EVAGRIUS the MONK
FOUNDATIONS (Bases) of the MONASTIC LIFE and an Exposition of the Practice of Hesuchia

ΕΥΑΓΡΙΟΥ ΜΟΝΑΧΟΥ
ΤΩΝ ΚΑΤΑ ΜΟΝΑΧΩΝ ΠΡΑΓΜΑΤΩΝ ΤΑ ΑΙΤΙΑ, ΚΑΙ Η ΚΑΘ’ ΗΣΥΧΙΑΝ ΤΟΥΤΩΝ ΠΑΡΑΘΕΣΙΣ.  PG 40, 1252D-1264C

1. In the [Prophet] Jeremiah it is said: “And you shall not take a wife for yourself in this place: for thus says the Lord concerning the sons and daughters born in this place: ... they shall from of a deadly disease” (Jer.16:1 ‑4).

Αʹ.Ἐν τῷἹερεμίᾳ εἵρηται τὸ, "Καὶ σὺ μὴ λάβῃς σεαυτῷ γυναῖκα ἐν τῷ τόπῳ τούτῳ· ὅτι τάδε λέγει  Κύριος περὶ τῶν υἱῶν καὶ τῶν θυγατέρων τῶν γεννωμένων ¹²⁵³ ἐν τῷ τόπῳ τούτῳ·Ἐν θανάτῳ νοσερῷ ἀποθανοῦνται."

This demonstrates that, according to the words of the Apostle, “The married man is concerned [merimna] about the things of the world, how he may please his wife”, and he is inwardly divided [anxious, memeristai] and “the married woman is concerned [merimna] about the things of the world, how she may please her husband” (1Cor.7: 32‑34).

Τοῦτο δεικνύντος τοῦ λόγου, ὅτι κατὰ τὸν Ἀπόστολον, "ὁ γαμήσας ἄνθρωπος μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσει τῇ γυναικὶ, καὶ μεμέρισται· καὶ ἡ γαμήσασα γυνὴ μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσει τῷ ἀνδρί."

It is clear that the saying of the prophet, “they shall die from a deadly disease,” refers not only to the sons and daughters arising from married life, but also to the sons and daughters born in their heart:

Καὶ δῆλον, ὡς οὐ μόνον περὶ τῶν κατὰ τὸν γαμικὸν βίον ἐσομένων υἱῶν καὶ θυγατέρων ἐν τῷ προφήτῃ εἴρηται τὸ, "̓Εν θανάτῳ νοσερῷ ἀποθανοῦνται·" ἀλλὰ καὶ περὶ τῶν ἐν καρδίᾳ αὐτῶν γεννωμένων υἱῶν καὶ θυγατέρων,

that is, [born of] corporeal thoughts and desires; these too will die from the weak and sickly purposes of this world, and will have no place in heavenly life of the age [to come].

τουτέστι σαρκικῶν λογισμῶν καὶ ἐπιθυμιῶν, ὡς ἐν τῷ νοσερῷ καὶ ἀσθενεῖ καὶ ἐκλύτῳ φρονήματι τοῦ κόσμου τούτου ἀποθανοῦνται καὶ οὗτοι, καὶ οὐ τῆς ἐπουρανίου καὶ αἰωνίου ζωῆς τεύξονται.

“But the unmarried man,” he says, “is concerned for things of the Lord, how he may please the Lord” (1Cor 7:32); and he produces the ever-fresh and deathless fruits of the heavenly life.

"̔Ο δὲ ἄγαμος," φησὶ, "μεριμνᾷ τὰ τοῦ  Κυρίου, πῶς ἀρέσει τῷ Κυρίῳ," καὶ τοὺς ἀειθαλεῖς καὶ ἀθανάτους τῆς οὐρανίου ζωῆς ποιήσει καρπούς.

2. Such is the monk and such the monk should be, not producing a son or daughter in the place of which [the prophet] speaks: he should ,instead, be a soldier of Christ,

Βʹ. Τοιοῦτος ὁ μοναχὸς, καὶ οὕτως χρὴ εἶναι τὸν μοναχὸν, ἀπεχόμενον ἀπὸ γυναικὸς, μὴ ποιοῦντα υἱὸν ἢ θυγατέρα ἐν τῷ τόπῳ τῷ προειρημένῳ· οὐ μὴν δὲ ἀλλὰ καὶ Χριστοῦ στρατιώτην ἄϋλον,

Unconcerned [amerimnon] with present advantages, free from thoughts of affairs, and not involved in any trade or activities; for, as the Apostle says, “no one in military service entangles himself in affairs of this world, in order to please his enlisting officer.” (2Tim 2:4).

ἀμέριμνον ὑπάρχειν, πάσης πραγματευτικῆς ἐννοίας τε καὶ πράξεως ἐκτὸς, ὡς καὶ ὁἈπόστολός φησιν· "Οὐδεὶς στρατευόμενος ἐμπλέκεται ταῖς τοῦ βίου πραγματείαις, ἵνα τῷ στρατολογήσαντι ἀρέσῃ."

The monk should follow this course, especially since he has renounced all elements of this world and runs towards the graceful and beautiful trophies of stillness [hesuchia]. For how graceful and beautiful is the askesis of stillness – how truly graceful and beautiful! For this yoke is gentle and the burden light:” (Mt 11.30). the life is pleasant, the practice heartfelt.

Ἐν τούτοις ἴτω ὁ μοναχὸς μάλιστα ὁ πᾶσαν ὕλην τοῦ κόσμου τούτου καταλιπὼν, καὶ ἐπὶ τὰ ὡραῖα καὶ καλὰ τῆς ἡσυχίας ἀποτρέχων τρόπαια. Ὡς ὡραία γὰρ καὶ καλὴ τῇ ἡσυχίᾳ ἡ ἄσκησις, ὡς ὡραία ὄντως καὶ καλή„Ἔστι γὰρ ὁ χρηστὸς ὁ ταύτης ζυγὸς, ^1253c καὶ τὸ φορτίον ἐλαφρόν· ἡδὺς ὁ βίος, ἡ πρᾶξις στέρνη.

3. Do you wish, therefore, beloved, to take up this life of solitude as it is and to run after the trophies of stillness? Abandon the cares of the world, the principalities and powers that rule them (Eph 6.12); be thus free from passions and all external desires, so that becoming a stranger to all this you may properly attain stillness. For if one does not free himself from these, he would not be able to live this kind of life properly

Γʹ. Βούλει τοιγαροῦν, ἀγαπητὲ, τὸν μονήρη βίον ὡς ἔστιν ἀναλαβεῖν, καὶ ἐπὶ τὰ τῆς ἡσυχίας ἀποτρέχειν τρόπαια; ἄφες ἐκεῖ τοῦ κόσμου τὰς φροντίδας, τάς τε ἐπὶ τούτων ἀρχάς τε καὶ ἐξουσίας· τουτέστιν ἄϋλος ἔσο, ἀπαθὴς, πάσης ἐπιθυμίας ἐκτός· ἵνα τῆς ἐκ τούτων περιστάσεως ἀλλότριος γενόμενος, δυνηθῇς ἡσυχάσαι καλῶς. Εἰ μὴ γάρ τις τούτων ἑαυτὸν ὑπεξάρῃ, οὐκ ἂν δυνηθῇ ταύτην αὐτὴν κατορθῶσαι τὴν πολιτείαν.

DIET and HOSPITALITY

Keep to a sparse and plain diet, neither large or distracting [portions]. And if the grace of hospitality evokes the tempting thought of costly food, leave it there, do not take it in at all: for the adversary is there in ambush, in ambush to dislodge you from stillness.

Τροφῶν βραχέων ἀντέχου καὶ εὐκαταφρονήτων, μὴ πολλῶν καὶ εὐπερισπάστων. Ἐὰν δὲ καὶ ὡς φιλοξενίας χάριν περὶ τὰ πολυτελῆ λογισμὸς γένηται, ἄφες τοῦτον ἐκεῖ, μὴ ὅλως προσθῇς αὐτῷ· ἐνεδρεύει γάρ σε διὰ τούτου ὁ ὑπεναντίος, ἐνεδρεύει τοῦ ἀποστῆσαι τῆς ἡσυχίας.

Understand how the Lord Jesus rebukes the overly busy soul of Martha when He says: “Why are you troubled about many things: [only] one thing is necessary” (Lk.10:4.1‑2) ‑ to hear the divine word, it says; and after that, you will find everything tirelessly. And so he immediately adds, “Mary has chosen the good portion, and it cannot be taken away from her” (Lk.10:4.2).

Ἔχεις τὸν ΚύριονἸησοῦν μεμφόμενόν πως τὴν τὰ τοιαῦτα σπουδάζουσαν ψυχὴν Μάρθαν, καὶ λέγοντα· Τί "περὶ πολλὰ" εἶ, καὶ "θορυβάζῃ; ἑνός ἐστι χρεία," τοῦ τὸν θεῖον, φησὶ, λόγον ἀκούειν, καὶ μετὰ τοῦτο ἀκμητὶ παντὸς τοῦ εὑρισκομένου. Διὸ καὶ εὐθὺς ἐπιφέρει λέγων· "Μαρία" γὰρ "τὴν ἀγαθὴν μερίδα ἐξελέξατο, ἥτις οὐκ ἀφαιρεθήσεται ἀπ' αὐτῆς."

You also have the example of how the widow of Zarephath, what she offered the prophet in hospitality (cf.1Ki 17: 9‑16). And if you have only bread or water, you can gain the reward of hospitality.

Ἔχεις δὲ καὶ τῆς ἐν Σαρεφθοῖς χήρας τὸ ὑπόδειγμα, ἐν τίσιν αὐτὴ τὸν προφήτην ἐξένισε. Κἂν ἄρτον μόνον ἔχῃς, κἂν ¹²⁵⁶ ὕδωρ, δύνασαι ἐν τούτοις τῆς φιλοξενίας ποιῆσαι τὸν μισθόν·

And if you do not have these, but only receive the stranger cheerfully and offer a helpful word, you will gain the reward of hospitality; for it is said, “a good word is better than a gift” (Ecclus.18:17).

κἂν δὲ μὴ ταῦτα ἔχῃς, μόνον δὲ προθέσει ἀγαθῇ ὑποδέξῃ τὸν ξένον, καὶ λόγον εὔχρηστον αὐτῷ ἀποδῷς, ὡσαύτως δύνασαι τῆς φιλοξενίας πορίσαι τὸν μισθόν· ἀγαθὸν γὰρ εἴρηται λόγος ὑπὲρ δόμα.

PERSONAL POSSESSIONS

4. This is how you should understand almsgiving. Do not therefore desire to have wealth so as to give to the poor.  For this is a trick of the evil one that often leads to vainglory and casts the nous into concern with many things.

Δʹ. Τοιαῦτα ἐπὶ τῆς ἐλεημοσύνης σε δεῖ φρονεῖν. Ἅρα οὖν μὴ ἐπιθυμήσῃς πλοῦτον ἔχειν πρὸς διάδοσιν τῶν πενήτων.Ἔστι γὰρ καὶ αὐτὴ ἀπάτη τοῦ πονηροῦ, πρὸς κενοδοξίαν πολλάκις προσερχομένη, καὶ εἰς πολυπραγμοσύνης αἰτίας ἐμβάλλουσα τὸν νοῦν.

You have the example given by the Lord Jesus in the Gospel of the widow, who with only two coins surpassed the intention and power of the rich.  For He says, “They cast into the treasury out of their abundance; but she , all her livelihood” (Mk.12: 44).

Ἔχεις ἐν τῷ Εὐαγγελίῳ ὑπὸ τοῦ ΚυρίουἸησοῦ μαρτυρουμένην χήραν, διὰ δύο μόνων λεπτῶν  τὴν τῶν πλουσίων ὑπερβεβηκυῖαν προαίρεσίν τε καὶ  δύναμιν. "̓Εκεῖνοι μὲν γὰρ," φησὶν, "ἐκ τοῦ περισσεύματος ἔβαλον ἐν τῷ γαζοφυλακίῳ, αὕτη δὲ  ἅπασαν ἑαυτῆς τὴν ὕπαρξιν."

With regard to clothes, be content with what is sufficient for the needs of the body. “Cast your burden upon the Lord” (PS. 5 5: 2 2) and He will provide for you, since “He cares for you” (i Pet. 5: 7). If you need food or clothes, do not be ashamed to accept what others offer you. To be ashamed to accept is a kind of pride. But if you have more than you require, give to those in need. It is in this waythat God wishes His children to manage their affairs. That is why, writing to the Corinthians, the Apostle said about those who were in want: “Your abundance should supply their want, so that their abundance likewise may supply your want; then there will be equality, as it is written: "He that gathered much had nothing over; and he that [p.33] gathered little had no lack"“ (2 Cor. 8: 14‑ 1 S; Exod. 16: 18). So if you have all you need for the moment, do not be anxious about the future, whether it is one day ahead or a week or months. For when tomorrow comes, it will supply what you need, if you seek above all else the kingdom of heaven and the righteousness of God; for the Lord says: “Seek the kingdom of God and His righteousness; and all these things as well will be given to you” (cf. Matt. 6: 3 3).

Περὶ δὲ ἱματίων, μὴ  ἐπιθυμήσῃς περισσὰ ἔχειν ἱμάτια, τὰ ἀρκοῦντα τῇ  ἀνάγκῃ τοῦ σώματος προνοοῦ.Ἐπίῤῥιψον μᾶλλον  ἐπὶ Κύριον τὴν μέριμνάν σου, καὶ αὐτός σου προνοήσει. Αὐτῷ γὰρ, φησὶ, μέλει περὶ ἡμῶν.Ἐὰν  δέῃ τροφῶν ἢ ἱματίων, μὴ αἰσχυνθῇς τὰ παρ' ἑτέρων  σοι προσφερόμενα λαβεῖν. Τοῦτο γάρ ἐστιν ὑπερηφανίας εἶδος.Ἐὰν δὲ καὶ αὐτὸς ἐν τούτοις περισσεύῃς, δίδου τῷ ὑστερουμένῳ. Οὕτως ὁ Θεὸς τοὺς  ἑαυτοῦ παῖδας οἰκονομεῖσθαι βούλεται. Διὰ τοῦτο  καὶ ὁἈπόστολος πρὸς Κορινθίους γράφων, περὶ  τῶν ὑστερουμένων ἔλεγε· "Τὸ ὑμῶν περίσσευμα εἰς  τὸ ἐκείνων ὑστέρημα, ἵνα καὶ τὸ ἐκείνων περίσσευμα γένηται εἰς τὸ ὑμῶν ὑστέρημα, ὅπως γένηται  ἰσότης, καθὰ γέγραπται·Ὁ τὸ πολὺ, οὐκ ἐπλεόνασε, καὶ ὁ τὸ ὀλίγον, οὐκ ἠλαττόνησεν."Ἔχων  τοίνυν τοῦ ἐνεστῶτος καιροῦ τὰ δέοντα, εἰς τὸν μέλλοντα μὴ μεριμνήσῃς καιρόν· οἷον, ἡμέρας μιᾶς, ἢ  ἑβδομάδος, ἢ ἐνιαυτοῦ, ἢ μηνῶν.Ἐνεστηκότος γὰρ  τοῦ τῆς αὔριον καιροῦ, αὐτὸς ὁ καιρὸς ἐπιχορηγήσει  τὰ δέοντα, ζητοῦντός σου μάλιστα τὴν βασιλείαν  τῶν οὐρανῶν, καὶ τὴν δικαιοσύνην τοῦ Θεοῦ. "Ζητειτε" γὰρ, φησὶν ὁ Κύριος, "τὴν βασιλείαν τοῦ Θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα  προστεθήσεται ὑμῖν."

5. Do not have a servant, for if you do you will no longer have only yourself to provide for; and in that case the enemy may trip you up through the servant and disturb your mind with worries about laying in extravagant foods. Should you have the thought of getting a servant to allow your body a little ease, call to mind what is more important ‑ I mean spiritual peace, for spiritual peace is certainly more important than bodily ease. Even if you have the idea that taking a servant would be for the servant”s benefit, do not accept it. For this is not our work; it is the work of others, of the holy Fathers who live in communities and not as solitaries. Think only of what is best for yourself, and safeguard the way of stillness.

Εʹ. Μὴ κτήσῃ παῖδα· μήποτέ σοι ὁ ὑπεναντίος διὰ  τούτου κινήσῃ σκάνδαλόν τι, καὶ ἐκθορυβήσῃ σου τὸ  φρόνημα τῶν πολυτελεστάτων τροφῶν φροντίζειν.   Οὐ γὰρ δυνήσῃ μόνος ἔτι σεαυτοῦ φροντίζειν· κἂν  ὡς πρὸς σωματικὴν ἀνάπαυσιν ἐπέλθῃ ὁ λογισμὸς,  ἀλλὰ τὸ κρεῖττον ἐννόει· λέγω δὴ τὴν πνευματικὴν  ἀνάπαυσιν· κρείττων γάρ ἐστιν ὡς ἀληθῶς ἡ πνευματικὴ ἀνάπαυσις τῆς σωματικῆς. Κἂν ὠφελείας  τοῦ παιδὸς χάριν προσβάλλῃ τῇ γνώμῃ, μὴ πεισθῇς  αὐτῷ· οὐ γάρ ἐστι τοῦτο ἡμέτερον ἔργον· ἑτέρων  ἐστὶ τῶν ἐν κοινοβίῳ ἁγίων πατέρων. Σεαυτοῦ μόνου τῆς ὠφελείας φρόντιζε, καὶ τὸν τῆς ἡσυχίας  περιποιοῦ τρόπον.

Μὴ ἀγαπήσῃς οἰκῆσαι μετὰ ἀνθρώπων ὑλικῶν καὶ ἐμπεριστάτων· ἢ μόνος οἴκει,  ἢ μετὰ ἀδελφῶν τῶν ἀΰλων καὶ ὁμοφρόνων σου

5. Do not develop a habit of associating with people who are materially minded and involved in worldly affairs. Live alone, or else with brethren who are detached from material things and of one mind with yourself. For if one associates with materially minded people involved in worldly affairs, one will certainly be affected by their way of life and will be subject to social pressures, to vain talk and every other kind of evil: anger, sorrow,* passion for material things, fear of scandals. Do not get caught up in concern for your parents or affection for your relatives; on the contrary, avoid meeting them frequently, in case they rob you of the stillness you have in your cell and involve you in their own affairs. “Let the dead bury their dead,” says the Lord; “but come, follow me” (cf. Matt. 8: 2 2).

Ὁ 40.1257 γὰρ μετὰ ἀνθρώπων ὑλικῶν καὶ ἐμπεριστάτων οἰκῶν, πάντως κοινωνήσει καὶ αὐτὸς τῇ τούτων περιστάσει, καὶ δουλεύσει ἀνθρωπίναις ἐπιταγαῖς, λαλιαῖς τε ματαίαις, καὶ τοῖς ἄλλοις ἅπασι δεινοῖς,  ὀργῇ, λύπῃ, μανίᾳ τῶν ὑλῶν, φόβῳ, τῷ σκανδάλῳ.   Γονικαῖς μερίμναις ἢ συγγενικαῖς φιλίαις μὴ συναπαχθῇς· ἀλλὰ γὰρ καὶ πρὸς τούτους αὐτοὺς συνεχεῖς συντυχίας παραιτοῦ, μήποτέ σε ἀποσυλήσωσι  τῆς ἐν τῷ κελλίῳ ἡσυχίας, καὶ περὶ τὰς ἑαυτῶν  περιστάσεις ἀγάγωσιν. "αφες," φησὶν ὁ Κύριος,  "τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς· σὺ δὲ  δεῦρο ἀκολούθει μοι."Ἐὰν δὲ καὶ τὸ κελλίον ἐν ᾧ  καθέζῃ εὐπερίστατον ᾖ, φεῦγε, καὶ αὐτοῦ μὴ φείσῃ,  μὴ ἐκλυθῇς εἰς ἀγάπην αὐτοῦ· πάντα ποίει, πάντα  πρᾶττε, πῶς δυνηθῇς ἡσυχάσαι καὶ σχολάσαι, καὶ  σπουδάσαι γενέσθαι ἐν τοῖς τοῦ Θεοῦ θελήμασι, καὶ  ἐν τῇ πάλῃ τῶν ἀοράτων.

6. If you find yourself growing strongly attached to your cell, leave it, do not cling to it, be ruthless. Do everything possible to attain stillness and freedom from distraction, and struggle to live according to God”s will, battling against iiivisible enemies. If you cannot attain stillness where you now live, consider living in exile, and try and make up your mind to go. Be like an astute business man: make stillness your criterion for testing the value of everything, and choose always what contributes to it.

ϛʹ. Εἰ μὴ δύνασαι ῥᾳδίως ἡσυχάσαι ἐν τοῖς σοῖς  μέρεσι, δός σου ἐπὶ ξενιτείαν τὴν πρόθεσιν, καὶ ἐπὶ  ταύτην αὐτὴν κατάσπευδέ σου τὸν λογισμόν. Γενοῦ  καθάπερ τις πραγματευτὴς ἄριστος, τὰ πάντα πρὸς  ἡσυχίαν δοκιμάζων, καὶ τὰ πρὸς ταύτην ἥσυχα καὶ  χρήσιμα διὰ πάντων κατέχων. Πλὴν λέγω σοι, ξενιτείαν ἀγάπα· ἀπαλλάττει γάρ σε τῶν κατὰ τὴν  ἰδίαν χώραν περιστάσεων, καὶ τῆς κατὰ τὴν ἡσυχίαν ὠφελείας μόνον ἀπολαύειν ποιεῖ.

Indeed, I urge you to welcome exile. It frees you from all the entanglements of your own locality, and allows you to enjoy the blessings of stillness undistracted.

Do not stay in a town, but persevere in the wilderness. “Lo,” says the Psalm, “then would I wander far off, and remain in the wilderness” (Ps. 55: 7).

Τὰς ἐν πόλει  διατριβὰς φεῦγε, καὶ τὰς ἐν ἐρημίᾳ καρτέρησον.  "̓Ιδοὺ" γὰρ, φησὶν ὁ ἄγιος, "ἐμάκρυνα φυγαδεύων,  καὶ ηὐλίσθην ἐν τῇ ἐρήμῳ."

If possible, do not visit a town at all. For you will find there nothing of benefit, nothing useful, nothing profitable for your way of life. To quote the Psalm again, “I have seen violence and strife in the city” (Ps. EE: 9). So seek out places that are free from distraction, and solitary. Do not be afraid of the noises you may hear. Even if you should see some demonic fantasy,* do not be terrified or flee from the training ground so apt for your progress. Endure fearlessly, and you will see the great things of God, His help, His care, and all the other assurances of salvation. For as the Psalm says, “I waited for Him who delivers me from distress of spirit and the tempest” (Ps. ES: 8. LY‑X).

Εἰ δυνατὸν, τὸ καθόλου εἰς πόλιν μὴ ἀπαντήσῃς· οὐδὲν γὰρ εὔχρηστον,  οὐδὲν χρήσιμον, οὐδὲν ὠφέλιμον τῇ πολιτείᾳ σου  ἐκεῖ θεάσῃ. "Εἶδον," φησὶ πάλιν ὁ ἅγιος, "ἀνομίαν  καὶ ἀντιλογίαν ἐν τῇ πόλει." Τοὺς οὖν ἰδίους καὶ  ἀπερισπάστους δίωκε τόπους, μὴ δειλιάσῃς εἶχον  αὐτῶν.Ἐὰν δὲ καὶ δαιμόνων φαντασίας ἐκεῖ θεάσῃ,  μὴ πτοηθῇς; μηδὲ ἀποφύγῃς τὸ στάδιον τῆς ἡμετέρας ὠφελείας· ἀφόβως ὑπόμεινον, καὶ ὄψει τοῦ   Θεοῦ τὰ μεγαλεῖα, τὴν ἀντίληψιν, τὴν κηδεμονίαν,  τὴν ἄλλην ἅπασαν ἐπὶ σωτηρίᾳ πληροφορίαν. "Προσεδεχόμην" γὰρ, φησὶν ὁ μακάριος ἀνὴρ, "τὸν σώζοντά με ἀπὸ ὀλιγοψυχίας καὶ ἀπὸ καταιγίδος."

Do not let restless desire overcome your resolution; for “restlessness of desire perverts the guileless intellect” (Wisd. 4: 12). Many temptations* result from this. For fear that you may go wrong, stay rooted in your cell.

Μή  σου νικήσῃ ῥέμβους ἐπιθυμία τὴν προαίρεσιν·  "̔Ρεμβασμὸς" γὰρ "μετὰ ἐπιθυμίας, μεταλλεύει  νοῦν ἄκακον." Πολλοὶ διὰ τοῦτο πειρασμοί. Φοβοῦ τὸ  πταῖσμα, καὶ ἐν τῷ κελλίῳ σου ἑδραῖος ἔσο.

7. If you have friends, avoid constant meetings with them. For if you meet only on rare occasions, you will be of more help to them. And if you find that harm comes through meeting them, do not see them at all. The friends that you do have should be of benefit to you and contribute to your way of life. Avoid associating with crafty or aggressive people, and do not live with anyone of that kind but shun their evil purposes; for they do not dwell close to God or abide with Him. Let your friends be men of peace, spiritual brethren, holy fathers. It is of such that the Lord speaks when he says: “My mother and brethren and fathers are those who do the will of My Father who is in heaven” (cf. Matt. 12:49‑SO).

Ζʹ.Ἐὰν φίλους ἔχῃς, φεῦγε τούτων τὰς συνεχεῖς  συντυχίας· διὰ μακροῦ γὰρ αὐτοῖς συντυγχάνων  εὔχρηστος ἔσῃ.Ἐὰν δὲ καὶ κατανοήσῃς διὰ τούτων  αὐτῶν βλάβην σοι γινομένην, μηδὲ ὅλως ἐγγίσῃς.   Φίλους γὰρ ἔχειν σε χρὴ τοὺς ὠφελίμους καὶ συμβαλλομένους σου τῇ πολιτείᾳ. Φεῦγε καὶ τῶν πονηρῶν ἀνδρῶν καὶ μαχίμων τὰς συντυχίας· μηδενὶ  τούτων συνοικήσῃς· ἀλλὰ γὰρ καὶ τὰς φαύλας αὐτῶν προθέσεις παραιτοῦ· οὔτε γὰρ Θεῷ προσοι40.1260 κειῶνται, οὔτε μὴν παραμένουσιν.Ἄνδρες εἰρηνικοὶ  ἔστωσαν φίλοι σοι, ἀδελφοὶ πνευματικοὶ, Πατέρες  ἅγιοι. Τούτους γὰρ οὕτως καὶ ὁ Κύριος ἀπεκάλει  λέγων· "Μήτηρ μου καὶ ἀδελφοί μου καὶ πατέρες  οὗτοί εἰσιν, οἱ ποιοῦντες τὸ θέλημα τοῦ Πατρός μου  τοῦ ἐν τοῖς οὐρανοῖς."

Do not pass your time with people engaged in worldly affairs or share their table, in case they involve you in their illusions and draw you away from the science of stillness. For this is what they want to do. Do not listen to their words or accept the thoughts of their hearts, for they are indeed harmful. Let the labour and longing of your heart be for the faithful of the earth, to become like them in mouming. For “my eyes will be on the faithful of the land, that they may dwell with me” (Ps. i o i : 6). If someone who lives in accordance with the love of God comes to you and invites you to eat, go if [p.35] you wish, but return quickly to your cell. If possible, never sleep outside your cell, so that the gift of stillness may always be with you. Then you will be unhindered on your chosen path.

Μετὰ περισπωμένων μὴ  συναυλίζου, μηδὲ συμπορευθῇς εἰς συμπόσιον μετ'  αὐτῶν· μήποτέ σε περὶ τὰς ἑαυτῶν ἀπάτας ἑλκύσωσι, καὶ τῆς κατὰ τὴν ἡσυχίαν ἐπιστήμης ἀπαγάγωσιν· ἔστι γὰρ τὸ πάθος τοῦτο ἐν αὐτοῖς· μὴ ἐκκλίνῃς τὸ οὖς σου εἰς τοὺς λόγους αὐτῶν, καὶ ἐννοίας καρδίας αὐτῶν μὴ παραδέξῃ. Εἰσὶ γὰρ ὄντως  ἐπιζήμιοι.Ἐπὶ τοὺς πιστοὺς τῆς γῆς ἔστω σοι ὁ  πόθος, καὶ ὁ πόνος τῆς καρδίας σου εἰς ζῆλον πένθους αὐτῶν. "Οἱ ὀφθαλμοί μου" γὰρ "ἐπὶ τοὺς πιστοὺς  τῆς γῆς, τοῦ συγκαθῆσθαι αὐτοὺς μετ' ἐμοῦ."Ἐὰν  δέ τις καὶ τῶν κατὰ τὴν ἀγάπην τοῦ Θεοῦ πορευομένων, ἐλθὼν πρὸς σὲ ἐπὶ τὸ φαγεῖν προσκαλέσηταί  σε, καὶ θέλεις ὑπάγειν, ὕπαγε μὲν, τάχιον δὲ ἐν τῷ  κελλίῳ σου ὑπόστρεφε. Εἰ δυνατὸν, ἐκτὸς τούτου μὴ  καθευδήσῃς ποτέ· ἵνα διαπαντός σοι παραμείνῃ τῆς  ἡσυχίας ἡ χάρις, καὶ τῆς ἐν αὐτῷ προθέσεως ἀνεμπόδιστον ἕξεις τὴν λατρείαν.

8. Do not hanker after fine foods and deceitful pleasures. For “she that indulges in pleasure is dead while still alive”, as the Apostle says (i Tim. S: 6). Do not fill your belly with other people”s food in case you develop a, longing for it, and this longing makes you want to eat at their table. For it is said: “Do not be deceived by the filling of the belly” (Prov. 24: 15. LXX). If you find yourself continually invited outside your cell, decline the invitations. For continual absence from your cell is harmful. It deprives you of the grace of stillness, darkens your mind, withers your longing for God. If a jar of wine is left in the same place for a long time, the wine in it becomes clear, settled and fragrant. But if it is moved about, the wine becomes turbid and dull, tainted throughout by the lees.

Ηʹ. Μὴ γίνου ἐπιθυμητὴς βρωμάτων καλῶν, καὶ τῶν  κατὰ τὴν σπατάλην ἀπατῶν. "̔Η γὰρ σπαταλῶσα,  ζῶσα τέθνηκεν," ὡς καὶ ὁἈπόστολός φησι. Μὴ χορτάσῃς τὴν κοιλίαν σου ἐν βρώμασιν ἀλλοτρίων, ἵνα  μὴ πόθος σοι τούτων γένηται, καὶ περὶ τὰς ἔξω τραπέζας ἐμποιήσῃ σοι τὸν πόθον. Εἴρηται γάρ· "Μὴ  ἀπατᾶσθε χορτασίᾳ κοιλίας."Ἐὰν δὲ καὶ συνεχῶς  ἔξω τοῦ κελλίου σου θεάσῃ σεαυτὸν προσκαλούμενον,  παραιτοῦ.Ἔστι γὰρ ἐπιζήμιος ἡ ἔξω τοῦ κελλίου  σου συνεχὴς διατριβή· ἀφαιρεῖται τὴν χάριν, σκοτοῖ  τὸ φρόνημα, μαραίνει τὸν πόθον.Ἴδε μοι κεράμιον  οἴνου πλεῖστον ἐγχρονίσαν ἐν τῷ τόπῳ, καὶ κείμενον  ἀσάλευτον, πῶς παρασκευάζει τὸν οἶνον λαμπρὸν,  καθιστάμενον, εὐώδη· ἐὰν δὲ ὧδε κἀκεῖσε περιφέρηται, τεταραγμένον, στυγνὸν, πάσης ὁμοῦ τῆς ἐκ τῆς  τρυγίας κακίας τὴν ἀηδίαν ἐπιδεικνύμενον.

So you, too, should stay in the same place and you will find how greatly this benefits you. Do not have relationships with too many people, lest your intellect becomes distracted and so disturbs the way of stillness.

Τοιγαροῦν τούτῳ παραπλησιάσας σεαυτὸν, πειρῶ τῆς ὠφελείας, κόπτε τῶν πολλῶν τὰς σχέσεις, μή σου ὁ νοῦς  περισπαστικὸς γένηται, καὶ τὸν τῆς ἡσυχίας  ταράξῃ τρόπον.

Provide yourself with such work for your hands as can be done, if possible, both during the day and at night, so that you are not a burden to anyone, and indeed can give to others, as Paul the Apostle advises (cf. i Thess. 2: 9; Eph. 4: 2 8). In this manner you will overcome the demon of listlessness and drive away all the desires suggested by the enemy; for the demon of listlessness takes advantage of idleness. “Every idle man is full of desires” (Prov. 13: 4‑. LXX).

Ἐργασίας χειρῶν φρόντιζε, καὶ τοῦτο  αὐτὸ, εἰ δυνατὸν, νυκτὸς καὶ ἡμέρας, πρὸς τὸ μὴ  ἐπιβαρῆσαί τινα, μᾶλλον δὲ καὶ εἰς τὸ μεταδιδόναι,  καθάπερ καὶ παραινεῖ λέγων ὁ ἱερὸς ἀπόστολος Παῦλος· ἵνα δὴ καὶ ἐν τούτῳ τὸν τῆς ἀκηδίας καταπαλαίσῃς δαίμονα, καὶ τὰς ἄλλας πάσας ἐπιθυμίας τοῦ  ἐχθροῦ διάρῃς.Ἐπίκειται γὰρ τῇ ἀργίᾳ ὁ τῆς ἀκηδίας δαίμων, καὶ ἐν ἐπιθυμίαις ἐστὶν, ὥς φησιν. 

When buying or selling you can hardly avoid sin. So, in either case, be sure you lose a little in the transaction. Do not haggle about the price from love of gain, and so indulge in actions harmful to the soul ‑ quarrelling, lying, shifting your ground and so on ‑ thus bringing our way of life into disrepute. Understanding things in this manner, be on your guard when buying and selling. If possible it is best to place such business in the hands of someone you trust, so that, being thus relieved of the worry, you can pursue your calling with joy and hope.

Ἀποδόσεως καὶ λήψεως οὐκ ἐκφεύξῃ ἁμαρτίαν.   Εἴτε οὖν πωλεῖς, εἴτε ἀγοράζεις, μικρόν τι τοῦ ἴσου  ζημίωσον σεαυτόν· μὴ τοῖς κατ' ἀκρίβειαν ἢ τοῖς  περὶ τὴν τιμὴν φιλοκερδείας ἐπενεχθεὶς τρόποις, ἐπὶ  τὰ βλαβερὰ τῶν τῆς ψυχῆς αἰτιῶν καταπέσῃς, φιλο40.1261 νεικίας, ἐπιορκίας, ταῖς τῶν λόγων σου ἐναλλαγαῖς,  καὶ ἐν τοῖς τοιούτοις τὴν ἔντιμον τῆς ἡμετέρας προθέσεως ἀτιμάσῃς καὶ καταισχύνῃς ἀξίαν. Οὕτως καὶ  αὐτὸς ἐννοῶν ἀποδόσεώς σου καὶ λήψεώς σου φυλάσσου. Εἰ δὲ τὸ κρεῖττον αἱρῇ, καὶ ἔστι σοι τοῦτο δυνατὸν, ἐπὶ ἕτερόν τινα πιστὸν ἄνδρα παράῤῥιψόν σου τὴν φροντίδα,  ὅπως οὕτως εὔθυμος γενόμενος, χρηστὰς καὶ ἐπιχαρεῖς ἕξεις τὰς ἐλπίδας.

        9. In addition to all that I have said so far, you should consider now other lessons which the way of stillness teaches, and do what I tell you. Sit in your cell, and concentrate your intellect; remember the day of death, visualize the dying of your body; reflect on this calamity, experience the pain, reject the vanity of this world, its compromises and crazes, so that you may continue in the way of stillness and not weaken.

[1261α] Θʹ.  Ταῦτά σοι οὕτως παραινεῖν οἶδε τὰ χρήσιμα ὁ τῆς ἡσυχίας τρόπος.  Φέρε δὴ καὶ τῶν ἑξῆς ἐπιφερομένων ἐν αὐτῇ πραγμάτων παραθήσομαί σοι τὸν νοῦν· σὺ δέ μοι ἄκουε, καὶ ποίει ἃ ἐντέλλομαί σοι.  Καθεζόμενος ἐν τῷ κελλίῳ σου. συνάγαγέ σου τὸν νοῦν· μνήσθητι ἡμέρας θανάτου· ἴδε τότε τοῦ σώματος τὴν νέκρωσιν· ἐννόει τὴν συμφοράν· λάβε τὸν πόνον· κατάγνωθι τῆς ἐν τῷ κόσμῳ τούτῳ ματαιότητος· ἐπιμέλησαι τῆς τε ἐπιεικείας καὶ τῆς σπουδῆς, ἵνα δυνηθῇς διαπαντὸς μένειν τῇ αὐτῇ προθέσει τῆς ἡσυχίας. καὶ μὴς ἀσθενήσας. 

^[lk] Remember, too, what is now the state [of those] in Hades.  Reflect on the suffering, how bitter the silence and how frightful the moaning, the great fear and agony, [and] what will come; ceaseless pain, heartfelt and constant weeping (cf. 2 Mac 4:37).  And remember, too, the day of your resurrection and how you will stand before God.

[1261β] Μνήσθητι δὲ καὶ τῆς ἐν τῷ ᾅδῃ νυνὶ καταστάσεως· λογίζου τὸ πῶς ἄρα εἰσὶν ἐκεῖ αἱ ψυχαὶ, ἐν ποίᾳ πικροτάτῃ σιωπῇ, ἢ ἐν ποίῳ δεινοτάτῳ στεναγμῷ, ἡλίκῲ φόβῳ ἢ ἀγωνίᾳ, ἢ τίνι προδοκίᾳ· τὴν ἄπαυστον ὀδύνην, τὸ ψυχικὸν καὶ ἀπέραντον δάκρυον, Ἀλλὰ καὶ ἡμέρας ἀναστάσεως καὶ παραστάσεως μνήσθητι τῆς πρὸς τὸν Θεόν·

 Imagine that fearful and awesome judgment: bring foreward what awaits sinners, [their] shame before God and His Christ, [before the] angels, archangels, powers and all human beings; all the punishments, the eternal fire, the undying worm, (Mk 9:46)  the abyss, the darkness, the gnashing of teeth at all these things, (Mt. 8:12) the fears and the tortures.

φαντάζου τὸ φοβερὸν καὶ φρικῶδες ἐκεῖνο κρῖμα· ἄγε εἰς μέσον τὰ ἀποκείμενα τοῖς ἁμαρτάνουσιν, αἰσχύνην τὴν κατενώπιον Θεοῦ καὶ Χριστοῦ αὐτοῦ, ἀγγέλων, ἀρχαγγέλων ἐξουσιῶν, καὶ πάντων ἀνθρώπων· τὰ τε κολαστήρια πάντα, τὸ πῦρ αἰώνιον, τὸν σκώληκα τὸν ἀτελεύτητον, τὸν τάρταρον, τὸ σκότος, τὸν ἐπὶ πᾶσι τούτοις τῶν ὀδόντων βρυγμὸν, τοὺς φόβους καὶ τὰς βασάνους.

Then picture all the blessings that await the just: intimate sharing [parrhesia] with God the Father and His Christ, with angels, archangels, powers and all the saints, the kingdom and its gifts, the gladness and the joy.

Ἄγε δὴ καὶ τὰ τοῖς δικαίοις ἀποκείμενα ἀγαθὰ, παῤῥησίαν τὴν μετὰ  Θεοῦ  Πατρὸς καὶ  Χριστοῦ αὐτοῦ, ἀγγέλων, ἀρχαγγέλων, ἐξουσιῶν, καὶ παντὸς τοῦ δήμου, βασιλείαν καὶ τὰ ταύτης δωρήματα, τὴν χαρὰν καὶ τὴν ἀπόλαυσιν·

        Picture both these states: lament and weep for the sentence passed on sinners; mourn while you are doing this, frightened that you, too, may be among them. But rejoice and be glad at the blessings that await the righteous, and aspire to enjoy them and to be delivered from the torments of hell. See to it that you never forget these things, whether inside your cell or outside it. This will help you to escape thoughts that are defiling and harmful.

ἑκατέρων τούτων τὴν μνήμην ἄγε σεαυτῷ· καὶ ἐπὶ μὲν τῇ τῶν ἁμαρτωλῶν κρίσει στέναζε, δάκρυε, πένθους ἔνδυσαι τὴν ἰδέαν, φοβούμενος μὴ καὶ σὺ αὐτὸς ἐν τούτοις γένῃ· ἐπὶ δὲ τοῖς δικαίοις ἀποκειμένοις ἀγαθοῖς χαῖρε καὶ ἀγαλλία καὶ εὐφραίνου· καὶ τούτων μὲν σπούδασον ἀπολαῦσαι, ἐκείνων δὲ ἀλλοτριοῦσθαι· ὅρα μὴ ἐπιλάθῃ τούτων ποτὲ, κἂν ἔνδον ἐν τῷ κελλίῳ σου τυγχάνῃς, κἂν ἔξω που, τῆς ἐκ τούτων μνήμης μὴ παραῤῥίψῃς σου τὸ φρόνημα· ὅπως κἂν διὰ τούτων τοὺς ῥυπαροὺς καὶ βλαβεροὺς ἐκφεύξῃ λογισμούς.

        10. Fast before the Lord according to your strength, for to do this will purge you of your iniquities and sins; it exalts the soul, sanctifies the mind, drives away the demons, and prepares you for God”s presence.

Ιʹ.  Νηστεία σοι ἔστω ὅση δύναμις κατενώπιον  Κυρίου.  Αὕτη σου τὰς ἀνομίας καὶ τὰς ἀμαρτίας περικαθαριεῖ, σεμνύνει τὴν ψυχὴν, ἀγιάζει τὸ φρόνημα, δαίμονας ἀπελαύνει,  Θεὸν ἐγγὺς εἶναι παρασκευάζει.

Having already eaten once, try not to eat a second time the same day, in case you become extravagant and disturb your mind. In this way you will have the means for helping others and for mortifying the passions of your body. But if there” is a meeting of the brethren, and you have to eat a second and a third time, do not be disgruntled and surly. On the contrary, do gladly what you have to do, and when you have eaten a second or a third time, thank God that you have fulfilled the law of love and that He himself is providing for you.

Ἅπαξ δὲ τῆς ἡμέρας φαγὼν, εἰς δεύτερον μὴ ἐπιποθήσῃς, ἵνα μὴ πολυδάπανος γένῃ, καὶ ἐκθορυβήσῃ σου τὸ φρόνημα. Ἔνθεν εὐπορῆσαι δυνήσῃ ἐπὶ τὰ τῆς εὐποιίας ἔργα, καὶ αὐτοῦ δὲ τοῦ σώματος νεκρῶσαι τὰ πάθη. Ἐὰν δὲ ἀπάντησις ἀδελφῶν γένηται, καὶ ἔστι χρεία, ὥστε καὶ δεύτερόν σε καὶ τρίτον φαγεῖν, μὴ στυγνάσῃς μηδὲ κατηφήσῃς· χαῖρε δὲ μᾶλλον, ὑπήκοος τῆς χρείας γινόμενος· καὶ τὸ δεύτερον ἢ τρίτον φαγὼν, εὐχαρίστει τῷ  Θεῷ, ὅτι νόμον ἀγάπης πε40.1264 πλήρωκας, καὶ ὡς ὅτι δήπερ αὐτὸν τὸν  Θεὸν ἕξεις τῆς ἡμετέρας ζωῆς οἰκονόμον. 

Also, there are occasions when, because of a bodily sickness, you have to eat a second and a third time or more often. Do not be sad about this; when you are ill you should modify your ascetic labours for the time being, so that you may regain the strength to take them up once more. [p.37]

Ἔστι δ' ὅτε καὶ ἀῤῥωστία σώματος συμβαίνει, καὶ δέῃ, ὥστε καὶ δεύτερον καὶ τρίτον καὶ πολλάκις φαγεῖν, οὕτω ἔστω σοι λελυμένος ὁ λογισμός.  Οὐδὲ γὰρ τοὺς σωματικοὺς τῆς πολιτείας πόνους, καὶ ἐν ταῖς ἀῤῥωστίαις ἐπικρατεῖν χρή· ἀλλ' ὑπενδιδόναι τισὶν, ἵνα τάχιον ἐπὶ τὴν εὐρωστίαν ἐπανελθὼν, πάλιν τοῖς αὐτοῖς τῆς πολιτείας ἐγγυμνάζηται πόνοις.

        As far as abstinence from food is concerned, the divine Logos” did not prohibit the eating of anything, but said: `See, even as I had” given you the green herb I have given you all things; eat, asking no questions; it is not what goes into the mouth that defiles a man (cf. Gen. 9: 3; I Cor. 10:25; Mat. 15:11). To abstain from food then, should be a matter of our own choice and an ascetic labour.

Περὶ δὲ ἀποχῆς βρωμάτων, οὐκ ἐκώλυσέ τι μὴ φαγεῖν ὁ θεῖος λόγος, ἀλλ' εἶπεν· "̓Ιδοὺ δέδωκα ὑμῖν πάντα ὡς λάχανα χόρτου. Ἐσθίετε μηδὲν ἀνακρίνοντες·" καὶ, "Οὐ τὰ εἰσερχόμενα εἰς τὸ στόμα κοινοῖ τὸν ἄνθρωπον."  Τὸ οὖν ἀπέχεσθαι βρωμάτων, τοῦτο τῆς ἡμετέρας προαιρέσεως ἂν εἴη καὶ ψυχῆς πόνος. 

        11. Gladly bear vigils, sleeping on the ground and all other hardships looking to the glory that will be revealed to you and to all the saints; `for the sufferings of this present time”, says the Apostle, `are not worthy to be compared with the glory which shall be revealed in us” (Rom. 8:18).

ΙΑʹ.  Τὴν χαμευνίαν καὶ τὴν ἀγρυπνίαν καὶ τὰς ἄλλας πάσας κακοπαθείας ἡδέως φέρε, ἀποβλέπων εἰς τὴν μέλλουσαν ἀποκαλυφθῆναί σοι δόξαν σὺν πᾶσι τοῖς ἁγίοις. "Οὐ" γὰρ "ἄξια τὰ παθήματα," φησὶ, "τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς."

If you are disheartened, pray, as the Apostle says (cf. Jas. 5:13 ), Pray with fear, trembling, effort, with inner watchfulness and vigilance. To pray in this manner is especially necessary because the enemies are so malignant. For it is just when they see us at prayer that they come and stand beside us, ready to attack, suggesting to out intellect the very things we should not think about when praying; in this way they try to take our intellect captive and to make out prayer and supplication vain and useless.

[1264Β]  Ἐὰν ἀθ̓υμῇς προσεύχου, καθὰ γέγραπται· προσεύχου δὲ ἐμφόβως, ἐντρόμως, ἐμπόνως, νηφαλίως τε καὶ ἐγρηγορότως.  Οὕτω προσεύχεσθαι δεῖ, μάλιστα διὰ τοὺς κακοτρόπους καὶ κακοσχόλους, ἐπηρεάζειν ἡμᾶς θέλουντας ἐν τούτῳ τοὺς ἀοράτους ἡμῶν ἐχθρούς. Ὁπηνίκα οὗτοι ἰδωσιν ἡμᾶς προσευχῇ παρισταμένους, τότ δὴ καὶ αὐτοὶ σπουδαίως ἐφίστανται ἡμῖν, ἐκεῖνα ἡμῖν τῷ νῷ ὑποβάλλοντες, ἃ μὴ δεῖ ἐν καιρῷ τοῦ προσεύχεσθαι ἐνθυμεῖσθαι ἢ ἐννοεῖν, ἵνα αἰχμάλωτον ἡμῶν τὸν νοῦν ἀπαγάγωσι, καὶ ἀργὴν καὶ μάταιον καὶ ἀνωφελῆ τὴν ἀπὸ τῆς προσευχῆς δέησιν τε καὶ ἱκετηρίαν ποιήσωσι. 

When someone approaches an earthly king, he entreats him with fear, trembling and attention; so much the more, then, should we stand and pray in this manner before God the Father, the Master of all, and before Christ the King of Kings. For it is He whom the whole spiritual host and the choir of angels serve with fear and glorify with trembling; and they sing in unceasing praise to Him, together with the Father who has no origin, and with the all- holy and coeternal Spirit, now and ever through all the ages. Amen.

Εἴτα ἀνθρώπῳ μὲν βασιλεῖ προσερχομενός τις, μετὰ φόβου καὶ τρόμου καὶ νήψεως, οὕτως τὴν δέησιν ἀποτελεῖ· οὐ πολλῷ μᾶλλον Θεῷ τῷ Δεσπότῃ τῶν ὅλων, καὶ Χριστῷ Βασιλεῖ τῶν βασιλευόντων καὶ Ἅρχοντι τῶν ἀρχόντων ὁμοίως παρίστασθαι δεῖ, καὶ ὡσαύτως τὴν δέησιν καὶ ἱκετηρίαν προισθαι; Ὅτι τῷ Θεῷ ἡ δόξα εἰς τοὺς αἰῶνας. Ἀμήν.

EVAGRIUS the MONK
[Prologue: Letter to Anatolius]

ΕΥΑΓΡΙΟΥ ΜΟΝΑΧΟΥ

1. In the [Prophet] Jeremiah it is said: “And you shall not take a wife for yourself in this place: for thus says the Lord concerning the sons and daughters born in this place: ... they shall from of a deadly disease” (Jer.16:1 ‑4).

Αʹ.Ἐν τῷἹερεμίᾳ εἵρηται τὸ, "Καὶ σὺ μὴ λάβῃς σεαυτῷ γυναῖκα ἐν τῷ τόπῳ τούτῳ· ὅτι τάδε λέγει  Κύριος περὶ τῶν υἱῶν καὶ τῶν θυγατέρων τῶν γεννωμένων ¹²⁵³ ἐν τῷ τόπῳ τούτῳ·Ἐν θανάτῳ νοσερῷ ἀποθανοῦνται."

This demonstrates that, according to the words of the Apostle, “The married man is concerned [merimna] about the things of the world, how he may please his wife”, and he is inwardly divided [anxious, memeristai] and “the married woman is concerned [merimna] about the things of the world, how she may please her husband” (1Cor.7: 32‑34).

Τοῦτο δεικνύντος τοῦ λόγου, ὅτι κατὰ τὸν Ἀπόστολον, "ὁ γαμήσας ἄνθρωπος μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσει τῇ γυναικὶ, καὶ μεμέρισται· καὶ ἡ γαμήσασα γυνὴ μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσει τῷ ἀνδρί."

It is clear that the saying of the prophet, “they shall die from a deadly disease,” refers not only to the sons and daughters arising from married life, but also to the sons and daughters born in their heart:

Καὶ δῆλον, ὡς οὐ μόνον περὶ τῶν κατὰ τὸν γαμικὸν βίον ἐσομένων υἱῶν καὶ θυγατέρων ἐν τῷ προφήτῃ εἴρηται τὸ, "̓Εν θανάτῳ νοσερῷ ἀποθανοῦνται·" ἀλλὰ καὶ περὶ τῶν ἐν καρδίᾳ αὐτῶν γεννωμένων υἱῶν καὶ θυγατέρων,

that is, [born of] corporeal thoughts and desires; these too will die from the weak and sickly purposes of this world, and will have no place in heavenly life of the age [to come].

τουτέστι σαρκικῶν λογισμῶν καὶ ἐπιθυμιῶν, ὡς ἐν τῷ νοσερῷ καὶ ἀσθενεῖ καὶ ἐκλύτῳ φρονήματι τοῦ κόσμου τούτου ἀποθανοῦνται καὶ οὗτοι, καὶ οὐ τῆς ἐπουρανίου καὶ αἰωνίου ζωῆς τεύξονται.

“But the unmarried man,” he says, “is concerned for things of the Lord, how he may please the Lord” (1Cor 7:32); and he produces the ever-fresh and deathless fruits of the heavenly life.

"̔Ο δὲ ἄγαμος," φησὶ, "μεριμνᾷ τὰ τοῦ  Κυρίου, πῶς ἀρέσει τῷ Κυρίῳ," καὶ τοὺς ἀειθαλεῖς καὶ ἀθανάτους τῆς οὐρανίου ζωῆς ποιήσει καρπούς.

2. Such is the monk and such the monk should be, not producing a son or daughter in the place of which [the prophet] speaks: he should ,instead, be a soldier of Christ,

Βʹ. Τοιοῦτος ὁ μοναχὸς, καὶ οὕτως χρὴ εἶναι τὸν μοναχὸν, ἀπεχόμενον ἀπὸ γυναικὸς, μὴ ποιοῦντα υἱὸν ἢ θυγατέρα ἐν τῷ τόπῳ τῷ προειρημένῳ· οὐ μὴν δὲ ἀλλὰ καὶ Χριστοῦ στρατιώτην ἄϋλον,

Unconcerned [amerimnon] with present advantages, free from thoughts of affairs, and not involved in any trade or activities; for, as the Apostle says, “no one in military service entangles himself in affairs of this world, in order to please his enlisting officer.” (2Tim 2:4).

ἀμέριμνον ὑπάρχειν, πάσης πραγματευτικῆς ἐννοίας τε καὶ πράξεως ἐκτὸς, ὡς καὶ ὁἈπόστολός φησιν· "Οὐδεὶς στρατευόμενος ἐμπλέκεται ταῖς τοῦ βίου πραγματείαις, ἵνα τῷ στρατολογήσαντι ἀρέσῃ."

The monk should follow this course, especially since he has renounced all elements of this world and runs towards the graceful and beautiful trophies of stillness [hesuchia]. For how graceful and beautiful is the askesis of stillness – how truly graceful and beautiful! For this yoke is gentle and the burden light:” (Mt 11.30). the life is pleasant, the practice heartfelt.

Ἐν τούτοις ἴτω ὁ μοναχὸς μάλιστα ὁ πᾶσαν ὕλην τοῦ κόσμου τούτου καταλιπὼν, καὶ ἐπὶ τὰ ὡραῖα καὶ καλὰ τῆς ἡσυχίας ἀποτρέχων τρόπαια. Ὡς ὡραία γὰρ καὶ καλὴ τῇ ἡσυχίᾳ ἡ ἄσκησις, ὡς ὡραία ὄντως καὶ καλή„Ἔστι γὰρ ὁ χρηστὸς ὁ ταύτης ζυγὸς, ^1253c καὶ τὸ φορτίον ἐλαφρόν· ἡδὺς ὁ βίος, ἡ πρᾶξις στέρνη.

3. Do you wish, therefore, beloved, to take up this life of solitude as it is and to run after the trophies of stillness? Abandon the cares of the world, the principalities and powers that rule them (Eph 6.12); be thus free from passions and all external desires, so that becoming a stranger to all this you may properly attain stillness. For if one does not free himself from these, he would not be able to live this kind of life properly

Γʹ. Βούλει τοιγαροῦν, ἀγαπητὲ, τὸν μονήρη βίον ὡς ἔστιν ἀναλαβεῖν, καὶ ἐπὶ τὰ τῆς ἡσυχίας ἀποτρέχειν τρόπαια; ἄφες ἐκεῖ τοῦ κόσμου τὰς φροντίδας, τάς τε ἐπὶ τούτων ἀρχάς τε καὶ ἐξουσίας· τουτέστιν ἄϋλος ἔσο, ἀπαθὴς, πάσης ἐπιθυμίας ἐκτός· ἵνα τῆς ἐκ τούτων περιστάσεως ἀλλότριος γενόμενος, δυνηθῇς ἡσυχάσαι καλῶς. Εἰ μὴ γάρ τις τούτων ἑαυτὸν ὑπεξάρῃ, οὐκ ἂν δυνηθῇ ταύτην αὐτὴν κατορθῶσαι τὴν πολιτείαν.

Sinkewicz suggests section: (“food”)
DIET and HOSPITALITY

Keep to a sparse and plain diet, neither large or distracting [portions]. And if the grace of hospitality evokes the tempting thought of costly food, leave it there, do not take it in at all: for the adversary is there in ambush, in ambush to dislodge you from stillness.

Τροφῶν βραχέων ἀντέχου καὶ εὐκαταφρονήτων, μὴ πολλῶν καὶ εὐπερισπάστων. Ἐὰν δὲ καὶ ὡς φιλοξενίας χάριν περὶ τὰ πολυτελῆ λογισμὸς γένηται, ἄφες τοῦτον ἐκεῖ, μὴ ὅλως προσθῇς αὐτῷ· ἐνεδρεύει γάρ σε διὰ τούτου ὁ ὑπεναντίος, ἐνεδρεύει τοῦ ἀποστῆσαι τῆς ἡσυχίας.

Understand how the Lord Jesus rebukes the overly busy soul of Martha when He says: “Why are you troubled about many things: [only] one thing is necessary” (Lk.10:4.1‑2) ‑ to hear the divine word, it says; and after that, you will find everything tirelessly. And so he immediately adds, “Mary has chosen the good portion, and it cannot be taken away from her” (Lk.10:4.2).

Ἔχεις τὸν ΚύριονἸησοῦν μεμφόμενόν πως τὴν τὰ τοιαῦτα σπουδάζουσαν ψυχὴν Μάρθαν, καὶ λέγοντα· Τί "περὶ πολλὰ" εἶ, καὶ "θορυβάζῃ; ἑνός ἐστι χρεία," τοῦ τὸν θεῖον, φησὶ, λόγον ἀκούειν, καὶ μετὰ τοῦτο ἀκμητὶ παντὸς τοῦ εὑρισκομένου. Διὸ καὶ εὐθὺς ἐπιφέρει λέγων· "Μαρία" γὰρ "τὴν ἀγαθὴν μερίδα ἐξελέξατο, ἥτις οὐκ ἀφαιρεθήσεται ἀπ' αὐτῆς."

You also have the example of how the widow of Zarephath, what she offered the prophet in hospitality (cf.1Ki 17: 9‑16). And if you have only bread or water, you can gain the reward of hospitality.

Ἔχεις δὲ καὶ τῆς ἐν Σαρεφθοῖς χήρας τὸ ὑπόδειγμα, ἐν τίσιν αὐτὴ τὸν προφήτην ἐξένισε. Κἂν ἄρτον μόνον ἔχῃς, κἂν ¹²⁵⁶ ὕδωρ, δύνασαι ἐν τούτοις τῆς φιλοξενίας ποιῆσαι τὸν μισθόν·

And if you do not have these, but only receive the stranger cheerfully and offer a helpful, you will gain the reward of hospitality; for it is said, “a good word is better than a gift” (Ecclus.18:17).

κἂν δὲ μὴ ταῦτα ἔχῃς, μόνον δὲ προθέσει ἀγαθῇ ὑποδέξῃ τὸν ξένον, καὶ λόγον εὔχρηστον αὐτῷ ἀποδῷς, ὡσαύτως δύνασαι τῆς φιλοξενίας πορίσαι τὸν μισθόν· ἀγαθὸν γὰρ εἴρηται λόγος ὑπὲρ δόμα.

4. This is how you should understand almsgiving. Do not therefore desire to have wealth so as to give to the poor.  For this is a trick of the evil one that often leads to vainglory and casts the nous into concern with many things.

Δʹ. Τοιαῦτα ἐπὶ τῆς ἐλεημοσύνης σε δεῖ φρονεῖν. Ἅρα οὖν μὴ ἐπιθυμήσῃς πλοῦτον ἔχειν πρὸς διάδοσιν τῶν πενήτων.Ἔστι γὰρ καὶ αὐτὴ ἀπάτη τοῦ πονηροῦ, πρὸς κενοδοξίαν πολλάκις προσερχομένη, καὶ εἰς πολυπραγμοσύνης αἰτίας ἐμβάλλουσα τὸν νοῦν.