspera sentiatur).

for those who piously and faithfully serve Him, when they have taken upon them the yoke of the Lord, and have learnt of Him, that He is meek and lowly of heart, at once somehow or other lay aside the burden of earthly passions, and find no labour but rest for their souls, by the gift of the Lord, as He Himself testifies by Jeremiah the prophet, saying: “Stand ye on the ways and see, and ask for the old paths, which is the good way, and walk ye in it: and you shall find refreshment for your souls.”

3. Pie enim ac fideliter seruientes cum tulerint iugum domini super se et didicerint ab eo quia mitis est et humilis corde , iam quodammodo terrenarum passionum sarcinam deponentes non laborem, sed requiem animabus suis domino praestante repperient, sicut per Hieremiam prophetam ipse testatus est dicens : State super uias, et uidete, et interrogate de semitis antiquis, quae sit uia bona, et ambulate in ea : et inuenietis refrigerium animabus uestris ).

For to them at once “the crooked shall become straight and the rough ways plain;” and they shall “taste and see that the Lord is gracious,” (Jer.6:16; Isa.40:4; Ps.33 (34):9) and when they hear Christ proclaiming in the gospel: “Come unto Me all ye that labour and are heavy laden, and I will refresh you,” they will lay aside the burden of their sins, and realize what follows: “For My yoke is easy, and My burden is light.” (Matt.11:28-30)

4. Fient namque eis continuo praua in directum, et aspera in uias planas , et gustantes uidebunt quoniam suauis est dominus . Audientesque Christum in euangelio proclamantem : Venite ad me omnes qui laboratis et onerati estis, et ego reficiam uos , depositis ponderibus uitiorum ea quae sequuntur intellegent : Quia iugum meum suaue est  et onus meum leue est).

The way of the Lord then has refreshment if it is kept to according to His law. But it is we who by troublesome distractions bring sorrows and troubles upon ourselves, while we try even with the utmost exertion and difficulty to follow the crooked and perverse ways of this world. But when in this way we have made the Lord’s yoke heavy and hard to us, we at once complain in a blasphemous spirit of the hardness and roughness of the yoke itself or of Christ who lays it upon us, in accordance with this passage: “The folly of man corrupteth his ways, but he blames God in his heart;” (Prov.19:3 (LXX)

5. Habet ergo refrigerium uia domini, si secundum legem ipsius teneatur. Sed nos sumus qui dolores nobis atque tormenta turbulentis distentionibus procuramus, dum malumus uias saeculi huius prauas atque peruersas etiam cum summo discrimine ac difficultate sectari. Cum uero hoc modo graue ac durum nobis iugum domini fecerimus, blasphemo iam spiritu uel de ipsius iugi uel de Christi qui illud inponit duritia atque asperitate causamur secundum illud : Insipientia uiri corrumpit uias eius, deum autem causatur corde suo ,

and as Haggai the prophet says, when we say that “the way of the Lord is not right” the reply is aptly made to us by the Lord: “Is not My way right? Are not your ways rather crooked?” (Ezek.18:25 (LXX) And indeed if you will compare the sweet scented flower of virginity, and tender purity of chastity to the foul and fetid sloughs of lust, the calm and security of monks to the dangers and losses in which the men of this world are involved, the peace of our poverty to the gnawing vexations and anxious cares of riches, in which they are night and day consumed not without the utmost peril to life, then you will prove that the yoke of Christ is most easy and His burden most light.

6. et secundum Aggaeum prophetam cum dixerimus quia uia domini non dirigit , congrue nobis respondetur a domino : Numquid uia mea non dirigit? nonne magis uiae uestrae sunt prauae ? Et re uera si conparare uolueris suaue olentem uirginitatis florem et tenerrimam castimoniae puritatem taetris ac faetidis libidinum uolutabris, quietem securitatemque monachorum periculis et aerumnis quibus mundi huius homines inplicantur, paupertatis nostrae requiem edacibus diuitum tristitiis ac peruigilibus curis, in quibus non absque summo uitae periculo diebus ac noctibus consumuntur, suauissimum iugum Christi onusque leuissimum facillime conprobabis).

CHAPTER 26. How the promise of an hundredfold in this life is made to those whose renunciation is perfect.

CAPUT XXVI. Quomodo perfecte abrenuntiantibus centuplum in hoc mundo repromittatur).

FURTHER also that recompense of reward, wherein the Lord promises an hundredfold in this life to those whose renunciation is perfect, and says: “And everyone that hath left house or brethren or sisters or father or mother or wife or children or lands for My name’s sake, shall receive an hundredfold in the present time and shall inherit eternal life,” (Matt.19:29) is rightly and truly taken in the same sense without any disturbance of faith. For many taking occasion by this saying, insist with crass intelligence that these things will be given carnally in the millennium, though they must certainly admit that age, which they say will be after the resurrection cannot possibly be understood as present.

XXVI. Proinde etiam illa retributio praemiorum, qua perfecte renuntiantibus in hac uita centuplum dominus repromisit dicens : Et omnis qui reliquit domum uel fratres aut sorores aut patrem aut matrem aut uxorem aut filios aut agros propter nomen meum, centuplum accipiet in praesenti et uitam aeternam possidebit , recte atque uerissime eodem sensu absque ulla fidei perturbatione suscipitur. Multi enim occasionem huius sententiae adepti crasso intellectu haec in illo mille annorum tempore carnaliter sanctis restituenda confirmant, cum utique illud saeculum, quod post resurrectionem futurum dicunt, praesens intellegi non posse fateantur).

It is then more credible and much clearer that one, who at the persuasion of Christ has made light of any worldly affections or goods, receives from the brethren and partners of his life, who are joined to him by a spiritual tie, even in this life a love which is an hundred times better: since it is certain that among parents and children and brothers, wives and relations, where either the tie is merely formed by intercourse, or the bond of union by the claims of relationship, the love is tolerably short lived and easily broken.

2. Multo ergo credibilius multoque manifestius est eum, qui aliquid saecularium uel affectuum uel bonorum Christo suadente contempserit, a fratribus atque consortibus propositi sui, qui ei spiritali glutino conligantur, centuplo gratiorem etiam in hac uita recipere caritatem. Hanc siquidem, quam inter parentes ac filios atque germanos, coniuges uel propinquos, siue societas copulat seu consanguinitatis necessitudo coniungit, satis breuem esse constat ac fragilem).

Finally even good and duteous children when they have grown up, are sometimes shut out by their parents from their homes and property, and sometimes for a really good reason the tie of matrimony is severed, and a quarrelsome division destroys the property of brothers. Monks alone maintain a lasting union in intimacy, and possess all things in common, as they hold that everything that belongs to their brethren is their own, and that everything which is their own is their brethren’s. If then the grace of our love is compared to those affections where the bond of union is a carnal love, certainly it is an hundred times sweeter and finer. There will indeed also be gained from conjugal continence a pleasure that is an hundred times greater than that which arises from the union of the sexes.

3. Denique etiam boni ac pii cum adoleuerint filii a parentum domibus nonnumquam ac substantiis excluduntur, communio quoque consortii iugalis interdum etiam honesta causa interueniente diuellitur, fratrum dirimit facultatem contentiosa diuisio : monachi soli perpetuam coniunctionis retinent unitatem atque indiscrete possident uniuersa, qui omnia sua esse quae fratrum, omnia fratrum credunt esse quae sua sunt. Si ergo istis quibus carnalis caritas copulatur affectibus dilectionis nostrae gratia conferatur, profecto centuplo haec dulcior atque sublimior est. Recipietur sane etiam de continentia coniugali maior centuplo suauitas ab illa, quae eis inuicem per conmixtionem sexuum praebebatur).

And instead of that joy, which a man experiences from the possession of a single field or house, he will enjoy a delight in riches a hundred times greater, if he passes over to the adoption of sons of God, and possesses as his own all things which belong to the eternal Father, and asserts in heart and soul after the fashion of that true Son: “All things that the Father hath are mine;” (John 16:15) and if no longer tried by that criminal anxiety in distractions and cares, but free from care and glad at heart he succeeds everywhere to his own, hearing daily the announcement made to him by the Apostle: “For all things are yours, whether the world, or things present, or things to come;” and by Solomon: “The faithful man has a whole world of riches.”  (1 Cor.3:22; Prov.17:6 (LXX)

4. Pro laetitia quoque illa, quam in unius agri ac domus possessione quis habuit, centuplo maiore diuitiarum gaudio perfruetur, qui in adoptionem transiens filiorum dei uniuersa , quae aeterni sunt patris ut propria possidebit et adfectu atque uirtute ad imitationem ueri illius filii proclamabit : Omnia quae habet pater mea sunt , nec iam cum illa poenali distentionis ac sollicitudinis cura, sed securus ac laetus uelut in propriis ubique succedet, audiens cotidie sibimet ab apostolo praedicari : Omnia enim uestra sunt, siue mundus, siue praesentia siue futura , et a Salomone : fidelis uiri totus mundus diuitiarum ).

You have then that recompense of an hundredfold brought out by the greatness of the value, and the difference of the character that cannot be estimated. For if for a fixed weight of brass or iron or some still commoner metal, one had given in exchange the same weight only in gold, he would appear to have given much more than an hundredfold. And so when for the scorn of delights and earthly affections there is made a recompense of spiritual joy and the gladness of a most precious love, even if the actual amount be the same, yet it is an hundred times better and grander.

5. Habes ergo istam centupli retributionem in magnitudine meriti et in discretione tam inconparabilis qualitatis expressam. Neque enim si pro aeris aut ferri aut uilioris cuiusquam metalli certo pondere tantundem ponderis sed auri quispiam reddidisset, non etiam amplius restituisse quam centuplum uideretur : ita cum pro contemptu uoluptatum et adfectuum terrenorum spiritale gaudium et pretiosissimae caritatis iucunditas repensatur, etiamsi ipse sit numerus, centuplo tamen haec maior atque praeclarior est).

And to make this plainer by frequent repetition: I used formerly to have a wife in the lustful passion of desire: I now have one in honourable sanctification and the true love of Christ. The woman is but one, but the value of the love has increased an hundredfold. But if instead of distrusting anger and wrath you have regard to constant gentleness and patience, instead of the stress of anxiety and trouble, peace and freedom from care, instead of the fruitless and criminal vexation of this world the salutary fruits of sorrow, instead of the vanity of temporal joy the richness of spiritual delights, you will see in the change of these feelings a recompense of an hundredfold.

6. Et ut hoc euidentius crebra repetitione reddatur : uxorem antea in lasciua passione desiderii  possidebam, hanc eandem in honore sanctificationis et uera Christi dilectione possideo : una est mulier, sed centuplum creuit meritum caritatis. Si autem et pro irae ac furoris perturbatione iugem patientiae lenitatem, pro sollicitudinis ac distentionis angore securitatis quietem, pro infructuosa saeculi huius poenalique tristitia salutaris tristitiae fructum, pro uanitate laetitiae temporalis spiritalis gaudii adpenderis ubertatem, retributionem in horum affectuum commutatione centuplam peruidebis).

And if we compare with the short-lived and fleeting pleasure of each sin the benefits of the opposite virtues the increased delights will prove that these are an hundred times better. For in counting on your fingers you transfer the number of an hundred from the left hand to the right and though you seem to keep the same arrangement of the fingers yet there is a great increase in the amount of the quantity. For the result will be that we who seemed to bear the form of the goats on the left hand, will be removed and gain the reward of the sheep on the right hand.

7. Et si uniuscuiusque uitii breui ac lubricae uoluptati contrariarum uirtutum merita conferantur, centuplo haec esse meliora multiplicata incunditas adprobabit. Centenarius enim numerus de sinistra transfertur ad dexteram, et licet eandem in supputatione digitorum figuram tenere uideatur, nimium tamen quantitatus magnitudine supercrescit. Fiet enim ut qui haedi formam gerere uidebamur in laeua, ouis meritum translati consequamur ad dexteram ).

Now let us pass on to consider the nature of those things which Christ gives back to us in this world for our scorn of worldly advantages, more particularly according to the Gospel of Mark who says: “There is no man who hath left house or brethren or sisters or mother or children or lands for My sake and the gospel’s sake, who shall not receive an hundred times as much now in this time: houses and brethren and sisters and mothers and children and lands, with persecutions, and in the world to come life eternal.” (Mark 10:29, 30)

8. Nunc ad quantitatem earum rerum, quas pro contemptu mundialium commodorum nobis in hoc saeculo Christus retituit, transeamus, praecipue secundum euangelium Marci ita dicentis : Nemo est qui reliquit domum aut fratres aut sorores aut matrem aut filios aut agros propter me et propter euangelium, qui non accipiet centies tantum nunc in tempore hoc domos et fratres et sorores et matres et filios et agros cum persecutionibus, et in futuro saeculo  uitam aeternam).

For he who for the sake of Christ’s name disregards the love of a single father or mother or child, and gives himself over to the purest love of all who serve Christ, will receive an hundred times the amount of brethren and kinsfolk; since instead of but one he will begin to have so many fathers and brethren bound to him by a still more fervent and admirable affection. He also will be enriched with an increased possession of lands, who has given up a single house for the love of Christ, and possesses countless homes in monasteries as his own, to whatever part of the world he may retire, as to his own house.

9. Centuplam namque fratrum parentumue recipiet quantitatem, quisque patris unius uel matris seu filii pro Christi nomine caritate contempta in omnium qui Christo deseruiunt dilectionem sincerissimam transit, pro uno scilicet tot incipiens habere patres fratresque, feruentiore ac praestantiore sibi addectione deuinctos. Multiplicata etiam domorum atque agrorum possessione ditabitur, quisque una domo pro Christi dilectione reiecta innumera monasteriorum habitacula tamquam propria possidebit, in quacumque orbis parte uelut in suae domus iure succedens).

For how can he fail to receive an hundredfold, and, if it is not wrong to add somewhat to our Lord’s words, more than an hundredfold, who gives up the faithless and compulsory service of ten or twenty slaves and relies on the spontaneous attendance of so many noble and free born men? And that this is so you could prove by your own experience, as since you have each left but one father and mother and home, you have gained without any effort or care, in any part of the world to which you have come, countless fathers and mothers and brethren, as well as houses and lands and most faithful servants, who receive you as their masters, and welcome, and respect, and take care of you with the utmost attention.

10. Quomodo enim non centuplum et si domini nostri sententiae superadici aliquid fas est plus quam centuplum recipit, qui decem uel uiginti seruorum ministeria infida et coacticia derelinquens tot ingenuorum ac nobilium spontaneo fulcitur obsequio? Quod ita esse etiam uestris experimentis probare potuistis, qui singulis patribus matribusque ac domibus derelictis, quamlibet mundi partem fueritis ingressi, patres et matres fratresque innumeros, domos quoque et agros seruosque fidelissimos absque ullo sollicitudinis labore conquiritis, qui uos ut proprios dominos summis suscipiunt, amplectuntur, fouent, uenerantur officiis).

But, I say that deservedly and confidently will the saints enjoy this service, if they have first submitted themselves and everything they have by a voluntary offering for the service of the brethren. For, as the Lord says, they will freely receive back that which they themselves have bestowed on others. But if a man has not first offered this with true humility to his companions, how can he calmly endure to have it offered to him by others, when he knows that he is burdened rather than helped by their services, because he prefers to receive attention from the brethren rather than to give it to them?

11. Sed hoc, inquam, sancti ministerio merito ac fiducialiter perfruentur, qui prius in seruitutem fraternitatis semet ipsos suaque omnia uoluntaria deuotione subdiderint. Recipient enim secundum sententiam domini  libere id quod ipsi aliis dependerunt. Quisquis autem haec humilitate sincera consortibus suis ante non detulerit, quomodo deferri sibi ab aliis patienter admittet, cum grauari se eorum obsequiis intellegat potius quam foueri, quia accipere fratrum mauult quam reddere famulatum?

But all these things he will receive not with careless slackness and a lazy delight, but, in accordance with the Lord’s word, “with persecutions,” i.e., with the pressure of this world, and terrible distress from his passions, because, as the wise man testifies: “He who is easy going and without trouble shall come to want.” (Prov.14:23 (LXX) For not the slothful, or the careless, or the delicate, or the tender take the kingdom of heaven by force, but the violent. Who then are the violent? Surely they are those who show a splendid violence not to others, but to their own soul, who by a laudable force deprive it of all delights m things present, and are declared by the Lord’s mouth to be splendid plunderers, and by rapine of this kind, violently seize upon the kingdom of heaven. For, as the Lord says,

12. Haec tamen omnia non cum remissa securitate nec cum inerti oblectatione percipiet, sed secundum uerbum domini cum persecutionibus , id est cum pressuris saeculi huius ac summis angoribus passionum, quia, sicut ille sapientissimus contestatur, qui suauis et sine dolore est in egestate erit. Regnum enim caelorum non desides, non remissi, non delicati, non teneri, sed uiolenti diripiunt. Qui ergo hi uiolenti sunt? Nempe illi qui non aliis, sed animae suae praeclaram inferunt uiolentiam, qui direptione laudabili omni eam praesentium rerum uoluptate fraudantes uoce dominica egregii direptores pronuntiantur et per huiuscemodi rapinam regnum caelorum uiolenter inuadunt).

 “The kingdom of heaven suffereth violence and the violent take it by force.” (Matt.11:12) Those are certainly worthy of praise as violent, who do violence to their own destruction, for, “A man,” as it is written, “that is in sorrow laboureth for himself and does violence to his own destruction.” (Prov.14:26 (LXX) For our destruction is delight in this present life, and to speak more definitely, the performance of our own likes and desires, as, if a man withdraws these from his soul and mortifies them, he straightway does glorious and valuable violence to his own destruction, provided that he refuses to it the pleasantest of its wishes

13. Regnum enim caelorum secundum sententiam domini uim patitur, et uiolenti diripiunt illud . Isti profecto sunt laudabiles uiolenti, qui uim faciunt perditioni suae. Homo enim, ut scriptum est, in doloribus laborat sibi et uim facit perditioni suae . Perditio nostra est oblectatio uitae praesentis et ut expressius dicam executio desideriorum uoluntatumque nostrarum, quas si quis ab anima sua subtraxerit ac mortificauerit, gloriosam profecto et utilem perditioni suae uim facit, abnegans dumtaxat ei iucundissimas uoluntates, quas per prophetam sermo diuinus frequenter incusat dicens :

which the Divine word often rebukes by the prophet, saying: “For in the days of your fast your own will is found;” and again: “If thou turn away thy foot from the Sabbath, to do thy will on My holy day, and glorify him, while thou dost not thy own ways, and thy own will is not found, to speak a word.”

Quia in diebus ieiunii uestri inuenietur uoluntas uestra , et iterum : Si auerteris a sabbato pedem tuum, facere uoluntatem tuam in die sancto meo, et glorificaueris eum dum non facis uias tuas, et non inuenitur uoluntas tua, ut loquaris sermonem ).

And the great blessedness that is promised to him is at once added by the prophet. “Then,” he says, “shalt thou be delighted in the Lord, and I will lift thee up above the high places of the earth, and will feed thee with the inheritance of Jacob thy father. For the mouth of the Lord hath spoken it.” (Isa.58:3, 13, 14) And therefore our Lord and Saviour, to give us an example of giving up our own wills, says: “I came not to do My own will, but the will of Him that sent Me;” and again: “Not as I will, but as Thou wilt.” (John 6:38; S.Matt.26:39) And this good quality those men in particular show who live in the coenobia and are governed by the rule of the Elders, who do nothing of their own choice, but their will depends upon the will of the Abbot.

14. Cui etiam quanta beatitudo promittitur confestim per prophetam subiungit : Tunc, inquit, delectaberis super dominum, et sustollam te super altitudinem terrae, et cibabo te hereditate Iacob patris tui. Os enim domini locutum est . Et idcirco dominus noster atque saluator, ut nobis amputandarum uoluntatum nostrarum formam traderet, non ueni, inquit, facere uoluntatem meam sed uoluntatem eius qui misit me , et iterum : Non sicut ego uolo sed sicut tu . Quam uirtutem illi specialiter exercent, qui in coenobiis conmorantes senioris reguntur imperio, qui nihil omnino arbitrio suo agunt, sed uoluntas eorum ex uoluntate pendet abbatis).

Finally to bring this discussion to a close, I ask you, do not those who faithfully serve Christ, most clearly receive grace an hundredfold in this, while for His name’s sake they are honoured by the greatest princes, and though they do not look for the praise of men, yet become venerated in the trials of persecution whose humble condition would perhaps have been looked down upon even by common folk, either because of their obscure birth, or because of their condition as slaves, if they had continued in their life in the world?

15. Postremo ut iam disputationis huius sermo claudatur, nonne, obsecro, etiam in hoc centuplam gratiam euidentissime qui fideliter Christo deseruiunt consequuntur, dum pro nomine eius a summis principibus honorantur, ac licet ipsi humanam gloriam non requirant, uenerabiles tamen etiam in persecutionum angustiis iudicibus cunctis ac potestatibus fiunt, quorum uilitas etiam mediocribus forsitan despicabilis esse potuisset uel pro obscuritate natalium uel pro condicione seruili, si in saeculari conuersatione mansissent?

But because of the service of Christ no one will venture to raise a calumny against their state of nobility, or to fling in their teeth the obscurity of their origin. Nay rather, through the very opprobrium of a humble condition by which others are shamed and confounded, the servants of Christ are more splendidly ennobled, as we can clearly show by the case of Abbot John who lives in the desert which borders on the town of Lycus.

16. Per Christi autem militiam nobilitatis nemo status calumniam commouere, nemo obscuritatem generis audebit opponere : quin potius illis ipsis uilissimae condicionis obprobriis, quibus confundi et dehonestari ceteri solent, Christi famuli gloriosius nobilitantur. Quod euidentius in abbate Iohanne, qui in illa heremo quae Lyco oppido adiacet commoratur, possumus adprobare).

For he sprang from obscure parents, but owing to the name of Christ has become so well known to almost all mankind that the very lords of creation, who hold the reins of this world and of empire, and are a terror to all powers and kings, venerate him as their lord, and from distant countries seek his advice, and entrust to his prayers and merits the crown of their empire, and the state of safety, and the fortunes of war.

17. Qui perobscuris maioribus natus ita pro Christi nomine uniuerso paene humano generi admirabilis factus est, ut eum ipsi quoque rerum praesentium domini, qui mundi huius atque imperii gubernacula retinentes etiam potentibus cunctis regibusque terrori sunt, uelut dominum uenerentur et oracula eius de tam longinquis regionibus expetentes imperii sui apicem et statum salutis bellorumque prouentus illius orationibus meritisque committant).

In such terms the blessed Abraham discoursed on the origin of and remedy for our illusion, and exposed to our eyes the crafty thoughts which the devil had originated and suggested, and kindled in us the desire of true mortification, wherewith we hope that many also may be inflamed, even though all these things have been written in a somewhat simple style. For though the dying embers of our words cover up the glowing thoughts of the greatest fathers, yet we hope that in the case of very many who try to remove the embers of our words and to fan into a flame the hidden thoughts, their coldness will be turned into heat.

18.  Tali beatus Abraham de inlusionis nostrae uel origine uel medella disputatione disseruit atque oculis quoddammodo nostris cogitationum quas diabolus auctor ingesserat propalauit insidias nosque ad desiderium uerae mortificationis accendit, quo etiam multos, licet incompto haec omnia sermone digesta sint, credimus inflammandos. Nam licet summorum patrum flagrantissimos sensus tepida eloquii nostri fauilla contexerit, plurimorum tamen algorem, qui remotis uerborum cineribus uiuacitatem latentium sensuum suscitare uoluerint, calefaciendum putamus).

But, O holy brethren, I have not indeed been so puffed up by the spirit of presumption as to give forth to you this fire (which the Lord came to send upon the earth, and which He eagerly longs to kindle (cf.Luke 12:49)in order that by the application of this warmth I might set on fire your purpose which is already at a white heat, but in order that your authority with your children might be greater, if in addition the precepts of the greatest and most ancient fathers support what you are teaching not by the dead sound of words but by your living example. It only remains that I who have been till now tossed about by a most dangerous tempest, should be wafted to the safe harbour of silence by the spiritual gales of your prayers.

19. Sed ad uos, o sancti fratres, non utique hunc ignem, quem dominus uenit mittere in terram et quem nimium ardere desiderat , ita spiritu praesumptionis elatus emisi, ut quasi feruentissimum propositum uestrum caloris huius adiectione succenderem, sed ut uobis maior apud filios esset auctoritas, si id, quod ipsi non mortuo uerborum sono, sed uiuo docetis exemplo, etiam summorum atque antiquissimorum patrum praecepta confirment. Superest ut me periculosissima hactenus tempestate iactatum nunc ad tutissimum silentii portum spiritalis orationum uestrarum aura comitetur).