x00_Prologuex |
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PROLOGUE |
PG
79.1093.49
ΚΕΦΑΛ. Αʹ.} |
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[1]
THOSE who inhabit the heavenly country through their efforts are neither
distracted by the stomach, nor intent on perishable goods,
like those who offer prayers for their own gain, imagining that piety is
gain’
(1Tim. 6: 5).
Instead, by means of a noetic
vision they take part in a nourishing light from the highest
realities, like the undefiled company
surrounded by the
radiance from the light of the glory. |
Οἱ τὸν οὐράνιον χῶρον νεμόμενοι τοῖς πόνοις, οὐ τῇ γαστρὶ, οὐδὲ τῇ
μερίμνῃ τῶν φθαρτῶν ἀτενίζουσι·
79.1096
καθάπερ
οἱ κέρδους ἕνεκα τὰς εὐχὰς ποιούμενοι νομίζοντες πορισμὸν εἶναι τὴν
εὐσέβειαν, ἀλλὰ νοερᾷ ὁράσει τῆς τροφίμου τῶν ὑψηλῶν αὐγῆς
μεταλαμβάνουσιν
ὥς
ἀκήρατοι θίασοι ἐκ τῆς δόξης τὸ φῶς περιλαμπόμενοι.
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Therefore, you too, Eulogios, mystic initiate in the virtues, in nourishing your
intellectual substance3 on the brilliance of the supreme realities,
strip off the weight of the flesh by collecting your thoughts, for
you know that the matter of the flesh constitutes the nourishment of
thoughts. |
Καὶ αὐτὸς,
ὦ μύστα τῶν ἀρετῶν Εὐλόγιε,
τῇ τῶν ὑπερτάτων λαμπηδόνι
τὴν ἱερὰν οὐσίαν ἐκτρεφόμενος ταῖς συναγωγαῖς τῶν λογισμῶν τὸν ὄγκον τῆς
σαρκὸς ἐπαποδύῃ, εἰδὼς ὅτι ὕλη σαρκὸς, τροφὴ λογισμῶν καθίσταται |
Having restrained the wiles of the
flesh with the sharp instrument of ascetic labours, you choose me to
be the voice of your works against the flesh, and if it were not
foolhardy to break an injunction of charity, I would refuse to sail
on this voyage. But since it is all the more incumbent on me to be
persuaded by those of like mind, rather than to oppose them, help me
in those things which pertain to God that [i o96B] speech may be
given me when I open my mouth (cf. Eph. 6: 19), and for my part I
will assist you in the matters of obedience that it may be given to
you to harvest the fruits of what you have sown. |
, ὥσπερ τὰς
μεθοδείας τῷ κέντρῳ τῶν πόνων κατειληφὼς, ἐμὲ προχειρίζῃ στόμα σῶν
ἔργων κατ' αὐτῶν γενέσθαι, καὶ εἰ μὴ τολμηρὸν ἀγάπης ἐπίταγμα
διαῤῥῆξαι, παρητησάμην ἂν τὴν τοιαύτην τοῦ πλοὸς ποντοπορίαν·
ἐπειδὴ δὲ πείθεσθαι δεῖ μᾶλλον τοῖς ὁμοψύχοις, οὐκ ἀντιτάσσεσθαι·
ἔσο μοι σὺ τὰ πρὸς τὸν Θεὸν, ἵνα μοι δοθῇ λόγος ἐν ἀνοίξει τοῦ
στόματός μου, κἀγώ σοι ἔσομαι τὰ τῆς ὑπακοῆς, ἵνα δοθῇ σοι τοῦ
σπόρου τοὺς καρποὺς ἀμήσασθαι. |
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PART
ONE
Monastic Life as a struggle Against Vice
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o1 |
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CHAPTER 1
Praise of Voluntary Exile |
PG
79.1096.21
- 79.1097.9
ΚΕΦΑΛ. Βʹ.
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1.[2]
The first of the luminous contests is exile, especially when
one leaves home alone, stripped of homeland, family, and goods
like an athlete. |
Πρώτη τῶν
λαμπρῶν ἀγωνισμάτων ἐστὶ ξενιτεία, μάλιστα ὅταν πρὸς ταύτην, καὶ
μόνος ἐκδημοίης, πατρίδα, γένος, ὕπαρξιν ἀθλητικῶς ἀποδυόμενος.
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.4
For if in this way someone should find himself engaged in the most
demanding competitions, preserving this exile safe and sound by the
goal of perseverance, with the gilded wing of virtue he will take
flight from his own familiar haunts and make haste to fly away
towards heaven itself (cf. Ps. S4: 7).5 .6 |
ἔμπροσθεν τῶν
λαμπρῶν ἑστηκὼς ἀγώνων· ἂν οὕτως ἄρξῃ κατὰ Θεὸν εἰς ἀρχῆς ὁδὸν
βαδίζων πίστει διαπύρῳ, καὶ Πνεύματι θεϊκῷ, καὶ τῷ τέλει τῆς
ὑπομονῆς σώαν ταύτην ἀποσώζων, πτέρυξιν ἀρετῆς ἔσται περικεχρυσωμένη
ψυχὴ τῶν οἰκείων τόπων ἀφισταμένη, καὶ πρὸς αὐτὸν πτῆναι τὸν οὐρανὸν
ἐπειγομένη.
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But the author of evil contrives to cut off the wings of this way of
life [io96C] and attempts to cast it down by means of various
contrivances, and in the beginning he restrains it for a little while,
until he observes the soul overcome by nausea at his afflictions;
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Ἀλλὰ τῆσδε τὰ
πτερὰ τῆς πολιτείας ὁ τῆς κακίας γεννητὴς μηχανᾶται περικόψαι, γῆς, ἀφ'
ἧς ἐξελήλυθε τὸ γένος ἐσοπτρίζων, ἐν ταῖς κατ' ἀῤῥωστίαν μάλιστα
ἐπισυμβαινούσαις εἰσβολαῖς· |
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καὶ ἐν μὲν τῇ
ἐνδημίᾳ τῆς θερμοτάτης ἐκδημίας ὑπαναχαιτίζει πρὸς ὀλίγον ἕως τὴν ψυχὴν
περὶ τὰς θλίψεις καταμάθοι ναυτιῶσαν καὶ τότε τὴν τῶν λογισμῶν νύκτα
ἐπιφερόμενος |
then the dark owl brings on the night of thoughts and casts darkness
upon the soul by robbing it of the ray of the superior goods |
ὁ
νυκτικόραξ ἐπισκοτεῖ τῇ ψυχῇ τῆς τῶν κρειττόνων ἀκτῖνος.
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But if all alone one should stand
ready in the wrestling school of the desert and if the body should
in some way happen to be impaired by illness, then does the devil
present voluntary exile to the soul as especially difficult,
suggesting that the tasks of virtue can be performed not (merely) in
a particular place, but by a manner of life, and that at home with
the consolation of family it could attain the prizes of freedom from
possessions with less weariness; there it would have a pleasant
service [i o96D] for its weakness, and not misery and painful
despondency as it now has, because the zeal for hospitality is
especially lacking in the brotherhood. |
Εἰ δὲ κατὰ μόνας παρατάττοιτο ἐν τῇ τῆς ἐρημίας παλαίστρᾳ,
καὶ τύχῃ τὸ σῶμα ὑπὸ ἀῤῥωστίας τρωθῆναι τοσούτῳ μᾶλλον χαλεπὴν
ἐπιδείκνυσι τῇ ψυχῇ τὴν ξενιτείαν. οὐκ ἐν τόπῳ, ἀλλ' ἐν τρόπῳ
κατορθοῦσθαι τὰ τῶν ἀρετῶν ὑποβάλλων, καὶ ὅτι παράκλησιν ἔχων οἴκοι
τὴν ἀπὸ γένους, ἐκεῖσε τὰ τῆς ἀποτάξεως ἆθλα ἀκόπως εἶχε διασώζειν·
ἔνθα καὶ τῆς ἀσθενείας προσηνὴς ὑπηρεσία, καὶ οὐχ ὡς νῦν κακουχία,
καὶ ἐπώδυνος λειποθυμία· ἐν τῷ καὶ μάλιστα ἐκ τῆς ἀδελφότητος
σπανίσαι τὴν τῆς φιλοξενίας σπουδήν· διὸ καὶ μάλιστα,
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Therefore, he quickly says, `Go away, carry yourself off, you who are
the joy and glory of your family!-to these you have without compassion
left behind an unbearable sorrow, for most people have lighted upon the
virtues in the midst of their family, without having fled their
homeland.’’ |
Ἄπιθι, φησὶ,
χαρὰν τῷ σῷ γένει, καὶ δόξαν σαυτὸν ἀποκομίζων, οἷς καὶ τὸ πένθος
ἀφόρητον καταλέλοιπας ἀσυμπαθῶς· οἱ πολλοὶ γὰρ, καὶ πατρίδα μὴ φυγόντες,
ἐκ μέσου τοῦ γένους εἵλοντο τὴν ἀρετήν. |
But he who is clothed in the purple
of afflictions, that is, in perseverance, in the battle line of
voluntary exile, and is surrounded with faith in regard to hopes in
ascetic labours, will with unceasing thanksgiving [i o97A] shake off
the raindrops of these thoughts from his inner self; and the more
they should compel the heart to turn back, all the more shall we
still flee and chant against them: `Behold, I have fled far away,
and taken lodging in the desert; I waited for God, who saves me from
faintheartedness and tempest’ (Ps. S4: 8). For the thoughts bring
on temptations, they coax (the heart) into turning back and they
afflict it with reproaches so as to drain it of its resolution and
to cut it off from its perseverance in thanksgiving; and so they
then set their snares abroad with complete freedom beyond what is
seemly. [1097131 |
. Ἀλλ' ὁ τὴν
πορφύραν τῶν θλίψεων ἐν τῇ παρατάξει τῆς ξενιτείας περιβεβλημένος,
καὶ τῶν κόπων τὰς ἐλπίδας περιεστεμμένος πίστει, ὑπομονῇ 79.1097
τῆς εὐχαριστίας τῶνδε τῶν λογισμῶν τὰς νιφάδας ἐκ τῶν ἐκτὸς
ἐκτινάσσει, καὶ ὅσῳπερ ὑποστρέφειν τὴν καρδίαν διορύττουσι, τοσοῦτον
ἔτι μᾶλλον καταψάλλωμεν αὐτῶν· "6̓Ιδοὺ ἐμάκρυνα φυγαδεύων, καὶ
ηὐλίσθην ἐν τῇ ἐρήμῳ·"6 καὶ γὰρ ὀνειδίζοντες θλίβουσι, καὶ τραπῆναι
κολακεύουσιν, ἵνα τῆς προθέσεως κενώσαντες, καὶ τῆς ἐν τῇ ὑπομονῇ
εὐχαριστίας διακόψωσιν, καὶ οὕτω λοιπὸν τὰς πάγας μετὰ πολλῆς
ἀδείας, καὶ ἐκ τῶν προσηκόντων εὐρύνωσι. |
2 |
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CHAPTER
2 [3] Virtue Defined as Combat |
PG
79.1097.13
- 79.1097.44.
ΚΕΦΑΛ. Γʹ. |
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2.[3].
For this reason the one beginning to lay hold of such virtue should
calculate the combat declared against it, lest, surprisedwithout
training, he does not bite the dust as one unprepared. |
Διὰ τοῦτο ὁ ἀρχόμενος ἀρετῆς ἐφάπτεσθαι, ψηφιζέτω καὶ τὸν κατ'
αὐτῆς ἐπιόντα πόλεμον, ἵνα μὴ ἀγύμναστος ὀφθεὶς ὡς ἀνέτοιμος
κατασπασθῇ.
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Therefore, the practice of ascetic
labours is praiseworthy when there is peace, but bravery in these is
eminently praiseworthy when warfare arises. |
Ἐπαινετὴ μὲν γὰρ τῆς ἀρετῆς ἡ ἀνδρεία καὶ εἰρήνης οὔσης,
ὑπερεπαινετὴ δὲ ἡ ταύτης ἀνδραγαθία, καὶ πολέμου ἐπιστάντος·
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Genuine virtue consists in bringing
forth perseverance as one’s weapon, not only for those
circumstances in the course of which one is engaged in ascetic labours, but also for those evils in the course of which one is
engaged in warfare; for impassible is the person who through very
many battles has conquered passion, but caught in the passions is
the one who says he has acquired virtue without warfare. For the
evil of the opposing forces is ranged against the battle line of the
virtuous army of ascetic labours. The heart that does not have
experience of warfare is deprived of the state of virtue, for
`virtue’ (areté) is the name of the action that comes from the word
`deeds of valour’ (atisteia). |
τοῦτο γὰρ ἡ ἀρετὴ, οὐ δι' ὧν ἐργάζεται μόνον, ἀλλὰ καὶ δι' ὧν
πολεμεῖται δεινῶν,ἀπαθὴς ὁ διὰ πλείστων πολέμων τὸ πάσχειν νικήσας,
ἐμπαθὴς δὲ ὁ ἀρετὴν λέγων ἀπολέμητον κεκτῆσθαι· κατὰ τὴν παράταξιν
γὰρ τῆς ἐναρέτου τῶν πόνων στρατηγίας, ἀντιπαρατάττεται καὶ ἡ τῶν
ἐναντίων κακία· ἀφῄρηται τὸ εἶναι ἐν ἀρετῇ καρδία πόλεμον οὐκ
ἔχουσα. Ἀρετὴ γὰρ ἐκ τῶν ἀριστείων πρακτικὸν ὄνομα κέκληται. |
Virtue does not seek people’s
plaudits, [1097q for it takes no delight in honour, the mother of
evils. Human esteem then is the beginning of honour and its end is
pride, for the person who demands honours exalts himself and such a
one does not know how to bear contempt. |
Ἀρετὴ
τὰς παρ' ἀνθρώπων εὐφημίας οὐ ζητεῖ, οὐ γὰρ τέρπεται τιμῇ, τῇ μητρὶ
τῶν κακῶν. Ἀρχὴ γοῦν τιμῆς ἀνθρωπαρέσκεια, τὸ δὲ τέλος ταύτης,
ὑπερηφανία. Ὁ γὰρ τιμὰς ἀπαιτῶν, ὑψοῖ ἑαυτὸν, καὶ ἐξουδένωσιν φέρειν
ὁ τοιοῦτος οὐκ οἶδε·
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3 |
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CHAPTER 3
Vanity Engenders Anger - Mother of Vices |
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xx |
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Desire
for honour is a
fantasy leading to pride, for he who is in love with it imagines for
himself even an office.’ Let the ascetic labour of the virtues be an
honour for you and praise according to your will a dishonour.
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τιμῆς ὄρεξις φαντασία, ὁ γὰρ αὐτῆς ἐρῶν καὶ κλῆρον φαντάζεται. Ἔστω σοι
τιμὴ ὁ πόνος τῶν ἀρετῶν, καὶ ἀτιμία ὁ κατὰ θέλησιν ἔπαινος, |
Do not
seek the glory that comes from the flesh, you who dissolve the passions
of the flesh; seek after the good, and it will be your glory. |
δόξαν ἀπὸ σαρκὸς μὴ ζήτει ὁ τὰ σαρκὸς πάθη καταλύων, τὸ δὲ κρεῖττον
ἐπιζήτει, καὶ ἔσται σοι δόξα, |
He who wishes to be honoured envies
the one who surpasses him in fame and by this jealousy he piles up
hatred towards his neighbours; overcome by too many honours, he
wishes no one to be honoured above himself and he snatches away the
first prize, for fear that he appear inferior. He does not tolerate
an esteemed man who is honoured when he is absent, and even in the
ascetic labours of the latter he seeks to ridicule [io97D] his lowly
esteem. An offence is a truly mortal wound for the person who loves
esteem and he can find no escape at all from the wrath that comes of
it. |
ὁ τιμᾶσθαι θέλων τῷ παρευδοκιμοῦντι
φθονεῖ. Καὶ τούτῳ τὸ μῖσος τῷ ζήλῳ σωρεύει ὁ ταῖς ἄγαν τιμαῖς
ἡττηθεὶς, ἑαυτοῦ προτιμᾶσθαι οὐδένα θέλει, ἁρπάζει δὲ τὰ πρωτεῖα,
μήπως ἥττων φανῇ, οὐ βαστάζει ἀπόντα τὸν εὐδοκιμοῦντα τιμᾷν, ἀλλὰ
καὶ ἐν τοῖς αὐτοῦ πόνοις κομωδεῖ τὴν χαμαίζηλον δόξαν, ἡ ὕβρις τῷ
φιλοδόξῳ ὀξυτάτη σφαγὴ, καὶ μῆνιν ἐκ ταύτης οὐ πάντως ἐκφεύγει. |
[4]
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PG
79.1097.49
- 79.1100.31
ΚΕΦΑΛ. Δʹ. |
Such a person is the slave of a
barbarian mistress and has been sold to many masters-pride,
jealousy, envy, and the aforementioned elite among the spirits, but
he who thrashes the spirit of honour with humility will destroy the
entire legion of the demons (cf. Mark 5: 9; Luke 8:30); he who by
humility presents himself to all as a servant will become like to
the one who humbled himself and [i i ooA] took the form of a servant
(Phil. z: 7). |
Ὁ τοιοῦτος, βαρβάρῳ δεσποίνῃ δουλεύει καὶ πολλοῖς δεσπόταις
μετεπράθη, ἐπάρσει, καὶ φθόνῳ, καὶ ζήλῳ καὶ ταῖς προῤῥηθείσαις τῶν
πνευμάτων λογάσιν, ὁ δὲ τῆς τιμῆς τὸ πνεῦμα ταπεινώσει ῥάσσων, τὸν
λεγεῶνα τῶν δαιμόνων ὅλον καθαιρήσει, ὁ τῇ ταπεινώσει δοῦλον ἑαυτὸν
πᾶσι παρέχων, ἀφωμοιωμένος ἔσται τῷ ταπεινώσαντι ἑαυτὸν, καὶ
μορφὴν 79.1100 δούλου λαβόντι. |
If you measure yourself by the lowest
measure, you will not compare your measure to another. The person
who discloses the weakness of his soul by his lamentations will not
hold a high opinion of the ascetic labours he undertakes for
himself, nor will he even give his attention to the faults of
others; rather, such a person must find assurance in a different
way. |
Ἐὰν
μετρῇς τῷ ἐλαχίστῳ μέτρῳ σεαυτὸν, οὐκ ἀντιμετρήσῃς σεαυτὸν ἑταίρῳ,
καὶ ὁ τῆς ψυχῆς τὴν ἀσθένειαν θρήνοις ἐκκαλύπτων, οὐ μέγα ἐπὶ τοῖς
ἐφ' ἑαυτοῦ πονουμένοις φρονήσει. |
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CHAPTER 4
Positivity in the Face of Insults |
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4.
The demons cause shabbiness and outrage[s] on those
who are humble, so as to make them run away from humility, unable to
endure the contempt; but the person who
through humility bears disgrace nobly is all the more
born up by them towards the height of philosophy. |
Οἱ
δαίμονες εὐτέλειαν, καὶ ὕβριν τοῖς ταπεινοφρονοῦσιν ἐπάγουσιν, ἵνα τὴν
ἐξουδένωσιν οὐ φέροντες, τὴν ταπεινοφροσύνην φύγωσιν, ὁ δὲ διὰ
ταπεινώσεως τὰς ἀτιμίας γενναίως φέρων εἰς φιλοσοφίας ὕψος δι' ἐκείνων
μᾶλλον ἀνωθεῖται. |
When David was outraged he did not
contradict, rather he kept back Abishai’s decision
(2 Sam. 16:5 -14). And you, when you are
outraged, do not abuse in turn;
but instead appease the one who decides against on you. |
Ὁ Δαβὶδ ὑβριζόμενος οὐκ ἀντέλεγεν, ἀλλὰ καὶ τὴν Ἀβεσσᾶ ἐκδικίαν
κατέστελλε. Καὶ σὺ ὑβριζόμενος μὴ ἀνθύβριζε, ἀλλὰ καὶ τὸν
ἐκδικοῦντά σε ὀρθῶς καταπράϋνε· |
Bear the insult as your means of progress, and with your
lips block the irascibility of the beast.
[Cf
KG 1.53] |
ὕβριν φέρε, τὴν σὴν προκοπὴν, καὶ χείλεσι σύγκλειε τοῦ θυμοῦ τὴν θύραν·
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Make no reply whatever to those who
threaten, so that your silence
may stifle the burning lips. Then, when you put a curb
on your mouth, you will have influence over those who threaten you
and give offence. For if you remain silent, you will not be eaten up
by the offence, but the other person is all the more bitten by your
silence when you bear patiently with the insults of the arrogant
man. |
ἀποκριθήσῃ τοῖς ἀπειλοῦσιν οὐδ' ὅλως, ἵνα τῇ σιγῇ κοιμίσῃς τὰ
καπνίζοντα χείλη, ἀπειλοῦντας τότε καὶ ὑβριστὰς ὀδυνήσεις ὅταν
χαλινοὺς σαῖς σιαγόσι ἐπιθήσῃς. Σὺ μὲν γὰρ σιγῶν, οὐ βρωθήσῃ τῇ
ὕβρει, ὁ δὲ πολὺ μᾶλλον δάκνεται ὑπὸ τῆς σῆς σιωπῆς, ἐπὰν ὑβριστοῦ
θάρσος μακροθύμως ὑπενέγκῃς· |
Shake off the praise of people from
your inner self that you may also get rid of the thought of
ostentation that precedes it. Watch out also for the thought of
self-satisfaction, especially in your practice of stillness, lest
once it has exalted you above the arrogant person it should spurn
him. No one then is able to deny that there are many different
exhortations from the divine scriptures regarding the prohibition of
vengeance, but for the sake of more precise instruction I will also
set forth an example. |
τὸν τῶν ἀνθρώπων ἔπαινον ἐκ τῶν ἐντὸς ἀποσείου, ἵνα τὸν φιλενδείκτην
λογισμὸν πρὸ αὐτοῦ ἐκτινάξῃς. Ἐπιτήρει δὲ καὶ τὸ αὐτάρεσκον μάλιστα
καθ' ἡσυχίαν, μή ποτέ σε μεγαλύναν ὑπὲρ τὸν θρασυθέντα ἐξουδενώσῃς
ἐκεῖνον. |
One of the brothers, having endured
insult and injustice from a pious person, went away divided between
joy and sadness: in the case of the former, because he experienced
injustice and insult and returned not opposition; in the case of the
latter, because the pious person was deceived and in causing his
deceit he felt joy at his expense. But consider that the Deceiver”
also experienced the two feelings: [t looC] because on the one hand
he certainly troubled the one who was experiencing joy and because
on the other hand he did not trouble also the one who was sorely
grieved. |
Τὶς τῶν ἀδελφῶν ὕβρισται παρὰ εὐλαβοῦς, καὶ ἀδικίαν ὑπομείνας ἀπῄει
χαρᾷ τε μεριζόμενος, καὶ λύπῃ, τὸ μὲν ὅτι ἀδικούμενος ὑβρίσθη καὶ
οὐκ ἀντεταράχθη, τὸ δὲ ὅτι ὁ εὐλαβὴς ἠπατήθη καὶ ἀπατήσας ἐχάρη.
Νόει δέ μοι καὶ τὸν ἀπατεῶνα τὰ δύο πεπονθέναι ἐφ' ᾧ μὲν ἐτάραξε
πάντως χαρέντα, ἐφ' ᾧ οὐκ ἀντεταράχθη, μᾶλλον λυπηθέντα. |
[5]
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PG
79.1100.35
- 79.1101.5ΚΕΦΑΛ. Εʹ. |
When the demons see that we have not
been inflamed to the boiling point of offences, then rising up in a
moment of stillness they pry open the ruling faculty so that we may
treat impudently in their absence those whom we treated irenically
in their presence. Therefore, whenever you have issued a rebuttal or
offence in response to your brother, consider yourself as the one
completely at fault, lest even in your stillness you discover a
battle of thoughts in your heart: one thought reproaches you for the
manner of the offences, another [i iooD] in turn reproaches you for
not having replied with terrible offences. |
Ὅταν ἴδωσιν ἡμᾶς οἱ δαίμονες εἰς τὸ αὐτὸ ξέσμα τῶν ὕβρεων μὴ
ἐξαφθέντας, τότε καθ' ἡσυχίαν ἐπιστάντες, ἀναμοχλεύουσι τὸ
ἡγεμονικὸν, ἵνα οἷς παροῦσιν εἰρηνεύσαμεν, τούτοις ἀπιοῦσι
διαθρασυνώμεθα. Ἐπὰν οὖν ἀντιλογίαν, ἢ ὕβριν πρὸς τὸν ἀδελφὸν
ἐκτελέσῃς, σεαυτὸν λογίζου σφαλέντα, ἵνα μὴ ἡσυχάζων μάχην λογισμῶν
ἐν τῇ καρδίᾳ σου εὕρης, τοῦ μὲν ἐπονειδίζοντος τῶν ὕβρεων τὸν
τρόπον, τοῦ δὲ ἀντονειδίζοντος ὡς τὰ δεινὰ καὶ σοῦ μὴ ἀνθυβρίσαντος. |
Whenever a violent dispute embitters
the brothers in a community, then the thoughts suggest considering
the solitary blessed in order to exhaust their patience and separate
them from charity. He who overturns anger with patience and sadness
with charity overturns by two forms of valour two evil beasts that
fight with ferocity. He who entreats on bended knee the one who
caused the irritation in order to drive away the anger drives away
both beasts, because he who brings peace to those who are angry
makes war on the spirit of anger. And this spirit will be wrathful
with him, emboldening the anger of his fellows against him, because
he took upon himself the fight of his neighbours. [t ioi A]
|
Ὁπόταν
παροξυσμὸς ἐκπικράνῃ τοὺς ἐν κοινοβίῳ ἀδελφοὺς, τότε οἱ λογισμοὶ τὸν
μόνον μακαρίζειν εἰσβάλλουσιν, ἵνα τῆς μακροθυμίας κενώσαντες, καὶ
τῆς ἀγάπης ἀφορίσωσιν. Ὁ δὲ μακροθυμίᾳ τὴν ὀργὴν, καὶ ἀγάπῃ τὴν
λύπην ἀνατρέπων, πονηροὺς δύο θῆρας διτταῖς ἀνδραγαθίαις ἀνατρέπει
θυμομαχοῦντας· ὁ παρακαλῶν, καὶ γονυπετῶν, ἵνα τὴν ὀργὴν ἀπελάσῃ,
τὸν παροξύναντα, τοὺς ἀμφοτέρους ἐξ αὐτοῦ ἀπελαύνει, ὅτι τὸ πνεῦμα
τῆς ὀργῆς ἐκπολεμεῖ ὁ τοὺς ὀργιζομένους εἰρηνεύων· μηνιάσει δὲ τούτῳ
ὀργὴν ὁμογενῶν ἐπ' αὐτῷ ἐκθρασύνων, ὅτι τὴν τῶν πλησίον εἰς ἑαυτὸν
ἐδέξατο τὴν μάχην, |
5 |
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CHAPTER 5
Joy of Monastic Life - Source of Peace |
ΠΓ
79.1121.23
- 79.1124.7 ΚΕΦΑΛ. ΚΒʹ. |
xx |
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He who
tolerates the person with an audacious heart for the sake of peace
constrains himself to become a son of peace (cf. Luke i o: 6).But it is
not only among people that the bond of peace (Eph. 4: 3) is to be
sought, but also in your body and in your spirit, and in your soul)2
|
79.1101
Ὁ
τὸν θρασυκάρδιον βαστάζων ἕνεκεν εἰρήνης,
οὗτος ἐκβιάζεται γενέσθαι τῆς εἰρήνης υἱός· ἀλλ' οὐκ ἐπ' ἀνθρώπων
μόνον ζητητέος ὁ τῆς εἰρήνης σύνδεσμος, ἀλλὰ καὶ ἐν τῷ σώματί σου,
καὶ ἐν τῷ πνεύματί σου, καὶ ἐν τῇ ψυχῇ. |
[6]
|
KEFAL.
ϛʹ.
|
When you unify the bond of
this trinity of yours by means of peace, then, unified by the
commandment of the divine Trinity, you will hear: `Blessed are the
peacemakers for they shall be called sons of God’ (Matt. 5: 9). For
if you pacify with ascetic labours the flesh which lusts against the
spirit (cf. Gal. 5: 17), you will possess the glory of the
Beatitudes for eternity, because you have won the war which is
waged in your body against the law of your mind and which holds you
captive [i toiB] by the law of sin which is in your members (Rom. 7:
23). Great is the bond of peace in which has also been united the
joy that enlightens the eye of the intellect for the contemplation
of the superior goods. |
Οταν γὰρ τῆς σῆς ταύτης τριάδος τὸν σύνδεσμον ἑνώσῃς τῇ εἰρήνῃ,
τότε ὡς τῆς θείας Τριάδος ἐντολῇ ἑνωθεὶς ἀκούεις· "6Μακάριοι οἱ
εἰρηνοποιοὶ, ὅτι αὐτοὶ υἱοὶ Θεοῦ κληθήσονται."6 Καὶ γὰρ ἂν τὴν
ἀντεπίθυμον τοῦ πνεύματος σάρκα εἰρηνεύσης τοῖς πόνοις, κλέος ἕξεις
τῶν μακαρισμῶν ἐπέκεινα αἰῶνος, νικήσας πόλεμον τὸν ἐν τῷ σώματί σου
τὸν ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός σου, καὶ αἰχμαλωτίζοντά σε τῷ
νόμῳ τῆς ἁμαρτίας τῷ ἐν τοῖς μέλεσί σου. Μέγας ὁ τῆς εἰρήνης
σύνδεσμος ἐν ᾧπερ ἥνωται καὶ ἡ χαρὰ φωτίζουσα τὸ ὄμμα τῆς διανοίας
εἰς τὴν τῶν κρειττόνων θεωρίαν, |
If indeed we acquire a peaceful joy
in ascetic labours, we will thereby drive away subsequent
difficulties with thanksgiving and we will not grant admittance to
the bellowing demon of anger, who causes mutilations in the course
of afflictions and attacks the soul especially and prepares the
ground for the spirit of acedia so that they may (both) darken the
soul and at the same time gather up its ascetic labours |
εἴπερ οὖν ἐπικτησώμεθα τὴν εἰρηνικὴν ἐν τοῖς πόνοις χαρὰν, τὰ
ἐπιόντα χαλεπὰ εὐχαρίστως δι' αὐτῆς ἀποκρουσόμεθα, καὶ τὸν τῆς λύπης
δαίμονα μυκώμενον οὐκ εἰσδεξόμεθα, ὅστις, ἀκρωτηριάζων ἐν ταῖς
θλίψεσι μάλιστα, τῇ ψυχῇ ἐφάλλεται, καὶ τῷ πνεύματι τῆς ἀκηδίας
χώραν ἑτοιμάζεται ὅπως τὴν ψυχὴν σκοτίσωσι, καὶ ἅμα τοὺς πόνους
ἀναλέξωσιν. |
. Therefore, let the joy of peace be
the law written on our heart, rooting out sadness, driving away
hatred and destroying wrath, dissolving acedia; for hiding in
peaceful forbearance [i ioiC] and thanksgiving and overflowing in
perseverance, the joy of peace is a sea of virtues, drowning by the
cross the resistance of the devil. |
Ἔστω τοίνυν νόμος ἡμῶν τῆς καρδίας ἔγγραφος ἡ τῆς εἰρήνης χαρὰ, καὶ
τὴν λύπην καταποντίζουσα καὶ τὸ μῖσος ἀπελαύνουσα, καὶ τὴν μῆνιν
ἀφανίζουσα, καὶ τὴν ἀκηδίαν καταλύουσα, καὶ τὴν λύπην ἀμείβουσα. Ἐν
γὰρ τῇ εἰρηνικῇ μακροθυμίᾳ ἐμφωλεύουσα, καὶ τῇ εὐχαριστίᾳ, καὶ τῇ
ὑπομονῇ ἐλλιμνάζουσα, πέλαγός ἐστιν ἀρετῶν τὴν ἀντιπαράταξιν τοῦ
διαβόλου τῷ σταυρῷ καταποντίζουσα.
|
6 |
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CHAPTER 6
Distinctions Bewtween Joy and Sadness |
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xx |
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But note well that the contrary joy
stands nearby with its troubling influence, lest, befuddled, you be
deceived into mistaking one for the other. For the demons often take
the form of spiritual charisms in order to lead the mind astray by
obfuscation and make you lose your mindfulness. |
Νόει δέ μοι τὴν ἐναντίαν χαρὰν τεταραγμένην ἐφίστασθαι, μή πως ἄλλην
ἀντ' ἄλλης σκιασθεὶς ἀπατηθῇς κατέχειν. Συσχηματίζονται γὰρ καὶ
τοῖς πνευματικοῖς χαρίσμασιν οἱ δαίμονες ἵνα τῷ παρασκιάσματι τὸν
νοῦν ἀποπλανήσαντες. |
For demonic joy comes upon the heart
when nothing stands in the way because it finds the guide to godly
sadness distracted, and then it hands the soul over to the spirit of
sadness because it has made it a captive of spiritual joy. [i ioiD] |
τῶν φρενῶν ἀποστήσωσιν· ἐφίσταται γὰρ χαρὰ πνευματικὴ καρδίᾳ οὐδενὸς
προκειμένου, ὅτι τὸν ἡγεμόνα τῆς κατὰ Θεὸν λύπης μετέωρον εὐρίσκει,
ἔπειτα δὲ, καὶ τῷ Πνεύματι τῆς λύπης τὴν ψυχὴν παραδίδωσιν, ὅτι τῆς
πνευματικῆς αὐτὴν χαρᾶς αἰχμάλωτον ἐποίησε. |
[Sinc
7]
I say this as well, namely, as the
experience of what we seek suggested to one of the brothers, that
the destroyer introduces his own joy in place of joy in the Lord;
and in place of godly sadness he tempts the mind with the contrary
form of sadness in order to darken the soul with changes opposed to
concern for superior goods.” |
Φημὶ δὲ καὶ τοῦτο, ὡς ὑπηγόρευσέ τινι τῶν ἀδελφῶν ἡ πεῖρα τῶν
ζητουμένων, ὅτι ἀντὶ μὲν τοῦ χαίρειν ἐν Κυρίῳ, χαρὰν οἰκείαν ὁ
ἀλάστωρ ἀντεισάγει. Ἀντὶ δὲ τῆς κατὰ Θεὸν λύπης, τὴν ἐναντίαν τῷ νῷ
παραπειράζει, ἵνα ταῖς ἀντιστρόφοις μεταβολαῖς τῆς τῶν κρειττόνων
ἀκτῖνος μερίμναις τὴν ψυχὴν ἀμαυρώσῃ.
|
There are two types of sadness
arising from evil, which can be separated in each activity: one
appears in the heart without any apparent cause for sadness, the
other is forcefully begotten of unusual causes. [i io4A] Godly
sadness calls the soul back with tears, refusing the joy and sadness
of the opposing side, and it worries over approaching death and
judgement; little by little it opens to accept this. |
Διτταὶ τῆς κακίας αἱ λύπαι τυγχάνουσιν ἐν ἑκάστῃ ἐργασίᾳ
ἐπιζευγμέναι, καὶ ἡ μὲν ἐφίσταται καρδίᾳ λυπηρᾶς αἰτίας οὐ
βλεπομένης, ἡ δὲ τίκτεται ἐξ ἀλλοκότων αἰτιῶν ὠθουμένη, ἡ κατὰ
Θεὸν 79.1104 λύπη τοῖς δάκρυσι τὴν ψυχὴν ἀνακαλεῖται, τὴν
ἀπεναντίας χαράν τε καὶ λύπην μὴ παραδεχομένη, τὸν δὲ ἐπιόντα
θάνατον μεριμνᾷ, καὶ κρίσιν· καὶ τοῦτο κατ' ὀλίγον κέχηνε
προσδεχομένη. |
Frustrated desires produce plantings
of sadness, but prayers and thanksgivings cause these to wither
away.14 Sadness gets stirred up as an intermediary between angry
persons. Therefore, if the first to regain sobriety recovers from
the passion, he also gives his hand to the other in an apology,
driving away the bitter sadness.’-’ Sadness is a disease of the soul
and the flesh; it takes the former captive and it withers the latter
on the spot. |
̓Επιθυμίαι
ἀποτυχοῦσαι φυτεύουσι λύπας· εὐχαὶ δὲ, καὶ εὐχαριστίαι μαραίνουσι
ταύτας· μεταξὺ ὀργιζομένων μέση λύπη δονεῖται. Ὁ οὖν πρῶτος ἐκνήψας,
ἐὰν τοῦ πάθους ἀναστῇ, καὶ τῷ ἑτέρῳ δώσῃ χεῖρα, ἀπολογίᾳ, τὴν πικρὰν
λύπην ἀπελαύνει.
|
Sadness is begotten of opposing
forces; from sadness comes wrath, and from these is born madness and
insults. If you want to trample under foot sadness and wrath,
embrace perseverance in charity and wrap yourself in the joy of
innocence. |
Λύπη, ψυχῆς νόσος καὶ σαρκὸς τυγχάνει, καὶ τὴν μὲν αἰχμαλώτιδα
αἵρει, τὴν δὲ ἐπὶ τόπῳ μαραίνει. Ἐξ ἐναντίων λύπη γεννᾶται, ἐκ δὲ
λύπης μῆνις, τίκτεται δὲ ἐκ τούτων φρενῖτις, λοιδορία· |
Let your joy [t 104B] not be sadness
for another. He who rejoices in injustice will lament in good
will,16 and he who endures sadness in suffering unjustly will
experience a radiant gladness, for the future will be the opposite
of the present. |
λύπην καὶ μῆνιν εἰ θέλεις συμπατῆσαι, τὴν μακροθυμίαν τῆς ἀγάπης
ἐναγκαλίζου, καὶ τὴν χαρὰν τῆς ἀκακίας περιβάλλου, ἡ σὴ χαρὰ ἑτέρῳ
λύπη μὴ ἔστω· ἐπ' ἀδικίᾳ ὁ χαίρων ἐν εὐδοκίᾳ θρηνήσει, καὶ ὁ
ὑποφέρων λύπας πάσχων ἀδίκως, λαμπρῶς ἀγαλλιάσεται· τὰ γὰρ μέλλοντα
τοῖς παροῦσιν ἐναντία. |
xx |
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CHAPTER
7 [7]
Acedia Attacks Psalmody & Prayer |
ΚΕΦΑΛ. Η´.
[1104B]
|
xx |
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In afflictions be especially thankful, because through them you
will perceive more clearly the grace of assistance; for by thus
shaking off with thanksgiving the afflictions that come upon you,
you will not darken the most radiant beauty of perseverance. When
the demon has cracked the whip against your flesh, it will be found
to provide you with the greatest reward [t i o4C] if you accept the
blow as a pretext for thanksgiving. |
Ἐν
ταῖς θλίψεσιν εὐχάριστος ἔσο μάλιστα, ὅτι δι' αὐτῶν τῃς ἀντιλήψεως
τὴν χάριν σαφέστερον αἰσθάνῃ. Οὕτω γὰρ τὰς ἐπιούσας θλίψεις
εὐχαρίστως ἐκτινάσσων οὐκ ἀμαυρώσεις τῆς καρτερίας το λαμπρότατον
κάλλος, ἐπάν σοι μάστιγα κατὰ σαρκὸς δαίμων καταῤῥάξῃ,
μεγίστου σοι μισθοῦ πρόξενος εὑρέθη, ἐὰν ὑπόθεσιν εὐχαριστίας τὴν
πληγὴν καταδέξῃ. |
For in this way it will banish the
demon himself from you. In order that your reward may rain upon you
more abundantly through perseverance, let your perseverance serve as
the commander through the course of all your counter-efforts of
asceticism, because through every evil there is also acedia that
commands the army opposing you, and spying out all your ascetic
efforts it puts them to the test. And if it finds one that is not
securely fixed to perseverance, it bears down upon it and overthrows
it. But if the demon of acedia relents before the perseverance of
your ascetic labours, then in turn the wild beast of presumption
bites into your achievement. If therefore, apprehensive for your
safety, you drive this away, you will drive away also the spirit of
vainglory along with it.” |
[1104C]
Οὕτω γὰρ καὶ αὐτὸν ἐκ σοῦ φυγαδεύσεις. Ἵνα δὲ πλεῖον ὁ μισθός σου διὰ
τῆς ὑπομονῆς ἐπομβρήσῃ, διόλων τῶν ἀνδρείων πόνων ἡ ὑπομονή σου
στρατηγείτω, ὅτι διὰ πάσης κακίας, καὶ ἡ ἀκηδία ἀντιστρατηγεῖ σοι, καὶ
κατασκοποῦσά σου τοὺς πόνους ἅπαντας πειράζει, ὃν δὲ μὴ εὕρῃ
τῇ ὑπομονῇ ἐνηλωμένον, τοῦτον καταβαρύνει ὑφ' ἑαυτὴν, καὶ κατακάμπτει,
ἐὰν δὲ δαίμων τῆς ἀκηδίας πρὸς τὴν ὑπομονὴν τῶν πόνων ἀτονήσῃ, ἀπονοίας
πάλιν ὁ θὴρ τὸ κατόρθωμα δάκνει· εἰ οὖν συνέσει τῆς ἀσφαλείας τοῦτο
ἐλάσει, καὶ κενόδοξον πνεῦμα ἐν αὐτῷ ἐλάσεις.
[1104C-D] |
When the spirit of acedia assails
you at the time of the synaxis it portrays to the soul that
psalmody is burdensome and sets up hesitation as antagonist to
eagerness, so that by a quick touch the flesh is given over to memory as
if exhausted for some reason |
Ἐν
καιρῷ συνάξεως
ἐπάν σοι τὸ
τῆς ἀκηδίας ἐπιπέσῃ πνεῦμα, ὡς φορτικὴν ἐπιψηφίζει τῇ ψυχῇ τὴν
ψαλμῳδίαν, καὶ τὸν ὄκνον ὡς ἀντίπαλον τῇ σπουδῇ παραβάλλει,
[1104D]
ἵνα ψαύσας τῷ τάχει τὴν σάρκα ἀνακλίνῃ τῇ μνήμῃ, ὡς κοπωθεῖσαν δῆθεν
ἔκ τινος αἰτίας.
|
Therefore when we have kept watch by night,
we should not give the synaxis
[liturgical gathering] over to acedia, lest
the demons come to gather
[synaxosi]
the weeds of the [tempting-]thoughts and sow them
at once in the heart
(cf. Mt 13.25). |
Ἐπὰν
οὖν ἐγρηγορότες ὦμεν νυκτὸς μὴ τὴν σύναξιν τῇ ἀκηδίᾳ
ἀνακλίνωμεν,
ἵνα μὴ οἱ δαίμονες ἐπιστάντες τὰ ζιζάνια τῶν λογισμῶν συνάξωσι, καὶ
ἅμα τῇ καρδίᾳ κατασπείρωσιν·
|
For when we destroy the assembly for hymns, we assemble the meeting of
[tempting-]thoughts. |
ὅταν γὰρ τὴν σύνοδον τῶν ὕμνων
ἀπολέσωμεν, τότε τὸν σύλλογον τῶν λογισμῶν, ἐπισυνάγομεν· |
Therefore, awakening before the synaxis we should exercise
luminous thoughts in the heart beforehand, so that we may be properly
oriented and stand for the
psalmody with a vigilant mind.
[cf.
Cas.Conf 10.14.2] |
πρὸ συνάξεως διυπνισθέντες,
λογισμοὺς φωτὸς ἐν τῇ καρδίᾳ προγυμνάζωμεν, ἵνα εὐτρεπισθέντες ἔχωμεν,
γρηγορούσῃ διανοίᾳ, τῇ ψαλμωδίᾳ παρίστασθαι.
[1105A]
ΚΕΦ. Θʹ |
[9]
Sometimes the psalm should be read soberly, but at other
times meditated by chanting the psalmody in the tested way. |
Πὴ μὲν ῥοίζῳ τὸν ψαλμὸν ἐν τῇ νήψει λεκτέον, πὴ δὲ
αδολεσχεῖν ἐν τῇ ψαλμῳδία δοκιμαστέον· |
According to the deceits of the
enemy it is proper for us, too, to transfigure ourselves
(cf 2Cor 11.4) for
at times when acedia envelops the soul they suggest that we let
let go of speech, while at other times when self-satisfaction hinders
the soul they encourage us to melodious reading. |
κατὰ γὰρ τὴν ἔνεδραν τοῦ
ἐναντίου ἀνάγκη καὶ ἡμᾶς μεταμορφοῦσθαι, διότι ποτὲ μὲν ἐλαύνειν τὴν
γλῶτταν ὑποτίθενται, τῆς ἀκηδίας τὴν ψυχὴν περιεχούσης, ποτὲ
μελῳδεῖσθαι τὰς λέξεις ἐρεθίζουσι,
τῆς αὐταπεσκείας τῇ ψυχῇ παρεμποδιζούσης. |
When one arises for prayer the demon
of acedia injects lethargy, but then when we pray or chant it
disturbs us by pressing us to go faster: thus our souls are clouded and
lack vigor for contemplation, especially when we arise in company with
our enslaving [tempting-]thoughts
and stand to make supplication together with them.
[cf
KG
4.47] |
̔Ο τῆς
ἀκηδίας δαίμων ἐν μὲν τῷ ἀνίστασθαι εἰς
2 προσευχὴν,
ὄκνον ἐμποιεῖ· ἐν δὲ τῷ πάλιν προσεύχεσθαι ἢ ψαλμῳδεῖν,
3
κατεπήγων ταράττει· ἐντεῦθεν πρὸς τὴν θεωρίαν ὀφθαλμιῶσιν ἡμῶν
4 αἱ ψυχαὶ, καὶ ἄγωνοι καθίστανται μάλισθ' ὅτε συνόντες τῇ τῶν
5 λογισμῶν αἰχμαλωσίᾳ ἀνιστάμεθα, και μετ' αὐτῶν πρὸς
ἱκεσίαν 6 παριστάμεθα.
[Muyl-Evd.l.Vat. p.7] (Fol. 108V] |
08 |
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CHAPTER 8
Against Evil Thoughts |
|
xx |
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But he who trains the soul in advance
to be illumined with the most sublime thoughts cleanses beforehand
the radiant monument of prayer. He who strikes the heart with
inappropriate thoughts stones the grape cluster of prayer with
captivity. |
Ὁ δὲ λογισμοῖς βελτίστοις τὴν ψυχὴν προγυμνάζων
7
ἐλλάμπεσθαι, τῆς εὐχῆς τὴν στήλην λαμπρὰν ἀποσμήχει· και ὁ
8
λογισμοῖς ἀτόποις τὴν καρδίαν πέων {πέσων̣}, τῆς εὐχης τὸν
9
βότρυν αἰχμαλωσίᾳ λιθάζει.
|
He who the more assiduously reflects
the radiance of prayers takes captive the lower thoughts by means of
the highest vision],22 |
Ὁ ἐκτενέστερον τὴν ἔλλαψιν τῶν
10 εὐχῶν ἐνοπτρίζομενος,
τῇ ἀνωτάτω θέα τοὺς κάτω τούτους λογισμοὺς
11
αἰχμαλωτίζει·
|
as is the case when the intellectual
eve receives as strength its nourishment from the light.For one who
reaches out towards the vision of things on high will receive a more
sharp-sighted eye, as Elisha the Prophet recounted (4 Kgs. z: 9-t
z). |
[resume
PG]
τοῦ νοεροῦ
ὄμματος καθάπερ ἰσχὺν τὴν τροφὴν ἐκ τοῦ φωτὸς λαμβάνοντος . Ὁ γὰρ τῇ
ὀπτασίᾳ τῷν ὑψηλῶν ἐπεκτεινόμενος ὀξυδερκέστερον ὄμμα λήψεται, κατὰ
τὸ ὑπόδειγμα 'Ελισσαιέ. |
Whenever a hostile thought comes upon
your heart, do not seek to replace one thing with another through
prayer, but rather, turn the sharpened sword of tears against your
enemies, so that by rushing vigorously into battle you may the more
quickly force him to withdraw from you. |
Ὅταν λογισμός σου ἐπιστῇ καρδιᾳ πολέμιος, μὴ ἄλλα ἀντ' ἄλλων δι'
εὐχῆς ἐπιζήτει, κατὰ δὲ τοῦ πολεμίου τὸ ξίφος τῶν δακρύων ἀκόνα·
οὕτω γὰρ σφοδροτάτως ἂν τῇ μάχῃ προσρήξωμεν, θᾶττον αὐτὸν ἀφ' ἡμῶν
ἀποστῆναι ποιήσομεν. |
Cherish [t to5B] also in a special
way alongside your manual labour the remembrance of prayer; for the
former does not always have available a means of achieving the
activity, but the latter offers a means continuously available. Do
not delay in paying the debt of prayer when you hear a thought (that
arises) by reason of the approach of work and do not make loud
noises, troubling your body, during manual labour, lest you trouble
as well the eye of the soul. |
Φιλοκάλει
[1105B]
σὺν τῷ ἔργῳ
τῶν χειρῶν, καὶ μάλα τῆς εὐχῆς τὴν μνήμην· τὸ μὲν γὰρ οὐ πάντοτε, τὸ
δὲ ἀδιάλειπτον ἔχει τῆς ἐργασίας τὸν πόρον. Μὴ ἀναβάλλου δοῦναι τῆς
εὐχης τὸ χρέος, λογισμοῦ ἀκούων διὰ πρόσβασιν ἔργων, καὶ μὴ θορυβοῦ
ἐν τῷ ἔργῳ ταράττων τὸ σῶμα, ἵνα μὴ συνταράξης καὶ εὐχῆς τὴν
καρδίαν. |
9 |
|
|
|
CHAPTER 9 [10]
Humility and Docility |
PG 79.1105.38 -
79.1108.12
ΚΕΦΑΛ. Ιʹ. |
xx |
|
|
|
Just as our outward person works
with its hands so as not to burden anyone (cf. t Thess. z: 9; a
Thess. 3: 8), so have the inner person do its work with its mental
faculties so that the mind may not be burdened. For the thoughts
bring to the soul their opposing activity whenever they catch it
unoccupied with godly considerations. Therefore, do the work of
manual tasks for the love of humanity and the Work of the rational
mind for the sake of the love of wisdom, in order that on the one
hand there may be hospitality for guests [t t o 5 C] and a consuming
fire for laziness, and on the other hand a guide to contemplation
and a winnowing of thoughts. |
Ἑτοίμαζε σεαυτὸν πρᾶον εἶναι, καὶ μαχητὴν, τὸ μὲν τῷ ὁμοφύλῳ, τὸ
δὲ τῷ πολεμίῳ· ἐν τούτῳ γὰρ ἡ χρῆσις τοῦ θυμοῦ, ἐν τῷ κατὰ τὴν
ἔχθραν ἀντιμάχεσθαι τῷ ὄφει· ἐν δὲ τούτῳ καὶ τοῦ πράου τὸ ἐπιεικὲς,
ἐν τῷ κατὰ τὴν ἀγάπην μακροθυμεῖν τῷ ἀδελφῷ, καὶ πολεμεῖν τῷ
λογισμῷ. |
11. Let us courageously rebuke the
pleasures of flattering thoughts, turning upon them all our anger,
lest in receiving with pleasure what arises from them we become on
the contrary gentle towards them.” 10 |
|
Prepare yourself to be gentle and
also a fighter, the first with respect to one of your own race24 and
the second with respect to the enemy; for the usage of irascibility
lies in this, namely, in fighting against the serpent with enmity
(cf. Gen. 3: 15), but with gentleness and mildness exercising a
charitable patience with one’s brother while doing battle with the
thought. |
Ὁ
πρᾶος οὖν ἔστω μαχητὴς διαιρουμένης τῆς πραότητος ἐκ τῶν δολοφρόνων
λογισμῶν, καθάπερ καὶ τῆς μάχης ἐκ τῶν τῆς φύσεως ὁμογενῶν· μὴ
ἀντιστρέψῃς τοῦ θυμοῦ τὴν χρῆσιν εἰς τὴν παρὰ φύσιν, ὥστε θυμοῦσθαι
μὲν τῷ ἀδελφῷ, κατὰ τὴν ὁμοίωσιν τοῦ ὄφεως, φιλιοῦσθαι δὲ τῷ ὄφει
κατὰ τὴν συγκατάθεσιν τῶν λογισμῶν. |
The gentle person, even if he suffers
terrible things, does not abandon charity, for it is because of this
that he exercises patience and forbearance, kindness and
perseverance (cf. i Cor. 13: 3-7). If indeed the exercise of
patience belongs to charity, angry contention has nothing to do with
charity; for irascibility rouses hatred |
Ὁ πραῢς, κἂν πάσχῃ τὰ δεινὰ, τῆς ἀγάπης οὐκ ἐξίσταται· εἵνεκεν γὰρ
ταύτης μακροθυμεῖ καὶ στέγει, χρηστεύεται καὶ ὑπομένει. Εἰ γὰρ τῆς
ἀγάπης τὸ μακροθυμεῖν, οὐ τῆς ἀγάπης τὸ θυμομαχεῖν· θυμὸς γὰρ λύπην
διεγείρει, καὶ μῆνιν, ἀγάπη δὲ τὰ τρία μειοῖ.
|
If you have a firm foundation in
charity, pay more attention to this than to the person who trips you
up. Serve God with fear and love: in the first case as master and
judge, [i io8A] in the second as one who loves and nurtures human
beings. One who has acquired the virtues of love holds captive the
wickedness of the passions; and he who holds from the Holy Trinity
these three, namely, faith, hope, and love, shall be a triple-walled
city fortified by the towers of the virtues. |
Εἰ παγίαν ἔχεις ἐν τῇ ἀγάπῃ τὴν βάσιν, μᾶλλον πρόσεχε ταύτῃ, ἤπερ τῷ
πταίοντί σε· φόβῳ, καὶ ἀγάπῃ δούλευε τῷ Θεῷ τὸ μὲν ὡς
Δεσπότῃ καὶ κρι 79.1108 τῇ, τὸ δὲ ὡς φιλανθρώπῳ, καὶ τροφεῖ·
ὁ τῆς ἀγάπης ἀρετὰς κτησάμενος, τὰ πάθη τῶν φαύλων αἰχμαλωτίζει, καὶ ὁ
παρὰ τῆς ἁγίας Τριάδος ἔχων ταῦτα τὰ τρία, πίστιν, ἐλπίδα, ἀγάπην,
τρίτειχος ἔσται πόλις ταῖς ἀρεταῖς πυργωθεῖσα. |
10 |
|
|
|
CHAPTER 10
Charity Theough Renunciation |
|
xx |
|
|
|
It is not only because you refuse something from another
that you are accounted charitable; rather it is because
you have given unsparingly that you will be recognized as one who
has renounced
[the world].
When giving away material
things, strive to sow pure seed, so that you do not reap nettles
instead of wheat. (Mt 13.24-30) |
Οὐκ ἐν τῷ μὴ λαμβάνειν μόνον παρ' ἑτέρου ἀγαπητικὸς ἀναδειχθήσῃ,
ἀλλ' ἐν τῷ διδόναι ἀφειδῶς ἀποτακτικὸς ἐπιγνωσθήσῃ, ἐν τῷ διδόναι σε
τὴν ὕλην ἀγωνίζου τὰ σπέρματα καθαρὰ βάλλειν, ἵνα μὴ ἀντὶ πυροῦ,
ἐξέλθῃ σοι κνίδη.
[cf.
KG
1.24] |
In what you offer, remember God who
is both the giver and the receiver (cf. i Cor. 4: 7; Matt. 25: 40),
so that with praises he may reckon to your account the rewards of
renunciation. [i io8B] |
Θεοῦ ἐν οἷς παρέχεις μνημόνευε, καὶ δότου, καὶ λήπτορος, ὅπως σοι
μετ' ἐγκωμίων λογίσηται τοὺς τῆς ἀποτάξεως μισθούς. |
[11]
|
PG
79.1108.15 -
79.1108.42
ΚΕΦΑΛ. ΙΑʹ. |
The person without possessions
enjoys the pleasure of a life free from cares, but the one attached
to possessions has the distress of the rich person as his constant
concern. When you do not give your heart to considerations of
material things, at that moment you may drive away captive the crowd
of thoughts. When you deny the desire of acquisitiveness, at that
moment you will bear also the cross without distraction. But the
thought of material things will forebode for you old age, famines,
and sicknesses in order to divide your hope in God among financial
concerns . |
Ὁ ἀκτήμων ἀμέριμνον ἔχει τοῦ βίου τὴν ἡδονὴν, ὁ δὲ φιλοκτήμων
μέριμναν ἔχει τὴν ὀδύνην τοῦ πλούτου διὰ παντός· τότε δῆμον λογισμῶν
αἰχμάλωτον ἐλάσεις, ὅταν ταῖς φροντίσι τῶν ὑλῶν τὴν καρδίαν μὴ δῷς·
τότε καὶ τὸν σταυρὸν ἀπερισπάστως βαστάσεις, ὅταν τοῦ κτᾶσθαι τὴν
ἐπιθυμίαν ἀρνήσῃ, ἀλλ' ὁ τῆς ὕλης λογισμὸς γῆράς σοι μαντεύεται· καὶ
νόσους, ἵνα σου τὴν εἰς Θεὸν ἐλπίδα τοῖς χρήμασι μερίσῃ. |
26 Let him who has chosen to practise
the ascesis of renunciation make for himself a wall of faith, a
fortification of hope, and a secure grounding in love. For faith is
not the abandonment but the substance of superior goods in the hope
of perseverance and the love of life (cf. Heb. II: i). |
Ὁ τὴν ἀποταγὴν ἀσκεῖν προῃρημένος, πίστει τειχιζέσθω, καὶ ἀγάπῃ
κραταιούσθω, καὶ ἐλπίδι βεβαιούσθω. Ἔστι γὰρ ἡ πίστις, οὐκ
ἐγκατάλειψις, ἀλλὰ τῶν κρειττόνων ὑπόστασις ἐν ἐλπίδι τῆς ὑπομονῆς,
καὶ τῇ ἀγάπῃ τῆς ζωῆς. |
When, having renounced [i io8C]
external material goods in freedom from passion, you walk in the
path of the superior goods, then the sword-like thoughts will watch
out for an opportunity to make poverty and destitution reproachful
to you, presenting you with degradation and dishonour, in order that
the murderers may work with murderous cunning a change of mind from
such a radiant virtue. |
. Ὅταν ἀποτάξῃ ταῖς ἔξωθεν ὕλαις ἁπάσαις, πρόσεχε τοὺς ζοφεροὺς
λογισμοὺς τὴν πενίαν ἐπονειδίζοντάς σοι, καὶ ἔνδειαν, καὶ εὐτέλειαν,
καὶ ἀδοξίαν σοι προσφέροντας, ἵνα τῆς τοιαύτης λαμπρᾶς ἀρετῆς
μετάγνωσιν οἱ φόνιοι δολοφρόνως ἐργάσωνται. .
|
11 |
|
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|
CHAPTER 11
Strategies of Thoughts |
|
xx |
|
|
|
If then
you give intelligent attention to victory in the contest, you will then
discover rather that through the things that present you with reproaches
a crown is being plaited for you; for in practising renunciation, you do so through those
contests for which you receive reproaches. |
Ἐὰν οὖν τῇ συνέσει τῆς ἀθλήσεως πρόσχῃς, μᾶλλον ἐκεῖνο εὑρήσεις, ὅτι δι'
ὦν σε ὀνειδίζουσι, δι' αὐτῶν ὁ στέφανός σοι πλέκεται· καὶ γὰρ
ἀποτασσόμενος, δι' ἐκείνους ἀποτάσσῃ δι' ὧν ἄθλων ὀνειδίζῃ |
Therefore, do not surrender in the
battle with the interior thoughts, because it is not at the
beginning of renunciation that the end is praised, but rather at the
end of perseverance the beginnings receive the crown. It is not
only for bodily exercise that the contests receive applause, but the
goal of the crown is also sought in the battle with the thoughts. [i
io8D] |
Μὴ οὖν τῇ πάλῃ τῶν ἐντὸς λογισμῶν ἐνδώσῃς, ὅτι οὐκ ἐν ἀρχῇ τῆς
ἀποταγῆς τὸ τέλος εὐφημεῖται, ἀλλ' ἐν τῷ τέλει τῆς ὑπομονῆς αἱ ἀρχαὶ
στεφανοῦνται, οὐδὲ ἐν τῇ σωματικῇ γυμνασίᾳ μόνον οἱ ἀγῶνες
συγκροτοῦνται, ἀλλὰ καὶ ἐν τῇ τῶν λογισμῶν πάλῃ τὸ περὶ στεφάνου
ζητεῖται. |
[13] |
ΠΓ
79.1108.44
- 79.1109.20 ΚΕΦΑΛ. ΙΒʹ. |
Judge the thoughts in the
tribunal of your heart so that, when the thieves are done away with,
the chief thief may take fright; for one who is a rigorous examiner
of his thoughts will also be truly a lover of the commandments.
|
Δίκαζε τοὺς λογισμοὺς ἐν τῷ βήματι τῆς καρδίας, ἵνα
τῶν λῃστῶν ἀναιρουμένων, ὁ ἀρχιλῃστὴς φοβηθῇ· καὶ γὰρ ὁ ὢν ἀκριβὴς
τῶν λογισμῶν ἐξεταστὴς, ἔστι καὶ ἀληθὴς τῶν ἐντολῶν ἐραστής.
|
Thus,
whenever there arises in the heart a thought that is difficult to
discern, then ignite all the more against it intense ascetic labours; for either it will depart, unable to bear the heat
of its opposite, or else it will persevere because it belongs to the
straight path. |
Ἐπὰν οὖν λογισμὸς ἐπιστῇ σου τῇ καρδίᾳ δυσεύρετος, τότε ἐπὶ πλεῖον
συντόνους πόνους ἐπ' αὐτὸν ἐκπύρωσον· ἢ γὰρ τὴν θέρμην ὡς ἐναντίαν οὐ
φέρων ἀποδρᾷ, ἢ ταύτην ὑπομένει ὡς οἰκεῖος ὢν τῆς εὐθείας ὁδοῦ. |
But sometimes the demons suggest to
the heart a thought that is apparently good and, immediately
transforming themselves, they pretend to oppose it, so that from
this opposition you may think that they know even the ideas of your
heart .27 That is not their only purpose, but their intention is
also to argue the case [i io9A] that with your conscience you passed
judgement as one defeated by evil’s opposition to the good. And
again, sometimes they give you hints of their trickery so that you
might of your own accord think you are smart. |
Ἔστι
δ' ὅταν οἱ δαίμονες λογισμὸν δῆθεν καλὸν ὑποβάλλοντες τῇ καρδίᾳ, καὶ
παρευθὺ μεταμορφούμενοι ἐναντιοῦσθαι τούτῳ προσποιοῦνται, ἵνα ἐκ τῆς
ἐναντιώσεως, νομίσῃς αὐτοὺς καὶ τὰς ἐνθυμήσεις τῆς καρδίας σου
εἰδέναι· οὐ μόνον δὲ, ἀλλ' ἴνα δικάζωνται 79.1109 τὴν συνείδησίν
σου κρίνειν, ὡς τῇ ἐναντιώσει τοῦ κακοῦ ἡττηθέντος τῷ καλῷ· ἔστι δὲ
πάλιν ὅτε τὴν οἰκείαν σκευωρίαν ὑπεμφαίνουσί σοι ἵνα παρὰ σεαυτῷ
δόξῃς φρόνιμος εἶναι. |
The demon of lust sometimes suggests
to the intellect licentious intertwinings with a virgin, and
sometimes it offers dream fantasies of intertwining with young
girls, so that if one should incline towards pleasure at the memory
of the scene that was fantasized, the demon could make use of the
thoughts for warfare; but if one should not so incline but rather
fight back, even when one feels the passion remembered by one’s
nature, the thoughts of shame cannot join battle before they gain a
foothold to converse with the soul; nor in turn would the soul be
moved to engage in warfare before it learns that it is ranging
itself against the opposing thoughts. |
[SC
591 p 316]
26
Ὁ τῆς ἀσελγείας δαίμων πῇ μὲν τῷ παρθένῳ κατὰ διάνοιαν τὰς ἁκολάστους
συμπλοκας ὑπεισφέρει, πῇ δὲ τοῦτον νεάνισιν δἰ ὀνειράτων συμπλκεσθαι
φαντάζει,
29
ὅπως εἰ μὲν τῇ μνήμῃ τοῦ φαντασθέντος κλίνοιτο πρὸς ἡδονὴν τοῖς
λογισμοῖς χρήσοιτο πρὸς πόλεμον, εἰ δὲ οὐ κλίνοιτο ἀλλ᾿ ἀναταγωνίζοιτο
κἂν αἴσθηται τὸ πάθος τῇ
32
φύσει
μεμενηκός οὐ πρότερον συγκροτοῦσυ πόλεμον οἱ τῆς αἰσχύνης λογισμοὶ πρὶν
ἣ χώραν ἔξουσι τοῦ τῇ ψυχῇ συνομιλεῖν οὐδ᾿ αὖ πάλιν κινηθείη πρὸς τὸ
πολεμεῖν ἡ ψυχὴ πρὶν ἢ μάθῃ ἁτιπαράττεσθαι τοῖς ἀντιπάλοις λογισμοῖς.
|
When the demons try to assail the thoughts with the most
shameful pleasures, they also then launch the battle of gluttony, so
that having previously inflamed the stomach with physical nourishment,
they have no trouble casting the soul into the pit of immodesty. |
[SC
591 p. 318]
36
Ὅταν οἱ
δαίμονες τὴν ἔννοιαν ταῖς αἰσχίστοις ἡδοναῖς πειρῶνται σαλεύειν, τότε
καὶ τὸν τῆς λαιμαργίας πόλεμον προσάγουσιν ὅπως ταῖς ὕλαις τὴν γαστέρα
προπυρώσαντες ἁκοπῶτέρως τὴν ψυχὴν τῇ ἀσελγείᾳ βαραθρόσωσιν. |
In the
laziness of the soul the demons are able to get hold of our rational
mind and in the thoughts they disgorge the pleasures of evil. Sometimes
the thoughts attract the passions and sometimes the passions the
thoughts, and then the thoughts through the passions make war on the
soul. |
40
Ἐν τῇ ῥᾳθυμιᾳ τῇς ψυχῇς περιδράσονται ἡμῶν οἱ δαίμονες τοῦ λογιστικοῦ
καὶ εν τοῖς λογισμοῖς ἀπερεύγονταιν τὰς τῆς κακίας ἡδονάς· πῇ μὲν οἱ
λογισμοὶ ἐφέλκοντα τὰ πάθη, πῇ δὲ τὰ πάθη τοὺς λογισμούς· τὸ τηνικαῦτα
καὶ οἱ λογισμοὶ
44
διὰ τοῦ πάθους πολεμοῦσι τὴν ψυχήν. |
12 |
|
|
|
CHAPTER 12
Persevering in Solitude |
|
xx |
|
|
|
The demon of lust sometimes suggests
to the intellect licentious intertwinings with a virgin, and
sometimes it offers dream fantasies of intertwining with young
girls, so that if one should incline towards pleasure at the memory
of the scene that was fantasized, the demon could make use of the
thoughts for warfare; but if one should not so incline but rather
fight back, even when one feels the passion remembered by one’s
nature, the thoughts of shame cannot join battle before they gain a
foothold to converse with the soul; nor in turn would the soul be
moved to engage in warfare before it learns that it is ranging
itself against the opposing thoughts. |
Ὅταν λογισμοὶ μεταστήσωσί σε εἰς ὃν ὑπέβαλον ἐρᾷν ἡμᾶς τόπον, τότε
μεταμελεῖσθαι πάλιν ποιοῦσιν ἵνα ἀστάτους ἡμᾶς ποιήσωσι πανταχόθεν,
καὶ ἀκάρπους. Διὸ μὴ πετάζωμεν ἑαυτοὺς ἀπὸ τόπων εἰς τόπους, ἀλλὰ
καμπτώμεθα μᾶλλον εἰς ἡσυχίαν, καὶ κόπους, ὅτι ἐκ τῆς ἡμετέρας
ῥᾳθυμίας λαμβάνουσιν καθ' ἡμῶν οἱ λογισμοὶ τὴν δύναμιν. Ὁ δὲ εἰδὼς
λογισμοῦ πεῖραν ἐν ᾧ τόπῳ ἐκλήθη, ἐν τούτῳ μενέτω παρὰ Θεῷ, ὁ δὲ μὴ
εἰδὼς, ἐν ἀγῶνι ἔτι βαδίζει. |
Sinc
Inserts a section here - but not in SC |
|
Let those who change locations from
one place to another proceed towards those more conducive to
spiritual attainments and not to those more conducive to rest. For
perseverance, patience, [i io9B] and love are ever offering
occasions of thanksgiving in the midst of afflictions, but acedia,
levity, and selfishness rejoice in occasions of rest. He who does
not preserve stillness brings warfare to his soul from the senses
associated with sight, but the person who loves stillness guards the
senses and makes war on thoughts. |
Ἡ τῶν τόπων μετάθεσις, ἤτω εἰς τὰ πνευματικώτερα, καὶ μὴ εἰς τὰ
ἀναπαυστικώτερα· ὑπομονὴ γὰρ, καὶ μακροθυμία, καὶ ἀγάπη, ἐν ταῖς
θλίψεσιν εὐχαριστεῖ· ἀκηδία δὲ, καὶ ἐλαφρία, καὶ φιλαυτία, ἐν ταῖς
ἀναπαύσεσι χαίρει. Ἀνήσυχος διὰ τῶν περὶ τὰς ὄψεις αἰσθήσεων τὴν
ψυχὴν πολεμεῖται, ὁ δὲ φιλήσυχος, τὰς αἰσθήσεις φυλάσσων, τοὺς
λογισμοὺς πολεμεῖ. |
[13]Therefore, let your ruling
faculty assemble the ranks of the senses under the edict of the law,
lest by sight and by hearing you bring the scourges of the vices
down upon your soul. [i io9C] Since you consist of two substances,
be careful to allot to each its rank, in order that the one may
prevail and the other not rebel. And do not give tribute to the
tyrant, because when this one has been given over to the fire you
will pay the last penny (Matt. 5: 26). |
Τῷ οὖν διατάγματι τοῦ νόμου τῶν αἰσθήσεων τὴν τάξιν ὁ ἡγεμών σου
συναγαγέτω, ἵνα μὴ βλέμματι, καὶ ἀκοῇ, μάστιγας κακῶν τῇ ψυχῇ σου
ταράξῃς· ἐν δυσὶν οὐσίαις ὑπάρχων, ἑκάστῃ διανέμειν τὴν τάξιν
φυλάττου, ἵνα ἡ μὲν ἀριστεύῃ, ἡ δὲ μὴ ἀντερῇ, καὶ τῷ τυράννῳ τὰ
ἐπιτάγματα μὴ δίδου, ὅτι τῷ πυρὶ τούτου δοθέντος, καὶ τὸν ἔσχατον
κοδράτην ἀποδώσεις. |
13 |
|
|
|
CHAPTER 13
Dangers of Vainglory |
ΠΓ
79.1109.24
- 79.1109.54 ΚΕΦΑΛ. ΙΓʹ |
xx |
|
|
|
When you fight against the causes of
the passions to put them to flight, do not at that moment let a
thought exalt you in its treachery, lest perchance you put your
confidence in a spirit of deceit and lose your mindfulness. Seek to
scrutinize the suggested reasons for which you labour at ascesis,
lest the goals of your attainments become corrupted through interior
thoughts. |
Ὅταν
τὰ αἴτια τῶν παθῶ ἀντιπολεμῶν τροποῦσαι, μή σε λογισμὸς μεγαλυνέτω
πονηρὸς, μή πως πνεύματι πλάνης πιστεύσας, καὶ τῶν φρενῶν ἐκπλαγῇς·
ἐπιζήτει δὲ λογιστεύειν τὰς ἐφ' οἷς πονεῖς ὑπερβολὰς, ὅπως τὰ τέλη
τῶν κατορθωμάτων διὰ τῶν ἔνδον μὴ κλαπῇς.
|
Some people, lauded for their
achievements, in time neglected ascetic labours, and their fame
passed away and their ascetic labours were undone. Others endured
hardship on account of the burden of the vices and were highly
regarded; their soul’s conscience was torn apart, the disease of
fame spread abroad, the thoughts led the soul astray [i to9D] from
its wounds and bore away its ascetic labours in the midst of
praises. When those most practised in ascetic labours receive a
wealth of human honours, then the demons devise and introduce
dishonours, so that, distanced from honours, they cannot bear
dishonours nor can they tolerate offences. |
Τινὲς ἐπὶ κατορθώμασιν εὐφημισθέντες, τῷ χρόνῳ τοὺς πόνους
ἠκηδίασαν, καὶ ἡ μὲν εὐφημία διώδευσεν, οἱ δὲ πόνοι ἐλύθησαν. Τινὲς
δι' ὄγκον καλῶν σκληρουχούμενοι, μεγάλοι ἐνομίσθησαν καὶ τῆς μὲν
ψυχῆς τὸ συνειδὸς ἡλκοῦτο, τῆς δὲ εὐφημίας ἡ νόσος ἐνευρύνετο, οἱ δὲ
λογισμοὶ τῶν τραυμάτων τὴν ψυχὴν ἀποπλανῶντες ἐν ταῖς εὐφημίαις τοὺς
πόνους ἀπέφερον. Ὁπηνίκα ταῖς παρὰ ἀνθρώπων τιμαῖς οἱ πονικώτατοι
πλουτήσουσι, τὸ τηνικαῦτα καὶ τὰς ἀτιμίας οἱ δαίμονες σκευάσαντες
ἐπάγουσιν, ἵνα, ἀπὸ τῶν τιμῶν ὄντες, τὰς ἀτιμίας μὴ φέρωσι, καὶ τὰς
ὕβρεις μὴ βαστάσωσιν |
Whenever you offer a great repentance
for sins, then the thoughts, by magnifying the struggles of your
ascetic efforts, make light of your sins and often conceal them with
forgetfulness, or else they indicate that they are forgiven, so
that, giving up on your ascetic labours, you do not take account of
your failings so as to lament all the more over them.
|
Ὅταν
ἐφ' ἁμαρτίαις μεγάλην μετάνοιαν διδῷς, τότε οἱ λογισμοὶ τοὺς ἀγῶνας
τῶν πόνων μεγαλύνοντες ἁμαρτίας σμικρύνουσιν, καὶ πολλάκις τῇ λήθῃ
καλύπτουσιν, ἢ καὶ συγκεχωρῆσθαι ταύτας σημαίνουσιν, ἵνα ὑπενδοὺς
τοῖς πόνοις, μὴ ἀναλογίζῃ τῶν πταισμάτων τοὺς θρήνους τοὺς κατ'
αὐτῶν ὠρύεσθαι πλειόνως. |
|
ΠΓ
79.1109.57
- 79.1112.39 ΚΕΦΑΛ. ΙΔʹ. |
[14]
He who fights to cut off the
passions that attack him [i i i zA] will bring to the battle armed
soldiers more numerous than the passions. Do not forget that you
have fallen, even if you have repented, but hold onto the memory of
your sin as an occasion of compunction that leads to your humility,
so that thus humbled you will by necessity disgorge your pride. |
Ὁ δὲ τὰ προσπεσόντα πάθη πυκτεύων ἐκκόψαι, 79.1112 πλείονας
παθῶν ὁπλίτας ἐπιστρατηγήσει τῇ μάχῃ. Μὴ ἀμνημόνει πταίσας, κἂν
μετανοήσῃς, ἀλλὰ μνήμην ἔχε τῆς σῆς ἁμαρτίας τὸ πένθος πρὸς
ταπείνωσίν σου, ὅπως, ταπεινωθεὶς, τὴν ὑπερηφανίαν ἀνάγκῃ ἐκκόψῃς.
|
If a person who has committed crimes
should wish to change his life for the better, let him stand against
his adversarial actions by exchanging them for better ones. For
indeed, he who in each deed of wickedness sets against it the
opposite action shoots the dragon with arrows from the intelligible
quiver of the virtues. But the sharpest weapon of the beast is
vainglory, which shoots down ascetic labours; he who has seized this
vice in advance by means of the hidden military resources of his
works has got close enough to bring down the head of the devil
completely. |
Εἴ τις τῶν ἄθεσμα δρασάντων βούλοιτο μεταβιῶσαι ἀρίστως, κατ'
ἄντικρυς τῶν πράξεων στήτω ἐναλλαγῇ τῶν κρειττόνων· καὶ γὰρ ὁ τὴν
ἄντικρυς πρᾶξιν τῇ ἑκάστῃ πονηρίᾳ ἀνθιστῶν, τῇ συνετῇ τῶν ἀρετῶν
βελοθήκῃ τοξεύει τὸν δράκοντα, τοῦ δὲ θηρὸς ὀξύτατον ὅπλον ἐστὶν ἡ
κενοδοξία, τοὺς πόνους κατατοξεύουσα, ἥνπερ ὁ ταῖς κρυπταῖς τῶν
ἔργων στρατηγίαις προκαταλαβὼν, ἤγγισεν ἅπασαν τὴν τοῦ διαβόλου
κατενέγκαι κεφαλήν.
|
14 |
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CHAPTER 14
Attaining Humility |
|
xx |
|
|
|
Set the seal of silence on the spices
of your ascetic labours, lest unfastened by your tongue they be
stolen by esteem. Conceal your tongue [iii 2B] in the practical
means of ascesis, for by keeping silence you may have your ascetic
labours as trustworthy companions to witness for your life. |
Τὰ ἀρώματά σου τῶν πόνων σφράγισον τῇ σιγῇ, ἵνα μὴ γλώττῃ λυθέντα
ὑπὸ δόξης κλαπῶσι· κρύπτε σου τὴν γλῶτταν ἐν τῷ πρακτικῷ τῆς
ἀσκήσεως τρόπῳ· καὶ γὰρ σιγῶν, μάρτυρας σχοίης τοῦ βίου τοὺς
ἀξιοπίστους συμβιώτας σου πόνους. |
He who is unable to have testimony
given as to whoever he may be on the basis of his present ascetic
labours, let him not bear witness for himself by his tongue. |
Ὁ μαρτυρεῖσθαι ἀπὸ τῶν παρόντων πόνων οὐκ ἔχων τίσι ποτὲ, ἑαυτῷ μὴ
γλώττῃ μαρτυρείτω· |
Some people who have removed
themselves from the austerity of their ascetic labours put forward
their actions of time past as a cover for their laziness, producing
an unreliable presentation of foreign witnesses for works that do
not now exist. |
τινὲς γὰρ τῶν πόνων τῆς σκληρουχίας ἑαυτοὺς ἐκδύσαντες ὡς προκάλυμμα
τῆς ῥᾳθυμίας τῶν ἀπελθόντων χρόνω τὰς πράξεις παραβάλλουσι μάρτυρας
ἐκδήλους ἔργοις οὐ παροῦσιν ἀβεβαίως παρέχοντες.
|
As you conceal your sins from people,
so too hide your ascetic labours from them; for when it comes to a
counter-scheme for the secrets of your heart, hidden snares, and
renewed struggles, you may offer resistance against them. |
. Ὥσπερ ἐκ τῶν ἀνθρώπων κρύπτεις σου τὰς ἁμαρτίας, οὕτω καὶ τοὺς
πόνους ἐξ αὐτῶν ἀπόκρυπτε· καὶ γὰρ τὸ ἀντίτεχνον τῶν κρυφίων τῆς
καρδίας, σκελισμάτων τὰ κρυφῆ, καὶ τὰ ἀναπαλαίσματα, κατ' αὐτῶν
ἀντιστηρίζουσι· |
But if we securely hide our offences,
but perilously reveal our labours against them, [i I 12C] we
accomplish the opposite in both cases. Rather be ashamed of the
public revelation of your shameful deeds, lest you make the
misfortunes of your soul into a matter of disgrace and humiliation.
Do you not fear also the display of your ascetic labours, lest by a
fawning accusation you bring about the ruin of your soul? But if you
show to God alone your shameful transgressions, do not show to men
your struggles against them lest they think they already constitute
the crowns of victory. |
εἰ δὲ τὰ μὲν πλημμελήματα μετὰ ἀσφαλείας ἀποκρύπτομεν, τὰ δὲ κατ'
αὐτῶν πονήματα σφαλερῶς ἀνακαλύπτομεν, καὶ τοῖς ἀμφοτέροις τὰ
ἐναντία ἀναπραττόμεθα. Ἀλλ' ἐπαισχύνῃ τῶν αἰσχρῶν τὴν δημοσίευσιν,
μήπως ὄνειδος, καὶ ἐξουδένωσιν ποιήσῃ τὰ τῆς ψυχῆς σου σύμφορα.
Φοβοῦ καὶ τῶν πόνων τὴν ἐπίδειξιν, μή πως ἔγκλημα ἀνθρωπάρεσκον
κομίσῃ τὸν τῆς ψυχῆς ὄλεθρον· εἰ δὲ καὶ μόνῳ Θεῷ ἐκφαίνεις τὰ τῆς
αἰσχύνης παραπτώματα, μὴ ἀνθρώποις ἔκφαινε τὰ κατ' αὐτῶν
ἀνταγωνίσματα ἵνα μὴ νομισθῶσι, νίκης εἶναι στεφανώματα. |
[15]
|
ΠΓ
79.1112.41
- 79.1113.15 ΚΕΦΑΛ. ΙΕʹ. |
As for those who have received
from grace the strength for ascetic labours, [t i i 2D] let them not
think that they possess this from their own power, for the word of
the commandments is for us the cause of all good things, just as the
Deceiver is for evil suggestions. For the good things you
accomplish, therefore, offer thanksgiving to the cause of good
things; as for the evil things that torment you, throw them back at
their author. |
Οἱ τὴν δύναμιν τῶν πόνων ἀπὸ τῆς χάριτος λαμβάνοντες μὴ ὡς ἐξ
οἰκείας ἰσχύος ἔχειν ταύτην νομιζέτωσαν· αἴτιος γὰρ ἁπάντων τῶν
καλῶν ἡμῖν ἐστιν ὁ τῶν ἐντολῶν λόγος, ὥσπερ καὶ τῶν κακῶν ὁ ἀποβολῶν
ἀπατηλός. Ἅπερ οὖν διαπράττῃ καλὰ, τὴν εὐχαριστίαν τῷ αἰτίῳ τῶν
καλῶν πρόσφερε· ἃ δὲ διοχλεῖ σοι κακὰ, τῷ ἀρχηγέτῃ τούτων
πρόσριπτε.
|
At the conclusion of every work
dedicate your thanksgiving to the Good so that, with your offering
made according to the law, evil may be put to shame. For he who has
joined thanksgiving to action will possess inviolate the treasure
of his heart, having fortified with towers its double wall against
evil. |
Πάσης πραγματείας τὸ τέλος πρόσνεμε εὐχαριστίαν τῷ κρείττονι, ἵνα
τῆς προσφορᾶς σου νομικῶς προσενεχθείσης ἡ κακία καταισχύνηται. Ὁ
γὰρ τῇ πράξει τὴν εὐχαριστίαν συνάψας, ἀπόρθητον ἕξει τὸν θησαυρὸν
τῆς καρδίας, διπλοῦν κατὰ τῆς κακίας πυργώσας τὸ τεῖχος. |
15 |
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|
CHAPTER 15
Joining the Gnostike to the Praktike |
|
xx |
|
|
|
Praiseworthy is the person who has
yoked the gnostic life to the practical life so that from both
springs he might water unto virtue the land of the soul. For the
gnostic life gives wings to the intellectual substance [i i i 3A] by
the contemplation of the superior goods, and the practical life
`puts to death the members that are upon earth: fornication,
impurity, passion, vice, evil desire’ (Col. 3: 5). Therefore, those
who through these two have put on the protection of full armour (cf.
Eph. 6: i t, 13) will then easily overcome the wickedness of the
demons. |
Ἐπαινετὸς
οὗτος ἀνὴρ, ὁ τῇ πρακτικῇ τὴν γνωστικὴν συζεύξας, ἵνα ἐξ ἀμφοτέρων
πηγῶν τὸ τῆς ψυχῆς χωρίον ἀρδεύοιτο πρὸς ἀρετήν· ἡ γὰρ γνωστικὴ
πτεροῖ τὴν νοερὰν οὐσίαν 79.1113 τῇ τῶν κρειττόνων θεωρίᾳ,
ἡ δὲ πρακτικὴ νεκροῖ τὰ μέλη τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρσίαν
πάθος, κακίαν, ἐπιθυμίαν κακήν· οἱ οὖν διὰ τῶν ἀμφοτέρων τούτων τῇ
πανοπλίᾳ περιπεφραγμένοι, εὐκόλως κατεπιβήσονται λοιπὸν τῆς τῶν
δαιμόνων πονηρίας.
|
The demons make war on the soul by
means of thoughts and they are countered in turn with a more
difficult warfare by means of perseverance; and in fear they then go
to battle, regarding with suspicion the mighty commander of the
match. |
Οἱ δαίμονες διὰ τῶν λογισμῶν τῇ ψυχῇ πολεμοῦσι, κακεῖνοι χαλεπωτέρως
διὰ τῆς ὑπομονῆς ἀντιπολεμοῦνται, καὶ δειλιῶντες προσίασι λοιπὸν τῇ
μάχῃ κραταιὸν τὸν στρατηγὸν τῆς πυγμῆς ὑφορῶντες.
|
If you wish to lead your army against
the phalanx of the demons, bar the gates of your soul with
stillness, listen acutely to the words of your spiritual father in
order that you may then set fire to the thorns of the passions even
more than those of the thoughts (cf. Luke 8: 14). |
Εἰ βούλει στρατηγῆσαι κατὰ τῆς φάλαγγος τῶν δαιμόνων, ἡσυχίᾳ φράττε
τὰς τῆς ψυχῆς σου πύλας, θίγε δὲ καὶ τὸ οὖς σου τοῖς τῆς πατροσύνης
λόγοις, ἵνα τότε μᾶλλον λογισμῶν ἀκάνθας μαθὼν ἐμπρήσῃς, ἐπὰν
πατρικῆς νουθεσίας ἀκροᾶσαι. Μὴ τῶν ἔργων ἕσο δικαστὴς, ἀλλὰ τῶν
ῥήσεων ἐξεταστής. |
|
ΠΓ
79.1113.16
- 79.1113.45 ΚΕΦΑΛ. Ιϛʹ. |
Whenever you listen to the counsel of
your father, be not a judge of his works, but an examiner of his
words. [iii 3B] 16. It is usual for such thoughts to divert you to
the practical asceticism of your counsellor in order to set you up
as a severe judge of this man and distance you from his beneficial
counsel. Do not refuse to receive counsel, even if you are a gnostic.
For if the practical life is separated from the gnostic life, there
is need for one who can join the harmony of the virtues to the
terrifying penalty of judgement. He who shakes his father’s command
from his ear will be disobedient also to the command of the law. |
Ἔθος γὰρ τοῖς τοιούτοις λογισμοῖς εἰς τὸ πρακτικὸν τοῦ
νουθετοῦντός σε ἀπάγειν, ἵνα δεινόν σε τούτου καταστήσαντες κριτὴν,
τῆς ἐπωφελοῦς νουθεσίας ἀποστήσωσι. Μὴ ἀπαναίνου νουθετούμενος, κἂν
γνωστικὸς ὑπάρχῃς· ἐὰν γὰρ τὸ πρακτικὸν τῆς γνωστικῆς ἀποζευχθῇ,
χρεία τοῦ ζευγνύντος τὴν ὁποτέρων τῶν ἀρετῶν ἁρμονίαν τῇ φρικτῇ τῆς
κρίσεως δίκῃ. Ὁ τὴν πατρῴαν ἐντολὴν ἐκ τοῦ ὠτὸς ἐκτινάσσων, καὶ
νομικῆς ἐντολῆς παρήκοος ἔσται,
|
Do not speak with delight only of the
accomplishments of the fathers, but also require yourself to achieve
these through the greatest ascetic effort. He who applies great
ascetic effort to seeking which thought is countered by which
ascetic labour [i t i 3C] finds himself an expert in the struggle
against error. Among all your intellectual ascetic labours, if one
is lacking, the one who plundered it slips into its place. |
μὴ μόνον κατορθώματα Πατέρων τερπόμενος λάλει, ἀλλὰ καὶ σεαυτὸν
ἐργάτην τούτων πονικώτατον ἀπαίτει. Ὁ πονικώτερον ἐπιζητῶν οἷός τε
οἵῳ πόνῳ λογισμὸς ἀντίκειται, τεχνίτης ἐν πάλῃ κατὰ τῆς πλάνης
εὑρίσκεται, ἐν ὅλοις δὲ τοῖς νοεροῖς σου πόνοις, οἷς ἐὰν ἐλλείψῃ, ὁ
τοῦτον συλήσας ἀντ' αὐτοῦ παρεισδύει.
|
Remember to watch over the heart with
the understanding of ascetic labours, lest forgetfulness, having
plundered it of its care for the superior goods, hand it over to the
captivity of thoughts. Forgetfulness of captivity lunges towards
vice in order that, with the mind purloined by forgetfulness, vice
might readily slip in. |
Μνημόνευε τῇ συνέσει τῶν πόνων συντηρεῖν τὴν καρδίαν, μήπως ἡ λήθη
τῆς τῶν κρειττόνων μερίμνης ταύτην συλήσασα τῇ τῶν λογισμῶν
αἰχμαλωσίᾳ παραδῷ· ἡ γὰρ λήθη τῆς αἰχμαλωσίας προσπηδᾷ τῇ κακίᾳ, ἵνα
ὑπ' ἐκείνης τοῦ νοῦ κλαπέντος, ἑτοίμως αὕτη παρεισέλθοι, |
xx |
|
|
|
CHAPTER 16
Dangerous Taunts That Portend Envy |
ΠΓ
79.1113.46
- 79.1116.29 ΚΕΦΑΛ. ΙΖʹ. |
xx |
|
|
|
A mind stolen away and alienated from
God in its memory sins with indifference through the external
senses, for such a person is unable to guide his hearing and speech
because he has let go of the charm of external ascetic labours. |
νοῦς κλεπτόμενος ἀπὸ Θεοῦ, καὶ μνήμης μακρυνόμενος, καὶ διὰ τῶν
ἐκτὸς αἰσθήσεων ἀδιαφόρως ἁμαρτάνει· ἀκοὴν γὰρ καὶ γλῶτταν ὁ
τοιοῦτος ἀδυνατεῖ παιδαγωγῆσαι, ὅτι τὸ φίλτρον τῶν πόνων ἐκ τῶν
ἐκτὸς ἐξαφῆκεν. |
When one likes to listen to a person
finding fault with someone, the two individuals are collaborating
with two collaborator spirits; [i i 13D] for listening to slander is
to be a collaborator with speaking slander, and they are in love
with one another for the ruin of the heart. |
[separately coded fragment]
Ὁ φιλῶν ἐξακούειν τοῦ ψέγοντος τὸν δεῖνα, δυσὶ συνεργοῖς
πνεύμασι συνεργοῦσιν οἱ δύο· ἡ γὰρ κακηκοΐα τῆς κατηγορίας συνεργὸς
τυγχάνει, καὶ ἐρῶσιν ἀλλήλων εἰς λύμην καρδίας. |
[17] Block your ears from hearing
malicious talk lest you commit a twofold transgression against the
law with them: namely, accustoming yourself to a terrible passion
and not stopping them from prattling their gossip. The person who
loves to ridicule steals the soul of better people, ruining an
unsound hearing with calumnies. He who escapes a tongue abusive of
his neighbour chases away his own abusive behaviour as well. He who
lends an open ear to an abuser draws the venom of the beast into his
ears. |
Ἐκ τῶν καταλαλιῶν τὰ ὦτά σου φράξον, ἵνα μὴ διττῶς σὺν αὐτοῖς
ἀνομήσῃς, σαυτὸν μὲν δεινῷ πάθει ἐθίζων, γλωσσαλγεῖν δὲ ἐκείνους οὐκ
ἀνακόπτων. Ψυχὴν τῶν κρειττόνων ὁ φιλοσκώπτης λῃστεύει, σαθρὰν
ἀκοὴν διαβολαῖς διορύττων· ὁ δὲ διαδρῶν τὴν τοῦ πέλας λοίδορον
γλῶσσαν, καὶ τὴν οἰκείαν λοιδορίαν φυγαδεύει· ἡδεῖς ἀκοὰς ὁ τῷ
λοιδόρῳ παρέχων, ἰὸν θηρὸς τοῖς ὠσὶν ἀμέλγει.
|
Let your ear not partake [iii 6A] of
such a bitter drug, lest perchance you impart such a mixture to
another. Do not bewitch your ear with malicious gossip, lest, sold
out to a passion, you become the slave of a multitude of passions,
for once a single passion among many has found a place in you, it
brings others along to the same sheep-fold. Then the ruling mind is
enslaved to a multitude of vices when it has been yoked to a passion
and has unyoked its ascetic labours. |
Μὴ γευέσθω τὸ οὗς σου τῆς 79.1116 πικρᾶς ταύτης ἀντιδότου, μή πως
τοιαύτην καὶ σὺ συγκεράσῃς ἑτέρῳ, μὴ γοητεύου καταλαλιαῖς τὸ οὗς
σου, ἵνα μὴ πάθει πραθεὶς, πολυπαθείᾳ δουλεύσῃς· ἓν γὰρ τῶν πολλῶν
πάθος τόπον ἐν σοὶ εὑρὼν, εἰς τὸν αὐτὸν σηκὸν καὶ ἄλλα συνεισφέρει·
τότε πλήθει κακῶν ὁ ἡγεμὼν δουλοῦται, ὅταν πάθει ζευχθεὶς τοὺς
πόνους ἀποζεύξῃ. |
The person who tries to inquire into
other people’s mockeries makes no real inquiry into his own actions.
Do not deride a person who has passed away for having lived his life
in negligence lest you become as though by habit a bitter judge of
the living and of the dead. To those who commit faults pay no
attention with an arrogant thought that holds you up as a judge, but
attend to yourself (cf. Deut. 15: 9) with a watchful thought to
scrutinize your actions. |
Ὁ
τὰς ἑτέρων σκέψεις πειρώμενος ἐρευνᾷν, τὰς ἑαυτοῦ πράξεις ἕργῳ οὐκ
ἐρευνᾷ, μὴ ὡς ἀμελῶς ζήσαντα, τὸν ἀποβιώσαντα σκῶπτε, ἵνα μὴ ὡς ἐκ
συνηθείας τῶν ζώντων, καὶ τοῦ νεκροῦ γένῃ πικρὸς δικαστής· μὴ τοῖς
πταίουσιν ἔπεχε λογισμῷ ἀλαζόνι ἐπαίροντί σε ὡς δικαστὴν, ἀλλὰ σαυτῷ
πρόσεχε λογισμῷ νήφοντι, καὶ τῶν σῶν πράξεων δοκιμαστῇ.
|
Lament when you commit a fault and do
not get puffed up when you succeed in not being despised. Do not
boast lest you put on evil [i i i 6B] as your adornment. Some
people, in fact, who were unable to make themselves known for their
piety strove eagerly to be so known even if it was for their vice.
Others, exalted by jealousy, throw pretexts from on high and
disparage to their fellows those who are stable in the virtues. |
Στένε πταίων, καὶ μὴ φυσῶ κατορθῶν ἀκαταφρόνητος εἶναι μὴ
μεγαλαύχει, ὅπως μὴ ὡς κόσμον τὸ κακὸν ἐνδύσῃ. Τινὲς γὰρ ἀπὸ
εὐλαβείας μὴ δυνάμενοι γνωσθῆναι, ἔσπευσαν, κἂν ἀπὸ κακίας οὕτω
γνωσθῆναι· ἕτεροι δὲ αὐξηθέντες τῷ φθόνῳ, προφάσεις ἀκροβολοῦσι,
τοὺς εὐσταθοῦντας ταῖς ἀρεταῖς ἐξουθενοῦσι
τοῖς πέριξ.
|
17 |
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|
CHAPTER 17
Dangerous Taunts That Portend Vainglory |
ΠΓ
79.1116.33
- 79.1117.12 ΚΕΦΑΛ. ΙΗʹ. |
xx |
|
|
|
17. Some people, babbling over petty
matters, dress themselves in a godly life not so as to mourn their
faults with ascetic labours but to obscure the rumours of their
censure. |
Τινὲς εἰς φαῦλα θρυλλούμενοι, βίον σεμνὸν ἀμφιέννυνται,
οὐχ ἵνα τὰ φαῦλα πταίσματα τοῖς πόνοις θρηνήσωσιν, ἀλλ' ἵνα τῶν
ψόγων τὰς φήμας σκιάσωσιν. |
On the contrary, do not make a
display of yourself for the one who deceives you, nor rejoice at
being deceived; for if you join yourself to the zealous for the sake
of simple reputation, you practise your works not for God but for
other people. |
Ἀλλὰ μὴ τῷ ἀπατῶντί σε καλλωπίζου, μηδὲ τῷ ἀπατᾶσθαι ἐναγάλλου· ἐὰν
γὰρ δι' ὄνομα ψιλὸν τῶν σπουδαίων ἐφάπτῃ, οὐ Θεῷ, ἀλλὰ ἀνθρώποις
ἐργάζῃ, |
[Sinc.17]Do not associate freely with one who
lives without as[33]cetic labours, even if a great reputation
ostentatiously escorts him; he is a friend for the sake of
appearances, and time will become his accuser. [i i i 6C] |
μὴ παῤῥησίαν ἄγε τῷ ἀπόνως βιοῦντι, κἂν ὄνομα τούτῳ μέγα πομπεύῃ·
ἔστι φίλος πρὸς προσώπου χάριν, καὶ χρόνος κατήγορος τούτου γίνεται. |
[18]
Acquire a friend who is afraid of
a scoffer in order that you may find shelter from your failings, but
hide what is to be envied in you especially from one who is envious.
When your friend is made to feel inferior because of the praises you
receive for your ascetic labours and is diverted into jealousy to
the point of hurling words motivated by vainglory at your ascetic
labours, even before those about him, so that with jests at your
expense he may obscure the esteem circulating in your regard, then
do not get stung by paying attention to his envy lest you draw a
bitter venom into your soul. |
[18]
Δεδοικότα φίλον σκώπτην κτῆσαι, ἵνα σκέπην εὕρῃς τῶν σῶν πταισμάτων,
τὸ δὲ φθονούμενον ἐν σοὶ κρύπτε μᾶλλον τοῦ φθονοῦντος. Ὅταν ὁ σὸς
φίλος ταῖς σαῖς τῶν πόνων εὐφημίαις ἐλαττούμενος εἰς φθόνον ἐκτραπῇ,
ὡς καὶ τοῖς πέριξ ῥήματα κενοδοξίας ἀκοντίζειν σου τοῖς πόνοις, ὅπως
τὴν διατρέχουσαν περὶ σοῦ δόξαν συσκιάσῃ τοῖς σοῖς σκώμμασι, τότε μὴ
τῇ ἐκείνου βασκανίᾳ προσέχων δηχθῇς, ἵνα μὴ ἰὸν πικρὸν τῇ ψυχῇ σου
σιφωνίσῃς.
|
For it is the work of Satan to
inflame him with jealousy and to consume you with bitterness.
Instead, let us humble ourselves and let us be the first to render
honour to such people, mollifying even through a meal their attitude
which was driven wild [i i i 6D] by jealousy.” |
Τοῦτο γὰρ ἔργον τοῦ Σατανᾶ, ἵνα ἐκεῖνον μὲν τῷ φθόνῳ ἐκπυρώσῃ, σὲ
δὲ πικρίᾳ ἀναλώσῃ. Ταπεινώμεθα δὲ μᾶλλον, καὶ τῇ τιμῇ τοὺς
τοιούτους προηγώμεθα ἐξημεροῦντες αὐτῶν, καὶ διὰ τραπέζης τὸ
ἀγριωθὲν τῷ ζήλῳ φρόνημα.
|
Out of jealousy do not blame your
friend as though your blame of him were apparently coming from
another’s mouth, in order to leave yourself innocent and hold
yourself up as blameless. For this was the disguise of Satan who in
the person of the serpent blamed the Most High in order to attribute
his own jealousy to God by pretending it came from the mouth of
another and to be considered free of jealousy himself (Gen. 3: 1-5). |
Μὴ ὡς ἐξ ἑτέρου προσώπου ψέγε ζήλῳ τὸν φίλον, ἵνα ὡς ἐξ ἄλλου δῆθεν
στόματος ψέγων ἐκεῖνον, σαυτὸν ὡς ἀθῶον ποιήσῃς, καὶ ὡς ἄψογον
ὑψώσῃς. Τοῦτο γὰρ μετασχημάτισμα τοῦ Σατανᾶ, τοῦ ἐκ προσώπου ὄφεως
τὸν Ὕψιστον ψέγοντος, ἵνα ὡς ἐξ ἑτέρου δῆθεν στόματος τὸν ἑαυτοῦ
φθόνον τῷ Θεῷ προσάψας, αὐτὸς ὡς ἄφθονος νομίζηται.
|
Do not attempt to seize upon the
faults of your brother, as though you wished to have him as your
underling, lest you find yourself as Satan’s collaborator. Let him
who has committed a fault not attempt to blame others or cause them
to stumble in order that he might not be the only one to fall [ i i
17A] into evil: this was also the work at the origin of the devil’s
fall. Let him be repentant for the inappropriate works he committed,
undertaking a lamentation of sorrow against them, and he will draw
to himself the stillness that presides over ascetic labours and
reveals to him the many-eyed contemplation of the virtues. |
Μὴ ὡς ὑπόδουλον θέλων ἔχειν τὸν ἀδελφὸν, πειρῶ τούτου πταῖσμα
καταλαβεῖν, ἵνα μὴ συνεργὸς εὑρεθῇς τοῦ Σατανᾶ. Ὁ πταίσας, καὶ
ἑτέρους λέγειν, ἢ πταίειν μὴ ἐπιτηρείτω, ἵνα ὡς μὴ μόνος ᾖ
συμπεσὼν 79.1117 τῷ κακῷ, ὅπερ τῆς ἐκπτώσεως τοῦ διαβόλου πρῶτον
καὶ τοῦτο ἔργον ἐστίν. Ἔστω δὲ μεταμελούμενος ἐφ' οἷς ἀτόποις
ἔπραξεν ἔργοις· τὸν τῆς λύπης θρῆνον κατ' αὐτῶν ἐπιγινώσκων,
ἐπισπάσεται δὲ καὶ τὴν πρωτοστάτην τῶν πόνων ἡσυχίαν, φαίνουσαν αὐτῷ
τὴν πολυόμματον τῶν ἀρετῶν θεωρίαν. |
Let the person who practises
stillness with his tongue act courageously against the thoughts, for
courage of soul is demonstrated not in stillness of body alone, but
also in bravery regarding thoughts and constancy in the face of
insults and injustices. Thus are the terrible lashes of the devil
applied indiscriminately in the midst of social contacts. [i i 1713] |
Ὁ
ἡσυχάζων τῇ γλώττῃ, κατὰ τῶν λογισμῶν ἀνδριζέσθω· ἡ γὰρ τῆς ψυχῆς
ἀνδρεία οὐκ ἐν τῇ ἡσυχίᾳ δείκνυται μόνον τοῦ στόματος, ἀλλὰ καὶ ἐν
τῇ τῶν λογισμῶν ἀνδραγαθίᾳ, καὶ τῇ τῶν ὕβρεων, καὶ ἀδικιῶν
εὐσταθείᾳ· ἐντεῦθεν γὰρ αἱ δειναὶ μάστιγες τοῦ διαβόλου
περιτινάσσονται
. |
[19=18
Sinc.]
During encounters take heed not only of the mouth but also
of the heart. For the eye of the
soul is blinded when the nous slackens beneath the spirit of
convenience. [cf
KG 4.47] |
ἐν ταῖς συντυχίαις
[19]
Μὴ στόμα μόνον, ἀλλὰ καὶ καρδία τηρείσθω, τοτὲ γὰρ ἀμαυροῦται τῆς
ψυχῆς τὸ ὄμμα τῷ τῆς ἀρεσκείας
πνεύματι τοῦ νοῦ πασσομένου. |
18 |
|
|
|
CHAPTER 18
Carnal Vices: Lust and Gluttony |
ΠΓ
79.1117.13
- 79.1117.52 ΚΕΦΑΛ. ΙΘʹ.
|
xx |
|
|
|
Let your
mind be blind to the most shameful things,-for `the Lord endows such
blind people with wisdom’ (Ps. 145: 8)-and let it be clear-sighted in
the finest things, in order that it may be blind with regard to the most
wicked things. |
Ἔστω
σου πηρὸς ὁ νοῦς περὶ τὰ αἴσχιστα, Κύριος γὰρ σοφοῖ τοὺς τοιούτους
τυφλοὺς, διορατικὸς δὲ περὶ τὰ κάλλιστα, ἵνα ἐκτυφλώττῃ περὶ τὰ κάκιστα.
|
Now consider that there are two types
of fornication, coupled together yet distinct, that of the body and
that of the spirit, as the virgin too, `that she may be holy both in
body and in spirit’ (i Cor. 7: 34). |
Νόει δέ μοι, πορνείας εἶναι δύο ἐν διαιρέσει ἐζυγωμένας, τὴν τοῦ
σώματος, καὶ τὴν τοῦ πνεύματος·
|
Whenever
a thought of fornication mingles with your soul, then your soul has
concourse with a representation of error. |
ὅταν λογισμὸς πορνείας τῷ πνεύματί σου μίγνυται, τότε ἐκτυπώματι πλάνης
ἡ ψυχή σου συγγίνεται. |
The
demon assumes a female form in order to bewitch your soul into having
intercourse with it. The fleshless apparition bears the outline of a
form in order to have the soul commit fornication with a lustful
thought. [i i 17C]
Therefore, do not bow down to an insubstantial little figure lest
you do the same also in the flesh. Such people who do not drive away
with the cross the interior adulteries of the spirits have been led
astray by a spirit of fornication. |
[SC
346.3]
Προσώπῳ θηλείας σχηματίζεται δαίμων, ἵνα φαρμάξῃ τὴν ψυχὴν μετ' αὐτοῦ
συμμιγῆναι· μορφῆς γλύμμα φορεῖ ἄσαρκος δαίμων ἵνα λογισμῷ ἀκολάστῳ τὴν
ψυχὴν ἐκπορνεύσῃ. Μὴ οὖν συγκαλύπτου εἰδωλείῳ ἀνυπάρκτῳ, ἵνα μὴ
καὶ τῇ σαρκὶ τὸ ὅμοιον δράσῃς, πνεύματι πορνείας ἐπλανήθησαν οἱ τοιοῦτοι
οἱ τὰς ἔνδον μοιχείας τῶν πνευμάτων τῳ σταυρῷ μὴ σοβοῦντες.
|
Torture the thoughts with abstinence
from food that they may speak not out of fornication but out of
hunger for prayer. Hold a vigil of tears that you may receive help
for the warfare at hand. At the time of the warfare of fornication,
refuse the invitations of dinner hosts; and if a guest arrives, you
shall offer him refreshment while serving him, but yourself you
shall secretly fortify with abstinence. May your reward be double
for both works when you assign to each one its practical exercise
for the sake of virtue. |
Αἴκιζε τοὺς λογισμοὺς ἀσιτίᾳ βρωμάτων, ἵνα μὴ πορνείᾳ, ἀλλὰ πείνῃ
λαλῶσιν· εὐχῆς ἀγρυπνίᾳ στῆσον δάκρυον, ἵνα βοήθειαν λάβῃς του
παρόντος πολέμου. Ἐν καιρῷ τοῦ τῆς πορνείας πολέμου τὰς κλήσεις τῶν
ἑστιατόρων παραίτησαι, καὶ τὸν μὲν ξένον ἐπιστάντα ὑπηρετῶν
ἀναπαύσεις, σεαυτὸν δὲ περικεκαλυμμένως, ἀσιτίᾳ περιφράξεις.
Διπλοῦς ἔστω σοι τῶν ἀμφοτέρων ἔργων ὁ μισθὸς ἑνὶ ἑκάστῳ τὸ
πρακτικὸν δι' ἀρετὴν ἀπονέμοντι· |
Do not eat with your brother for the
sake of the belly, but for the sake of Christ dwell together with
charity. A surfeit of foods feeds thoughts, and a drunkard waters
his sleep with fantasies. [i i 17D] The pleasure of indulgence is
dead after it has passed the throat and the lecheries of the
stomach sleep in the grave. The ascetic works of austerity end in
rest, but the ways of sensuality end in the fire. He who withers the
flower of the flesh with ascesis daily practises his own death in
the flesh. |
μὴ ἕνεκεν γαστρὸς συνέσθιε τῷ ἀδελφῷ, ἀλλ' ἕνεκεν Χριστοῦ
συναυλίζου τῇ ἀγάπῃ. Κόρος σιτίων λογισμοὺς σιτίζει, καὶ μέθυσος
ὕπνον φαντασίας ποτίζει. Τέθνηκε μετὰ τὸν φάραγγα τῆς τρυφῆς ἡδονὴ
καὶ πνεῖ ἐν τῷ τάφῳ τὰ τῆς γαστρὸς λαγνεύματα. Οἱ πόνοι τῆς
κληρουχίας τελευτῶσιν εἰς ἀνάπαυσιν, οἱ δὲ τρόποι τῆς τρυφῆς
τελευτῶσιν εἰς κατάκαυσιν. Ὁ τῆς σαρκὸς τὸ ἄνθος τῇ ἀσκήσει μαραίνων
καθ' ἡμέραν ἐν τῇ σαρκὶ μελετᾷ τὴν ἑαυτοῦ τελευτήν.
|
Let the accounting of the heart take
the measure of the body, lest when the latter is struck the former
too may grow weary. Let the flesh be satisfied with restraining the
natural appetites. Let your bodily exercise be managed in the
context of your morals in order that you may learn to work the heart
and work the soul together in the labours of asceticism. |
Καρδίας λογιστεία τὸ σῶμα συμμετρείτω, ἵνα μὴ τούτου πληγέντος, καὶ
αὕτη κοπιάσῃ· ἀρκείσθω σὰρξ τὰ φυσικὰ περικόπτειν· ἡ σωματική σου
γυμνασία ἐν τοῖς ἤθεσιν οἰκονομείσθω, ἵνα μάθῃς καρδίᾳ πονεῖν, καὶ
ψυχῇ συμπονεῖν. |
[20]
|
ΠΓ
79.1117.55
- 79.1120.36 ΚΕΦΑΛ. Κʹ. |
Those who in their ascesis have made
the pallor of their faces shine, let them cast away people’s praise
even before [t t zoA] it comes, throwing it off from their interior
thought even prior to social contact. Whenever you abstain for some
time from wine, oil, and superfluous foods, then the thoughts make
you take into account the periods of time along with the praises;
they harass you into giving way a little in the ascetic exercises
you do for the sake of the body. Rightly then do you contradict the
evilminded calculators with counter-arguments to overturn their
treachery. |
Οἱ τοῦ προσώπου τὴν ὠχρείαν ἐν τῇ ἀσκήσει λάμποντες τὸν παρὰ τῶν
ἀνθρώπων ἔπαινον καὶ πρὶν 79.1120 ἐλθεῖν ῥιπτέτωσαν, τοῦτον τοῦ
λογισμοῦ, καὶ πρὸ τῆς συντυχίας ἔνδον ἐμβάλλοντος. Ὅταν χρονίσῃς
ἀπεχόμενος οἴνου, καὶ ἐλαίου, καὶ τῶν περιττῶν, τότε οἱ λογισμοὶ
τοὺς χρόνους σοι μετ' ἐγκωμίων ψηφίζουσιν ὑπενδοῦναί σε τοῖς πόνοις
διὰ τὸ σῶμα γυμνάζουσι. Εἰκότως οὖν τοῖς κακογνώμοσιν ἀντιφθέγξῃ
διαψηφισταῖς, ὅσα πρὸς ἀνατροπὴν τῆς ἐκείνων σκαιωρίας ἀντίκεινται.
|
19 |
|
|
|
CHAPTER 19
Conclusion on the Ascetical Life - Two
anecdotes |
|
xx |
|
|
|
19.
One of the brothers, when he was
praised by the demons within for his ascetic labours, spoke the
psalm verse: `Let them straightaway turn to flight in shame, those
who say to me, “Well done, well done!”‘ (Ps. 69:4). Do not tolerate
the thoughts that bring to you a cycle of many years in the solitary
life, lest they make your ascetic works depend on their length of
time, or lest you be captured and boast of your perseverance in the
desert. Rather, in perseverance in your lowly estate [i 12 oB]
remember that you are a useless servant (Luke 17: 10) . |
Τίς τῶν
ἀδελφῶν τοὺς πόνους κατὰ δαιμόνων, ὑπὸ τῶν ἔνδον ἐπαινούμενος
ἔψαλλεν. "6̓Αποστραφήτωσαν παραυτίκα αἰσχυνόμενοι οἱ λέγοντές μοι·
Εὖγε„ εὖγε„"6 Μὴ τὸν λογισμὸν ἀνάσχῃ πολυετῆ σοι κύκλον ἐν τῷ
μονήρει βίῳ φερόντων, ἵνα μή σου τοὺς πόνους τοῖς χρόνοις κρεμάσωσι,
μηδὲ ἐν τῇ ὑπομονῇ τῆς ἐρημίας καυχήσει ζωγρηθῇς· ἀλλ' ἐν τῇ ὑπομονῇ
τῆς εὐτελίας τοῦ δοῦλος ἀχρεῖος εἶναι μνήσθητι.
|
Because of his advanced old age,
someone used force to remove from the solitary life one of the
steadfast, a solitary elder. But he said to him, `Stop forcing me,
for, evil as I am, I have not yet been called back from exile.’
While I was seeking to learn the meaning of this teaching, he said:
`First, seek arduously for the fear that is innate, and then you
will find the word of fire within that teaches man knowledge.’ And
when the same man was asked also about fear, he replied: `He who
ever has a care for the remembrance of death is led also to the fear
of judgement. |
1120b
Διὰ γῆρας βαθύ τινα τῶν καρτερικῶν μονηρεμίτην
πρεσβύτην ἐκ τῆς ἔρημίας αἴρειν ἐβιάζετό τις. Ὁ δὲ πρὸς αὐτόν·
Παῦσαι, φησὶ, βίας, οὔπω γὰρ τῆς ἐξορίας ὁ κακοῦργος ἀνακέκλημαι.
Ζητοῦντος δέ μου τοῦτον τῆς διδασκαλίας λόγον μαθεῖν, ἐφη· Ζήτει,
πρῶτον ἐμπόνως τὸν ἔμφυτον φόβον, καὶ τότε ἐνδον εὑρήσεις τὸν
ἐμπειρον λόγον, τὸν διδάσκοντα ἄνθρωπον γνῶσιν. Ὁ μέριμναν ἔχων τοῦ
θανάτου τὴν μνήμην, ὁδηγεῖται καὶ εἰς τὸν τῆς κρίσεως φόβον.
|
20 |
|
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|
CHAPTER 20
Sayings on the Ascetical Life |
|
xx |
|
|
|
20.
Out of fear become conversant with
the divine scriptures on a daily basis, for by association with
these you will drive away converse with thoughts. He who by
meditation treasures the divine scriptures in his heart easily
expels thoughts from it. [t 12,q In listening to the divine
scriptures in the night-time reading at vigils, let us not render
our hearing moribund by means of sleep, nor hand over our soul to
the captivity of thoughts; rather, with the goad of the scriptures
let us prod the heart, so that with the goading of diligence we may
pierce through the opposing negligence. zt. Some people make friends
with the pious for the sake of their own good repute and not for the
sake of the care of their soul, in order to procure credit for
themselves without ascetic effort. |
Φόβῳ τῶν
θείων Γραφῶν καθ' ἑκάστην συνόμιλος γίνου· τῇ γὰρ τούτων συν
συνουσίᾳ λογισμῶν ἐξοίσεις ὁμιλίας. Ὁ μελέτη τὰς θείας Γραφὰς
θησαυρίζων ἐν τῇ καρδίᾳ, τοὺς λογισμοὺς
[1120c]
ἐκ ταύτης ῥαδίως ἐκβάλλει. Ἀναγνώσει νυκτερινῇ ἐν ταῖς ἀγρυπνίαις
τῶν θείων ἀκροώμενοι, μὴ τὰς ἀκοὰς τῷ ὕπνῳ νεκρώσωμεν, μηδὲ τῇ τῶν
λογισμῶν αἰχμαλωσίᾳ τὴν ψυχὴν προδώσωμεν, ἀλλἀ τῷ κέντρῳ τῶν Γραφῶν
τὴν καρδίαν κατανύξωμεν, ὅπως τῇ τῆς ἐπιμελείας κατανύξει τὴν
ἀντίζυγον ἀμέλειαν διχοτμήσωμεν. |
|
ΠΓ
79.1120.37
- 79.1121.18 ΚΕΦΑΛ. ΚΑʹ. |
The person who burns with charity
through the remembrance of heavenly things purges the allurement of
earthly things from his consideration. Your conscience bears
witness for you [I t 2oD]: do not give it up to a thought that
treats your fault lightly and coats it with honeyed words.
|
Τινὲς διὰ φήμην, καὶ οὐκ ἐπιμέλειαν ψυχῆς, τοῖς εὐλαβέσι φιλιοῦνται,
ἵνα ἑαυτοῖς κόσμον περιποιήσωσιν ἀπόνως· ὁ δὲ διὰ μνήμην τῶν
ἐπουρανίων, δι' ἀγάπην πυρούμενος, τὴν ἀρέσκειαν τῶν ἐπιγείων ἐκ τῆς
ἐννοίας ἐκκαθαίρεται.
|
Do not maintain a relationship with
one who loves contention, in order that you may not wage war against
passion with a passion and be found inferior in virtue. Do not exalt
yourself with an arrogant thought that blows against the wind of an
opposing spirit. |
Τὸ διαμαρτυροῦν σοι συνειδὸς μὴ παραπέμπου λογισμῷ καταφρονοῦντι,
καὶ γλυκολογοῦντι τὸ πταῖσμα, τῷ φιλονεικοῦντι μὴ συνδιατείνου, ἵνα
μὴ πάθει πάθος στρατεύσας τῆς ἀρετῆς ἡττηθῇς, τῷ ὑπερηφάνῳ μὴ
συνεπαίρου λογισμῷ ἀντιφυσῶντι εἰς ἀντάνεμον πνεῦμα.
|
There is no praise for the tongue
that speaks hurriedly, but there is honour for the lips that move
with calm. |
Οὐκ αἶνος γλώσσῃ τροχαλῶς φθεγγομένῃ, ἀλλὰ χείλεσι δόξα εὐσταθῶς
κινουμένοις·
|
When you listen to a discourse,
question your mind and then with discernment you will cast your
vote. |
ἀκροώμενος
λόγων, ἐρώτα τὸν νοῦν σου καὶ τότε
διακρίνας τὸ ψήφισμα δώσεις· |
Do not mislead your mind with
ill-advised words, lest your Canaanite tongue should be thrown into
the abyss. |
μὴ παραλογίζου τὸν νοῦν σου ἀβουλίᾳ ῥημάτων, ἵνα μὴ κρημνησθείη ἡ
χανανιτίς σου γλῶσσα.
|
Do not let a garrulous spirit (cf.
Job 8: 2) lead you astray, for treacherous deceit lurks within it.
[Rather, arm yourself with a true word of wisdom in order that you
may make war on greatly inventive deceit.] |
Μή σε πνεῦμα
πολυῤῥῆμον πλανήσῃ, ἐν αὐτῷ γὰρ φωλεύει τὸ δόλιον ψεῦδος |
The person stung by the insults of
others, [t t z 1A] who does not hurl these at the devil, rouses the
mob of his own thoughts against himself and provokes himself all the
more to ready weapons, because his soul happens to have been
wounded through such as these. If you travel abroad for the sake of
your office,35 do not expect to be hospitably entertained by
everyone, reckoning yourself to be unworthy of the welcome so that
you may in this way chase away the thought of insult, even if you
think it speaks the truth. |
Ὁ ταῖς παρ' ἑτέρων λοιδορίαις 79.1121 δακνόμενος, καὶ μὴ ταύτας τῷ
διαβόλῳ προσρίπτων. τὸν τῶν λογισμῶν αὐτοῦ δῆμον ἑαυτῷ ἐπεγείρει,
καὶ εἰς ἑαυτὸν βέλη σκευάζειν ἔτι μᾶλλον ἐρεθίζει, ἐν τῷ τὴν ψυχὴν
διὰ τῶν τοιούτων τιτρωσκομένην συμπίπτειν. Ἕνεκεν διακονίας ἐπ'
ἀλλοδαπῆς ἐὰν βαδίσῃς, μὴ φιλοξενεῖσθαι παρὰ πάντων εὐτρεπίζου,
ἀνάξιον σεαυτὸν τῆς δόξης καταλέγων ἵνα οὕτω τὸν τῆς λοιδορίας
λογισμὸν φυγαδεύσῃς, κἂν λέγῃ τἀληθῆ.
|
When charity is absent and you are
insulted or wronged in the worst ways, you should not bear
resentment but offer blessings instead. For he who bears resentment
towards demons does not do so towards men, but the one who bears
resentment towards his brother is at peace with the demons. |
Νομίζω, ὡς, οὐκ οὔσης ἀγάπης, λοιδορούμενος τὰ μέγιστα, ἢ
ἀδικούμενος, οὐ μνησικακήσεις, ἀλλ' εὐλογήσεις. Ὁ γὰρ δαίμοσι
μνησικακῶν, ἀνθρώποις οὐ μνησικακεῖ· εἰρηνεύει δὲ μετὰ δαιμόνων, ὁ
τῷ ἀδελφῷ μνησικακῶν. Ἐμπρησμὸς καρδίας μῆνις ἀντιλογίας, ψυχαὶ δὲ
ἀμνησικάκων δροσίζονται πνευματικῶς·
|
The wrath of a quarrel is a
conflagration of the heart, but souls that are free of resentment
are covered with a spiritual dew. Coals give off sparks of fire, [i
i 2 7 B] and so resentful souls give off evil thoughts.
Just as the strike of a scorpion
produces a very sharp pain, so too the resentful soul produces a
most bitter venom. |
ἄνθρακες πυρὸς σπινθῆρας ἐρεύγονται, οὕτω καὶ μνησίκακοι ψυχαὶ
λογισμοὺς πονηρούς· ὥσπερ πληγὴ σκορπίου δριμύτατον ἔχει τὸν πόνον,
οὕτω καὶ μνησίκακος ψυχὴ πικρότατον ἔχει τὸν ἰόν. |
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PART TWO |
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PART
TWO
Praktike in the Cenobium |
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xx |
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CHAPTER 21
Patterns of Vice and Virtue |
ΠΓ
79.1121.23
- 79.1124.7 ΚΕΦΑΛ. ΚΒʹ. |
xx |
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21.
Bring your resentment to bear against
the spirit of fornication and vainglory, two bitter demons opposed
to one another; for the one flees from people, but the other
rejoices in people. The demon of lust, after suddenly hurling its
filth at the champion of ascesis, springs quickly away from the
fiery torch of his ascetic labours, unable to bear the heat. [i 12 1
C] For little by little the demon plots against the person who has
relaxed his abstinence due to the flattery of pleasures, in order to
become the familiar of his heart, so that once ignited by converse
with vice it may be captured and its hatred of sin come to an end. |
Πνεύμασι πορνείας μνησικάκει καὶ κενοδοξίας, δυσὶ πικροῖς δαίμοσιν
ἐναντίοις ἀλλήλων· ὁ μὲν γὰρ πρόσωπα φεύγει, ὁ δὲ προσώποις χαίρει.
Καὶ ὁ μὲν τῆς ἀσελγείας δαίμων τῷ τῆς ἀσκήσεως ἀγωνιστῇ τὰς ῥυπαρίας
ἄφνω ἀκοντίσας ἐφάλλεται ὀξέως, τῆς διαπύρου τῶν πόνων δᾳδουχίας τὴν
θέρμην μὴ φέρων, τῷ δὲ τῆς ἐγκρατείας χαυνωθέντι κολακείᾳ ἡδονῶν τὸ
κατ' ὀλίγον ἐπιβατεύει συνομιλεῖν τῇ καρδίᾳ, ἵνα ἐξαφθεῖσα ταῖς
κακίαις διαλεχθῇ καὶ αἰχμαλωτισθῇ, καὶ τὸ τῆς ἁμαρτίας μῖσος εἰς
πέρας ἀγάγῃ. |
The deceiver in vainglory, being
addicted to popularity, surreptitiously lights upon the soul of
those devoted to ascetic efforts, pursuing for himself the esteem
which they earn through their ascetic labours.36 |
Ὁ δὲ τῆς κενοδοξίας πλάνος δημοχαρὴς τυγχάνων παρεσκιασμένως
ἐφίσταται τῇ ψυχῇ τῶν ἐθελοπόνων τὴν δι' ὧν πόνων ἐργάζονται δόξαν
ἐν αὐτοῖς θηρώμενος.
|
If therefore one should wish to
prevail over these (two demons) with God’s help, let him waste the
flesh to counter fornication and let him humble the soul to counter
vainglory, for thus will we easily drive out the empty esteem of the
one and be pleasing to God; and we shall blow away the impure
fantasies of the other and render our heart pure of pleasures. |
Εἴ τις οὗν βούλοιτο σὺν Θεῷ τούτων περιγενέσθαι, λεπτυνέτω τὴν
σάρκα κατὰ τῆς πορνείας, ταπεινούτω δὲ τὴν ψυχὴν κατὰ τῆς
κενοδοξίας. Οὕτω γὰρ ῥᾳδίως τοῦ μὲν τὴν ματαίαν δόξαν ἐξώσομεν,
καὶ Θεῷ εὐαρεστήσομεν, τοῦ δὲ τὰς ἀκαθάρτους φαντασίας φυσήσομεν,
καὶ καθαρὰν ἡδονῶν τὴν καρδίαν ποιήσομεν.
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22 |
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CHAPTER 22
Patterns of Vice and Virtue |
ΠΓ
79.1121.23
- 79.1124.7 ΚΕΦΑΛ. ΚΒʹ. |
xx |
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22.
It is a very serious matter [I 121D]
for the heart to be bound to a habit of pleasures, and much effort
is needed to cut off completely the spread of evils. Therefore, do
not accustom your thinking to a familiarity with the pleasures of
the thoughts, for in the assemblage of evils there burns a fire.
Giving you warmth in this way, they have you reckon that it is an
effort to master the fire of one’s nature, and the time of
perseverance is lengthy and the life of abstinence is burdensome;
and they bring back to you memories of the shameful fantasies that
they suggested during the night, forming before you burning images
of error. Then, having ignited in your flesh an even more intense
burning, they introduce within you by means of the law of sin the
notion that so far as you do not have the strength to restrain the
force of your nature, even if you sin today by necessity, tomorrow
you will repent for the sake of the commandment (cf. Rom. 7: 23-5);
for the law is humanitarian and forgives the iniquities of those who
repent. And they present you with the example of certain people [1124A] who fell off in their abstinence and in turn repented, in order
from these examples to render credible the counsel of their own
deceit. Thus, after restoring the soul by a reverse repentance, they
make the temple of chastity into a place of fornication. In this
way, the double-tongued serpents of the thoughts hiss within the
troubled workplace of the heart. |
Χαλεπώτατόν ἐστι συνηθείᾳ ἡδονῶν συνθάπτεσθαι τὴν καρδίαν, καὶ
πολλῶν χρεία κόπων τὴν νομὴν κακῶν εἰς ἄκρον ἐκκόψαι. Μὴ οὖν ταῖς
ἡδοναῖς τὸν λογισμὸν συνομιλεῖν ἐθίσῃς· ἐν γὰρ συλλόγῳ κακῶν
ἐκκαίεται πῦρ οὕτω γὰρ ἐκθερμαίνοντές σε, λογίζεσθαι ποιοῦσι κόπον
εἶναι τὴν πυρὰν τῆς φύσεως κρατῆσαι, καὶ ὅτι πολὺς ὁ τῆς ἐγκρατείας
βίος, ἀναφέρουσι δέ σοι καὶ μνήμας ὧν σε νύκτωρ φαντάζουσιν αἰσχρῶν,
μορφάζοντές σοι πυρωτικὰ τῆς πλάνης εἴδωλα, εἶτα καὶ σφοδρότερον ἐν
τῇ σαρκὶ ἐξάψαντες τὸν πυρετὸν τῷ νόμῳ τῆς ἁμαρτίας γνωμοδοτοῦσί σοι
ἔνδον, ὅτι οὐκ ἰσχύεις κατασχεῖν τὴν τῆς φύσεως βίαν, κἂν σήμερον
ἁμαρτήσῃς δι' ἀνάγκην, ἀλλ' αὔριον μετανοήσεις διὰ τὴν ἐντολήν.
Φιλάνθρωπος γὰρ ὁ νόμος, καὶ συγχωρῶν ἁμαρτίαν τοῖς μετανοοῦσι. Καὶ
φέρουσί τινας τῶν μετ' 79.1124 ἐγκρατείας πταισάντων, καὶ πάλιν
μετανοησάντων· ἵνα ἐκ τούτων πιθανοποιήσωσι τῆς ἑαυτῶν ἀπάτης τὴν
συμβουλήν· ὅπως τῇ ἀντιστρόφῳ μετανοίᾳ ψυχὴν ἀνακαλέσαντες, τὸν ναὸν
τῆς σωφροσύνης πορνεῖον ποιήσωσιν. Οὕτως ὑποσυρίζουσιν οἱ δίγλωττοι
τὸν λογισμὸν ὄφεις ἐν τῶ κινουμένῳ τῆς καρδίας ἐργαστηρίῳ.
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ΠΓ
79.1124.12
- 79.1125.2 ΚΕΦΑΛ. ΚΓʹ. |
[23]You, man of abstinence, [i i 24B]
do not get hooked on the bait of uncertain hopes under the pretext
of a new repentance, for many have fallen and were immediately
snatched away, and others were unable to recover, for they were
bound by the habit of pleasures as though they were under a law. How
do you know, fellow, whether you will live to repent, that you
ascribe years of life to yourself? And here, in committing a fault,
you indulge your flesh; rather grant yourself the remembrance of
death and depict for your heart the terrifying penalty of judgement,
(to see) if you should be able at all to extinguish the feverish
mind of the flesh (cf. Rom. 8: 6). |
Σὺ δὲ, ὦ τῆς ἐγκρατείας ἄνθρωπε, μὴ προφάσει πάλιν
μετανοίας δελεάζου ἐλπίσιν ἀδήλοις, πολοὶ γὰρ πεσόντες εὐθὺς
ἀνηρπάγησαν, ἕτεροι δὲ ἀναστῆναι οὐκ ἴσχυσαν τῇ τῶν ἡδονῶν συνηθείᾳ
ὡς ὑπὸ νόμον δεθέντες. Τί γὰρ οἴδας, ἄνθρωπε, εἰ ζήσεις, ἵνα καὶ
μετανοήσῃς, ὅτι χρόνους ζωῆς ἑαυτῷ ὑπογράφεις ; Κὰνταῦθα πταίων, τῇ
σαρκι σου χαρίζῃ, δέον μᾶλλον χαρίσασθαι σεαυτῷ θανάτου τὴν φοβερὰν
τῆς κρίσεως δίκην, εἴ πως δυνηθείης τὸ πυρεταῖνον τῆς σαρκὸς φρόνημα
κατασβέσαι· οὐ γὰρ ἄλλως κατασβέσεις τὰ πάθη, πρὶν ἢ τῇ σαρκί σου
συγκεράσης τοὺς τῆς ἀνασκευῆς αὐτῶν πόνους.
|
Indeed you cannot otherwise
extinguish the passions until you mingle with the flesh ascetic
labours to overcome it; nor indeed, the passions of the soul until
you rain the fruits of charity down upon your heart. The passions of
the body take their origin from the natural appetites of the flesh,
against which [ i i z4C] abstinence is effective; the passions of
the soul have their conception from the appetites of the soul, against
which charity is effective.37 Love is the bond of impassibility and the
expunging of the passions; it brings patience to the fore and it has a
cooling effect on boiling irascibility; it promotes humility and topples
pride. |
Οὔτε μὴν ψυχικὰ, πρὶν ἢ τῇ καρδίᾳ ἐξομβρήσεις τοὺς καρποὺς τῆς ἀηάπης.
Τὰ μὲν σωματικὰ πάθη ἐκ τῶν φυσικῶν τῆς σαρκὸς τὴν ἀρχὴν λαμβάνει, καθ'
ὧν καὶ ἡ ἐγκράτεια, τὰ δὲ ψυχικὰ ἐκ τῶν ψυχικῶν τὴν κύησιν ἔχει, καθ' ὧν
καὶ ἡ ἀγάπη. Ἡ ἀγάπη. ἀπαθείας ἐστὶ συνάφεια, παθῶν δὲ ἀπαλοιφὴ,
τὴν μακροθυμίαν προφέρουσα, καὶ τὸν ζέοντα θυμὸν καταψύχουσα, τὴν
ταπείνωσιν προβάλλουσα, καὶ τὴν ὑπερηφανίαν καταφέρουσα. |
Love possesses nothing of its
own except God, for God is love itself
(1Jn 4:8).
[cf
KG
3.86] |
Ἀγάπη ἔχει μὲν ἰδιον οὐδὲν πλὴν τοῦ Θεοῦ· αὔτη γάρ
ἐστιν ὁ Θεός. |
23 |
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CHAPTER 23
Courage in Novitiate Combat |
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xx |
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23.
As for one who has been recently
admitted to the radiant assembly of monks, let him drive away the
thoughts coming to him from his family that hold out praise as bait,
in order that he might not seek people’s praise but the beatitude
that comes from the commandments. Let him show courage against the
demons who introduce their cowardice, `for you have not received a
spirit of cowardice to fall again into fear’ (Rom. 8: 15). On this
account let him not cower with fear because of the spirit of
cowardice, nor tremble at the nocturnal racket [i 124D] of the
demons, when they do not even have authority over swine (Luke 8:
32). |
Ὁ εἰς τὴν
φαιδρὰν τῶν μοναχῶν σύγκλητον νεοπαγὴς τυγχάνων, ἀπωθείσθω τοὺς
λογισμοὺς τοὺς προσιόντας αὐτῷ εὐφημίας ἀπὸ τῆς συγγενείας, ἱνα μὴ
τὸν ἐξ ἀνθρώπων ἐπαινον, ἀλλὰ τὸν ἐκ τῶν ἐντολῶν μακαρισμὸν
ἐπιζητοίη. Τῶν δὲ τὰς δειλίας εἰσβαλλόν των δαιμόνων καταθαρσείτω
οὐ γὰρ ἐλάβετε πνεῦμα δειλίας πάλιν εἰς φόβον· πνεύματι δειλίας
ἑαυτὸν [1124d]
μὴ καταπτησσέτω, μήτε τοὺς νυκτερινοὺς κτύπους τῶν δαιμόνων τρεμέτω,
ὁπόταν οὔτε κατὰ χοίρων ἔχωσιν ἐξουσίαν. |
Thus when he has left his cell in the
late evening hours, let him not cry out with fear and leap back in
fright, as if the demons were running after him; rather, with knees
bent in the spot where he takes fright, let him make a prayer, for
they will not fall upon you even though they terrorize you in this
way. And when you get up, encourage and exhort your heart with the
psalm verse, saying: `You shall not fear the terror that comes by
night nor the arrow that flies by day nor a thing that moves in the
darkness, nor a chance event or the noonday demon’ (Ps. 9o: 5-6).
For having acted thus once and for all, you shall more quickly drive
from you the demon of cowardice. When they are unable to cause harm
in deed, they terrify the soul with fantasies [i t z 5A] so that we
will think that the weak and the feeble are strong and mighty. |
Ἐν ταῖς ὀψιναῖς οὐν ἐξελθὼν τῆς κέλλης, μὴ θροείσθω, καὶ φεύγων
ἀνόπιν εἰσπηδάτω, ὡς τῶν δαιμόνων δῆθεν κατατρεχόντων, ἀλλὰ κλίνας
τὰ γόνατα ἐν ᾧ τόπῳ δειλιᾷ εὐξάσθω, οὐ γάρ σοι ἐπιπεσοῦνται κἂν οὕτω
σε θροήσωσιν· ἐπειδὰν δὲ ἀναστῇς θάῤῥυνε τὴν καρδίαν, παρακάλει τῇ
ψαλμῳδίᾳ, { Οὐ φοβηθήσῃ [λέγων] ἀπὸ φόβου νυκτερίνοῦ, ἀπὸ βέλους
πετομένου ἡμέρας, ἀπὸ πράγματος ἐν σκότει διαπορευομένου, ἀπὸ
συμπτώματος, καὶ δαιμονίου μεσημβρινοῦ. } Οὕτω γὰρ ἂπαξ καὶ
πολλοστὸν ποιήσας, τὸν δαίμονα τῆς δειλίας θᾶττον ἀφ' ἑαυτοῦ
ἀπελάσεις. Ἀδυνατοῦντες γὰρ ἔργῳ βλάπειν, ταῖς φαντασίαις τὴν ψυχὴν
δειλοκοποῦσιν, ἵνα οἱ [1125α] ἄνθρωποι τοὺς ἀσθενεῖς, καὶ ἀδυνάτους,
ἰσχυροὺς καὶ δυνατοὺς εἶναι νομίσωσι.
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24 |
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CHAPTER
24 [24]
The Praktike |
ΠΓ
79.1125.6
- 79.1125.35 ΚΕΦΑΛ. ΚΔʹ. |
xx |
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24.[24]
Do not dress yourself in the
finest clothes lest you quite blatantly put on the demon of
vainglory, for the virtues are not born in the beauty of one’s
clothes, but in the beauty of the soul ascetic works are worn as
golden embroideries. Put on the fear of God for the punishments of judgement so that out of fear of the inextinguishable fire you may
put on the indivisible robe of ascetic works (cf. John 19: z 3) and
be more quickly endowed with wisdom against the evil artifice of the
thoughts, for `fear is the beginning of wisdom’ (Ecclus. 1: 14). |
Καλλίστοις ἱματίοις μὴ σεαυτὸν περιστολίσῃς, ἵνα μὴ τὸν τῆς
κενοδοξίας δαίμονα προφανέστερον ἐνδύσῃ· οὐ γὰρ ἐν κάλλει ἱματίων αἱ
ἀρεταὶ φοροῦνται, ἀλλ' ἐν κάλλει ψυχῆς οἱ πόνοι χρυσοφοροῦνται· τὸν
δὲ τοῦ Θεοῦ φόβον ἐπενδύου τῶν τῆς κρίσεως κολαστηρίων, ὅπως φόβῳ
πυρὸς ἀκατάσβεστον τὴν θέρμην ἐπενδύσῃ, καὶ κατὰ τῆς κακοτεχνίας
θᾶττον τῶν λογισμῶν σοφισθήσῃ, ἀρχὴ γάρ ἐστιν ὁ φόβος τῆς σοφίας. |
He who through his experience makes
known the error of the thoughts will not be recognized by all,
except for those with experience, [i i z 5 B] for experience
constitutes the path towards the gnostic life at this stage. The
ground for both of them is the practical life; and if we lay hold of
this with greater ascetic effort, we will come to know ourselves, we
will pass judgement on thoughts and we will come to know God. |
Ὁ τῶν λογισμῶν τὴν πλάνην διὰ πείρας ἐξαγγέλλων, οὐ πᾶσιν εὔγνωστος
ἔσται πλὴν τῶν ἐν πείρᾳ, ὁδὸς γὰρ τῆς ἐν τούτῳ τῷ μέρει γνωστικῆς ἡ
πεῖρα καθέστηκεν· αἰτία γὰρ ἀμφοτέρων ἐστὶν ἡ πρακτικὴ, ἥνπερ
πονικώτερον κατέχοντες, ἑαυτοὺς ἐπιγνωσόμεθα καὶ λογισμῶν
καταγνωσόμεθα, καὶ Θεὸν ἐπιγνωσόμεθα. |
As for the person experienced in the
emigration of the practical life and the homecoming of the gnostic
life (cf. 2 Cor. 5: 8-9),38 who anoints the simple with the skill of
the thoughts39-let him watch out, let him not boast about the
gnostic life to make a show for his own glory. But if a thought
steals in to exalt him, let him take for his assistance the newcomer
Jethro who gave to Moses, the great prophet, a wise counsel and
discerning judgement inspired by grace (Exod. 18: 13-27). |
. Ὁ ἐκ πρακτικῆς ἐκδημίας, καὶ γνωστικῆς ἐνδημίας τῶν λογισμῶν τῇ
τέχνῃ τοὺς ἀφελεῖς ἀλείφων, βλεπέτω μὴ εἰς ἔνδειξιν δόξης τὴν
γνωστικὴν κομπάζῃ· εἰ δὲ λογισμὸς τούτων μεγαλύνων λῃστεύει, εἰς
βοήθειαν λαβέτω τὸν Ἕλληνα Ἰοθὸρ, Μωϋσῇ τῷ μεγάλῳ προφήτῃ τὴν ἀπὸ
τῆς χάριτος σοφὴν συμβουλίαν διὰ κρίσιν ἐκδόντα. |
Let the power of your words be
constituted by your works. For acts to be done are dearer to wisdom
than words to be said, as they also involve greater ascetic effort.
Just as, when the practical life is present, words are dazzling
bright, [I iz5C] so when works are absent, words do not flash forth
with the power of works. |
. Ἤτω σου τῶν λογισμῶν ἡ δύναμις τὰ ἔργα, τὰ γὰρ πρακτέα τῶν λεκτέων
ἐστὶ φιλοσοφώτερα, καθάπερ, καὶ ἐπιπονώτερα· πράξεως παρούσης ὥσπερ
οἱ λόγοι ἐξαστράπτουσιν, ἔργων δὲ μὴ παρόντων, οἱ λόγοι τῶν ἔργων
δύναμιν οὐκ ἀστράπτουσι.
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25 |
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CHAPTER 25
Hospitality and Community |
ΠΓ
79.1125.36
- 79.1128.11 ΚΕΦΑΛ. ΚΕʹ. |
xx |
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25.
(They are no more than) a complaint of grey-haired men, a youthful word
and bragging lips trembling with laughter. He who troubles and is
troubled at random will be excluded from tranquillity and even when there is no rough sea he is battered
by storms. |
Πολιῶν ἔγκλημα, λόγος νεώτερος, καὶ χείλη
πέρπερα τινασσόμενα γέλωτι, ὁ δὲ ταράττων καὶ ταραττόμενος εἰκῆ,
γαλήνης ἐκτὸς ἔσται, καὶ κλύδωνος οὐκ ὄντος, χειματίζεται. |
[25] Do not hunt for a saying that is
untimely, lest you endure the same thing from those you would rather
not. Avoid goading the tongue of your neighbour, in order that you
too may escape the goading of the devil. Avoid rebuking your
brother’s faults lest you be deprived of compassion as one of an
alien race.” |
Μὴ τὴν ἄκαιρον γλῶσσαν λεξιθήρει, ἵνα μὴ τὸ αὐτὸ ὑφ' ὧν οὐ θέλεις
ὑπομείνῃς. Φεῦγε πτερνίσαι τοῦ πλησίον τὴν γλῶτταν, ἵνα καὶ σὺ τοῦ
διαβόλου τὸν πτερνισμὸν διαφύγῃς· φεῦγε ὀνειδίσαι ἀδελφοῦ σου τὸ
πταῖσμα, ἵνα μὴ τῆς συμπαθείας ὡς ἀλλόφυλος ἐκπέσῃς. |
One who does not possess kindness and
love towards his brother, how could he be a member of Christ-bearing
love? [1125D] When a brother visits you during your intense fast and
practice of stillness, do not accept the odiousness of thoughts that
suggest disturbance of your stillness and interruption of your fast. |
. Ὁ τὴν χρηστότητα, καὶ τὴν ἀγάπην εἰς τὸν ἀδελφὸν μὴ ἔχων, πῶς τῆς
χριστοφόρου ἀγάπης μέλος ἂν εἵη; Ἐπὰν τῇ συντόνῳ σου νηστείᾳ ἀδελφὸς
παραβάλῃ, μὴ τῶν λογισμῶν τὴν ἀηδίαν παραδέξῃ ὑποτιθεμένων σοι ὄχλησιν
τῇ ἡσυχίᾳ, ἐγκοπὴν δὲ τῇ νηστείᾳ, |
This they do so that in seeing your brother you will not
see him as God. |
ποιοῦσι δὲ τοῦτο ἵνα ἰδὼν τὸν ἀδελφόν σου μὴ ὡς Θεὸν αὐτὸν ἴδῃς. |
Let us not speak of the frequent visits of the
brothers as disturbances, but rather let us trust their community as
a helpful alliance against the phalanx of the adversary; for thus
united by the charm of charity, we shall expel wickedness and
transfer the works of manual labour into the treasury of
hospitality. [i I z8A] |
Τὰς συνεχεῖς τῶν ἀδελφῶν
ἐπιστασίας ὀχλήσεις εἶναι μὴ φάσκωμεν, συμμαχίαν δὲ μᾶλλον πέλειν·
κατὰ τῆς φάλαγγος τοῦ ἀντιπάλου τὴν αὐτῶν χοροστασίαν
ἐμπιστεύσωμεν. Οὕτω γὰρ τῷ φίλτρῳ τῆς ἀγάπης ἑνωθέντες, τὴν κακίαν
ἐξωθήσομεν, καὶ τὰ ἔργα τῶν χειρῶν εἰς τὸν τῆς φιλοξενίας θησαυρὸν
μετακομίσομεν. 79.1128 |
Let us not welcome our brothers as
though we were doing them a favour, but rather, let us treat them
hospitably with supplication as though we were indebted to them by a
loan, as Lot set the example (Gen. 19: z-3). Some people flatter
themselves in a strange way with the role of the host, and whenever
they invite a distinguished guest they do not implore him at all,
but they amplify the message of invitation with their pride, and
when an invitee refuses the invitation they censure him as they
would one who had given insult. |
Μὴ, ὡς χάριν παρέχοντες τοῖς ἀδελφοῖς, τούτους δεξιωσώμεθα, ἀλλ' ὡς
ὑπόχρεοι ὄντες τῷ δανείσματι μεθ' ἱκεσίας ξενίζωμεν, καθὼς ὑπέδειξε
Λώτ. Τινὲς ἐπὶ ξένῳ ἀξιώματι καὶ ξένως ἐπαίρονται, καὶ ὅταν μὲν
ξένον καλῶσιν οὐδόλως παρακαλοῦσιν, ἀλλὰ καὶ τὸν τῆς κλήσεως λόγον
τῷ τύφῳ πλατύνουσι, τὸν δὲ παραιτούμενον ὡς ἐφ' ὑβρικότα μέμφονται·
|
From this great conceit is enkindled, for the
[tempting-]thoughts
pierce the eye of the soul, [thus]
blinding it, so that we thereby use the very best of the commandments in the
very worst way.
[cf
KG
4.47] |
διὰ τοῦτο μέγα φύσημα ἐντεῦθεν ἀνακαίεται. Οἱ γὰρ λογισμοὶ τὸ ὄμμα
τῆς ψυχῆς παρακεντοῦντες τυφλώττουσιν, ἵνα ταῖς καλλίσταις τῶν ἐντολῶν
κακίστως χρησώμεθα. |
[26]
When a thought hinders you from
constraining [1128B] your brother over-much to share your table,
through him it then makes a mockery of you because you did not have
the impulse of your charity under control.41 For perhaps it suggests
to you that your brother is one of the vagabonds-’Let him come and
get his fill of bread!’; but to your brother it gives the notion
that he had found no hospitality at all with you. For with an eye to
effecting a change in his practical life, it (viz. the thought)
gives to each heart a particular notion in order to undercut
hospitality in one case and to produce insults in another.
If Abraham, seated in front of his
tent, saw someone passing by he welcomed him by his deed and for
those who lived in impiety he spread a table, and by receiving
foreigners he did not miss the opportunity of meeting angels (Gen.
18: i-5; Heb. i3: z).42 (Matt. z 5 : 40). |
ΠΓ
79.1128.12
- 79.1128.49 ΚΕΦΑΛ. Κϛʹ.
Ὅταν λογισμὸς ἐγκόψῃ σε, μὴ ἄγαν βιάσασθαι τῇ τραπέζῃ τὸν ἀδελφὸν,
τότε δι' αὐτοῦ κωμῳδεῖ σε, μὴ βεβιασμένην ἔχειν γλῶτταν εἰς τὴν βίαν
τῆς ἀγάπης· σοὶ μὲν γὰρ ἴσως ὑποβάλλει τῶν κυκλευτῶν ἕνα τὸν ἀδελφὸν
ὑπάρχειν, καὶ ὅτι ἄρτοις ἀρκεσθεὶς ἀφικέσθω, ἐκείνῳ δὲ ἐμβάλλει
φιλοξενίαν παρὰ σοὶ τὸ παράπαν μὴ εὑρηκέναι· τῆς γὰρ πρακτικῆς αὐτοῦ
μεταβολῆς τὸ ὄμμα βαστάζων, ἕνα τῷ ἑνὶ ἐν ταῖς καρδίαις ἐμβάλλει,
ἵνα τοῦ μὲν τὴν φιλοξενίαν ὑπεκκόψῃ, τοῦ δὲ λοιδορίαν ἐκβλαστήσῃ.
Ἀβραὰμ καθήμενος πρὸ τῆς σκηνῆς, εἰ που τινὰ τῶν παριόντων ἑώρα,
ἔργῳ προσεδέχετο· ζῶσιν ἐν ἀσεβείᾳ ἐξήπλου τὴν τράπεζαν, βαρβάρους
δεχόμενος, ἀγγέλων οὐκ ἀπέτυχεν. |
All those who have lived abroad know
the sweetness of hospitality and have been entertained by it as
guests, when also a gentle word [1128C] prepares a sweet table for
the heart. With great zeal then let us practise the kindness of
hospitality that we may welcome not only angels but also God. For
the Lord says, `As you did it to one of the least of these my
brothers, you did it to me’ |
Ἴσασι τὴν
τῆς φιλοξενίας γλυκύτητα ὅσοι ξενιτεύσαντες ὑπὸ ταύτην ἐξενίσθησαν,
ὅτε καὶ λόγος προσηνὴς,
[1128c]
γλυκεῖαν ἀρτύει τὴν τράπεζαν τῇ καρδίᾳ.
Μετὰ πολλῆς οὖν σπουδῆς τὴν φιλοξενίαν χρηστοποιώμεθα, ἵνα μὴ μόνον
ἀγγέλους, ἀλλὰ καὶ Θεὸν ὑποδεξώμεθα. "6̓Εφ' ὅσον γὰρ, φησὶν,
ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων, ἐμοὶ
ἐποιήσατε."6
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26 |
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CHAPTER 26 Conclusion on Cenobitic Life - Three
Apophthegms |
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xx |
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26. One of
those who most contemplatively share in the praktike
responded in this way: |
Τὶς τῶν γνωστικώτερον τὴν
πρακτικὴν
μετιόντων οὕτως ἀπεκρίνατο· |
[on
γνωστικώτερον
cf
Prak.50] |
|
The zeal of hospitality and a
generous service rendered with enthusiasm usually destroy the
fantasies of the demons that resound in the heart, if indeed one is
free in some way at least of material concerns. When these things
are done with humility and contrition of heart, they usually deliver
more quickly one who suffers from fantasies. |
Τὰς
ἐνηχούσας τῶν δαιμόνων ἐν τῇ καρδίᾳ φαντασίας εἴωθεν ἐξαφανίζειν ἡ
τῆς φιλοξενίας σπουδὴ, καὶ δαψιλὴς ὑπηρεσία προθύμως γινομένη, εἴπερ
τις τῶν ὑλῶν ὁπωσδηποτοῦν ἀπήλλακται· ταῦτα δὲ γινόμενα μετὰ
ταπεινώσεως, καὶ συντριβῆς καρδίας θᾶττον ἀπαλλάττειν τῶν φαντασιῶν
τὸν κάμνοντα.
|
The demons have a very great fear of
humility, for they know that this was the garment of the Lord. One
of the most experienced brothers offered a word about humility [1128D] and made this point. `A father,’ he said, `among the very
experienced was struck on the cheek by a possessed man, who was
also deprived of his wits in a terrible way, and he immediately
presented in exchange the other one ready to be struck. But the
demon, struck in turn by the lightning-bolt of humility, cried out
and suddenly leapt from the creature. |
Σφόδρα γὰρ δεδοίκασι τὴν ταπείνωσιν οἱ δαίμονες, εἰδότες ταύτην
δεσποτικὴν γεγενῆσθαι ἐντολήν. Τίς τῶν δοκιμωτάτων περὶ ταπεινώσεως
λόγον κινῶν, καὶ τοῦτο κατεμήνυσεν, ὅτι Πατὴρ, φησὶ, τῶν πάνυ
δοκίμων ὑπὸ δαιμονῶντος, καὶ δεινῶς ἀφραίνοντος τὴν σιαγόνα
κρουσθεὶς, εὐθὺς ἐναλλάξας, καὶ τὴν ἄλλην ἑτοίμην παρέθηκεν, ὁ δὲ ὡς
ὑπὸ ἀστραπῆς τῆς ταπεινώσεως ἀντικρουσθεὶς, καὶ κραυγάσας, ἀθρόως
τοῦ πλάσματος ἀφήλλατο. |
|
ΠΓ
79.1128.52
- 79.1129.31 ΚΕΦΑΛ. ΚΖʹ. |
[27]
This account was given by the holy bishop Epiphanius.45 `It
happened,’ he said, `that the son of a faithful widow was possessed
by [1129A] the demon of Python and after some time in the
affliction could not submit to healing.46 With his mother rendered
humble by mourning, thanksgiving cooled the passion, and having
suspended his soul from the cross, it cast the demon out of the
child by means of her prayers. While the youth was wandering in the
parts round about and his mother was at home praying, the demon
crying out the woman’s name was plagued with torments. But when the
woman heard of this, she did not run to the scene, binding the
battle of nature to humility; but, drawn by others, she was led
there against her will, and henceforth, the demon too was driven mad
to the point of taking flight. Standing by, then, she embraced her
child in tears and cast forth her thanksgiving and humility against
the demon; and after she had wept bitterly, imploring Christ [i i
z9B] and making the sign of the cross, the demon quickly ran away
from her child before so many lashes of the whip.’ |
Ἐπιφανίου τοῦ ἁγίου ἐπισκόπου καὶ οὗτος ὁ λόγος. Ἐγένετο ὅτι,
φησὶ, χήρας πιστῆς υἱὸς ἕχων 79.1129 δαίμονα Πύθωνος, ἐν τῇ
πληγῇ χρονίσας θραπείαν οὐχ ὑφίστατο. Τῆς δὲ τούτου μητρὸς
ἐπιταπεινωθείσης τῷ πένθει, εὐχαριστία τὸ πάθος κατέψυξεν, ἤπερ ἐκ
σταυροῦ τὴν ψυχὴν κρεμάσασα, τὸν δαίμονα τοῦ παιδὸς ταῖς εὐχαῖς
ἀπέῤῥηξε· τοῦ γὰρ νέου ἐν τοῖς μέρεσι τοῖς πέριξ πλανωμένου καὶ τῆς
μητρὸς οἴκοι εὐχομένης, τὸ ταύτης ὅνομα βοῶν ὁ δαίμων βασάνοις
ἠλαύνετο· ἡ δὲ αὐτὸ τοῦτο ἀκούουσα, οὐκ ἐπέδραμε τῷ πράγματι τὴν
μάχην τῆς φύσεως τῇ ταπεινώσει δεσμεύουσα, ἑλκομένη δὲ παρ' ἄλλων
ἀβουλήτως ἀπήγετο, ἐπέκεινα δὲ καὶ ὁ δαίμων χρῆσθαι τῇ φυγῇ
ἐμαίνετο. Ἡ μὲν οὖν ἐπιστᾶσα, καὶ τοῖς δάκρυσι τὸν παῖδα
περιπτυξαμένη, τὴν εὐχαριστίαν, καὶ ταπείνωσιν κατὰ τοῦ δαίμονος
προὐβάλλετο, πικρῶς δὲ κλαυσάσης, καὶ Χριστὸν ἱκετευσάσης, καὶ τὸν
σταυρὸν τυπωσάσης, πρὶν μαστίγων πολλῶν, θᾶττον τοῦ παιδὸς ὁ δαίμων
ἀπέδρα. |
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PART
THREE
Against Anachoreses
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27 |
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CHAPTER 27
Spiritual Direction - School of Humility |
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xx |
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27.
The demons are very jealous of those who are scintilating in their
submission to a father
and they gnash their teeth against them, because to their submission
they have yoked a renunciation free of cares. Formulating an
accurate list of pretexts against them, they concoct violent
disputes and they engrave the memory with the resulting anger; then,
little by little, they will bring to a boil hatred towards the
father, as if he were punishing unjustly and showing partiality, in
order to cause the soul agitation on all sides and in different ways
and so separate it from the paternal embrace. Therefore, let him who
is in submission to a (spiritual) father not be defeated by insults,
let him gain the victory by humility, let him be tempered by
patience, I I 129C] and when the thoughts murmur surreptitiously let
him not resist the austerity of his father” and the burden of works
and the insolence of the brothers. |
Σϕόδρα
ζηλοῦσιν
οἱ δαίμονες τοὺς ἐν ὑποταγῇ Πατρὸς ἀστράπτοντας, καὶ τρίζουσι κατ'
αὐτῶν τοὺς ὀδόντας, ὅτι ἐν τῇ ὑποταγῇ τὴν ἀποταγὴν ἀμερίμνως
ἐζύγωσαν, καθ' ὧν καὶ προφάσεις ἀκριβολογοῦντες παροξυσμοὺς
ἀρτύουσι, καὶ τῇ συμβαινούσῃ ὀργῇ, τὴν μῆνιν ἐγγλύφουσιν, ἔπειτα δὲ
καὶ μῖσος πρὸς τὸν Πατέρα κατ' ὀλίγον ἑψοῦσιν, ὡς ἅτε δῆθεν ἀδίκως
ἐπιπλήττοντα, καὶ κατὰ πρόσωπον προσέχοντα· ἵνα ἐκ διαφόρων τρόπων
τὴν ψυχὴν περιτινάξαντες, τῶν ἀγκαλῶν σκορπίσωσι τῶν πατρικῶν. Ὁ οὖν
ἐν ὑποταγῇ Πατρὸς ὑπάρχων, ὕβρεσιν ἡττάσθω, καὶ ταπεινώσει νικάτω,
καὶ μακροθυμίᾳ ῥυθμιζέσθω, καὶ μὴ τῶν λογισμῶν ὑπογογγυζόντων
ἀνεχέσθω πρὸς αὐστηρότητα, καὶ ἀδελφῶν θρασύτητα. |
|
ΠΓ
79.1129.32
- 79.1132.10 ΚΕΦΑΛ. ΚΗʹ. |
28. For beyond this the demons
insinuate in a special way that freedom is equivalent to wretched
servitude so that by rendering the submissive person self-willed
they can easily entangle him in material concerns.48 Some they are
eager to separate from the direction of a spiritual father through
these means, while for others they use other means. `Work, acquire
possessions, entertain guests’, they chant within, `in order that
you may acquire for yourself a fine reputation.’ For from these
seeming good things, they sow bit by bit the weeds of wickedness
(cf. Matt. 13: z 5). |
Καὶ ὅτι μοχθηρᾶς δουλείας ἡ ἐλευθερία ἰσόζυγος οὐ τυγχάνει,
εἰσβάλλουσι γὰρ μάλιστα, καὶ περαιτέρω τούτων, ἵνα αὐθάδη τὸν
ὑπεξούσιον ποιήσαντες, εὐχερῶς εἰς τὰς ὕλας περιπείρωσι· τοὺς μὲν
γὰρ καὶ διὰ τούτων τῆς πατροσύνης χωρίσαι σπουδάζουσι, τοὺς δὲ καὶ
δι' ἑτέρων. Ἔργασαι, καὶ κτῆσαι, καὶ ξένισαι, ἔνδον ἐπᾴδοντες, ὅπως
ὄνομα καλὸν σεαυτῷ περιποιήσῃ· ἀπὸ γὰρ τῶν δῆθεν καλῶν τὰ ζιζάνια
τῆς πονηρίας τὸ κατὰ μέρος ἐνσπείρουσι, |
In the beginning they allow the
brother to enjoy the sweetness of vainglory, [i i z9D] to be
vigilant in continuous fasting, to rise enthusiastically for the
prayers and offices, so that he will figure to himself that when he
was in submission he was not such. For in the former situation there
were insults, sorrows, and troubles, but here there is peace,
tranquillity, and joy; in the former situation, the severity of a
(spiritual) father, fear, and punishment, but here freedom from
cares, fear, and punishment. And then, they steal and snatch away
his mind in circumstances like these: emerging suddenly during
excessive sleep, they sprinkle the soul with fear and hinder the
offices with negligence and acedia; they remind him that the
reception of guests is an annoyance; they introduce all the magic
tricks of wickedness in order to cast acedia upon him and make life
hateful for him, and after thus stripping him naked [i i 3zA] of the
virtues they will make a show of him to the angels. |
καὶ παρὰ μὲν τὰς ἀρχὰς ἀφιᾶσιν αὐτὸν τῇ κενοδοξίᾳ ἐγγλυκαίνεσθαι,
καὶ νήφειν τῇ συνεχεῖ νηστείᾳ, καὶ προθύμως ἀνίστασθαι ἐν ταῖς
προσευχαῖς, καὶ ἐν ταῖς συνάξεσιν, ὡς ἵνα λογίζηται, ὅτι Ὑπεξούσιος
ὢν τοιοῦτος οὐκ ἐτύγχανον· ἐκεῖ γὰρ καὶ ὕβρεις, καὶ λύπαι, καὶ
ταραχαὶ, ἐνταῦθα δὲ εἰρήνη, καὶ γαλήνη, καὶ χαρὰ, ἐκεῖ Πατρὸς
αὐστηρία, καὶ φόβος, καὶ ἐπιπληξία, ἐνταῦθα δὲ ἀμεριμνία, καὶ
ἀφοβία, καὶ ἀπληξία. Καὶ οὕτω ἐν τοῖς τοιούτοις κλέψαντες αὐτοῦ τὸν
νοῦν ὑφαρπάζουσιν· ἄφνω δὲ ἐπιστάντες ὕπνῳ ὑπερορίῳ τὴν ψυχὴν φόβῳ
ῥαντίζουσι, καὶ τὰς συνάξεις ἀμελείᾳ καὶ ἀκηδίᾳ ὑπεκκόπτουσι, καὶ
τὴν ξενοδοχίαν ὄχλησιν εἶναι ὑπομνηματίζουσι, καὶ πάντα μάγγανα τῆς
κακίας ἐπάγουσιν, ἵνα τὴν ἀκηδίαν αὐτῷ προσρίψαντες, καὶ πρὸς αὐτὸν
τὸν βίον μῖσος ἐργάσωνται, καὶ οὕτω γυμνὸν αὐτὸν τῶν 79.1132
ἀρετῶν στήσαντες τοῖς ἀγγέλοις δειγματίσωσι.
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28 |
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CHAPTER 28
Doctrine of
Contraries |
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28.
Sometimes the demons, through the thoughts, exalt ascetic efforts,
but sometimes they belittle them for accomplishing nothing, in order
to inspire presumption49 on the one hand and to sow despair on the
other. For they exalt those who do not stoop to relax their ascetic
efforts so as to inspire presumption, while on the other hand the
demonic chants hint that those who are not persuaded to stoop to
presumption accomplish nothing more besides their ascetic works, so
that when they have caused them to become lax they can sow despair. |
Ποτὲ μὲν οἱ δαίμονες διὰ τῶν λογισμῶν τοὺς πόνους μεγαλύνουσι, ποτὲ
δὲ τούτους εὐτελίζουσιν ὡς μηδὲν ἀνύοντας, ἵνα ὅπου μὲν ἀπόνοιαν
ἐνθήσωσιν, ὅπου δὲ ἀπόγνωσιν ἐνσπείρωσι. Τοῖς γὰρ μὴ καμπτομένοις
χαυνῶσαι, τοὺς πόνους μεγαλύνουσιν, ἵνα ἀπόνοιαν ἐνθήσωσι, τοῖς δὲ
ἀπονοίᾳ κάμπτεσθαι μὴ πειθομένοις, οὐδὲν πλέον, ἀλλ' ἢ τοὺς πόνους
ἐπᾴδουσιν ἀνύειν, ἵνα χαυνώσαντες, ἀπόγνωσιν ἐνσπείρωσιν. |
[Sinc
29] |
ΠΓ
79.1132.13
- 79.1132.56 ΚΕΦΑΛ. ΚΘʹ. |
Therefore, when the thoughts
exaggerate the value of ascetic efforts, spurning such thoughts, let
us keep the soul in lowliness; but when [t 132B] in turn the
thoughts make light of ascetic efforts for accomplishing nothing,
let us, as far as we are able, exalt the mercies of Christ. |
Ὅταν οὖν οἱ λογισμοὶ τοὺς πόνους μεγαλύνωσι, τούτους ἀποπτύοντες,
τὴν ψυχὴν εὐτελίζωμεν, ὅταν δὲ πάλιν τοὺς πόνους σμικρύνωσιν ὡς
μηδὲν ἀνύοντας, ἡμεῖς, ὅση δύναμις, τὰ ἐλέη Χριστοῦ μεγαλύνωμεν· |
For the more you treat your body
harshly, penetrate all the more your conscience. Learn to know
yourself by perceiving the secret plunderings of the thoughts, lest
perhaps, swept away unawares regarding their hidden thieveries, we
find ourselves in darkness to reap the virtues by austerity alone.
For some people, afflicted in their imaginations in this way, have
had their wits shaken loose, like locusts, when the demons deluded
their imaginations and led their faculties of sight astray,
sometimes even ravaging the soul with fear. |
ὅσον γὰρ ἐπὶ πλεῖον σκληραγωγεῖς σου τὸ σῶμα, τοσοῦτον διερευνᾷς σου
τὸ συνειδός. Ἐπίγνωθι σαυτὸν, ἐπαισθανόμενον τῶν ἐν κρυφῇ τῶν
λογισμῶν διαρπαγῶν, μήπως ἀναισθήτως φερόμενοι περὶ τὰς κρυπτὰς
αὐτῶν λῃστείας σκιασθῶμεν, μόνῃ τῇ σκληρουχίᾳ τρυγᾷν τὰς ἀρετάς.
Οὕτω γάρ τινες φαντασθέντες, τῶν φρενῶν ἐξετινάχθησαν ὡσεὶ ἀκρίδες,
τῶν δαιμόνων φαντασιοκοπούντων, καὶ τὰς ὁράσεις παραφερόντων, ἐσθ'
ὅτε δὲ, καὶ δειλίᾳ τὴν ψυχὴν διαρπαζόντων.
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29 |
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CHAPTER 29 Personal Experience of Payer |
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29.
While one of the brothers was keeping vigil at night, the demons
formed for him terrifying fantasies, not only in his outward eye but
also in his inner sight [t i 32C] so that during the following
night, struggling with anxiety, he ran the risk of losing his wits,
and for several nights the battle was waged against the soul. But
the one at risk forced himself to restrain interiorly the ruling
faculty of his mind, while having his soul depend on the giver of
prayer; bringing forward against himself the actions of his faults,
he struggled to gaze within himself. Then, diverting the soul’s
attention to the fire of judgement, he instilled it with fear so
that by striking fear with fear he might drive away his cowardice.
And so it came about, just as the one who had experienced the
warfare said. |
Τινὶ τῶν ἀδελφῶν ἐγρηγορότι νύκτωρ φοβερὰς φαντασίας ἐξετύπουν οἱ
δαίμονες, οὐ μόνον τῷ ἔξωθεν ὄμματι, ἀλλὰ καὶ τῷ ἔσωθεν βλέμματι,
ὥστε μερίμνῃ τῆς ἐπιούσης νυκτὸς τὸν νοῦν ἀγωνιῶντα κινδυνεύειν τὴν
τῶν φρενῶν διαρπαγὴν, καὶ ἐπὶ πλείους νύκτας ὁ πόλεμος τῇ ψυχῇ
ἀφίπτατο, ὁ δὲ κινδυνεύων ἔνδον κατέχειν τὸν ἡγεμόνα τῶν φρενῶν
ἐβιάζετο, τῷ τῆς εὐχῆς δοτῆρι τὴν ψυχὴν ἀποκρεμνῶν, καὶ τὰς πράξεις
τῶν πταισμάτων καθ' ἑαυτοῦ προφέρων εἰσιδεῖν ἑαυτὸς ἠγωνίζετο·
ἔπειτα καὶ τῇ πυρᾷ τῆς κρίσεως τὴν ψυχὴν περισπῶν ἐξεφόβει, ἵνα φόβῳ
φόβον συγκρούσας τὴν δειλίαν ἀποκρούσηται, ὥσπερ οὖν καὶ γέγονεν, ὡς
ἔφησεν ὁ πεπονθὼς τὸν πόλεμον.
|
For while the demons were terrifying
his soul in many ways, the sufferer besought God in prayer; and
while they were distracting his soul with fantasies, he gathered up
the mass of his faults and disclosed them to God who sees all. [i 13
zD] And in turn, when they tried to draw his eye from prayer, he
countered with the fear of judgement and wiped out his fear of
phantasms. For when one dimension of fear exceeded the other, it
overcame error with the help of God. When the soul was humbled by
the remembrance of its sins and awakened from sleep by the fear of
judgement, it exhaled from its inward parts the terrors of the
demons. But everything came from grace from above: driving away the
terrors of the demons and sustaining the soul that was falling, for
`The Lord upholds all those who are falling and sets aright all
those who are cast down’ (Ps. 144:14). [1 13 3A] |
Τῶν γὰρ
δαιμόνων πολυτρόπως τὴν ψυχὴν ἐκφοβούντων, ὁ κάμνων τῇ εὐχῇ τὸν
Θεὸν ἐπεζήτει, ἐκείνων δὲ ταῖς φαντασίαι; τὴν ψυχὴν περισπώντων,
οὗτος τῶν πταισμάτων τὸν ὄγκον ἀναλέγων, τῷ παντεπόπτῃ Θεῷ
ἐπεδείκνυε· τῶν δὲ πάλιν τῆς εὐχῆς τὸ ὄμμα κατασπώντων, ἐκεῖνος τὸν
φόβον τῆς κρίσεως ἀνταμείψας, τὸν φόβον τῶν φαντασμάτων ἐξηφάνισε·
τὸ γὰρ ἕτερον μέρος τοῦ φόβου πλεονάσαν τοῦ ἄλλου, τῆς πλάνης σὺν
Θεῷ περιεγένετο· τῇ γὰρ μνήμῃ τῶν ἁμαρτημάτων ἡ ψυχὴ ταπεινωθεῖσα
καὶ τῷ φόβῳ τῆς κρίσεως διυπνισθεῖσα, τὰ φόβητρα τῶν δαιμόνων ἐκ τῶν
ἐντὸς ἀπεφύσησε· τὸ δὲ πᾶν τῆς ἄνωθεν χάριτος γέγονε, τῶν μὲν
δαιμόνων ἀπελάσαι τὰ φόβητρα, τὴν δὲ ψυχὴν καταπίπτουσαν
ὑποστηρίξαι. "6̔Υποστηρίζει γὰρ Κύριος πάντας τοὺς καταπίπτοντας,
καὶ ἀνορθοῖ πάντας τοὺς κατεῤῥαγμένους."6
|
|
ΚΕΦΑΛ. Λ́.
[PG 79
1133A-
79.1133.39] |
[33]
Sometimes we exert ourselves to make our prayer pure, and we may
perhaps be unable. But in turn it also happens that pure prayer
arises in the soul when we are making no effort; for our weakness on
the one hand and grace from above on the other call on us to ascend
to purity of the soul, while at the same time through both means
training us not to attribute the work to ourselves in the practice
of pure prayer, but to acknowledge the one who bestows the gift:
`For we do not know how to pray as we ought’ (Rom. 8: z6). Whenever
then we make an effort to have our prayer purified and are unable,
but find ourselves in the darkness, then, having drenched our cheeks
with tears, let us beseech God for the night of warfare to be
brought to an end and for the radiance of the soul to be illumined. |
Εστιν ὅτε
βιαζόμεθα καθαρὰαν τὴν εὐχὴν ποιῆσαι, καὶ ἴσως οὐ δυνάμεθα. Ἔστι δὲ
καὶ πάλιν ὅτε, οὐ βιαζομένων ἡμῶν, καθαρᾷ τῇ προσευχῇ ἡ ψυχὴ
ἐγγίνεται, ὅτι ἐγγίνεται, ὅτι τὸ μὲν τῆς ἡμῶν ἀσθενίας, τὸ δὲ τῆς
ἄνωθεν χάριτος ἐκκαλουμένης ἡμᾶς ἐπανελθεῖν εἰς τὴν τῆς ψυχῆς
καθαρότητα, ἅμα δὲ καὶ δἰ ἀμφοτέρων παιδευούσης ἡμᾶς μὴ ἑαυτηοῖς
ἀποδιδόναι ἐν τῷ προσεύχεσθαι, ἀλλ̓ ἐπιγινώσκειν τὸν δωρούμενον. Τὸ
γὰρ τί προσευξόμεθα καθ̓ ὃ δεῖ, οὐκ οἴδαμεν. Ὅταν οὖν καθαρῆναι τὴν
εὐχὴν βιαζώμεθα, καὶ οὐ δυνάμεθα, ἀλλ̓ ἐσκοτίσμεθα, τότε δάκρυσι τὰς
παρειὰς καταβρέξαντες, Θεὸν ἰκετεύσωμεν ἐπὶ τῷ διαλυθῆναι τῆς ψυχῆς
τὸ φέγγος. |
30 |
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CHAPTER 30 |
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When for the sake of his office [i 13
3B] the brother who lives with you goes on a trip, renew his memory
according to the custom of your prayers, but do not hold him in your
imagination beyond measure, lest perhaps the demons seize from you
the beginning of disquiet and sharpen it to an ever finer point,
covering this brother with their darkness in your chanting of the
psalms and forming images in the time of godly disquiet,50 in order
to counter disquiet with disquiet and as captives to lead us away
from the superior goods so we will not take into account the verse:
`Cast your disquiet upon the Lord’ (Ps. 54: 23). |
ἕνεκεν διακονίας [1134.Β] ἐπαν ὁ συμβιώτης ἀδελφὸς ἐκδημοίῃ, κατὰ τὸ
ἔθος τῶν εὐχῶν, ἀνακαίνιζε τούτου τὴν μνήμην· πέρα δὲ τοῦ μέτρου
τοῦτον μὴ φαντάζου, μήπως τὴν ἀρχὴν τῆς μερίμνης ἀπὸ σοῦ λαβόντες οἱ
δαίμονες, ταύτην ἀκονῶντες ἐπὶ πλεῖον ἐποξύνωσι, σκιάζοντές σοι
τοῦτον ἐν τῇ τῶν ψαλμῶν ὑμνῳδίᾳ, καὶ ὑστεροῦντες ἐν Θεῷ τῆς κατὰ
Θεὸν μερίμνης, ἵνα μερίμνῃ μέριμναν ἀντικρούσαντες αἰχμαλώτους ἡμᾶς
τῶν κρειττόνων ἀπαγάγωσιν, εἰς τὸ μὴ λογίζεσθαι τὸ, < Ἐπίῤῥιψον ἐπὶ
Κύριον τὴν μέριμνάν σου.> |
They know in fact that out of
excessive concern about one’s brother they can shape feelings of
sadness and so trouble the ruling faculty. Further, they quietly
enkindle complaints of tardiness, as if the brother was neglectful
regarding the urgency of his office, [t 133C] so that the
much-disquieted yearning might perhaps even turn into hatred. |
ἴσασι γὰρ, ὡς ἐκ τῆς περιττῆς περὶ τοῦ ἀδελφοῦ φροντίδος, ὅτι καὶ
λύπας ἐντορνεύουσιν ὑποταράττοντες τὸ ἡγεμονικόν. ῎ετι δὲ καὶ
μέμψεις βραδύτητος ὑφάπτουσιν, ὡς ὑς ὑπαμελησαντος τοῦ ἀδελφοῦ περὶ
τῆς διακονίας σπουδὴν, ὅπως ὁ πολυμέριμνος πόθος ἴσως [1133Ξ] καὶ
εἰς μῖσος ἐκτραπῇ. |
In worries concerning the traveller
it is the custom of the demons to do this: on the day when they see
him arriving, they show his image in a dream so that, when the dream
has gone away, they may make of us on the occasion of absent
travellers interpreters of dreams and have us accept once again
those whom we must rather abandon and avoid at all costs for fear
lest they divert the soul from these into other errors as well. |
ἔθος δὲ ἐν ταῖς περὶ τὸν ἀπόδημον μερίμναις καὶ τοῦτο ποιεῖν τοῖς
δαίμοσιν, ἐν ᾗ ἴδωσιν αὐτὸν παραγενόμενον ἡμέρᾳ κατόναρ τοῦτον
ἐσοπτρίζειν, ἵνα ὡς ἐκ τοῦ ἀποβάντος ἐνυπνίου ποιήσωσιν ἡμᾶς ἐν
καιρῷ τῶν ἀποδήμων τοὺς προφήτας τῶν ἐνυπνίων καὶ πάλιν προσέχεσθαι,
οὕς ἀποστρέφεσθαι δεῖ μᾶλλον καὶ σφόδρα ἐκτρέπεσθαι, μήπως ἐκ τούτων
καὶ εἰς ἕτερα τὴν ψυχὴν ἀποπλανήσωσιν. |
|
ΠΓ
79.1133.39
- 79.1136.12 ΚΕΦΑΛ. ΛΑʹ. |
3 t. In fact, the demons know nothing
in advance, but what they see happening, ‘[t 13 3D] this they make
known and represent in the imagination. Often when we are practising
in stillness and they see a brother coming to us, they foretell this
through thoughts, which one must not trust even if they seem to be
telling the truth. For through this supposed truth they are
introducing deceit so that from these partial truths they may weave
a patchwork of snares on the paths before us. |
Προΐσασι γὰρ οὗτοι μὲν οὐδὲν, ἃ δὲ βλέπουσι γινόμενα, ταῦτα
μηνίουσι, καὶ φαντάζουσι· πολλάκις γοῦν καθ' ἡσυχίαν ὄντων ἡμῶν,
θεασάμενοι πρὸς ἡμᾶς ἀδελφὸν ἐρχόμενον, διὰ τῶν λογισμῶν
προεσήμαναν, οἷς οὐ χρὴ πιστεύειν, κἂν λέγειν τ' ἀληθῆ νομίζωσι· διὰ
γὰρ τῆς δῆθεν ἀληθείας τὸ ψεῦδος παρεισφέρουσιν, ἵνα ἐκ τοῦ κατὰ
μέρος ταῖς ἔμπροσθεν ὁδοῖς τοὺς βρόχους ὑπογράφωσιν. |
31 |
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CHAPTER 31[33]
Seven
Comparisons With Monastic Progress |
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Just as unrefined gold cast in a
smelting-furnace becomes more pure, so too a novice monk who refines
his morals in a community is restored radiant in his practices of
persevering abstinence. For through the brothers’ imposition of
commands he works at learning obedience, and through the one who
reprimands him he prepares his nature [I t 36A] to possess patience. |
. Ὥσπερ ἀνέργαστος χρυσὸς, ἐν χωνευτηρίῳ βαλλόμενος, καθαρώτερος
γίνεται, οὕτω καὶ νέηλυς μοναχὸς, ἐν κοινοβίῳ τὰ ἤθη ἀναχωνευόμενος,
φαιδρὸς ταῖς καρτερίαις ἀποκαθίσταται· διὰ γὰρ τῆς ἐπιταγῆς τῶν
ἀδελφῶν τὴν ὑπακοὴν μανθάνειν κατεργάζεται· διὰ δὲ τοῦ ἐπιπλήττοντος
ἑτοιμάζεται τὴν φύσιν μακροθυμίαν 79.1136 ἔχειν |
Therefore, whenever he accepts
insults with joy and greets humiliation with lowliness, rising above
the opposing passions, he struggles thenceforth to shine brightly
with the virtues, as grace more and more grants him the strength. As
those who go down to the roots of the earth dig up gold, so those
who descend to golden humility bring back the virtues. |
. Ὅταν οὖν χαρᾷ τὰς ὕβρεις καταδέχηται, καὶ εὐτελείᾳ τὴν ταπείνωσιν
ἀσπάζηται, ἀνώτερος τῶν ἄντικρυς παθῶν γενόμενος, ἐπέκεινα στίλβειν
ταῖς ἀρεταῖς ἐπαγωνίζεται, τῆς χάριτος αὐτῷ ἐπὶ πλεῖον τὴν δύναμιν
δωρουμένης. Ὥσπερ οἱ τὰς ῥίζας τῆς γῆς κατιόντες τὸν χρυσὸν
ἀνορύττουσιν, οὕτως οἱ εἰς τὴν χρυσῖτιν ταπείνωσιν καταβαίνοντες
ἀρετὰς ἀναφέρουσι.
|
Then the mind perceives rest, when,
having cut off the causes of the passions, it occupies itself with
contemplation, but before these are severed it perceives toil and
misery, for in weakness it engages in battle with the adversaries.
[1 136131 |
Τότε ὁ νοῦς ἀναπαύσεως αἰσθάνεται, ὁπότε τὰς τῶν παθῶν αἰτίας
ἀποτεμὼν, περὶ θεωρίαν ἠσχόληται, πρὶν δὲ τῆς τούτων κοπῆς, κόπου,
καὶ ταλαιπωρίας ἐπαισθάνεται, τῇ τῶν ἐναντίων μάχῃ ἀσθενῶς
προσερχόμενος. |
|
ΠΓ
79.1136.13
- 79.1137.2 ΚΕΦΑΛ. ΛΒʹ. |
The elders approve highly of an
anachoresis that is undertaken by degrees, if indeed one has come to
this after attaining a level of accomplishment in the virtues in
community. If one is able to make progress in anachoresis, let him
prove himself; but if because of his inability he falls short of
virtue, let him return to the community for fear that, being unable
to counter the devices of the thoughts, he lose his wits. |
Βαθμῷ τὴν ἀναχώρησιν γινομένην οἱ γέροντες ἄγαν ἀποδέχονται, εἴπερ
τις τὰς ἐν κοινοβίῳ τελέσας ἀρετὰς εἰς τοῦτο παρελήλυθε· καὶ εἰ μὲν
δύναιτο ἐν τῇ ἀναχωρήσει προκόπτειν, ἑαυτὸν δοκιμαζέτω. Εἰ δὲ
ἀδυνάτως ἔχων τῆς ἀρετῆς ἐλαττοῦται, εἰς τὸ κοινόβιον ἀνακαμπτέτω,
μήπως ταῖς μηχαναῖς τῶν λογισμῶν μὴ δυνηθεὶς ἀπαντῆσαι, τῶν φρενῶν
ἀποπέσῃ. |
Just as sons are a consolation when a
widow is in mourning, so too ascetic works are an encouragement when
the soul has fallen, for they disperse the despair of thoughts, sow
confidence in repentance, proclaim the mercies of Christ, and
denounce the sins committed. Therefore, we ought not to labour at
ascetic works as merely habitual, but rather [t t 36C] with an
understanding of thanksgiving, in order that the soul might not be
found stripped of such philosophy. If for each action we are aware
of the one who brings ascetic efforts to their completion, we set
the seal of thanksgiving on it. |
Ὥσπερ χήρας πενθούσης παραμύθιον οἱ υἱοὶ, οὕτω καὶ ψυχῆς πταισάσης
παρηγορία πόνοι, οἵτινες τὴν ἀπόγνωσιν τῶν λογισμῶν σκορπίζουσι, καὶ
τὴν πίστιν τῆς μετανοίας κατασπείρουσι, καὶ τὰ ἐλέη Χριστοῦ
ἀνακηρύττουσι, καὶ τὰ πραχθέντα ἁμαρτήματα ἀποκηρύττουσιν. Οὐκ
ὀφείλομεν οὖν ὡς ἐκ συνηθείας μόνον τοὺς πόνους ἐργάζεσθαι, ἀλλὰ καὶ
ἐν συνέσει εὐχαριστίας, ἵνα μὴ γυμνὴ τῆς τοιαύτης φιλοσοφίας ἡ ψυχὴ
εὑρίσκοιτο· ἐὰν γὰρ ἐφ' ἑκάστῃ πράξει σύνισμεν τὸν διδόντα τὰ τέλη
τῶν πόνων, εὐχαριστίᾳ σφραγίζωμεν |
Just as a puppy almost from birth
watches out for bread to snatch it, so an evil thought seeks to
snatch understanding from the heart. Therefore let us not be silent
while they deploy the evil of adverse works, lest we hand over the
soul to be plundered by them. Just as the torchbearing dance of the
stars lights up the sky, so the lamp-bearing truth of words lights
up the human person in order that we may bear the way of the truth
upon the tongue because `the Lord gives the single-minded a house to
dwell in’ (Ps. 67: 7).51 Just as violent lightning-flashes darting
forth herald thunder, so too words delivered with precision proclaim
faith. [i 13 6D] Let us hasten then to be faithful in the truth that
we may advance in love towards the metropolis of the virtues. |
Ὥσπερ ἄρτον ἀπὸ βρέφους ἐνεδρεύει σκύλαξ ἐξαρπάσαι, οὕτω σύνεσιν
ἀπὸ καρδίας λογισμὸς πονηρός. Μὴ οὖν ἐννεάζωμεν τῶν ἐναντίων ἔργων
τῇ κακίᾳ χρώμενοι, ἵνα μὴ εἰς διαρπαγὴν τούτοις τὴν ψυχὴν
προεκδώσωμεν. Ὥσπερ ἡ τῶν ἀστέρων χορεία δᾳδουχοῦσα φαιδρύνει τὸν
οὐρανὸν, οὕτως ἡ τῶν ῥημάτων ἀλήθεια λαμπαδουχοῦσα φαιδρύνει τὸν
ἄνθρωπον. Ἕνα οὖν τῆς ἀληθείας τρόπον ἐπὶ γλώττης βαστάζωμεν, ὅτι
Κύριος κατοικίζει μονοτρόπους ἐν οἴκῳ. Ὥσπερ ἀστραπαὶ σφοδραὶ
προσπηδῶσαι, προμηνύουσι βροντὴν, οὕτω καὶ ῥήσεις ἀκριβεῖς
προσιοῦσαι, προσημαίνουσι πίστιν. Πιστοὶ οὖν εἶναι τῇ ἀληθείᾳ
σπουδάσωμεν, ἵνα καὶ εἰς τὴν μητρόπολιν τῶν ἀρετῶν τὴν ἀγάπην
προκόψωμεν |
As the sun smiles upon the entire
earth with its gleaming golden rays, so love with its luminescent
actions gives joy to the entire soul. If we have indeed acquired
love, we have extinguished the passions and have let our light shine
into the heavens. You shall undertake every ascetic work until you
attain holy love, because if this is absent there is no value in
your present activities. For in fact anger is provoked, morals are
aggravated, and ascetic works executed with presumption are mingled
with glory. Through humility of soul David fasted with mourning (z
Kgs. i z: 16), [113 7A] and through fasting let us bring the soul to
humility. |
. Ὡς ἥλιος ταῖς χρυσαυγέσιν ἀκτίσιν ἁπάσῃ προσμειδιᾷ τῇ γῇ, οὕτως
ἀγάπη ταῖς φωταυγέσι πράξεσιν ἁπάσῃ προσχαίρει ψυχῇ· ἥνπερ ἐὰν
κατάσχωμεν, τὰ πάθη ἐσβέσαμεν, καὶ εἰς οὐρανοὺς ἐλάμψαμεν. Ἅπαντα
πόνον ποιήσεις ἕως τῆς ὁσίας ἀγάπης ἐπιτεύξῃ, ὅτι, ταύτης ἀπούσης,
ὅφελος τῶν παρόντων οὐδέν. Καὶ γὰρ ὀργὴ ἀγριαίνεται, καὶ ἤθη
χαλεπαίνεται, πόνοι ἀπονοούμενοι τῇ δόξῃ συμμίγνυνται. Διὰ ψυχῆς
ταπείνωσιν Δαβὶδ μετὰ πένθους 79.1137 ἐνήστευσε, καὶ ἡμεῖς διὰ
νηστείας τὴν ψυχὴν ταπεινώσωμεν.
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32 |
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CHAPTER 32
[33]
Third Vice of the Combat - Anger |
ΠΓ
79.1137.3
- 79.1137.45 ΚΕΦΑΛ. ΛΓʹ. |
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32.[33]
He who engages in the training of bodily ascetic works with greater
harshness, let him not engage in such work for reasons of praise nor
let him put on airs for reasons of glory. For if the demons can make
the soul conceited in these matters, they can fortify both the
harshness and the ascesis of the body with glory and draw the soul
on to the attainment of greater ascetic works with the result that
it puts on even greater airs. |
Ὁ τοῖς σωματικοῖς πόνοις τραχυτέρως ἀσκούμενος, μηδὲ ἐπαίνῳ
ἐργαζέσθω, μήτε δόξῃ ἐπαιρέσθω· εἰ γὰρ ἐν τούτοις οἱ δαίμονες
ὀφρυώσουσι τὴν ψυχήν· καὶ τὴν τραχύτητα, καὶ τὴν ἄσκησιν τοῦ σώματος
ἐνισχύσουσι τῇ δόξῃ, καὶ μειζόνων ἐφάπτεσθαι πόνων ἐφελκύσουσιν, ὡς
ἵνα καὶ μειζόνως ἐπαίρηται· |
They speak as it were from within,
through tempting thoughts they introduce, such as: “Just as this or that
person undertook harsh asceticism and became famous and was still
spoken of after death, you too should ascend the very heights
[Cf.
KG 1.5] of
ascetical attainment, |
συλλαλοῦσι γὰρ ἔσωθεν διὰ τῶν λογισμῶν εἰσβάλλοντες ταῦτα, ὅτι
Καθὼς ὁ δεῖνα ἀποσκλήρως ἀσκήσας, καὶ ὁ δεῖνα μεγάλως ὠνομάσθη, καὶ
θανὼν ἔτι λαλεῖται, οὕτω καὶ αὐτὸς εἰς
ἀκρότατον ἐπασκήσεως ἀνάβηθι
ὕψος, |
[1137B]
and so bring glory on yourself; and your name will
grow great and people will often speak of you after your death” |
ἵνα δόξαν σαυτῷ περιποιήσῃ, καὶ μέγα σου τὸ ὄνομα ἐξέλθῃ, ἐπὶ τῷ καὶ
μετὰ θάνατον ὑπερβαλλόντως λαλεῖσθαι. |
Through the deceits worked in this
manner, not only do they make war on your bodily ascetic efforts,
but they also invite you to become their ally, because through these
means they make contact with the soul in the greater hardships. |
Διὰ δὴ τῶν οὕτως ἀπατηθέντων, οὐ μόνον τοῖς σωματικοῖς σου πολεμοῦσι
πόνοις, ἀλλὰ καὶ μᾶλλον εἰς συμμαχίαν καλοῦσιν, ὅτι δι' αὐτῶν ἐν
τοῖς χαλεπωτέροις ψαύουσι τὴν ψυχὴν,
|
And indeed, they elevate the monk
even to the throne of the teaching office, so that on this account
he might be acclaimed as holding first place among the great
ascetics and gnostics. |
καὶ γὰρ ἐνθρονίζουσιν αὐτὸν, καὶ εἰς τὸν διδασκαλικὸν ἐξυψοῦσι
λόγον, ἵνα ὡς ἐκ τούτου τὰ πρῶτα τῶν μεγαλοπόνων τε καὶ γνωστικῶν
ἔχειν εὐφημισθῇ.
|
They incite him to be envious and
jealous of those acclaimed for their achievements and whose ascetic
practice is most admirable and whose gnosis is similar. Sometimes
they deceptively put to sleep the burning of his flesh, hiding
impure thoughts from his interior self, [i 137C] so that he might
think that he has overcome the spirit of fornication by means of his
austerity and sanctified his heart in the radiance of the saints
(cf. Ps. 109: 3) and has ascended to the highest rank of holiness. |
Ζηλοῦν δὲ καὶ φθονεῖν εἰσβάλλουσι τοῖς ἐπὶ κατορθώμασιν
εὐφημουμένοις, καὶ ὧν θαυμαστὴ μᾶλλον ἡ πρᾶξις, καὶ γνῶσις γειτνιᾷ.
Ἔσθ' ὅτε δὲ καὶ τῆς σαρκὸς αὐτοῦ τὴν πύρωσιν ἀποκοιμίζουσι δολερῶς
τοὺς ἀκαθάρτους λογισμοὺς ἐκ τῶν ἐντὸς ἐκτοπίζοντες, ὡς ἵνα νομισθῇ
τὸ πνεῦμα τῆς πορνείας τῇ κληρουχίᾳ νενικηκέναι, καὶ κατὰ τὴν
λαμπρότητα τῶν ἁγίων τὴν καρδίαν ἡγνικέναι, καὶ εἰς τὴν τῆς
ἀγιωσύνης ἁψῖδα ἀναβεβηκέναι.
|
Both in these ascetic works and also
in his abstention from foods and his prolonged fasts, they confirm
for him their durations, in which he ought to take pride as one who
stands out and to be arrogant towards the brotherhood as if it were
of no account. |
Περὶ δὲ ὧν τε, καὶ ὧν ἀπέσχετο βρωμάτων, καὶ συναπτῶν ἀσιτιῶν
ἐπιψηφίζουσιν αὐτῷ τοὺς χρόνους ἐν οἷς ὀφείλει ὡς ἀριστεὺς
ἐγκαυχᾶσθαι, καὶ τῆς ἀδελφότητος ὡς εὐτελοῦς κατεπαίρεσθαι· |
And so they have him recount his
struggles as if they had been accomplished by his strength alone: `I
did this, I accomplished such and such ascetic works, I was
maltreated’, while they stop his mouth from saying further-’It was
not I, but the assistance that was in me.’ For they do not allow him
to acknowledge God as his helper in the works they made him boast
of, so that he might demand all the praises
[1137D] due him for his
contests as if he had accomplished the entirety of the struggles by
his own supposed strength, with the result that he should be plunged
into the depth of blasphemy, as he suggests through his
insensibility that he can provide for his own assistance.” |
οὕτω δὲ ἐκδιηγεῖσθαι ποιοῦσιν αὐτὸν τοὺς ἀγῶνας ὡς ἐκ μόνης τῆς
αὐτοῦ ἰσχύος κατορθωθέντας, ὅτι Ἐποίησα τάδε, καὶ ἤσκησα τοιῶσδε,
καὶ ἐκακουχήθην, ἀποστομοῦντες ἔτι τοῦτο λέγειν, Οὐκ ἐγὼ δὲ, ἀλλ' ἡ
ἐν ἐμοὶ βοήθεια. Θεὸν γὰρ βοηθὸν ἐφ' οἷς μεγαλαυχεῖν αὐτὸν ποιοῦσιν
ὁμολογεῖν οὐκ ἐῶσιν, ἵνα ὡς ἐξ οἰκείας δῆθεν ἰσχύος τὸ πᾶν τῶν
ἀγώνων τελέσας, τοὺς ἐπαίνους τῶν ἄθλων ὁλοκλήρως ἀπαιτοίη, ὅπως καὶ
εἰς τὸν τῆς βλασφημίας βυθὸν ποντωθείη, αὐτοβόηθον ἑαυτὸν
ἀνεπαισθήτως παρεμφαίνων. |
[sinc:34]. |
ΠΓ
79.1137.49
- 79.1140.15 ΚΕΦΑΛ. ΛΔʹ. |
So
then, when the heart resounds with the glory of the thoughts and
there is no resistance, he will not escape madness in the secret of
his mental faculties, for his ruling faculty risks being shaken
loose from its senses, either through dreams which are given
credence, or through forms that take shape during vigils, or through
visions seen in a change of light, For 'Satan himself takes on the
form of an angel of light' (2 Cor. n: 14) to deceive us: he
indicates perhaps that he will grant charisms so you will fall down
and worship him (cf. Matt. 4: 9); or he proclaims that he will take
you up as a saint; or he promises to sanctify some of those who
having received the faith missed the mark regarding the truth and
became mentally deranged. |
Οὕτω τοιγαροῦν τῆς καρδίας διὰ τῆς τῶν λογισμῶν δόξης ἐνηχουμένης,
καὶ μὴ ἀντιταττομένης, οὐκ ἐκτὸς ἔσται τῆς ἐν ἀποκρύφῳ τῶν φρενῶν
παραπληξίας, τοῦ ἡγεμόνος φρενῶν ἐκτιναχθῆναι κινδυνεύοντος, ἢ δι'
ὀνειράτων πιστουμένων, ἢ ἐν ἀγρυπνίαις μεταμορφουμένων, ἢ ἐν
μετασχηματισμῷ
79.1140
φωτὸς ὀπτανομένων. Αὐτὸς γὰρ ὁ Σατανᾶς μετασχηματίζεται εἰς
ἄγγελον φωτὸς πρὸς ἀπάτην ἡμετέραν, ἴσως χαρίσματα δώσειν
ἐνδεικνύμενος, ὡς ἵνα πεσὼν προσκυνήσῃς, ἢ ἀναλαμβάνειν ὡς ἄλλον
Ἠλίαν εὐαγγελιζόμενος, ἢ ἁγιάζειν ὑπισχνούμενος, ὧν τινες τὴν πίστιν
δεξάμενοι περὶ τὴν ἀλήθειαν ἠστόχησαν, καὶ φρενοβλαβεῖς ἐγενήθησαν.
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33_FINAL_EXHORTATION |
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FINAL EXHORTATION |
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You, therefore, who seek the aid of the Holy Trinity,
knowing that for which you laboriously toil,
preserve your heart with every care for fear that in attending to
outward ascetic efforts alone you may choke on interior baits.
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Σὺ οὖν, ὦ τῆς ἁγίας Τριάδος ἱκέτα, εἰδὼς ταῦτα ἐν οἷς φιλοπονεῖς,
πάσῃ φυλακῇ τήρει σὴν καρδίαν, μήπως τοῖς ἔξωθεν μόνον πόνοις
προσέχων, τοῖς ἔσωθεν δολερῶς βροχισθῇς.
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My words were therefore addressed to
you, and may your heart preserve what I said. Remember Christ who
has kept guard over you and do not forget the worshipful and Holy
Trinity.53 |
Οἱ ἐμοὶ οὖν λόγοι, ὦ τέκνον, εἴρηνται πρὸς σὲ, τὰ δὲ ῥήματά μου
τηρείτω σὴ καρδία· μέμνησο Χριστοῦ τοῦ φυλάσσοντός σε, καὶ μὴ
ἐπιλάθῃ τῆς προσκυνητῆς καὶ ὁμοουσίου Τριάδος, ᾗ δόξα εἰς τοὺς
αἰῶνας. Ἀμήν.
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Sincewisz Places these sections in
Chapter however SC does not |
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When thoughts transport us to places
which they have suggested we will like, then they in turn make us
feel regret in order that they may render us completely unstable and
unproductive. Therefore, let us not disperse ourselves from place to
place, but rather let us bend ourselves to the practice of stillness
and ascetic toils, |
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because
from our laziness the thoughts get power against us. He who knows the
experience of warfare in the place where he was called remains there
with God, but the person who does not know the experience proceeds as
one still untried. |
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Let the gentle person then be a
fighter, with his gentleness divorced from murderous [i io5D]
thoughts, just as his fighting is separated from those of his
natural kindred. Do not turn the usage of irascibility instead to
one that is contrary to nature, so as to become irascible with your
brother by imitating the serpent (cf. Ps. S7: 5) on the one hand and
on the other hand to form a friendship with the serpent by
consenting to thoughts. The gentle person, even if he suffers
terrible things, does not abandon charity, for it is because of this
that he exercises patience and forbearance, kindness and
perseverance (cf. i Cor. 13: 3-7). If indeed the exercise of
patience belongs to charity, angry contention has nothing to do with
charity; for irascibility rouses hatred, jealousy, and wrath, but
charity hates the three of them. |
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[Whenever the demons attempt to
dislodge one’s thinking with shameful pleasures, then they introduce
the warfare of gluttony, so that once they have fired the stomach
beforehand they can the more effortlessly cast the soul into the pit
of lust. In the laziness of the soul the demons are able to get hold
of our rational mind and in the thoughts they disgorge the pleasures
of evil. Sometimes the thoughts attract the passions and sometimes
the passions the thoughts, and then the thoughts through the
passions make war on the soul.]”
When thoughts transport us to places
which they have suggested we will like, then they in turn make us
feel regret in order that they may render us completely unstable and
unproductive. Therefore, let us not disperse ourselves from place to
place, but rather let us bend ourselves to the practice of stillness
and ascetic toils, because from our laziness the thoughts get power
against us. He who knows the experience of warfare in the place
where he was called remains there with God, but the person who does
not know the experience proceeds as one still untried. |
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xx |
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CHAPTER 22
Patterns of Vice and Virtue |
ΠΓ
79.1121.23
- 79.1124.7 ΚΕΦΑΛ. ΚΒʹ. |
xx |
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