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MYSTIC TREATISES BY 

ISAAC OF NINEVEH 

TRANSLATED FROM BEDJAN'S SYRIAC TEXT 
WITH AN INTRODUCTION AND REGISTERS 

A. J. WENSINCK 



VERHANDELINGEN DER. KONINKEIJKE AKADEMIE 

VAN WETENSCHAPPEN" TE AMSTERDAM 

AFDEELING LETTERKUNDE 



NIEUVVE REEKS 
DEEL XXIII N n . 1 



UITGAVE DER 
KONINKLIJKE AKADEMIE VAN WETENSCHAPPEN 
AMSTERDAM 1923 



SIX TREATISES ON THE BEHAVIOUR OF 
EXCELLENCE J ) 



I 

The fear of God is the foundation of excellence ; for excellence 
is said to be the offspring of faith. It is sown in a man's heart, 
when he allows his mind to confine the wandering impulses to 
continual meditation on the order of things to come, away 
from the distractions of the world. As to the foundation of 
2 excellence, the first among its peculiar elements is the concen- 
tration of the self, by freeing it from practical things, upon 
the enlightened word of the straight and holy ways, the word 
that by the inspired Psalmist is called the teacher. 

There is scarcely to be found a man who is able to bear 
honours, or possibly such an one exists not ; because man is 
very prone to err, even if he be an angel in his way. 

The foundation of the way of life consists in accustoming 
the mind to the words of God and the practice of patience. 
For the draught provided by the former is helpful towards 
acquiring perfection in the latter; and, further, increased devel- 
opment towards accomplishment in the latter, will cause a 
heightened desire of the former. And the help provided by 
both of them will quickly bring about the rise of the whole 
building. 

No one is able to come near to God save only he who is 
far from the world. For I do not call separation the departure 
from the body, but from the bodily things. 

Excellence consists therein that a man in his mind be a void 
as regards the world. As long as the senses are occupied with 
[outward] things, it is not possible for the heart to rest from 



I) Title taken from the end of VI on p. 99. All reference applies to the pages of 
Bedjan's text. 

Verh. AW. I.etterk. 192= jWenslnck... 



2 SIX TREATISES OX THE BEHAVIOUR OF EXCELEKXCE 

imagining them. Nor do the affections cease, nor evil thoughts 
end except in the desert and the wilderness. 

While the soul has not yet become drunk by the faith in 
God, in that it has received an impression of its powers, the 
weakness of the senses cannot be healed and it is not able to 
tread down with force visible matter which is a screen before 
what is within and not perceived [by the senses]. 
3 Reason is the cause of freedom 1 ) and the fruit of both liability 
to err. Without the first, the second cannot be. And where the 
second fails, there is the third bound as it were with halters. 

When grace is abundant in man, then the fear of death is 
despised on account of the love of righteousness. He finds 
many arguments in his soul [proving} that it is becoming to bear 
troubles for the sake of the fear of God. And those things 
which are supposed to injure the body, and to repel nature 
injustly, which consequently are of a nature to cause suffering, 
are reckoned in his eye as nothing in comparison with what 
is expected to be. And his mind convinces him firmly of the 
fact that it is not possible to recognize truth without gaining 
experience of the affections, and that God bestows great care 
upon man, and that he is not abandoned to chance. Especially 
those who are trained in praying unto Him and who bear 
suffering for His sake, see [these truths] clearly [as if painted] 
in colours. But when little faith takes root in our heart, then 
all these things are felt as contrary, not as serving for testing us. 
And that we are not always successful in trusting in God, 
and that God does not care for thee as it is supposed, is often 
insinuated by those who lay ambushes and shoot their arrows 
in the darkness. 

The foundation of man's true life, is the fear of God. And 

this does not consent to dwell in the soul as long as there 

4 exists the distraction of [outward] things. For the heart, by the 

service of the senses, is turned away from the delight in God. 

The inward impulses are bound up in their sensible faculty 

with the senses administering to them. 

The doubt of the heart introduces fear into the soul. But 
faith is able to make manly the mind, even under the cutting 
off of the limbs. As long as the love of the body is strong in 
thee, thou art not able to be courageous and without fear 

i) Tliis term lias lv.-aily always Uie meaning of free will. Cf. Introduction. 



SIX TREATISES OS TEIK BEHAVIOUR OF EXCELLENCE 3 

because of the many adversaries that are constantly present 
in the neighbourhood of him who is loved. 

If any one is fond of honour, he cannot be without causes 
of distress. 

There is no man, whose mind suffers not likewise a change 
with things, in whatever respect it may be. 

If there is a second apperception of the senses, which generates 
and gives birth to desire, as Euagrius says, then those who 
dwell in doubt must keep silence, promising to preserve their 
mind in peace. 

Not that one is chaste from whom evil impulses that intended 
to combat him, are withheld, but he whose uprightness of 
heart renders chaste the gaze of his mind, so that he does not 
audaciously enter upon lascivious thoughts ; and the saintliness 
of his heart is testified by the gaze of his pupils, which are 
guarded faithfully, so that bashfulness screens, like a curtain, 
the hidden place of his thoughts. So that his purity x ), like 
that of a chaste virgin, is faithfully guarded for Christ. 

There is nothing so apt to banish lascivious customs from 

the soul, and to restrain inciting memories which quicken the 

wild flames in the body, as burning for the love of teachings, 

and prosecuting investigations concerning the meaning of the 

5 words of the scriptures. 

When the impulses are immersed in delight, after [having 
tasted] the wisdom contained in the [divine] words, by means 
of the faculty that absorbs information from them, then every 
man will leave the body behind him. Forgetting the world and 
all that is in it, he will also banish from his soul all recollec- 
tions on which are based the images of the material world. 
And often the soul in its thoughts during ecstasy will desist 
from the use of the wonted deliberations — natural practice — 
by reason of the novel [experiences] which reach it from the 
sea of their mysteries. 

Even when the mind is floating on its upper waters, without 
being able to make its impulses deep as the depth of the 
waters (so that it can see all the treasures in its abysses) — 
still meditation, by its [power of] love, will have sufficient force 
to bind the thoughts firmly together with thoughts of ecstasy 
so that they are checked from thinking of and running after 



I) Reading cn^CUA.! in stead of CO&CUA.1 



4 SIX TREATISES OX THE BEHAVIOUR OF EXCELLENCE 

the nature of the body. As one of those, who are clad with 
God says: "Because the heart is weak, it is not able to bear 
the evil influences that reach it from without, nor the struggle 
within. For you know, that the evil thoughts of the body are 
strong. And if the heart is not accustomed to teachings, it is 
not possible to bear the troubled thoughts of the body. 

As the heaviness of the weight [impedes] the quick swaying 
too and frojri of the tongue of the balance in the wild winds, 
so bashfulness and fear [impede] the aberration of the mind. 
And that which is an indication of deficiency in the former, 
is also a [sign] of the dominion of freedom ') in the latter. 

6 Just as in that case any additional decrease is the cause of the 
scales swaying too and froo with greater ease, having no solid 
foundation, so in this case, by the abolition of fear from the 
soul on account of freedom, the balance o[ the mind is able 
to turn aside quickly. So the faculty of emotion comes in the 
consequence of freedom; and inconstancy of the mind is the 
consequence of the faculty of aberration 3 ). Be wise enough to 
la) - a foundation for thy course in the way of God ; in a few 
days it will bring thee before the gate of the Kingdom, without 
windings in the way 3 ). 

Do not in the way of those who are educated by teachers 
look at the words which in the way of test, are intended to 
elevate thy behaviour, in order that thy soul may be elevated 
by the height of sight that is in them. Distinguish the purport 
of the word in all the stories thou findest in the scriptures ; so 
thou wilt be able to make thy soul deep so that it may dwell 
with the great wisdom that is in the waitings of enlightened men. 

Those who, by grace, are directed in their behaviour towards 
illumination, perceive constantly as it were an intelligible ray 
running between the words [of the scriptures]. This ray dis- 
tinguishes for the mind the simple speech from those things 
that are said in spiritual loftiness in order to expand the soul. 

He who simply reads lofty words, his heart will also remain 
simple and devoid of the holy power, that imparts to the heart 
a sweet taste by the meanings that stupefy the soul. 

7 All things are accustomed to move towards that which is 

1) Cf. p. 2 note I. 

2) Cf. Introduction. 

3) Cf. Book of the Dove, Sentence 85: "Every serene soul seeks its original country, and 
directs itself towards it on the straight way, which is the nearest - '. And the inscription of 
chapter XVII: On the short paths to God. 



SIX TREATISES ON THE BEHAVIOUR OK EXCELLENCE 5 

akin [to them]. And the soul that possesses something of the 
spirit, on hearing anything wherein a spiritual force is hidden, 
fervently embraces that which it hears; and yet a tale that is 
told spiritually and wherein a great force is hidden, is not able 
to arouse every one unto admiration. 

A word concerning excellence requires a heart free from 
the earth and earthly occupations. 

If a man's mind is beset with care for transitory things, 
tales concerning excellence will not incite his thought to the 
desiring of its possession. 

Solution from matter precedes the bonds in God l ). And 
though, as if by Providence of Grace, in some people the latter 
precede the former, so that love covers love, in the usual order 
of Providence the common sequence is otherwise. So thou hast 
to keep the common order. If Grace in thee comes first, it is 
for its own sake. If it does not, then, along the way that every 
man goes by tradition, ascend the spiritual tower. 

Everything which is mentally performed and the command- 
ment of which is fulfilled thus also, is entirely invisible to the 
eyes of the flesh; whereas every thing which is performed in 
practice, is wholly of a composite nature. For it is only one 
commandment that necessitates these two, viz. theory and per- ' 
formance. Because corporeity and non-corporeity and the adap- 
5 tation of the two belong to all. Therefore the enlightened 
intellect — as has been ordered formerly by the blessed 
Moses — understands in a twofold way the commandment 
[lying at the bottom of theory and practice] : the simple as 
well as the complex is understood. 

Works performed carefully by the pure, do not remove the 
impression of the recollection of previous reprehensible things ; 
but they abolish in the mind the painful nature of recollection, 
so that what has passed through the mind often enough, now 
becomes something excellent. 

The longing of the soul for the acquiring of excellence 
vanquishes the desire of its partner 3 ) for visible things. 

1) Cf. beneath p. 40 and Basilius: Aaui^xi Set rfo Ssr/ih t?; ^jttxW*; tou (3/ou tj> 
xWtWf t3 Seti ixotovfto-xi /j.s?.Aovrx (Antonius et Maximus, p. 22). And Philo I 380 39 : 
ie^x l*h ei( XfOrepov i&lyyiro x Tttft^xt xl rot h^roO p/o-j xevxi TTOvSxi , *mrx t.urx; . . ■ 
Tpo« Tifv tcv ZytvJTCv vzyxxXr; xxt xoiot/iov Six* hireix^-'*'. — Plotinus, Enncalcs IV, S, 
§ I points to the Platonic origin of the comparison, and uses it himself § 4_, sp-aking of 
the soul : iirirTfgQelrx J) t/>o ? »«)«> huerixi re ix tSv Ssr/iav, xxl xvxpxfseiv .... 

2) the body 



6 SIX TREATISES ON THE BEHAVIOUR OK EXCELLENCE 

All things have their mean. Lacking that, even those things 
the use of which is apt to help, may turn aside and become 
harmful without meeting any obstacle. 

If thou wishest to have mental communion with God, by 
acquiring the impression of that delight that is not subject to 
the senses, then cling to mercy. For the holy beauty is formed 
by that element within thee, which resembles mercy l ). And 
all the practices of mercy bring the soul, immediately, into 
communion with the unique splendour of the divine glory' 2 ). 

Spiritual unification is a perpetual recollection, that is vivid 
in the heart without variation, with burning love. By constancy 
9 in clinging to the commandments, it acquires the force to remain 
in union ; and there is found, in a way neither secondary nor 
natural, matter for spiritual vision, in which the soul may 
confide absolutely. So a man is drawn towards ecstasy by the 
closing of the two classes of senses : those of the flesh and 
those o( the soul. There is no other way towards spiritual love 
which is modeller of invisible images, than to begin in the first 
place with mercy in accordance with the word of our Lord 
who commands it to those who obey him, in connection with 
the perfection of the Father, the foundation. 

Very different is the word of practice from words of beauty. 
Even without experience wisdom knows how to adorn its words 
and to speak the truth even without having any acquaintance 
with it, and to express itself concerning excellence without any 
experience of [practical] performance. A word proceeding from 
practice, is a treasure to confide in. But idle wisdom is a pawn 
causing shame ; it is as when an artist paints water on walls, 
without being able to quench his thirst by it •, or as a man 
who dreams beautiful dreams. 

He who from practical experience speaks about excellence, 
brings the word to his hearers as it were from the capital 
won by his own commerce; and, as from the stock of his 
soul, sows his teachings in the ears of his audience. He opens 
his mouth freely before his spiritual sons, in the manner of 
old Jacob before chaste Joseph, [saying] : I have given thee 
one portion above thy brethren, which I took out of the hand 
of the Amorite with my sword and with my bow 3 ). 

1) ReadiDg cnl instead of cn\ . 

2) Cf. Chapter I.XXXI. 

3) Genesis 48, 22. 



SIX TREATISES ON THE BEHAVIOUR OF EXCELLENCE J 

10 So every man whose behaviour is stained, will love temporal 
life ; so will also he who falls short of knowledge. Some one 
has well said: The fear of death distresses a fleshly man. But 
he who has a good witness in himself, will desire it as life. 

Do not reckon as a truly wise man that one whose mind 
is subject to fear on account of temporal life. 

All good and evil things which befall the body have all 
of them, to be reckoned by thee as dreams, which thou canst 
escape from not only by death, but which often leave thee 
even before death and disappear. 

If thy soul is bound to some of them, then estimate them as 
thy possession for ever, accompanying" thee also in the world 
to be. If they are beautiful, then rejoice and thank God in 
thy mind. If they are evil, then be sorry and sigh and seek 
to be delivered from them while being in the body. If any 
good is done to thee, open or concealed, then be sure that 
thy mediators concerning it have been baptism and faith, by 
which thou wert called in Jesus Christ unto good works ; 
to whom and to the Father and to the Holy Ghost belong 
praise, honour and adoration, now and always and for ever 
and ever. Amen. 

II 

ii Gratefulness on the part of the recipient spurs on the giver 
to bestow gifts larger than before. He who embezzles petty 
things is also false and fraudulent concerning things of im- 
portance. 

The sick one who is acquainted with his sickness is easily 
to be cured ; and he who confesses his pain is near to health. 

Many are the pains of the hard heart ; and when the sick 
one resists the physician, his torments will be augmented. 

There is no sin which cannot be pardoned except that one 
which lacks repentance , and there is no gift which is not 
augmented save that which remains without acknowledgement. 
For the portion of the fool is small in his eyes. 

Think constantly of those who are superior to thee in ex- 
cellence, so thou mayest see thyself at all times as being less 
than they are. And be aware at all times of the heavy troubles 
of those whose vexations are difficult and serious, so that thou 
mayest become grateful for the small ones found with thyself 
and thou mayest be able to bear them with joy. 



8 SIX TRKATISKS ON THE ISKIIAVIOUR OF EXCELLENCE 

When thou art in a state of subjection and languid and 
dejected, and thou art hound and fettered before thy (oc in 
mournful wretchedness and laborious service of sin, then recall 
to thy mind the previous times of firmness : how thou shewest 
painstaking even concerning small things and how thou wert 
moved with zeal against the obstructors in thy course : how 
12 thou utteredst sighs on account of the small things which were 
despised by thee as accidental and thy whole person was winding 
a wreath of victory over these things. Then, by these and 
similar recollections, thy soul will be aroused as from the depth, 
and be clad with the flame of zeal ; and it will rise from its 
immersion as if from the dead, and stretch itself and return to 
its former state, in hot strife against Satan and sin. 

Recollect the fall of the strong, that thou mayest remain 
humble under thy virtues. And think of the heavy sins of those 
who fell and repented ; and of the praise and honour they 
received afterwards, so that thou mayest acquire courage during 
thy repentance. 

Be a persecutor of thy self; then thy foe will be driven 
away from thee. 

He on peaceful terms with thy soul ; then heaven and earth 
will be on peaceful terms with thee Be zealous to enter the 
treasury within thee ; then thou wilt see that which is in heaven. 
For the former and the latter are one, and entering thou wilt 
see both. The ladder unto the Kingdom is hidden within thee 
and within thy soul. Dive into thyself [freed] from sin ; there 
thou wilt find steps along which thou canst ascend. 

What the things of the world-to-be are, the scriptures do 
not explain. Mow we may acquire the faculty to perceive their 
delight even now, without change of nature or local transition, 
they teach us plainly. 

Though they call these things by beloved names of glorious 
things which are delightful and esteemed by us, in order to 
spur us on, still by saying that the eye has not seen, nor 
i 3 the ear heard ') and so on, they show us that the things-to-be 
are not equal to any of the present things, by their being 
incomprehensible. They have to be reckoned by us as giving 
us even now spiritual delight, not the enjoyment of those things 
in themselves, such as are found outside the being of the 

i) I Cor. 2, 9. 



SIX TREATISES ON THE IJEHAVIOUR OE EXCELLENCE O. 

receivers and promised us for the future state. Otherwise "The 
Kingdom of God is within you" ') and "Thy Kingdom come" 2 ) 
would teach us that we possess within us a pledge of the 
delight which is in those things. For it is necessary that there 
be a resemblance between these and the pledge, partial for 
the present though it be, yet to be complete in the future. 
Again the word "as through a glass' -3 ) shows us the compara- 
bility anyhow, even if they are not one in essence. If now, 
according to the trustworthy testimonies of the commentators 
of the scriptures, this is due to an intelligible influence of the 
Holy Ghost, and is a part of that total one, then — apart 
from the spiritual influence that by intelligible apprehension 
forms a communication between the Holy Ghost and those 
who are influenced — the delight of the saints in the world 
is not occasioned by any sensible mediator, be it senses or 
sense-organs, save only the wombs which contain all in defined 
order, which we may call the profusion of light, though not 
the intelligible profusion. 

A friend of excellence is not he, who zealously practices 
beautiful things, but who gladly accepts the evil things adhering 
to him. Patiently to bear troubles for the sake of excellence, 
is not so great as this that through the determination of the 
good will, the mind be not confused by the allurements of 
exciting things. 

For repentance which conies after the taking away of freedom, 
14 never can be a source of joy nor can it be reckoned as a 
redemption of those who rue. 

Protect the sinner without doing him wrong. But strengthen 
his courage for life ; then the mercy of the Lord will bear thee l ). 

Support with thy word the weak and the distressed in spirit 
whenever thou canst ; then the hand that bears the universe 
will support thee. Participate with those who are suffering in 
heart, in passionate prayer and mourning of the heart ; then 
before thy demand a fountain of grace will be opened. 

lie strenuous in prayer at all time before God, with a heart 
full of chaste deliberations mingled with passion; then He will 
preserve thy mind from impure thoughts, so that the way of 
God be not disordered in thee. Occupy thy gaze with constant 

I) Luke 17,21. 2) Matth. 6,10. 3) 1 Cor. 13, 12. 

4) An idea which recurs in the work. Cf. Epictcti D'nitril'M Lib. I. Cap. XVIII: on 
ou SiH %xArxxrjli,i to7; ifixfTOfj-ijOK;. 



IO SIX TIU';.\ TISKS OX '['I IK IJKII.VVIOUK OK K\'( 'KKI.KM'K 

intercourse with intelligent recitation [of the scriptures], lest, on 
account of idleness, the sight of foreign things defile thy look. 

Do not tempt thy mind, for the sake of examination, by 
consideration of impure seductive thoughts, thinking that thou 
shalt not he vanquished, liven wise men have been perturbed 
in this place and deviated. Do not take fire in thy bosom, as 
hath been said '). Without severe bodily trouble, it is hard for 
the untrained youth to be bound under the yoke of saintliness. 

1 he sign of the beginning of darkness of mind manifests 
itself in the soul by dejection, in the first place with regard to 
service and prayer. Kor it is not possible that the way in thy 
soul towards error should be opened if thou hast not fallen in 

15 this point first. Then, being bereft of God's help — which [else] 
affords a way unto Him — thou wilt easily fall into the hands 
of the foes. And further, being without care for the matters 
of excellence, thou wilt be carried towards the contrary things 
in every manner. Departing, from any side, is the beginning 
I of approaching-] to the opposite one. Let the service of ex- 
cellence be firm in thy soul ; meditate on it and so on. 

Show thy weakness before God at all times, lest strangers 
come to examine thy strength while thou art separated from 
thy helper. 

The service of the cross is a double one. And this is in 
accordance with its twofold nature which is divided into two 
parts: patience in face of bodily troubles, which is accomplished 
through the instrumentality of the anger of the soul 3 ); this is 
called 15 ) practice. And: the subtle intellectual service, in inter- 
course with God, constant prayer and so on, which is performed 
with the desiring part -) and called theory. The one purifies 
the affectable part ~) by the strength of zeal ; the other clears 
the intellectual part -) by the influence of the love of the soul, 
which is the natural appetite. 

Every one, who, before being trained in the former part, 
passes to the latter, on account of the pleasures it affords, 
desiringly ') — or rather negligently — causes [God's] anger to 

16 blow against him because, before having mortified his members 



1) Prm'crbs (>, 27. 

2) Cf. The h'nol- of Clic /)o-\'. i p. 524/5. 

.s) The text has r<lXcA\'»3. Ke;ul : r<iYoAv»3 . 

4) We li.ive cither to cancel the uaw of OV»r^Lja.»« , i»0 or to suppose an anakoluth in 
Isaac's construction; 1 have cancelled the wau'. 



SIX TREATISES ON THE liEIIAVLOl'R Of EK< 'Ef.EEXi E I I 

on the earth 1 ), i.e. before healing - the illness of his delibera- 
tions by endurance under the labours and the shame of the 
cross, he has dared to occupy his mind with the glory of the 
cross. This is what has been said by the ancient saints : If the 
mind desires to ascend the cross before the senses have become 
silent on account of weakness, the anger of God will strike it. 
By the fact of the ascension of the cross causing anger he 
does not point to the first part, namely, the bearing of troubles 
patiently (which is the crucifying of the. body) but to the theo- 
retical ascension which is the second part, and which is [truly] 
subsequent to the healing of the soul. For he who hastens to 
meditate with his heart vain imaginations concerning future; 
things, while his mind is still stained by reprehensible passions, 
will be reduced to silence on his way by punishment, be- 
cause, before having purified his mind by means of the trials 
met in subduing the carnal desires, on account of what he 
has heard and read merely, he has hastened headlong to tread 
a path full of darkness, being blind ■— • a way which exposes to 
danger day and night even those whose sight is sound and 
full of light, and who possess Grace as their guide, while 
their eyes are full of tears, and with prayer and weeping they 
convert night into day, on account of the danger of the course 
and the hard rocks they meet, and the phantoms of sham 
truth that are frequently found on the way among those who 
pretend to be true. For divine things present themselves spon- 
taneously, without thy perceiving them, if the place of the 
heart be pure and undefiled. 
i 7 If the small pupil of thy soul has not been purified, do not 
venture to look at the globe of the sun, lest thou be bereft 
even of the usual sight, which is simple faith and humbleness 
and confession of the heart and light service in accordance 
with thy power : ), and thou be cast into one of the intelligible 
places, which is the darkness without God, like him who vent- 
ured to go to the meal in sordid habits :i ). 

1) Cf. < 'olosMans 3, 5. 

2) Faith, confession and work are also the three elements which are enumerated as the 
constituents of Islam. Cf. (jlia/.ah, Ihyii', I, 1 09. 

3) This sentence occurs also, with slight variations, 011 p. 50 and 5- 1 i»'l- In 'lie l' lsl 
passage it shows its sententious character in an evident way. for here the contest is not 
written in the 2 1 "' person. Us sententious character appears also from the fact that it occurs 
three times in Isaac's book. Indeed it is not Isaac's spiritual property, but a popular 
sentence in Hellenistic literature. Stobaeus ascribes it to KhcLjitius and gives it in the 
following redaction : xz'ixz-ep di to roO v,?Jou $<dq obx tVn tjexrzT'lzi sirHevti xxi xSvjxrca rt- 



I 2 SIX TRKAT1SKS ON THE lUatAVIOUR OF liXCKLl.KNCK 

From labour and watchfulness springs purity of deliberations. 
And from purity of deliberations inward light 1 ). And from here 
the mind is guided by Grace towards that which it is not al- 
lowed to the senses either to teach or to learn. 

Let excellence be reckoned by thee as the body, contem- 
plation as the soul. The two [form] one complete spiritual man, 
composed of sensible and intelligible parts. And as it is not 
possible that the soul reach existence and birth without the 
accomplished formation of the body, so it is not possible that 
contemplation, the second soul, the spirit of revelations, be 
formed in the womb of the intellect which receives the fulness 
of spiritual seed, without the corporeal performance of excellence, 
the dwellingplace of the knowledge which receives revelations. 

Contemplation is the apprehension of the divine mysteries 
which are hidden in the things spoken. 

When thou nearest of being far from the world, of leaving 
the world, of being pure from the world, thou art first in need 
t s of learning and knowing — not after the fashion of a novice, 
but with the impulses of gnosis — what the term world means, 
how many different meanings the word conveys. Then thou 
wilt be able thyself to know, in how far thou art distant from 
or connected with the world. If a man know not first what 
the world is, he cannot understand with how many limbs he 
is bound to or far from it. 

There are many who think themselves wholly devoid of the 
world in their behaviour because on two or three points they 
refrain from it. [This is] because they have not understood nor 
perceived with discernment that they are dead to the world in 
one or two limbs, while others are living in the body of the 



o-\i£t ovtoi xxi eri jj.xAAoj ryv xfrjietxv oiix. sttiv ISeiv xrie-ju xxi xSwjxtm rfi oixvoix. Hasilius 
must also have been acquainted with it: in the collection of sentences by Antonius :iml 
Maximus it occurs on his name in this form: elSsvxi b3>et'Ao;w x %p% ?^x?,el-j kxi x x?% 
rriiii-rx-j. oh yxp txvtx wt'z ryq yAuTO-yji; r:t tou ieov, 'hx ftv) 6 vot/5 kjWtep h$ f )Xk[j.oc, oAov to-j 
'■sihto/ liKwj x-zof3?J-zerj xTroKivy, i% il 4"^?- '' ut Nvc can even go back to 1'lotinus {EmuaJcs 
I, 6 § 9) : exv ii 'fy £t< ts}v r iixj A^/zcSj v.xxtxic, km o'j xixx^xpi-ifjog vf x?$ivv\c, ivavepix , oh 

'iv/XfJ.fJOC, TX TTX.lV >,X[JL~pX |3AS7T£f.*, oLSh ^Ah'Tf<, KX'J XKf.OC, $EIKVVYI KXfX'J TO OpxtyjXl Sw/ZfX&OV. 

To yxp ipuv tj>6; to 6p<ti(ie-jov o-vyyiAt; xxi o\j.oio'j TroiyiTxi-tevov Js7 i-TtfixMetv tyi dtx. Ob yxp x-j 
rrMTTOTS eiJf/ i^lxA/idi; : ^Ktov iiKtQtt%i\$ (/.q yfyEvjj/zfvo? ob'le to xxAov xj '1S01 •i'vx*! 1**1 v.xAy 
yijO[±t;vvf. I'e-jtriw ciy TrpuJrc-j isottoyc, t3? kxi y.xXbc, ttxc, ei ]ii?,Ka Oixtxt'jxi Qiov re xxi xxAbv. 
Probably, however. ls:\ac did not borrow the sentence from any of these three authorities, 
but from the works of Uionysius, where it occurs (Ecclvsiastim Hicrarchia, p. 75) in this 
form : y.xi (j.01 [J.y4uc, xTeAea-TOq ixi Tij-s 4ex/ Utu kxi yxp OjSi Txl^ tiAiorevKratt; xhyx'ic, ev 
xcrfa'/ETi xopxis xMTanru-j axi'vSuvov ov$i to~ic, inrlp v,\J.xc, hy%ape!-j xftt.xfitt;. 
l) I.ittendly: the light of the r^Au^-i^ . 



SIX TREATISES ON THE HEflAVrOUR OF KXCKLLKNCK I 3 

world. Therefore they even cannot perceive their affections and 
because they do not perceive them they are not anxious to 
be cured from them. 

The world is said by speculative examination to be the extension 
of a common name unto distinct affections. If we wish to call the 
aftections by a common name we call them world; if we mention 
the aftections separately, we call them by their separate names. 
The affections are parts of the usual current of the world. 
Where they have ceased, there the world 's current has ceased. 
They are : love of riches ; gathering of possessions ; fatness of 
the body giving rise to the tendency towards carnal desire ; love 
of honour which is the source of envy ■ exercising government ; 
19 pride and haughtiness of magistracy; folly; glory among men, 
which is the cause of choler, bodily fear. 

Where their current has been dammed, there the world, 
after their example, has to some extent ceased to be main- 
tained and to exist. In the same way as some of the saints, 
who though being alive, yet are dead ; for they are alive bodily, 
but they do not live carnally. See in which of those thou art 
alive; then thou shalt know in how many parts thou art living 
to the world and in how many thou art dead. 

When thou hast learned what the world is, thou wilt be 
instructed in these distinctions and also concerning thy being 
bound to the world or thy being free from it. 

In short : the world is bodily behaviour and carnal thoughts. 
For the overcoming of the world is also to be recognised in 
these two : viz. from the change of behaviour and from the 
alteration of the impulses. 

From the impulses of thy mind to the things towards which 
its impulses go astray, thou canst understand the measure of 
thy behaviour : viz. to which things thy nature turns without 
labour; which are the constant inclinations and which are those 
set into motion fortuitously ; whether the mind is the agent 
for the apprehension of incorporeal impulses only, or whether 
it works wholly through matter ; whether this materiality is an 
affected state, or whether the impulses are but the stamps of 
the mind's service to the body, so that the mind, not of its 
own will, is hallucinating concerning those faculties by which 
it performs virtues and from which, in a sound state, it derives 
20 its motive for fervour and concentration of thought, so that 
the mind can act corporeally, even with the loftiest aim, be- 



I.| SIX TREATISES ON TIIK iiKIIAVIOUR OF KXCKFJ.F.NCK 

cause of its lack of experience, even though it be in no affected 
state ; and whether the mind is not distressed by the unseen 
touch of the stamps of the imaginations, in view of its exces- 
sive radiance in God, which is wont to cut off vain recollections. 

The short descriptions of this chapter are sufficient for a 
man's illumination if he be quiet and intelligent; and they 
outweigh many books. 

Bodily fear is strong in man, so strong that it often with- 
holds him from praiseworthy and honourable things. But when 
it is face to face with psychic fear it is absorbed by it as 
coldness by the force of a flame. 

Ill 

The soul whose nature is not greatly solicitous for the ga- 
thering of possessions, does not require great diligence in order 
to find within itself impulses of wisdom unto God. For freedom 
from connection with the world will naturally set in motion 
flashes of intuition from which it can exalt itself unto God and 
remain in ecstasy. 

When the waters from without do not enter the fountain of 
the soul, its natural waters will arise, viz. the wonderful intui- 
tions which are moving towards God at all time. 
21 As often as the soul is found not to be in this state, it has 
either found a starting point in foreign recollections, or the 
senses have caused it to be troubled by the touch of [outward] 
things, when the senses are fenced in by solitude without a 
break and recollections have grown dim by its helpful influ- 
ence — then thou wilt see what the nature of the deliberations 
of the soul, and what the nature of the soul is, and what 
treasures are collected in it. These treasures arc incorporeal 
intuitions which arise from the soul without care or labour 
being spent on them. Nay, a man does not even know that 
such deliberations could arise in human nature, nor does he 
know who was his teacher, or how he has found that which 
he cannot describe to his companion, or who has been his guide 
towards that which he has not learned from another ] ). 

i) The passage reminds in a remarkable way of l'lotinus' description of the spontaneous 
character of the illumination. Zellcr, Phil. J. Gricdwn*, 111, 2, p. 672 describes it thus: 
ulinc Vermitthmg nnd Vorbereitung, durch cine [ilotzliche Erleuchtung geht es in der Seele 
auf, sie kann nicht sagcu wohcr cs koinml, oh von innen odor von aussen, ja es kommt 
streng genommen, gar niclit, sondern es ist uumittelbar da. 



SIX TkKATISrCS OX TIIK lUCHAVlOC'R OK KX< 'KI.LKNCK I 5 

This is the nature of the soul. So the affections are addi- 
tions, entering the soul on account of [certain) causes. But 
naturally the soul is not affectablc ] ). 

When thou find est psychic or corporeal affections here or 
there in the scriptures, such things are said concerning those 
causes. But the soul naturally has no affections. 

But the philosophers who are without do not believe this ; 
neither do those who are their followers. But we believe that 
God has not made His image affectable. With I lis image I do 
2 not mean the body but the soul which is invisible '). Every 
image is a copy in which the prototype is depicted. And a 
visible image cannot be the copy of something invisible. So we 
believe that the affections of the soul are not natural as they 
say. If any one likes to dispute concerning this point we will 
ask him: What is natural to the soul? To be without affec- 
tions, full of light, or moved by the affections and dark? Now 
if the nature of the soul is to be clear and a receptacle of 
the blessed light, it will be found in this condition when it 
returns unto its original state. But when it is moved by the 
affections, all the members of the church confess it to have 
abandoned its nature. Consequently the affections are later ac- 
cessions to the nature of the soul. And it is not at all becoming 
to think the affections to be psychic. If the soul be moved by 
them, nevertheless it is clear that it is moved by something 
outside it, not by what is its own. And if these [affections| are 
thought to be natural, because the soul is moved by them 
through the intermediary cause of the body, then hunger, thirst 
and sleep would also be natural to the soul because it is 
affected and brought to rest by them along with the body. And 
this would also be true for the amputation of limbs, fever, 
pains, illnesses and so on, by which the body is affected be- 
cause of its connection with the soul and the soul because of 
its connection with the body, being affected with joy because 
of bodily experiences, and receiving distress, along with the 
torments of the body. 

What is natural to the soul; w hat is oxter n a 1 
to and what is above: it s n a ture ■'). 

Natural to the soul is the understanding of all created things, 

1) <'f. Introduction. 

2) This terminology occurs in Sloic writings. CI. /cllcr. I ' Inlosophie </,-/■ Giia!n->i\ III, 
I, l>. 264. 



l6 SIX TKKATISKS ON Till-: UKIIAVlOUtf OK EXCKl.LKN* 'K. 

sensible and intelligible. Above its nature its being- moved by 
divine contemplation ; external to its nature its being excited 
emotionally by the affections. Also the light of the world, the 
victorious Basilius, says thus: when the soul is in its natural 
order, it is found above ; When it has abandoned its nature, it is 
found beneath and on the earth. There are no affections above, 
where also the place of the soul is said to be. But when its 
nature abandons its order, it becomes affectable. Where then 
are the affections of the soul, now that it appears that they 
do not belong to its nature? 

It is clear that tbe soul is moved by the reprehensible affec- 
tions which are in the body, as also it is moved by hunger 
and thirst on account of the body. But because there are no 
laws concerning these, the soul is not reprehensible on account 
of them. Just as, sometimes, a man is ordered by God to do 
those things which are blameworthy and he receives, instead 
of blame and reprehension, good reward, as Hosea the prophet 
who contracted an unlawful marriage and as Elijah who com- 
mitted slaughter in his zeal for God and as those, who on 
Moses' order, stabbed with swords their kindred. 

But it is said that, apart from what belongs to the nature 
of -the body, the soul has also that which belongs to its nature, 
viz. anger and choler ; and these are its passions. 

Second question. We ask: when the desire of the soul 
is kindled to a flame by divine things, does this belong to its 
h nature, or rather when it is set upon earthly and bodily things? 
And when it is said that the nature of the soul is on fire for 
the sake of those things which excite its zeal, is then this 
passion natural when it goes hand in hand with bodily desire, 
envy, glory and so on, or when it goes in the direction oppo- 
site to them ? We shall answer the disputed question and we 
too shall enquire into it. 

The holy writ says many things allegorically l ) ; and often it 
uses metaphorical ") terms. Many times it applies to the soul 
that which belongs to the body and to the body that which 
belongs to the soul without distinguishing between the two, 
for the sake of succinctness. Now the intelligent understand 
what they read, viz. the aim of scripture. In the things related 
to the divinity of our Lord for instance, in a high and elevated 

i) "p^Jsn <&\CV°A:i 2) r^X'irtx. 



six TkK.vnsFS ox Tin; ukiiavioi'r or kxcku-knck ij 

way, applies to I lis humanity, that which docs not suit human 
nature and to His divinity what does not suit it. And many 
who do not understand the aim of the language of scripture 
have stumbled here so that they never could rise again. — So 
it is also with the things which concern soul and bod)-. 

If excellence is the natural health of the soul, the affections 
however ailments accustomed to oppress it and to bereave it 
of its health, it is clear that health is prior in nature to acci- 
dental illnesses. And if this be so (as it is indeed true) then 
excellence necessarily must be natural to the soul and the 
accidental external to its nature. For it is not possible that 
what is prior should not be natural. 
2 5 Third question. The affections of the body are they 
naturally inherent in it or of a secunclary nature' And those 
which affect the soul, by the intermediary of the body, are they 
secondary or natural? To call those of the body not natural, 
is impossible. As to the soul — because it is known and uni- 
versally confessed that purity belongs to its nature — no one 
will venture in view of this fact to maintain that it is primarily 
affectable; for it is generally conceded that ailment is secon- 
dary to health and it is not possible that one and the same 
things should be a good and an evil nature. One of the two, 
in any case, must be the prior of the other; and that which 
is the older one, is also the natural. Whatever is accidental, 
cannot be said to be natural and essential; but it is an irrup- 
tion from without. And all accident and obtrusion is connected, 
whenever it be, with variation and change. Nature, however, 
does not change or vary. 

All ] ) existing affections are given to be a help to each of 
the natures to which they naturally belong and for the growth 
of which they were given by God. The bodily affections are 
placed by God in the body for the sake of profit and growth 
of the body, and the psychic affections, i. e. the psychic powers, 
for the sake of the growth and profit of the soul. And when the 
body is compelled to desist from its affectable nature, by with- 
drawing from the affections, and to follow the nature of the 
soul, it is injured. And when the soul leaves its own nature 
and follows that of the body, it is injured. Because, according 
to the word of the Apostle, the spirit desires that which harms 



l) Cf. Introduction 

Verli. Af.l. I.etUrk. uyri I Won 



I 8 SIX TREATISKS OX TllK liF.l lAVKU'R OF K\< 'liU-I'lNCH 

26 the body and the body desires that which harms the spirit '). 
And these two are naturally opposites to one another. There- 
fore no one shall abuse (rod because lie has implanted in 
our nature affections and sins. For, when He set in order each 
nature, He implanted in it that which gives it growth. But if 
one. connects itself with the other, it is no longer in its own 
domain, but in a foreign one. 

If these affections naturally belonged to the soul, why then 
should the soul be injured when using them? For that which 
is the property of nature, does not injure it. And how is it, 
that the accomplishment of the bodily affections is profitable 
and helpful to the body, whereas those of the soul injure 
the soul, if they belong to it? And why should, if this be true, 
excellence torment the body, but be beneficial unto the soul 5 
Thou seest how what is external to their nature injures every- 
one of these natures. For every one of these natures exults 
when it is near to what is its own If thou art desirous to 
know what are the properties of every one of these natures, 
thou must observe that its properties are those things by the 
use of which it profits. And if it is tormented by [the use of] 
any of these things, then know that it is influenced by what 
is not its property. We conclude: If it is known, that the 
affections of every one of these natures are each other's op- 
posites, then, consequently, all that gives profit and rest to the 
body when used by the soul has not to be reckoned as be- 
longing to the soul. Because what is natural to the soul is 
fatal to the body, except those things which are connected 
with the soul in some secondary way. Because of the wcak- 
27 ness of the flesh the soul can absolutely not be freed from 
them, as long as it is clad with the flesh. For its nature is 
connected with the troubles of the flesh because of the union 
of its impulses with the carnal senses, with which they are 
interwoven by the inscrutable wisdom. And, though intermingled 
in this way, nevertheless impulses are distinguished from im- 
pulses, and will from will, viz. the carnal from the spiritual 
one. And nature is not at all composite nor does it disavow 
what is its property. And though man renders the impulses in 
a high degree equal to each other, by sin or by excellence, at 
certain times every one exerts its will and shows its power. 

l) ('('. CahUiiins 5, 17. 



SIX TKi:.\lISKS ON T1IK BKII AVK )UR OK KXClU.r.KXi T. 1Q 

But when bodily thoughts have to some extent been lifted 
up, then their impulses manifest themselves wholly in the spi- 
ritual sphere, swimming- in the heart of heaven with incom- 
prehensiblc things. But even then the body cannot remain 
without some memory of what its own is, even as, when the 
impulses are in the domain of sin, the beautiful emotions of 
the soul are not brought to silence in the mind. 

What is purity of mind? Not that one who does not 
know evil things, is pure of mind — that were to be a brute. Nor 
do we call pure of mind those whom nature has placed in the 
age of boyhood ; that were to postulate that man should not 
belong to the class of created beings. But purity of mind con- 
sists in being captivated by divine things, [a state] that is only 
reached when many virtues have been practised. 

We do not venture to say that he that has reached it, has 
acquired it without the experience of contrary deliberations. 
Else he would not be clad with a body. For we do not think 
2 8 that before the world-to-be nature can be purged from contrary 
[inclinations]. The temptation of the deliberations is not, in my 
opinion this, that one surrenders to them, but the beginning 
of the struggle within the deliberations which begins in the 
mind on account of the four kinds of bases which are the root 
of movement to all kinds of affections. So that in this life 
there is not found anyone exalted above earthly recollections, 
even if he belong to the masters of the battle and, like l'aul, 
be reputed perfect. 

But while the body by means of its impulses, in accordance 
with the order of nature, and the world by its natures through 
the intermediation of the senses, and the soul by deliberations, 
recollections and powers of deviation, and the demons by the 
co-operating forces of the things mentioned — while 1 ) the power 
of these fourfold affections is experienced by him"), he will be 
troubled to a small degree only a ) and be drawn towards the 
excellent things which are seen by intuition. Decide thou, 
whether it is possible that one of these four be annihilated 
before the annihilation of the world, or by the transition that 
takes places at death ; or whether the bod)- can elevate itself 
wholly above its needs, without nature's urging it to seek any 

1) 1 have retained ihc .inakoluthic character of the original. 

2) The mystic. 

3) Other Mss: he will perceive this to a small extent only. 



2o s i \ •ii<i:A'nsi;s <>x ' i ■ 1 1 1 •: i;kiia\ tot k ok k.wki.lknvk 

of the worldly things. If now this is deemed absurd, so long 
as these [tour powersj exist, it is necessary that also the affec- 
tions move themselves in all beings clad wilh a body, and 
consequently caution must be practised by ever)' one. By the 
affections I do not understand one or two, but all the different 
(Mies which [occur inj those clad with flesh. lUit if a man should 

29 venture jto say that he experiences only) weak impulses and 
harmless strife, we would say that, whoever such people may 
be, they do not require works but great watchfulness. 

What is the d t f f e r e n c e b e t \v e e n p u r i t y o f m i n d l ) 
and purity o f h e a r t. 

Purity of mind is something" other than purity of heart, just 
as there is a difference between one of the members of the 
whole body and the whole body. The mind is one of the senses 
of the soul. The heart is the central organ") of the inward 
senses-, this means the sense of senses, because it is the root :! ). 
And if the root is holy, so also are all the branches. But this 
is not so if it is holy in one of the branches only. Now with 
but little acquaintance with the scriptures and a little exercise 
in fasting and solitude, the mind forgets its former occupation 
and is cleansed, while it refrains from foreign habits. But is 
also easily defiled. 

The heart is purified through great trouble and by being- 
deprived of all association with the world, together with a 
complete mortification in every point. And when it has been 
purified, its purity is not defiled by the touch of insignificant 
[worldly) things-, this means: it has no fear even before severe 
struggles. For it possesses a sound stomach that easily digests 
all sorts of food which are difficult for others who are sick in 
their interior. For the physicians say: All meat which is difficult 
of digestion, increases the forces of the sound body, because it 
is taken up by a strong stomach. In the same way every 

30 purification that is brought about easily, in a short time and 
by small labours, is easily defiled again, But the purity that 
is acquired through great troubles and after a long time by the 
highest part of the soul, is not endangered by insignificant 
touches of the [worldly} things. 

Ouiet senses give birth to peace in the soul, because they 
do not allow it to experience strife. But since the soul has no 

I) rdlo-iw-i 2) .tiwrtf' 3) Cf. Introduction. 



SIX TRKATISKK ON T1IK I'.KlfAVIOUK OK KXCKLLKNCr; 2 1 

sensation of any thing, it is a victory without struggle. But 
when it becomes negligent, it is not able to remain steadfast, 
and when it strives to ged rid of apprehension after the latter 
has got accession, the soul destroys its previous properties, viz. 
serenity and natural perfection. For the majority of men, and 
possibly the whole world, leave their first state on account of 
this cause '). Only one out of many returns to his first place 
when he has once adopted the second habit. Much better is 
simplicity than the different kinds of forgiveness. 

Human nature needs fear in order to euard against the 
borders of the commandments being crossed, [it needs] love to 
excite the desire of good things, for the sake of which man 
hastens to perform beautiful things. 

Spiritual knowledge is posterior to the performance of ex- 
cellence. Prior to both are love and fear. And fear is prior to 
love. Every one who ventures to acquire the latter things 
before the former, undoubtedly lays a perishable foundation in 
his soul. For they are placed by God in such an order, that 
these proceed from those. Do not interchange the love of thy 
neighbour with the love of [worldly] things, for that which is 
precious above all things, is hidden in it. 
[ A material object which is a mark for the eyes of the flesh, 
is also' of such a nature as to affect the hidden visual powers ; 
and the affections which cloud the second natural contempla- 
tion, acts in the same manner for the natural steadfastness. 
They are related to one another in the same way, up to where 
ceases the current of all kinds of contemplation. When the 
mind 2 ) is in a state of natural steadfastness, it is in angelic 
contemplation , which is the first and natural contemplation 
which is also named naked mind. When the mind is in the second 
state of natural knowledge, it sucks and is sustained by the 
milk from the corporeal breasts ; this state is called the last 
garment of the afore-mentioned state-, it is placed after [the 
state of] purity, which the mind enters first. It is prior in 
being, for it is the first stage of knowledge, although posterior 
in honour. On this account, therefore, it is also called the 
second one, as also on account of the indications of some of 
the tokens by which the mind is purified and trained for the 
ascent to a second order, which is the perfection of the intel- 

i) Negligence. 2) nillOCO 



12 SIX TkKAllSKS OX l'HK UKI I AVJ.OUK. OF KXCKLPKNCK 

lectual impulses, and the stage which is near divine contem- 
plation l ). 

The last garment of the mind are the senses. Its state of 
nakedness is its being moved by kinds of non-material con- 
templation. Leave the small things in order to find the ho- 
noured ones. 

Be dead in life, then thou wilt not live in death. Let thyself 
die in integrity, but not live in guiltiness-). Not only those who 
suffer death for the sake of the faith in Christ are martyrs, but 
also those who die for the sake of keeping his commandments. 

Be not inept in thy petitions, lest thou grieve God by thy 
ignorance. 

Learn to pray with prudence, that thou mayest be esteemed 
worthy of glorious things. 

Seek well-esteemed things from Him, who does not withhold; 
then thou wilt receive honour from Him, because of the choice 
of thy wise will. 

Solomon sought wisdom and he received, apart from it, the 
earthly kingdom, because he knew how to ask wisely viz. great 
things from the King. 

hlisha sought one or two parts of the spirit that was upon 
his master and his request was not withheld from him. 

The honour of the King is lessened by him who seeks con 
temptible things. 

Israel sought despicable things ; it gained the anger of God. 
It neglected to wonder at the workings and terrible effects of 
His deeds and it sought the desires of its belly. And while 
their food was still in their mouth, the anger of God reached 
them. Present thy requests unto God in accordance with His 
glorious being, in order that thy honour be great in His eyes 
and He rejoice in thee. 

When a man seeks from a king a measure full of dung he 
will not only be despised on account of his despicable request, 



i) The above passage betrays its relation with Philonean thought at once by the term 
"naked mind" which often occurs in I'hilo (I 76 s<[., 98, 179, 270). There is further con- 
cordance, but also difference between the two authors. Both of them distinguishes three 
kinds of nakedness. According to Isaac, they are: the puerile state, the state of natural 
purity, and the purified state. According to I'hilo (d 76 scj.) they are: the puerile slate; 
the state of Noah's drunkenness in which the sold has lost its faculties: the state of purity 
in which the soul has abandoned all earthly things. 

2) (.'(. Porphyrins, Scjih'/itine, IX: youv ^x-jxraq hi-xhoic,' 6 jxh a-vveyvwri-tevot Xvofiivou 
tov iTM/xXTCg xto ^ \j ^ c, ' 6 li tS-j (\,iho?6^(a-j , ?.vOjj.fjy$ r^q ^"JC?? xrrd tou crainxrot;. And the 
Pythagorean sentence in Stobaeus (p. 158): reivxvxi ttoMm Kpetrrov >i Si zxpxrt'x-j tijv ^ti^ijv 

XfJ.XUfS'TXI. 



SIX TREATISKS OX THE BKUAVIOUK OF KXCKIJ-KN'CK 23 

exposing thus his ignorance, but he also insults the king by 
his insipid demand : such also is he who in prayer asks cor- 
poreal things from God. 

Lo, the angels and the archangels which are the chiefs of 
the angels look at thee in the time of prayer, [in order to know) 
which prayer thou wilt present unto their Lord. And they wonder 
at thee when they see the corporeal one leaving his dunghill 
and asking heavenly things. 
33 Do not seek from (rod that which Me is anxious to give us 
even l[ we do not beg for it, which He withholds not from 
his housemates and not even from those who are wholly foreign 
to the knowledge of Him, nay who do not even know that He is. 
Use not vain repetitions, as the heathen do l ). What is this 
"as the heathen"? The corporeal things are sought by the peo- 
ples of the earth ; but give ye no thought saying what shall 
we eat, or what shall we drink or wherewithal! shall we be 
clothed? For your Father knoweth that ye also have need of 
all these things -). 

A son does not ask bread from his father, but makes sup- 
plication concerning the great portions in .store for him in the 
house of his father. That which our Lord has commanded 
concerning daily bread, namely that we pray for it, is a peti- 
tion which he handed down to the common people, because 
of the weakness of their minds. Regard that which he com- 
mands to those who are perfect in knowledge and sound of 
soul, viz. : ye shall not take thought of food or raiment. If 
your Father bestows care upon the fowls that have no soul, 
how much more upon you. lkit ask from God the Kingdom 
and righteousness, then he will add these things too. 

If He is slow in granting thy request, when thou askest 
without receiving promptly, then be not distressed. For thou 
art not wiser than God. When thou remainest as thou art :v ), 
[it isj cither because thy behaviour does not agree with thy 
request ; or because the ways of thy heart diverge from the 
aim of thy prayer; or because thy inner state is childish in 
comparison with the greatness of the thing. 

It is not becoming that great things should fall into our 
34 hands easily; lest the gift of God should be thought to be 
mean because of its being acquired without difficulty. 

I) Matthew 6,7. 2) Matthew 6,31 s<[. 3) The pi.iyer not being heard. 



24 ^ l ^ TKKATISKS ON Till''. HKlLVVtOULi OF I'A'CKr.LKXCF. 

All that is acquired with labour, is guarded with caution. 

Thirst after Jesus ; then he will satisfy thee with his love. 
Shut thy eyes to the precious things of the world •, then thou 
wilt be deemed worthy of a peace given by God to reign in 
thy heart. 

Restrain thyself from the allurements that arc shining for the 
eyes ; then thou wilt be deemed worthy of spiritual joy. 

If thy behaviour is not worthy of God, do not ask from Him 
praised things, lest thou appear as a man who tries God. 

Prayer accords strictly with behaviour. 

No man desires heavenly things as long as he is bound 
with ties [impeding] his will, on account of the body. And no 
man asks divine things while he is occupied with earthly things. 
The desire of every man is known from his works; and that 
which he cares for, he will be anxious to seek in prayer. And 
he will be zealous in showing by his outward deeds that which 
he asks for in his prayer. 

He who desires great things, has no intercourse with mean ones. 

Be free even while thou art bound in the body and show 
submission in thy freedom for the sake of Christ ; and be wise 
in thy innocence, lest thou be beguiled. 

Love humility in thy dealings, that thou mayest be freed 
from the imperceivable snares which are continually to be found 
by the side of the paths on which the humble walk. 

Do not reject the troubles, by means of which thou art led 
towards knowledge. 

Do not fear temptations by means of which thou wilt find 
precious things. 

Fray that thou mayest not be led into temptations of the 
soul. To those of the body thou shalt prepare thyself with all 
thy force and with all thy limbs thou shalt swim in them. For 
without them it is impossible for thee to approach unto God. 
For beyond them lies divine rest. 

Who flees from temptations, ilees from excellence; not from 
the temptations of desires, but from [those of] troubles. 

How does the sentence "pray, that ye enter not into temp- 
tation" ') concord with "strive to enter in at the strait gate" ~) 
and "fear not them which kill the body" :! ) and "he that loseth 
his life for my sake shall find it"? 1 ) 

i) Matthew 26,41. 2) I .tike 13,24. 3) Matthew 10,28. 4) Matthew 10,39. 



SIX TKHATISKS ON TI1K P.KHAYLOUR OK KX( 'I'LLKM 'I-: 2$ 

111 all these places our Lord recommends to us temptations; 
but in that he orders us to pray that we enter not into temp- 
tation. What kind of excellence can be accomplished without 
temptations? Or what kind of temptation is stronger than the 
which he orders us to undergo for His sake? And "he that 
taketh not his cross and followeth after me, is not worthy of 
me" l ). "Pray that ye enter not into temptation", but entering into 
temptations occurs everywhere in his teachings. And he has 
said: without temptations the Kingdom of heaven is not found. 

O how strait is the way of thy teachings, our Lord! And 
he who does not discriminate with knowledge, as he reads, 
will always remain without it, as far as his insight is concerned. 

When the sons of Zebedee and their mother desired of him 
to sit with him in the Kingdom, he postulated this: Are ye 
able to suffer gladly the cup of temptations? Are ye able to 
36 drink of the cup that I shall drink of and to be baptized with 
the baptism that I am baptized with-)? And how orderest Thou 
here, O our Lord: pray that ye enter not? 

Which are the temptations into w h i c h we shall 
p r a y not to enter. 

Pray that thou enterest not into temptation concerning thy 
belief. 

Pray that thou enterest not into temptation through mental 
presumtion, with the demon of abuse and haughtiness. 

Pray that thou enterest not, under [God's] admission, into 
the manifest temptations of the senses, which Satan is able to 
instill unto thee with God's permission, on account of the 
foolish thoughts thou hast cherished. 

Pray that the witness of chastity be not taken away from 
thee lest thou be tempted in the flames of sin without him. 

Pray that thou enterest not into the temptation of abusing 
anything. 

Pray therefore, that thou enterest not into psychic temp- 
tations, namely those which lead the soul into struggle, doubt 
and allurements. Put prepare for the bodily ones with thy 
whole: body and swim in them with all thy limbs, thy eyes full 
of tears, that thou be found amidst of them with thy guar- 
dian, lor without temptations CtocI's care cannot be perceived 
and familiarity of speech with Him cannot be acquired and 

1) Matthew 10,3s. 2) MaUhew 20,22. 



2 6 SIX TRKATISKS ON TIIK HKHAYIOUR OT KXCKLLKNCK 

spiritual wisdom cannot be learnt and the love of God cannot 
be implanted in the soul. 

Before [having experienced] temptations, man prays unto God 
as a stranger. But when he has entered into troubles for the 
sake of his love, without being changed, then, as one that has 
laid upon God [the obligation of paying] a certain loan, he is 
reckoned as His housemate and His friend, who has fought, 
for the sake of His will, against the host of His enemies. This 
37 is [the meaning of) : Pray that ye enter not into temptation. 

And further: pray that thou enterest not into temptations 
for the sake of thy self-exaltation, but for the sake of thy love 
of God, that His power may be conspicuous in thee. Pray that 
thou enterest not into such on account of the folly of thy 
thoughts and deeds, but in order that thou provest to be a 
friend of God and His power be glorified in thy endurance. 

On the mercy of our Lord in this matter, who 
m e a s u r e s h is wo r d in a c c o rdance w i t h human 
w e a knes s. 

Further he deals [with us] in this matter compassionately. II 
thou considerest bodily things [it appears that God], also in this 
point has remembered the weakness of nature ; it was possible 
that, on account of the wretchedness of the body, we should 
not find fortitude against the power of the temptations when- 
ever it should present itself, and consequently we should even 
leave [the path of] truth, being overcome by troubles. There- 
fore he orders us that, as much as possible, we should avoid 
entering wilfully into temptation. And not only this, but [he 
even says] : Pray that you be not found in it without just cause, 
if it be possible to please God without temptation. 

But if very great excellence is desired, when temptations as- 
sail and that most terribly, and if that excellence cannot be 
accomplished without a man's bearing them, in that case it is 
not becoming to spare ourselves or anyone. Even on account 
of fear thou shalt not shrink from that great thing upon which 
the life of thy soul depends, putting forward as an apology 
38 for thy laxness : Pray that ye enter not into temptation. For 
such are those, concerning whom it is said that they sin secretly 
by [fulfilling] the commandments. 

If one of the divine commandments comes to be dissociated 
from a man, be it the state of chastity, or the habit of holiness, 
or the confession of faith, or the testimony concerning the word 



SIX TRKATISKS OX TIIK liKlIAVTOl'k OK KX</KLLKN< 'K 2" 

of God, or the cautiously guarding of the other prescriptions 
of the Law — it is impossible that he should not fall if he be 
afraid of temptations. Therefore he has to despise the body 
with complete confidence, and to entrust God with its soul and 
to proceed in the name of the Lord. And He that was with 
Joseph in the land of Lgypt and who was the witness of his 
chastity, and who was with Daniel in the pit of lions, and 
with Hananja and his companions in the furnace, and with 
Jeremia in the pit of mire and who saved him and made him 
an object of compassion in the midst of the cam]) of the Chal- 
daeans ; who was with Peter in the prison and brought him 
out of it through shut gates; and with Paul in the synagogues 
of the Jews; in short, He who in all generations was with His 
servants always and everywhere and showed in them His 
power and made them victorious and guarded them miracu- 
lously so that they saw His salvation manifestly at the time 
of their troubles, He will strenothen and yfuard him in the 
midst of the storms which surround him. Therefore he shall 
arm himself against the invisible foe and his hosts with the 
zeal of the Maccabees and of the other holy prophets, apostles, 
martyrs, confessors and recluses who have maintained the divine 
laws and the spiritual commandments in frightful places and 
39 among difficult and fearful temptations and who have thrown 
the world and the body behind them and clung to the truth in 
them without giving way to the constraint pressing both body 
and soul and endured as heroes; in short, whose names are 
written in the book of life until the coming of our Lord. And 
their deeds are preserved in the book by God's decree for 
our instruction and encouragement according to the testimony 
of the blessed Apostle, so that we may get insight from them 
and learn the way of God, placing their stories before our 
mental eyes as living images, that we may resemble them and 
conform the ways of our behaviour unto theirs, after the pattern 
of the Ancients. 

Io the soul endowed with mind the words of God are 
delightful as oily food which makes fat the body, to the palate 
of those who are healthy. 

The stories of the just are as desirable to the ear of the 
perfect, as a constant watering to young plantations. 

Listening to God's providential leading of the Ancients be 
estimated by thee as precious drugs for weak eyes. And let 



28 SIX TRKATISKS ON TI1K 131'T 1AVIOUR OF EXCh'XLKXCK 

the recollection of it be kept with thee at all times of the clay. 
Meditate and think of it and learn wisdom from it, that thou 
be able to receive in thy soul with honour the recollection of 
God's greatness and find for thyself everlasting- life in Jesus 
Christ, the mediator of God and mankind, who was one in his 
two natures. Though the legions of the angels are not able 
to look upon the glory surrounding His majestic throne, yet 
for thy sake Me has appeared before the world the most con- 
temptible and humble of man; without form or comeliness; 

40 and while I lis invisible nature was not within the reach of the 
apprehension of created beings, He accomplished His provi- 
dential dealings by [covering Himself) with a veil [made of the 
stuff] of our limbs, in order to save the life of all. 

This is he through whom He has purified many peoples ] ) 
and on whom the Lord has laid the sin of us all -), as Jesaja 
says. It pleased the Lord to humble him and to put him to 
grief x ). 

Sin has been placed in him who knew no sin [ ). To whom, 
for his providential dealings in all generations for our sake, be 
glory and praise and thanksgiving and adoration from all, now 
and at all time and for ever and ever. Amen. 

IV 

The soul that loves God [finds] its rest in God only. 

First detach from thyself the outward bonds, then strive to 
bind thy heart to God. 

To be detached from matter is prior to being bound to God 3 ). 

When a child has been weaned, bread is given him as food. 
And a man who wishes to become excellent in God, has first 
to wean himself from the world, as a child is weaned from 
his mother's breasts. 

Bodily labours are prior to psychic service, as the creation 
of the body takes place before that of the soul. 

For he who does not perform bodily labour, does not per- 

4 1 form psychic labours either. For the latter are born out of the 
former as the ears from mere grains. And he who does not 
perform psychic service, is also devoid of spiritual gifts. 

1) Jesaja 52,15 in the l'eshho. 2) Jes. 53,6. 3) Jcs. 53,10. 

4) 2 Cor. 5,21. 5) The sentence occurs also p. 7. Cf. Introduction. 



SIX TRKATISIvS ON THE IJKIIAVIOl'R OK F.XOKLLKN* K 2U 

Femporary suffering for the sake of the truth is not to be 
compared with the delight preserved for those who perform 
labours of excellence. 

As the weeping of the time of sowing is followed by the 
joys of harvest J ), so are the labours for the sake of God 
followed by joy. 

I he bread earned with sweat, delights the workman; labours 
for the sake of righteousness, the heart that has received the 
knowledge of Christ. 

Suffer contempt and -) humiliation in the thought of excel- 
lence, for the: sake of the heart's familiarity of speech with 
God. Kvcry time a man suffers a hard word with discernment, 
save only when it is caused by his own fault, he receives a 
crown of thorns on his head for the sake of Christ ; blessed is 
he! At other times he is crowned and knows it not. 

He who flees from the fame [that rests] on knowledge, will 
perceive in himself the hope of the world to come. 

He who promises to leave the world, yet quarrels with men 
concerning [worldly! things because he is not willing to give 
up anything of what is agreeable unto him, he is perfectly 
blind, because he has given up the whole world voluntarily, 
yet quarrels about a part of it. 

If anyone flees from what is agreeable [unto him| in this 
world, his mind will behold the world to come. 

He who is master of possessions, is the slave of passions. 
Do not estimate gold and silver only as possessions, but all 
things thou possessest for the sake of the desire of thy will. 

He who cuts off impediments from fear of affections, he is 
a wise man indeed. 

Without the constant service of excellence true knowledge 
42 cannot be found. 

Not by bodily works alone is the knowledge of life acquired, 
but by directing our efforts to the cutting off of mental af- 
fections. 

He who labours without discernment will easily become the 
victim of the causes of sin when they present themselves to him. 
Never praise him who labours with his body, but concerning 
his senses is lax and without constraint, viz. whose ears and 
mouth are open and whose eyes are prone to wander. 

1) I.ittcrally: full hands. Cf. l's. 126,6. 2) Reading of London Ms. 14632. 



30 srx iri:a risi.s ox tiik bkhaykxjk ok kxcku.kni'k 

If thou settest up as thy aim to practice merry, train thy- 
self not to pursue justice in other fields, lest thou appear to 
work with one hand and to spill with the other. For there 
clemency is necessary, but here magnanimity. 

Let the forgiveness of those who are guilty towards thee 
in these things, be reckoned by thee as a work of righteous- 
ness. Then thou wilt see peace springing up in thy soul from 
both sides, that is when thy path is superior to dignity 
and justice, and thou wilt favour the rise of freedom in all 
things. l ; or one of the saints, speaking of these things, says: 
The merciful, if he be not just, is blind, in so far as he pro- 
vides others from wealth which has been gathered with justice 
and by his own labours, and not from the acquirements of 
falsehood, oppression, iniquity and cunning. 

In the same way, in another place, this man preaches : If 
thou sowest among the poor, sow from thy own possessions; 
what thou sowest from those of others is much more bitter 
43 than weeds. But I say : if the merciful be not even above 
justice, he is not merciful. This means, that he will not only 
show mercy unto men on his own part, but that he will volun- 
tarily suffer iniquity with delight, so that he does not maintain 
and postulate full justice in his dealings with his fellow men, 
but is merciful towards him and surpassing justice by mercy, 
wreathing for himself the crown not of the just under the law, 
but of the perfect under the new covenant. 

To g"ive the poor from one's own possessions, and to cover 
the naked on seeing them, to love the neighbour as one self, 
not to do iniquity or falsehood, are things commanded also by 
the old law. But perfection in behaviour, according to the new 
covenant, commands thus: If a man takes from thee, do not 
demand back ; give every one who asks from thee. And not 
only hast thou to suffer gladly iniquitous dealing in possessions 
and other outward things, but thou hast even to give thyself 
in behalf of thy neighbour. 

Merciful is he, who shows his compassion cowards his neigh- 
bour not only in gifts, but who after hearing or seeing any- 
thing" that causes suffering to any one, cannot withhold his 
heart from burning; who, even if he receives a blow on his 
cheek from his brother, does not venture to repay him even 
with a word and so cause him to sutfer intellectually. 

Honour the works of vigils, then thou wilt find consolation 



SIX TKKATISKS ON 'I'lll-; IJKIIA VIOl'R OF KXCKU.KXVK 3 I 

near in thy self. Be constantly occupied with recitation in soli- 
tude, then thou wilt be drawn towards ecstasy at all times. 
44 Love poverty with endurance, that thy mind may be con- 
centrated and so not wander. 

Hate abundance, that thou be preserved against confusion 
of mind. 

Cut off j intercourse with] the multitude and take care of thy 
behaviour that thy soul be saved from spilling its inward rest. 
Love chastity lest thou be put to shame at the time of 
prayer before Him who exposes thee to strife. 

Acquire a pure behaviour, that thy soul may exult during 
prayer and joy be kindled in thy mind at the recollection of 
death. 

Keep control of small things, lest thou neglect great ones. 
Be not lazy with regard to labours lest thou be put to shame 
when in presence of all comrades. 

Pursue thy work with knowledge, lest it throw thee out of 
thy whole course. 

Be not destitute of provisions ; lest [thy companions] leave 
thee alone in the midst of the way and depart. 

Acquire freedom in thy behaviour, that thou be freed from 
confusion. 

Do not use thy freedom for the sake of comfort, lest thou 
become a slave of slaves. 

Love abstinence in thy behaviour, that the deliberations 
leading to haughtiness of heart and lasciviousness may be 
restrained. 

That he who loves finery should acquire a humble mind, is 
not possible. Lor the heart within and the habits without 
necessarily must be parallel one to another. Who would be 
able to acquire chastity of mind, when he is addicted to luxu- 
riance 3 And who could acquire humble inward deliberations, 
when he is pursuing outward glory? And who is he, that being 
lascivious without and lax in his limbs, should be chaste in his 
45 heart and pious in his deliberations? When the mind is guided 
by the senses, it feeds with them upon the food of the beasts; 
but when the senses are guided by the mind, they feed with 
it upon the sustenance of the angels. 

Vain glory is a servant to fornication. If it is concerned with 
behaviour, to haughtiness. To humility brevity is proper. 
Love of glory is connected with prolixity. The former through 



32 SIX TREATISKS ON Till'. r.EIIAYIOUR OF EXCELLENCE 

constant concentration, attains to contemplation and arms the 
soul unto chastity. The latter through the continual wandering 
of the mind, gathers provisions 1 ) through contact with [outward] 
things, and denies the heart. 

It touches lasciviously upon the nature of things and excites 
the mind through lascivious deliberations. The former is spiri- 
tually concentrated by contemplation and moves its possessors 
towards glory. 

Compare not all powers and signs that are worked in the 
whole world, with a man's consciously sitting in solitude. 

Love the ease of solitude rather than satisfying the hunger 
of the world and the converting of the multitude of heathen 
peoples from error unto adoring God. Let it be more excel- 
lent in thy eyes to detach thyself from the bonds of sin, than 
to detach the subdued unto liberty from those who subject 
their bodies. 

Prefer to make peace with thyself, in harmony with the 
trinity within thee: body, soul and spirit, rather than to ap- 
pease those who are angry at thy teachings. 

Love simplicity of speech together with experienced know- 

46 ledge within, rather than the production of a Gihon of teachings 

by acuteness of mind and out of a deposit of hear-say and ink. 

Be anxious to quicken the deadness of thy soul caused by 
affections, unto the emotion of the impulses in God, rather 
than to quicken those who are dead in the natural sense. 

There have been many people who have exercised powers, 
quickened the dead, bestowed their labour upon the erring, 
done great signs and drawn many people towards God by- 
exciting their admiration of the things done by them ; but 
afterwards those who have saved others, have fallen into im- 
pure and disreputable passions. And after they had given life 
to others, they have brought themselves to death and caused 
themselves to stumble by the offence given by their works. 
The cause of this is, that, while they were still sick of soul, 
they did not care for their own healing, but plunged themselves 
into the sea of the world in order to heal the souls of others, 
being still sick themselves. So they have bereft themselves of 
the hope in God as I said before, because the weakness of 
their senses was not yet able to bear the touch of the rays 

1) The Loudon Ms. has K'VOK' "bonds". 



SIX TRKATISKS ON T[IK [UaiAVIOl'R OF EXCELLENCE 33 

of [worldly] things that excite usually the vehemence of the 
affections in those who still are in want of caution. I mean the 
sight of women and comfort and money and worldly things, and 
the passion for governing and for exalting oneself above others. 
Be despised by fools for simplicity, not by the wise for au- 
dacity. Seek poverty for humility's sake and do not seek riches 

47 for the sake of audaciousness. Confound critics by the power 
of thy virtues, not by thy word ; and the impudence of those 
who will not be persuaded, by the peace fulness of thy lips, 
not by sounds. Confound the lascivious by thy honourable be- 
haviour and those of audacious sensuality by the chastity of 
thy eyeballs that are concentrated within thee in quiet. 

Deem thyself a stranger wherever thou enterest all thy life- 
long T ), that thou mayest be able to flee from the great dam- 
ages rising from freedom of speech. 

Think concerning thyself always that thou knowest nothing, 
that thou mayest be liberated from the reprehensible things 
caused in thee by conceit; then thou wilt be entitled to direct 
others. 

Let thy mouth constantly administer blessing; then the scorn 
of any one will never hurt thee. Disdain gives birth to dis- 
dain, blessing to blessing. 

Think concerning thyself always that thou needest teaching, 
in order that thou be found a wise man during thy whole life. 

Do not hand down to others as thy own, the practical ethics 2 ) 
that thou hast not yet reached ; lest thou be put to shame by 
thyself and thy deception appear from the comparison with 
thy behaviour. But if thou speakest concerning what is be- 
coming, speak as one belonging to the class of pupils, not as 
an authority, having before subdued thy self and shown thy- 
self as being less than thy listener. Then thou wilt give also 
thy hearers an example of humility and thy words will spur 
them unto the course towards [good] works and thou wilt be 
honoured in their eyes. 

48 As much as is possible for thee, speak about such things 
with tears, so that it be profitable unto thyself and thy com- 
panions and attract grace towards thee. 

1) Hukhari, A'ihlt, 1>. 3: Be in the world as a stranger (_-o,.e dViLi' Loo\.!t £ ^). 
And according to Porphyrins man in this world is a stranger, who longs for home (Zellcr, 
Phil. d. Gricchen* III, 2, p. 718). Cf. Hebrews 11, 13 etc. 

2) See beneath p. 40, note 1. 

Vcrh, Aid. I.ettcrV. 1922 iWcusiiu'ls . 



34 yix TRKATISKS ON THF. DKHAVIOUR OK FA'CKLLKNCK 

If, by the grace of Christ, thou hast reached the delight of 
the mysteries of the. visible created things, which is the first 
summit of knowledge, then arm thy soul against the spirit of 
slander. For without arms thou canst not hold thy place in 
this country, but thou wouldst soon be killed secretly by the 
seducers. Let thy arms be: fasting and tears which thou shedst 
in constant self-humiliation-, and prudence against reading books 
which accentuate the differences between the confessions, with 
the aim of causing schisms, which provides the spirit of slander 
with a mighty weapon against the soul. 

When thy stomach is replenished, do not venture to scruti- 
nize, or thou willst regret it. Understand what I say : in a full 
stomach, there is no knowledge of the mysteries of God. Be 
occupied with the books of God's providence intensely, without 
becoming satisfied. They have been composed by holy men 
and show the aim of His different works in His establishing 
the different natures J ) of the world. Let thy mind be streng- 
thened by them and thou wilt acquire enlightened impulses 
from their subtlety; then thy mind will go its way with a clear 
consciousness towards the aim of [understanding] the right scheme 
of the creation of the world, according to the laudable wise 
intention of the Creator of the natures. 

Read in the two Testaments which God has destined for 
the instruction of the whole world, so that it should be dazzled 
by the power of His Providence in every generation and be 
enveloped in wonder. 

Such recitations and the like are very useful to this aim. 
Let thy recitation take place in complete rest, while thou art 
49 free from too great care for the body and from the disturbance 
of practice ; then the recitation will give thy soul a delicious 
taste, by the sweet insight, exalted above the senses, which 
the soul, by constant intercourse with it, perceives in itself. 
Do not deem the words that are founded upon experience as 
the babbling of those who sell words, lest thou remain in 
darkness till the end of thy life, bereft of their profit, groping 
in the night in times of war, nay even falling into one of 
the pits, under the pretext of |clinging to] truth. 

This shall be the sign for thee, when thou art near to enter 
that country : when grace begins to open thy eyes so that they 

i) Isaac uses the word "nnlure" (rdl*^) in ^ sense corresponding with oui "species". 



SIX TRKATISKS ON' TUK r.KH.YVlOt'R OF KXCKI.LF.XCK 35 

perceive things by essential sight, at that time thy eyes will 
begin to shed tears till they wash thy cheeks even by their 
multitude, and the vehemence of the senses will be calmed so 
that they will be shut up within thee peacefully. If any man 
teach thee otherwise, do not believe him. To ask from the 
body anything else — as a manifest sign of the real apper- 
ception — than tears, is not allowed to thee, save only if the 
influence of the members of the body be silent. This takes place 
when the mind is elevated above [earthly] beings and the body 
is without tears, apprehension and emotionality, except only- 
its natural animal existence. For this knowledge docs not stoop 
to take with it as secondary companions of spiritual sight the 

50 ideas of the things of the sensual world. " Whether in the body 
or out of it, I do not know". It is God who knows this as 
well as the fact that he has heard unutterable words '). 

All that is heard by the cars can be spoken. But he did 
not hear sensible sounds, nor did he [seej in a vision of cor- 
poreal sensible images, but with the impulses of the mind, in 
a state of rapture apart from the body, the will having no 
part in it 2 ). The eye never saw the like, the ear never heard 
its equal and his varied knowledge never dreamt of recollecting 
the likeness of what his heart saw, namely that which God 
has in store to show the pure in heart when they have be- 
come dead to the world : not corporeal sight received through 
the eyes of the flesh in gross distinctions, nor fantasies which 
they themselves form in their mind, in a secondary way, but 
simplicity of contemplation concerning things of intellect and 
faith — the contrary of partition and division — that show the 
images of the elements. 

Fix thy gaze on the sphere of the sun according to thy 
visual strength and only with the object of enjoying its rays, 
noth with the aim of scrutinizing the course of its wheel, lest 
even thy limited sight be taken from thee :! ). If thou find honey, 
eat in measure lest thou, having become satisfied, hast to 
reject it. The nature of the soul is of small dimensions; and 
sometimes it proceeds onwards, desiring to learn what is beyond 
its nature. And many times, during the course of recitation and 

51 the contemplation of things, it grasps one or more things; yet 
the sum of its knowledge is insignificant as compared with 



1) 1 Col-. 12,2 — 4. 2) Cf. aliiive p. 14 note 1. 3) Cf. \>. 17. 



3 6 six trkattsks on tiil: ihchayiour of excellknok 

what it found. But how far does its knowledge penetrate? (Jntil 
its deliberations are clad with emotion and trembling. Then it 
hastens to turn backwards from fear, venturing [from time to 
time] to penetrate into the luminous things. 

But fear witholds it on account of the frightfulness of these 
things. And discernment warns in silence the mind of the soul 
not to be audacious lest it should die. What is too hard for 
thee, seek not ; what is too strong for thee, search not. Scru- 
tinize with thy intellect that which has been allowed to thee, 
and do not venture to approach unto hidden things. Adore 
therefore and praise in silence and confess thy unability to 
understand. For too much for thee has been shown to thee, 
but do not trouble thyself with the rest of His works. As it 
is not good to eat much honey, so it is not good to examine 
laudable words. Lest, desiring to gaze from a great distance 
before we have approached near, we be exhausted by the inter- 
minable way, without having the power to gaze, and be injured. 

For sometimes in stead of truth fantasies arise; when namely 
the intellect becomes too weary to understand, and forgets its 
true essence. And the wise Solomon has well said that he that 
hath no rule over his own spirit, is like a city that is in ruins 
and without walls l ). 

It is not necessary to search for God in heaven and earth 
and to send out our mind to seek Him in different places. 
52 Purify thy soul, o man, and strip thyself from the thought of 
recollections which are unnatural and hang before thy impulses 
the curtain of chastity and humility. Thereby thou wilt find 
Him that is within thee. For to the humble the mysteries are 
revealed. 

If thou wouldst give thyself to the service of the pure prayer 
of the mind and to constant vigils in order to acquire a mind 
clacl with light, withdraw thyself from the sight of the world, 
and cut off intercourse by speech. And refuse to receive in 
thy cell thy accustomed friend, even [if he comes] for the sake 
of excellence, save only him that has the same aim as thyself 
and shares in the secrets of thy behaviour. If thou art in fear 
of distraction and secret psychic intercourse, which originates 
spontaneously without our seeking it, cut off from thee even 
outward intercourse. 

I) I'rovqrtis 25, 28. 



.SIX TRKATISKS UN THE JiKtIAVFOUR OE EXCELLENCE $y 

Let thy prayers be followed by works of excellence, that 
thy soul may see the flower of the light of truth. In conse- 
quence of the heart's freedom from external recollections, the 
mind will receive [the gift] of ecstatic understanding of things. 
The soul can easily be accustomed to interchange one occu- 
pation with another if we only bestow some little care and 
trouble upon it. 

Burden it with the labour of reading books expounding the 
narrow ways of behaviour, contemplation, and the stories of the 
saints, even if it does not perceive delight in the beginning, 
because of the darkness and disturbance originating in present 
recollections; then it will interchange one habit with another. 
53 Accordingly when thou risest for prayer and service, instead 
of meditating worldly things, scriptural thoughts will be pictured 
in the mind. And thereby the recollection of that which it saw 
and heard before, will be forgotten and effaced in it. So thy 
mind will reach purity. This is what has been said : the mind 
is made chaste by recitation when it comes to prayer, and by 
recitation it is enlightened during prayer. This means : the soul 
will find strength to interchange outward distraction with the 
habits of prayer, viz. essential understanding shining in the 
mind on account of the wondrous recollections of that world. 
How often at those times has the power of contemplation 
[stimulated j by the scriptures, made silent and stupefied [the 
solitary] during prayer and left him standing without impulses ; 
the same power, that cuts off prayer by delight as I have said, 
giving rest to the heart and bringing to silence its impulses, the 
psychic and bodily members being in rest. 

Those know what I say, who have experienced this in their 
soul, who have penetrated into its mysteries, who have not 
learnt it from others or snatched it from writings which so 
often are found to falsify truth. 

A full stomach shrinks from examining spiritual questions, as 
a harlot from speaking of chastity. A conscience full of disease 
abhors fat food; a mind full of the world, cannot approach 
the investigation of divine service. 
54 Fire cannot burn fresh wood; the love of God cannot be 
kindled in a heart that loves comfort. 

A harlot cannot cling to the love of one man ; neither can 
the soul, that is tied to many things, cling to loving spiritual 
teachings. 



8 SIX TRIiATISKS ON TIIK BEHAVIOUR OK KXCELLKNCK 



As he who has never seen the sun with his eyes is not 
able, on the basis of hearing about it, to imagine its light in 
his mind, or to receive some image in his soul, or to perceive 
the beauty of its rays, so he who in his soul does not have 
perception for the taste of spiritual service and whose behaviour 
has never brought him experience of its mysteries so that he 
is able to conceive in his mind an image resembling" the truth, 
is unable to find real conviction in his soul nor to attain the 
essence of the matter through human teachings and training 
in writings l ). 

If thou possessest anything above thy daily sustenance, go 
and give it the poor and then offer unto God prayer with 
frankness. This means: speak with God as a son with his 
father. 

There is nothing which brings the heart so near unto God 
as mercy-); and nothing which gives peace to the mind as 
voluntary poverty. Many will scorn thee as an ignorant because 
of thy liberality and for thy giving thyself without stint for the 
sake of the fear of God ; they will not call thee wise or steady 
of mind, because of thy asceticism. 

If any one is riding on a horse and stretches out his hand, 
55 do not withdraw from him thy hand in which is that which 
his need truly requires. For at that time he is needy as one 
of the indigent. And what thou givest, give it with a bountiful 
eye, and make thy face glad towards him. And give him above 
what he asks, that which he docs not seek. Cast thy bread 
upon the waters for thy shalt find remnneration after many 
days 3 ). 

Do not make any distinction between the rich and the poor 
nor know who is worthy and who is not worthy. Deem all 
men worthy of bounty on thy part. Especially because thou 
spurrest them unto truth thereby. The soul can easily be drawn 
by corporeal things to the thought of the fear of God. Also 
our Lord shared his table with publicans and harlots without 
making any distinction between those who were worthy and 
those who were not, seeking to spur them on thereby unto 
the fear of God and to bring them, through communion in 
bodily things, unto spiritual communion. Therefore deem all 



1) Cf. /look of the />«tv, Sentence 3 

2) Cf. tlie title i>f Chapter I. XXX I ami ;>. 8 s.|., 42 



SIX TREATISES UN THE BEHAVIOUR OE EXCELLENCE 39 

people worthy of bounty and honour, be they Jews or mis- 
creants or murderers. Especially if they be thy brothers and 
comrades who have erred from the truth on account of ig- 
norance. 

When thou doest well, do not wish a remuneration in this 
world; for both thou wilt be recompensed by God. If possible, 
do not even wish a remuneration in the world-to-come ; but 
be excellent only by the love of God. The degree of love is 
more intimate than that of service unto God; nay, it is more 
56 intimate in its mystery, with an intimacy that surpasses that 
of service as the soul's the body's. 

If thou hast set for thyself the aim of renunciation, and by 
the grace of God thou hast been freed from care, and exalted 
above the world by thy renunciation, take care lest, on account 
of thy love of the poor, thou desire to fall back into the care 
of possessions and things, even with the aim of giving alms, 
falling thereby into trouble, taking from one to give unto 
another 1 ); for thou wouldst expose thy honour to contempt 
by thy propensity to accost others in thy search for these and 
cognate things and thou wouldst fall back from the height of 
thy liberated mind unto care for earthly things. 

Thy rank is higher than that of almsgivers. I pray thee, do 
not make thyself an object of laughter. The latter is the class 
of adolescents being educated ; the former is the way of per- 
fection. 

If thou possessest, spend at once. If not, be not desirous 
to possess. Purify thy life from luxuriousness and superfluous 
things; this will necessarily bring thee towards asceticism. 

Necessity bears many things which our will, as long as pos- 
sible, would not submit to bear. Those who have overcome 
outward struggle have also annihilated inward fear and no 
compulsion can force them to go its way by confounding them 
with strife before and behind. 

Outward struggle I name that which a man excites by the 
senses against himself foolishly ; viz. : worldly dealings, hearing 
57 and seeing, speech and stomach, gradually and continually as- 
sociating himself with the practice of life, so that the soul is 
blinded and becomes unable, because of external troubles that 
meet it, to discern its self in the hidden strife that arises ; then 

i) I'o take and give is an expression denoting worldly dealings. 



40 SIX TRKATISKS ON Till-; ISKIIAYIOUR OV EX< F.LLKNCK 

for the sake of quiet, lie subdues that which comes from within. 
But if a man closes the gates of the town, there will be a 
strife face to face ; and he will not fear from the ambushes 
outside the town. 

Blessed is the man who knows these things and endures 
them in silence without even then imposing upon himself much 
work, but interchanging the whole of his bodily service with 
the labour of prayer, if he is able to do so, who, proceeding 
from service to service, does not join anything to the worship 
of God consisting in prayer and recitation, but believes that, 
when serving God and meditating upon Him night and day, 
He will not leave him in need of the necessary things he needs, 
because he does not work for himself. 

If anyone is not able to bear solitude without service, he 
must necessarily have recourse to it. But he shall take it as a 
helpful means only, without eagerness, and as a secondary 
thing, not as a principal commandment. 

This applies to the weak. Manual work is called by Fua- 
grius an impediment to the recollection of God. The Fathers 
have prescribed service to the indigent and despondent, not to 
those who are zealous to perform their legal obligations. 

When God opens thy mind from within and thou givest thy- 
58 self to frequent kneelings, let no care of anything take hold of 
thee, though the demons secretly persuade thee to do so ; then 
see and wonder at what is born in thee from these things. 

Do not compare any of the ethical practices *) with a man's 
throwing himself day and night on his face before the cross, 
his hands turned backwards. If thou desirest that thy fervour 
may never abate, and that thy tears may never fail, then prac- 
tice this. Blessed art thou, o man, if thou thinkest of what I 
have told thee, without seeking any other thing night and clay. 
Then thy light will be spread out like dawn and thy righteous- 
ness will shortly appear 2 ). Then thou wilt be like an exulting 
paradise and like a fountain never destitute of water. 

Behold, how many signs of grace happen to a man from 
Providence. Sometimes a man will be on his knees at the time 
of prayer, his hands spread out or stretched towards heaven, 
his face looking to the cross, and, so to speak his whole 
emotion and mind stretched out towards God in supplication ; 

i) r^HaM 2) Cf. l's. 37, f'- 



SIX TKKAT1SKS ON T11K BKIIAYIOUR Ob" HX< 'KI.LKNCK 41 

and while absorbed in these beseechings and pains at this time, 
of a sudden a fountain of delight will spring from his heart, 
his limbs will relax, his eyes be darkened, his face bow down 
and his deliberations be confuse, so that even his knees arc 
no longer able to lean on the earth, from the exulting joy 
of the sign of grace that spreads through his whole body. 

Distinguish, o man, what thou art reading, can these things 
be known from ink r Or can the taste of honey be spread over 
the palate of the reader, from written documents ? 

59 If thou doest not seek, thou wilt not find. And if thou doest 
not wake and knock fervently at the gate, without a break, 
thou wilt not be answered. Who could hear these things and 
be desirous of outward righteousness , unless he who is not 
able to bear the bonds of the cell : But if there be anyone 
who is not able to do these things, since it is a gift of God 
that a man remain within the door, he should not however 
desist from this other part '), lest he be bereft of the two parts 
of life. For until the outward man becomes dead to the ways 
of the world, not only to sin, but also to the whole bodily 
service, and the inward man to the seducing recollections of 
evil things, until the natural impulse is brought low and the 
body has almost died through labours, so that the sweetness 
of sin has no more mastery over the heart, the spirit of God 
does not spread its sweetness and man's limbs are not unveiled 
to life and divine impulses do not show themselves in the soul. 
And as long as a man's heart is not freed from earthly care, 
except those necessary things which nature imposes upon him 
at the time of his necessity — ■ and which he leaves also to 
God to arrange — spiritual drunkenness cannot rise in him and 
that madness, for which the Apostle was disdained, he will not 
perceive; for the multitude of books had made him mad. 

But I do not say this in despair ; namely that unless a man 
reach the depth of perfection, the grace of God will not be 
given him and consolation will not come to him. 

Verily, when a man rejects evil things and becomes wholly 

60 alienated to them, and clings to "food things, in a short time 
he will be aware of profit. And if he shows only a little zeal 
he will find the consolation of the forgiveness of sins in himself, 
and he will be dignified with grace and receive many good 

1) out ward righteousness. 



42 SIX TREATISES ON T1IK F.ELLVVIOl'R OK EXCELLENCE 

thing's. But he is little when compared with him who has be- 
come wholly alienated to the world and has found in himself 
as it were the blessings of the world to come and has reached 
that for the sake of which Christ reached us. To whom and 
to his Father and to the Holy Ghost be glory and praise for 
ever and ever. Amen. 

Here ends the fourth discourse. 



V 

God has made great the honour of man, by the twofold 
teachings he has given him. And from every side He has 
opened for him a door through which he has access unto 
knowledge. 

Ask from nature a true witness concerning thyself, then thou 
wilt not err. If thou goest yet astray, let thyself be taught by 
that second witness who will bring thee back to the way from 
which thou hast erred. 

A distracted heart cannot help but erring. And wisdom will 
not open its gate before it. 

He who is able to understand through essential knowledge 
to what a degree of equality all men will come in the end, 
wall not seek another teacher concerning the contemptability 
of the world. 
6 1 The first book given by God to the rational beings, is the 
nature of the created things. Written teachings have been 
added only after aberration. 

He who does not willingly remain far from things causing 
sin will be drawn towards them involuntarily. Things causing 
sin are wine and women, riches and bodily health. They are 
not to be called sin in themselves, but on account of man's 
weakness and their unlawful use, nature is easily drawn by 
them — ■ more easily than by any other thing — • towards 
different sins and therefore there is need of peculiar caution 
in regard of them. If thou rememberst continually and recog- 
nisest truly that thou art weak, thou wilt never overstep the 
borders prescribed by watchfulness. Despised above all things 
among men is poverty. But much more despised by God is 
haughtiness of heart and a disdainful spirit. 

Among men riches are honoured; by God a humble soul. 



SIX TRKATLSIlS OX THE 1JEIIAVIOUR OF KXCKLMSNCK 43 

When thou intendest to begin with one of the virtues, first 
prepare thyself, lest, by the evil things which it causes, thou 
shouldst fall into doubt concerning- the truth. 
62 If the Evil one sees some one beginning with one of the 
virtues in the fervour of faith, he attacks him by vehement 
and terrible temptations, with the intention that he be frigh- 
tened by them, so that the love of his mind may abate and 
his fervour not rise again to bring him near to the works of 
God. And thus, because of fear of temptations accompanying 
good works [he hopes that] nobody will practise them anymore. 
Thou, however, prepare thyself to meet the evil things accom- 
panying virtues, bravely and strongly ; and then begin. If thou 
doest not expect evil things, do not begin with excellence. The 
man who is in doubt concerning the Lord, is persecuted by 
his own shadow; at the time of satiety he wall be hungry and 
at the time of peace his ruin will be heavy. But whoever con- 
fides in God, his heart will be strong and his honour will be 
manifest before the crowds and his glory before his enemies. 

The commandments of God are better than the treasures of 
the whole earth. He who acquires His laws in his heart, will 
find the Lord in them. He who meditates upon God in the 
night, will acquire Him as a housemate. He who is pliable to 
His will, will find the angels of heaven his teachers. 

He who trembles before sins will pass without stumbling 
even through a dangerous place and at the time of darknest 
he will find a light within himself. If any one tremble before 
sins, his footsteps will be guarded by the Lord and mercy will 
precede his failures. He whose faults are small in his own eyes 
will fall into those which are worse than the former ones and 
it will be necessary that he pay for them sevenfold. Sow alms 
in humility and thou wilt reap mercy in the court of justice. 
5 Whereby thou hast lost goods, thereby thou shalt acquire 
them again. If thou hast to pay a penny to God in some way 
or other, He will not accept a pearl from thee in its place. 
For in this case that thing is necessary. 

If thou hast lost chastity, let not fornication take its place. 
If thou givest alms as a reparation, He will not accept them 
from thee; He postulates saintliness for saintliness. And if thou 
wrongest not the poor, let not unjust possession take the place 
of that. While thou art refraining from bread, let not injustice 
usurp its place so that thou must struggle with some other thing. 



44 SIX trkatisks on riii'; uehayiour ok i-;xci-:r.i ,i;N( i-: 

Oppression is eradicated by compassion and renunciation. If 
thou leavest the plant in its place, thou wilt have to struggle 
with some other thing, according to the word of the great 
teacher Mar Afrem. 

Take care not to light against heat during summer in clothes 
destined for winter. Thus each will reap, with the contrary of 
that with which he sows injustice. And every illness he will 
combat with its peculiar antidotum. Now thou art deadly wounded 
by envy; while thou strugglest against sleep. When sin is still 
green, eradicate it, lest it cover the whole ground. He who 
neglects an evil thing while it is small, will find it at last a 
hard master and he will go in bonds before it. He who treats 
it severely in the beginning, will easily rule it. He who bears 
injustice with gladness while victory is in his hand, he has 
received from God the consolation of his faith clearly mani- 
64 fested. And he who bears oppression in humility, has reached 
perfection. The angels will admire him. There is no profitable 
action more difficult and more meritorious. 

Do not believe thyself strong before thou hast been led into 
temptations and thou hast found thyself steadfast in them. In 
all things thou hast to try thyself in this way. 

Acquire glory on account of the faith of thy heart, then 
thou wilt tread upon the neck of thy enemies, and thou wilt 
find thy mind humble. Do not confide in thy strength lest thou 
be left to the weakness of thy nature and thou learnest thy 
weakness in thy fall ; nor in thy knowledge , lest thou be 
surrounded in thought with hidden ambushes and becomest 
confused. 

Acquire a humble tongue; then disdain will never hurt thee ; 
and pleasant lips ; then thou wilt be found a friend of every 
one. Do not boast of any thing with thy tongue, because among 
creatures there is nothing exempt from change ; and thy shame 
will be double when thou art found the contrary jof what thou 
didst boast of]. Kverything of which thou boastest before men, 
will surely be altered by God, so that thou mayest have a 
cause for humility so that thou judge God's knowledge to be 
all, and believe not that there is anything true in creatures. 
Ancl when thou thinkest thus, thy eyes will at all times be 
fixed upon Him. 

[Divine] care surrounds all men at all times; but it is not 
seen, save only by those who have purified themselves from 



SIX TREATISES ON TUK BEHAVIOUR OF EXCELLENCE 45 

sins and think of God perpetually. To these then it is revealed 
65 clearly ; for when they have been led into great temptations 
for the sake of truth, then they receive a faculty of perception 
clearly as if with the eyes of the flesh. [They receive it] when 
they want it,' in a sensible way, in accordance with the kind 
and the cause of the temptation, in order to strengthen their 
courage. As m the case of Jacob and Joshua the son of Nun, 
Hananya and his companions, Petrus and others, to whom the 
figure of a man appeared in order to encourage them and to 
console their faith. 

It thou sayest that these things were acts of Providence of 
a universal nature, let then the holy martyrs console thee, 
who sometimes together, sometimes one by one in separate 
places have suffered for God. Not only a hidden force was 
with them, by which the members of their bodies were fortified 
against being hanged in irons and against torments of all 
kinds, things beyond natural power — but sometimes also holy 
angels were seen by them manifestly, in order that every man 
should know that God's care is with those who suffer for His 
sake for any reason, so that they themselves might receive 
encouragement and their torturers be ashamed. For as the 
former were made conspicuous by such visions, to the same 
degree the latter were tormented by their endurance. 

And what shall we say about many of the solitaries and 
strangers and true monks, who have made waste land habitable 
and an encamping ground of the angels, who visited them on 
account of their worthy behaviour? As true comrades [serving) 
one Lord the heavenly hosts mingled [with them] in their 
66 dwelling place , solitaries who during their whole life loved 
solitude, who made holes and rocks their dwelling places, who 
gladly suffered cold and heat for the love of God. And be- 
cause they left the earth and loved heaven like the angels, the 
angels have not concealed themselves from their sight. But 
sometimes they taught them concerning behaviour. And again 
they answered the questions they asked them concerning other 
things. And sometimes the angels showed them the way when 
they wandered through the desert; sometimes they delivered 
them from temptations; sometimes they saved them from some 
net of danger which suddenly, without their foreseeing it, threa- 
tened them, some serpent for instance, or falling from a rock, 
or a stone that suddenly fell down with violence from a height. 



46 SIX TRKATISKS ON TIIK ISKIIAVIOUR OK KXCKLLKXCK 

Sometimes, also under the attacks of the open battles of Satan, 
the angels showed themselves to them manifestly, and clearly 
announced that they were sent in order to help them and 
encouraged them by their words. Sometimes also they cured 
their pain and healed some injuries which had befallen them 
in some way or other, by the touch of their hands. Sometimes 
again they imparted to their bodies, which had been weakened 
by abstention from all food, by their words or by the sudden 
6 7 touch of their hands, a force foreign to nature, adducing in 
some secret way a force unto the lowered nature. Sometimes 
they brought them food, warm bread and olives, and to some of 
them various fruits. Others they informed concerning the time of 
their death. And how long must be the enumeration of things 
concerning the love of the holy angels towards our race and 
concerning the care they showed unto the righteous, as great 
brothers who fostered and guarded their little ones. All this 
serves to make clear for every one how near God is to His 
friends and how much care He bestows on those who entrust 
their life to His hands and follow Him with a serene heart. 

If it is certain to thee and thou believest that God cares 
for thee, thou needest not be anxious for thy body nor have 
care concerning the guiding of thyself by means. But if thou 
cloubtest this and desirest to care for thyself, without God, 
thou art more wretched than any man, and what does life 
mean to thee? Throw thy care on God 1 ), that thou be streng- 
thened against all fear. He who once has entrusted his life to 
God, will dwell in mental peace. 

Without renunciating possessions, the soul cannot be liberated 
from confusion of thought. And without quiescence of the 
senses, peace of mind cannot be perceived 2 ). And without 
68 entering into temptations, spiritual wisdom cannot be acquired. 
And without constant reciting, subtlety of thought cannot be 
learned. And without the deliberations being set at peace the 
mind cannot be moved by hidden mysteries. And without the 
confidence of faith one cannot venture to throw his soul amidst 
sorrowful and hard circumstances. Without the practical ex- 
perience of God's care the heart is not able to confide in God. 
And when the soul doe^ not taste sufferings for the sake of 
Christ, it is not united with Him in knowledge. 

1) l's. 55,23. 2) Introduction 



SIX TRKATISKS ON Till'; BKU.WIOUR OK K.VTXLKNCK 4/ 

Deem him a man of God, who constantly takes upon him- 
self the lot of want, being moved by great compassion. Fie 
who does good to the poor finds God his provider. He who 
suffers want for His sake finds Him to be a great treasure. 
God does not need anything; only He rejoices when anyone 
satisfies or honours His image ] ) for His sake. 

When anyone asks thee and thou hast, do not say in thy 
heart: I will keep it for myself in order to have more comfort 
by it and I will let him pass quickly ; God will provide for 
him from another; I will bestow it upon myself. Do not speak 
thus. For in this way think iniquitous men, and people who do 
not know God deliberate thus, fostering such thoughts. But a 
righteous man does not give his honour to another one nor 
does he let slip the opportunity for bounty. God will provide 
for him certainly in some other way; if He knows that he is 
in trouble. God will not abandon any one. But thou art willing 
69 immediately to leave God's honour and to throw His bounty 
from thee. On the other hand rejoice if thou possessest and 
give, saying : Glory to thee, o Crod, who hast granted unto 
me that I find some one to comfort. And if thou possessest 
not, rejoice the more, thanking God with many thanksgivings, 
saying : I thank thee, o God, who hast granted me the honour 
of becoming poor for Thy sake, and who hast deemed me 
worthy to taste sufferings enjoined in Thy commandments 
namely illnesses and poverty such as the saints have tasted 
who have gone this way. 

And if thou art ill, say: Blessed are those who find in the 
things which God sends us for our profit, the aim for which 
God has destined them. Grod sends sickness for the sake of 
the health of the soul. 

One of the saints once said : The following I have taken as 
a sign. When a solitary does not serve God in the right way, 
and is not zealous in His works, God certainly will send him 
a temptation to occupy his thoughts, lest he be wholly idle 
and, by complete idleness, his mind turn aside to thinking of 
the things of the left hand. But if he is not willing to think 
of excellence, the influence of the temptations will cause him 
to think of it and not to think of idle things. This God does 
with every man who loves Him. When He sees that he begins 

i) vi/. nuin 



48 SIX TKFATISKS ON TIIK ISEILWTOUR OF EXfFXl.ENCF. 

to disdain His works, he sends a heavy sorrow in order to 
make him wise and to chastise him. Therefore, ' when such 

70 people call to Him, He does not pay attention, nor does He 
hasten to free them, till they have become weary and know 
that they have to bear these things on account of their neglect. 
'When ye spread forth your hands, I will hide mine eyes from 
you ; yea, when ye make many prayers, I will not hear' ] ). Even 
if this was said to others, still it is certainly applicable to those 
who leave the way. But if God is so compassionate, why do 
we then so frequently knock at His door in trouble and pray, 
and yet He turns away from our prayer? He says: Behold, 
the Lord's hand is not shortened, that it cannot save; nor His 
ear heavy, that it cannot hear. But your iniquities have sepa- 
rated between you and your God, and your sins have hid His 
face from you, that He will not hear a ). Remember the Lord 
at all times, then He will remember thee when evil appro- 
ches unto thee. He has made thy nature a receptacle of 
accident. And in the world where He has created and left 
thee He has made frequent the causes of accidents and temp- 
tations. He has made thy nature a small receptacle of these 
things. Evil things are not far from thee, neither are they a 
few in number. For they rise from within thee when He gives 
a sign, and from under thy feet and from the place where 
thou art standing. But like one eyelid is near the other, so 
temptations are near the children of men. 

With wisdom God has provided these things for thee in this 
way, for thy profit, that thou mayest continually knock at His 
door and that, for fear of sorrowful events, the thought of Him 
may constantly recur to thy mind and thou be near to God in 
constant prayer and sanctified by constant thought of Him in 
thy heart. 

And when thou callest unto Him and He answers thee, thou 

71 wilt know that thy saviour is God. And thou wilt perceive thy 
God who has created thee and is thy provider and preserver, 
therein that He has made in thy behalf two worlds. One for 
thy instruction, as it were a school for a short time; and 
another one, a paternal home and thy abode for ever and ever. 

Lie has not made thee apathetic, lest thou shouldst desire 
divine rank and receive what Satan received. Nor has He made 

1) Is. 1, 15 2) Is. so, 1 s.[. 



SIX TRF.ATISKS ON THE IJKUA VI( >UR Ol«' KXCKLLKNCR 49 

thee incapable of error or, lest thou shouldst be like the beings 
which are bound and thou shouldst receive thy good and thy 
evil without profit or remuneration as the other corporeal beings 
on the earth. How many blows and humiliations together with 
thanksgivings are born from the capacity for affections, and 
fear, and also error, is manifest for every one so that it should 
be known that our zeal for righteousness and our turning aside 
from evil are of our will, and that the honour and disdain, 
caused thereby, should be put to our credit. Thus we are put 
to shame and we fear on account of disdain •, but we thank 
God and press towards the good on account of honour. 

All these instructions He has multiplied for thee, lest freed 
from them on account of thy not needing them or thy nature 
not being capable of them, exalted above fear and affecting 
things, thou shouldst forget God and turn away from Him and 
invent many gods. For though subjected to affections and want, 
which scourges were sent against them on account of paltry 
72 riches and short-lived temporal power and precarious health, — 
still many have not only invented many gods, but have even 
ventured in their insanity to pretend to be of divine nature. 

Therefore He has turned thee away from all these things 
through that which troubles thee from time to time, lest He 
should be angry with thee on account o( thy turning aside and 
destroy thee from before Him in punishment. 

I omit the ungodliness and the sins that arise from health 
and lack of fear and comfort, even though that which has been 
mentioned above should not happen 1 ). Therefore, by sufferings 
and distress He has caused thee frequently to recall Him in 
thy heart-, and by fear of adversities He incites thee to turn 
towards the gate of his mercy. By liberating thee from these 
[troubles] He sows in thee causes of love unto Him. And when 
thou hast found love he brings thee near to the honour of the 
sons ; He shows thee the richness of His bounty and the stead- 
fastness of His care for thee. Then He will make thee perceive 
the holiness of His honour and the hidden mysteries of the 
nature of His greatness. How shouldst thou have become ac- 
quainted with these things if there had not been adversities? 
For through these the love of God is able to increase, viz. bv 
understanding His acts of bounty and by recalling His various 



l) viz. that creatures protend to lie of divine nature. 

Vcrli. AIM, l.,:lt.:rk. u,-.:: WYnMiirk , 



50 SIX TREATISES ON TIM': HKIIAYIOfU OF EXCELLENCE 

acts of care. All this good is born for thee from things causing 
grief, if thou knowest to give thanks. 

Therefore remember God, that Me may remember thee con- 
stantly ; and when Me remembers thee and saves thee, thou 
wilt receive ail these goods. Forget Him not in idle distraction, 
lest He also forget thee in thy temptations. 

73 In prosperity be near to Him and obedient, that thou mayest 
have freedom of speech with Him in trouble because of thy 
constantly being near to Him in thy heart by means of thy 
prayer. Sit before His face all thy time, thinking of Him and 
recollecting Him in thy heart, lest, seeing Him only after long 
thou shonldst lack freedom of speech with Him on account of 
bashfulness. A high degree of freedom of speech is born from 
constant intercourse. Constant intercourse with men is of a 
bodily nature ; that with God is psychic meditation and offerings 
in prayers. 

On account if its intensity this meditation is sometimes mingled 
with ecstasy. For the heart of those who seek the Lord rejoices. 
Seek the Lord, ye sinners and be strengthened in hope in your 
thoughts. Seek His face by repentance at all time and you will 
be sanctified by the holiness of His face and you will be. puri- 
fied from your unrighteousness. Speed unto the Lord, ye un- 
righteous, the Lord who forgives unrighteousness and effaces 
sins. For He has sworn : I have no pleasure in the death of 
the wicked; but that he turn from his way and live 1 ). I have 
spread out my hands all the day unto a rebellious and dis- 
obedient people"). And why will ye die, O house of Jacob? 3 ) 
Turn unto me, then I will turn unto you 4 ). And by Ezekiel 
He says : When the wicked turns from his way unto the Lord 
and do that which is lawful and right, the sins he has com- 

74 mitted will not be remembered but he shall live, sayeth the 
Lord "). Thus it is also with the righteous ; when he turneth 
from bis righteousness and comitteth sin and iniquity, the righ- 
teousness he has done will not be remembered but I will lay 
a stumbling block before him and by the iniquity he has done 
he shall die if he remains steadfast in it"). Why is this? Because 
the iniquitous will not stumble on account of his iniquity after 
he turns unto the Lord. But the righteousness of the righteous 



i) Ez. 33,11. 2) Is. 65,2. 3) Ez. 33,11. 4) Znch. 1,3. 

5) <T. H Z . 33, ,9. 6) <:f. Ez. 33., .8. 



Sr.K TKKA'ITSliS ON Tl\K 1IKIIAVTOUR OF KXCKLLKNCK 51 

will not save him when he sins, if he builds his building on 
that foundation. 

And to Jeremia He spake thus: Take a roll of a book, and 
write therein all the words that I have spoken unto thee, from 
the day of Josia the king of Juda even unto this day. It 
may be that [the house of Juda] will hear and fear and they 
may return every man from his evil way and turn again unto 
me, that I may forgive their sins 1 ). And the sage has said: 
He that covereth his sins, shall not prosper. But whoso con- 
fessed! and forsaketh them, shall have mercy from God 3 ). 

And Jesaja, who w-as rich in revelations, says: Seek ye the 
Lord and call ye upon Him when ye have found Him. And 
when He is near let the sinner forsake his way and the un- 
righteous man his thoughts. Let him turn unto me and I 

o ts 

will have mercy upon him and to our God for He will abun- 
dantly pardon. Lor my thoughts are not your thoughts neither 
are my ways your ways 3 ). Wherefore do ye '*) spend money 
on that which is not bread? and your labour for that which 
satisfieth not? Hearken diligently unto me, and eat ye that 
which is good. Come unto me, hear and your soul shall live'). 
75 When thou keepest the ways of the Lord and doest His will, 
then thou wilt confide in the Lord. Then thou wilt call on Him 
and He will answer thee ; thou wilt cry and He will say : Lo, 
here I am. 

The wicked when evil befalls him has confidence in God to 
call on Him. And he is not able to expect His salvation, be- 
cause he has left His ways in the days of his prosperity. 

Seek a helper for thyself before thou hast to struggle. 

Seek a physician for thyself before thou art ill. Pray before 
distress has reached thee ; then in the time of distress thou wilt 
find prayer (?) and it will answer thee. Pray and ask before 
thou stumblest. Prepare thy gifts before thou makest a vow, 
they are thy provisions. 

The ark was constructed in time of peace. A hundred years 
before its wood was planted. So when anger came, the wicked 
who had been comfortable in their wickedness, were confounded. 
But the ark was a refuge for the righteous. 

The wicked shuts his mouth during prayer. Inward baseness 
takes away freedom of speech from the heart. 

I) Cf. Jeremia 36,2 sq. 2) I'rov. 28,13. 3) Is. 55,6—8. 

4) The Syriac text adds not. 5) Cf. Is. 55,2 sq. 



5 2 SIX TREATISES O.N THE JSEHAVlOUR OK EXCELLENCE 

Steadfastness of the heart makes tears of joy to flow during 
the imploration fof Godj. 

Strong- endurance of injustice borne by free will purifies the 
heart. Endurance of injustice is based on contempt for the 
world. That a man remains steadfast during oppression without 
being distressed, is caused by the fact that the heart begins 
to see the truth. Joy on account of oppression and injustice 
borne by free will, exalts the heart. No one can bear oppression 
and injustice with a glad will, save those whose deliberations 
have wholly become dead to the world. 

Those whose thoughts are wholly filled with the odour of 

76 this life, are made to blaze with anger at once through vain 
glory ; or they fall into thoughts of spite, born of (the love of 
vain glory]. O how difficult is this excellence, and how honoured 
it is with God! He who denies this behaviour, has to go 
abroad and to leave his country. It is difficult for a man to 
accomplish this exalted excellence in his country -, the eminent 
and the strong only are able to bear the grief that is born of 
this behaviour, among their acquaintances and also those who 
in their lifetime have become dead to this life and have aban- 
doned hope of the consolation of this time. As Grace is near 
to humility, so are difficult accidents to haughtiness. 

The heart of the Lord is towards the humble, to comfort 
them. The face of the Lord is against the haughty to humi- 
liate them. Humility receives compassion , continually. But 
hardness of heart and unbelief meet hardships continually that 
seem hopeless till of a sudden evil rises against them and 
they are delivered to destruction. 

Make thyself small among men, then He will exalt thee even 
above the heads of the people. Let thy prostration be low be- 
fore all men and be the first to salute ; then thou wilt be 
honoured more than he who brings gold from Ophir. Be des- 
pised and rejected in thine own eyes, then thou wilt see the 
glory of God within thyself. 

77 Where humility sprouts, there glory will rise. If thou 
strivest publicly after dishonour among men he will make thy 
honour great. And if thou art humble in thy heart, He will 
show thee His glory in thy heart. Be disdained in thy greatness, 
not great in thy being disdained. Learn to be disdained, while 
being full of the honour of the Lord; not, to be honoured 
while being injured by ulcers within. Reject honour, then thou 



SIX TREATISES ON THE ISEIIAVIOUR OK EXCELLENCE 53 

wilt be honoured. Do not love it, lest thou be rejected. If thou 
pursuest honour, it will flee from thee. If thou fleest from it, 
it will rise for thee from the place where thou hidest thyself 
and it will be a herald of thy humility to every one. 

If thou givest thyself to disdain in order to be honoured, 
the Lord will confound thee. If thou rejectest thyself for the 
sake of truth He will command the creatures to praise thee. 
And they will reveal to thee the glory of the creator who from 
eternity speaks through them and they will glorify thee as the 
creator, because thou art His thrue ima^e. 

o 

Has anyone found a man whose behaviour is exalted, who 
is despised among men and who is enlightened and wise and 
poor in spirit? Blessed is he who has humbled himself in all 
things, for he will be magnified in all things. He who has 
humbled and made himself small for the sake of God, will be 
glorified by God. And whoever for His sake is hungry and 
thirsty, He will give to drink him from His good a wine 
causing a drunkenness that never leaves those who drink it. 
And he who goes naked for His sake will be clad by Him 
with a garment of glory. And he who is poor and indigent 
7* for His sake, his consolation will be established in His true 
richness. Make thyself disdained for the sake of God, then thy 
glory will be great, even if thou doest not perceive it. 

During thy whole life deem thyself as a sinner, then thou 
wilt found to be a righteous man during thy whole life. Be 
despised though wise, and do not err in thy wisdom. Be simple 
in thy wisdom and do not assume the appearance of being wise 
if thou art simple. If humility elevates the despised how, much 
more will it elevate the honoured. 

Flee from praise, then thou wilt be praised. Fear haughtiness, 
then thou wilt be exalted. For pride was not assigned to the 
children of man, nor haughtiness of heart to those born from 
a woman. 

If thou hast voluntarily renunciated the whole body of the 
world, do not quarrel with anyone concerning small parts of it. 

If thou hast rejected glory, flee from those who hunt praise. 

Flee from possessors as from possessions. Depart from the 
luxurious, as from luxury. Flee from the lascivious, as from 
fornication. If the memory of their habits troubles the mind, 
how much more if one see and be near to them. Be near to 
the excellent; through them thou wilt be near unto God. 



54 SIX TRKATISKS OX Till!; LUUIAYTOUR OF KXCKLLKNCK 

Be an ascctc with the humble, to learn from his ways. If 
to see his habits is profitable to those who see him, how much 
more the character of his behaviour and teachings received 
from his very lips. 

Love the poor ; through them thou wilt find mercy. Do not 
approach unto the quarrelsome, lest thou be compelled to leave 
thy peaceful customs. 

Flee not from the ugliness of the illness of the sick, for thou 
art also clad with flesh. Do not contend with the bitter in 

79 heart, lest thou be beaten with the rod with which they are 
beaten and seeking a consolator, wilt not find any. Do not 
reject the cripples lest thou enter Sheol with them. 

Love the sinners but reject their works. Do not despise them 
because of their shortcomings, lest thou be tempted by the same. 
Remember that thou sharest in the stink of Adam and that 
thou too art clad with his illness. To him who needs passionate 
prayer and soft words, do not give blame in stead, lest thou 
cause his destruction and his soul be demanded from thy hand. 
Resemble the physicians who use cold medicines against symp- 
toms of fever. 

Compel thyself to show honour to thy fellow man, when 
thou meetest him ; and kiss his hand and his foot, and warm 
thy heart with love unto him, piously. And take his hands 
several times and place them upon thy eyes and caress them 
with great honour. And attribute to his person beautiful things, 
that do not belong to him. And also when he is absent, speak 
about him fine and beautiful things and call him by several 
honourable names. By these things and the like, thou com- 
pellest him not only unto the desire of beautiful things, since 
he will be ashamed of the renown thou imputest him without 
his deserving it and so thou wilt be able to sow in him the 
seed of excellent things, but by means of these habits and the 

80 like to which thou accustomest thyself, thou wilt found in thy- 
self peaceful and humble customs and be liberated from many 
severe struggles, against which others learn to guard themselves 
by steady works. And not only this. But if he, who receives 
these honours from thee, has any shortcoming or fault of 
will, he will easily acquire from thee healing, if thou lettest 
him clearly perceive [it] but for an instant only ; for he will 
be ashamed because of the honour shown to him and because 
of the sign of love he constantly perceives in thee. 



SIX TRKATISKS ON Till'; 1SKIIAVIOUR OF KXi'KLLKNCK 55 

This be thy aim regarding all men. And when thou becomest 
angry at any one and zealous for the sake of faith, or on 
account of his evil works, or thou reprehendest and vituperatest 
him, then be cautious. We all have a just judge in heaven. 
But if thou art merciful and seekest to turn him unto the 
truth, thou hast to suffer for him. And with tears and in love 
thou must speak to him without being enraged against him, 
effacing all sign of hostility from thy face. Love does not know 
how to be angry ; it is not indignant, it does not despise so 
as to cause suffering. Wherever the sign of love and knowledge 
is present, it is profound humility rising from the inner mind. 



VI 

81 The fact that a man may fall into accidental faults, proves 
the weakness of his nature, namely that our nature necessarily 
is liable to such things. It has not seemed crood unto God that 
it would be profitable for him that he should be wholly exalted 
above this [weakness], before his nature arrived at the second 
creation. The fact of his being subject to chance, is profitable 
for the subjugation of the mind. But the constant [falling into 
faults] causes audacity. 

There are three modes by which every rational soul may 
approach unto God: by the fervour of faith; by fear; by 
punishment from God. For it cannot approach unto the rank 
of love by its own power ; but only if it is based on one of 
these modes. 

As from a disordered l ) belly confusion of thought is born, 
so, from wantonness in speech and confusion of habits, igno- 
rance and folly of mind. 

The care of practical things confuses the soul, and the dis- 
traction of work disturbs the mind and makes it lose its quiet- 
ness and drives away from it its peacefulness. It is becoming 
for the solitary who has devoted himself to heavenly work, 
that his mind be constantly free from care so that, when he 
examines his soul and deliberates, he may not see in it any 
thing belonging to this world, nor desire of any visible object, 
12 but that, on account of his complete absorption from temporary 

1) Cf. Thomas a Kcmpis' inordiuatiis. 



56 SIX TREATISES OX Till-: BKIIAVIOIR OK EXCELLENCE 

things, he may be able to meditate upon the law of the Lord 
night and day, without any distraction. 

Bodily works without mental beauty are like a barren womb 
and dry breasts ; they do not bring any nearer unto the know- 
ledge of God. They have no care for a body labouring to 
eradicate passions from the mind-, so they do not reap anything. 

As a man who sows on thorns and is not able to reap, so 
is he whose mind is injured by care and wrath and desire of 
gathering treasures, and who sighs on his bed on account of 
the frequency of his vigils and abstinence. Witness is the scrip- 
ture that says: As a nation that did righteousness and forsook 
not the ordinance of their God : they ask of me the ordinances 
of justice; they take delight in coming near unto God. Where- 
fore have we fasted and thou seest not' Have we afflicted our 
soul and thou takest no knowledge? Behold, in the day of 
your fast ye find pleasure and sacrifice unto all your idols r j. 

This means : the evil designs and the evil thoughts hold you 
in yourself in stead of God and sacrifice to them your liberty, 
a thing esteemed at all times;' the sacrifice which is honoured 
above all things and which you ought not to omit, consists 
of your good works' and pious inner being. A good land which 
makes its lord rejoice by yielding an hundredfold, is the soul 
s 3 that is made excellent by meditation on God, in vigil day and 
night. The Lord will build upon its foundations and around 
it, a cloud for shade during the day and a shining flame of 
fire during the night. From within its darkness, light will dawn. 

As a cloud obscures the rays of the moon, so the vapour 
of the stomach obscures the divine wisdom so that the soul 
does not see it 2 ). As a hearth burning with dry wood, so is 
bodily desire in a full stomach. As oily matter excites the 
fierceness of a flame, so does the humidity of food the carnal 
passion in the body. 

The knowledge of God does not dwell in a body that loves 
comfort. 

A man who loves his body will not be deemed worthy of 
divine gifts. 

As from the travail a fruit is born that gladdens the woman, 
so from labours there is born in the soul the knowledge of 
God's mysteries. To the pusillanimous and those who love 

l) Is. 5S, 2 sq. 2) Cf. Book of Che Dors p. 27 note 3. 



SIX TKLATISKS ON T11K BKIIAVIOUK OI-' LXCKLLLNCK 5 7 

comfort, a fruit is born that causes shame. As a father shows 
mercy unto his son, so Christ shows mercy unto the body that 
performs labours, and He is near its mouth at all times. The 
labour of wisdom is priceless. 

A stranger is he who is strange is his spirit unto every 
habit of this world. A mourner ') is he, who spends all the 
days of this life in hunger, thirst and mourning, for the sake 
of the expectation of heavenly hope. A recluse is he who, 

84 removing his abode from the sight of the world, and looking 
beyond, has only one demand in prayer: the desire of the 
world to be. The riches of the solitary are in his heart 2 ). The 
riches of the solitary are either consolation granted him from 
the midst of mourning, or gladness that dawns from faith, the 
treasury of his spirit. The compassionate is he, whose spirit 
does not distinguish, when practising compassion, any of the 
classes of men. Virginity is this, that a man not only guards 
his body from the corruptions of revelling, but that he also 
guards his chastity against his soul even when he is alone. It 
thou desirest chastity, restrain the course of impure deliberations, 
by occupying thyself with recitation and constant beseechings 
unto God. Then thou wilt be armed also in thy inner being 
against the things that spring from nature. Without those, man 
is able to see purity in himself. 

If thou art desirous to acquire compassion, first train thyself 
to acquire contempt for [outwardj things, lest their importance 
draw the mind away from the aim which it has set before itself. 
The purity of compassion is known from patience in bearing- 
wrong, and the perfection of humility from idle oppression borne 
gladly. If thou art really compassionate, thou wilt not be angry 
within thyself, when thou art bereft of thy possessions iniquitously 
and with injustice; and thou wilt not show thy suffering openly 
unto others, but let the sin of thy injustice be effaced by pas- 

85 sionate compassion, as the headiness of wine is abated by 
[mixing it with] much water. But show thou the mark of purity 
that arises from great mercy, by adding there-unto other things 
and do well to those who do thee wrong, with gladness, as also 
the blessed Elisha did unto his enemies, which were come to 
take him prisoner who, by praying and by blinding their eyes 

1) r^\ or^, also a worrl fur monk. 

2) Supplied from London Mss. 



58 MX TREATISES O.V THE 1IEIIAVKHR OE EXCELLENCE 

by visions, made manifest the power at his disposal. And if he 
had wished this, they would have been annihilated before him ; 
but by providing them with food and drink and letting them go 
away, he made manifest the mercy he possessed within himself. 
If thou art truly humble, be not troubled if thou art op- 
pressed. And do not excuse thyself in any point, but actually 
take upon thee the wrong laid to thy charge, without being 
anxious to persuade people that the matter is otherwise. On 
the contrary, pray that thou mayest obtain forgiveness. Some 
have taken upon them the evil name of fornication and others 
have taken upon them deeds of adultery for which they were 
too pious, and the fruit of a sin which they had not committed 
they made appear serious by bewailing it as if it were their 
own. And they implored forgiveness for sins which they had 
not committed from their oppressor with tears, while their soul 
was crowned with the full purity of chastity. Others, lest they 
should be praised on account of wonderful deeds performed in 
secret, have assumed the habits of lunatics, though they were 
in the full possession of their wits and their serenity; so that 
86 the holy angels, in admiration of these deeds, became spec- 
tators of the greatness of such men. Thou , however, hast 
assumed humility where those others have given witness against 
themselves ; thou art not even able to keep silence if thou art 
accused, and yet thou deemest thyself to be humbler If thou 
art [really] humble, try thyself by these things, whether or not 
thou art troubled. 

The many mansions in the house of the Father denote the 
spiritual degrees of the inhabitants of that place. This means : 
the different gifts and the spiritual ranks in which they rejoice 
spiritually, and the variety of the classes of gifts. It is not to 
be understood in such a manner, that every person has really 
his defined portion in the various local habitations, so that 
[these differences] manifest themselves openly in the variety ot 
particular mansions apponited for every one ; but they are to 
be compared with the personal advantage every one of us 
obtains by the. personal yet common use of this apperceptive 
sun in accordance with the purity of his visual power. Thus 
as the eyelid regulates the effusion of the quality of light, and 
as a lamp 1 ), in one and the same house, distributes the use of 

1) The same comparison is used by Oha/ali, ihyii\ III, p. 4. 



SIX TREATISES ON THK DlillAVlOUU. OE EXCELLENCE 59 

its light in a varied fashion, although the lamp itself is not 
bereft of the simplicity of its light, so as to become many with 
its varied aspects, so, those who have been deemed worthy 
of that place, although dwelling in one mansion, indivisible as 
it is into parts, attract, at a fixed time, from one and the same 
intelligible sun, every one according to the rank of his beha- 

87 viour, the own delight, in one air and one place and one 
abode and with one sight and one mode. The high degree of 
his neighbour's rank is not seen by him who is inferior, namely 
not as if it arose from the many gifts of his neighbour and 
from the scarcity of his own gifts, so that it should be to him 
a cause of grief and spiritual torment, absit ! To think such 
things in the place of delights were impossible. Every one 
rejoices within himself at the gift he has been deemed worth y 
of, and at the height of his rank. But the outward aspect of 
them all, is one; and the place is one. And what is still truer, 
they dwell as in encampments of angels, in one aereal abode, 
in equality of actual vision, with secret consciousness of their 
[different] ranks, in contemplative revelations that vary accor- 
ding to their degree. 

If real personal beings possess, apart from working apper- 
ceptive power, also spiritual impulses, no one will venture, even 
in the world to be, to proclaim in words an order of things 
deviating from this one : that [that the only differentiation is with 
regard to] the intellect and further [spiritual] powers, even 
though [this differentiation) be very manifest on account of the 
perfection of nature. True, therefore, is the word spoken by 
the Fathers : on the one hand there is ignorance for an un- 
determined time ; on the other hand there is a limited time 
for the manifestation of its abrogation, together with [the reve- 
lation of] other peculiar mysteries that are defined in silence 
by the [supreme] being. For there is no mean between com- 

88 plete elevation and absolute abasement, in the future separation. 
Either one belongs wholly to the high ones or wholly to the 
low ones. But within this and the other [state] there are varying 
modes of retribution. 

And if this be true, as it is true, what then is the folly of 
some, who say: I do not desire to be in the kingdom-, if I 
only could strive after salvation from hell. Being saved from 
hell is the kingdom. And being without the kingdom is hell. 
For the scriptures do not teach three places [in the world to 



00 SIX TRKATlSliS ON Till'; liKHAVlOUK OK EXVKLLKNCK 

be]. What do they teach? When the son of man shall come 
in his glory, he shall set the sheep on his right hand, but the 
goats on the left 1 ). Here the scriptures do not mention three 
classes, but two : those of the right hand and those of the 
left. The difference between the dwelling place is given dis- 
tinctly. And these, it says, shall shine forth as the sun in the 
kingdom of the father a ), and those [will depart] into everlasting 
lire :! ). Further: They shall come from the east and west, and 
shall sit clown with Abraham in the kingdom l ). And the 
children of the promise that have not been obedient shall go 
into the darkness outside the kingdom. There will be psychic 
weeping and grinding of teeth, which is a grief more hard 
than the fire. Now thou understandest that to remain far from 
that elevation means torturing hell. 

It is beautiful for a man to admonish mankind unto bean- 
s'.) tiful things and to bring them, by his constant care, from error 
to the knowledge of life. And this is the stage of our Lord 
and the apostles, and it is very elevated. But if he perceives 
within himself, that by familiar and constant intercourse, his 
inner being becomes injured by the sight of [worldly) things, 
and his serenity is disturbed so as to lose its discernment, and 
is darkened , since his spirit still acquires cautiousness and 
stricter submission of the senses. For he is sick as long as his 
senses are not yet healed : and wishing to heal others, he loses 
his own partial health of soul and quits the chaste freedom of 
his will for a troubled mind. Such a one has to recall the 
word of the apostle who says : Strong meat belongeth to the 
healthy "'), and he shall turn back, lest he hear from them, 
symbolically : How art thou a physician for others, yet full of 
wounds thyself? Accordingly he shall keep to himself and 
guard his own health only. Then instead of audible words he 
shall care ") for a beautiful behaviour, and others will profit 
not by his spoken words, but by the health in which he holds 
himself, if possible. Thus by his health they will be healed, 
even though he be absent, [thay is to say] by the zeal of his 
excellent deeds, which is a more excellent thing than to serve 
them merely with words, while sick himself, and in need of 
healing more than they themselves. 

l) Matthew 25,32. 2) Matthew 13,43. 3) Matthew 25.41. 4) Matthew 8,11. 

5) Hebrews 5, 14. 6) Read .XJSttXJ 



SIX TKKATISF.S OX THK I!KI FA VT( >UR OF KXCKLLENCK 6 I 

For if the blind lead the blind, both shall fall into the ditch l ). 
90 For strong meat belongeth to the healthy and to those whose 
senses have been trained and strengthened so as to receive 
all kinds of food, that is [those that are strengthened] against 
all sensual shocks, because the heart is healthy on account of 
its training in perfection. 

But when Satan desires to defile the chaste spirit by thoughts 
of fornication, he first tempts its endurance by vain glory, since 
the beginning of such a thought does not resemble that of the 
affections. This he does with the guarded spirit into which he 
cannot easily instill a thought which is purely evil. But when 
he that was strong, by meditating on old thoughts has left his 
fortress and when he is at some distance from it, Satan causes 
him to be assailed by full opportunity of fornication, by asso- 
ciating the spirit with lascivious things. 

At first the spirit feels a sudden terror when it meets them, 
because of the chastity of the deliberations that meet the 
[worldly] things, for the mind, their governor, has refrained 
from looking at them before. But it falls from the height of 
its original thought, even though it be not defiled. And it does 
not turn and regains quickly the former deliberations which 
are the cause of the secondary ones, then, when it meets often 
with these things, custom will blind the discernment of the soul 
through frequency of meeting. So in accordance with the quan- 
tity and the character of the first affection, is the submission 
to the second. 

To avoid the affections by the recollection of virtues is 
easier and more beautiful than to vanquish them in strife. For 
when the affections leave their place and are in motion so as 
9' to show themselves at strife, then they also print on the spirit 
forms and images. [People of] this rank 2 ) possess a great 
valiance, so that they draw strength from the spirit ; but the 
mind is greatly disturbed and troubled. By the former way of 
proceeding mentioned, even the traces of affections are not 
known in the spirit when they have departed. 

Bodily labours and meditating upon the scriptures preserve 
purity. And labours are made firm by hope and fear. Hope 
and fear arc established in the spirit by seclusion from the 



1) Matthew 15, 14. 

2) Nrmielv those ulm van<jni>,h llie nftretinn-;. 



6 2 SIX* TRI-WTISKS ON* THE I'.KHAVIOl'R OF KXCKLLKXCE 

children of man and by constant prayer '). Until man has 
received the Comforter, he needs written documents 2 ), in order 
to fix in his heart, by images, profitable recollections. And by 
constant meditation upon them, he will renew the attractions 
of excellence and see in himself caution against the narrow 
paths of sin ; for he does not yet possess the dominating force 
of spirit which reduces to oblivion those powers which bereave 
man of profitable recollections and adduce in him languor by 
distraction of mind. 

But when spiritual force enters and dwells in the intelligible 
forces of the operative soul, then there are fixed in the heart 
in stead of written laws spiritual commandments, which the 
heart learns secretly from the spirit, which does not need the 
help of sensible material 3 ) by the medium of the senses. 

Whenever the mind learns from matter this instruction is 
followed by error and forgetfulness. T3ut whenever it draws 
instruction from incorruptible things, its recollection will also 
be incorruptible, founded on their intelligible nature. 
92 There are good deliberations and there is a good will. There 
are evil deliberations and there is an evil heart. The former, 
without the latter are of little account for remuneration. The 
latter are impulses which blow over the mind, as the winds 
that blow over the sea causing waves to arise. But the latter 
are the roots. And in accordance with the fundamental direction 
is also the good or the bad remuneration ; not in accordance 
with the motion of the deliberations. For the soul does not 
cease from setting into motion varying deliberations, and if 
thou calculatest a remuneration for all these even though they 
have no root beneath, thou wilt be near to changing thy 
remuneration and thy retributions thousand times every day. 

A young bird without wings is the mind that has lately left 
the bonds of the affections, by means of the works of repen- 
tance. At the time of prayer it strives to exalt itself above 
earthly things, but it cannot. For it creeps still on the surface 
of the earth, where also the serpent crawls. But it concentrates 
its deliberations by recitation and works and fear and care for 
excellent qualities. For beyond these it does not yet know 
anything. And these keep the mind pure for a short time. But 

I) rWlft^a 2) Lilt.: impressions in ink. 

3) reV^oVsa 



SIX TRKATISES ON Til]-. P.KWAVTOL'R OF KXCFLT.FNCI'; 63 

then recollections will return, troubling: and defiling: the heart. 
For he does not yet perceive the air of peace and liberty, 
which concentrates the mind for a long time, [keeping it] quiet 
without any recollection of [worldly] things. For it has still 

93 wings of flesh, viz. bodily virtues which are exercised openly. 
But is does not yet see and perceive the theoretical significance 
of the virtues exercised, which consists in wings of the mind 
by which it approaches unto heavenly things and is removed 
far from the earth. 

As long as man serves God in a way that can be perceived 
by the senses and in [outward] things, the prints of things will 
be delineated in his deliberations and his mind will think of 
divine things in bodily forms. But when he perceives that which 
is within things, then, according to the measure of its appercep- 
tive power, the mind will also be exalted above the forms of 
things in due time. The eyes of the Lord are upon the humble 
and His ears are willing to hear them l ). The prayer of the 
humble [goes] as it were from his mouth unto [God's] ear : O 
Lord, my God, let my darkness be enlightened. When thou 
art [occupied] in solitude with the beautiful work of humility, 
when thy soul is near unto coming forth from under the dark- 
ness, this will be thy sign : thy heart will burn and glow as 
with fire, night and day, so that thou wilt esteem all earthly- 
things as ash and dung. This means that it will not even 
please thee to touch food, on account of the pleasure of the 
new, fervent deliberations, which move continually within thee. 
Then, of a sudden, the fountain of tears will be given thee, 
so that they flow from thy eyes, as the waters of brooks, 
without compulsion, mingling themselves with all thy work, viz. 
with thy recitation and with thy prayer, with thy service and 
with thy meditation, with thy food and with thy drink, with 
all that thou doest tears will stream. If thou observest this in 

94 thyself, take heart, thou hast passed through the sea. Continue 
thy labours, keep thy cautiousness sound that thy grace may 
augment from day to day. As long as thou hast not yet met 
with these things, thy way has not yet finally reached the 
mountain of God. 

If this state vanishes after thou hast found it and if this 
fervour abates, without thy proceeding to take another thing 

I) <T. Ps. : , 4 ,, 5. 



64 SIX TRKATISKS <>X Till': liKI lAVIOL'k OK KXCKfJ.KNf T. 

as its substitute, woe to thee, what hast thou lost ! Either thou 
hast become haughty, or thou art lax. What is it that is 
situated after tears, and what a man meets after having passed 
beyond them, and what there is further after this latter state, 
we will describe beneath, in those chapters which deal with 
the course of behaviour, as a thing concerning" which we are 
enlightened by the scriptures and by the Fathers who were 
entrusted such mysteries. 

If thou hast no works thou shalt not speak about excellence. 
Dearer to God are trials for righteousness' sake, than all vows 
and sacrifices. And dearer is the odour of the sweat of the 
fatigue they cause, than all the drugs of sweet scent and ex- 
quisite perfumes. 

All excellence, which does not vex the body, must be deemed 
by thee a miscarriage without a soul. The sacrifices of the righ- 
teous are the tears of their eyes, and their acceptable offerings 
are the sighs of their vigils. The saints lament because of the 
dulness of the body and they sigh and send their prayers unto 
God with suffering. And at the voice of their lamentations the 
95 holy hosts assemble to them in order to give them heart 
through hope and to console them. The holy angels are their 
partners during the temptations and sufferings of the saints, 
because they are near to them. 

Labours and humility make man a God on the earth. 
Faith and compassion give a speedy advance to clearness. 
Fervour and a broken heart cannot dwell in one soul ; neither 
do those . that are drunk know control of their mind. When 
fervour has been given, sorrow and mourning are taken away. 
Wine has been given for gladness, and fervour for the joy of 
the soul. The former warms the heart, the word of God the 
mind. Those who are kindled by fervour, are transported to 
the world to be in their deliberations by meditations of hope. 
As to those who are drunk with wine, various hallucinations 
present themselves, so he, who is drunk and is ablaze does not 
know trouble, nor the world nor anything in it. These things 
happen to those who are simple of heart and fervent with hope. 

The many things which will happen unto those who go the 
traditional course of behaviour after long labours of purification 
are tasted by them, in the beginning of the way, by faith of 
soul only. All that the Lord wills, He does. 

Blessed arc; those who. in the sea of troubles, keep themselves 



SIX TRKATISKS OX THE UKUAVIOUR OV KX< KLLKXCI': 65 

simple and avoid investigation, in fervour to God, without 
turning their back, for they will quickly be safe in the harbour 
of the promises and rest in the mansions attained by all who 
labour well. There they are consoled for their toiling, exulting 

96 with the joy of their hope. 

Those who proceed with hope, are not liable to see the 
injuries on the way ; neither are they able to investigate the 
like. But when they have gone ashore they appear unto them, 
and they praise God [thinking ofj how they have been guarded 
amidst all those storms and the many cliffs of which they were 
unconscious, because they were not anxious to look at such 
things. But those who cherish serious thoughts and wish to 
deal very prudently, and give themselves up to evolving deli- 
berations and to bear and make many preparations, and wish 
to see and to deliberate the causes of injuries and thoughts 
of relaxation, such are usually constantly found at the door of 
their houses. For the slothful man saith, There is a lion with- 
out, I shall be slain in the streets *). And as those who said : 
And there we saw the giants, and we were in our own sight 
as grasshoppers "). And the cities are strong and walled up to 
heaven ;? ). These are the people who at the time of death are 
found at the beginning of their way. They are those who 
constantly wish to act prudently, but never to begin. But the 
simple swims and passes with his first ardour. He does not 
think of the body nor of the possibility that his commerce 
will not prosper. 

Let not the greatness of thy wisdom be a stumbling-block 
for thyself and a snare before thee, preventing thee from be- 
ginning manly and quickly, in the hope in God, thy course 

97 cleansed with blood, lest thou be constantly needy and devoid 
of the knowledge of God. 

He who looks at the winds will not sow. Better for us is 
death in the war for [the sake of] God, than a life of shame 
and baseness 1 ). If thou wilt begin with one of the works of God, 
make thy testament beforehand as one who has no further life 
in this world and as one prepared for death. Draw near to it 
without hope, as one whose end will be reached in that action 
and as if it will be the end of thy days without thy seeing 
any more. Let this be truly decided in thy mind, lest victory 



i) L'roverbs 22,13 2 ) Xnmbcrs 13,33 3) Pen I. I, 2.S 4) Cf. p. 31 

Wi-li. Af.l. I..-ii,tI. ,,,-j ,'\YYi.-;iiD-k'.. = 



66 SIX TKKATfSKS ON THE UFA IAV10l*R OK KXCKI.LEXCK 

be taken from thee through hope of life, being a cause of 
spiritual laxity. 

Therefore let not wisdom reign wholly over thy actions. Give 
quickly room also to faith in thy spirit. Remember constantly 
the clays after death and let laxity never enter thy soul, ac- 
cording to the word of the sage who has said : A thousand 
years in this world are not like one day in the world of the 
righteous ] ). 

Begin manly with every work of excellence •, do not approach 
it with a double heart. Do not doubt in thy heart, on the way 
of thy course, of the hope of God's grace, lest thy toiling 
become in vain and the work of thy service become heavy 
for thee. But believe in thy heart that God is merciful and 
saves grace to those who seek Him, not in accordance with 
our service but in accordance with the love of our soul and 
with our faith in Him. For as thou hast believed, so it will 
happen unto thee. 

Some are occupied by knocking their head the whole 
day in stead of by their services; and with some, perpetual 
kneelings take the place of the number of their prayers. Some 
are occupied by the course of their tears in stead of by their 
canonical [duties] without seeking any thing besides, because 
it is better to them than all other things. Some fulfill the laws 
prescribed to them by their zeal for their spiritual meditations, 
by their suffering from hunger which cats away their flesh. 
Some are withheld from accomplishing their work, by the tor- 
ments which torture their stomach. Some do not make a break 
in their reciting- of Psalms on account of their spiritual fervour. 
The heart of some is set aflame by written words; some are 
captivated by the understanding thereof. And there are some 
whose lips are withheld from their ordinary course by the 
stupor caused by the contents of their recitation. Some taste 
all these thing's and are satisfied and turn away and desist. 
Some taste a little from them only, and become puffed up and 
isolent and forget. 

Some are held back from them by the severe suffering from 
their plagues; some by all kinds of allurements; some by power, 
some by glory among men, others by passion for [worldly] 
things; some by wanton occupations. Some however advance 

I) Cf. Ps. 8.1, II 



SIX TRKATISKS (IN TIIK JiKHAVK >UR OF EXCELLENCE 6j 

well and making up their mind, they do not turn their back 
before they have taken possession ot the pearl. 

Begin every work for the sake of God joyfully. And if thou 
art pure from affections and from doubt of heart, God will 
99 remunerate thee and help thee and give thee wisdom, and 
according to Mis will and in a wonderful way He will bring 
thee to perfection. To whom be glory and power and adoration 
and exaltation for ever and ever. Amen. 

Completed are the six treatises on the behaviour 
of excellence. 



VII 

ON OTHER SUBJECTS, CHAPTER BY CHAPTER, IN 
SHORT SECTIONS. ON THE CHARACTER OE TRUST 
IN GOD AND FOR WHOM IT IS BECOMING TO TRUST 
IN GOD. AND FURTHER: WHEN A MAN TRUSTS, HE 
WILL HAVE POWER ACCORDING TO [THE STATE 
OF] HIS MIND. AND WHO TRUSTS FOOLISHLY AND 
WITHOUT DISCERNMENT 



There is a trust in God, with a faith of the heart, which is 
beautiful and which rises from the discernment of knowledge. 
And there is another trust which is insipid and rises from 
folly ; and this is false trust. 

That a man who has absolutely no care for any of these 
passing things and whose soul is night and day given to the 
works of God, without thought of any work of this world 
because of his great zeal for exellence and because of his 
absorbing anxiety for the divine things, and who, therefore, 
neglects to prepare dress and food and to fix and to prepare 
a place for his shelter and the like, — that such a man trusts 
in God that He will prepare in its due season all he needs 
and that He will care for him — this is really true trust and 
a trust of wisdom. And in truth, for such a man it is also 
ioo beautiful to confide in God, because he is His servant, and 
he is ladened with thoughts concerning Him and he bears the 
weight of His works without needed. And so it is becoming 



68 ON OTHER SUUJKCTS, rilAPTKK P,V CIIAPTKR, ETC. 

to Him to show care for him, which is distinguished from His 
care for the rest of mankind, because he has eminently main 
tained in his person the word of our Lord saying: seek the 
kingdom of God and His righteousness 1 ) and: Take no thought 
for your body ~). And if ye care for this, the world will pre- 
pare all for you, like as a servant. And as unto a master it 
will be obedient unto your words without hesitation, without 
thwarting your will in anything. 

Therefore, because such a man does not desist on account 
of [worldly] causes from standing perpetually before Him, he 
will not surrender himself to those things which the body needs. 
For he does not care for other things either, but he abstains 
from them all equally, be they small or great, be they things 
of comfort or pleasure ■ — an abstention based on fear of God. 
So he will find sustenance in a wondrous way, even though 
he does not touch any of these things, nor fatigues himself 
with them. 

Another however, whose heart is wholly buried in the earth 
and who constantly eats dust with the serpent without caring 
in any way for the things pleasant to God, who fatigues him- 
self in every respect by the bodily things and is occupied by 
and constantly cares for intercourse and pleasure and luxury, 
and who has manifold worldly connections, — when such a man, 
given to such laxity and indifference regarding excellence, from 
time to time gets into trouble or want, or the fruits of sin- 
fulness disturb him in any way, and [when he] says as follows: 
ioi I trust in God, He will work for me without doubt and He 
will comfort me, — o fool, till now thou hast not recalled God 
but thou hast disdained Him by the laxity of thy works and 
His name was slandered among the nations, as the scripture 
says. And now thou sayest with a full mouth: I confide in Him 
who will help me and care for me. God has well said through 
the prophet, scorning such people : They seek me daily and 
delight to know my ways, as a nation that did righteousness 
and forsook not the ordinance of their God : they ask of me 
the ordinances of justice 3 ). To them belongs the fool who does 
not even spiritually come near unto God, but, at a time when 
the darkness of troubles surrounds him, elevates his hands unto 
Him in confidence. That such become wise, requires that they 

i) Matthew G, 33 2) Matthew 6,25 3) Jos. 58,2 



ON OTHIOR Sl'KJKCTS, CllAPTKR 11 Y CHAPTER, liTC 69 

be branded several times. For, although they have no works 
such as could be a basis for trust in God, yet they have been 
thought worthy of chastisement and loaded with mercy, as it 
were from [the midstj of their evil works and their indifference 
regarding their duties. They should not mislead themselves and, 
forgetting the rank of their previous way of life, say : I trust 
in God. Such have to be chastised, lest they, though not pos- 
sessing works of faith, stretch out their feet in idleness, saying: 
I believe that God will give me to eat, as if they were 
toiling in the works of God. 

Or it may come to pass that some one goes and falls into 
a pit through his own folly, and although he has never 
thought of God before, he says now: I trust in God, He will 
102 deliver me. Err not, thou fool. Trust in God has to be preceded 
by works for the sake of God and by the sweat of 1 lis service. 
If thou believest in God thou doest well. But also faith re- 
quires works ; and confidence in Him requires the testimony 
of the heart which is born of the toils [for the sake] of ex- 
cellence. Believe that God is He who cares for His creatures 
and who is clad with all power. But connect with this faith 
the works which suit it. Then He will answer thee. Take no 
wind in thy fist, viz. faith without deeds. 

If a man travel a road without being conscious of the fact 
that there are evil beasts or murderers on it, or the like, how 
many times will this universal care of God cause [the dangerj 
to pass, by retaining him at the place where he is, for any 
cause, till the danger is over, or by some one meeting him 
and causing him to return. Or another time, a dangerous 
serpent lies on the way, which he has not noticed. If God will 
that he be not entangled in evil, the animal will at once make 
a sound or leave its place and disappear, or it will creep 
farther so that he sees it and is cautious. Thus God will save 
him, even if he be not worthy, for motives which God alone 
knows, especially for His mercy's sake. Or, another time a 
house or a wall or a rock is on the point of falling or slipping 
from its place and coming down instantly [at the placej where 
103 some men are sitting. Thereupon God will order an angel 
and will hinder this accident and prevent it till those people 
have risen [and left] that place, for any reason whatsoever that 
makes them go away, so that none will remain under [the 
falling thing]. But as soon as they have left [the place], it will 



/O ON OTI1KR SUHJKCTS, CHATTER IJY CHATTER, ETC. 

fall. But if it happens that anyone be under it, he will not be 
damaged. By this God desires to show the greatness of His 
power. 

Such things and the like are [signs of j universal care. The 
righteous possesses this grace perpetually ; as an individual, 
not l ) as a member of the community. The rest, however, are 
ordered by God to govern themselves with insight and to 
mingle in their affairs intelligence with the care of God. But 
the righteous does not need this insight in order to govern 
with it his affairs. In stead of this insight he possesses faith 
by which he storms strong fortresses. And such things as we 
have enumerated he does not fear. As scripture says: the 
righteous is bald as a lion '-) and he ventures all through his 
faith. Not as one who tempts God but as one who possesses 
confidence in Him and as one who is armed and strongly clad 
with the force of the spirit. And concerning His great perpe- 
tual care for him God has said thus: I will be with him in 
trouble ; I will deliver him and honour him. With long life 
I will satisfy him, and shew him my salvation 3 ). He who is 
104 weak in his works and lax or negligent, or whose deeds are 
evil, it is impossible that this hope be his. But it will be for 
him that is constantly with God in all things and who is His 
relative by his beautiful works, who directs constantly the gaze 
of his heart towards God's grace, as David says : My eyes fail 
while I wait for the Lord M. 



VIII 



WHAT IT IS THAT HELPS A MAN TO COME NEAR 
UNTO GOD WITH HIS HEART AND WHY IT IS THAT 
HELP COMES NEAR UNTO HIM SECRETLY AND 
WHAT IT IS THAT CAUSES A MAN TO COME NEAR 
UNTO HUMILITY 

Blessed is the man who knows his weakness. This know- 
ledge becomes for him the foundation and the beginning [of 
his comintrl unto all eood and beautiful things. When a man 



1) Lacking in one of the T.omlon M>s. 2) I'roverbs 28, I 

3) Ps - 91, 15 4) CT. J's. 119, 123 



WHAT IT IS THAT IirCU'S A MAX TO COMK NKAR F.TC. /I 

knows and perceives that he really and in truth is weak, then 
he restrains his soul from profuseness which is dissipation of 
knowledge and he will augment the watchfulness of his soul. 

Unless a man has been remiss in some small thing and a 
slight negligence has appeared in him and tempters have sur- 
rounded him either with temptations that arouse bodily affections 
or with temptations which stir the affectable power of the soul, 
he cannot perceive his own weakness, Then, however, he re- 
cognizes the greatness of God's help by comparing it with his 
own weakness. 

Thus if he sees that his heart does not rest from fear, even 
though he be provident and very cautious, withdrawing and 
105 hiding his soul in innumerable apartments and providing his 
soul with causes of trust, then he understands and knows that 
this whole impulse of his heart denotes some other thing which 
is lacking and which is very necessary to him, viz. that he 
needs other help. For the heart testifies to [this] within, by the 
fear that moves in it, denoting the lack of something. And 
therefore he cannot remain in confidence. For the help of God 
is necessary for deliverance. 

When he knows that he needs divine help, he will frequently 
pray. And by much beseeching the heart becomes humble, tor 
there is no man who is needy and asking, without being humble. 
And God will not despise a broken and contrite heart ! ). Until 
the heart has become humble, it will not rest from distraction. 
Humility restrains the heart. And as soon as man has become 
humble, mercy will surround and envelop him. And when mercy 
draws near, the heart will perceive help at once, because some 
confidence and force will also move in it. When it perceives 
that divine help approach unto it and that He is its support 
and its helper, then the heart will be filled with faith at once. 
Then it will see and understand that prayer is the port of 
help, the fountain of salvation, the treasure of confidence, the 
sheet-anchor amidst the storms, the light in the darkness, the 
stick of the weak, the shelter at the time of temptations, the 
medicine at the time of illness, the shield of protection in the 
battle, the sharp arrow against the enemies. 
106 And because by prayer he has found the entrance unto all 
this good, he will delight in prayer of faith for ever more, 

1) l>s. si, 1 7 



J 2 WHAT IT IS THAT HULL'S A MAN TO COMK NliAU l'TC. 

while his heart exults in confidence, not blindly and with 
words only, as it had been till then. 

When he knows this, he possesses prayer as a treasure 
within his soul. And from joy he changes the tenor of prayer 
into sounds of thanksgiving. And the following" word has been 
said by the sage among the saints, Mar Euagrius, who did 
every thing which he did with a purpose : Prayer is a joy- 
that gives place to thanksgivings. Concerning this prayer, 
which takes place after receiving the knowledge of God, he 
says : This prayer that gives place [to thanksgiving], in which 
a man does not pray nor act as in the other passionate prayers 
which he prayed, perceiving grace, consists therein that in the 
heart, which is filled with joy and ecstasy, frequently emotions 
of thanksgivings and gratitude stir themselves, in the silence 
of kneelings. Then, on account of the inner ardour, which is 
set in motion by wonder at the understanding of God's bounties, 
he will of a sudden raise up his voice and praise without being 
wearied, while the inner ardour gives place to thanksgivings 
also of the tongue ; and so he will give utterance [to his feelings| 
long and wonderfully. Who has experienced these things clearly, 
not dimly, and has noted them with intelligence, will under- 
stand when I say that it occurs without variation, for it has 
been experienced many times. And furthermore [such a man] 
107 will leave idle things and be constantly with God, without a 
break, in constant prayer, fearing that he will be bereft of the 
current of its helping forces. 

All these beautiful things are born from a man's perceiving 
his own weakness. For from this, because of his longing for 
help, he turns to God with beseechings. And as he brings near 
his spirit unto God, Me comes nigh unto him with His gifts. 
And He does not take away from him His inspiration, because 
of his great humility. For as a widow unto the judge, he 
cries at all times : avenge me on my adversary. Therefore God, 
the merciful, necessarily will delay his petitions, that he have 
the better reason to approach unto Him. And because of his 
need he will constantly remain at the fountain of help, while 
God grants some of his demands quickly, others not: [He 
grants] those concerning which He knows that they are neces- 
sary for life, the rest He delays. And in some cases He with- 
holds from him the ardour of his enemies, and in others He 
gives an opening to temptations, that this, as I have said, 



WHAT IT IS THAI' 1 1 KIT'S A MAN TO ('l)MK NT'.AR KTC. 73 

should be a cause for approaching unto God, and that he 
should become prudent by temptations. And this is what is 
said in the scripture : The Lord left many peoples and He 
did not destroy them at once, nor did He give them into the 
hand of Joshua, in order to test Israel by them so that the 
generations of the children of Israel should learn war l ). 

10< s As for the righteous who is not acquainted with his weak- 
ness, all his affairs are in peril. He is not far from falling, 
the destroying lion is not removed from him nor the demon of 
haughtiness. Who lacks knowledge of his weakness , lacks 
humility. Who lacks humility, lacks perfection. Who lacks 
perfection is still in a state of peril. And the enemy can attack 
him at every quarter, because his town is not fortified with 
iron bolts nor with a brazen lintel. 

Neither is humility to be acquired except through the causes 
which bring about a continually broken heart and destroy the 
deliberations of presumption. Without humility the service of 
man cannot be sealed : the seal of the spirit has not yet been 
placed on the charter of his freedom, he is still a slave and 
his service cannot be established without his being made humble, 
neither can he acquire wisdom without temptations, neither can 
he reach humility without wisdom. Therefore God necessarily 
sends the saints things which cause humility and brokenness 
of heart and passionate prayer without distraction. Sometimes 
he afflicts them by accidents that arise from the natural affec- 
tions or by transgressions arising from impure deliberations; 
sometimes by disdain or by idle oppressions which they have to 
endure from men, or by bodily pains; sometimes by poverty 
or need of necessary things ; sometimes by vehement affections 

109 of fear in the open war of the demons which He allows in 
order to keep them continually in motion, or by terrible varying 
states of which one is still more strong and sorrowful and 
hard than the other. 

All these things happen, that man should have a reason 
for being humble, lest he should sleep in neglect either of 
things present from which the struggler suffers, or of fear of 
things to be. Therefore temptations will necessarily be profi- 
table unto men. Now I do not say, that, in order to have a 
cause of humility, he ought to let loose his will unto evil 

1) Cf. Ju.lgcs 3, I sq. 



74 WHAT IT IS THAT IIKLPS A MAN TO COME NEAR KTC. 

things, with the purpose of humbling himself by the recollec- 
tion of them, or that he should hasten unto other temptations. 
But it is beautiful for him that, apart from his performing good 
works, he should constantly spur himself and remember that 
he is a creature and naturally prone to be seduced. And who- 
soever is a creature, requires an external power, viz. to help 
him. And he who requires external help, the deficiency of his 
own nature is manifest. And every one who knows that he is 
deficient, to him humility is becoming in order to receive what 
he needs from Him who is able to give it. 

If he knows all these things from the beginning and looks 
to them at all times, he will not sleep. And if he does not 
sleep, he will not be delivered into the hand of the powers 
which endanger his vigilance. Therefore it is becoming for him 
no that goes the way of God, that he confess and reproach and 
rebuke his soul for all [evils] that overtake him, knowing that 
either because of his negligence it is excited by the tempter 
by order of the Governor, or because he has exalted himself. 
Therefore he shall not leap up nor be shaken, but keep his 
sold quiet without accusation [of GodJ, lest his evil be doubled. 
For there is not iniquity with God, on the contrary, He is 
the fountain of justice. 



IX 



ON SINS [COMMITTED] INTENTIONALLY AND WITH 
EVIL WILL AND ON THOSE [COMMITTED] ACCI- 
DENTALLY 

There are sins in which a man is entangled through weak- 
ness and accidentally. And there are sins the source of which 
is the will ; others [spring] from an uncultivated mind. Some 
are committed occasionally, others continually ; others are cus- 
tomary. And all these classes and kinds of sins, though bound 
by the common verdict of reprehension, have a different cha- 
racter and their punishment may be greater or smaller. 

Some sins are reprehended severely •, others arc near to mercy. 
God has also shown unto Adam, Eve and the serpent, though 
not one of them was exempted from receiving the retribution 
of his fault, a great variety in the curse which was directed 



ON SINS [COMMITTKD] INTKNTI.ONA1J.Y AND WITH I'lTC. 75 

against each one of them ; and so He did in the curses directed 
against their offspring. In accordance with the propensity and 
inclination of each unto sin, is judgment made more heavy, 
in If any one be not inclined to follow sin, but he be drawn 
towards it on account of neglect regarding righteousness, al- 
though he be not zealous for it, his judgment will be severe 
even if the connection with sin be difficult for him. But if he 
be diligent and temptations rise, mercy is near to purify him, 
without doubt. For it is another thing that a man who is 
careful regarding excellence and constant in its works, medi- 
tating on it even in the night, should fail in any of its duties; 
while by day he is loaded with its burden and goes around 
with it, all his thoughts concentrated upon justness — it is a 
different thing that, while he is occupied with such things, 
through ignorance or the compulsion of opposition on the way 
of excellence and the mighty waves that arise every moment 
in his limbs, and the propensity towards aberration which is 
implanted in him as a test of freedom, the indicator of his 
scale should point somewhat to the left, and through the sick- 
ness of the flesh he should be entangled in any kind of sin 
and suffer and be sorry on account of it and bewail himself 
passionately because of his miserable weakness in the face of 
what overtakes him now and then. 

It is a very different thing, that one being lax in the works 
of righteousness or wholly neglectful of the way, should run 
like a slave in complete obedience to all the delights of sin, 
and try to find the means of its accomplishment ; and that like 
112 a slave he should purpose zealously to perform the will of his 
adversary, his limbs serving him as weapons on behalf of 
Satan in complete obedience and that he should not even 
think of repentance so as to draw nearer unto excellence and 
end his path of shortcomings. 

Different are the trespasses and the stumbling-blocks laid on 
the way of virtue and in the course of righteousness. As the 
rathers say: On the way of excellence there are stumbling- 
blocks, there are varying states, there is compulsion, and the like. 
A different thing J s death of the soul and complete destruc- 
tion and total abandonment. This is known thereby that, al- 
though one falls, he docs not forget the love of his Father -, 
and although he is loaded with trespasses of every kind, his 
zeal for the service of good is not held back, nor docs he 



76 ON SINS [cOMMITTi;i>| INTKNT [ONAI ,1 .A' AND WITH KTC. 

desist from his course, nor abhor to stand in stiwgfle against 
these things anew and with the same chance of being van- 
quished, nor cease from demolishing every day his building 
and beginning a [new] foundation. 

And the word of the prophet is in his mouth : Till the hour 
of my departure from this world, rejoice not against me, O 
mine enemy : when I fall, I shall arise ; when I sit in darkness, 
the Lord shall be a light unto me r ). And he will not cease 
to struggle till death. He will not allow himself to be van- 
quished, as long as there is breath in his nostrils. And though 
his ship is wrecked every day and the sweat of his commerce 
becomes a prey to the depths, he does not cease to borrow 
and fit out ships and navigate with good hope; till the Lord, 
seeing his zeal, has mercy for his shipwrecks and inclines unto 
*3 him in compassion and gives him strong impulses towards 
patience and towards braving the burning arrows of the Evil 
one. This is wisdom from God and whoever is sick in this 
way, is wise. 

To abandon hope profits not. It is more expedient for us 
to be judged on account of special [sins] than on account of 
complete abandonment. Therefore the blessed commentator 2 ) 
warns us against becoming weary in face of the many struggles 
and the frequent various kinds of strife to be met on the way 
of righteousness lest we should turn back and give our adver- 
sary the opportunity of a complete victory in any kind of evil. 
And so the blessed commentator says, arranging the strugglers 
as it were in classes: If you are truly zealous to look towards 
excellence and anxious for serenity of mind unto God, and 
to practise those things which are agreeable unto Him, you 
must necessarily bear for the sake of these things, all the 
struggles which will arise continually against you on account 
of the natural affections and the attractions of this world and 
the evil of the demons, without relaxing in spite of the constant 
and never ceasing strife, without fear of the tenacious vehe- 
mence of war, without dread of the hosts of enemies, and 
without dejection if it happen that you trespass somewhere 
and sin, but receiving on your faces the blows and wounds 
such as are [to be expected] in so great a war. On account 
of these things, therefore, you must not let yourself be moved 

l) Micali 7,8 2) Theodore of Monsuesthi 



ON SrNS [COMMITTED] INTENTIONALEY ANM) WITH ETC /7 

even from your will's decision ; on the contrary you must main- 
tain the choice of your behaviour, deeming it a beloved and 
,x 4 glorious thing to show yourselves in the war besmeared with the 
blood of your blows, without pausing in the slightest degree 
from strife against the enemies. These are the warnings of the 
blessed commentator. 

1 hus, it is not becoming in us to relax because of these 
things. Woe to the solitary who is unfaithful to his covenant 
and, treading down his conscience, gives Satan entrance into 
him, in small and great matters of sin, so that he does not 
find strength to defend against the enemies the breach [Satan] 
has made in his soul. And with what countenance will he behold 
the chaste, his companions, when they are brought together 
from whom he has separated his way to go the way of des- 
truction, and the freedom of speech with God which the pious 
possess, and the prayer which arises from the chaste heart 
towards God and uplifts itself and even passes the hosts of 
the angels and stops not until it reaches God's majesty, holding 
the keys in its hands ceasing not until it has acquired its 
demand, rehiring unto the mouth that has sent it, with glad- 
ness. [And with what countenance will he look upon] what is 
harder than all these things, viz. that, as he has separated his 
way from them here, so Christ will separate him from them on 
that day. When the brilliant clouds will bear on their backs 1 ) 
the bodies that have become splendid by purification and that 
enter the great gate of heaven. Therefore the ungodly shall 
not stand in the judgment -), because their work is already 
judgment, nor sinners in the congregation of the righteous 2 ), 
in the resurrection before the judgment, nor the impure in the 
ranks of the saints. 



i) I.ittcrally : hip: 
2) !>,. 1,5 



X 

"5 ON THE WORDS OF THE SCRIPTURES BEING SPOKEN 
AS IT WERE TO PATIENTS IN MODERATION LEST 
THEY SHOULD WHOLLY AH AN D< )N THE LIVING GOD. 
BUT THIS SHOULD NOT BE TAKEN BY US AS A 
REASON FOR GREATER FREEDOM REGARDING SIN 

The encouragement which our Fathers give us in their 
writings and the help towards repentance which is in the 
writings of the Prophets and the Apostles, should not be taken 
by us as a reason to disregard the threats of the divine acts 
of judgment, nor the punishment which God has decreed firmly 
against the trangression of the borders which should not be 
passed, through the mouth of all His saints and by means of 
all kinds of laws, in order to eradicate sins. As if the hope of 
repentance could be reason for us to strip from ourselves the 
feeling of fear in order to sin more freely and without dread. 
These [threats] are confirmed by the seals of the word of God, 
in all the scriptures of our salvation, and by the [divine] decrees 
fixed against them, [threatening] all kinds of terror. Some of 
these He has partly revealed to the many or to the few [people] 
by the punishments Fie brought upon them in order to show 
that He hated sin. Or why then were drowned in the Deluge 
the generations of the days of Noah? Was it not on account 
of the vileness of lasciviousness, because they had violated the 
n6 beauty of the daughters of Kainr In that time there was no 
love of money nor adoration of idols, nor sorcery, nor wars 
waged [by men] against one another. 

Or again, why were five towns of the Sodomites for ever 
burnt? Was it not because they had given way to lust of the 
flesh, which had taken possession of them according to its 
good pleasure, consisting in all kinds of impurity? Was it not 
because of the fornication of one man that in Israel, the first- 
born of God, there fell twenty-five thousand by the plague in 
an instant? Why then was Simson rejected by God, Simson, 
the man of strength, the Naziraean from the womb, the sanc- 
tified to God, whose birth was annunciated by an angel like 
that of John the son of Zecharia, through whose hand [God] 
wrought marvels and signs, and who by the supernatural strength 



ON TIIK WORDS OK Till', SCRII'TURKS liKIN'O SPOKEN ETC. /O 

which God infused into his body smote a thousand men with 
the jawbone of an ass and became a saviour and a judge 
unto Israel? Was it not because he made impure and defiled 
his hallowed limbs by intercourse with a harlot, that the Lord 
left him and gave him into the hands of his enemies? David, 
the heart of God, for whose excellence the promise made unto 
the righteous Fathers was carried out in his offspring from 
whom sprouted Christ the Saviour of the whole world — was 
it not by adultery with one woman and for the feebleness of 
one moment that from a glance of his eye he got an arrow 
in his soul and wrought evil against himself from within his 
own house ; for the son which was to come forth from his loins 
was to pursue him ? 

And this happened although he showed repentance and the 

117 Lord said to him: Also have I put away thy sin; thou shalt 
not die ; ), and he wept a flood of tears so that he moistened 
his bed during' the nights. 

I return to what I was saying before : Why then did distress 
and destruction hit the house of Eli the priest, the righteous 
old man, a priest and a judge of Israel during forty years." 
Was it not because of Pinehas and Hophni his sons who treated 
the women scornfully that came to pray in the tabernacle, 
though he himself did not sin, at any rate not wilfully, but 
only in so far as he was silent and reprehended with words 
only, without showing fervour against the fornication of his 
sons, so that the judgment of the Lord took revenge on them t 
And lest any one should think that the Lord shows His zeal 
only against those who are sinners in their lifetime, He also 
displays it against this audacious sin hated of Him, in the 
case of those who are near to Him, Llis priests and judges 
and the heads of the people and against those men who were 
holy unto Him and by whose hands He had clone wonderful 
things, yet whom, when they violated the laws He had laid 
down, He did not spare. As is written in Ezechiel where He 
says to the man whom Lie orders to smite the people of 
Jerusalem with a hidden sword: Begin before my altar and do 
not spare, neither old man nor boy nor youth 2 ) ; to show that 
it was the people near to Him, those who walked in fear 

118 and chastity before Him and performed His will. The saints 

1) Of. 2 Samuel 12, 13 2) Ezcliicl 9,6 



8() ON Till': WORDS OK TIIK S< RIITl'RKS BF.rXO Sl'OKRX ETC. 

of the Lord and those near to Him are good works and a 
pure heart. But when they reject the ways of the Lord's will, 
Me also rejects them and puts them away from before Him 
and takes His grace from them. 

And why then did the judgment of the Exalted smite 
Belshazzar by the sign of the hollow hand? Was it not be- 
cause he had behaved audaciously against the holy vessels 
which he had taken from Jerusalem and in which he drank 
with his concubines? And in the same way the judgment of 
the Exalted will of a sudden smite him who in abandoned 
audaciousness uses for worldly purposes the limbs that once 
were set apart for the holiness of the Lord, just as Belshazzar 
was smitten who behaved audaciously against the holy vessels 
taken from the sanctuary of the Lord. 

Therefore we should not make use of the confidence in 
repentance and the heart-giving words of the scriptures as a 
motive for disregarding the words and the threats of the 
Lord and disdain Him by evil deeds, disdaining thereby also 
the limbs that once we have offered as a sacrifice for the 
ministration of His sanctuaries and for the use of His service. 

Verily we are the sanctified of the Lord and the Naziraeans 
abstaining from women, as Elijah, Elisha and the prophets 
and the other sanctified Naziraeans and holy virgins by whose 
hands great and amazing things were done, who spake with 
God face to face ; and as those who lived afterwards, John 
the virgin and the holy Simeon and the other preachers of 
119 the New Testament who sanctified themselves to the Lord and 
received mystic secrets from Him, some from His own mouth, 
others by revelation. And so they became mediators between 
God and mankind, and the "receptacles of His revelations and 
the preachers of the Kingdom to the inhabitants of the world. 

XI 

WHEREBY THE BEAUTY OF SOLITARY LIFE IS TO 

BE PRESERVED AND HOW IT CAN BE A CAUSE OF 

GOD'S BEING GLORIFIED 

It is becoming for the solitary to be in every way a vision 
of stimulation unto those who look at him, so that because of 
the beauties which radiate from him on all sides as the rays 



WHEkElsV TllE liEAUTV OE SOLITARY LIKE IS TO l!E ETC 8 I 

of the sun, even the enemies of truth unwillingly acknowledge 
that the Christians have a well-founded hope ; and from every 
side they will flow to their place of refuge, and thus the head 
of the church will be elevated above its enemies. 

Thus the glory of the solitary's deeds will be a stimulus for 
many to withdraw from the world. And [it is becoming] that 
he be reverenced by every one on account of his excellence, 
so that the mouth of the members of the church will be opened 
on his account and their head exalted above all creeds. 

The pride of Christ's church consists in the behaviour of 
the solitaries. Therefore it is becoming to the solitary that the 
beauties of his habits shine on all sides-, in the humble attitude 
of his limbs, in the simplicity o( his habit, in his elevation 

120 above visible things, in the veracity of his renunciation, in his 
rigorous fasting, in his being continuous silent, in the subduing 
of his senses, in the continence of his aspect, in his not being 
quarrelsome with other people for any reason, in the sparing- 
ness of his speech, in his being pure from rancour, in his 
discriminate conscious simplicity. And [it is becoming for him] 
that it be known that he is alien to this harmful and fleeting 
life and near to true and spiritual life, from his constantly 
being bv himself, from his bein^ unknown among men, from 
his not being tied to any ona by the bonds of comradeship 
and intimacy, from his quiet dwellingplace, from the small 
space of his habitation, from his few and mean utensils, from 
his avoiding men, from his constant prayer, from his hating 
and avoiding honour, from his not being bound by temporal 
life, from his great patience, from his endurance in temptations, 
from his keeping aloof from rumours and from inquiries into 
worldly affairs, from his constant care for and meditation upon 
his true country, known by his sad countenance and his shri- 
velled face 1 ), from his constantly weeping night and day, and 
above all from his cautious chastity and his freedom from 
covetousness in small and great things. 

These are, in short, the manifest beauties of the solitary 

121 which testify to his being wholly dead to the world and near 
unto God. 

It is becoming for him to think of these things constantly 
in order to acquire them. 

Verli. AM. UtU-rk. !.,;-• i Wcir-ln. V. 



82 WHKRKTJY THE BEAUTY OF SOLITARY LIFK IS TO P.E ETC. 

If any one asks : Wherefore are these lengthy descriptions 
necessary? I answer: they are very necessary. For if any one 
search for them, one by one, in himself, and if any fail him 
who cares for his life, he can ascertain from these distinctions 
his deficiency in any of the virtues. And thus these descriptions 
may become to him admonitions. And if he possess perso- 
nally all the things described and also those omitted, the know- 
ledge of them is given him [in this way] and so he will be- 
come a cause of God being praised among men and angels. 
And then he may prepare for his soul a place of rest before 
departing this world. 



XII 



THAT IT IS NOT BEAUTIFUL FOR THE SERVANT OF 
GOD WHO HAS RENUNCIATED THE WORLD AND 
HAS GONE FORTH TO SEEK EVEN THE TRUTH, 
OUT OF FEAR THAT HE SHALL NOT FIND THE 
TRUTH TO DESIST FROM SEEKING IT OR FROM 
THE FERVOUR WHICH IS BORN FROM THE DESIRE 
OF DIVINE THINGS, OR FROM THE INQUIRY AFTER 
THEIR MYSTIC SECRETS WHICH ARE DESCRIBED 
MYSTERIOUSLY. THAT, BY THIS SEEKING, THE MIND 
MAY DESIST FROM EVIL DISTRACTION AND RE- 
COLLECTIONS OF THE AFFECTIONS 

There are three degrees which constitute the whole course 
of man. The degree of novitiate, the middle one, and that of 
perfection. 

And although the mind of the first degree looks with all 
its occupations and recollections towards excellence, yet it is 
connected with the affections. 

The second degree, the middle one, lies between the affec- 
table and the spiritual state. Righthand and lefthand delibera- 
tions arc stirred equally in it. And neither the fountain of 
light nor that of darkness ever cease to flow on its side, as 
it has been said. If the [solitary] cease for even a short time 
from meditating restlessly on spiritual writings, or from thinking 
of divine things, such as enflanie him as lire by their tending 
towards the truth, in union with outward needfulness as strict 



THAT TT "IS NOT r.KAUTIl'UI, FOR Tilt-: SERVANT OK ETC. 83 

as possible which includes inward cautiousness and sufficient 
works — then he is swept away towards the side of the af- 
fections. 

But if he heighten his natural warmth in the way mentioned, 
without desisting from seeking and inquiring, and if he follow 
these things from afar without seeing them, except their desig- 
nation in the scriptures, and if he multiply his deliberations 
and dominate them by those which do not decline unto the 
left side, and receive not any seed of phantasies coming from 
the demons instead of from truth, but be desirous on the con- 
trary, long and guard himself and beseech God in passionate, 
enduring prayer — then, as soon as it will please God to give 
it, He will open His gate before him. Especially on account 
of his humility, for to the humble the mysteries are revealed. 

If he dies, however, in that expectation, without having seen 
that country at a short distance, I think that his heritage will 
be with the ancient righteous, wdio have expected perfection, 
according to the word of the Apostle, but have not seen it x ), 
t23 yet have worked in expectation of it all their lifetime and have 
departed. But what shall we say, if any one does not reach 
[the degree which enables him] to enter the promised land 
which is the stage of the perfect and to find truth eye to eye 
in so far as nature is capable of this? Shall he then resign 
this [and remain] on that low stage which is wholly connected 
with that of the left side? And because he has not found the 
whole truth, shall he remain in this low state which does not 
even know to desire these tliiiiLrs, or shall he elevate himself 
unto the middle stage mentioned, even though he does not 
look as it were in a mirror, but expects it from afar, and in 
that expectation will be gathered unto his fathers? 

Even though he is not deemed worthy of the fulness of that 
grace here, yet he shall occupy his mind through intercourse 
with it at a distance and by its stimulating influence during 
his lifetime he shall eliminate and fly from bad deliberations. 
And in this hope, his heart being full of God, he shall depart 
this world. 

All that takes place in humility, is beautiful. The uncor- 
poreal thoughts of the mind inclining towards the love of God 
[engendered] by the understanding of the scriptures, are a 

1) Cf. I Peter 1. 10 — 12 



84 <)iV '1'HK VARYING STATKS Willi If COMli TO TlIOSK KTC. 

fence for the gates of the soul against foreign deliberations. 
They guard the spirit by ardent recollections of future things, 
against its being distracted through idleness to the recollection 
of [worldly] things ; this would quench the ardour of its emo- 
tion and it would fall into desires. 

XIII 

1,4 ON THE VARYING STATES WHICH COME TO THOSE 
WHO EIVE IN SOLITUDE, AS IS JUSTLY ORDERED 
BY GOD CONCERNING THIS [SPIRITUAL] WAY: NOW 
SADNESS AND PSYCHIC SUFFOCATION, THEN, SUD- 
DENLY, GLADNESS AND JOY AND HOT FERVOUR 
AND UNUSUAL STRENGTH. PRAISE TO HIM THAT 
HAS ORDERED OUR WAY AMEN 

To him who has determined to order his being in lonely 
dwelling and to pass the remainder of his clays in service and 
in the ordering of the way of solitude, it will come to pass 
that, while he is as usual, in solitude, such as is justly pres- 
cribed by divine grace, his soul will be hidden in darkness. And 
just as the radiance of the sun is hidden from the earth by- 
thick clouds, so, for a short time he is bereft from spiritual 
consolation and from the rays of grace, by the clouds of the 
affections; and some of the joy-giving force is withdrawn from 
him, while an unusual darkness falls upon his spirit ; yet his mind 
is not troubled nor inclined towards dejection ; but he remains 
patient, occupying himself with the writings of divine men and 
with prayers to which he forces himself, looking for help. 

Then of a sudden it will be given him unexpectedly x ). l ; or, 
as the face of the earth is gladdened by the rays of the sun 
when the dense atmosphere is torn asunder, so the words of 
prayer are able to tear away and to remove from the soul the 
,25 dark cloud of the affections and to gladden and to illuminate 
the spirit by the rays of joy and consolation which is born in 
our deliberations. 

Especially when the soul is able to have recourse to the 
profit from the holy books and from vigils that make the mind 
pure. Constant meditation upon the holy scriptures will perpe- 
tually fill the soul with incomprehensible ecstasy and joy in God. 

1) [.irenilly: though lit; dues not kru.nr it. 



AS TO WIIKN TIloSK WHO L1VK IN SoUTUD!', KTC. 85 



XIV 

AS TO WHEN THOSE WHO LIVE IN SOLITUDE BEGIN 
TO KNOW, EVEN TO A SLIGHT EXTENT, HOW FAR 
THEY HAVE ADVANCED IN THEIR SERVICE IX THE 
UNFATHOMABLE SEA OF SOLITARY LIFE SO THAT 
THEY ARE ABLE TO HAVE CONFIDENCE SOME- 
WHAT ON THEIR LABOURS THAT THEY BEGIN TO 

BEAR FRUIT 

I shall tell thee a thing at which thou must not laugh; for 
I tell the truth. Do not doubt it, for those from whom I have 
received it, are trustworthy. 

If thou hangest on they eyelids before God, do not think 
that in behaviour thou hast reached anything till tears come 
forth ; for thy hidden being still ministers unto the world. This 
means, that thou art on the same stage of behaviour with 
faithful lay people. For thou workest with thy outward man 
in the service of God but the inward man is still without fruits. 
His fruits begin at the point which I have indicated. When 
thou hast reached the place of tears, then understand that the 
spirit has left the prison of this world and set its foot on the 
way towards the new world. Then it begins to breathe the 
126 wonderful air which is there, and to spend tears. For now the 
throes caused by the spiritual child, become vehement. And 
grace, the common mother, hastily delivers, as it were, the 
soul, God's image, unto the light of the world to-come. And 
when the time of birth is come, then the mind will perceive 
a something belonging to that world, like a faint perfume, 
which the child has received in the members into which it 
has grown. 

But he who does not patiently bear what is unusual, will 
move his body with weeping mingled with joy which excels 
the sweetness of honey. Together with the growing of the 
child within there will be an increase of tears. The stream of 
tears begins when the spirit begins to become serene. I mean 
the flowing of tears belonging to the stage which I have 
described, not that partial one, which takes place from time 
to time. 



86 AS TO WILKN THOSE WHO LIVE IX SOLITUDE ETO. 

This consolation which takes place from time to time, will 
come to pass to every one who serves God in solitude. Some- 
times during spiritual contemplation. Sometimes when hearing 
or reading the words of the scriptures. Sometimes while occu- 
pied with beseechings. 

But I propose to speak of that complete one, which con- 
tinues night and clay without a break, and which comes to 
him who has found truth in solitude by the sincerity of his 
behaviour, when the eyes become fountains of water for a period 
of nearly two years. This happens during a transition-period ; 
I mean symbolical transition 1 ). At the end of the period of 
tears thou wilt reach peace of deliberations ; and by this peace 
of deliberations thou wilt reach the divine rest of which Paul 
speaks, rest in part, according to [our] nature. 

From the beginning of [this period of] rest onward, the mind 
127 will see hidden things. Then the Holy Ghost will begin to 
reveal unto it heavenly things, while (rod dwells in thee and 
promotes spiritual fruits in thee. Then thou wilt perceive the 
state which the whole nature will receive in the renewal of all 
things, dimly and mysteriously. 

This I have written to the profit of myself and of every- 
one who comes across this book, being that which 1 have 
attained by contemplation of the scriptures and from the mouth 
of veracious men (and to a small part by experience) that I 
also may gain profit by the prayers of those who have gained 
profit from these things, because I have toiled upon them. 

Listen also to another thing which I tell thee, as I have 
heard it from a mouth that does not lie : As soon as thou 
hast entered this place where the deliberations are set at peace, 
then the violence of weeping is again taken from thee and 
thou readiest the state of moderation. 

This is the exact truth in a few words; and it is true and 
confirmed by the whole church, by the excellent among her 
sons and by her chief protagonists. 



1) rtf£\*l\ir<' r^in^rsa 



ox -nil': couusii of tiii: solitary' (.wkklk, ktc. ^7 



XV 



ON THE COURSE OF THE SOLITARY CAREER, SUC- 
CINCTLY AND WITHOUT PROLIXITY. AND ON THE 
OUES'ITON HOW AND AT WHAT TIME ITS VIRTUES 
ARE HORN ONE FROM THK OTHER 

Lucidly and distinctly, the course of virtues shows itself so. 

Erom works performed by compulsion, in solitude there is 
12S born a blazing- and immeasurable heat, which is generated in 
the heart by fervent deliberations, newly born in the spirit. 

Works and watchfulness polish the mind by their heat and 
idve it siidit. And si<dit gives birth to the fervent deliberations 
mentioned, because of the depth of psychic sight which is 
called contemplation. 

Contemplation gives birth to fervour; from this fervour sight 
given by grace is born ; and then outbursts of tears begin. At 
first partial ones; this means that a man's tears will flow 
several times every day. Then he will come to [the state of [ 
tears without a break. Through the tears the soul receives 
peaceful deliberations. From peaceful deliberations it rises unto 
serenity of insight. And by serenity of insight a man reaches 
the sight of hidden things. For purity is brought about by 
being free from war. 

And after these the mind will reach that which is denoted 
by the symbol of the brook in Ezekiel the prophet '), a symbol 
which contains the type of those three psychic stages which 
are near to divine things and of which the third is the utmost 
which a man can reach. 

The beginning of all these is a good will unto God and 
various works in solitude and that uprightness which is born 
from severe reclusion from the world. 

It is not necessary to enumerate the distinctions between 
the works, for they are known to every man. Hut as soon as 
any one occupies himself with them it is not possible that he 
deteriorate ; I know, on the contrary, that he will profit by 

1) K/.. 47 



88 OX TIIK COUR.SK ill 1 ' TUK SOLITARY CARKKR KTC. 

1:9 them. They are the following: the work of hunger, of reciting, 
waking during the night, according to every one's strength ; 
frequent prostrations, several times in the day and often during 
the night. Some will perform thirty prostrations at one time, 
salute (the crossj ') and go away from it. Some will perform 
even a greater number. Others will prolong prayer during three 
hours and stay in concentration while prostrated, without com- 
pulsion and without distraction. 

These two varying states show the great richness of grace, 
which works in various ways with every man according to his 
measure, be it that he multiplies the number [of his prayersj 
on account of his fervent ardour, be it that he acquires quiet 
in his soul so that he reduces to one the lar<je number of his 
former prayers. 

As to the question of the cause of that other prayer and 
its duration without compulsion, it seems to me that it is not 
becoming for us to treat such things in detail, by describing 
their nature in speech or writings lest the reader, being unable 
to understand anything of it, should judge it to be something 
insipid ; or, if he should be acquainted with these things, should 
despise him who is not able to cross the border of certain 
things. From the one blame, from the other laughter would 
be the consequence; and thus I would become a barbarous 
writer to such ones, according to the word of the apostle 
i;,o concerning him that speaks in prophecies 2 ). 

But he who is desirous to know these things should know 
that their course has been described above. He may combine 
works with deliberation, by the grace of our Lord. And 
what practically happens in these states he may experience 
personally. 

Stay therefore in thy cell and the cell will teach thee every- 
thing-. 



1) Cf. p. 140 

2) Cf. I Cor. 14 



iiuw L'Kokh'.\[;i,i<; it is kor tiik sou, wliilk v:vc. ^9 



XVI 

MOW PROFITABLE IT IS FOR THE SOUL WHILE IN 
SOLITUDE TO BE FREE FROM WORKS AND HOW 
INTERCOURSE HARMS THE MIND OF THE NOVICE 
WHICH HAS BUT LATELY BEGUN TO HAVE INSIGHT 
FOR ITSELF AND HOW IT IS CLEAR THAT BODILY 
WORKS NECESSARILY BRING ABOUT IN THE SOLI- 
TARY A DEFICIENCY IN DIVINE WORKS 

That a man who is beset with care, should be quiet and 
in a slate of peace, is impossible. I ; or the necessary things 
which cohere with those things upon which he expends his 
labour, cannot but have the effect that lie be shaken ; and 
they will bereave him of his rest and quiet. For the only oppor- 
tunity for Satan to enter the soul is distraction. Therefore it 
is becoming for the solitary to place himself constantly before 
God's face and to look for His will *), if it be his intention to 
keep his mind in watchfulness and if it be his will grasp 
quickly the small deviations as soon as they begin to stir in 
him, and, in peace of spirit, learn to recognise what passes 
in him :: ). 

Frequent oscillations are a sign of the solitary's relaxation 
as to the preparation of Christ's service, and they are signs 
of deficiency in divine things. 

Without bein<r free [from cares! thou canst not demand 
lucidity from thy soul ; nor rest and quiet if the senses are set 
free; nor concentration of the senses when the oscillations of 
practice [are frequent |. 

Keep thy self free from accidents ; then thou wilt find no 
trouble in thy mind. 

Without constant beseechings it is not possible to be near 
to God. And to think of other things at the same time with 
the work of beseechings, is distraction of the heart. 

If fervent emotions befall thee sometimes when thou tastest 
God in the hot fire of divine things, but when thou seekest 
them again thou lindest them to have become insipid and cold 

l) COVwOl 2) I,iU.'r;ilIy : those who go in and out. 



90 HOW I'ROEITAULE IT IS FOR THE SOUL WHILE IN ETC. 

within thyself, [this is because] the distraction of intercourse 
with men has assailed thee somewhere, or because thou hast 
estimated bodily work above them, and on account thereof the 
fervour of thy deliberations has become cold. Tears, however, 
and beating the head [on the ground] during prayer, and 
fervent self-humiliations quicken again their warm sweetness in 
the heart. And in lauded madness the heart will fly after God, 
crying: My soul thirsteth for thee, the living God: when shall 
I come and see thy face 1 )? He that has tasted this wine and 
has been bereft of it, he only knows in what a torment he 
has been left and what has been taken from him on account 
of his relaxation. 

O, how evil is the sight of men and intercourse with them 

132 for him that lives in solitude, especially him that is relaxed 
and left alone"). Verily, my brethren, as a strong blast of cold, 
that suddenly hits the buds of the trees and nips their small 
heads germinating from the twigs, so intercourse with men, 
even though it be short and in a congregation with a good 
purpose, withers the sprouts of the virtues which have but 
lately shown their heads because of the good air :i ) of solitude, 
and which beset with their humidity the tree of the soul, planted 
by the brooks of repentance. And as the sharpness of the cold 
strikes the new sprouts of the roots, destroying and pushing 
back their heads into the earth, so intercourse with men de- 
stroys the root of the mind which but begins to grow green 
by reason of the herbs of virtues, thrusting them back to 
their original place and destroying their tenderness. And if 
intercourse with those who are nearly master of themselves is 
so obnoxious to the soul, be it only on account of their hinde- 
ring the customary service, this must happen to a larger extent 
if a man speaks with and sees stupid and uncultivated men or 
even lay people, which has the effect of fire upon small wood. 
And as the humility of an honourable and estimable man, who 
forgets himself frequently by drinking wine, is troubled and his 
honour stained and his chastity shaken by the foreign deli- 
berations which dominate his spirit on account of the force of 
the wine, so the chastity of the soul is shaken by intercourse 

•33 with and sight of men ; and it forgets the aim of its watch- 
fulness and is bereft of the whole intention of its will ; and 

1) Ts. 42,2 2) viz. !>y grace 3) literally: the mixture of the air 



HOW PROFIT A liLK IT IS FOR Till' SOUL Willi, K IX KTC. yl 

intercourse and recreation and the use of luxury eradicate from 
its depth the whole foundation of laudable behaviour. 

And even if a man be silent and only in the presence of 
such men in person, hearing and seeing, the mere fact that the 
doors of his eyes and his ears let in [what is seen and heard], 
is able to turn his spirit from divine things and to trouble it 
greatly. 

If thus the mere sight of men and the bare hearing of their 
speech for only a small time is able to cause so much harm 
to the solitary who is watchful, what then shall we say about 
regular meetings or about those of a longer duration? 

The vapour rising from the stomach obscures ] ) the know- 
ledge of divine things, as the inhalations rising from the damp 
earth obscure the face of the sun ~). 

Haughtiness does not understand that it proceeds in dark- 
ness without knowing insight and wisdom. In its own thoughts 
it is elevated above all things, but it is poorer and lower than 
any thing. It is unable to know the ways of (rod, and the 
Lord will hide His will from it, because it does not like to go 
in the way of the humble. 



XVII 



"34 ON THK SHORT PA HIS TOWARDS COD WHICH ARE 
REVEALED TO ONE FROM THE SWEET WORKS IN 
VIGILS AND THAT THOSE WHO ARE GIVEN TO 
VIGILS ARE SUPPORTED BY HONEY THEIR WHOLE 

LIFETIME 

Do not think, O man, that among all the works of ascetics 
there is any one greater and more profitable than that of vigils. 
In truth, my brethren, if during the day the ascetic is not 
distracted by corporeal things and temporal care , but cuts 
himself off somewhat from the world, and is watchful to even 
a low degree during vigils, then I do not object to declare 
unto you in truth, that soon his spirit will fly as with wings 
and ascend unto God to be in delight. And he will easily 
look at that glory, and in that knowledge which is higher than 

i) In one Ms. only 2) Sec p. S3 



Q2 UN THK SHORT PATHS TOWARDS HUH WUlt II Kir. 

human spirit he will quickly swim. The solitary who during' his 
vigils abides by the discernment of the mind, will no longer 
seem to be clad with flesh. Verily, this work belongs to the 
class of the angels. And it is impossible that those who appli- 
cate themselves to this behaviour, should be left without great 
divine gifts, on account of the vigilance and serenity of their 
heart, and because their deliberations tend to Him only. 

The soul, therefore, which applies itself in its labours to the 
duty of vigils, becomes trained, and acquires Cherubs' eyes 
in the swiftness and acuteness of their gaze, so that at all 
times it gazes on heavenly contemplations. 

I am of the opinion that he who on account of vaste know- 
ij5 ledge and with discernment has chosen for himself this great 
and divine work, and is wholly devoted to bear the load of 
the glorious part he has chosen, will necessarily be zealous to 
guard himself also during the day against the trouble of occu- 
pations and of care for [worldly] things, and that he conse- 
quently will not be devoid of wonderful fruits and the great 
delight he will gather from them. And I may say deliberately, 
without lying, that he who despises this, does not even know 
for what purpose he performs all this toil: the loss of sleep, 
the many repetitions, the fatigue of the tongue, the standing 
on his feet during the whole night, while his mind is not there 
where he recites his Psalms and prayers-, but he performs 
these works as a matter of custom, as something which is 
devoid of discernment. And if this were not as 1 say, how 
could he suffer to be bereft of and to remain without reaping 
profitable fruits from the constant occupation with his work: 
But he strives towards these [results] through the holy occu- 
pation of the recitation of the scriptures, which is a fortification 
of the mind and, principally, a cause 1 ) of prayer, a helper and 
a companion of vigils, a light of the mind, a guide on the 
way and the seed 2 ) of manifold contemplation during prayer. 
It is a check against the distraction of the spirit and against 
its occupying itself with idle things. It sows in the soul constant 
recollection of God and [of] the ways of the saints who have 
pleased Him. And it causes the mind to acquire wisdom and 
subtlety. 

Wherefore then, () zealous man, doest thou order thy occu- 

J) rdxXXX. 2) literally: the sower 



on Ttti: short I'.vrns towards god vViiu'ii ii'ic:. 93 

136 pations in this way, without discernment? For thou showest 
care for thyself in that thou standest upon thy feet during- the 
whole night, fatiguing thyself with glorifications and Psalms and 
prayers. It would be easy for thee, by little watchfulness during 
the day, to be made worthy of the divine grace for thy strenuous 
efforts in other duties. Wherefore doest thou fatigue thyself and 
sow in the night, whereas during the day thou renderest useless 
thy works so as to lose the fruits, dissipating this vigilance 
and fervour which thou wouldst acquire by vigils, through the 
distraction of intercourse with men and through different occu- 
pations, and destroying thy profit by wandering idleness? 

If thou wouldst associate to thy nightly meditation, o man, 
service during the day without breaking in twain the fervour 
of the occupations of the heart, thou wouldst quickly embrace 
Jesus' bosom. 

And from this thou seest that thou sufferest for lack of 
discernment. For thou doest not perceive why vigils are neces- 
sary for the ascetic. Thou thinkest it is for the sake of toiling 
only, and not in respect of another thing which is expected to 
be born from it. 

But he that by grace has almost been made worthy of 
understanding that for which the sages hope in combating 
sleep and compelling nature to such a degree that during the 
whole night, awake bodily and mentally, they offer prayers — ■ 
also knows the strength given by watchfulness during the day 
and the profit it grants the spirit in its nightly solitude while 
'37 at its vigils with discernment, and the power it supplies over 
the deliberations and the purity l ) and concentration with which 
it endows the mind, so that without compulsion and strife the 
spirit gazes at the greatness of the words [recited] . 

I say this also, that though the body may fall short in the 
work of fasting on account of its great weakness, yet vigils, 
by their lonely character, afford the mind steadfastness in prayer, 
and enable the heart to recognize spiritual powers by means 
of insight. This can only take place if it is not assailed by 
any disturbance through relaxation caused by things met during 
the day. 

Therefore I admonish thee, o man of insight who wishest 
to acquire vigilance of mind in (iod and knowledge of the 

1) ReaTmj; of some M:>.^, 



94 ON THE SHORT PATHS TOWARDS GOD WHICH KTC. 

new life, that during thy lifetime thou may est not despise this 
duty l ) of vigils, by which thy eyes will be opened so as to 
see the whole glory of ascetic work and the power of the way 
of righteousness. 

And if it should happen — unfortunately — that a thought 
of relaxation should make its nest in thee, and thou shouldst 
think, on account of [previous] experience, that thy usual helper 
is training thee and making thee prudent by means of varying 
states, such as coldness and heat, or by variety of chance and 
occasion, or on account of thy body being ill or weak; and 
if this should induce thee to forego sleep in the evening, though 
thou shouldst not be willing to fatigue thy body — then I 
beseech thee with love to desist from all this zealous labour, 
the reciting of Psalms, the performing of the service, the fre- 
ts 8 quent kneelings during regular praying. I advice thee to sit 
in solitude, awake, if thou art able to do this, without recitation 
of Psalms and without prostrations. And if thou art able to 
do so, pray with thy heart only. But do not sleep. And by 
all means pass thy night, sitting, in the usual beautiful medi- 
tation. Only — do not make thy heart heavy 2 ) and dark by 
sleep. Then the old swiftness and force and fervour will be 
given thee by grace and thou wilt rejoice and exult and thank 
God. P'or such heaviness and coldness 3 ) are admitted unto 
man in order to test him. 

If a man rouse himself fervently and shake off and cast 
away [despondency], compelling himself somewhat, suddenly 
grace will approach as before. And another force will impart 
itself to him, in which ten thousand [gifts of] grace and profi- 
table states are hidden. And man will be astonished while 
thinking of the former heaviness and the swiftness and strength 
following it, and of how such a state of a sudden has over- 
come him. 

Therefore he will be prudent henceforth, so that, when this 
heaviness comes again at other times, he will recognize it. But 
if he had not been daring on former occasions, he would not 
have acquired this knowledge. 

Thou seest how prudent a man becomes if he rouse himself 
a little and if he be valiant at the time of struggle. But when 



l-tf'^raO.l 2) Literally : thick 

Reading r<'a\C\V»ix3 with the London Ms 



™ THK SHORT PATHS TOWARDS GOD IVHIni Kir 



95 



his nature really subsists only and no longer stru^le but 

gr2 Lm '" °"' er P " inl5 ' S,reD * th '"" a " thi "S= »»' >* 

" Constant solitude, with recitation and moderate food, easily 

a.ouse m the spirit a state of ecstasy '), if perpetual solitude 

be not broken or any cause. Insight brought about by works 

.formed m sohtude, will of itself, automatically and suddenlv, 

ZZ fo h T tW ° eyeS a kind ° f bn l" ism - * tears which 
but forth and mo,ste„ the cheeks by their profuseness. 

of „ ' , r I ^ rc I ? iv f t ''" " ,y b ° dy ' hunlb,ed b >' *e asceticism 
of watchful sohtude, the vehement passion of fornication, - 
not the usual dark impulse of nature, - know then that thou 
ait tempted ,„ ,hy spirit by haughtiness. Mix thy food with 
•'she., press ; thy belly against the dust and scrutinize what thou 

st bought. And recognize the varying states of thy nature 
ami thy serv.ee wh.ch is above thy nature. Perhaps God will 
have mercy upon thee and send thee light so that thou wilt 
know how to be humble, lest thy evil become greater 

»» w w.ll not desist from carefulness, till repentance dawns 
n our heart and we find humility and our heart finds rest 

III ^jO(_I. 



XVIII 



\\ n lm, , ' HAVE HEARU FROM 0L1J MEN 
worn* ? v ° F HOLY 1>EOPLE ' THK 'R ''«>l'S 
m4, m, W0NDKRFUL "KHAVIOUR. MAY GOD 
I kb.Sb.RVE US HV THEIR PRAVKRS AMEN 

One day I went to the cell of a holy brother and lay down 
,.,o n a con . , was .„_ exijcct . ns i|)at ^ woiiW ^ ^ ^ 

,ods sake. There was nobody in that country [whom I knewl 
had seen ,l„s brother several time, at night, as he stood, a 

u TH T " SUa " y WOkC f ° r the "»■!« «' rli er than 

2uU , C ^" , ™- The " he WOuld be S ! » » itb i'-'-s and 

ould recte them d.l.gently. Then, of a sudden, he would leave 

he serv.ee, all on his face, and beat, so to speak a hundred 

fn.es, with h,» head on the earth violently and quickly, on 



<<*>«=y Ai., rfitnJ, „„,;„„ 



atliludc rcgariUi,,, |!,j n ~ s 



L)6 TIltNliS Ullk'li I IlAVK HKAKl) l-'Kn.\f 01,1) MK.V KTC. 

account of the fervour which grace had kindled in his heart. 
Thereupon he would rise and salute the cross. Then again he 
prostrated himself, rose, saluted the cross and again fell down 
on his face. This he repeated so many times that I was not 
able to count them. Who could have counted the many kneelings 
which that brother performed these nights? 

He would also approach the- cross and kiss it twenty times, 
full of reverence and of fervour, in love mingled with fear; 
thereafter he continued his reciting of Psalms. From time to 
time, when he was no longer able to bear that flame of joy, 
he was suddenly overwhelmed by frequent currents of delibera- 
tions, which kindled him with their fervour ; and he would 
elevate his voice because he could not restrain himself. 

And I was astonished at the grace which was with that brother 
and I wondered at his zeal and alacrity in the works of God. 
141 After the morning service, when he sat down for recitation, 
he was like one in the state of rapture. At every verse he 
recited he would fall on his face several times ; and at many 
of the words he would stretch his hands towards heaven and 
utter the glorification several times. 

He was a man of middle age, nearly forty years old. He 
ate but little ; his temperament was dry and hot. And because 
he compelled himself, when his body could not bear it, he 
looked like a shadow from time to time, so that one pitied 
him on account of his thin face, which was vanishing and be- 
coming as small as two fingers. Several times I said to him : 
moderate this strict rule of behaviour, my brother, and this 
beautiful way which thou treadest and do not disorder nor 
break thy rule as a spiritual chain, out of desire to add a 
small quantity of works with the result that thy whole course 
will be brought to a close. Eat moderately, but eat regularly. 
And make not thy way too long for thy strength, lest thou 
shouldst have to desist from it wholly. 

Further he was compassionate and very bashful , he was glad 
to show compassion. He was honest by nature and easily per- 
suaded, and prudent in God. Because of his honesty and joyous 
disposition he was liked by every one and they all loved him. 
He worked with all the brethren in clay in their cells, when 
M 2 they had any, now for three, now for four days ; every evening 
he returned to his own cell, til! the work of the brother was 
finished. He was very well skilled in this work. 



THINGS WHICH I HAVE IIF.ARD FROM OLD MKN ETC. 97 

If he possessed any thing, and one of the brethren begged 
him to give it him, he gave it him even though he was in 
great need of it ] ). He was very sensitive before all sorts of 
persons and was not able to say : I have not, or : I want it 
myself. And that he regularly left his cell to work with the 
brethren, was because of his sensitiveness before others; so he 
compelled himself, although not inclined to go out. And several 
times he spoke to me about his aversion to leave his cell. 
This was the divine behaviour of that wonderful brother. 

Concerning another solitary 3 ). Once I went to the 
cell of an old solitary, an excellent man who loved me greatly. 
He was somewhat quaint in his words, but illuminated in his 
thoughts and profound. And what he choose to tell, he spoke 
with a certain goodheartedness. He scarcely left his cell, except 
for the holy mysteries s ). He was constantly concentrated and 
in solitude. 

Once 1 said to him : Father, I purpose going on Sunday 
and sitting down in the galery of the church and to eat early 
in the morning. Then every visitor will see and despise me. 
The solitary said to me: It is written: He who offends the 
lay people, will not see light. Nobody knows thee in these 
regions, neither do people know what thy fame is. So they 
will say : The solitaries eat early in the morning. There is a 
143 greater reason. There are novices of weak deliberations, many 
of whom will be edified by thee now ; but if they see thee 
[eating], they will turn back. The ancient Lathers could clo 
such things, because of the signs and the forces which were 
wrought through them and because of the great name and 
fame they possessed. These things they practised, each of them 
in order to be despised and blamed, and to obscure the fame 
of his behaviour and to keep far from him the cause of 
haughtiness. But what is the necessity for thee to act in this 
way? Doest thou not know that even for the behaviour [of 
solitaries] moderation is necessary and a fixed time for every 
one of their works? But what necessity is there for thee regar- 
ding such things? Thou doest not follow a distinct discipline, 
nor art thou famous. Thou hast the same discipline as the 
other brethren. Therefore, thou doest not gain profit for thy- 
self by doing so, but thou art harmful for others. 

1) Translation according to the London Ms-;. 2) r^-SLflO 3) The Eucharist 

Vevh. Af.l. l.eucrk. ,022 .WVixiiick'. 7 



c;8 THINGS WHICH I iiavk HKAKI) from old mkn ktc 

And this behaviour '), is not profitable for all men, but for 
the great and perfect only, because it involves relaxation of 
the senses. For the novices and those of the middle state 
however it is very harmful. For they, on the contrary, need 
watchfulness and subduing of the senses. For the trained soli- 
taries have passed [the period of] watchfulness, as has been 
said, and mix with what they like, yet know to gain profit. 
A simple merchant will lose greatly in great affairs; in small 
ones he often easily comes forward. Therefore, as I have said, 
J44 in all work moderation is necessary •, and every discipline has 
its fixed time. Every one who, before its time, begins with 
what is above his rank, will be injured and gain no profit. 

If thou desirest this, first suffer that disdain which Providence 
sends thee without thy willing it, gladly, without being troubled 
thereat and without hating those who disdain thee. 

Concerning another solitary. Once I was in inter- 
course with the virtuous one that had tasted from the tree of 
life in the sweat of his soul, from the morning of youth until 
the evening of old age. And after much conversation in which 
he taught me concerning excellence, he also said this to me: 
Every prayer, in which the body does not participate and by 
which the heart is not affected, is to be reckoned as an abor- 
tion without a soul. 

Further he said to me : Have not the slightest intercourse 
with any man who strives after victory in his words, and is 
astute in spirit and of keen .senses, lest thou destroy the 
serenity thou hast acquired by works and thy heart become 
full of darkness and trouble. — 

Once I went to the cell of one of the Fathers. This saintly 
man scarcely ever opened to any one. When he saw from his 
window that it was I, he said: Thou wishest to enter? I said 
to him : Ay. When I had entered and we had prayed and sat 
clown and he had spoken with me concerning many things, I 
asked him at last: What shall I do, my lord ? There are persons 
who constantly visit me, without my profiting by their inter- 
145 course. To forbid them to enter would be painful to me. They 
often hinder me even in my usual service. But I am not able 
to say so to them openly. So I am much troubled by this 
matter. 

1^ Assuming the habits of sin 



thin'os which i n.wrc hkakd i-'Ko.vr old mf,x ktc. 99 

This blessed man said to me : When such people visit thee, 
people who like to be lazy and who spread ] ) idle words, and 
when they have sat down a little time, assume the air that 
thou desirest to stand for service. And say to (thy visitor], 
whosoever he be, with an obeisance : My brother, we will 
perform the service. For the time of my service is come and 
I may not overlook it. For it would be hard for me to com- 
bine it with the next prayer; that would cause me trouble; 
and I may not omit any service without [the plea of) necessity. 
At present there is no necessity to let the time pass. — This 
shalt thou urge till he stand up with thee for the service. And 
if he say : Perform thou thy service, now I will go away — 
make an obeisance before him and say : Be kind to me and 
perform with me this single service, that I may be helped by 
thy prayer. Then, when he agrees and you are standing, make 
thy service longer than usually. So thou shalt do with them 
as often as they enter. And when they see that thou art not 
of their kind and that thou doest not love idleness, then they 
will no more come where they hear that thou art. Behold, 
thou shalt be no respecter of persons and neglect none of the 
works of God. 

If, however, [thy visitor] be one of the Fathers, or a foreign 

146 brother who is fatigued, then deem it an important service to 

remain in intercourse with him. But if this stranger also should 

be one of those who love idle words, content him as much as 

thou canst and dispatch him quickly. 

Once one of the saints said to me : When I hear, that there 
are people who perform work in their cell and also accomplish 
the rules of the cell without failure, I wonder how it is possible 
that they are not troubled. 

He also said a wonderful thing : verily, I say that even when 
I go to make water, this troubles my constancy [of mind] ; 
because practice turns away from me the complete discernment 
which I have mastered. 

A solitary asked a brother: What shall I do? Often I desire 
a thing and am in need of it on account of illness, or work, 
or some other reason, so that by its aid I would nigh well be 
able to lead a life of solitude. But if I see anyone who needs 
this thing as I do, then compassion causes me to give it him. 

1; tjaH&sa 



lOO THINGS WHICH [ HAVE IIICARD FROM OT.D MKN ETC. 

Or if any one asks me for this thing, I am pressed by love 
and by command so that I give it him. But afterwards I require 
this thing. And my need causes me care and disturbance and 
troubled thoughts, and it takes away my concentration of spirit 
and my care for the usual service of solitude. So that I am 

147 compelled many times to leave my solitude and go and ask 
for this thing. And when I restrain myself from going out, I 
am in great need and perturbance of mind. On account of this 
thing" I am constantly shaken and disturbed without knowing 
which of the two I shall choose : that which destroys and 
disturbs my peace for the sake of the peace of my neighbours; 
or to abandon this, so as to remain in solitude and renuncia- 
tion, and to care for the small things of my self only, without 
any inclination to think many thoughts or to care for others. 

I beg to learn, in answer to this, what is good and worthy 
of recommendation. The solitary answered saying: All com- 
passion is either love, or alms, or a gift. And every becoming 
thing, and every deed reckoned as being godly which destroys 
thy solitude and bereaves thee of thy freedom regarding the 
world, and causes thee care and troubles thy thoughts concer- 
ning divine things, and breaks the order of thy prayers and 
brings about troubled deliberations and takes from thee the 
concentrated occupation with recitation and freedom from dis- 
traction, and destroys thy watchfulness and makes thee instead 
of a prisoner one who walks where he likes and [changes} 
thee from a solitary into one who mingles [with other people] 
and awakens in thee buried passions and relaxes the asceticism 
of thy senses and quickens thee again who wert dead to the 
world and casts thee out of thy angelic service which is con- 
centrated solitary thought, and sets thy part with the service 
of the laity — this [sort ofj righteousness may perish. To 
accomplish alms of love to thy neighbour, consisting in bodily 

148 comfort, belongs to the service of lay-people, or of those soli- 
taries who are inferior to service in solitude or practice a 
mingled solitude in the company of one another and through 
constant visits l ). — But those solitaries who have earnestly 
chosen to be free from the world in body and in spirit in 
order to establish in their mind the prayer of solitude which 
is the being dead to the things that perish and to all thought 

1) literally: entering and departing 



THINGS WHICH I HAVE HEARD FROM OLD MEN ETC. lOI 

of practice and seeing and recollecting [worldly] things, they do 
not serve Christ by any service in these bodily things or with 
a righteousness founded upon manifest deeds with the inter- 
mediation of persons in order to be justified thereby, but [they 
serve Him] by mortifying their members which are upon the 
earth '), according to the word of the Apostle, offering at all 
times the pure sacrifices of their thoughts as the first fruits of 
their service and their bodily affections through patience in 
trouble for the sake of that which they expect. The behaviour 
of the solitaries is like that of the angels. So it is not just to 
neglect the service of heavenly things and to gather righte- 
ousness by [practising] earthly things. 

A brother was blamed because he provided the wants of the 
poor from his own possessions. He answered proudly : Solitaries 
are near to alms. He that blamed him said : Well known is 
the solitary who is not near to alms ; who without shame can 
say to our Lord, as has been said : Behold, we have forsaken 
all, and followed thee 2 ). This is he that does not possess any- 
149 thing on the earth, nor does he perform bodily labour for 
earthly things, his thoughts do not turn to any of the visible 
things in the world, nor does he expect to acquire anything. 
If any one offers anything to him, he only accepts according 
to his want ; he never looks at aught else. But he is in his 
dealings like a bird, the which does not think of giving alms; 
for he has a service more excellent than alms. 

How can he give others from that of which he is liberated? 
But as long as a man works with his hands and receives from 
others, he is also obliged to give alms. To neglect this would 
be a manifest transgression of God's commandment. But if he 
does not make progress with God in hidden things, and does 
not know to serve God in spirit and despise the manifest 
things which lie within his power, what further hope has he 
to acquire life? Be he anathema. 

ADMONITION OF ONE OF THE FATHERS 
CONCERNING THE RIGHT SOLITUDE 

I wonder at those who trouble themselves in their course of 
solitude because they desire to comfort others by bodily things. 

l) Colossians 3,5 2) Matthew 19,27 



102 THINGS WHICH I HAVK IIKARD I'KOM OLD MO ETC. 

He also said : It is not becoming- to mingle with the service 
of solitude the thought of any thing in the world, safe only 
those which it is possible to perform in solitude. And we have 
to honour every solitary performance in its place, lest we be- 
come confuse in our solitary course. For he who cares about 
'5° many things, is a slave of many persons. He who lets go all 
and cares for the steadfastness of his soul, is a friend of 
God. Behold, those who practise alms and completely show 
their love of neighbours by bodily things, arc many in the 
world. But those who beautifully serve in solitude and have 
intercourse with God are scarcely to be found. Or who are, 
among those who practise righteousness and gain it by earthly 
things, those from whom we may receive one of the gifts 
which those who work in solitude receive from God? 

The same has further said : If thou art a lay man, practise 
the behaviour which suits lay people. But if thou art a solitary, 
gain profit by the labours by which the solitaries gain profit. 
If, however, thou wilt practise both, thou wilt fall short in both. 
The work of solitaries is this : to become liberated from sensible 
things and to be constantly with God in the thoughts of the 
heart and through fatiguing the body by prayer. Judge thou 
thyself whether it be possible to despise these things and to 
fill their place with worldly excellence. Or should a solitary be 
able to practise in solitude two kinds of behaviour, the outward 
and the inward one viz. meditation on God and burdening his 
heart with the care of others? I say even this that he who 
has honestly willed to lead a life with God, and leaves all, 
fixing his attention solely upon matters of behaviour — that 
even he will not be able to accomplish without shortcomings 
• 5 1 all the duties of the practice of solitude. He is found wanting 
in the bearing of his load, though he desists absolutely from 
the use and the care of the world — not to mention the case 
of his being occupied by many other thoughts. 

To our Lord are given l ) those who administer and visit His 
servants and His sons. He has also chosen those who minister 
before Himself. 

We do not only see, in the affairs of earthly kings, that 
those who are constantly with the king and participate of his 
secrets arc more glorious and elevated in their ranks than those 



O 



TfiiN<;.s which i n.wr; heard from ou> mex etc. 103 

who accomplish their outward affairs with love, but, also in 
divine affairs, it is easy to see what a freedom of speech those 
possess who, in intercourse with Him possess the mysteries of 
prayer at all times ; and over what riches of heaven and earth 
they reign, and how apparent is their mastership over all 
created natures, which, without dispute, obey their words as 
those of God. They are stamped with the manifest sign of His 
image, with a glory greater than that of all rational and irra- 
tional l ) beings, greater than that of those who serve God with 
possessions and earthly things and seek to content Him in [the 
company of] their companions. This may be very beautiful, 
but as to us, we have not to take as examples those who 
stand at a low degree in the service of God, but those who 
are athletes in our path -) and the saints who go our course, 
and those who once for all have given up and turned their 
back on the earth and have taken hold of the vault of 
heaven. 

Whereby have the ancient saints pleased God, those who 
15 2 have trodden the way of our behaviour and have excelled: 
the holy John of Thebai's, that treasury of excellence and foun- 
tain of prophecy? Did he comfort his companions with bodily 
things, in his reclusion, or did he please God by prayer? I 
confess that there have been [solitaries] who also in these things 
pleased [God] and gained profit. But they are less in number 
than those who pleased God by prayer and by renouncing all 
things. What their help to their followbrethren who live in 
solitude is, is well known. It consists in helping them as often 
as they are in want of a profitable word or [in helping them] 
by offering prayer in behalf of them. Apart from these things, 
it is not wise for him who dwells in solitude to give place in 
his heart to recollections or thoughts concerning any one as 
far as bodily things are concerned. 'Render unto Caesar the 
things which are Caesar's ; and unto God the things that are 
God's ;i ) and what belongs to a neighbour is his, and what 
belongs to God is His' does not apply to those who dwell in 
solitude, but to those who walk without. It is not the duty of 
him who performs the service of the angels with the thoughts 
of the soul, to please in earthly things; namely to have thought 

1) Literally: speaking and mute 

2) In the sense of: mystic course. .)£iL>_> 

3) Matthew 22, 2 1 



104 TIIIXUS WHICH I IIAYK likard from old mk.\ ktc. 

for manual work or to taking from others and giving to others. 
His service is in heaven. 

It is not becoming for the solitary to allow the thought of 
anything to move and drive away his spirit from before God. 
If, however, anyone dare to adduce the example of Paul, who 

153 also performed [manual] work and also gave alms, we reply 
to him : Paul was unique and a master in all things. We know 
not that another Paul has ever existed who was a master in 
all things like him. Show it me, if thou art found to be another 
Paul, and I will believe thee. Do not, therefore, compare the 
matters of government with the inner practice. For the work 
of the heralds is different from that of solitude. 

But if thou wilt master solitude, be like a Cherub who has 
no care for earthly things. And think that there is no other 
man in the created world, excepted thee alone, and God about 
whom thou thinkest, as thy Fathers who have gone the way 
before thee, have taught thee. Unless a man harden his heart 
and restrain his compassion forcibly so as to be far from the 
thought of any man, should it be for the sake of God or of 
any bodily being — but he shall only be in prayer, at the 
times appointed to him, lest love or care of anyone enter his 
heart — it is not possible for him to be freed from the trouble 
of thought or to be in solitude. So much is certain. But when 
a deliberation is awake in thee, urging thee to the thought of 
anyone under the pretext of excellence, the purpose of which 
is to drive away from thee the peace that was becoming cus- 
tomary to thy heart through the recollection of God, then say 
to it : it is beautiful to lead a life of love and compassion for 
the sake of God, but I do not seek it, even for the sake o( 
God, so it only remains to me to drive thee away for the sake 
of God. Thus the solitary will speak. Then the deliberation 

154 will say to him : And I flee from thee for the sake of God. 

Aba Arsenius, for the sake of God, did not open his mouth 
to speak, neither profitable nor gratuitous words. Another, 
however, for the sake of God, spoke the whole day and 
received all the strangers that visited that place. The former, 
in stead of this, chose silence and solitude. 

Thus he voyaged with the spirit of God on the ocean of 
this world in the ship of solitude, in exalted peace, as is shown 
in revelation to the athletes who investigate this thing. 

This is another denomination of solitude : rest from all 



OX Till'. RKVKLA I'll „>NS AND 1'OWKRS WHICH I''.'1V. IO5 

things '). If thou art full of trouble even in solitude, because 
thy body is troubled by manual service and various affairs, 
and because thy soul is troubled by the thought of others, 
what peace doest thou possess then to care for many things 
and to please God? Judge thyself. It appears to me ridiculous 
to talk about mastering the course of solitude without abando- 
ning all things and the care of all things. 



XIX 



ON THE REVELATIONS AND POWERS WHICH 
HAPPEN TO THE SAINTS IN IMAGES 

The degree of revelation is not the same as that a man 
deepen his emotions by the study of wisdom and by intellectual 
labour so as to arrive at some understanding and contemplation 
155 of anything by mental investigation. For it is said: Revelation 
is silence of intellect. And by zealous efforts and human thoughts 
no one can imagine that he has found knowledge ; this happens 
by spiritual power so that he to whom the revelation is imparted, 
at that time is not aware of any thought of his soul nor of those 
things which present themselves to his senses ; neither does he 
use them nor is he acquainted with them. 

This we do not assert on our own authority, but it can be 
proved sufficiently from the writings of the prophets, who, when 
revelations happened to them, did not perceive any of the 
usual things nor could they use their thoughts at will nor had 
they any sensual apperceptions, because they were in ecstasy. 
Their mind was wholly concentrated upon those things which 
appeared to them during the revelation. As it happened to the 
blessed Peter when he was hungry and ascended unto the roof 
in order to pray : when the revelation began, he did not per- 
ceive his hunger. ELven the recollection of food was effaced 
from his mind, because he was in ecstasy, as scripture says 2 ). 

Concerning all these things one may be well instructed in 
particulars from the writings of the blessed bishop Theodore, 
the light of the whole world ; <). For he speaks about the kind 

2) Acts 10, IO 3) Theodore bkhop of Mopsucsti;i 



106 OX THE RKVJ'XATIONS AND L'OWKUS WHICH KTC. 

and the rank of revelations, especially in the three volumes on 
*5 6 Genesis and in the two volumes on Job and in the last one 
about the Twelve Prophets, and in the commentaries on the 
Acts and the Gospel of Matthew. 

Scripture mentions six kinds of revelations. The first: that 
by the senses. The second : by psychic sight. The third : by- 
rapture l ) of the spirit. The fourth : by the rank of prophecy. 
The fifth : in some intellectual way. The sixth : as it were by 
a dream. 

Revelations by the senses are divided into two different kinds : 
those which take place by means of the elements and those 
which take place without matter. Examples of the former 
kind are the revelation in the thornbush, in the cloud, in the 
tables and so on, things which were also seen by the people; 
also those wondrous things which every day happen in the 
whole world and the causes and details of which are gained 
by the saints in revelations ; and also the works and deeds 
and things which are hidden or far away, yet are revealed 
unto some at the time of their actual occurence. 

Without matter: as for instance the men that appeared 
unto Abraham, the ladder of Jacob, the revelation about the 
tabernacle (try only to look at and to act with the likeness 
that appeared unto thee on the mountain, and so on), the 
divine light of exalted rays that shone for Paul on the way 
and blinded his eyes. It is well known that, though a revelation, 
it was visible and perceptible by the senses , so that also 
those who were with him saw and heard it •, yet it was not a 
material revelation, nor a natural and elementary light, as the 
: 57 blessed commentator denotes in his commentary on the story 
in the Acts: And those who went on the way with Paul, 
stood in amazement while they heard the voice, yet did not 
see anyone. He comments on the words, in amazement' thus: 
In silence without [uttering] a word, also seized with doubt, 
because they had caught the voice that had spoken to him 
and, as far as it was possible for them, had seen the light 
that appeared unto him. Lest it should be surmised later that 
Saul had invented what had happened and that which had 
been wrought unto him, while none of those who were with 
him had heard or seen it. But they did not see anyone. For 

i) r^c\\u 



ON TlIK KKVIXATIUNS AND I'OWKRS WHICH ICTC. IO7 

they did not see Jesus, because, as I have said, that which 
appeared was even no sensible light, but an incomprehensible 
apperception which in an immaterial way was given him by 
divine action in the likeness of a vision of light, so that he 
thought that the heavens were opened and so on. — These 
are the revelations which have taken place through the medium 
of the bodily senses. They are exalted above any commixture 
with the elements or any of the sensible and human events. 

But those who receive these revelations are not enveloped 
in ecstasy of mind, as in the case of the revelation that takes 
place through the eyes of the soul in the vision of the soul, 
as : I saw the Lord sitting on a high throne and Seraphs 
each with six wings round it '), and as in the revelation unto 
Kzekiel, in the revelation of the wheels and the amazing images, 
and the sound from the wheels resembling- the sound of the 
15 8 sea, and the glorifications heard from the Cherubs with many 
eyes, which say : Blessed is the majesty of the Lord in His 
place. How much subtler these revelations are than those of 
the first mentioned class, is known to the illuminated. (To the 
second class also belongs] for instance the vessel that appeared 
to Peter and the animals in it, with the other things des- 
cribed.. And he who wishes, may recognize these things from 
the scriptures. 

Rapture of the spirit, as for instance when he was 
taken up unto the third heaven, and whether this was in the 
body or without, I do not know. But he was taken to Para- 
dise and heard unspeakable words, which it is not lawful for 
a man to utter -'). 

Prophecy, as for instance the things that happened unto 
the Prophets, who foretold future events, many ages before they 
took place, as it was also given unto Balaam the sorcerer to 
foretell many things through the spirit of prophecy, things even 
more numerous than what prophets had prophesied. 

In some intellectual way. As for instance the blessed 
Paul says: I pray that you may be filled with the knowledge 
of God in all wisdom and spiritual understanding 8 ). And: May 
the God of our Lord Jesus Christ, the Father of glory, give 
unto you the spirit of wisdom and revelation in the knowledge 



1) Isaiah 6, 1 2) 2 Cor. 12,2 — 4 

3) Colossians i, 9 



IOS ON TMIi KEVia-ATlUNS AND I'OWKRS WHU'H K'LV. 

of Him: the eyes of your hearts being enlightened; that ye 
may know what is the hope of His calling, and the riches of 
His glory in the saints, and the exceeding greatness of His 
power in us who believe x ) and the other things which were 
given to the Apostle in a revelation of knowledge concerning 

159 the things of the world to be, and the order of resurrection 
and the alteration of human bodies and so on. And as for 
the degree of exalted understanding and the knowledge of the 
divine nature, as for instance that [man] is the likeness of the 
invisible God and that with His hand He has made the worlds, 
God has given us revelation by His spirit. Again we know in 
part and we understand in part 3 ) ; and : In the beginning was 
the word 3 ) ; and : Thou art the Christ, the son of the living 
God 4 ) and so on. Again, unsearchable are His judgments, and 
His ways past finding out 5 ) ; and : He who worketh all after 
the counsel of His own will ,! ) ; and : God hath concluded them 
all in unbelief, that He might have mercy upon all") and soon. 

These are designations of the insight which was given unto 
them that they sought to know and understand through the 
Spirit the divine nature. 

By dreams, as for instance happened to Abimelek and 
Joseph and Pharao and Nebukednesar ; and when the angel of 
the Lord appeared in a dream to Joseph the husband of Mary, 
and so on. 

Also this it is necessary to know : that all revelations, which 
God has granted for the sake of teaching mankind and in- 
structing them concerning things, take place by means of images, 
especially revelations unto those who arc of simple understanding 
and of small insight in the truth. But those which are destined 
to comfort and to instruct some person, and to console to 

160 some extent and to instruct a single person, take place without 
images and by intelligible apperception. This is clearly proved 
by the blessed commentator s ) in the second volume on Job. 
For how much greater, as compared with other revelations, 
are the things which are given in a revelation for the intellect 
and the understanding through an intellectual medium and 
how much higher are the mysteries which serve to instruct all 
concerning God. This is perfection of knowledge. 



1) Ephcsinns I, 17 — 19 2) I Corinthians 13, 12 3) John I, 1 

4) Matthew 16,16 5) Romans 11,33 6) Kpliesians 1,11 

7) Romans 11,32 8) Theodore 



ON THE REVELATIONS AND POWERS WHICH ETC. IO9 

And also this it is becoming to know: Revelation and [divine] 
action are different from truth and knowledge in so far as 
revelation is not the exact truth, but only shows indications 
and signs corresponding to human strength. Neither may the 
action and the wondrous things in those revelations be called 
knowledge and truth. They are called inspiration caused by 
[divine] action. So that it is impossible to gain from them 
instruction concerning God's foreknowledge or His incompre- 
hensible nature or Mis different qualities or the understanding 
of the mysteries of Mis will concerning mankind and the other 
things which are to be attained by sound knowledge concerning 
Him. Therefore: the mysteries which are attained by the in- 
tellect through insight into the divine nature is different from 
the action by which the mind is inspired during a certain time. 
Therefore it is not absolutely necessary that every one to whom 
a revelation is imparted or who is influenced by a consoling- 
action, must know the truth and the exact knowledge con- 
161 cerning God. For many are those to whom such things were 
imparted, yet knew God as children only. 



XX 



ON VARIOUS INTELLIGIBLE FORCES OF THE MIND 
IN CONNECTION WITH THE. ACTION OF REVELA- 
TIONS AND SPIRITUAL VISIONS 

Divine sight is a non-apperceptible mental revelation. Divine 
revelation is an emotion of the mind by spiritual understanding, 
concerning the divine being. It is not even a faculty of the 
nature of the angels to be stirred into emotion at will, without 
a revelation granted by [divine] grace. Emotion by revelations 
concerning God's activity is different from emotion by revela- 
tions concerning the nature of His being. The former is of a 
nature to have analogy with apperceptible things. The latter 
has absolutely no analogy with the intellect or anything. It is 
threefold purity as to its parts and its nature, as it is said. 
And it is impossible that one of the thousand righteous should 
be deemed worthy of this high apperception. Also speculation 
concerning the incarnation of our Lord and His revelation in 
the flesh is said to belong to divine speculation. 



I ro ON VARIOUS INTKI.T.TGIIH/F. FORCES OF THF. MIND FTC. 

The true sight of the angels is emotion by spiritual under- 
standing concerning their domain. But it is impossible for us 
162 to see the nature of spiritual forces without the mind. 

When man is deemed worthy of seeing them in their nature 
and in their place and as they are in their spiritual creation, 
grace moves his mind by the revelation of spiritual insight 
concerning them. When the soul has been purified and is 
worthy of seeing its fellows, their sight is ') perceived with 
these eyes. They are not objects and they cannot be seen as 
they are, without alteration, but by psychic sight which is true 
contemplation. This means : without deterioration of their nature 
by sight. This sight cannot be acquired by any man without 
the second purification of the mind. 

But the fact that the angels appear unto some men in 
images, is not due to true sight ; but the angels minister unto 
the order of government by their mission. Or they show them- 
selves for the consolation and encouragement of the simple, 
[in forms] perceptible by sight. 

Such visions even happen to those who are not pure. But 
the first kind happens to illuminated and initiated people, who, 
by the glorious course of solitude, have been elevated unto the 
rank of purity. 

XXI 

ON THAT WHICH HAPPENS DURING PRAYER [UNTO 
THOSE WHO LIVE] IN SOLITUDE 

Who is he that knows that delightful bending of the knees, 
when the tongue is silent and the heart silently utters some 
glorification, and its delightful emotion does not abate, the 
ifi3 body resting on the knees in silence? Blessed who eats from 
these things perpetually. But they do not happen at will, nor 
when one seeks them. This is in part the delight which is 
given for the consolation of him who walks without a blame 
before the Lord in the course of solitude. 

If he continues this course in all simplicity, and seeks the 
purity of his service, and if his behaviour is worthy, after some 
time he will be deemed worthy of the things mentioned above. 

1) In some Mss. : not. 



ON THAT WHICH HA1TKNS DURING PRAYKR KTO. Ill 

As to those who are novices in this course and who have a 
fixed aim, Grace at first will make them apt for the taste of 
these and similar things by recitation and it will draw their 
thoughts towards its self, away from earthly thoughts. Then 
they will work and wake and pray without becoming fatigued. 
Unto those who are trained to some extent in the mysteries 
of solitude, apperceptive power during prayer and service will 
be imparted. 



XXII 

ON VARIOUS [EXPERIENCES] DURING PRAYER AND 
ON THE LIMITS OF THE POWER OF THE MIND. 
AND IN HOW FAR IT HAS POWER TO MOVE ITS 
ARBITRARY IMPULSES BY THE VARIOUS HABITS OF 
PRAYER. AND WHAT IS THE LIMIT PRESCRIBED 
TO NATURE DURING PRAYER, THE LIMIT WHICH 
PRAYER IS NOT ALLOWED TO SURPASS. AND HOW 
WHEN IT HAS PASSED IT AND HAS PROCEEDED 
FARTHER, IT IS NO LONGER PRAYER, EVEN THOUGH 
WHAT HAPPENS IS CALLED BY THE NAME OF 

PRAYER 

Glory to Him whose gift has been poured out upon man- 
kind, in that He has ordained that they, although of the flesh, 
should serve on the earth the class of immaterial beings and 
has deemed worthy the nature of mortals to speak about such 
164 mysteries, especially sinners as we are, who are not even 
worthy of hearing speech concerning such things. In His bounty 
He has opened our blind heart to understand, by the con- 
templation of the scriptures and the instruction of the great 
Fathers even although I have not been deemed worthy of 
experiencing for personal zeal one thousandth of what I have 
written with my hands, especially in this tract, which we have 
ventured to write for the illumination and exhortation of our 
soul and of those who come across it, that perhaps, on account 
of its desire, it may be incited to approach unto practice. 

How then ? Delight during prayer is different from sight 
during prayer. The latter is more excellent than the former, 
as an adult man is superior to a little boy. It will happen 



112 ON VARIOUS [KXI'KRTKNCKS] DURING 1'RAVKR KTC 

that the words become sweet in the mouth and that one word 
of prayer is repeated infinitely so that no feeling of satiety 
with it causes thee to proceed and to pass over to a second. 
Sometimes from prayer a certain contemplation is born which 
also makes prayer vanish from the lips. And he to whom this 
contemplation happens becomes as a corpse without soul, in 
ecstasy. This we call sight during prayer and not an image 
or form forged by phantasy, as fools say. Also in this con- 
templation during prayer there are degrees and differences in 
gifts. But till this point there is still prayer. For thought has 
not yet passed into the state where there is no prayer, but a 

165 state superior to it. For the motions of the tongue and the 
heart during prayer, are keys. What comes after them is the 
entering into the treasury. Mere then all mouths and tongues 
are silent, and the heart, the treasurer of the thoughts, the mind, 
the ^governor of the senses, the daring spirit, that swift bird, 
and all their means and powers and the beseeching persuasions 
have to stand still there : for the master of the house has come. 

F"or like as the whole force of the laws and the command- 
ments which God has laid down for mankind, have their term 
in the purity of the heart, according to the word of the Fathers, 
so all kinds and habits of prayer with which mankind prays 
unto God, have their term in pure prayer. Lamentations and 
selfhumiliations and beseechings and inner supplications and 
sweet tears and all other habits which prayer possesses, — as 
I have haid : their boundary and the domain within which they 
are set into motion, is pure prayer. 

As soon as the spirit has crossed the boundary of pure 
prayer and proceeded onwards, there is neither prayer, nor 
emotions, nor tears, nor authority, nor freedom, nor beseechings, 
nor desire, nor longing after any of those things which are 
hoped for in this world or in the world to be. 

Therefore there is no prayer beyond pure prayer, and all 
its emotions and habits by their authority with freedom conduct 

166 the spirit thus far and there is struggle in it ; but beyond this 
limit it passes into ecstasy and is no longer prayer. From here 
onwards the spirit desists from prayer ; there is sight, but the 
spirit does not pray. 

Every kind of prayer which exists is set into motion by the 
impulses of the soul. But when the mind has entered the 
emotions of spirituality, then it can no longer pray. 



ON VARIOUS [EXPERIENCES] DURING PRAYER ETC. I 1 3 

Prayer is different from contemplation during- prayer, though 
they are caused by each other. One is the seed ; the other 
the load [of harvest] borne by the hands, while the reaper is 
astonished by the undescribable sight of how from the mean 
and bare grains of seed glorious ears suddenly grow up before 
him. And during sight he remains without motion. 

Every prayer which exists, is demand and request, or praise 
or thanksgiving. But judge whether there exists any of these 
modes, or demand of anything, when the mind has passed 
into this domain and has entered this place. 

I ask this of those who know the truth. It is not given to 
every one to enquire into these distinctions, but only to those 
who have been personally witness and ministers of this matter 
or have been brought up in the presence of the spiritual 
authors J ) of such experiences and have received the truth from 
their mouth and have passed their days with such occupations, 
asking and answering concerning matters of truth. As among 
ten thousand men there is scarcely to be found a single one 
167 who has fulfilled the commandments and the laws to any extent 
and who has been deemed worthy of serenity of soul, so 
there is rarely to be found one among many, who on account 
of strenuous vigilance has been deemed worthy of pure prayer 
and who has made his way into this domain and been deemed 
worthy of this mystery. Not many are deemed worthy of pure 
prayer, only a few. But as to that mystery which lies beyond, 
there is scarcely to be found a single man in every generation 
who has drawn near to this knowledge of God's grace. 

Prayer is a beseeching for, a caring for, a longing for some 
thing, either liberation from the evil things here or [in the 
world] to come, or a desire for promised things, or a demand 
for something by which man wishes to be brought nearer unto 
God. In these emotions are included all habits of prayer. But 
its being pure or not depends upon the following circumstances. 
If, when the spirit is prepared to offer one of the emotions 
which we have enumerated, any foreign deliberation or dis- 
traction mingles itself with it, prayer is called non-pure, because 
it has brought upon the altar of the Lord an animal which 
it is not allowed [to offer], the altar which is an upright, in- 
telligible heart. 



1) literally: the Fathers 

Verh. Afd. Lcttcrk. 1922 (Wcnsinck). 



t 14 OX VARIOUS [EXPERIENCES] DURING PRAYER ETC. 

But when the spirit gives itself with longing to one of these 
emotions, in accordance to the necessity of the case, at the 
time of beseeching, and when on account of its alacrity the 
gaze of the emotion is directed by the eye of faith beyond 
the curtain of the heart, the entrances of the soul are closed 
thereby against the foreign deliberations which are called 

168 strangers '), whom the law does not allow to enter the taber- 
nacle. This is called the accepted offering of the heart and 
pure prayer. Its boundaries are to this point. What lies beyond 
cannot be called prayer. 

If any one should mention what by the Fathers is called 
spiritual prayer, without understanding the force of the words 
of the Fathers, saying : This belongs also to the domain of 
prayer, I think that, if he should reach true insight, it would 
prove a blasphemy if there should be found any of the crea- 
tures who should say that spiritual prayer can be prayed at 
all. For all prayer that can be prayed, lies on this side of 
spirituality. And all that is spiritual, is in kind free from emo- 
tion and prayer. 

Now if man is hardly able to pray pure prayer what must 
be said of spiritual prayer? The holy Fathers are accustomed 
to designate all profitable emotions and all spiritual working 
by the name of prayer. And the blessed commentator ~) even 
counts beautiful deeds as prayer; though it is clear that prayer 
is different from deeds which are things done. But sometimes 
they designate by spiritual prayer that which they sometimes 
call contemplation ; and sometimes knowledge ; and sometimes 
revelations of intelligible things. Doest thou see, how the Fathers 

169 change their designations of spiritual things? This is because 
accurate designations can only be established concerning earthly 
things. The things of the world-to-be do not possess a true 
name, but only simple cognition, which is exalted above all 
names and signs and forms and colours and habits and com- 
posite denominations. When, therefore, the knowledge of the 
soul exalts itself above this circle of visible things, the Fathers 
use concerning this knowlegde any designations they like, though 
no one does know the real names in order that the psychic 
deliberations may be based on them. We use denominations 
and riddles, according to the word of the holy Dionysius 3 ) who 

1) r^iAA^^ proselytes 2) Theodore of Mopsucstia 3) Areopngita 



ON VARIOUS [EXPERIENCES] DURING TRAYER ETC. I 1 5 

says : We use signs and syllables, conventional names and 
words in behalf of the senses. But when by spiritual working 
our soul is moved unto divine things, then the senses and 
their workings are superfluous to us, as also the spiritual forces 
of the soul are superfluous as soon as our soul becomes the 
image of the godhead through unification with the incomprehen- 
sible and radiant in the rays of the sublime, by those impulses 
which are not for the eyes. 

Therefore, my brother, of this thou mayest be sure: that 
the power of the mind to use the emotions with discernment 
has its limit in purity during prayer. When the mind has 
reached this point, it will either turn backwards, or it will 
desist from prayer •, so prayer is, as it were, a mediator be- 
tween the psychic and the spiritual state. As long, however, as 
170 it is in emotion, it is in the psychic state. But as soon as it 
has passed this limit, prayer ceases. 

As the saints, in the world to come do not pray, when the 
mind has been engulfed by the [divine | spirit, but they dwell 
in ecstasy in that delightful glory, so the mind, when it has 
been made worthy of perceiving the future blessedness, will 
forget itself and all that is here, and it will not be moved any 
longer by the thought of anything a ). 

Man, therefore, may freely go so far as to say : all excel- 
lence whatever and all orders of prayer whatever, in body or 
in spirit, are in the realm of free will, as well as the mind 
that dominates the senses. But when the influence of the spirit 
reigns over the mind that regulates the senses and the deli- 
berations, freedom is taken away from nature which no longer 
governs but is governed. And how could there be prayer at 
that time, when nature does not possess power over its self, 
but is conducted by an outward force without knowing whither. 
Nature then does not direct the emotions of the spirit accor- 
ding to its will, but captivity reigns over nature in that hour 
and conducts it there where sensual apperception ceases ; be- 
cause nature even has no will at that time, even to this extent 
that it does not know whether it is in or without the body, 
as scripture testifies. Has therefore such a one prayer who is 
a captive to this degree and who even does not know himself? 
So no one should say with blasphemy that there is anyone 



1) Cf. Plotinus's description of the mind's delight when it has forgotten matter VI, 7 § 34. 



l i 6 on various [experiences] during prayer etc. 

who could venture to say that it is possible to pray spiritual 

171 prayer. This audaciousness the Mesalleyane vindicate for them- 
selves, those haughty ignorants who proclaim concerning them- 
selves that they are able to pray spiritual prayer when they 
like. But those who are humble and have insight and are in- 
clined to learn from the Fathers and know the limits of nature, 
do not abandon their deliberations to this audaciousness. 

And therefore, when there is no prayer, can then this un- 
speakable gift be designated by the name of prayer? The 
cause, as we say, is therein, that at the time of prayer [this 
giftj is granted unto those who are worthy. And in prayer it 
has its starting-point, because this glorious gift cannot be granted 
excepted at this time, according to the testimony of the Fathers. 
Therefore it is called by the name of prayer, because from 
prayer the mind is conducted towards this blessed state, and 
because prayer is its starting-point and it does not occur on 
any other occasion, according to the testimony of Mar Euagrius 
and others. And we see also that the majority of the saints 
say that during prayer their mind was snatched 1 ). 

If any one asks : Flow is it that at this time only these 
great and unspeakable gifts are granted? we answer: Because 
at this time, more than in any other hour, man is concentrated 
and prepared to look unto God and to desire and to expect 
compassion from Him. In short: it is the time that the 
demand of him who is at the gate of the king and asks desi- 

172 ringly and beseechingly, is likely to be heard. And what time 
is there when man is so cautious and fit and prepared, as the 
time when he prays? Or should it be becoming that he should 
be deemed worthy of this at the time when he sleeps or settles 
any affair or is distracted of mind? However, the saints do not 
even know a time of idleness, because at all times they are 
occupied by spiritual things, for when they are not standing in 
preparation for prayer, they often meditate upon some stories 
of the scriptures, or their mind meditates in contemplation of 
the created things, or [their mind is occupied] with other things 
meditation of which is profitable. 

At the time of prayer the gaze of the spirit is exclusively 
fixed on God and the tendency of its emotion is wholly directed 
towards Him, and it offers to Him the beseechings of the 

1) .2^*j<k=a 



ON VARIOUS [EXPERIENCES] DURING PRAYER ETC. 11/ 

heart with the necessary zeal, with fervour and ardour. There- 
fore it is becoming that at this time, when a single thought 
dominates the soul, divine mercy should well forth from Him. 
I H or we see also that when we offer the visible sacrifice, while 
every one is prepared and standing in prayer, supplicating and 
beseeching, the mind being concentrated upon God, the gift 
of the spirit descends upon the bread and wine which we lay 
on the altar. To Zechariah also the angel appeared at the time 
of prayer and announced to him the conception of John. And 
173 to Peter appeared, while he was praying on the roof the 
prayer of the sixth hour, the revelation that made him ac- 
quainted with the accession of the gentiles, by the cloth that 
descended from heaven and by the animals that were on it. 
And to Cornelius appeared, when he prayed, that which is 
written concerning him. And God spoke with Joshua the son 
of Nun while he was prostrated in prayer. And over the ark 
was placed a plate, from which the priest was taught by divine 
revelation what was required, at the time when the high priest, 
once in a year, entered the inner sanctuary at the dreadful 
time of prayer while all the tribes of the children of Israel 
were gathered and stood in trembling and fear in the outer 
tabernacle in prayer. And while the high priest was prostrated 
the voice of God was heard from the plate over the ark, in 
a dreadful, unspeakable revelation. How dreadful was the 
mystery that was ministered in this ceremony ! So all the 
revelations and visions that happened unto the saints, happened 
at the time of prayer. 

What time is so holy and fit for sanctification and the re- 
ceiving of gifts as the time of prayer, in which man speaks 
with God? At this time man utters his desires unto God, be- 
seeching Him and speaking with Him and his whole emotion 
and thought are concentrated from all sides upon Him with 
'74 compulsion ; of God alone he thinks and Him alone he sup- 
plicates ; his whole thought is absorbed in discourse with Him 
and his heart is full of Him. It is in this state, therefore, that 
the Holy Ghost joins with the things which man prays, some 
unattainable insights, which it stirs in him in accordance with his 
aptitude of being moved so that by these insights the emotion 
of prayer ceases, the mind is absorbed in ecstasy and the desired 
object of prayer is forgotten. The impulses are drowned in a 
heavy drunkenness and man is no longer in this world. Then 



I I 8 ON VARIOUS [EXPERIENCES] DURING PRAYER ETC. 

there is no longer discrimination of body or of soul, nor re- 
collection of anything, as Euagrius says. 

Prayer namely is steadfastness of mind, which is terminated 
only by the light of the holy Trinity through ecstasy. Thou 
seest, how prayer is terminated when those insights which are 
born in the spirit from prayer, pass into ecstasy, as I have 
said in the beginning of this treatise and in several places 
further on. 

Further he ') says : Steadfastness of mind is highness of intel- 
ligible apperceptions 3 ), which resembles the colour of the sky 
over which rises, at the time of prayer, the light of the holy 
Trinity. When is a man deemed worthy of the whole of this 
grace such that during prayer he is exalted unto this height? 
He says : When the mind puts off the old man and puts on 
17s the new one by grace, then it also sees its steadfastness at 
the time of prayer, resembling sapphire or the colour of heaven, 
as the place of God was called by the elders of Israel, to 
whom it appeared on the mountain :i ). 

So, as I have said, this gift is not to be called spiritual 
prayer, but what then? The fruit of pure prayer, which is 
engulfed in the spirit. The mind has ascended here above 
prayer. And, having found what is more excellent, it desists 
from prayer. And further there is no longer prayer, but the 
gaze in ecstasy at the unattainable things which do not belong 
to the world of mortals, and peace without knowledge of any 
earthly thing. This is the well known ignorance 4 ) concerning 
which Euagrius says : Blessed is he who has reached, during 
prayer, unconsciousness which is not to be surpassed. 



XXIII 

ON THE SPEECH OF TRUE KNOWLEDGE 

Every apperceptive thing, be it action or word, is the reve- 
lation of what is hidden within, if its cause be not entirely 
accidental, but return constantly. The latter element only is 



i) evidently Euagrius 2) literally: things 3) Exodus 24,9 — II 

4) Cf. Dionysius Areopagita p. 274 "» 



ON THE SPEECH OK TRUE KNOWLEDGE I 1 9 

considered in connection with reward; the former is taken into 
consideration to a small extent only. For the strength or the 
weakness of will is evidenced in the doing- of evil or of good 
things, not by anything that happens accidentally ; but the 
proof of its freedom is the constant repetition. 

To fate is given power ; sometimes even so as to dominate 
176 freedom of will. Good or bad accidents meet man be it in 
order to spur him on, or to test, or to train, or to reward 
him. That which serves to spur on, is good ; that which serves 
to test, is considered as being bad ; that which serves to train 
and to remunerate is indifferent. 

There are no fortuitous accidents ; for nothing fortuitous 
happens to man , good or evil. There is a governor who 
governs the things of this world. There is a guardian with 
each of us, whom nothing escapes and whose attention never 
fails. But all accidents are foreseen by this appointed guar- 
dian. And in these four kinds [of accidents] his providence is 
active. 

Passionate prayer, the companion of a course [of life] in 
harmony with its passionate nature, alters the character of those 
[who are subject to accidents] and brings about amelioration. 
The good are strengthened and corroborated by it ; to the bad 
it causes a change to the opposite direction. Therefore, doubt 
not what I have said : there is no accident fortuitous or without 
a governor. If indeed prayer combined with steadfestness is 
able to alter or to direct, we have to believe that there is a 
governor to every accident. Blessed is he who compares every 
accident which happens to him, with his hidden | state], who 
scrutinizes its cause and beholds its governor. He that is desi- 
rous to acquire experience with God, cannot but become a. fool 
to the world and a hater of human glory. 

Admirable is the man who conceals the greatness of his 

work by lowliness of soul. Such a one is admired by the angels. 

As guardians of righteousness have to be reckonned by thee 

J 77 involuntary defects, which sometimes are found with those who 

are watchful. 

There is no prayer which is heard so soon as when a man 
asks to be reconciled with those who are angry with him. And 
when a man charges himself with the fault, this prayer is 
answered without delay. If thou fulfillest thy duty and art 
watchful in thy domain, yet art weak and despicable in thy 



I 20 ON THE SPEECH OF TRUE KNOWLEDGE 

own eyes, hating human glory, then know that thou art surely 
in the way of God. But if thou perceivest that thou art not 
in this state and, when thou explorest thyself, thou seest that 
thoughts of blame cause thee pain, then know that thou art 
void of truth and in secret relation with falsehood. 



XXIV 

ON THE THINGS A BROTHER IS PROVIDED 
WITH IN HIS CELL 

It occurs many times in a day, that a brother, even if thou 
shouldst give him the kingdom of the world, would not consent 
at that hour to leave his cell or to [allow] any one to visit 
him. For the time of commerce l ) has presented itself, of a 
sudden. Such things happen on days such as are considered 
as days of relaxation. Often on such days and even on those 
wherein he has intercourse with others, grace of a sudden will 
visit him, in tears without measure, or a vivid affection moving 
178 the heart, or a certain gladness without cause, or the delight 
of kneelings. 

I know a brother who put the key in the door of his cell 
in order to shut it, for he was going out in order to be occu- 
pied with idle things as the scripture says 2 ). And there grace 
visited him, so that he returned immediately. Nobody, there- 
fore, shall blame a brother if, on the days on which he does 
not keep canonical solitude, he should happen to neglect the 
congregational service sometimes. Especially if he be not reputed 
base or given to inane occupations, and if he does not neglect 
it on account of bodily labour. You know, my brethren, that 
our work is not only that which is accomplished before the 
eyes of men ; but we have also a service which is hidden from 
the eyes of men and which is not known to novices and lay 
people. For you are acquainted with the fact, that the solitary 
is under a rule and not his own master. Therefore if any of 
his brethren conies to visit him and he answers him not, he 
shall return immediately without blaming his brother. For he 



i) Often the image of spiritual things 
2) Eccles. I, 14 etc. 



ON THE THINGS A 1SROTHER IS PROVIDED ETC. I 2 I 

does not know that with which his brother is occupied at that 
time. The cell of a solitary is the cave of the rock in which 
God spoke with Moses, as the Fathers say. Those solitaries 
who have not been put to the test by the service which con- 
sists in the true taste of solitude, do not know these things. 
They despise their brethren and judge, claiming for themselves 
equality with them in all things. 
r 79 It also happens sometimes that a brother is suddenly set face 
to face with some necessary strife, and, with his hands laid 
on his heart, he is in danger of flying away. Being prostrated 
he beseeches God, not able to bear the voice of any one. 
These varying states are known to those who once have crossed 
this ocean and are acquainted with the winds blowing [there]. 

It may also happen that the thought of repentance may rise 
in a man and that his past may suddenly be united with the 
memory of his death and present itself before him. And this 
brilliant sun will be darkened before his eyes and every recol- 
lection of the world will be effaced from his heart. 

It may also happen that suddenly billows may rise against 
him and his ship be engulfed in hidden abysses ; things which 
are not known to every one, but which unexpectedly assail 
the solitary in his solitude owing to the violent struggles of 
Satan, so that the cell becomes a place of mourning. 

Numerous are the varying states of this ocean and who 
knows its labours and its multifarious connections, the wonderful 
pearls in its depth and the animals rising from it? Blessed is 
he who sleeps not during the whole of his course until the 
port of death. 

No one loves anything without multiplying his connections 
[with it]. 

No one is able to occupy himself with divine things without 
having cast away and despised temporal ones ; becoming a 
stranger to worldly honour and delights, following the disdain 
of the cross, drinking every day vinegar and gall on account 
of the affections, men, demons and poverty. 

Be alert, my brother, and be like a prudent merchant, bea- 

180 ring thy pearl and wandering through the world, anxious that 

its excellent beauty be not besmirched. Be careful , lest it be 

stolen from thee on account of thy laxity and thou go to 

Hell in distress. 

Persue the small consolation which is gained from labour in 



122 ON THE THINGS A BROTHER IS PROVIDED ETC. 

its time, that thou may be deemed worthy of that great con- 
solation which liberates those who have found it, from torment 
in this place of distresses. Do not reject small things, lest thou 
be bereaved of the great ones. No one has ever seen a child 
which sucks milk putting meat into its mouth. I3y means of 
small things the gate unto great ones is opened. Thou dis- 
dainest God, o my brother who desirest that God shall govern 
thee without His rule. No one has been entrusted with great 
things, without having been first tried in small ones. Think of 
this, o my brother, and remember me in due time : every 
station which on the morrow thou attainest to in this way of 
excellence and knowledge of the truth, will be found by thee 
more glorious and excellent than that in which thou hast 
spent the night before. Thou departest, wondering at the 
beauty of the station which thou has entered to-day. But its 
beauty vanishes by the beauty of that which thou wilt reach 
to-morrow. Who can perceive the mind's varying states, full of 
delight? Pray only, that the gate may be opened before thee. 

Be on thy guard against dejectedness. Thou servest not 
under a tyrant; thy service is under a kind Lord, who has 
given thee all, without taking from thee anything and who, 
before thou didst exist at all, destined thee to ocupy thy present 
place. Who can do justice to His grace even as shown by His 
calling us into existence? 
1S1 O, for His immeasurable grace! Who can sufficiently tell the 
glory of Him who has given us the knowledge of all things? 
Not only of those which are manifest, but also of those which 
are hidden, so that we know that, if there is anything that 
we know not, we must ask it of Him ; who has taught thee, 
o mortal, to be moved by the desire of seeking that of which 
the knowledge is not in thy nature? Never seek a consolation 
that lies without the heart, which is the knowledge of discern- 
ment. Exalt thyself above all consolation administered by the 
senses, that thou may be worthy of that consolation which lies 
beyond. The solitary who has become alien to the consolation 
of the world, without expecting every day the consolation of 
Christ, is dead in his living state. 

For God is compassionate and prone to give ; but He desires 
that we give the opportunity. For He rejoices when man offers 
a wise prayer. 

The mark of him who is recovering from illness is that he 



ON THE THINGS A BROTHER IS PROVIDED ETC. I 23 

is desirous of the hidden things. There is delay, however, if 
he beholds essential health. He who wearies of asking is the 
companion of him who wearies because of delay. Weariness 
declines to ask in prayer, viz. it is an impediment to asking. 
Dejectedness shortens prayer and bars its prolongation. Ex- 
pectation gives patience and incites us to prolong prayer. 
Expectation makes light the weight of fatigue in the limbs. It 
also knows how to impart rest to the heart in its troubles. 
There is no load the weight of which is more agreeable than 
work with expectation ; nor is there any comrade with whom 
182 intercourse is more desired than with it. Prison is a pleasant 
habitation if it be there. Make it thy companion, o repentant 
brother, then thou wilt not perceive any of the labours of thy 
struggle. If thou art in thy cell, it will be with thee. If thou 
art found among men, fix thy mind on it. And if at any time 
thy heart errs after anything on the earth, this world and all 
that is in it will be found alien to thee. If thou sleep, make 
it thy bed-companion ; and converse with it until thou art en- 
folded in sleep. Then no depraved deliberation will draw near 
thy heart, because thy occupation is of an immaterial kind and 
no object clad with matter, which by its appearance moves 
the spirit, is able to show itself there ; and no demoniac deli- 
beration knows how to show itself detached from material 
appearance. 

The fruit of life sprouts from endurance in prayer. And 
expectation is a helper during prayer to those who possess it. 
When thou prayest, remember the husbandman who sows in 
hope. And He who causes to return twofold the seed of the 
husbandman who sows in faith , and who has estimated the 
seeking of His kingdom and His righteousness higher than 
the temporal things, He will incline himself to our prayer to 
our demands, as He has promised. Amen. 



124 T[IK OPPORTUNITIES OK THE SOUL THAT ETC. 



XXV 



THE OPPORTUNITIES OF THE SOUL THAT SEEKS 
PROFOUND CONTEMPLATION TO IMMERSE ITSELF 
IN IT AND SO TO ESCAPE FROM BODILY DELIBERA- 
TIONS WHICH ARISE FROM THINGS RECOLLECTED 

Every J ) thing - that is above another one is concealed from 
what is beneath it. And this is not caused by its being covered 
183 by other bodies. For it possesses naturally the faculty to unveil 
its secrecy whenever it likes to do so. Thus all things which 
are essentially intelligible have no external distinctions of rank; 
these distinctions are confined to their emotions. This implies 
manifestly that they are more suited to receive, without any 
intermediary, the primeval light, than things of a lower 2 ) rank, 
not materially nor locally, but in relation to the high degree 
of purity or moderation of the minds, with reference to the 
faculty that receives hints from above. 

All things which are by their nature intelligible, are hidden 
from what is beneath them ; not on account of natural diver- 
gences, but on account of excellence of impulses. This I say 
in respect of the members of [different] classes, viz. the classes 
of holy forces, the classes of souls, the classes of demons. The 
first have the middle place ; the last the lowest in a natural 
and local respect and also with regard to their emotions. 

Each of the classes is hidden from the other as to their 
intelligible character, whether they see or not ; from the inferior 
ones they are also hidden by nature. 

Now then, because incorporeal beings are not to be seen 
by other beings in the same way as corporeal beings, but 
their [power to] see one another is said to be dependent upon 
their emotions, namely the excellency and temperance of the 
emotions — therefore they see one another if they are equal 



1) With the ideas of this chapter compare Frothingham, Stephen Bar SudaUi^ p. 92: 
"Every intelligent nature is determined, known and comprehended by the essence which 
is above it - , and determines, knows and comprehends the essence which is below it; hut 
to the pure mind alone belongs the vision above and below' 1 . This seems to be the ope- 
ning sentence of the Book of Hierotheos, 

2) literally : later 



THE OPPORTUNITIES OF THE SOUL THAT ETC. 12$ 

in this respect even at a distance and not as phantoms, but 
with real sight and in their true nature. 
l8 4 Only — the cause of all is exalted above these distinctions, 
He, who is alone to be adored. 

The demons, though they are very impure, are not deprived 
of seeing the members of their own classes. But they do not 
see the two degrees that are above them because spiritual 
sight is serenity of emotions. These are their mirror and their 
eyes. And when the emotions have become darkened, they do 
not see the orders which are above them. [Only] one another 
they see, because they are more material than the order of 
spiritual things, in comparison with them. Such is the state of 
the demons. 

The souls, in accordance with their being impure and obs- 
cure, have not the faculty to see even the members of their 
own classes. Being deprived of seeing one another, they are 
also deprived of seeing themselves. But if they are purified 
and return unto the original state in which they were created, 
they clearly gaze at the three classes, viz. at those which are 
beneath themselves, at those which are above themselves, and 
at one another. This does not mean that they see all these 
classes only when they are transformed into material simili- 
tudes : angels, demons or the cognate soul. But they see them 
in their nature, being in their spiritual state, angels, demons 
and souls. 

If thou sayest, however, that it is impossible that demon or 
angel be seen in their spiritual state without being altered, then 
l8s it is not the soul that sees, but the body ; or wherefore, then, 
is purification necessary ? Demons are seen sometimes, and also 
angels, it is true, by those who are not pure. But they see 
them with their bodily eye when they see them, where no 
purification is needed. But the soul that has been purified sees 
not thus; it sees them in their spiritual state with its natural 
eye, viz. with its intellectual faculty. 

That the souls see one another, even when they are in the 
body, is not surprising. Of this fact there is an evident proof 
which thou wilt acknowledge, because its witness is trustworthy. 
The blessed Athanasius, the confessor and Catholicus, gives 
witness to it in his book on the dealings of Mar Antonius. One 
time when Mar Antonius prayed, he saw a man's soul ascending 
with great honour. He uttered a blessine over him that had been 



126 THE OPPORTUNITIES OF THE SOUL THAT ETC. 

deemed worthy of all this grace. This was the blessed Ammon, 
the recluse. And the mountain the blessed Antonius inhabited 
was at a distance of thirteen days from Nitria. — Here is a 
proof of the three things we have maintained, viz. spiritual 
beings see one another even at a distance, without their being 
impeded by space and the presence of objects ; souls see one 
another when they have been purified ; when they see they do 

186 not see in a bodily way but by spiritual faculty, for it is clear 
that bodily sight can see what is before it ; but as for seeing 
at a distance a different sight is needed. 

These highest classes possess an unlimited multiplicity of 
number. And distinctions and orders are noted among them. 
Some of them are called princes and magistrates, powers and 
lords. Perhaps those which are entrusted with magistracy and 
authority are smaller in number than those which are compelled 
to obey their commandment, says the master of teachers Dio- 
dorus Rhetor *). For they are in the possession of power and 
great if partial insight, in accordance with the highness of their 
orders, being gradated so that they ascend from degree to 
degree till they reach the one who is older and mightier and 
more glorious than any other and who is the head and the 
foundation of all creatures. The head, I say, not the creator 
of the primeval wonderful works of God. 

The angels and the archangels are very far from attaining 
to the wisdom of God, their and our creator. They are as far 
from it, as those o( the lower degree are from them, but also 
no farther. Far, I say, as to their being higher or lower in 
their mutual relations ; not in a spatial sense, but in respect 
of power and insight. Thus we say that they are higher or 
lower in respect of natural power and insight ; for in accordance 
with the measure they have reached, greater or lesser know- 
ledge is inherent in them. 

187 All heavenly beings are named by the divine instruction with 
nine designations. It divides these three classes each into three 
subdivisions. The first comprises thrones exalted, high and holy; 
and Cherubs with many eyes ; and Seraphs with many wings. 
The [second] class [comprises] lords and powers and magistrates. 
The third : princes and archangels and angels. 

According to the meaning of the Hebrew, these terms are 

1) Cf. Introduction, also for the provenience of the following classification of heavenly beings. 



THE OPPORTUNITIES OE the soul that etc. 127 

to be interpreted thus: Seraphs means those who cause heat 
and fire. Cherubs means magnitude of knowledge and effusion 
of wisdom. Thrones means divine acceptance and good pleasure. 

This first class is called [that of] the Initiated, not because 
they see spiritually by the intermediary of the various apper- 
ceptible symbols, or because from spiritual writings they have 
acquired understanding concerning the Essence ; but because 
they are full of the exalted light of the whole of immaterial 
knowledge and have been saturated with the essential con- 
templation of the threefold rays of the beauty that creates all 
beauties, so far as it has been permitted to them. And because 
they have been deemed worthy of communion with Jesus, not 
by means of images of holy formation, which with a certain 
exactness depict the divine likeness ; but because they are in 
truth near to Him, stamped by Him with the mark of the 
primary acceptance of the knowledge of His divine illuminated. 
By the godhead they are filled with essential knowledge, as it 
is among the angels, and with primary insight into the godhead. 

Another and clearer [description] of the desig- 
nations o f t h e highest orders. 

Thrones are honoured [beings]. Lords are those who rule 
kingdoms. Princes the governors of the air. Magistrates are 
those who rule the peoples and human individuals. Forces are 
those whose sight is frightful, viz. who are powerful with strength. 
Seraphs are those who sanctify. Cherubs are bearers. Guards 1 ) 
are those who watch. Angels are messengers. 

On the first day eight kinds were created, seven in silence, 
one by voice, viz. light. On the second day the firmament. On 
the third the gathering of waters and the sprouting plants. On 
the fourth the different luminaries. On the fifth the fowls, the 
reptiles and the fishes. On the sixth the beasts and men. 

The form of the whole world is length and breadth. The 
head is the East ; the end is the west ; the right part is the 
North ; the left part is the South. 

The earth is as a bed ; and the highest heaven as a vault ; 
the second heaven as a wheel adaptated to the higher one. 
And the borders of heaven and earth are joined one to the 
other. The Ocean surrounds them as a belt. Beyond it are 
high mountains ascending unto the sky. The sun goes its way 

i) rc'i.x^., also a usual term for angels in Syriac. 



128 THE OPPORTUNlTlKS OF THE SOUL THAT EfC. 

behind these mountains the whole night. The great sea is 
beyond them. And this encompasses four times the area of the 
dry land and one fourth is dry land. 



XXVI 

AGAINST THOSE WHO SAY: IF GOD IS GOOD 
WHEREFORE HAS HE MADE THESE THINGS? 

Sin, hell and death do not at all exist with God. For they 
are facts, not persons. Sin is the fruit of will. There was a 
time, when it was not. And there will be a time, when it will 
not be. Hell is the fruit of sin ; at some time or other it had 
beginning; but its end is not known. Death, however, is pro- 
vided by the wisdom of the creator. It will rule a certain time 
only over nature ; then it will vanish altogether. Satan is the 
name of the deviation of will from the truth, but it is not the 
designation of a natural being. 

Although thou findest, o my brother, some of these things 
also in other books, still we may not be reckoned by thee as 
those who seek their own glory, because we pretend the work 
of others to be our own, but, on the contrary, as those who 
are humble, since we suck from the milk of our fore-fathers 
those things which we. have collected and placed before our- 
selves as objects of contemplation, with the aim of enriching 
the intellect with their stores in which we may pasture and 
be fed. 

For we have not forgotten that we are not above the rank 
of disciples so long as we dwell in the flesh. The faculty of 
discernment is the emotionality of the natural ideas. When 
these go the natural way in their emotions, they meet with 
the changing elements and worlds. But when [they go] a sub- 
sidiary way, another use will be found for the former ones. 
For when the natural [faculties] are twofold in their intellectual 
use, they will be understood in one of these only, and that 
the non-psychic state. 

When thou catchest the delight of the words of the service, 
then the mind is eager to remain in it continuously. If thou 
desirest, however, to fulfill its wish, then haste towards the 
knowledge of its cause. If thou hast attained this quickly, as 



AGAINST THOSE WHO SAY: IF GOD IS GOOD KTC. 120 

one discerning and not blind, it is not difficult for thee to taste 
this [delight] constantly without impediment. And what then is 
the influence which is also called cause? By a file, which does 
not add anything to it, iron is brought to brilliancy and radiance; 
for these properties belong to its essence. But what happens? 
The file removes from it the rust, which has come upon it, 
although no one is responsible for that. The same theory holds 
true as to the nature of the mind. Bring it into contact with 
the file ; then thou wilt find how it shines at the time of ser- 
vice, imitating the rays of the stars. For a thing is not able 
to go its way [without aid] ; it delays, if no one cares for it. 
Therefore have I said that during the recitation of Psalms (not 
during the prayer of the heart and recitation) the heart can 
hardly be captivated. It is otherwise with those ; with them 
only small care is needed. They are able to make [recitation 
of Psalms] profitable. But without them, care for recitation will 
!9' be found to be in vain. The latter will be promoted, even if 
there be no other increase to it, if the former be a stock 
already present T ). 

Hunger is able to procure food ; but it is not inclined to 
abstain from eating. 

Delicious for the husbandman is the bread won by his sweat. 
Without previous sweat, the bread of truth does not give 
saturation. The body which is the husbandman, sweats and 
feeds the rational mind. And this happens even when the mind 
is deprived of its customary, nori-natural food. 

Spiritual excellency is the daughter of excellency of will and 
this it is necessarily. For freedom is the natural force of reason, 
and not slavery. But on that side, towards which it inclines 
and where it abides, it gives birth to a different force, which 
is not natural. And when this is born, freedom becomes ruled 
and governed by compulsion. I dare to say: it becomes bound, 
without self-government. Before, compulsion was voluntary; now 
compulsion has mastered will. 

And I say that this is to be seen on both sides, when a man 
subdues himself on the right side and when he gives an oppor- 
tunity to the left one. But the mind that has learnt to see discri- 
minately, is able to observe how compulsion on both sides domi- 
nates freedom, when the force which is not from nature, is born 



l) I am not rjuilc certain of the meaning of (lie last sentence 
Vcih. Afd. [.ettcrk. 1922 (\VcnMm:k'. 



I3O AGAINST TIIO.SK WHO SAY: IF GOD IS GOOD ETC. 

from the submission of the will. I do not mean the usual force, 
192 which is very difficult; but that which is called secondary. 

Custom at any rate is subject to the will; though it strives 
to resist it. Apart from this we know two forces ; one subdues 
the will ; the other dominates nature. It has even power to 
alter nature. That influence dominates nature, is known to those 
who have been tested by it. 

The varying states of the hearts and the deviating minds 
which are usually born from them (free and bound, living and 
dead) are promoted to a large extent by the disparity 1 ) of 
contemplation which rises in human minds, concerning divine 
judgments. By the mediation of this disparity the world 3 ) has 
been preserved for thousands of years. This disparity is largely 
helpful towards changing the course of mortal life, and what 
is greatest of all, towards the contemplation of judgments 
which engender trust in God. 

Many hearts as soon as trust has entered them, resemble a 
man who has taken deadly poison. 

Even to true and veracious sons, with ten parts of love five 
parts of fear are mixed together. 

Nature liable to deviation is not able to receive here the 
perfection of divine truth, or to know the whole will of God 
regarding the class of rational beings; even Paul and his equals 
are not sufficient for this; till the liability to err has been taken 



1) Disparity (r^OAttiAJC r^i , cf. Register) is a term which, as well as its opposite, 
often occurs in cognate works, but of which it is not easy to give a clear definition. 
Dionysius the Areopagite is well acquainted with the idea (/Vc't>k and x'jitot^^): tv\-j yxp 
KVMTGTyTCc e'i ti$ IxXxfia TXt; sv no ohus twv okorj xpo; ohx b*ix$opxc; ' xxi txCtv[$ »j Sixxtorvvti 
(ppovfiiTiy.il, (ty o-uy/^oipoio-x o-vij.jj.iyvj m b'/\x e-j ohoic, yevofjevx Ssxrapx^iij-jxt ' ^oXxttovcx Si 
tm ovtx -xu-jtx xxt' elSot; cxxittov, h w 'ixxtnev ifvxi -rifyvxe (De divinis nominiliHS^ Chapter 
VIII). On the other hand, in the ninth chapter, Dionysius argues that hortm is a divine 
property, corresponding to some extent with justice; it means that God is not composed 
and pervades and reaches the Universe in an equal way. 

Going back in literature, we find the terms in the Neo-1'latonists. Of importance is the 
following passage in Plotinus {I'lirneaJes III II § XVII): xxi Si) 6 Koyor, 6 -xx- ei$- pipi- 

(llTTXl di Ol'X £<£ 'iTX ' oiS'J XXi TOV 'KX'JTOC, SlX^.op01 T0TT01 filATlCVQ Xxi %Et'pOVi; XXI \pV%xi 0VX 

'itxi ivxpi^arrcvriv oZtuc, toiq olx 'itroii; (ef. also § XVIII and 111 III § 3, 5 and Proclus. 
Jnstitutio Tlicologka^ cd. Creuzer § VII). 

Going further back, we liml tJi.it l'hilo was well acquainted with the ideas of <Wtijs 
and ivieroTtji;. Ed. Mangey I 493 sqq. is very instructive. And in the fragments Mangcy 
gives the following sentences from l'hilo (II 665): utttsp t&'v TttetorxTw/ xyxQalv to \to- 

(J.ETpCJ XITWJ, o'CrU TUV \J.iy ITT (tlV XXXUJ V[ 0CjJ.£TpiX , TO-J il^l?.l(J.UTXTOy hCowrx Sut/jo-j ]<J0- 

TyfTOi. And: to xvio-cj ?.v7r^pov xxi Sixo-txtixov ao-rep xxi to <Vcv uhuxo-j xxi o-wSstixov tic, 
kj^et.etx-j. — 'I'd s-jvofiOM xxi to io-ov sipyjyc a-yrepjjx, xxi auTypixc, x'itiov, xxi t^c, ei$ xttx-ztx 
ha.ijj.ojvz . 'Ai/.ToYi/; li xxi Trt.ic-je'it'x 6pjj.viT^p:x 7rof.eit.ov, xxi ?,vtixx tw &tkw. 

2) Reading fClSaVs*. in stead of r<i'»A2^\ 



AGAINST TFIOSK WHO SAV : IF (lOD IS fiOOD ETC. I3I 

193 away, so that nature no longer errs through being aware of this. 

What is parity and disparity? Disparity of contemplation — 
differences and variations in one soul — is the eternal thought 
of God being unattainable. Parity is truth being revealed. 

If a nature able to err should receive in this world the exact 
truth, it would die by the power of its liability to err. This is 
' O, depth of the riches' ') and ' How unsearchable are His 
judgments' and 'Who has known the mind of God' and the 
like, which in an astonishing way and among sighs rise in the 
mind from time to time, which by some is called the Cloud. 
From this, disparity of contemplation and divergence of in- 
sight are born concerning the unattainable inquiry into God's 
judgments. 

When, however, the perfection of nature will have come, in 
a world without deviation, nature will be no longer afraid to 
know divine truth, as if it would deviate to the left because 
of trust. Trust engenders contempt and profusion of spirit. Fear, 
on the other hand, is wonted to check aberration, so that it 
becomes bridled. This fear . thou findest in thy soul by the 
contemplation of the different judgments and worlds and the 
disparity of behaviour and the non-correspondence between the 
retribution provided to men in this world and the righteousness 
which shows itself from time to time, and [God's] constant 

194 patience, and the righteous and the sinners, and the contrary 
and incongruous meetings of repugnant persons, as ordered 
by Providence. When the intellect observes all this, emotion 
takes hold of the whole soul. And then is born in it exami- 
nation of deliberations, of words and actions and of the out- 
lines of the domain of divine righteousness. 

Now when the intellect withdraws itself from this and is 
exalted unto the unique Essence, by the contemplation of the 
properties of that good Nature 3 ) which possesses eternal know- 
ledge, which is anterior to all existence, and of all His other 
properties, fear is expelled at once and the mind is supported 
by confidence. 

When the intellect descends again from that place and returns 
again to the worlds and their distinctions, it will fly and give 
way to fear, because Providence does not allow it to be always 
in the presence of this contemplation of truth. Therefore from 

1) Romans 11,33 2 ) ("<ll»A viz. Ci'xl 



I32 AGAINST THOSE WHO SAY: IF GOD IS GOOD ETC. 

time to time [fear] will take away from the heart the strength 
of trust which is inspired by true contemplation, and it will 
let the intellect be tortured by diverse opinions; lest [the in- 
tellect] should desist from judging constantly the veracity of 
its deliberations and actions and thus acquire cautiousness, for 
it does not know how it will meet the judgment of God. To 
whom be praise for ever and ever Amen. 



XXVII 

195 IN HOW MANY DIFFERENT WAYS THE SIGHT 
OF INCORPOREAL BEINGS IS RECEIVED BY 

HUMAN NATURE 

All simple and subtle kinds of rational bodies can be at- 
tained to by the apperception of human nature in three ways: 
by personal density [which is a] non-essential way ; by personal 
subtlety [which is a] non-essential way ; by true contemplation 
which is essential sight. 

The first way is dominated by the senses ; the other by 
simple psychic sig-ht ; the third by the natural force of the 
spirit. Further one is dominated by will and reason ; one by 
will and psychic light and all that strengthens the latter. 

Will is in the first place cause ; and these are the children 
of freedom, even if at the time of use freedom and will are 
silent, so long as influence is active and potent. And one only 
is dominated by the demonstrating [power], even without the 
will of the recipients and essential knowledge, even as the 
senses are the recipients of all accidents without the will. 

These three ways are ministered by holy forces which mingle 
themselves with us for the sake of our instruction and in order 
that we may find life. Those who are impure have power to 
minister two of them, which they may use when they come 

196 near unto us, for perdition, not for profit. To the third kind 
they do not approach with the purpose of using- it, so as to 
acquire power over us to lead us astray. 

For it is not possible for the children of darkness to ap- 
proach light •, the demons do not possess the power to set into 
motion the natural insights of the mind. The holy angels, 
however, possess this faculty of setting into motion and of 



IN HOW MANV DIl'TKRKNT WAYS THE SKI I IT ETC. I 33 

illuminating. The demons, however, possess the false insights, 
the children of darkness, as their power and government. From 
the illuminated the recipient takes light, from the dark, dark- 
ness. And what is the reason that this was given to those, and 
not to these? The insight which every one of these teachers 
shows and teaches, is first seen by him in his own person, and 
learnt and tasted ; then he is able to transmit to us the truth 
of things on account of their true knowledge concerning them, 
which they have found first by the swift attaining power of the 
light and pure mind. The demons also possess swiftness, but no 
illumination. Swiftness is different from illumination. The former 
without the latter leads its possessors to destruction and insi- 
pidity; the latter teaches truth, the former sham truth; for 
light shows the veracity of things entirely and it becomes 
greater or less in accordance with behaviour. 

From their knowledge the holy angels pour out into us, 
through the emotions caused by things, that which they taste 

197 and acquire first and thus transmit to us. And these secondary 
teachers also set into motion in us, in correspondence with 
their knowledge, emotions caused by things. In the domain 
where they have no freedom, it is necessary [for them] to 
quicken in us right deliberations concerning these things. As 
I have said, therefore, this may be certain to thee, that even 
if we were able to receive it, they would not be able to teach 
us true contemplation, though they should be acquainted with 
it from of old. Every member of one party or the other — • holy 
angels or those of the opposite group — teaches and incites 
us, the disciples, to behave according to his own behaviour. 

To me this is true : that the mind of itself, even without the 
mediation of the holy angels, tends towards the good, even 
without instruction, but that it is unable to receive the know- 
ledge of evil things without the mediation of the demons or 
the senses, [and is unable] to tend towards them of its own 
accord. In our nature good is implanted, evil not. And all that 
is foreign and is taught from without, needs an intermediary. 
What is planted within, however, unfolds itself naturally, even 
without instruction, even if dimly. But even though our nature 
tends of its own towards the (rood, it is unable, without the 
tutorship of the holy angels, to increase this and to be illu- 
minated by it. We have them as teachers, as they have each 

198 other, namely those who are lower [have for their teachers] 



134 TN Hmv MANY lilFKKRKNT WAYS TUK Sill I IT KTC. 

iys those who are more instructed and enlightened than themselves. 
So they have each other [for teachers] up to the one who, has 
as a teacher the holy Trinity. And even he [does not receive 
instruction] of his own, but he has as a teacher the mediator 
Jesus, through whom he receives [instruction] and transmits it 
to those who are on the same plan and lower. 

I think also this. As we naturally do not at all possess the 
force to be moved by divine contemplation, and we share in 
this deficiency with all heavenly beings, it is only by grace, 
without exercise or computation [on our part], that we are 
moved by something which naturally is foreign to the human 
and angelic mind. For contemplation concerning the godhead 
is not to be compared with other kinds of contemplation ; for 
we possess contemplation as to their natures through our par- 
ticipation in the twofold nature that is theirs, because of that 
which is in us and also in them ; but we do not participate in 
the nature of the Essence, nor do we possess contemplation 
concerning Him. As the faculty of being set into motion by 
this contemplation does not naturally belong to any of the 
rational beings of the first and middle class, it must be a gift 
of grace in all heavenly and earthly minds. 

It is not like other faculties caused by nature, however illu- 
minated and purified. But I think — and this is true — that 
the mind of us, children of man, is to be conducted [only] by 
revelations and insights so far as to reach this essential con- 
templation which is the same as true revelation ; without their 
199 mediation, however, our mind could not be conducted. And 
our mind does not possess a strengh like that of those high 
and exalted beings who receive all revelations and contem- 
plation from the Essence, without an intermediary. But even 
they [receive these revelations] through an image of the Essence, 
not from the Essence itself. So that our mind also is in the 
same degree as the other classes, not able to receive revela- 
tions and contemplation of their own, without an intermediary, 
but only from Jesus who sways the sceptre of the Kingdom. 
The other classes, viz. other primary classes receive [revela- 
tions] by handing them down one to the other, concerning all 
matters of government and the understanding thereof (not 
concerning the Essence), from the first to the second and so 
on till the mystery has gone through all the classes. 

But many are the mysteries which remain in that one primary 



IN liOW MANY LHFFKRKNT WAYS TIIK SKJKT KTC. I35 

class without spreading through the other classes, because, 
apart from that one, they are not able to receive such a great 
mystery. There are other mysteries again which proceed from 
the primary class and are revealed only to the second, but 
are preserved there in silence ; the other classes do not per- 
ceive them. Others again are revealed to the third and fourth 
classes. There are also [differences of] superiority and inferiority 
of revelation in the case of individual angels. Some of them 
200 are rich in revelations and mysteries of a high order are 
revealed unto them, and they receive plentiful light. Some are 
lower and their impulses are too weak for these mysteries. And 
thus among the spiritual classes there is excellency and defi- 
ciency, superiority and inferiority concerning the receiving of 
revelations. Apart from that upper class which is the primary 
of all classes, the remainder without exception receive con-, 
templation and hints concerning the entire divine government 
from their fellows. And if this is the case with them, how much 
less are we able, without them and without an intermediary, 
to receive such mysteries. But as often as an apperception 
falls in the minds of the saints, this revelation of whatsoever 
mystery it be, comes from these [heavenly beings]. When it 
is allowed by God, revelation is handed down by each higher 
class to that which is lower, unto the lowest; in the same way, 
when it is allowed by the godhead, the mystery is handed 
down by those who are worthy of it unto human beings. 

By their intermediary, at any rate, the saints become receivers 
of the light of contemplation, by which they behold the praised 
Essence, which is a mystery which they do not learn from each 
other. Those (higher beings] are administering spirits, which are 
sent to those who are to inherit life through the apperception 
of such insights of the truths as are peculiar to them. 
201 In the world to be, however, this kind of transmission will 
be annihilated. For then one will not receive the revelation of 
God's glory for the delight of his soul, from his comrade, but 
it will be given to every one himself in so far as is in accor- 
dance with the measure of his excellency, and as he is deemed 
worthy of by the Lord of the Universe ; but he will not receive 
the gift through his comrade, as is the case in this world. For 
there are none who learn and none who teach and none who 
desire to receive from their comrades what fails themselves. 
For one giver reveals himself there without intermediary unto 



136 IN HOW .MANY mi-'CKKliNT WAYS TIIK SNIIIT KTC. 

all receivers. And those who receive all spiritual delight receive 
from Him. So that they do not perceive Him by means of 
single insights but by [direct] revelation of Himself, without the 
outward intermediary of impulses. There is abrogated the degree 
of the learner and the teacher and every one's swift love is 
fixed on one. 

Also I say that even those who are scourged in Hell are 
tormented with the scourgings of love. Scourgings for love's 
sake, namely of those who perceive that they have sinned 
against love, are more hard and bitter than tortures through 
fear. The suffering which takes hold of the heart through the 
sinning against love is more acute than any other torture. It 
is evil for a man to think that the sinners in Hell are destitute 
of love for the Creator. For love is a child of true knowledge 
such as is professed to be given to all people. Love works 
with its . force in a double way. It tortures those who have 
202 sinned, as happens also in the world between friends. And it 
gives delight to those who have kept its decrees. Thus it is 
also in Hell. I say that the hard tortures are grief for love. 
The inhabitants of heaven, however, make drunk their soul 
with the delight of love. 

Some one was asked when one could believe that he had 
been deemed worthy of forgiveness of sins. He answered : when 
he perceives that he inwardly hates them with a complete hate, 
and that his mode of life is the contrary of what it previously 
was. He who is in such a state, will trust that his sins have 
been forgiven by God, on account of the witness borne by the 
conscience of his soul, according to the word of the Apostle. 
The heart which does not blame is a witness concerning itself. 



XXVIII 

A SYMBOLICAL DEMONSTRATION CONCERNING 
THE THEORY OF SABBATH AND SUNDAY 

Sunday is the symbol of true knowledge which is not received 
by flesh and blood, and which is elevation above [mere] opinion. 
In this world, however, there is no eighth day ; but neither is 
there a true Sabbath. The fact that God rested on the seventh 
day is a symbol of the rest of our nature from the course of 



A SYMBOLICAL DEMONSTRATION CONGKRNING K'L'C. I 37 

this life. For the grave is also of a bodily nature ; it belongs 
to this world. Six days are accomplished in the service of life ; 
the seventh is accomplished in the grave ; the eighth in depar- 
ting from it. As those who are worthy receive in this world 
the mysteries of the Sunday in a symbol — they do not re- 
ceive the day as long as they are in their bodily nature — so 

203 those who are worthy receive in this world the mysteries of 
the Sabbath symbolically, not the true Sabbath which is perfect 
rest from wanton influences. God has given us to taste of a 
mysterious indication of all things, but He has not decreed that 
we should walk here in intercourse with the real truth. For the 
real, not the symbolical Sabbath, will happen in the grave, viz. 
rest which finishes the torments of the affections and the toil 
against them. The whole man gives rest there to the body 
together with the soul. 

In six days God established the existence of this world and 
created the elements ') and connected their existence with the 
administration of never resting motion and [ordered] that they 
should not rest from their course before their dissolution. And 
from the force of these, viz. the primeval elements, He has com- 
posed our body. He did not give those rest from their motions ; 
neither did He grant our body, their offspring, rest from ser- 
vice. As the term of our nature He fixed rest, when we shall 
follow our first relatives, rest consisting in the dissolution of 
life. Thus He said to Adam : In the sweat of thy face thou 
shalt eat bread 2 ). Till when? Till thou returnest unto the dust, 
for out of it wast thou taken. Thou shalt work in the ground 
and it shall bring forth to thee thorns and thistles. This denotes 
symbolically that this world is a world of service as long as 
it exists. 

Our Lord, since the night when He sweated, has changed 
this sweat caused by working in the earth which brings forth 
thorns and thistles, into the sweat which also rises during 
prayer and which man should produce in the service of righ- 

204 teousness. For five thousand years He left man to work in 
his sweat, for the way of the saints had not yet been revealed, 
as the Apostle says. He appeared, however, with His grace 
in the latter days and ordered our free will to replace sweat 
by sweat. At any rate this change does not show that He 

1) rtlOQ^CVjLflDlV, also the planets and zodiacal signs 2) Gen. 3, 19 



I 38 A SVMIiOLICAL DKMONSTRATK >N CONCKRNLNG ETC 

ordered rest. But He was merciful upon us for the sake 
of our long - and weary work in the earth. If, however, we 
desist from sweating for this [spiritual service|, we must neces- 
sarily reap thorns ; for desisting from this, means the service 
of the material earth which brings forth thorns and thistles 
according to her nature. In reality the thorns are the affec- 
tions which grow in us from bodily seed. As we bear the 
image of Adam so we necessarily bear his affections too. The 
earth is not free to desist from bearing ; for it brings forth on 
account of its nature. The earth is our relative according to 
God's witness unto us 'the dust out of which thou wast taken'. 
The one [brings forth] thorns; the other, the rational [earth], 
affections. 

If now our Lord has been a symbolical example for us in 
every respect, viz. in all his different dealings — for till the 
minth hour Friday He did not take rest from work, not even 
from the toilsome work which symbolically represents our whole 
life; the Sabbath He expected in the grave only — where 
then are those x ) who pretend that there is a Sabbath in this 
world, viz. rest from affections? Concerning the Sunday, how- 
ever, it is difficult to speak. Our Sabbath is the day of the 
grave. In reality our nature rests there. So every day it is 
205 necessary to eradicate thorns from this earth as long as it 
exists. For constant service brings about decrease of weeds. 
But even thus the earth does not wholly become pure. If thou 
relaxest but a short time in this respect, the weeds will grow 
and cover the surface of the earth and choke thy seed and 
thy previous work as if it had not existed. Therefore, it is 
necessary to purify, every clay ; for a pause in this work pro- 
duces a multitude of weeds. 

XXIX 

ON THK DIFFERENT EXCELLENT METHODS OF 
WISE PROVIDENCE IN EDUCATING PUPILS 

All wisdom comes from the Lord, as hath been said' 2 ). And 
we exercise ourselves in our own things in order to become 
wise in the dealings of the Lord with us. The Father of truth 

1) the Mesalleyanc? 2) Jesus Siiach 1,1 



ON Till': BIl'HiKKNT KXCKLLKNT MKTUODS OF KTC. >39 

deals iii different ways with his sons ; He avoids uniformity 
which consists in showing always the same face, for the profit 
of his sons. On the contrary, for the sake of exercise He 
withdraws his love. Thus He displays in appearance an order 
such as exists not ; but what is, He retains. A wise son recog- 
nizes in different attitudes his father's care for him and his 
discerning love. 

The practice of love appears in two ways when rightly 
understood : in joyful events, but also in sorrowful ones. This 
proves that love is constantly tending towards the pleasure of 

206 its object. But sometimes it makes its object suffer, because of 
its fulness-, if it makes suffer, it suffers also itself. It resists 
the motions of natural compassion because of the fear of later 
harm. Love urges us to participate-, knowledge gives strength 
to resist [these] feelings. 

Parallel to the differences in its election are the varying 
forms of wise love re^ardin^" those who receive its sustenance. 
Let us not ask of a wise friend foolish love. He who kills his 
son by feeding him with honey, is not different from him that 
kills his son with a knife. 

It is namely not worthy of the wisdom of love to sustain 
its object in a uniform way, the same in health as in illness. 
That is to say the variations which depend upon the will in 
the choice of the emotions, not bodily changes. If we are able 
to choose those [varying] times when we love some one, with 
discrimination, especially when such a one is under our com- 
mand, is it not then but right that we attribute to God the 
faculty of performing the offices of his discriminating love unto 
us, even if we do consider them in the same way as the 
variations we are able to show to our friends? This is difficult 
to bear, as I know myself; but it is profitable nevertheless. 
Thy nature which is liable to deviation makes thee in need of 
this, if not as a retribution for what has passed, then to excite 
in thee fear of what will certainly happen. 

Distressing accidents are to the inner education what whole- 
some medicines are to bodily disparity. 

All that is simple among creatures, is without struggle in its 

207 dealings-, this is applicable to bodily as well as to non-bodily 
beings. Action is of such a nature that it is only possible in 
connection with disparity. Disparity exists only in composite 
beings, on account of a united duality. And though non-composite 



1.J.O ON T1IK DIEEERKNT EXCELLENT METHODS OF ETC. 

and simple beings are also said to be liable to aberration, still 
this takes place wholly to the right side, and not in the way 
of action, because they have no experience of that which is 
on the opposite side. They are only affectable regarding the 
good. For their liability to deviation is checked by swift love; 
and where there is love, there is no struggle and no fear. Yet 
they are bound in nature ; and from this being bound, their 
liability to aberration is said to originate. 

Good and evil are the offspring of freedom. Where the 
latter is lacking, to practise the former is superfluous with 
respect to remuneration. For nature knows no remuneration. 
Reward is decreed for strife. There can be no mention of victory 
where there is no struggle. When opposition is removed, free- 
dom vanishes at the same time. Then nature remains without 
strife. A time is reserved for the annihilation of freedom ; then 
a limited rationality comes into existence, among men as well 
as among the angels. Rationality, not sensible emotionality. In 
conception ') rationality possesses two peculiarities, namely two 
forces, a rational and a conceiving force. The former is alto- 
gether limited. In the latter nature is complete, in so far as 
208 it is conceiving. But again it is limited, not compulsorily, 
but rather delightfully, with a delightful bond. Sometimes this 
[delight] happens unto a few in this world in a symbolical way •, 
but only in trance. Unto the primeval rational beings [this 
happened] without trance, as far as this was possible, though 
they were not perfect. What was it which happened without 
trance unto persons who were not perfect? There are mysteries 
that cannot be received before the time appointed. Those per- 
sons are imperfect therefore, who do not possess it at all, not 
those who possess what they do here possess, only in trance. 
Therefore constancy [is necessary], rather than trance. If 
trance [at all], then it is for those things which are most ex- 
cellent. So trance for those people was an excellent change ; 
with us it is annihilation, because of the sickness of the flesh. 

1) rC&cu&Uk.o.i* 



ON THE POWER AND THE KVIE ACTION OK STN ETC. 1 4 1 



XXX 

ON THE POWER AND THE EVIL ACTION OE SIN 
AND CONCERNING THOSE IN WHOM IT MAINTAINS 
ITSELF AND THOSE IN WHOM IT IS ANNIHILATED 

A man is not freed from the allurements of sin in his heart 
until he hates from [the depth of] his heart and sincerely the 
cause of sin. This causes the vehemence of the struggle which 
opposes man in the blood and in which his freedom is testified 
to through the purity of his love of virtues. 

This is the power which is called seduction, by the scent of 
which the weak soul is defeated because of its mighty attrac- 
tion. This is the strong power of sin by which it troubles the 
209 serenity of the chaste and overpowers the pure emotions by 
things the knowledge of which they have never experienced. 
Here we have to show our endurance, my beloved. 

This is the time of the unseen martyrdom in which the 
order of the solitaries is said to excel at all times. By the 
shock of this war the mind of the steadfast is troubled and 
upset, if it is not extremely watchful. Our Lord, who possessest 
almighty power, fountain of all help, support Thou in these 
times of martyrdom the souls who joyfully have betrothed 
themselves to thee, heavenly bridegroom, and who have given 
thee the promise of sanctity, in entire purity of emotions without 
an afterthought. Fill them with the force which subdues the 
resistance of fortresses and of heights that raise themselves 
against sanctity, lest they be driven away from their proposed 
aim by the unbearable compulsion of this time in which the 
struggle in the blood rages. 

Not always does this severe strife take place in the struggle 
of chastity. Remittance may occur that a test may be applied. 
Woe to the weak who is put to the test in this decisive strife. 
It possesses great strength and maintains its customary force 
against those who have given themselves wholly, even though 
it be but once, to defeat, by submitting their deliberations to it. 

Be on your guard against idleness, my beloved ; intelligible 
death is hidden in it. Without it it is impossible that the soli- 
tary should fall into the hands of those who wish to captivate 



I42 ON TI1K POWER AND TIIK EVIL ACTION OF SIN ETC. 

him. Not that God will judge us on that day on the basis of 

210 the Psalms we have recited or whether we have passed in 
idleness the times of service occasionally; but by our neglecting 
them, the demons win access. And when they have found an 
opportunity to enter and have shut our rooms, they accomplish 
in us tyrannically things which will necessarily bring their per- 
petrators under divine judgment in view of the severe punish- 
ment allotted for them. So we become enslaved through negli- 
gence in small matters which by the prudent are treated in 
a painstaking way, for the sake of Christ. As it has been said: 
Whosoever does not subject his will to God, he becomes a 
slave to his foe. We have, therefore, to consider as walls 
against those who desire to captivate us, those things which 
are reputed to be of a humble nature and which are accom- 
plished in the cell, things which by those who maintain the 
strict institutes of the church have been laid down in prudence 
in a spirit of revelation, for the preservation of our life, the 
neglect of which is deemed insignificant by the imprudent, the 
harm of which, however, they do not consider. The beginning 
and the middle of their path is untrained freedom, which is 
the mother of wrongs. To trouble oneself with the care of 
small things is better than to give opportunity for sin by re- 
missness regarding them. This is freedom at the wrong time; 
the end of which is grinding slavery. 

As long as thy senses are alive to the shock of every 
accident, thy soul is to be deemed dead. For in that case the 
flames of sin will never be absent from thy limbs, whatever 
be thy states, and no peace will be able to settle in thy soul. 
If any of the solitaries promises in his heart to be watchful in 

211 such a state, he does not desire to be conscious of punishment. 

When a man deceives his companion he deserves the curse, 
such as is according to the law. When, however, a man 
deceives himself, he is not deserving those punishments; for 
while conscious he has made himself unconscious, because it is 
demanded from him that he shall eradicate the cause from his 
heart. But this is difficult in his eyes; and, for this reason, 
while conscious, he desires to be unconscious. O how sweet is 
the cause of affections. He will cut them oft sometimes and 
be pleased to drive them away. Often he rejoices on account 
of their being apeased ; to eradicate their cause he is, however, 
not able. Therefore we are put to the test, though it be against 



ON THE POWER AND THE EVIL ACTION OF SIN ETC. 1 43 

our will, and are distressed by the affections although we like 
that their causes be strong in us. 

Sins we desire not; their conductors, however, we receive 
with delight; so secondary reasons become a mighty cause of 
primary ones. For he who desires the causes of the affections, 
is subject to them, though not of his will. 

Who hates his sins, abstains from them. He who confesses 
his faults, receives forgiveness. There is no abstaining from 
customary sins without acquiring hate, nor receiving of for- 
giveness without confession of faults. The latter is accompanied 
by true humility; the former by grief, through shame rising in 
the heart. So long as we have not advanced to the point of 
hating blameworthy things, it is not possible to perceive the 
foetid odour they spread when perpetrated, nor their stinking 
212 smell, bearing them, as we do, in ourselves. So long as thou 
hast not cast evil away, thou knowest not what shame thou 
wilt foster nor what chastisement will rise from it. If thou seest 
in others that with which thou art charged, then thou knowest 
the shame with which thou art clad. Remove thyself from evil, 
then thou wilt know. For thou inhalest the foetid odour as a 
sweet scent, and [considerest] the nakedness of thy shame as 
a glorious cover. 

Blessed is he that has removed himself from darkness and 
seen himself; so long as he is in it, sight and discernment are 
impossible. Blessed is he that has come forth from the dizziness 
of his wine and has seen in others the shamelessness of his 
drunkenness; then he will understand his own shame. As long 
as he himself is under the drunkenness of sins, all that he 
does is beautiful in his eyes. When nature has deviated from 
its order, it is all alike, to be drunk with wine or with desires; 
both [states] remove [a man] from what is becoming ; both 
excite in their bearer, the body, the same heat ; they are dif- 
ferent as to their idea, but one in appearance ; and one in 
madness. There is no equality in their causal ideas; but in 
their bearers there is no diversity. 

All rest is followed by vexation ; and all vexation by rest. 
If all in this world is liable to change, nevertheless man under- 
goes it in an attitude of opposition, either here or there or at 
the time of departure. This is especially the case with rest 
2 '3 from lasciviousness or vexation which precedes it, in the way 
of sanctity. This is administered by God with compassion, so 



144 ON TIlF ' POWER AND THIS EVIL ACTION OF SIN ETC. 

that man has to taste this torment either on his way or at 
its end ; then he passes away. And on account of the richness 
of God's compassion He [uses] this as a means of remuneration, 
like a deposit- so that the wages of good do not diminish the 
capital ; but the wages of evil do. 

As has been said : He who is chastised here, diminishes [his 
torments in] Hell. 

Beware of freedom preceding subjection, beware of consola- 
tion preceding strife. Beware of knowledge older than the shock 
of temptations ; beware of it rather than of love preceding the 
accomplishment of repentance. 

If all of us are sinners, and none is exalted above their 
experience, then none among the virtues precedes repentance. 
Recollect that all delight is secondary to aversion and bitterness. 

Beware of joy also, to which is not joined variation without 
cause. Concerning all things provided from above thou wilt 
find the cause of their variation unattainable to knowledge. 
Fear that which is reputed to be joined with equality ; it is 
said to lie besides the way which is trodden. He who knows 
to steer the ship of the world with prudence, has connected 
variation with all that belongs to Him. Different from this is 
likeness. 

Distraction of the thoughts is connected with the rest of 
the limbs ; dejection with immoderate labour •, distraction with 
dejection. Distraction differs from distraction. The former is 
! «4 accompanied by the strife of wantonness; the latter by the 
inclination to leave the cell and to [inhabit] various places. 
Moderate labour connected with constancy is priceless ; where 
it fails, there is exuberant desire; where it prevails, there is 
room for trouble. 

Bear the folly of nature prevailing in thy body, o brother, 
because thou art destined to possess that wisdom which pos- 
sesses the everlasting crown of government. Be not troubled 
by the disturbance of the body, [the inheritance] of Adam, 
which is destined as soon as it is clad with that heavenly 
image which is the king of peace, to dwell in that delight of 
which the knowledge would overpower in this world the minds 
of those who are clad with flesh. 

Be not troubled on account of the wild variations of nature. 
For the short duration of the labour caused by them is, to him 
who endures, as a delightful gift. They are hounds accustomed 



ON THE POWER AND THE EVIL ACTION OF StN ETC. I4.5 

to the butcher l ) ; a sound from the mouth is sufficient to make 
them flee. But if thou shouldst condescend to have connections 
with them, thou wouldst make them strong lions. 

Despise mean pleasures, lest thou become subjected to the 
force of their heat '). A little patience regarding small things 
repels the danger of the approach of large ones. It is not 
possible to overcome great evils without a small victory over 
trifling ones. 

Recollect the kind of way thou wilt go, o brother ; there is 
no longer life there sustained by chemicals driving mortality •, 
nor warmth of temperament exciting the young nature by the 
allurement of its pleasure. Bear the labour of the struggle into 
which [HeJ has introduced thee in order to put thee to the 
r 5 test; then thou wilt take the crown and pass; for after a little 
time thou wilt have rest from this world. Think of that rest 
without end, of that life without allurements, of that state of 
perfect manhood, of that course of life without shocks, of that 
compulsory force of divine love reigning over nature. 



XXXI 

THE STRUGGLE OR RATHER THE DANGER OF 
FALLING THAT EXCELLENT WORKS INCUR 

It is not possible to vanquish the bad deliberations that 
accompany the bodily allurements ; or rather it is hardly 
possible. They have been called by some a double weapon 
[directed] against us. There is no rest from them as long as 
there is satiety of bread, water and sleep, and access to the 
things that cause emotions by their accidental character. It is 
better to depart life than to bear shame in it. When we are 
anxious to fulfill our duties, the influence of the flesh will be 
extinguished from our limbs. 

It is not possible to have care for apperceptible things and 
to correct our personal affections [at the same time). For 
without affectionate beseechings and constant bending [of the 
knees] it is not possible to draw [divine] compassion towards 



1) viz. the butcher's shop 

2) when it has grown strong 

Verh. Afcl. Letteik. 192* (Wunsiiick) 



146 THE STRUGGLE OR RATHER THE DANGER OF ETC. 

us ; and thus it is necessary to practise them constantly. With- 
out painstaking in small things it is not possible to escape 
great evils. 



XXXII 

2.6 ON THE AIM OF GUARDING THK HEART AND ON 
SUBTLE SPECULATION THAT LOOKS INTO THE 

APARTMENT 

Let there not be hidden to thy knowledge the power that 
lies in spiritual songs, when we use it with understanding. For 
it turns the deliberation away from the world. It also drives 
distraction from the mind, though it is reputed to be useful 
for children (only]. The unsteady mind profits by it at once. 
Spiritual allurements arc more valuable against the affections 
than the force of knowledge. When thou art alone, guard thy 
heart by them if thou possessest not yet the force to be 
watchful in thy being, through contemplation which is familiar 
intercourse with the knowledge of discernment; or — if this 
is not [sufficient] — by the constant recollection of the depar- 
ture from the body and by the recollection of things expected 
and hoped for; this must be accompanied by [the fulfilling of| 
the duties which cause delight, namely : the withdrawal from 
things which cause emotions, and the little observances within 
the cell. If, after long slavery, thou findest that thy harbour 
is to be reached with freedom, pursue it [in this way]. If thou 
seest that this is a foolish method, combine it with [the practice 
of] the law. I'or here it is easy to be rectified. 

While with these and such variations thou advanccst with 
insight, in a ship loaded with the treasures of the cell — a 
great festival full of the marchandise of the virtuous — then 
look with subtlety at the unequal children which are born to 
thee from apperceptive variations. Thou wilt namely see how 
every spiritual delight is preceded by the pains of the cross ; 
217 how the pleasure of sin, however, is born from bodily comfort; 
[and thou wilt see] why in the harbour of chastity, spiritual 
love is caused by spiritual contemplation, which heals the mind. 
There is nothing secondary without a preceding cause, nor a 
third virtue without a foregoing one. Thou wilt find orowine 



ON TttK AIM OF GUARDING THK HEART ETC. I47 

in the womb of chastity the wings with which the mind ascends 
unto divine love, in which one may venture to approach the 
cloud. 

This insight will give a man a considerable force, so as to 
mingle watchfulness with his affairs, and incitement unto zealous 
efforts. 

Behaviour without eyes will prove idle. For it quickly brings 
about dejectedness on account of distraction. Pray our Lord 
that He endow thy behaviour with eyes. Then joy will begin 
to sprout ; then troubles will become sweet to thee as honey 
comb ; then thou wilt think thy enclosure a festival chamber. 

It is not possible to vanquish the affections without apper- 
ceptive virtues, nor fortuitous distraction without intercourse 
with spiritual knowledge. Our mind is an agile thing •, if it is 
not bound to an object with discernment, it will not cease to 
be distracted. And if the antecedents have not been fulfilled, 
there is no room for such a process. For there is no peace 
without victory over the enemies. And if peace does not reign, 
jhow is it possible] to find that which lies beyond peace? 

Affections are the fence of hidden virtues. If they are not 
vanquished first by the manifest virtues, it is not possible to see 
218 what lies within them. For it is not possible for one standing 
without a wall, to speak about what is within. It is not possible 
to see the sun in a cloud, nor the natural virtues of the soul 
among the trouble of perpetual affections. 

Pray God that He may give thee to perceive spiritual allu- 
rements. If these take hold of thy soul the world will depart 
from thee and thou from the world. But they cannot be per- 
ceived without solitude and emaciation and attentive intercourse 
with recitation. Without the latter thou must not pray for the 
former. If thou prayest for the former without [these virtues], 
they will change quickly and become of a bodily nature. Who 
is able to understand, will understand. It has pleased the wise 
Lord that we should eat this bread with sweat ; not for malig- 
nity, but lest we should be attacked by a malady of the 
stomach and die. 

Every virtue which is the mother of a second, which is 
anterior to it, is a viper to the souls of those who find it, it 
they do not cast it from them quickly. 



*4<^ oN T"K ACTION OF DIVINE LOVE 

XXXIII 
ON THE ACTION OF DIVINE LOVE 

Now that we have written the above *) about spiritual allu- 
rements, it is time to explain [this ideaj. It is a dim power 
which arises from love in the heart, at first without sensible 
causes, for it sets in motion the temperament, without personal 
vision or practical understanding or reasoning. And therefore 
it is thought to be without cause, because the mind is still 
vague. 
2l< > This is its impression on the untrained. To the perfect the 
cause is revealed later, in connection with examination of 
it ; and then the [impression] is still stronger, for delight is 
moving in the heart. A part of it is reserved in the body by 
the recipient ; and another part is sent to the psychic forces. 
For the heart is in the middle between psychic and bodily 
apperceptions ; to the former it belongs organically, to the 
latter naturally. And the recipient directs the taste of its action 
towards both sides. Therefore the world is compelled to depart 
from it as it itself departs from the things of the world. We 
must necessarily inquire into the cause [of this phenomenon]. 
Love is something hot by nature. And when it alights on any 
one without measure, it renders that soul as it were mad. 
Therefore the heart that perceives it, cannot contain and bear 
it without unusual excessive variations becoming manifest in it. 
And these signs it publishes in an apperceptive way, openly: 
at once the face becomes reddy and joyous, the body grows 
hot ; fear and bashfulness are thrown away and it becomes as 
it were wanton-, the power of concentration flees; impetuosity 
and disturbance reign. His own life forthwith is estimated as 
nothing in comparison with his Friend. Therefore even death, 
which was more dreadful to him than any thing, is the same 
to him as pleasure. And with all this, the gaze of the mind 
is not free from fantastic thoughts on Him. Afar, he speaks 
with Him as with one who is near. His knowledge inquires 
into the hidden state of Him who is concealed from siVht. His 

o 
1) End of chapter XXXII 



ON THK ACTION OK DIVINIS LOVE I 49 

220 gaze is natural and hostile to sensual apperception. In his 
actions, as in his sight, he is enflamed. He dwells in solitude, 
and deliberation entertains itself as it were with a partner and 
is stupefied. 

This passion has enebriated martyrs and, driven by it, apostles 
have travelled through the whole earth in trance, the saints 
have been tormented, have suffered derision and were erring 
in the wilderness. Composed, they have become deranged ; wise, 
they have wilfully become foolish; bashful, they have become 
wanton with discernment; exempt from affections [they have 
walked] in the flesh. Constantly demanding, they have become 
quiet without compulsion. May we be worthy to reach their 
madness by the compassion of our adorable God. Amen *). 

If thou considerest thyself as having peace from the assault 
of the affections, before thou hast entered the town of humility, 
do not trust this. There is some ambush prepared for thee. 
Expect, after this peace, great trouble from them. While pas- 
sing along all the apartments of virtues, thou wilt not find rest 

221 from thy tribulations nor relief from thy persecutors, till thy 
course will have reached the apartment of humility. 



XXXIV 

ON THE NATURAL CHILDREN OF VIRTUES AND 

THE LIKE 

Asceticism is the mother of saintliness ; from it is born the 
taste of the first apperception of the divine mysteries and it 
is called the first period of spiritual knowledge. That no one 
deceive himself and become a false prophet. For the impure 
soul does not ascend to the pure kingdom, neither in the 
symbolical nor in the common sense, and it cannot mingle 
with the holy spirits. But when the elements have mingled 
with their relatives, the distinction of the natural unity being 



1) In the text there follows: "who has taken a mediator from our race and gi^en us 
these things through his hand; who was in all points tempted like as we are, yet without 
sin (Hebrews 4, 15). On account of the equality of his natural flesh with ours, eternally 
without mixture, in the unity preserving the properties of the natures, He has made him- 
self worthy of sitting to the right hand. Therefore praise and power and adoration to 
Him, now and in life without end for ever and ever''. The passage is lacking in the 
Greek translation and looks like a Nestorian addition. 



I50 ON TIIK NATURAL CHILDREN OF VIRTUES ETC. 

preserved, that miserable (soul) will be preserved for the great 
future judgment. 

Keep pure, o brother, the beauties of thy chastity, by tears 
and fasting and sitting alone by thyself. When the right course 1 
of the natural sphere has been finished and [the soul| has reached 
that great luminary, which supports the spheres of the stars 
multitudinous in their personal distinctions, as Paul says in 
order to prove the future resurrection, and when it has mingled 
with its rays — I do not mean in the natural sense — then 
the vehicle of the will shall be bound with the bonds of un- 
consciousness and the two exuberant fountains will dry up in 
their basins. And then the priests will leave the sanctuary on 

222 account of the cloud of God's majesty T ). At that time the 
king of Israel will be Solomon, viz. that peace which is born 
from humility, he will build a house for the Lord and com- 
pletely provide it with all the sacred vessels. 

A little trouble for God's sake is more excellent in God's 
eyes than much service without suffering. Because trouble borne 
from free will is a manifestation of love. Service in comfort, 
however, rises from inward satiety. Therefore by troubles, not 
by service with satiety the saints were tested concerning the 
love of Christ. Service without labour is the righteousness o[ 
lay people who wish to be justified on account of what they 
possess, but do not acquire excellency in their person. 

Thou, however, who art victorious, taste the suffering of 
Christ in thy person, that thou also mayest be deemed worthy 
of tasting His glory. For if we surfer with Him, we shall also 
be glorified with Him. The mind cannot be glorified with Jesus, 
if the body does not suffer for Jesus. He who despises glory 
will receive glory at the same time. He will be glorified in his 
body as well as in his soul. The glory of the body is humble 
subjection before God. The glory of the mind is true con- 
templation concerning God. Right subjection is twofold; it 
follows from labour and from disdain ; so that when the body 
suffers, the heart also suffers with it. 

If thou doest not know God, it is not possible that His love 
should be excited in thee. It is not possible for thee to love 
God, if thou hast not seen God. Thou seest Him as soon as 

223 thou knowest Him. Sight is not prior to knowledge. Make me 



1) Allusion to 1 Kings 8, 11 



ON TI1K NATURAL l'I IILDKEN OF VIKTUKS ETC. 151 

worthy of knowing- Thcc, my Lord, then I .shall love Thee 
too. [1 do not desire] that knowledge which arises amidst dis- 
tractions of the mind, in the training of instruction. But make 
me worthy of that knowledge by which the mind, while gazing 
at Thee, will be glorifying thy nature ; gazing with that gaze 
which banishes from the mind the apperception of the world. 
Make me worthy of becoming exalted above arbitrary sight 
from which come phantastic thoughts, so that I gaze at Thee 
by the compulsion of the bonds of the cross, the latter half 
of which is the crucifixion of the mind whose position of free- 
dom is annihilated by the service of the impulses, with that 
gaze which nature gives not, but is constantly directed towards 
Thee. Place in me the pure metal of Thy love, so that, fol- 
lowing Thee, I become alienated from the world. Move in me 
the understanding of Thy humility by which Thou hast lived 
in the world clad with the cover taken from our limbs, that 
by the constant and never weakening remembrance of it I may 
accept with delight the humiliation of my nature. 

Two are the parts of the ascension on the cross. One is the 
crucifixion of the body. The second is the ascension unto con- 
templation ; but the former is a matter of freedom; the latter 
of influence. 

The mind will not be subjected, if the body is not sub- 
jected. The reign of the mind is the crucifixion of the body. 
The mind is not subjected unto God, if freedom has not been 
subjected to reason. 

It is hard to trust an elevated matter to boyish rank. For 
woe to thee, (..) town, when thy king is a child -). 

He who subjects himself, nearly all will be subjected unto 
him. He who knows himself, the knowledge of all things will 
224 be given him. The word ,know thyself means the accomplish- 
ment of all knowledge. As all is encompassed in thy being, 
so in the knowledge of thy being all knowledge is encom- 
passed, and in the subjection of thy being, the subjection of 
all the world. At the time when humility dominates thy be- 
haviour, thy being will be subjected to thee, and with it every- 
thing, because in the heart a divine peace will be born. As 
this has not yet happened to thee, thou art perpetually per- 
secuted not only by the affections, but also by accidents. Verily, 

1) Ecclesiastes 10, 16. 



152 ON THE NATURAL CHILDREN OK VIRTUES ETC. 

O Lord, if we do not humble ourselves, thou ceasest not to 
humble us. True humility is the offspring of knowledge ; right 
knowledge the offspring of temptations. 



XXXV 

A TREATISE IN QUESTIONS AND ANSWERS CON- 
CERNING CONSTANT BEHAVIOUR AND EVERY KIND 
OE EXCELLENCE WHICH IS EMINENTLY USEFUL 
FOR THOSE WHO HAVE STRIPPED OFF THE WORLD 
AND DWELL IN THE WILDERNESS, FOR RECLUSES 
AND FOR THOSE WHO IN VOLUNTARY MORTIFI- 
CATION AT ALL TIMES EXPECT THE CROWN OF 
RIGHTEOUSNESS 

The disciple says: Which are the bonds captivating the 
mind [and withholding itj from running after evil things? 

The teacher says: The constant search after wisdom and 
desire for the teachings of life. For bonds stronger than these 
against the unruliness of mind do not exist. 

The disciple says: Where is the limit of the course of 
225 wisdom for those who seek it, and where does the course of 
teachings end? 

The teacher says: The way of this course is foreign to any 
limit, to such an extent that even the holy angels do not reach 
perfection. The course of wisdom is without end. It ascends 
to such a height that it mingles with God him that follows it. 
And even this is a sign of its unlimitedness, that its distinc- 
tions are without end; wisdom is God. 

The disciple: What is the first and principal way leading 
towards wisdom? 

The teacher: That a man seeks God with all his might 
and that he is quick in seeking Him with his whole person, 
so that he even does not dislike to give up and throw down 
his life on account of his love. 

The disciple. To whom is it becoming to be called a man 
of understanding? 

The teacher. He that really understands that there is a limit 
to his earthly life, is also able to put a limit to his sins. What 
knowledge or understanding is greater than this, that a man 
has wisdom to depart this life without harm, while his limbs are 



A TRKATISE IN QUESTIONS AND ANSWERS ETC. I 53 

are not strained with the odour of desires, nor his soul with the 
filth of their sweetness? If a man subdues his impulses in order 
to penetrate into the mysteries of all classes of beings, and is 
filled with insight into all kinds of knowledge, so to say, yet his 
soul is defiled by the filth of sin so that he cannot hope on 
account of the witness of his soul that he shall safely reach the 
harbour of trust — then there is none more foolish among the 
creatures than such a man who, though being constantly occupied 

226 by his works, is brought by them to the hope of this world only. 

The disciple. Who is really strong ? 

The teacher. He that during the temporary troubles by which 
the glory of his victorious power is hidden, does not long after 
the comfort by which a shameful life is enveloped and which at 
all times compels those who find it, to drink the goblet of sighs. 

The disciple. Is it harmful to his course towards God, 
if a man makes a pause is his labour? 

The teacher. It is not possible for a man to come near to 
Christ without troubles, nor can his righteousness be preserved 
unchanged without them. When righteousness already acquired 
is bereft of labours which served to augment and at the same 
time to guard it, it resembles a treasure which of a sudden 
finds itself without guardians, or an athlete who is stripped of 
his arms while a host of enemies surrounds him ; or a ship 
that is left in the ocean without the utensils of her equipment ; 
or a garden rich in fruits from which is cut off the fountain 
that watered it. 

The disciple. Who is the illuminated in his impulses? 

The teacher. He who is able to understand the bitterness 
hidden in the sweetness of the world and who withholds his 
mouth from drinking its goblet. Who zealously enquires after 
the salvation of his life and who does not cease from running, 
up to the day on which he is freed from the world ; who 
shuts the gates of his senses, lest the love of the world enter 
and dwell within him and bereave him of his hidden treasures. 

The disciple. What is the world and how can we recog- 

227 nize it and how can it do harm to those who love it? 

The teacher. The world is a whore and by the desire of 
its beauty it attracts those who see it so that they love it. And 
he that during a short time has been entangled in its love 
is not able to escape from its hands, before it has stripped 
him even of his life and sends him from its house through 



154 A TREATISE IN QUESTIONS AND ANSWERS ETC. 

death, bereaved of all. But a man recognizes it as soon as he 
endeavours to leave its darkness. Then he is able to see the 
many cords of its nets. As long as he is in it, he cannot see 
its ensnarements. For it is not only its disciples and sons and 
captives which are within its fortress, but also the renunciators, 
ascetics and those who have once broken its bonds and were 
once above it — those also it now gradually begins to entangle 
in its service, making them litter for its feet. 

The disciple. Now that thou hast convinced me of the 
fact that the world really suffocates those who dwell in it and 
of how difficult it is to understand its artificial bonds, I beg to 
learn first, what is the first impulse to the mind's doubt con- 
cerning the world, since its bonds are so very sweet and the 
schemes of its fetters are hidden? 

The teacher. When the deliberation of the love of his 
soul awakens in him, this impulse of deliberation begins to make 
the world hated in his eyes and it throws into him doubt 
concerning it. 
22S The disciple. Whence comes this emotionality which brings 
about that which appeared always praiseworthy and beautiful, 
now suddenly appears as ugly, so that he repents his life and 
his previous knowledge, thinking that he did not think rightly 
concerning the world ? 

The teacher. In the first place it is nature which beakoning 
to him in silence, awakens in him the critical impulse as to the 
unstable duration of the world and of the future and of its 
course ; and as to the ephemere nature of those who enter into 
it, so that he considers this world as a place of transition for 
those who enter into it; as also for the many generations 
before him, the number of which is unlimited. They have 
entered it as an inn for a night and left it as travellers on a 
journey over the whole earth, without thinking of return. Some 
of them kings, some governors, some wise, some honoured. 
Some of them scribes, some orators, some judges, some com- 
manders of armies. Some of them possessors of riches, some 
lords of goods. And now after their death there is neither the 
order of their degrees, nor the crowns of their government ; 
nor their dreadful thrones, nor their lordly pleasures, nor the 
praise of those who honoured them, nor the love of their friends, 
nor the luxuriant pleasures of their bodies, nor the comely beauty 
of their grace, nor their proud majestic stature, nor their erudite 



A TREATISE IN QUESTIONS AND ANSWERS ETC. I 55 

mind, nor their spirit rich in impulses, nor the rich effusions 
229 of the Gihon of their learning which streamed from their mouth 
and captivated by its grace the heart of the hearers. 

They have slept in Sheol for long" years as if it were one 
night. And it is not known how many years they yet have oi 
this long sleep, nor when the dawn of resurrection will rise 
for them and awaken them from their slumber. And to consider 
for what purpose they are left in this state, causes great suf- 
fering; and he will think of how many generations are cloistered 
under this earth, forgotten [now]. And I too will pass as any 
one of them. Cursed be riches and comfort. And under this 
deliberation, great confusion will arise in his heart and his 
spirit will be filled with suffering. And on account of the seve- 
rity of suffering he will pour forth tears in great sorrow. Then 
he will despise the world and bewail his life and lament over 
his soul with various bitter lamentations. And with sighs he 
will say to himself: Where wilt thou be, my miserable soul 
and where wilt thou find thyself after my death? Perhaps even 
this deliberation will rise in him : Would I had not entered 
the world of creatures and I had not left the womb ! 

In this kind of lamentation he will shed sweet tears because 
of the sorrow of his heart, and moisten his garments with his 
tears. And forthwith this world will be in his eyes as a prison 
and its first sweetness will be more bitter than any bitter thing 
and the love of his life and its desirable beauty will seem the 
type of hell. 

Then his mind will turn to scripture which will awake in 
230 him faith in the resurrection and the end awaiting all the 
things of this world, and in the promises given to those who 
have lived well in the world and the divine judgments threa- 
tened against the transgressors of the law and against those 
who, during their short lifetime have lived in the broad way 
of sin. And then, as one who has discovered some light, he 
throws away the burden of sorrow, and great joy is awakened 
in him, because he has found a hope, excellent and true. 
These things and the like, nature is not able to prompt from 
his inward emotion : they are understood from the words of 
scripture by faith alone. Man is not able to acquire instruction 
concerning himself wholly from nature and from the critical 
impulses which are within him. Concerning the dealings of God 
in the Past and in the Future we are able to earn this in- 



I56 A TREATISK IN QUESTIONS AND ANSWKRS ETC. 

struction from the scriptures or from spiritual revelation. Then 
by the rays of faith and scripture the eye of the spirit will be 
enlightened and the natural critical faculty will radiate and 
man will be incited to care for his soul. And further he will 
think of means to make his life free from the world, so that, 
before departing the body, he will be able to prepare for him- 
self provisions useful for the world to be. 

The disciple. How can man wholly give up the world? 

The teacher. By desire of the future good that is recollected, 
which divine scripture sows in his heart with the sweetness of 
its words full of hope. When the things that are thought to 
be glorious and delightful and in which man is entangled, are 
not contrasted with the desire of still more excellent things, 

231 the spirit is not able to despise its former love. 

The disciple. But nature is weak and not able to give up 
suddenly all its former customs and embrace a life of troubles. 

The teacher. If the greatness of the future life does not 
cause a mans spirit in the greatness of wisdom to compare it with 
the miserable shortness of this temporal life, it is not possible 
for him to take heart to bear troubles in order to begin his 
course on the way of the new world. Pray, compute in thy 
mind the number of years of this our place and elevate thyself 
as much as possible, and compare it with the days of the 
future world, and say whether that which thou givest is equal 
to what thou wilt receive. 

And , considering what thou lea vest and what thou wilt 
receive in stead of it, say whether thy exchange is an equal 
one. Therefore the wise, while he wonders at the greatness of 
that world and its unlimited life over against the shortness of 
temporal life, will say : The number of man's days if he lives 
long, are a hundred years : ) -, this is like filling a bucket from the 
sea or taking one corn of sand. A thousand years in this world 
is not as much as one day in the world of the righteous 2 ). 

The disciple. And what shall we do with the body ? As 
soon as it is surrounded by distress, the desire of the will 
towards the good is relaxed as well as its former zeal. 

232 The teacher. This will usually happen to those the half 
of whose being has sought God, whereas the other half has 
remained in the world. This means that their heart is not yet 

1) Cf. Vs. 90, to 2) Cf. Ps. 84,11 



A TREATISE IN QUESTIONS AND ANSWERS ETC. 1 57 

free from earthly things, but they are in doubt, sometimes 
looking behind, sometimes forward; and I think that the sage 
admonishes those who approach the way of God in this state 
of indecision, saying: Do not approach it doublehearted, but 
approach it as one who sows or as one who reaps. And our 
Lord, seeing that among those who wish to renunciate com- 
pletely, there are some in such a state of mind, that their will 
is ready but their thoughts are drawn backwards by fear of 
troubles, on account of their love of the body which they have 
not yet thrown away — He will take from them this lassitude 
of mind saying to them briefly : If any man will come after 
me, let him first deny himself 1 ). What is the denial that is 
spoken of here? It is the denial of the flesh. And one who is 
destined to suffer crucifixion, he accepts the thought of death, 
and goes forth, as one who does not think that he has any 
further share in this life. This is [what is meant by] taking up 
the cross and following me. The cross denotes the will prepared 
for any trouble. And declaring why this is so, Me says: Who- 
ever will save his soul in this world, will lose it in the true 
233 life 2 ). And whoever will lose his individuality here for my sake, 
will find it there. This means : he that sets his steps on the 
way of crucifixion and yet still cares to think of this bodily 
life, bereaves his soul of the faith for which to suffer he is 
gone out. Because this thought does not allow him to approach 
trouble; but, being always with him, allures him gradually and 
makes him leave the centre of the struggle for blessed life. 
Such thoughts grow in him till they have overpowered him. 
But he whose mind has complied with the loss of his self for 
the sake of finding the love of Me, he will be preserved, 
without harm, for life everlasting. This is, he who gives up 
his life for my sake will find it'. 

This means : make free thy soul as it were from thyself and 
prepare it for a complete loss of life. If the departure from 
this life finds thee in this state of mind, I will give thee life 
everlasting, according to my promise. And if thou perseverest in 
this life, I will show my promise in thee later as a confirmation 
of the future goods. Therefore, thou wilt find that immortal 
life when thou despisest temporal life. If thou enterest the 
strife with such a preparation, all that was most sorrowful and 

1) Matthew 16,24 2) Matthew 10,39 



1 58 A TREATISE IN QUESTIONS ANl) ANSWERS ETC. 

difficult, will be contemptible in thy eyes. The preparation of 
such a will even is not a struggle for his life in his mind, 

2 34 even when peril of death threatens him. In short: If a man 
does not hate his temporal life, because of love of the future 
life, he cannot bear troubles. 

The disciple. In what way can a man cut off his former 
customs and accustom himself to a life o[ privation? 

The teacher. The body is not to be persuaded to live in 
need, so long as it is surrounded by things o{ luxury and 
relaxation. For the sight of [worldly] things, their splendour and 
existence kindles in it a desire for them. Therefore justly our 
Saviour has commanded those who follow Him, in the first 
place to renunciate and to leave the world. First He frees 
them from the causes of relaxation ; then He commands them 
to begin work. And our Lord himself, when He began His 
strife with the Devil, combated him in the dry and desert 
wilderness. And Paul also commands those who bear the 
cross of Christ to leave the town. So we will leave the town 
with Him, bearing his disdain, which He also suffered without 
the town. 

By the abandonment of the world and what belongs to it, 
man easily forgets his former customs and his trouble will not 
last a long time. But the coming near to [worldly] things 
easily relaxes the fervour of the spirit. It is also becoming and 
very profitable in the strife, that a man's life be ordered with 
the utmost privation and indigence, free from all things that 

235 excite [the desire ofj comfort. When thus the causes leading 
towards relaxation are removed from man, he will not be 
tormented by the double strife, the outward and the inward one. 
Lo, how much easier is the strife if the things a man desires are 
afar off and not near, alluring the thoughts by their aspect. 

Thus we see that there is a double strife. When a man's 
way of life is poor and his wants are small, he will not look 
with desire at these things even when indigent and he will 
content his body with little, because even the body is despised 
and contemptible in his eyes ; and he does not approach unto 
it because of its beauty and the pleasure it gives, but only in 
order to sustain nature. 

These ways easily lead man to asceticism, without harm and 
strife and deliberations. It is becoming for a man to refrain 
from the sight of those and to remain far from those things, 



A TREATISE IN QUESTIONS ANt> ANSWERS ETC. 1 59 

against contact with which he can be on his guard only with 
a great effort. This I do not say in view of things of the belly 
only, but also in view of those things which by their temptation 
put to the test the solitary's freedom and the avoiding of- 
which he has promised in his bond with God. So I mean also 
the sight of a woman's face, the sight of superb things, superb 
persons and their luxury, splendid persons and their garments, 
all things belonging to worldliness also speaking and hearing 
concerning them. For the affections possess a strong power, 

236 when [worldly] things are near, to weaken the stragglers and 
to turn aside their mind. If the sight of beautiful things spurs 
on the mind to follow their service with zeal, it is well known 
that also those which are the contrary of beautiful, have the 
power of captivating the mind. And if further harm does not 
happen than that the quiet mind is cast into strife, there is 
this loss at any rate, that a man by his own will is thrown 
from peace into perturbation. 

If one of the saints, an industrious father, thought the sight 
of a man with a womanlike face a harm for the mind and 
an injury in the strife, when once he approached one of the 
convents, who then should neglect other [dangers] ; for this 
blessed man was not to be persuaded even to enter and pro- 
strate himself there. This wise father deliberated with insight 
thus: 'if it should come to my memory even only in the night 
I pass here, that there is here such a thing, this would be a 
great loss'. And therefore he did not enter the convent. ' I 
am not afraid, my brethren' [he said]. 'But wherefore useless 
strife'? This means, that even such recollections hinder the 
serenity of my service. 

For all the things which belong to this body and against 
which a man must guard himself by a great effort, will cause 
him little strife as long as they are at a distance from him. 
Thus even when they are near, so long as a man uses the 
pleasant things [of this world] with fear, he desires their proxi- 
mity only because of the use which is in them. 

2 37 We see that many roots are buried and hidden under the 
earth, of which no one has any knowledge as to their existence 
while it is summer, because of the force of the sun and the 
strength of heat. But when the raindrops reach them and the 
influence of the fragrant air, then all of them suddenly begin 
to show themselves whereever they are buried. Doest thou not 



160 a Treatise in questions and answers etc. 

see, that by the strong heat of asceticism and the rays of the 
grace of solitude, the affections leave thee in quiet ; but if thou 
approachest the things [of the world], thou shalt see that all 
of them are quickened and thrust up their heads from their 
places, that is : if they smell just a little of the odour of 
comfort. 

These things I have said in order to show that no one 
should have confidence before he dies and departs this life and 
how helpful in our strife flight and withdrawal from the world 
are. Those things which we are ashamed to recollect secretly, 
we must also fear to meet. And we may not tread clown the 
heart and despise conscience. For in a lonely place without 
contact [with the world] we have to examine our body in order 
to acquire training in endurance. 

There is also another thing, more important than the rest : 
namely as often as that which is a cause of strife, is afar from 
a man, even if he be vexed in mind he will not fear that, 
vanquished by desire, he might employ it on account of its 
being near. 
238 The disciple. If a man has thrown away all impediments 
and has entered the arena, what is the beginning of his strife 
against sin, and where does he start fighting? 

The teacher. This much is known to every one, that all 
strife against sin and its desires is to be preceded by the labour 
of fasting, especially if one is combating inward sin. And the 
token of hate against sin and its desires, visible in those who 
are engaged in this invisible strife, is this that they begin with 
fasting. 

Afterwards conies standing during the night. He that during 
his whole life loves the use of fasting, is a friend of chastity. 
As at the root of all the boons of the world and of all its 
evils, is sexual pleasure and the relaxation of sleep which in- 
cites to impure cohabitation, so the beginning of the holy way 
of God and of all virtues, is founded upon fasting and strict 
punctuality in the service of God, with the crucifixion of the 
body during the whole night in the strife against the pleasure 
of sleep. 

Fasting is a strengthening of all the virtues, the beginning 
of the struggle, the crown of the Naziraeans, the beauty of 
virginity and sanctity, the preservation of chastity, the beginning 
of the way of Christianity, the father of prayer, the fountain 



A TREATISE IN QUESTIONS AND ANSWERS ETC. 1 6 1 

of placidity, the teacher of quiet, and the forerunner of all 
good qualities. As the delight of light belongs to sound eyes, 

239 so the desire of prayer follows fasting with discernment. For 
as soon as a man begins to fast, his mind forthwith will be 
desirous of intercourse with God. A fasting body cannot endure 
lying on its bed during the whole night. For fasting naturally 
excites vigilance unto God ; not only by day, but also during 
the night. And the empty body of him that fasts does not 
grow fatigued in the struggle against sleep. And though his 
senses are weak, his mind is awake unto God in beseechings. 
It is better to neglect service for weakness caused by fasting, 
than on account of indolence caused by food. 

To dwell at length upon the beauties of fasting is not ne- 
cessary. Many of the teachers and fathers have spoken about 
the victories of fasting and the many beautiful things origina- 
ting in it. And all books inform us concerning the importance 
of fasting and the victories it has given generation after gene- 
ration, and concerning the mighty help afforded by it, and the 
high praise deserved by those who fast. And by experience it 
is known to every one, that it is the fountain of all good 
[qualities]. 

As long as the seals of fasting are on a man's mouth, his 
mind meditates on the soul's penitence, his heart sends forth 
prayers and his face is dark with sadness. Evil impulses are 
afar from him ; neither is gladness seen on his brow at all. For 
he is an enemy of desires and idle occupations. There has 
never been seen a man who was fasting with discernment who 
was subjected to evil desire. For fasting is a storehouse of all 
virtues. And he that despises it, makes all virtues totter. 

240 As the first commandment imposed upon our nature in the 
beginning was against the tasting of the food, and in this 
point the head of our race fell, therefore those who strive for 
the fear of God begin the building there where the first injury 
originated, when they begin the task of keeping His command- 
ments. And also our Saviour, when He manifested Himself to 
the world at the Jordan, began from that point. For when He 
had been baptised, the spirit led Him into the wilderness, and 
then He fasted forty days and forty nights. And all those who 
follow His steps, base the beginning of their struggle upon this 
action. That weapon was polished by God, who should despise 
it without being blameworthy? If the lawgiver has fasted, to 

Verli, Afd. Letterk. 1922 (Wensinokj. ti 



I 62 A tREATISE IN QUESTIONS AND ANSWERS' ETC!. 

which guardian of the law is it not necessary to do likewise? 

Till then the human race had not known victory, and Satan 
had never experienced defeat on the part of our nature ; through 
this weapon, however, he was vanquished for the first time 
and the first victory was won which set the crown on the head 
of our nature. — Thus it is that as soon as this weapon 
appears in the hand of a man, immediately fear falls upon 
the deliberations of Satan, that head of rebellion, and at once 
his mind is struck by the recollection of that defeat in the 
desert and that first defeat he had to suffer. His strength will 
be broken when he sees the weapon which our commander 
has placed in our hands. As soon as he sees this weapon worn 
by any man, he knows that this one is prepared for the strife. 
What weapon is stronger than this and which gives encoura- 
!4i gement to the heart in the struggle with evil spirits as hunger 
for Christ's sake does? To the degree in which a man's body 
is fatigued and kept down at the time when the hosts of Satan 
surround him, to the same degree his heart is supported by 
confidence. And he that is constantly in this state, will at all 
times be burning with zeal as it were with fire. 

Constant fasting is a symptom of zeal and fervour in war. 
Even that zealot Eliyah took upon him this tribulation when 
he fought for the divine law. Forty days he restrained his 
mouth from food, during the long walk through the desert. 

Fasting reminds those who practise it of the spiritual com- 
mandments; for it was a mediator in the ancient law and by 
the grace of our Lord Jesus we have received it. But what 
more shall I say concerning its merits which are known to 
every one? He that despises fasting, will also be weak and 
without vigour in the other good works, because he lacks the 
weapon by means of which the godlike athletes have been 
victorious. And he that from the beginning shows in himself 
a sign of relaxation, gives his adversary a chance of victory 
and enters battle in a state of deprivation. And it is certain 
that he will leave it, without the victory, because he has berea- 
ved himself of the force which divine zeal had stirred in him. 
Thus he begins strife in a state of cold in stead of in a state 
of heat. For his limbs are not clad with the flame of hunger, 
namely of fasting during which the mind endures the strokes 
of all hard and unexpected events motionless. 

It is said concerning many of the holy martyrs that, when 



A TREATISE IN QUESTIONS AND ANSWERS ETC. l6$ 

242 they were informed by a spiritual revelation or by one of their 
friends, regarding the day on which they would receive the 
crown, they did not taste anything the preceding night, nor 
did they take any food. But from the eve till morn they would 
stand in prayer, awake, praising God in songs and glorifications 
and hymns and spiritual melodies, being joyful and exalting 
and expecting that moment as people destined to enter a bridal 
house. They expected, while in a state of fasting, to receive 
the blow of the sword and to be crowned with the crown of 
the confessorship. 

And we too have to keep this state of preparation perpe- 
tually, o my brethren, expecting invisible martyrdom and the 
winning of the crown of holiness, [being on our guard] lest in 
any of our limbs a sign of unbelief be given to our enemies. 
Thus our outward senses and our inward impulses being clad 
with all the weapons of God , we shall receive this crown 
deserving it and so we shall go in unto His glory with the 
holy martyrs, striking our enemies with amazement. For without 
labour nobody wins the crown, as the teacher, the great 
Diodorus ] ) says. For it is well known that it would be most 
unworthy that merchants may not bring home riches without 
labour and dangerous storms, and that yet the righteous should 
expect the remuneration of the crown, without injury and labour 
for the sake of righteousness. 

243 The disciple. Many are those who perform these labours, 
yet do not perceive rest as to the affections, nor peace as to 
the deliberations. 

The teacher. The affections hidden in the soul, o my 
brother, cannot be apeased by the works o( solitaries which 
are performed with the body alone, nor do these hinder the 
deliberations from being constantly stirred by the senses. These 
labours guard man against being vanquished by desires and 
against harm caused by the demons. But they do not give 
peace and rest unto the soul too. Labours cause apathy and 
mortify our limbs on the earth and give rest on the part of 
deliberations, only if they are combined with solitude, when 
also the outward senses rest from turbulance and have become 
addicted during some time, to the service of wisdom. Until a 
man refrains from meeting his fellow-man and until he checks 

l) One of the London Mss. has: Basil 



164 A TREATISE IN QUESTIONS AND ANSWERS ETC. 

his limbs from mingling with many things, and concentrates 
his self, — he will not be acquainted with his affections. For 
solitude, the blessed Basilius, the shining torch of the whole 
world, says — is the beginning of the purification of the soul. 
For when the outward senses have rest from outward turbulence, 
then the mind will return from distraction unto its place and 
the heart will be stirred to examine the inner impulses of the 
soul ■ and if it perseveres well it will reach in its course even 
the purification of the soul. 

T he disciple. Is it not possible for the soul, if it be strong, 
to be purified while having connections with the outward world? 

The teacher. If a tree is watered every day, when will 
244 its roots become dried up? A vessel whose contents increase 
daily, when will it be empty? If purity be nothing else than to 
forget the dealings belonging to non-freedom and to have peace 
from their recollection, and if a man, either personally and 
practically, or through others, renews in his soul by the medium 
of the senses this recollection, viz. the knowledge of evil things, 
when shall he be purified from them ? Or when shall he be 
liberated from the strife with outward things, so that it will be 
possible to see inward things and gain peace? When the heart 
is defiled every day, when can it be purified from filth ? 

Perhaps it cannot even dominate practice, not to speak of 
purifying the root. For it stands in the centre of the camp 
and every day its ears are struck by the rumour of battles, 
how then can it venture to proclaim peace to itself? But if it 
be far from these, then it will be able to grant peace to the 
inward things gradually. Before the stream from above has 
been shut off, the nether waters will not dry up. 

But when a man has found solitude, the soul is able to 
expel the affections and to test its own wisdom. Then the in- 
ward man will be stirred unto spiritual service and day by da) 1 
he will perceive the hidden wisdom moving in his soul. 

The disciple. What are the true marks and the undubi- 
table signs that from a man's labour the hidden fruits are 
beginning to show themselves in the soul? 

The teacher. When he is deemed worthy of the gift of 

245 tears, flowing abundantly and without compulsion. Tears are 

to the mind the sure distinction between the bodily and the 

spiritual state, between the state of apperception and that of 

purity. As long as one has not yet received this gift, the 



A TREATISE IN QUKSTIONS AND ANSWKRS KTC. I 65 

labour of his service is still in the outward man, and this to 
such an extent that he does not even perceive anything of the 
hidden service of the spiritual man. When he begins to leave 
the bodiliness of this world and moves in that territory which 
lies beyond this visible nature, then at once he will reach the 
grace of tears. And from the first apartment of that hidden 
behaviour these tears will begin and they will conduct him to 
the complete love of God. When he has reached this point, 
tears will be so copious that he drinks them with his food and 
his drink, so constant and abundant are they. This is a true 
token of the mind's leaving this world and its apperceiving 
the spiritual world. And the more the mind approaches unto 
this world, the more these tears will diminish. And when the 
mind is wholly in the worldly things, it will also be completely 
without tears, and this is the sign of its being enveloped by 
the affections. 

Some tears cause a burning heat, others render fat. All 
tears which flow for grief and distress of heart caused by- 
sins, make the body lean and burning with heat. And often 
when these tears are shed, one will even feel that his marrow 
is injured. Man will necessarily enter this order of tears first. 
246 Then by them the gate leading to the second order will be 
opened for him, an order which is by far superior, because it 
contains the sign of the receiving of mercy. What is this? 
Those tears which have their origin in insight, make the body 
fat ; they flow spontaneously and compulsion has no share in 
them. They also anoint the body and the aspect of the face 
is changed. For a joyful heart renders the body beautiful. 
These tears moisten the whole face when the mind lives in 
solitude. The body acquires by them as it were some suste- 
nance and joy is diffused over the face. Whosoever has expe- 
rienced these two varying states, will understand. 

The disciple. What is the resurrection of the soul, namely 
if ye be risen with Christ? 1 ) 

The teacher. This is what is said by the apostle in 
another place : For God who commanded the light to shine 
out of darkness, hath shined in our hearts "). Resurrection he 
calls leaving the old state, which in the likeness of Hell hindered 
him from seeing the light of the Gospel rise, so to say, which 

1) Coloss. 3, i 2) 2 Cor. 4,6 



I 66 A TREATISE IN QUESTIONS AND ANSWERS ETC. 

is the breath of life in the hope of the resurrection by which 
the dawn of divine wisdom rises in the heart, so that he now 
is a new man in whom is nothing of this world. As it has 
been said : A new heart also will I give you ; and a new 
spirit will I put within you 1 ). Then in truth Christ is imprinted 
on them, by the spirit of wisdom and revelation, in knowledge 
concerning Him. 

The disciple. What is, in short terms, the power of the 
practice of solitude ? 

247 The teacher. It mortifies the outward senses and quickens 
the inward impulses. Intercourse, however, works in the in- 
verse way. 

The disciple. What is the cause of the visions and reve- 
lations granted unto some? To others however, who have 
laboured more than the former, such things are not granted. 

The teacher. The causes of revelations and visions are 
many, not one. The first cause of revelations and visions is 
God's will to give a token of His mercy ; in this case God 
provided men with them in order to help them. Some take 
place on account of divine providence. These are the common 
cases. The rest take place in order to strengthen and to en- 
courage the weak, and to console and instruct them. 

[An instance of those revelations which take place by] pro- 
vidence are the angels which were seen at the side of the 
grave, and those which at the Assumption appeared unto the 
Apostles who were both distressed and stupefied and in con- 
fusion on account of the Lord's departure from them. And at 
once two angels appeared who stood by them in white apparel, 
and those which appeared in the prison and in any place where 
[the apostles] fell into the hands of men. Unto single persons 
and unto the other saints after them they appeared, and even 
to this day. For these three classes of men such visitations 
are usually provided : for those who are simple and irre- 
proachable above measure ; or for holy and perfect persons ■, 
or for those who on account of fervent zeal have fled from 

248 the world •, abandoning it entirely in despair and retiring from 
any part inhabited by men, following God, naked, without hope 
or help from anything visible, assailed by the fear of desolation 
or surrounded by the peril of death from hunger or illness or 

1) Ez. 36, 26 



A TREATISE IN QUESTIONS AND ANSWERS ETC. I 67 

any evil whatever and near to dejection. That such consola- 
tions happen to some people, whereas others who are their 
superiors in works remain without anything of that kind, is in 
the first place founded on purity or non-purity of the heart, 
I mean. A second cause is certainly this, that as long as a 
man receives consolation from his fellow-man or from any of 
these visible things, such [heavenly] consolations do not happen 
to him, safe only by providential decree and this bears a 
common character. 

But our discourse is for solitaries. A witness to this is one 
of the saints who has announced that there came a voice unto 
him saying : Enough of consolation from and intercourse with 
men ! Another witness : ) to this is he who led a solitary life 
in reclusion, and often tasted from consolations granted by- 
grace, and divine care often became visible to him in manifest 
apperception ; but when he came near the inhabited world and , 
sought these things as usual, he did not find them. He be- 
sought God that the truth concerning this matter might become 
249 known to him, saying : Perhaps, my Lord, grace has been 
withdrawn from me on account of my episcopal rank? It was 
said to him : No. But then, there was the desert, there were 
no men, but God provided for thee. Now, there is the inha- 
bited world and men provide for thee. — So we say that it 
is impossible for a man to share in visible as well as in spi- 
ritual consolation. 

The disciple. Are vision and revelation one, or are they 
different in fact as they are different in names? 

The teacher. There is a difference between vision and 
revelation. The name of revelation covers the two, because it 
denotes the revealing of a thing that hitherto was hidden and 
now becomes manifest in any way. But not all that is revelation 
is at the same time vision. But what is vision is also called 
revelation, because it is a hidden thing which is revealed. But 
not all that comes to be revealed and known, is vision. 

Revelation is usually connected with what is intelligible and 
tasted with the intellect. Vision, however, always happens in 
similitudes-, as those things which were ministered unto the 
ancients, be it in the depth of sleep, or in the state of waking ; 
sometimes clearly, at other times dimly, while he to whom the 

1) Sec Introduction 



1 68 A TREATISE IN QUESTIONS AND ANSWERS ETC. 

vision was given often did not know whether he saw awake 
or in sleep. Even after he had regained consciousness, he did 
not know whether the thing had in reality happened to him, 
or as in a dream. Sometimes a voice of help was heard; 

250 sometimes a symbolical representation was seen ; sometimes 
there was a clear apparition, face to face, and sight and speech, 
questions and intercourse ; and those holy hosts appeared to 
those who were worthy. It is clear that in the desert and the 
wilderness and in lonely places and in places of retreat from 
the world, such things happen ; where man decidedly needs 
them, because he has no help from any side. 

Revelation of those things which are apperceived intellec- 
tually, is received through purity. And the latter only belongs 
to the initiated and perfect. 

The disciple. When any one has reached purity of heart, 
what is the token thereof? And when shall he know himself 
whether his heart has come to purity? 

The teacher. When he sees all men in a good light, 
without any one appearing to him unclean or defiled. Such a 
man has really reached purity. If this were not true, how could 
it be possible to fulfill the word of the Apostle : When a man 
possesses all excellence, he reckons every one superior to him- 
self in heart and truth 1 ). 

But when he has reached the point mentioned, he whose 
eyes are pure, does not see evil. 

The disciple. What is purity and where is its limit? 

The teacher. I think that purity is oblivion of those kinds 
of knowledge which do not belong to nature, those namely 
which nature has found in the world. Its limit consists therein 
that we are freed from that knowledge to such a degree that 
we reach the original simplicity and integrity of nature in the 

251 way of a child, apart from small exceptions only. 

The disciple. It is possible for a man to reach this order? 

The teacher. Ay. One of the Fathers was come so 
far, that he repeatedly asked his pupil whether he had eaten 
bread or not. And one of the saints who was then an old 
ascetic, had become so pure and simple and had reached such 
a perfection and serenity, that he was nearly as a babe , 
having forgotten all wordly things. And perhaps many will not 

1) Cf. Thilippiaus 2, 3 



A TREATISE IN QUESTIONS AND ANSWERS ETC. I 69 

believe us what we say (for it is a real wonder) that even at 
the oblation of the Eucharist he could not observe [the fast] 
so as to receive the Eucharist ; he did not even know whether 
he had observed [the fast] or not, till his disciples kept watch 
on him in his cell and brought him to the sanctuary, as a little 
boy. So very serene and pure was this blessed man. And being 
thus in worldly things, in his soul he was perfect with God. 

The disciple. Which meditation and occupation should a 
man have in his reclusion and solitude, lest his intellect should 
be found to be occupied with accidental deliberations? 

The teacher. Thou askest what shall be the meditation 
of him that is dead to the world in his cell. Should a man 
who is zealous and whose soul is awake, need to ask what 
his work should be in his solitude? What is the meditation of 
the solitary in his cell but weeping? Should he be able to turn 
his gaze from weeping towards a different deliberation ? Which 

252 meditation would be more profitable? For his dwellingplace, 
lonely like the grave and deprived of all worldly pleasures, 
teaches him that his service consists in weeping. And even his 
name turns him into this direction ; for he is called abila , 
which means: bitter in heart. All the righteous have departed 
this world with weeping. If the saints would weep and their 
mouths at all times were filled with their tears and they thus 
departed this world, who should not weep then ? The consolation 
of the recluse is born from weeping. If those who were vic- 
torious have shed tears in this world, how then should he that 
is covered with wounds dare to abstain from weeping? If be- 
fore the housefather his beloved is laid dead, should he need 
instruction concerning the thought which should move him to 
tears? Thy soul which is dead in sins is laid before thee, thy 
soul which is of greater value to thee than the whole world. 
If we come to solitude, we can also get accustomed to weeping. 
Therefore we should steadily beseech our Lord to give us this. 
If w r e receive this gift, excellent above any other, through 
weeping we shall reach purity. And when we have reached it, 
it will not be taken from us again, to the day on which we 
shall depart the world. 

Blessed therefore are the pure in heart who at all times 
enjoy this delight of tears and through it constantly see our 
Lord. While tears are in their eyes, they are deemed worthy 

253 of seeing His revelation at the height of prayer ; for they even 



IJO A TREATISE IN QUESTIONS AND ANSWERS ETC. 

know of no prayer without tears. And this is what has been 
said by our Lord : Blessed are they that mourn : for they shall 
be comforted *). For by mournfulness a man reaches purity of 
soul. When therefore our Saviour says : Blessed are they that 
mourn : for they shall be comforted, He does not explain what 
comfort is. When the solitary is deemed worthy on account of 
his mournfulness to pass beyond this place of affections and 
to reach the plain of purity of soul, where he will find a con- 
solation that will not leave those who have found it — then it is 
clear that the consolation which at the completion of mournfulness 
is received through purity, is promised by our Lord to the 
mournful. For if any one weeps constantly, the affections will 
not approach his heart; for weeping lies beyond affectibility. 
If tears are able to efface from the mind of him that mourns 
and weeps for but a short time, the recollection of the affec- 
tions, what shall we say about him who has imposed upon 
himself a definite service during day and night? Who knows 
the profits of weeping, save those who have given themselves 
to it? All the saints desire this [means of J introduction; and 
by weeping, a gate is opened before them through which they 
enter that place of consolation, in which the footsteps of God's 
love are impressed by revelations. 

The disciple. But because man is not able to adhere to 

this " practice, on account of the body's weak nature , it is 

necessary for him to have some other thing serving to capti- 

2 54 vate his mind, lest the affections should assail him through the 

idleness of the intellect. 

The teacher. The affections are not able to assail the 
soul and to trouble the solitary whose heart is cut off from 
the world by dwelling lonely in the complete solitude of the 
desert, separated from all the sounds and voices of the com- 
motion of mankind — unless he neglect his duties, especially 
that of being occupied with the scriptures and the profitable 
deliberations with which he is occupied, by the excellent under- 
standing of which paltry thoughts are driven away from him 
and his mind is not able to free itself from them, but [in this 
state] he gazes upon the whole world, because of the great 
delight of that occupation by which the intellect is completely 
satisfied in that extreme loneliness of the desert. So he looses 

1) Matthew 5, 4 



A TREATISE IN QUESTIONS AND ANSWERS ETC. I 7 1 

consciousness of himself and forgets his nature and he becomes 
as one who is mad without any recollection of the world •, 
especially when he thinks of God's greatness, the glory of His 
nature and His wondrous works and when he recollects how 
high his own despicable being has been elevated. To think 
about Him and to dare foster such thoughts for the sake of 
delight and to get drunk at all times by ecstatic impulses as 
in the life after resurrection, are things greatly promoted by 
solitude, because the intellect has the opportunity of being with 
itself, in the peace that has its origin in solitude. At the same 
time it will adapt its recollections to the aim of its course, 
and it will direct itself towards the glory of the world to be, 
the hope preserved for the righteous, life in spiritual emotion 

255 wholly originating in God. This is the new way of life, without 
recollection and without emotion concerning anything in this 
world. And when he is satisfied with these things his contem- 
plation turns from them towards the things of this world in 
which he is still abiding, saying with amazement : O the depth 
of the riches both of the wisdom and knowledge and unsear- 
chable mind of God ! How unsearchable are His judgments 
and His ways past finding out T ). Since He has prepared a 
different world which is so amazing, into which He shall intro- 
duce all rational beings and keep them without variance in life 
without end. What then is the reason why He has made this 
world first, which He has made large and has provided with 
a great many species, and has made a place of a multitude 
of affections? And He has set us first in this world and im- 
planted in our nature a strong love of its own life; then He 
expels us from it, gradually, by death and prescribes to us a 
long interval in a state without sensual apperception, like stones 
and wood, a state during which He destroys our image and 
pours out our mettle and mixes it up with the earth. And He 
permits our building to be demolished and ruined, till it has 
lost all likeness with [its previous] composition. Then, at the 
time appointed by His wisdom, working according to His free 
will, He resurrects us in a different likeness which He knows 
and introduces us into that new order; and not only us, but 
also the holy angels, who do not need the use of this world 

256 on account of their amazing nature. For all of them are nearly 

1) Romans 11, 33 



172 A TREATISE IN QUESTIONS AND ANSWERS ETC. 

perfect, awaiting the resurrection and the elevation of our 
fallen state, when the human race shall rise from the dust, 
and its fallen state be quickened unto new life. For on account 
of us they are hindered from entering', till once the gate of 
that new world will be opened, which they expect. For even 
the class o{ the angels sighs with us in that it sees us loaded 
with the weight of the body while it hopes and expects the 
revelation of the children of God, so that it itself may be freed 
from slavery that perishes, in the freedom of the glory of the 
children of God 1 ). 

F'irst he will free this whole [world] from its state so that 
it is reduced to nothing, analogous to the first state of the 
body. Then he will elevate himself intellectually beyond the 
beginnings of the creation of the world, when there was no 
creation nor anything, no heaven, no earth, no angels, nor any 
of the created things. Then of a sudden he will bring all things 
into existence, his will being sufficient to effect that all is be- 
fore him in a state of perfection. Then he will descend in his 
mind and visit all God's creatures. And in his high and wond- 
rous works the wisdom of his creating power will show itself. 
His power subdues all minds, the amazing and powerful strength 
of his creating force brings into existence out of nothing a 
creation with innumerable different kinds. 

Then he will think of how He again will destroy this, so 
that perishes the wondrous order, the ornament of kinds, the 
257 prescribed course of the creatures, the times and occasions, the 
harmony of night and day, the useful seasons of the year, the 
embellished earth, the different kinds sprouting from it ; the 
fine buildings of the cities and the beautiful palaces in them ; 
the continual course of mankind, nature submitted and tormented 
from man's entering it until he leaves it. 

And how suddenly this wonderful order will be destroyed 
and how a new world will begin in which no recollection what- 
ever of the first creation will occur to any man's mind, in 
which there will be a different mode of life, different delibera- 
tions and different thoughts. Then human nature will no longer 
recollect this world nor the former way of life in it. For the 
cTaze of their mind will be captivated by the sight of that 
[new] order, and it will not be able to turn in its memory 

1) Cf. Rom. 8,21. On the following passage cf. the Introduction. 



A TREATISE IN QUESTIONS AND ANSWERS ETC. I /3 

towards the races of flesh and blood ; for as soon as this world 
is destroyed, the new one will begin 1 ). 

O mother that suddenly has been forgotten by the sons 
which she has borne and educated and instructed — and in 
the twinkling of an eye they are gathered unto another bosom, 
and have become real sons of the barren one that which has 
never borne. Rejoice, o barren, thou that didst not bear, at 
the sons which the earth has borne to thee. And the mind 
thinks in amazement, of how a new world will take the place 
of this, and of when its beginning will be ; and of how long 
these bodies will lie in that state, body and dust mingled to- 
gether; and what like that mode of life will be; and in what 
likeness this nature will rise and in what way it will come to 
the second creation. 

By such thoughts rest will spread over the mind. And the 
25s apperception of its bodily state will vanish ; and it will remain 
a long time in silence, wondering at the incomprehensible deeds 
of God. At that moment the solitary will kneel down and 
render thanks with many tears to God who is wise in His 
works, and whose deeds are incomprehensible, as are also the 
secrets of His exalted mind, concerning what He has done 
and what He will do. What heart of stone would not become 
unconscious under such impulses, struck with silence and stupor, 
and turned away from the emotions of senses and impulses ? 
Blessed is he who has been deemed worthy of these things. 
Blessed is he who has thought of this, day and night. Blessed 
is he who has been occupied with these things during his 
whole life. To every man this thought is useful, but especially 
to him that lives in solitude. And it is becoming that these 
recollections should always be with him. These indications a 
man should take to mind and, having finished prayer, he should 
think of them and meditate upon them. 

When he is occupied with these thoughts, there will be no 
room for foreign recollections in his spirit, which could hinder 
him from the constant recollection of God. And if at first he 
does not perceive the profitable influence of these things, on 
account of his being distracted, he should not be dejected. 
When the husbandman casts seed on the earth, it is not pos- 



1) The two sentences which follow could be an interpolation; the sentence "And the 
mind thinks" etc. is the direct continuation of the present one. 



i 74 A treatise in questions and answers etc. 

sible that he should see the oars at the same time. Dejection 
and despondency are connected with sowing. It is sweet to 
the peasant to eat of his bread ; but his sweat is still sweater. 

259 This thought, in solitude, will pour endless delight into the 
heart and will quickly draw the mind towards unspeakable 
ecstasy. Blessed is he to whom this fountain has been opened 
and who drinks from it at all hours of the clay and the night. 

The disciple. What is the acme of all the labours of 
asceticism, which a man, when he has reached it, recognises 
as the summit of his course ? 

The teacher. When he is deemed worthy of constant 
prayer. When he has reached this, he has touched the end 
of all virtues and forthwith he has a spiritual dwelling-place. 
If a man has not received in truth the gift of the Comforter, 
it is not possible for him to accomplish constant prayer in 
quiet. When the spirit takes its dwelling-place in a man he 
does not cease to pray, because the spirit will constantly pray 
in him x ). Then, neither when he sleeps, nor when he is awake, 
will prayer be cut off from his soul ; but when he eats and 
when he drinks, when he lies down or when he does any 
work, even when he is immersed in sleep, the perfumes of 
prayer will breathe in his soul spontaneously. And henceforth 
he will not possess prayer at limited times, but always ; and 
when he has outward rest, even then prayer is ministered 
unto him secretly. For the silence of the serene is prayer, says 
a man clad with Christ. For their deliberations are divine im- 
pulses. The motions of the pure mind are quiet voices with 
which they secretly chant psalms to the Invisible One. 

260 The disciple. What is spiritual prayer, and how are we 
made worthy of it? 

The teacher. It is the psychic impulses which partake 
of the influence of the Holy Spirit, on account of veracious 
purity. One man in ten thousand is found worthy of this. It 
is a symbol of the future way of existence, for nature is ele- 
vated and exempt from all the impulses from the recollection 
of things in this world. It does not pray, but the soul per- 
ceives the spiritual things of the world beyond (which is so- 
mething- greater than the mind of man); the understanding of 
these is kindled by spiritual force. — It is inner sight, and 

I) This is apparently the meaning of the sentence, which in the original is not quite clear. 



A TREATISE IN QUESTIONS AND ANSWERS ETC. 175 

not the impulse and the beseeching of prayer. It has its starting 
point in prayer. Because such men have reached the summit 
of purity and because at all times their inner emotions are 
stirring i n prayer — as I have said before — the Spirit, 
whenever it looks at them, will find them in prayer; and from 
there it will conduct them by contemplation, which is inter- 
preted spiritual sight. They do not want prolonged prayer nor 
the defined order of frequent service. 

Tor the recollection of God alone will be sufficient for them, 
and at once they will be governed by love, as if captives. 
But because of this state they are not absolutely negligent, 
but attribute honour to prayer by standing on their feet at 
fixed times; but they do not practise continual prayer. 

Tor we see that the holy Antonius, when standing on his feet 
261 in the prayer of the ninth hour, perceived that his mind was 
taken up. And another saint found himself in ecstasy for four 
days, while he stood in prayer with outspread hands. And, on 
examination, it will be seen in the stories of many others that 
they were found in the well known attitude of prayer, when 
granted this gift. A man is deemed worthy of this, when he 
puts off outward and inward sin, by observing the command- 
ments of our Lord, which are anterior to this state. If one 
will practise these in his own degree, it is inevitably necessary 
for him to forsake all human things. This means: he shall put 
off the body and be outside it, so to speak ; not its nature, 
but the use of it. There is nobody who has practised these 
things in the sense of the lawgiver, and with whom sin has 
persevered to dwell. 

Therefore our Lord has promised in the Gospel, that He 
shall make His dwelling-place the man who observes these 
things. 

The disciple. And what is the perfection of all spiritual 
fruits ? 

The teacher. This is when man is deemed worthy of 
the complete love of God. 

The disciple. And how can he that has reached this 
point, acquire certainty? 

The teacher. Every time when the thought of God is 
stirred in his spirit, the heart will become hot with love at 
once, the eyes will shed multitudinous tears; for love is accus- 
tomed to shed tears at the recollection of the beloved. He 



t76 A TREATISE IN QUESTIONS AND ANSWERS ETC. 

that is iii this state will never be found destitute of tears, be* 

262 cause he is never without abundant recollection of God, so 
that even during sleep he speaks with Him. Love is accus- 
tomed to practise these things and this is the accomplishment 
of man in this life. 

The disciple. He that after many labours and fatigues 
and victories fought and won, is assailed by the thought of 
haughtiness that is based upon the beauty of his excellence, 
when he recalls the many labours he has borne — how can 
he restrain his thoughts and regain watchfulness so as not to 
give way? 

The teacher. When he knows that he falls from God as 
a withered leaf falls from the tree, then he will also know 
his own strength and recognise whether he has acquired these. 
virtues by his strength and whether he could have withstood 
all the struggles face-to-face if Czod had withdrawn from him 
His help and had left him alone in his strife with Satan without 
being accompanied by that force that usually accompanies the 
victorious combatants in their struocdes. y or here their strength, 
or better their weakness, comes to light. So that it is God's 
care for man which at all times guards and strengthens him 
and through which he overcomes all classes of men, be it in 
the struggle of chastity , or in the sufferings of martyrdom or 
in the other hardships while he suffers for the sake of divine 
things. 

This is well known and no doubt concerning it is possible. 
For how else could nature vanquish this mighty force of never 
resting allurements which have their seat in man's members 

263 and torment him and yet he does withstand them? How is it 
that others which love and long after the same purity, arc not 
able to reach it, though they strive after it, nay daily they 
are cast back, tormented and sad and weeping over them- 
selves, whereas thou bearest easily the difficulties of nature, 
which are so hard, and yet thou art not oppressed by them? 
Or how were it possible that another should endure in his 
sensitive flesh the cutting iron and the combs in all his members 
without being vanquished by suffering under all kinds of tortures, 
whereas else he could not endure a little thorn inserted under 
his nail? But these totally diverse tortures he bears without 
suffering in the natural way. How should this be possible unless 
some force, apart from that of nature, were sent to him and 



A TREATtSE IN QUESTIONS AND ANSWERS ETC. XJ1 

from another direction and unless this force restrained and 
mitigated the force of the tortures? 

There is nothing that withholds us from mentioning here a 
story that is really amazing to one who hears it. Because we 
have pointed to God's care for man which makes him victo- 
rious in all battles for the sake of excellence, it would not be 
becoming to omit this story. Socrates, in his work on the 
history of the church, when mentioning the Roman emperors, 
relates in a succinct way the evil which the members of the 
church had to suffer under Julianus ; then passing on to par- 
264 ticulars he tells a story of that which happened in the city of 
Antioch. 

A certain adolescent, Theodore by name, was brought by 
the heathens before Sallustius, to whom the jurisdiction in these 
matters had been entrusted. He gave him up to suffering and 
torture, commanding that his whole body should be combed. 
Then he set him free from torture, thinking: that he was dead. 
But God was the saviour of that blessed man, who lived for 
a long time after his testimony. For Rufinus, who has written 
about ecclesiastical things in Greek, says that a long time after 
he had conversation with this blessed Theodore. He asked him 
whether he had felt the pain keenly when being tortured. The 
latter answered that he had been conscious of pain to a very 
trifling extent only. For a young man had been standing near 
him, wiping off the sweat of the struggle and strengthening 
his soul and making the time of the struggle of the tortures 
a delight to him. O, for God's compassion, how near is His 
bounty to those who begin the warfare for His sake in order 
to bear sufferings for Him gladly. Do not injure God's bounty 
to thee, o man. 

If it is manifest, that thou art not the victor but that thou 
art as an instrument and that the Lord wins the victory for 
thee whereas thou obtainest the name of victor as a present, 
what then hinders thee from beseeching at all times the same 
power, that thou mayest always obtain the same victory as a 
z6 5 witness? Hast thou not heard, o man, from of old and from 
the beginnings of time, how many champions have fallen from 
the height of their victories because they have injured grace? 
On the same subject. The gifts of God unto the human 
race being many and various, there is also a difference in their 
smallness or greatness in relation to those who receive them. 

Vcrh. AfJ. Lcltcrk. 1922 (Wonsinck). 



17$ a Treatise In questions and answers ETC. 

Though all of them are wonderful and glorious, one is more 
than the other in glory and honour. One degree is higher than 
the previous one, according to the word of scripture. 

And further, that a man be elected to practise good works 
and a steady behaviour, this is one of the principal gifts of 
Christ. But many forget this grace, namely those whom God 
has distinguished above others so that they belong to the 
receivers of His gifts, even to the degree that they are elected 
to the service of the Lord •, then, in contrast to the gratitude 
which was always on their lips, they turn aside to presumption 
and become haughty in mind. And though they have been 
made worthy to serve God with pure behaviour and spiritual 
labours, yet they do not deem themselves receivers of grace 
but as those who deserve this through God, forgetting that 
they have been elected from the rest of mankind unto fami- 
liarity with Him and knowledge of His mysteries. Nor do they 
tremble in their whole soul when they think of how their 
comrades, who fostered the same thoughts, were suddenly de- 
266 prived of that strength with which they had been entrusted, 
and of how in the twinkling of an eye they lost the great 
honour they had possessed and declined quickly unto lasci- 
viousness and turned towards the base behaviour of the irra- 
tional animals. And because they know not the strength of 
their soul, nor perpetually recollect Him that made them worthy 
of the great boon of serving Him and of abiding in the honour 
of His kingdom and that made them comrades of the spiritual 
beings and brought them near unto the behaviour of the angels, 
He rejects them from their service. Thus He shows to them 
by the sudden variations of their behaviour, that it was not 
by their own [strength] that they adhered to a steady behaviour 
under all the assaults of nature and the demons and the other 
impediments, but that this strength was a gift from Him. 

What other men cannot even endure to listen to, on account 
of its difficulty, this they have endured a long time without 
being vanquished, because the strength that accompanied them 
was able to help them under all circumstances and to guard 
them at all times. Accordingly, since they have forgotten this, 
the word has been fulfilled in them. Namely as they have not 
willed concerning themselves that they should know God, viz. 
their Lord who has made the service of the spiritual beings 
descend to earth, God has delivered them up to vain know- 



A TREATISE IN QUESTIONS ANt> ANSWERS ETC. 1 79 

ledge and so they have received in person the retribution which 
their forgetfulness had deserved. 

The disciple. Is it possible that a man should so to 
speak daringly leave the dwellingplaces of men suddenly and 

267 go naked into the uninhabited desert and the terrible wilderness 
in beautiful zeal and that he should die there from hunger or 
from the absence of shelter or the like? 

The teacher. He that has prepared a dwellingplace for 
the beasts before He created them and who provides their 
wants, will not neglect those who fear them, especially when 
they follow Him simply, without forethought. He whose will 
accords with God in all things will never, for fear of bodily 
evils and dangers, consent to adhere to a filthy behaviour and 
to endure a life of humiliation because he fears troubles. But 
he will count it an exquisite and delicious thing to become 
estranged to the whole world in purity of behaviour, and to 
lead a life of deprivation among hills and mountains and to 
wander in the haunts of beasts and not to lead a life of filth, 
in bodily comfort, delivering up his soul so that it be for ever 
destitute of a pious and pure behaviour unto God, to whom 
belongeth the glory and the honour and who preserves us in 
His goodness and sanctifies us by His spirit to the honour of 
His name, that we may praise Him worthily all the days of 
our life, Amen. 

For one of the saints says 1 ): The body becomes a comrade 
of sin ; for it is afraid of troubles, thinking it may receive an 
injury and have to give up its life. For the spirit of God 
oppresses the body so that it dies ; it is well known that it 
cannot vanquish sin unless it die. Who desires that our Lord 
should dwell in him, will oppress his body and minister unto 
his Lord those spiritual fruits which the apostle describes ; and 
he will guard his soul against the works of the flesh which 

268 Paul describes. For the body that is mingled with sin takes 
pleasure in the works of the flesh. And the spirit of God takes 
pleasure in its own fruits. When the body is weak by fasting 
and mortification, the soul is spiritually strong through prayer. 
When the body is vehemently oppressed by solitude and penury 
and its life is near its term, it will beseech thee: Leave me a 
while to behave with moderation. Now I give directions because 

1) Introduction p. 32 



i So a -Treatise in questions and answers etc. 

I know by experience that evils are of this nature. And when 
thou releasest the body somewhat from oppression, giving it 
some comfort by sparing it so that it can take breath again, 
then it will whisper to thee quietly again and again : Let us 
leave even the wilderness. For its allurements are very strong ; 
fit says] : from now onward we shall be able to behave well, 
even in the neighbourhood of the inhabited world. For we 
have been put to the test in many things and we shall be able 
to continue this [behaviour] even there. Put me to the test 
and if I do not comply with thy will, we can begin anew for 
the desert lies before us. — But do not believe [the body] even 
if it beseeches and promises greatly, for it will not keep its 
promises. When thou hast granted it some of its wishes, it 
will drive thee on towards greater concessions from which thou 
canst not retract thy steps. When thou art dejected on account 
of thy being filled with troubles, say to thyself: Doest thou 
desire this filth and this sordid life? And if the body says to 
thee : It is a great sin that thou killest thyself, — say to it : 
I kill myself because I cannot live purely. I will die now and 
not further see my soul's essential die away from God. It is 
269 better for me to die now for the sake of purity than to live 
a shameful life in the world 1 ). This death 1 willingly choose on 
account of my sins. I kill myself because I have sinned before 
God and will not further rouse His anger. What to me is life 
afar from God? I will bear these evils and through them I 
will not be a stranger to heavenly hope. Why have I been 
created in the world, if I simply enter and leave it? And what 
should God profit by my life in the world, if I lived badly in 
it? On the contrary, I would but rouse His anger. 

XXXVI 

ON THE VARIOUS WAYS IN WHICH SATAN WARS 

AGAINST THOSE WHO TREAD THE NARROW WAY 

WHICH IS ABOVE THE WORLD 

Our enemy Satan has also other methods, when he cun- 
ningly proposes to attack those who engage themselves in this 
strife. His way of warfare varies according to their character 
and in relation to their personal tendencies. 

1) See p. 31, 97 



ON THE VARIOUS WAYS IN WHICH SATAN ETC. 151 

As to those whom he sees to be of a weak will and of 
feeble thought he combates them vehemently from the be- 
ginning by submitting them to heavy and terrible temptations, 
in order to make them taste the nature of his evil from the 
very beginning of the way. In this way he intends to instill 
into them a horror of the first battle so that this way shall 
appear to them difficult to walk. And if the beginning is very 
270 difficult, who could endure to the end, facing all the battles 
which are ranged in the middle? Thus they will not again 
venture to withstand him or to look for other help, on account 
of their being totally occupied with the thought of his attacks. 
And when he has pressed them a little vehemently they take 
to flight. Or better: God lets him oppress them, without hel- 
ping them in any way because they have engaged in the battle 
of the Lord, with a cold heart and hesitatingly. Cursed is every- 
one who performs the work of the Lord without diligence, 
retaining his hand from bloodshed. But also : His help is near 
those who fear Him ] ) ; and He commands that we should not 
meet the foe with a cold and fearful heart. Begin to destroy 
him and to wage war with him and I will begin to put the 
dread of thee and the fear of thee upon the nations that are 
under the whole heaven 2 ). 

If thou doest not voluntarily die to the senses for the sake 
of the love of God, thou wilt die intellectually away from God, 
against thy will. That which belongs to thy lot thou shalt not 
refuse to take upon thee willingly, though it is connected with 
temporary suffering ; afterwards thou shalt enter the glory of 
God. If thou perishest bodily in the strife of the Lord, the 
Lord will even crown thee ; and to thy thriumphant limbs He 
will attribute the honour of the martyrs. 

So, as I have ,said above, if they have not girded them- 
selves up from the beginning and strengthened themselves and 
vowed themselves to death, then they will appear to be inferior 
in all battles, especially because God overlooks their relaxa- 
tion 3 ) in that they trie to accomplish the work of the Lord in 
271 a frivolous and tentative way. And even Satan knows them 
from the beginning, examining what their thoughts are : pusil- 
lanimous, loving themselves, even sparing their body. So he 
persecutes them like a hurrycane, because he does not find in 

1) Vs. 145, 19 2) Ucut. 2, 25 3) Clx&lAoaX as the London Mss. have 



152 ON THE VARIOUS WAYS IN WHICH SATAN ETC. 

them the intelligible power which he usually finds in the trium- 
phant. As a man's will tends towards God, for whose sake he 
loves labours, so God will send him His help and show him 
Mis care. For it is not possible for Satan to approach unto 
anyone or to bring forward his temptations, except by permis- 
sion of the godhead ; or else that his will has become relaxed 
and he has given himself to impure thoughts and to distraction ; 
or because doubt has taken hold of him. Concerning such 
persons Satan does not ask [permission] to try them as in the 
case of those who are perfect and great •, as to the latter he 
knows that they are not given over into his hand. For he 
knows that it is not possible that the power of God's care be 
withdrawn from them. Fxcept because of one of the causes 
mentioned. 

This is one way in which the foe makes war. As to those 
whose will he sees to be vigorous and who reckon death as 
nothing and who have begun with keen zeal giving themselves 
over to every temptation and to death, and who trample upon 
life and the world and the body with its temptations — thees 
272 he does not meet at the outset, nor does he usually show 
himself to them. But he withdraws himself and gives way to 
them. He neither encounters them with his principal force nor 
does he enter into battle with them. For he knows that the 
beginning of battles is usually hot and the antagonist is zealous 
and zealous champions are seldom vanquished. 

This method he follows, not because he is afraid of them, 
but of that divine power which sets them ablaze through the 
forces working in them till they begin to emit it through their 
own will in full confidence. But he leaves them for some time 
till their zeal is abating and their attention is withdrawn from 
the exercise of the weapon for which they had trained them- 
selves and with which they had armed their mind, viz. different 
divine words and profitable and strengthening recollections ; 
and thus awaits the time of negligence. And when the first 
thoughts have abated somewhat, how often will they find within 
themselves occasions of defeat on account of allurements that 
have their origin in the mind. They dig a ditch in themselves 
through the distraction of thoughts that arise in their mind 
through tediousness, through which a chill overpowers them. 

It is not spontaneous when Satan acts thus, delaying the 
time of battle ; for neither when he spares them nor when he 



ON THE VARIOUS WAYS IN WHICH SATAN ETC. I 83 

withdraws himself from them, does he account them nothing. 
But I think that a certain power surrounds those who are 
blazing with fervour unto God and who have begun in a 
youthful way, without forethought, confiding in Him on account 

273 of their faith, without knowing however against whom they have 
to fight. Therefore he conceals his evil nature from them, ap- 
proaching not near. For his nature is checked by the guardian 
which he sees with them continually. Now if they do not cast 
away the causes of profit : beseeching, labours and humbleness, 
the helper will never withdraw Himself from them. The love 
of comfort is a cause of [God's] withdrawal. But if they ad- 
here to these [works] sedulously, they will never be destitute 
of help and the foe will not be allowed to approach them. 
And if [God] witdraws himself from time to time, this is for 
the sake of training. For while the holy force governs and 
accompanies them, they do not fear seducers; the mind is full 
of courage and therefore it despises them. But He trains them 
as a man who teaches swimming to a little boy ; as soon 
as he begins to sink, the teacher lifts him up, for the boy 
swims upon the hands of his teacher. And when the courage 
of the boy begins to diminish, from fear that he will be drowned, 
the man who supports him with his hands, cries : be not afraid, 
I support thee. Or, as a mother who teaches her little child to 
walk, places him at a distance from her and calls him; but 
when the boy will go to his mother on those little tottering 
feet of his, they tremble on account of their weakness. 1 hen 
when the boy is about to fall, the mother will run and take him 

274 in her arms. So God's grace will bear up and train the children 
of man, namely those who trust themselves clearly and simply 
to the hands of Him that created them and who with their 
whole heart turn from the world and follow Him. 

And thou, O man, who hast begun to follow God, recollect 
perpetually during thy whole struggle the beginning and that 
first zeal at the outset' of the way and the fervent thoughts 
with which thou didst leave thy former life and range thyself 
in the order of battle. And examine thyself every day [in order 
to state] whether the fervour of thy soul has abated in compa- 
rison with the zeal with which thou wert blazing. Or whether 
thou lackest any weapon with which thou wert girded at the 
beginning of thy struggle. And elevate constantly thy voice in 
the camp and encourage those of the right hand with familiar 



184 ON THE VARIOUS WAYS IN WHICH SATAN ETC. 

thoughts. And show the opposite party that thou art awake. 
And if thou meetest impetuosity in the beginning-, because the 
temptator will frighten thee, do not then relax. Perhaps this 
will be profitable to thee. 

It is not without reason that thy saviour permits anything 
unto thee but only when He has foreseen it and ordered it 
to thy profit. Show thou no relaxation from the beginning • 
for if thou shouldst show relaxation here, thou wouldst not be 
able to withstand what follows : hunger, sickness, fearful sights 
and so on. Do not turn into its opposite the intention of Him 
that commands thee to fight, which serves to thy profit, lest 

275 thy foe find thee as he hopes to find thee. But cry unto God 
unceasingly and weep before His grace and weary thyself out 
with beseeching, till He sends thee a helper. And if thou once 
seest the saviour who is with thee, thou wilt no more be van- 
quished by thy foe who is standing before thee. 

Thus far these two kinds of strife. 

Another way in which Satan makes war against 
those who are girded. 

When after all this Satan is still opposed by a man without 
being able to overpower him in battle, or rather his helper, 
for whose sake man resists him, and who helps and streng- 
thens him to such an extent that he who is compact flesh and 
body vanquishes him that is spiritual and unbodily — when 
Satan sees all the help which that man receives from God so 
that his outward senses are not vanquished by sights and 
sounds nor his thoughts weakened by excitations and allure- 
ments, nay he even despises the blows they give him, then 
he seeks for a means to separate that man from the angel that 
helps him, or rather he purposes to blind the mind of him 
that is helped so that he is left without support. 

So he stirs that man's thoughts of presumption namely those 
of [imaginary! strength, so that he thinks his mind the cause 
of all this vigour and of the glorious wealth which he possesses 
in his soul. His preservation from all these obstacles, sad, un- 

276 speakable, and bloodthirsty, he sometimes ascribes to accident, 
sometimes to their being weak. I do not mention other things 
the bare recollection of which makes the soul shiver on account 
of their blasphemous nature. 

It also happens that he advances his betrayal insidiously 
under the appearance of divine revelations. During sleep he 



ON THE VARIOUS WAYS IN WHICH SATAN ETC. 1 85 

imparts information and in the state of waking he assumes the 
likeness of an angel of light. And all this [is of such a nature] 
that, should a man surrender to it even to a small extent, he 
will become its victim. But if a man be wise and keep his 
thoughts under control, or rather if God helps him and he 
fixes the gaze of his heart on heaven in order to turn away 
from incantators, then the foe plans another kind of war. 
This is the only one left to him now ; and because it has some 
affinity to nature he expects the more that man will be en- 
tangled in it. What is it? He contrives in all manner of ways 
to set man in contact with those things through which he 
usually becomes guilty on account of his nature. The mind of 
the warrior namely becomes blinded by sight of and contact 
with [worldly] things, and it is easily vanquished in battle when 
it is near them, especially when they are ranged before his 
eyes. The clever one knows this cunning thoroughly on account 
of his experience with many valiant champions who were van- 
277 quished through it. Therefore he prepares this means cunningly. 
And when it is not of a nature to be practised because of the 
[warrior's] utter solitude and his dwelling far from things that 
cause [sin], then he contrives to bring it near him through 
phantasy. So he shows him fallacious images in the habit of 
reality, in order that by these visions he be rendered desirous 
and incited to conceive impure thoughts and become guilty 
and to alienate Him that helps him. For Satan knows that the 
solitary's victory and defeat, his treasure and his help and all 
that belongs to him, depends upon deliberation, and that, if 
deliberation be moved from its place, one short moment is 
able to throw him down from the nest of life on to the earth, 
if his will be pointed in this direction for even a moment only. 
Thus it has happened to many of the saints that he showed 
them the image of a beautiful woman. 

Those who dwelt at a distance of one or two or even ten 
parasangs from the inhabited world he did indeed contrive to 
bring in contact with a woman. But to those, to whom he 
could not do this on account of their distant dwellingplace 
being too far oft", he showed the images of womanly beauty 
by appearing to them, now in splendid dress and finery and in 
a seducing aspect, now even in the form of a naked woman. 
Some of the solitaries he overpowered by these means and 
the like, some by real seduction, some by things of the ima- 



I 86 ON THE VARIOUS WAYS IN WHICH SATAN ETC. 

gination which brought about their fall l ) through the relaxation 
of their deliberations; so they fell down into the abyss of des- 
pondency and turned unto the world, cutting themselves off 
from heavenly hope. 

Others however who were steadfast and illuminated by grace, 

2 /S have vanquished him and his fantastic representations and 
trampled upon bodily pleasures ; and they have been found to 
be elected by the love of God. 

Often also he represents to them images of gold and precious 
things as treasures that were hidden somewhere. It even happens 
that he shows them these things in reality, expecting that by 
one of these various [artifices] it will be possible to impede 
some one of the solitaries so as to bar his course through his 
being" entangled m one of the snares of his nets. Lead me 
not, o Lord, into these temptations ; for even the strong and 
the elect scarcely pass this gate victorious. 

The seducer is allowed to make war upon the saints in all 
these ways of temptation, in order that the love of God which 
is in them may be proved under these circumstances; namely, 
whether they are friends of God and whether they adhere to 
His love because [worldly] things are at a distance, far off and 
absent ; or whether they love God really, so as to make war 
on and to despise these things even when present, without 
being vanquished and without giving up their love of God 
through the allurements of those temptations. This does not 
happen that they may be known to God through these [temp- 
tations], but to the Devil, who is very desirous of recognizing 
them, if possible. As he also said concerning Job, asking God 
about him : Doth Job fear God for nought 2 ) ? If then a little 
negligence creeps in, the temptator approaches with authority 
in accordance with the power he has over them. Then the 
unjust appears in the desire which these things excite in him. 

279 And through these things those are proved who are strong in 
their love of Him, those who despise all these things, which 
in their eyes are counted as nothing in comparison with the 
love of God. In this they are humble, ascribing merits only to 
Him who strengthens all and who is the cause of their victory 
and into His hands they entrust the battle. For Thou art the 



1) litt. derision 

2) Job 1,9 



ON THE VARIOUS WAYS IN WHICH SATAN ETC 1 87 

powerful, and the battle is Thine. Fight, o Lord, and be vic- 
torious on our behalf. 

Then they are tested by these things as gold in the furnace. 
But those who are untrustworthy are recognized there through 
those trials, and thrown out as refuse. They give way to their 
foe and have to leave the battle, defeated through the relaxa- 
tion of their mind, or perhaps through their haughtiness which 
has made them unworthy of that strong power which is always 
ready to help the saints. 

For never to be defeated is the power of Him that helps 
us, the omnipotent, the almighty, the victorious at all times 
whenever Pie descends into the body of mortals to fight for 
them. But it is manifest that those who are defeated, are 
defeated without Him. They are those whose will is stripped 
of Him because of their injustrice, who are not worthy of that 
power which is the support of the victorious. They also per- 
ceive at the time of battle that they lack the usual strength, 
which they found in themselves in all hot and difficult battles. 
How do they perceive this? They see in themselves that their 
defeat gives them comfort and that the hardships of strife are 
280 difficult for them to bear, hardships under which at all times 
they were wonted to win a clear victory. And the emotions of 
zeal which at such times used to stir nature vigorously and 
which were strengthened by a fiery heat — they do not find 
them in themselves. 

Now those who are shaken from their foundation are terri- 
fied not only by these and the like struggles, but even by the 
sound of the leaves of the trees L ), and give way and renounce 
and turn their back under light trouble, for hunger or slight 
illness. The true and elect, however, do not even satisfy their 
hunger with herbs and vegetables. But, feeding upon drugs 
and dry stubble, even then they are not to be persuaded to 
open their mouth for food, before the fixed time. Lying on 
the earth, with an emaciated body and eyes blinded 2 ) on 
account of bodily weakness , their soul near their mouth 3 ) 
through tribulation, even then they do not give way so as 
to be vanquished and give up their firm will. I ; or it is more 
delightful for them to be troubled for the sake of love, with 



1) Cf. Lev. 26, 36 

2) Isaac himself is said to have become blinded 

3) i. e. on the point of leaviDg the body 



I 88 ON THE VARIOUS WAYS IN WHICH SATAN ETC. 

labours for excellency, than to possess temporal life and all its 
comforts. So, when adversities approach them, they rejoice; 
for they know that these will lead them to perfection. And 
not only have they no doubt of the love of Christ in spite of 
the bodily tortures they have to suffer, but it would be delightful 
281 even to bear for His sake loss of life ; even then they would 
not separate themselves from Him. 



XXXVll 

ON THE THINGS THE EXACT USE OF WHICH I HAVE 
LEARNT BY THE KNOWLEDGE OF DISCERNMENT 

Having been tested many times by things of the right and 
by things of the left, and examined myself in these two states 
many times, and received innumerable blows from the opposi- 
tion, and been deemed worthy of important, hidden support, 
and having continued the examination of myself during a range 
of years, I have learnt by experience that the principles of all 
good things and the regaining of the soul from the captivity 
of the enemies, and the way towards life and light, consist in 
two things : abiding in one and the same place, and constant 
fasting. This means : that a man, being wise, shall lay down 
a fair law for his belly, by untroubled, constant sitting [alone]. 
Proceeding from here he will reach the subduing of the senses; 
further : watchfulness of mind ; further : tranquillizing of brutish 
passions stirring in the body. Further: quiet thoughts. Further: 
enlightened impulses of the spirit. Further : application to ex- 
cellent works. Further : high and subtle insights. Further : im- 
measurable tears at all times. Further : watchful chastity, without 
any connection with the experience of the image in the spirit. 
282 Further : a quick and far gaze. Further : a deep intelligence, 
penetrating and attaining to the hidden things in all depths, 
the power of words and the hidden motions in the soul ; and 
the distinctions of spirits and holy powers ; of true sight and 
deceitful images. Further : fear of the [many] ways and tracks 
in the sea of the spirit — fear that cuts off negligence ; and 
blazing zeal which tramples upon all dangers and sets its foot 
upon all things feared ; and fervour despising all desires and 
effacing from the mind the recollection of all transitory things ; 



ON THE TH1NOS THE EXACT USE OE WHICH ETC. 1 89 

and many other things. In brief: the liberation of true man 
and the renewal of the soul and the resurrection with Christ 
in the kingdom, away from here. 

He that neglects these two 1 ), should know that he not only 
bereaves himself of these, but that he shakes the foundation 
of all virtues by despising these two. And as the beginning 
of all other virtues in the soul is formed by these principles 
of all divine service, which are the gate and the way unto 
Christ, for him that takes hold of them and sticks to them, 
so the deviation and the departure from them towards those 
which are their opposite, I mean distraction of the body and 
a lawless belly, constitute in the soul a place for the beginning 
of all things contrary to those mentioned above. And also this 
attitude takes its source in one action, viz. in the fact that 
the submissive senses are first freed from the bonds of lonely 
dwelling. And what are the consequences? Unexpected, impure 
283 contact; threatening danger of falling ■ agitation and heavy 
billows stirred by sensible sight; almighty flames kindled in 
the body; small spiritual shortcomings; uncontrollable delibe- 
rations, prone to falling; lack of love of service; gradual for- 
getting of the distinctions of solitude ; complete negligence of 
the canons of behaviour; renewal of former things which had 
become effaced, and instruction concerning other new things, 
unknown before and caused by audition on various and per- 
petually recurring occasions and by a multitude of unintentional 
cases of sight, presenting themselves on account of perpetual 
travelling from country to country and from place to place. 
All this has the effect that those affections which by God's 
grace were already slumbering in the soul on account of the 
oblivion into which obliterated recollections had passed, begin 
to be stirred into motion anew, forcing the soul to work. And 
there are yet other [injuries] which I will not mention all of 
them; taking their origin in that first one, they are let loose 
against the miserable one, and he has to bear them. 

And what is the second fault? This, that he begins to re- 
semble the swines in his deeds. What is it that the swines do ? 
They do not check their belly, filling it at all times without 
having an hour fixed for food, as rational beings have. 

And what further? From this comes heavy sleep, great 

1) solitude and fasting 



196 on the Things the ex^act use of which etc. 

284 bodily heaviness and a slackening of the shoulders •, the com- 
pulsion to desist from services, aversion to the inclinations [ ) 
connected with them ; contempt of the usual prostrations, dark- 
ness and coldness of spirit ; a dull mind that does not distin- 
guish, confusedness and great darkness of deliberations ; thick 
clouds and obscurity spread over the whole soul ; great dejec- 
tion concerning every godly work, also concerning recitation 
[of the scriptures], originating therein that the sweetness of the 
sense of the words is not tasted ; frequent neglect of necessary 
things ; an uncontrolled mind, made blunt by wandering through 
the whole world, many humours gathered in the limbs; impure 
phantasies during the whole night, consisting in sordid repre- 
sentations and unclean voluptuous images, which cling to the 
soul and act in it according to their impure pleasure -, and a 
cover and a body wholly defiled by the large stream of shame- 
ful things flowing from [the body] as from a fountain. And this 
does not happen at night only, but also by day the body sends 
forth [this stream constantly], defiling the mind thereby. 

And on account of these things, [the solitary] disavows his 
chastity. Sweet allurements working in the whole body with 
unbearable and incessant heat ; exciting deliberations full of 
beautiful faces representing them before him lasciviously and 
perpetually and thereby seducing him •, a mind delivering itself 
unhesitatingly to intercourse with them, joining itself with them 
in longing and meditation, because its distinctive faculty has 

285 been blinded ; all this is what has been said by one of the 
great philosophers : he that provides his body with many things, 
exposes his soul to penury. And though he recollects his soul 
now and then, trying to compel himself, yet it is impossible 
for him to keep his soul under control because of the hot 
emotions in the body which by the power of their allurements, 
forcibly captivate the soul, according to their pleasure. As the 
clever and acute Mar Diodorus of Tarsus says : to support the 
body in softness and luxury, quickly imparts to the soul a 
sensation of suffering, so that death becomes to it something 
deplorable and God's judgment is thought of with fear. The 
soul, however, that constantly thinks of becoming things, is 
quiet in its being ; it has small solicitude, as it feels no grief. 

Care for excellence is the driver of the affections, the guardian 

1) cc*.«V\* 



On The things The e^act use of which etc. 191 

of excellence, a secure education, joy without solicitude, a good 
life and a safe port. Bodily luxury strengthens the affections 
and makes them dominant upon the soul, nay they even totally 
eradicate it. And apart from all this, it inflames the belly on 
account of wantonness and lack of rules as to hours. Yet [the 
solitary] does not wish that gradually the passion of hunger 
should gain power over his soul which in a compulsory way 
could be brought by it under the dominion of the affections. 

These are the fruits that come forth from the shameful 
[passions] of the belly; and these are the fruits produced by 

286 the lack of power to cling to one spot in peace. As now our 
foe, who follows us constantly, knows that on these two occa- 
sions nature is usually capable of being troubled and affected 
with passion to a higher degree and also the mind easier to 
be perflexed through sensible vision and the comfort of the 
belly, therefore he contrives to surpass nature, and at these 
times casts into the mind different haughty deliberations in 
order to strengthen the power of passion over nature, if pos- 
sible, by a more intense flame, and so ruin a man utterly. 

Just as our foe knows these times, it is, therefore, necessary 
for us to know them also as well as our own weakness and 
the [want of] strength of our nature which is not able to with- 
stand the vehement emotions of those times nor the delibera- 
tions subtle as the dust of the earth which are before our eyes 
so that we cannot see ourselves nor remain upright before fate. 

By such experiences on many occasions we have miserably 
learnt from our foe to be prudent henceforth and not to allow 
ourselves to relax so that we indulge in the desire of conso- 
lation or to be defeated by hunger however we may be incited 
by it ; or to be removed from the place of our solitude unto 
a place safe against such accidents, thinking out reasons and 
devising means for turning our back to the desert. Such thoughts 
are manifest machinations of Satan. But if thou remainest in 
the desert, thou wilt not be tested. For thou seest no woman 

287 in the desert nor anything that does harm to thy behaviour, 
nor [doest thou hear] evil sounds. What hast thou to do with 
the ways of Egypt and with drinking water from the Nile? 
Understand what I say. Show thy foe thy training by enduring 
small things : then he will not demand great things from thee. 
Constantly thou shalt have to keep the laws of these small 
things, thereby throwing before his feet a bait, namely, in the 



1 92 oN the things the exact use of which etc. 

struggle concerning them. So he will not have rest from them, 
so as to have occasion to set up dangerous snares for thee 
in secret. 

How is it possible that he should persuade a man, who is 
not to be persuaded to go five steps outside the door of his 
hut, to leave the desert or to approach unto the town ? And 
he that can not be induced to look through his window from 
the place of his reclusion, how should he persuade him to 
leave it? He who is not to be persuaded to take food in the 
late evening being desirous of vigils, how is it possible that 
his deliberations should be excited so as to begin [his meals] 
before the appointed time? And how is it possible that he 
should induce as to important matters him who was even 
ashamed to satisfy [his hunger] by contemptible food? And 
how can he allure towards foreign beauty him, that even re- 
fused to look at his own body? First man is vanquished by 
small things when he despises them and then he causes him- 
self to be driven towards serious ones. But how can he deter 
from troubles that lead to death him who loves [death], and 
does not care in the least to continue temporary life? Thus is 
the war carried on with understanding : the wise do not allow 
their foe to invite them to great struggles. But the endurance 
which they show in small things, preserves them from falling 
while they perform large works. First the [solitary] desists from 
constant prayer consisting in beseechings of the spirit, and then 
he persuades him to despise canonical prayer [performed] by 
the body at fixed times. 

Firstly deliberation is relaxed, so that, within a short time, 
it gives way in insignificant and small things. And when it has 
given up its endurance, it will trespass in a wanton way. 

Firstly the solitary will be vanquished, or rather: it will be 
a trifling thing in his eyes to look at his naked body or to 
contemplate the beauty of each of his limbs, without clothes •, 
or he will loose control over his senses in a vile way when 
he goes to fulfill a bodily want ; or he will daringly and un- 
blushingly introduce his hand within his clothes and touch his 
body; and then one thing and another will happen to him. 
As soon as the watchfulness of his spirit relaxes, showing 
negligence in any of these things, the gate towards serious 
offences will be open for him. 

Our deliberations are as water, as is well known. As long 



on the Things the exact use of which etc. 193 

as they are confined on all sides, they proceed in their [right] 
order. If they once find a small outlet, however, they escape 
through it, causing breaches and ruins. For the subtle one who 
is spying us and waiting, sitting night and day before our 

2g 9 nostrils and looking which gate will be opened for him in any 
of our senses or in which of the things enumerated there will 
appear any foulness — - he will of a sudden direct against us 
his weapons. Sometimes it will be our own nature which loves 
consolation and evil intercourse, and frivolity and pleasure and 
relaxation, which is a fountain of affections and a sea of agi- 
tation. Sometimes it will be our foe. Let us therefore vary 
great labours and circumstances perilous with ruin, with slight 
labours, that we may show in these small ones which are 
nothing, that they may give rise to important struggles if they 
are neglected, and to labours whose accomplishment is difficult, 
and to intricate battles and to large ulcers. Who would not 
like to have a quiet sleep at a small expense ? 

O wisdom, how admirable art thou! And how thou doest 
foresee all things from afar! Blessed is every one who has 
found thee, who has been liberated from the torpidity of youth 
that buys great detriment with a slight negligence. One of the 
sages says beautifully, that once he was suddenly struck by 
emotion so that thereupon he straightway sat down, for a mere 
fortuitous thing, which was not of a nature to cause fear. For 
this, some one in a light mood laughed at him. He answered 
and said : Not of this am I afraid. I am afraid of the expe- 

290 rienced fact that often negligence as to small things causes 
danger of great ones. So, by my emotion and my sitting 
straightway down, I have proved concerning myself that I am 
awake ; and also that further on I will not neglect those things 
which are not to be feared. 

For philosophy is this that a man gather great consolation 
for his soul by the attention he bestows on trifling things ; that 
he will not slumber ere fate come and reach him ; but that 
he will take in hand the previous things and will buy that 
which is of importance, in exchange for a thing which will cause 
injury, a little before [this happens]. Fools attach a greater 
value to a little consolation which is near, than to a kingdom 
which is far. It is better to bear tortures in probity, than to 
relax on a comfortable royal bed in shameful baseness. For 
the sages prefer death to disdain on account of neglect in 

Vcrh. Afd. I.ctterk. T922 (Wcnsmclc). ij 



194 0N ' riIE ' rnlN< ^ THE EXACT USE OF WHlCII ETC. 

affairs. Wake for thy life, says a philosopher; for drowsiness 
of mind is cognate to real death. The divine philosopher Basi- 
lius says : he that is weak in small things, do not believe that 
he will be trustworthy in great ones. Do not shrink from dying 
for the sake of those things for which thou wilt live. 



XXXVIII 

291 SHORT SENTENCES CONCERNING THE DISTINCTION 

OF THE MIND'S IMPULSES 

Pusillanimity is a sign of despondency ; the mother of both 
is negligence. 

A timorous man shows that he suffers from two illnesses : 
from love of the body and from want of faith. Love of the 
body is a sign of unbelief. But he that despises it, shows con- 
cerning himself that he trusts God and expects the future 
things. 

If there is anyone who has approached God without being 
troubled, try then on thy part to resemble him. 

Courage of the heart and contempt for danger arise from 
one of two causes : either from hardness of heart, or from a 
deep belief in God. The former is accompanied by haughtiness, 
the latter by humbleness of heart. 

It is impossible for a man to acquire confidence in God, if 
he has not before fulfilled His will in part. Confidence in God 
and manliness of heart rise from the testimony of conscience. 
For on account of the true testimony of our mind we acquire 
confidence in God. The testimony of the mind has its origin 
therein that a man is not despised by his soul for neglect of 
his duty, as far as this is possible. 

If our heart does not despise us, then we are frank with 
God. Frankness has its origin in a firm behaviour and in an 
unstained mind. 

It is hard to serve as a slave to the body. He that is 
aware of his hope, though to a small extent, will refuse to 

292 serve again the stern will of this hard master. 

Endurance in perfect silence and preservation of solitude 
arise from one of three causes : from the [love of] glory among 
fellow-men ; or the fervent zeal for excellence ; or a certain 



SHORT SENTENCES CONCERNING THE DISTINCTION ETC. 195 

inward working of God towards which the mind is attracted. 
He that is destitute of the two latter causes, will suffer from 
the first as it were by necessity. 

Excellence does not consist in many manifest distinctions of 
bodily performances, but in a heart prudent in its hope, ac- 
companying - the works with a right intention. For often these 
performances do not favour service, and the mind will be able 
to gain profit even without them. But without the prudence of 
the heart the body cannot profit even when it performs service. 
For if there is an opportunity to perform beautiful works, a 
godly man cannot refrain from showing his love, in the per- 
formance of manifest deeds. The former kind is always succes- 
ful ; the latter sometimes, and sometimes not. 

Do not reckon it a small thing" when the causes of the 
affections are afar off and removed from a man. The stirring 
of the inferior limbs which comes quickly into existence, without 
deliberations, that is to say impure pleasure which springs from 
under a wall with fervour and captivates the soul with madness, 
293 the will being of no use — undoubtedly arises in the body 
from a repleted belly. 

As a strong weapon in this strife reckon this, that a man 
be far from seeing women. What nature works by its power, 
even the foe cannot work it. Do not think that nature will 
forget till death that which God has sown and hidden in 
its roots, serving for the carrying on of our race and for 
testing us by strife. So every desire, whatever it be, is lulled 
to sleep in our limbs by keeping things at a distance ; and its 
memory is given over to absorption and oblivion. 

Thoughts of far off things which make a simple passage 
through the mind, are different from the dark and cold impulses 
that arise from the soul itself. Those thoughts also which arise 
from living contact which immerses the mind in a sight not 
to be forgotten and which excites passion near-at-hand, feeding 
it as oil feeds the flame of the lamp which was already flickering 
and nearly extinguished, are different from the stirring of the 
sea of the body through the impulses which agitate it against 
the ship of the mind. 

The emotionability which exclusively rises from nature and 
which by God the creator has been deposited in us in order 
to educate the world of the body, is not able, without an in- 
crease from without, to bereave the will of its clearness, to 



tg6 Shout sentences Concerning tiIe distinction etc. 

confuse it so that it lose its chastity. For God does not impart 
strength to nature so that it overcome the virtuous will. 

2 94 But when a man is defeated by anger and by desire, it is 
not that which lies in nature which compels him to leave 
nature's domain and to cut the bonds of duty, but it is some- 
thing which we add to nature by the intermediary of the will. 
All that God has made, He has made beautiful and in due 
proportions. And as long as the measure of natural things is 
rightly preserved in us they do not cause us to be swept 
from the way of God's law as it were by a deluge ; only 
peaceful impulses stir in a body provided with the faculty of 
emotions, so long as we only know that passion exists, but 
not so when we also experience that it allures, or that it 
troubles the course of chastity and that it causes confusion or 
that it changes the state of peace into anger. If, however, we 
sometimes crave for things of the senses which are usually the 
source of unnatural anger, or for copious food and drink, or 
for constantly having the opportunity of seeing a woman near 
us, or of hearing tales about her which use to enflame in the 
body the fire of desires — then we cause the natural state of 
peace to be changed into that of bestiality, be it on account 
of the many humours in the arteries, or by various sights of 
[worldly] things. 

It occurs also on account of that abandonment that arises 
from presumption. But this does not really belong to this cate- 
gory. The former cases we call strife for freedom and they 
belong to the common way of nature. Strife through abandon- 
ment arising from presumption we experience when we are 
occupied by labours and watchfulness for a long time and 

295 then, in spite of them, the force of desire rushes in upon us 
with unnatural vehemence. But in other cases such events take 
place on account of our relaxation. 

When nature is augmented in force by the senses or by the 
belly, it is not to be persuaded to keep henceforth the original 
measure of its stamp. He that rejects troubles and loneliness 
is involuntarily compelled to love sins. Without these we are 
not able to remain far from spiritual allurements. The latter 
diminish in accordance with the growth of the former. For 
troubles dissipate the pleasure of the affections; consolation, 
on the other hand, strengthens and induces them. 

So it is clear that God and His angels rejoice at troubles ; 



SHORT SENTENCES CONCERNING THE DISTINCTION ETC. I 97 

Satan and his servants, however, at consolation. For if God's 
commandments are performed under bodily tortures and we 
reject these, it is clear that we contrive to reject Him that is 
the giver of the commandments. As by the affections, which 
are the offspring of consolation, we annihilate that which is 
the cause of excellence, namely hardship, so we make room 
for the affections to the same extent as we admit consolation. 
For in a tortured body deliberations cannot be distracted by 
idle things. When a man bears tortures with gladness, he has 
also strength enough to check the deliberations; because even 
the deliberations do not abhor labours. 

Thus, when a man flogs himself with troubles, on account 
of the recollection of his previous sins, God, on His side, will 
2 9 6 care for his peace ; because He rejoices when He sees that the 
sinner himself has executed a judgment against himself because 
of his deviation from His way — a sign of repentance. And 
as he greatly troubles himself, so to the same extent the signs 
of honour granted to him by God, will increase. Every joy 
which is not caused by excellence will at once stir emotions of 
desire in him that has found it. This is to be understood of 
all desires connected with the affections, not of the natural 
ones only. 



XXXIX 
HELPFUL ADVICE BASED ON LOVE 

Hardships for the sake of the good are loved as the good 
itself. Nobody can acquire real renunciation save him that is 
determined in his mind to bear troubles with pleasure. Nobody 
can bear trouble save him that believes that there is some- 
thing more excellent than bodily consolation which he shall 
acquire in reward for trouble. F>ery one that has devoted 
himself to renunciation, will first perceive the love of trouble 
stir within himself; thereupon the thought of renunciating all 
worldly things will take shape in him. Every one who comes 
near unto trouble will at first be confirmed in faith ; then he 
will come near unto trouble. He that renunciates [worldly] 
things without renunciating the senses, sight and hearing, he 
prepares twofold trouble for himself and he will find tribulation 



igS HELPFUL ADVICE BASED ON LOVE 

in a twofold measure. Or rather : while he refrains from the 
use of things, he delights in them through the senses ; and by 
the affections which they cause he experiences the same from 

297 them that he had to endure in reality before ; because the 
recollection of their customs is not effaced from the mind. If 
then imaginary representations existing in the mind alone can 
torture man, apart from the things corresponding to them in 
reality, what shall we say when the real things are close at 
hand ? 

Beautiful therefore is solitary life and very helpful, because 
it silences the deliberations with force and gives us strength 
to train ourselves in endurance ; and teaches a man patience 
by the exercise given by cruel troubles, which accompany the 
life of the solitary necessarily. 

Do not seek the advice of him that is not thy fellow in 
behaviour, though he be very prudent. A layman who has 
experienced things is more to be trusted than a sage who 
speaks on the basis of theoretical knowledge but without ex- 
perience. 

What is experience? Experience is not this that a man goes 
and touches things, without acquiring knowledge concerning 
their advantages and their defects and without remaining with 
them during a certain time. How often the faces of things give 
the impression of defect, whereas within them is found matter 
full of advantages. In the same way are to be judged things 
of the opposite aspect. 

Many are those who from profitable things gather defects. 
Neither is the testimony of these concerning their knowledge 
to be trusted. This is only the case with him that has learned 
to examine things with patient distinction. Not all man's advice, 
therefore, is to be trusted ; but [only] that of him who has 
behaved well before, who has knowledge founded upon expe- 
rience in all things, who does not love himself, or who does 
not shun disdain. 

298 As often as thou findest thy course in peace, without varia- 
tions, then be suspicious. For thou art deviating from the divine 
ways trodden by the weary footsteps of the saints. The more 
thou proceedest on the way towards the city of the kingdom 
and approachest its neighbourhood, this will be the sign : that 
thou meetest hard temptations. And the more thou approachest, 
the more thou wilt find difficulties. 



HELPFUL ADVICE BASED ON LOVE 1 99 

So, as often as thy soul on its way perceives varying states 
which cause difficulty thou must know that thy soul has secretly 
been advanced to a higher state and that it has acquired a gift 
of increase in comparison with the degree it occupied before. 

The hard temptations into which God brings the soul are 
in accordance with the greatness of His gifts. If there is a 
weak soul which is not able to bear a very hard temptation 
and God deals meakly with it, then know with certainty that, 
as it is not capable of bearing a hard temptation, so it is not 
worthy of a large gift. As great temptations have been with- 
drawn from it, so large gifts are also withdrawn from it. God 
never gives a large gift and small temptations. So temptations 
are to be classed in accordance with gifts. Thus from the 
hardships to which thou hast been subjected thou mayest 
understand the measure of the greatness which thy soul has 
reached. In accordance with affection is consolation. 

What then ? Temptation, then gifts ; or gifts and afterwards 
temptation ? Temptation does not come if the soul has not 
received secretly greatness above its previous rank, as well as 
299 the spirit of adoption as sons '). We have a proof of it in the 
temptation of our Lord and of the Apostles ; for they were 
not allowed to be tempted before they had received the Comfor- 
ter. Those who partake of good have also to bear temptations. 
Along with good are the oppressions [in behalf of itj. So it 
has pleased God, who is wise in all things. 

Thus is the state of things ; and accordingly, the appercep- 
tion of temptations is anterior to the apperception of gifts, in 
order to test freedom. Grace never reaches a man before he 
has tasted temptations. In reality it is anterior; to the apper- 
ception it is posterior. 

It is true therefore, that there are with thee at those times 
two opposite feelings, not resembling one another. What are 
they? Joy and fear. Joy, because thou findest thyself as appears 
from the sign of the temptations going the way that has been 
trodden by the saints, nay even by the saviour of the world. 
Fear, lest thou be tempted by these temptations through haugh- 
tiness. But the humble are gifted with prudence by grace, so 
as to be able to recognize the distinctions of these things, 
namely [to distinguish] between the temptations that arise from 

1) Cf. Rom. 8, 15 



200 HELPFUL ADVICE I'.ASKD ON LOVK 

haughtiness, and cheeks that burn from love. For the temp- 
tations that serve to improve behaviour are to be distinguished 
from those temptations which are permitted [by God] with the 
purpose of overcoming the presumption of the heart. 

The temptations which take place under paternal control and 
serve to educate the soul, to train and to try it, so that it 
becomes illustrious, are : dejection, bodily weariness, relaxation 

300 of the limbs, despondency, confusion of mind, bodily pains, 
temporary despair, darkness of deliberations, deprivation of 
human help '), want of bodily provisions and so on. For by 
these man acquires a solitary soul and humbleness and a mor- 
tified heart; and these things try him by the love of the cre- 
ator ; and the governor administers them to those to whom 
they are sent, in accordance with the force necessary to bear 
them. In them are mingled consolations and distress, light and 
darkness, struggles and help. In short : they make narrow and 
they enlarge, which is the sign of the increase of help. The 
temptations which happen by permission unto those who venture 
to puff themselves up in their mind before the bounty of the 
author of our boons so as to become injuriously haughty 
regarding His boons — are the following : the manifest temp- 
tations of demons which lie without the domain of the psychic 
forces, so that [those who are tempted] are destitute of the 
force which imparts to them prudence ; a vivid sensation of 
the impulses of fornication which are let loose in order to 
suppress their presumption; a being led easily to anger; the 
setting up of the will ; love of victory in dispute ; rashness ; a 
heart inclined towards contempt ; complete aberration of the 
mind ; abuse of Him whose honour be blessed ; foolish thoughts 
full of jest, or rather weeping ; contempt as to men ; [endan- 
gering] personal honour by impudence ; ridiculousness through 
many contrivances of the demons, secretly and manifestly ; love 
of mingling and intercourse with the world ; frequent evasions 

301 of foolish words; novel individual inventions and false pro- 
phecies ; frequent promises above one's power ; in the bodily 
sphere a continually hard involved fate most difficult of solu- 
tion ; perpetual meetings with evil and ungodly persons ; falling 
into the hands of evil persons ; perpetual emotions of the heart, 
caused by sudden fear without reason ; repeated heavy falls 



l) This enumeration has been taken over by Bar Ilebraeus, Book of the Dove, p. 528 



HELPFUL ADVICK ISASKL) ON LOVE 201 

from rocks and high places and the like, such as destroys the 
body ; the inability of the heart to lean on God's care and to 
confide as is becoming to faith ; in short : all unbearable forces 
which it is above one's power to withstand, such as are let 
loose against the solitary and his surroundings. 

All that I have expounded belongs to the temptations of 
haughtiness ; the beginning of them shows itself in a man as 
soon as he becomes wise in his own eyes. He gets into all 
these evils according as he gives way to this deliberation '). 
So by distinguishing between thy temptations thou wilt gain 
insight into the narrow paths of thy mind. If thou lookest on 
and observest some [of these temptations] on thy mind's paths, 
thou must know that the quantity of temptation is in accor- 
dance with the defiling working of presumption. 

Hear also another consideration. All hardships and troubles 
which are not borne with patience, cause twofold torture. A 
man's patience throws off his distress. Want of courage is the 
source of tortures. Patience is the source of consolations, a 
302 certain strength born from courage of the heart. It is difficult 
for a man to find in his own soul in troubles, if it be not given 
him by God, that which is found through supplication and the 
pouring out of tears. 

If God decrees that a man shall be troubled in a larger 
measure, He gives him into the hand of faintheartedness. And 
this will give birth to great despondency which gives the feeling 
of psychic suffocation-, all these things taste after Hell. There- 
upon the spirit of confusion is let loose against [the solitary], 
and from it rise innumerable temptations : perturbance, anger, 
abuse, vituperation, oscillating deliberations, moving from place 
to place, and the like. If thou sayest : Who is the cause of 
all these? I say: thou ; because thou didst not care to find out 
the means to heal them. There is one remedy for all these 
and by it a man will at once find consolation within himself. 
What is this then? Humility of heart. Without it, it is not 
possible for a man to demolish the fence of these evil things, 
for he would find them far too strong. Be not angry with me 
for telling thee the truth: thou never hast sought this within 
thy soul. If thou wilt, follow it, then thou shalt see how it 
causes the destruction of thy evils. 

1) viz. the deliberation of haughtiness 



20 2 HELPFUL ADVICE BASED ON LOVE 

In accordance with thy humility will be given thee en- 
durance in thy distress ; and in accordance with thy endurance 
its weight will be lightened from thy soul which will be con- 
303 soled in its troubles; and in accordance with the consolation 
of thy soul, thy love in God will increase ; and in accordance 
with thy love thy spiritual joy will increase. When our com- 
passionate Father is of the will to relieve those who are real 
sons in their temptations, He does not take them away from 
them, but He imparts to them endurance under temptations, 
and all that good which they receive through it, to the per- 
fection of their souls. May Christ in His grace make us worthy 
of bearing evils for the sake of His love, with thanksgivings 
of the heart. Amen. 



XL 



EXPOSITION CONCERNING THE DEGREES OF THE 

PATH, NAMELY CONCERNING THE POWER OF 

MINISTRATION OF EACH OF THEM 

Bodily discipline in solitude purifies the body from the 
material elements in it. Mental discipline makes the soul humble 
and purifies it from the material impulses that tend towards 
decaying things, by changing their affectible nature into motions 
of contemplation. And this will bring the soul near to the 
nakedness of the mind that is called immaterial contemplation ; 
this is spiritual discipline. It elevates the intellect above earthly 
things and brings it near to primordial spiritual contemplation ; 
it directs the intellect towards God by the sight of unspeakable 
glory and it delights spiritually in the hope of future things, 
[thinking of j what and how each of them will be l ). 

Bodily labours are called bodily discipline unto God. For 
304 they serve for the purification of the body through the service 
of excellence which is manifest personal works, by which man 
is purified from the pus of the flesh. Mental discipline is labour 
of the heart. It is the thinking, without cessation, of the great 
coming judgment, in constant prayer of the heart, and of God's 
providence and care for this world in its individuals and in its 

i) The Greek translation has the right division of the text here 



EXPOSITION CONCERNING THE DEGREES ETC. 2C>3 

species. This is also the regarding of the domain of the inner 
affections, lest any of them pass into the hidden and spiritual 
place. This is the labour of the heart which is called mental 
discipline. 

By this labour of discipline, which is called psychic service, 
the heart is subtilized and torn away from participation in 
decay, viz. in the praeternatural affections ; from here onwards 
the heart begins to be often set in emotion by insight into 
the things of the senses which were created to the purpose of 
the education of the body and which administer strength to 
the four elements which are in the body. 

Spiritual discipline is service without the senses ; this is what 
lias been written by the Fathers , that when the mind of the 
saints was gifted with personal contemplation, then the heavi- 
ness of body was taken away. And further on sight will be 
spiritual sight. 

Personal contemplation he uses in the sense of contemplation 
concerning the primordial creation of nature. From there one 
is easily moved onwards toward what is called solitary know- 
ledge which is, according to a clear interpretation, ecstasy in 
God, this is the order of that high future state which will be 
given in freedom that lives in immortality, in that way of life 
305 which will be after the resurrection. It will consist therein, that 
from that point onwards human nature will not be cut off from 
constant ecstasy in God, to mingle itself with any created being. 
If there were any other thing equal to Him, nature would some- 
times follow Him, sometimes His equals. When, however, the 
beauty of all which exists in that future order of things, is 
inferior to His beauties, how should it be possible for the mind 
not to fix its gaze exclusively on Him ? What then ? Should 
mortality trouble it, or the heaviness of the flesh , or the 
remembrance of kindred, or natural wants, or the adversities 
which overtake it ; or the distraction of ignorance, or the defi- 
ciency of nature, or the distraction caused by the elements, or 
intercourse with one another, or the influence of dejection, or 
the weariness of the flesh? If now in this world — while all 
these things are thus — the veil of the affections is sometimes 
withdrawn from before the eyes of the spirit so that it gazes 
at the glory, and the mind is drawn away in ecstasy — then, 
without doubt, if God had not limited the duration of these 
moments in this life, man would not come back from that 



204 EXPOSITION CONCERNING THE DEGREES ETC. 

state ] ) his whole life, if he were allowed. Now when all these 
[earthly] things exist no longer and that endless order [has been 
established], and when we personally and practically abide in 
the habitations of the kingdom — if our behaviour be worthy — 
how then should the spirit find a way to remove itself from 
the wondrous sight of God and to dwell with any other? Woe 

306 to us, who do not know for what state we are destined, recko- 
ning as something this life of sickness and this animal state, 
and the world with its troubles and evils and pleasures. 

O Christ, who art the only strong one, blessed is the man 
whom thou supportest and in whose heart are the steps towards 
thee. Turn thou, o Lord, our face away from the world by 
desire of Thee, so that we see it as it is, without taking 
shadows for truth. Throw, o Lord, zeal into our heart before 
death comes, that at the time of our departure we may know 
for what purpose our entrance in and our departure from this 
world have served. Then, fulfilling the work to which we were 
called in accordance with thy aim in placing us in this life first, 
we shall hope, with a mind full of confidence, to receive the 
great things which, according to the promises of the scriptures, 
in the second creation are prepared by Thy love, things the 
recollection of which we preserve with mystic faith. 

Bodily purity is to be clean from filth. Psychic purity is to 
be free from hidden affections in the spirit. Purity of mind is 
to be purified by revelations from any emotion unto things 
which, in view of their material nature, lie in the domain of 
the senses. Children are pure in body and as to their soul 
they can be without affections. Yet no one will call them pure 
in mind. Purity of mind is perfection through training in 

307 heavenly contemplation, so that the mind without the senses 
receives impulses from the spiritual powers of those worlds 
above, powers which are amazing, surpassing number, distin- 
guished in demeanour, mingled in invisible service, subject to 
many variations at all times, on account of the motion of the 
divine revelations. 

1) LUt. from there. Cf. l'lotinus, Enncadcs, VI, 9 § 9 



A LETTER WHtCIt HE WROTE TO ONE ETC. $0$ 



XLI 

A LETTER WHICH HE WROTE TO ONE OF THE 
BRETHREN WHO LOVED SOLITUDE CONCERNING 
HOW SATAN CONTRIVES TO DIVERT THE ZEALOUS 
FROM CONSTANT SOLITUDE UNDER THE PRETEXT 
OF THE LOVE OF RELATIVES AND HONOURED MEN, 
AND THAT IT IS BECOMING THAT ALL SHOULD BE 
DESPISED IN THE EYES [OF THE SOLITARY] COM- 
PARED WITH THE KNOWLEDGE OF GOD WHICH IS 
FOUND IN SOLITUDE AS MAY BE SEEN IN THE 
EXAMPLE OF OUR ANCESTORS 

Because I know that thou lovest solitude and that Satan, 
knowing the intention of thy mind, impedes thee in many respects 
under the pretext of excellence, in order to divert thee from 
this comprehensive and manifold excellence, o virtuous brother, 
I was anxious to help thy good will as one limb helps its 
partner, with an excellent word, which I have received from 
prudent men and from the writings of the Fathers and from 
experience. For if a man does not despise honour and dis- 
honour and bear for the sake of solitude abuse and derision 
and loss, nay even blows, and become an object of laughter 
and be reckoned mad and foolish by those who see him, he 
308 cannot master the advantages of solitude. For if a man once 
open the door to [worldly] things, Satan will not cease to bring 
unto him men under every pretext, a continual, innumerable 
series of associations. Therefore, my brother, if thou lovest the 
veracious discipline of solitude without distraction and shocks 
and sudden pauses, as it has been eminently practised by the 
ancients, thou wilt be able to carry out this laudable desire 
by trying to resemble thy Fathers and by retaining in thy 
mind, as if it were written down, the memory of their histories 
[ascertaining] that those of them who loved complete solitude, 
did not care to practise love of their fellows at the cost of 
distracting themselves, neither were they ashamed of avoiding 
such persons as were reputed to be in honour. 

And though they were thus, devoted to complete solitude, 
yet they were not deemed by those who know and are wise, 



2o6 A LETTER Wl-IlCIt HE WROTE TO ONE ETC. 

to despise their brethren, nor were they thought of as scorners or 
destitute of distinctions, as it was pretended by some in the way of 
apology against those who honour quiet and reclusion more than 
meeting their fellows. For the man that has experienced the 
quiet of his cell does not avoid meetings because he despises 
his fellow, but because of the fruits he gathers from solitude. 

How did they practise reclusion ? Aba Arsenius would not 
meet with any one. Aba Theodore, when meeting anyone, was 
like a sharp sword ; he did not greet anyone when he happened 

309 to be outside his cell. But the holy Arsenius did not even 
greet him that came to greet him. Once one of the Fathers 
went to see Aba Arsenius who opened, thinking that it was 
his servant. When, however, he saw who it was he prostrated 
himself. And when the visitor sought to persuade him, saying: 
Rise, o father, that I may greet thee, were it only in the 
doorway, then I will go, the saint protested saying : I will not 
rise until thou goest ; and he did not rise until the other had 
left him and was gone. Thus the blessed one acted, lest they 
should come again if he once gave way to them. 

,One of the Fathers' — pay careful attention to this phrase 
lest thou think perhaps that Aba Arsenius despised his visitor 
on account of his mean estate ; but it was one of the Fathers 
who spoke to him. 

But we have also a strong proof from another side, lest 
thou say that he despised one, but received another favourably 
on account of his high position and conversed with him. No, 
in his reclusion he avoided alike all kinds of association ; and 
in his eyes to despise the association with high or low for the 
sake of solitude, and to bear the reproaches of all in view of 
the honour of solitude and silence, was one and the same thing. 
We know namely that once the blessed Theophilus, the arch- 
bishop of Alexandria, visited him accompanied by the judge 
of that place, because they longed for the honour of seeing 
the saints. As he sat with them he did not comfort them 
even with a single word such as would have been fitting their 
high position, although they were very eager to hear his speech. 

310 And when the archbishop tried to bring him to speech, the 
solitary was silent for a short time, and answered, saying : If 
I speak to you, will you remember what I say ? They promised 
to do so. Then the solitary said to them : Wherever you hear 
that Arsenius is, do not come near to that place. 



A LETTER WHtCT-I HE WROTE TO ONE ETC. 207 

Doest thou see the wonderful way of the man? Doest thou 
see how he despised the honour of men ? The blessed one 
knew how to gather the fruits of solitude without a thought 
to the fact that he was in the presence of the katholikos, the 
head of the whole church. But he thought thus : I am now 
dead to the world ; what profit will a dead man give the 
living? He was vituperated for this in a loving way by the 
blessed Macarius who said to him : Why doest thou flee from 
us ? The holy solitary made a wonderful praiseworthy apology : 
God knows that I love you ■ but I cannot be with God and 
with men. 

Another time the archbishop sent him a message concerning 
this subject. The solitary answered, saying: ,If thou comest I 
shall open the door to thee. But if I open to thee, I shall 
open to every one. And if I open to every one, I shall not 
remain here'. This wonderful doctrine he had heard from none 
other than from a divine voice, saying : ,Arsenius, flee from 
men and thou shalt live'. None of the idle men who seek an 
occupation, will venture to refute this message by his objec- 
tions or to speak against it, as if to seek peace proceeded 
3»i from human invention. For this is a doctrine from heaven. 

The opinion that this was said to him with a view to reclu- 
sion and retreat from the world only, not with the intention 
that he should also avoid the brethren, is refuted thereby that, 
when he had retreated from the world and was abiding in the 
monastery, he again prayed to our Lord in order that he 
should know to live well. ,0 Lord", he said, , teach me to live', 
thinking that now he would hear another message. The divine 
voice proclaimed the same words again, adding as in expla- 
nation : ,Flee and be silent and keep in solitude. Though the 
sight of and intercourse with the brethren be very profitable 
to thee, still intercourse with them is not as profitable as with- 
drawal from them'. 

When the blessed Arsenius, while he was still in the world, 
had heard by divine revelation the order to withdraw from it, 
and when the same had been said to him while he was with 
the brethren, he knew certainly that in order to acquire a 
steadfast life, not only withdrawal from lay people was neces- 
sary but from every human being. Lest any one should venture 
to speak against the divine voice, it was also said to Aba 
Antonius in a revelation : ,If thou desirest to be in solitude, 



$0& A LETfEk vVlltClt itE WROTE TO ONE ETC. 

do not only go to the Theba'i's, but to the heart of the desert. 
If now God in this way commands us to witdraw from all, and 
wishes that His friends dwell in solitude, who should then, 
for other reasons, cling to intercourse and the vicinity of men ? 

312 If watchfulness was profitable and withdrawal helpful to Anto- 
nius and Arsenius, how much more then to the weak? And if 
the solitude of those whose words and the help that is inspired 
by the sight of them the whole world needs, is estimated by 
God higher than their usefulness to mankind in its entirety, 
how much more will this be the case with him that is not able 
to guard even his own person properly. 

We know another of the saints whose natural brother was 
ill. He lived as a recluse in a different cell. During the whole 
period of his brother's sickness he restrained his mercy, so that 
he did not go out to visit him. When the sick man was on 
the point of departing from this world, he sent his brother a 
message to this effect : Come that I may see thee before I 
depart the world, even if it be in the night. Then I will take 
leave from thee and go to rest. The blessed one, however, 
was not to be persuaded even at this time, when natural 
mercy usually is stirred, to transgress the voluntary borders, 
saying : ,If I go out, my heart will not be pure before God, 
for I despise visiting spiritual brethren, should I then honour 
nature above Christ? So his brother died without his having 
seen him. 

No one, therefore, should consider the weakness of feelings 
as an insuperable and invincible reason, nor as a providential 
institution, implying the denial of solitude. If the saints subdue 
nature which is so strong, and Christ, though despised in His 
children, loves to be where solitude is honoured, what other 
necessity should then exist which could not de despised when 
it presents itself? The commandment: Love the Lord thy God 

313 with thy whole soul and with thy whole heart *) and more than 
the whole world and nature and what belongs to nature — is 
accomplished when thou abidest in solitude. And also the com- 
mandment ordering the love of our fellow men, is included in 
it. Wilt thou acquire the love of thy fellow-man, according to 
the commandment of the Gospel, within thyself, then withdraw 
from him. Then the flame of his love will burn in thee and 



i) Deuteronomy 6,5 



A LETTER VVHtCfi HE WROTE TO ONE ETC. 20C) 

thou wilt run to see him as if thou wouldst see the angel of 
light. Doest thou further desire that thy beloved ones long 
after thee? See their faces at fixed days only. Verily, expe- 
rience is the teacher of all. Be in health. 



XLII 



THE ANSWER HE SENT HIS NATURAL AND SPIRI- 
TUAL BROTHER WHO HAD TRIED TO PERSUADE 
HIM IN LETTERS THAT HE SHOULD VISIT HIM IN 
THE INHABITED WORLD BECAUSE HE LONGED TO 

SEE HIM 

We are not strong, as thou supposest, o blessed one. Per- 
haps thou art acquainted with my weakness, but thou makest 
not much of my destruction. Constantly thou askest me this, 
placing nature above the thought which once burned in thee, 
showing thereby that thou doest not consider it even as a 
matter to be treated carefully, though to us it seems to be a 
matter of care. Do not ask from me, o my brother, what 
gives consolation to body and mind, but let me seek the sal- 
vation of my soul. Yet a short time and we shall have passed 
away from this world. It is not unknown to thee how many 
persons I should meet, if I went to thy dwelling-place ; how 
many sorts of people and of places, before I should have 
;i4 returned unto my place ; and by meeting them, what cause for 
thought my ' soul would receive — my soul, that would be 
disturbed by the affections which would be awakened in it, 
after it has been left in peace by them a little. That the sight 
of lay people injures the solitary, is a fact with which thou art 
acquainted; not just the sight of women, but also of men. 

Behold how many varying states pass through the mind of 
him that has for a long time been alone with his soul and 
then suddenly comes in contact with these things, hearing and 
seeing what he is not wont to see and to hear. If meeting his 
fellow brethren injures him that is engaged in the struggle 
and still wrestles with his foe, if the brethren are not in con- 
cordance with his aim, into what pit would we fall, that have 
to be freed from the sting of our foe? Especially those [among 

Vcrh. Afd. Lettcrk. 192a (Wcnsinck). 14 



3iS 



2IO THE ANSWER HE SENT HIS NATURAL ETC. 

us] that know these things by long experience. Therefore I am 
not to be persuaded to do this without necessity. Our heart 
does not err after those who say that hearing and seeing will 
not harm us and that, in the desert or in the inhabited world, 
within our cell or without it, we are alike in our deliberations 
on account of our being at rest against perturbation as long 
as we do not experience evil varying states and as long as 
we do not perceive the meeting with persons and things by 
the shock of affections. Those who say this, do not even know 
it when they receive a blow. But as to us, we have not yet 
reached this psychic health. We suffer from rotting abscesses; 
which, if they be left without bandages but for one day, so 
that they appeared from under the plasters and the bonds, 
would abound with worms. 



XLIII 
PROFITABLE WORDS FULL OF SPIRITUAL WISDOM 

Faith is the gate of the mysteries. What the bodily eye is 
for the things of the senses, the same is faith in connection 
with the treasures hidden to the eyes of the mind. 
We possess two psychic eyes, as the bathers say, just as we 
possess two bodily eyes. But both have not the same purpose 
as to sight. 

With one we see the hidden glory of God which is con- 
cealed in the things of nature, His power and Mis wisdom, 
and His eternal care for us which by His peculiar providence 
is directed unto us. With the same eye we also see the spiri- 
tual classes of our fellow-beings. 

With the other we see the glory of His holy nature. When 
our Lord desires to give us initiation to the spiritual mysteries, 
He opens in our mind the ocean of faith. 

As a grace beyond a grace has repentance been given to 
man. Repentance is being born anew in God. That of which 
we have received the pledge by baptism, we receive as a gift 
by repentance. Repentance is the gate of mercy which is 
opened to all who seek it. Through this gate we go in to 
divine mercy. Apart from this entrance it is not possible to find 



PROFITABLE WORDS FULL OF SPIRITUAL WISDOM 2 1 I 

mercy. Because all have sinned, according to the words of 
scripture, and are justified freely by grace J ). Repentance is a 
second grace; it is born in the heart from faith and fear. Fear 
is the paternal rod which guides us up to the spiritual Eden. 

316 When we have arrived there, it leaves us and returns. Eden 
is the divine love wherein is the paradise of all goods, where 
the blessed Paul was sustained by supernatural food. When he 
had eaten from the tree of life which is there, he exclaimed : 
eye has not seen, nor ear heard neither have entered into the 
heart of man the things which God hath prepared for them 
that love him 2 ). Adam was bereft of this tree by the promise 
of the Devil. The tree of life is the divine love which Adam 
lost by his fall, after which he worked and wearied himself. 
Those who are bereft of divine love are still eating the 
bread that is won by the sweat of their labour, even though 
they work righteousness, as was commanded to the head of 
our race when he lost it by his fall. Until we find love, we 
work in the earth with her thorns. Among thorns we sow and 
reap, even if we sow the seed of righteousness. Perpetually 
we are pricked by them, even if we are justified, and live 
with sweat on our faces. 

When, however, we have found love, we eat the heavenly 
bread and we are sustained without labour and without wea- 
riness. Meavenly bread is that which has descended from 
heaven and which gives the world life ; this is the food of 
angels. He that has found love eats Christ at all times and 
becomes immortal from thence onwards. F"or whoever eats of 
this bread shall not taste death in eternity. Blessed is he that 

317 has eaten from the bread of love which is Jesus. Whoever is 
fed with love is fed with Christ, who is the allgoverning God. 
Witness is John who says : God is Love 3 ). Thus he smells 
life from God, that lives with love in this creation. He breathes 
here of the air of resurrection. In this air the righteous will 
delight at resurrection. Love is the kingdom of which our Lord 
spoke when He symbolically promised the disciples that, they 
would eat in His kingdom : ,you shall eat and drink at the 
table of my kingdom'. What should they eat, if not love? 
Love is sufficient to feed man in stead of food and drink. This 
is the wine that gladdens the heart of man. Blessed is he 

1) Cf. Rom. 3,23 st[. 2) 1 Cor. 2,9 3) I John 4, 16 



212 PROFITABLE WORDS FULL Of SPIRITUAL WISDOM 

who has drunk from this wine. This is the wine from which 
the lascivious have drunk and they became chaste, the sinners 
and they forgot the ways of offence, the drunkards and they 
became fasters; the rich and they became desirous of poverty, 
the poor and they became rich in hope ; the sick and they 
became valiant; the fools and they became wise. 

As it is not possible to cross the ocean without a boat or 
a ship, so no one can cross towards love, without fear. This 
foetid sea, which lies between us and the intelligible paradise, 
we cross in the boat of repentance, which has fear for a rudder. 
If the rudder of fear does not govern this ship of repentance, 
in which we cross the sea of this world towards God, we 
shall be drowned in the foetid sea. Repentance is the ship, 
fear is her governor, love is the divine port. 
;i8 Fear places us in the ship of repentance and makes us cross 
the foetid sea of the world and brings us in the divine port 
which is love, towards which look all those who are weary and 
crushed by repentance. 

When we have reached love, we have reached God and 
our way is ended and we have passed unto the island which 
lieth beyond the world, where is the Father and the Son and 
the Holy Ghost; to whom be glory and dominion. That He 
make us worthy to fear Him and to love Him. Amen. 



XLIV 

CONCERNING HOW MANY DEGREES KNOWLEDGE 
HAS AND CONGERNING THE DEGREES OF FAITH 

There is a knowledge which is anterior to faith and there 
is a knowledge which is born from faith. The knowledge an- 
terior to faith, is natural knowledge ; that which is born from 
faith, is spiritual knowledge. 

What is natural knowledge? Knowledge which distinguisheth 
<rood from evil and which is also called natural distinction. 
God has implanted in rational nature to know good from evil, 
naturally, without instruction, yet this knowledge increases through 
instruction. There is no one in whom this | knowledge] is not 
active ; and this is the force of the knowledge of the rational 



CONCERNING HOW MANV DKGRKKS ETC. 2 r 3 

soul by nature, namely the distinction between good and evil 
is stirring in it naturally, without ceasing. Those who are de- 
fective in this respect are beneath the rank of reason. Those 
in whom this is found, stand upright in psychic nature, and 
319 there has not been destroyed in them that which was given 
by God unto psychic nature, to the honour of His reason. 

lhose who have destroyed this knowledge which distingui- 
shes between good and evil, are scorned by the prophet : man 
has no insight in his own honour 1 ). The honour of rational 
nature is the faculty to distinguish between good and evil. 
Rightly the prophet compares those who have destroyed this 
faculty with the brutes who possess no distinguishing and ra- 
tional soul. On account of this faculty we are naturally able 
to find the way of God, and this is the natural knowledge 
which is anterior to faith and this is the way unto God. On 
account of the fact that a man knows how to distinguish be- 
tween good and evil, he receives faith. Witness is the force of 
nature to the fact that it is beautiful for a man to believe in 
Him that has created all these things and that he acknowledge 
the words of His commandments and performs them. 

From the fact that he believes this, is born the fear of God. 
When man clings to the service of the fear of God, and by 
service proceeds to some extent in it, the spiritual knowledge 
is born of which we have said that it is born from faith. Not 
that it is simply born from faith. From simple faith only spi- 
ritual knowledge is not born, but from faith fear of God is 
born. And when we begin with the service of the fear of God, 
from the service of the fear of God spiritual knowledge is born, 
according to the word of the blessed commentator 2 ) : When 
.a man possesses the will to cling to the fear of God and an 
upright mind he will easily receive the revelation of hidden 
320 things. The revelation of hidden things he calls spiritual know- 
ledge. Not that the fear of God brings this forth, it is not 
possible to bring forth that which is not implied in nature. 
But knowledge is to given gratuitously for the service of the 
fear of God. 

When s ) thou inquirest well thou wilt find that the service 
of the fear of God is repentance. And spiritual knowledge is, 
as we have said, that of which we have received the pledge 



1) Cf. Psalms 49,12,20 2) Theodore of Mopsuestia 3) Cf. Introduction 



2 14 CONCERNING HOW MANY DKGRKKS ETC. 

in baptism and which we receive really by repentance. The 
gift of which we have said l ) that we receive it by repentance, 
is spiritual knowledge, which is given gratuitously for the ser- 
vice of the fear of God. Spiritual knowledge is apperception 
of the things which are hidden. When a man perceives the 
things which are unseen but most profitable, after which spiri- 
tual knowledge is called, by this apperception is born a diffe- 
rent faith. Not that it is contrary to the old faith, nay it even 
corroborates it. It is called the faith of sight. Hitherto there was 
hearing ; now there is sight. Sight is more true than hearing. 
All these things are born from that knowledge which dis- 
tinguishes between good and evil and which is stirring in na- 

& o fc> 

ture. And this is the seed of excellence, as it has been called. 
But when we conceal this by our will which loves desire, we 
lose all this good. 

With this knowledge are connected a perpetual stabbing of 
the heart; distress and grief; fear of God; shame before nature ; 
grief at the transitory things which [occupied the mind] before; 
}2i zeal for that which is becoming; perpetual remembrance of 
death, torturing thoughts of that transition and care for its 
provisions ; passionate beseeching of God that we enter well 
that gate through which all nature has to pass ; contempt of 
the world and noble strife for the sake of excellence. All these 
things are found in this natural knowledge. Man has to exa- 
mine his discipline in view of these and when he is in accord 
with them, he goes in the way of nature. When he climbs 
higher and reaches love, he leaves the domain of nature and 
strife, fear and fatfgue leave him alone. 

In accordance with what has been said man has to measure 
his things [in order to know] in which way he is walking; in 
that which is beneath nature, in nature, or above nature. 
Through these distinctions which have been clearly expounded, 
a man may easily understand what the discipline of his whole 
life has to be. When thou art not in the things of nature 
which have been described here, nor in the things above 
nature it is clear that thou dwellest beneath nature. 

p- 3'5 



I'ROFITAliLK ADVICK 2 I 5 

XLV 

PROFITABLE ADVICK 

There is no good impulse which does not fall in the heart 
as a gift from on high. There is no evil deliberation which 
does not approach the heart in the way of a temptation. A 
man that has attained the knowledge of his weakness has 
attained the summit of humility. 

The conductor of the signs of God's goodness unto man is 
322 a heart which is moved by perpetual gratefulness. The con- 
ductor of temptations unto the soul is the impulse of rebellion 
which is constantly stirring in the heart. God suffers every 
weakness of man ; but He does not suffer a man who is con- 
stantly murmuring, without chastising him. The soul which is 
far from any splendour of knowledge, finds itself in these 
impulses. 

The mouth which constantly praises, receives a blessing from 
God ; the heart which is constantly grateful, is inhabited by 
grace. 

Grace is preceded by humility ; chastisement is preceded by 
presumption. 

Me that is uplifted in his heart on account of knowledge, 
is tempted by abuse ; he that is uplifted on account of his 
excellent service, is surrounded by fornication. And he that 
extols himself on account of wisdom becomes entangled in 
dark traps. 

The man that is far from any remembrance of God, yet 
bears in his heart care for his fellow, will be of evil remem- 
brance. He that honours all men by his remembrance of God 
will find all men his helpers by the hidden decree of God. 

He that gives an apology in behalf of the oppressed will 
find an advocate in his creator. He that gives his arm to the 
help of his fellow, will receive God's arm in stead of it. He 
that accuses his brother on account of his evil deeds will find 
God as his accuser. He that directs his brother in his inner 
apartment, cures his evil ; he that accuses him before an as- 
sembly makes worse his wounds. He that cures his brother 
privately gives a proof of the strength of his love, but he who 



2l6 PROFIT AI3LE ADVICE 

exposes him in the presence of his comrades betrays the force 
of his envy. 

A friend that vituperates in secret is a wise physician -, but 
3^3 he that cures in the presence of the public, is really a derider. 

The token of compassion is forgiveness regarding all sins. 
The token of an evil mind are varying utterances unto the 
sinner. 

He that combines with healing chastisement, chastises with 
love. He whose demand bears the character of revenge, is 
destitute of love. God chastises with love, not for the sake of 
revenge, this is far from Him. He demands that His image ') 
be healed : His anger does not endure until guidance is no 
longer possible ; for He does not seek personal revenge. This 
is the intention of love ; the chastisement of love aims at gui- 
dance ; it does not aim at retribution. 

The righteous who is wise resembles God. He never chas- 
tises man in retaliation for his sin, but either in order that he 
may be guided aright, or that others may be deterred. Other 
than this is no chastisement. But this 2 ) is regarded as its image 
by the Spirit, the thought that was with God from eternity. 

He that is pleased to think of God as the revenger, thinking 
that he acknowledges His justice, denounces Him as destitute 
of bounty. It is far from the fountain of love, the ocean full 
of bounty, that the idea of retribution should be found with 
Him. His aim is the guidance of men ; and if it were not that 
we would be bereft of the honour of freedom, perhaps He 
would even not heal us by vituperation 3 ). The domain of 
freedom regarding- our deeds is the power with which frankness 
supplies reason. And also the latter adores the greatness of 
His bounty, because it is not His will that we rejoice at what 
is His, but as it were at the merits of our own deeds. And 
324 though all is His, it is not His pleasure that we should think 
that we delight in what is His, but rather in what is ours. 

In accordance with a man's goodness is he illuminated con- 
cerning God. According as he stretches himself towards the 
knowledge of God, does he approach unto freedom of soul. 

He that tries to excel in beautiful things with a view to 
future reward, will be easily led to deviation. He that admires 

1) man 

2) chastisement on account of love 

3) but by stronger methods 



PKOl'TTABLK ADVICIC 217 

the power of his knovvledg-e, when looking at the love which 
is in God will not be puffed up in mind even if his flesh should 
be cut off, nor will he deviate from excellence. He whose mind 
is illuminated concerning the rents for which we are indebted 
to God, descends unto the depth of humility, body and soul. 

Before a man approaches unto knowledge, he will go up 
and down in his discipline. When, however, he has come near 
to knowledge he will wholly be raised up. Yet, however he be 
raised up, his advance in knowledge will not be complete, until 
the world of glory has come and he has received the whole 
of his treasure. 

According as a man becomes perfect in his relation to God, 
will he follow Him closely. In the world of truth, He will show 
him His face, not however the face of His essence. The more 
the righteous advance to the vision of Him, the more they 
see an enigmatic sio-ht, as an ima^e shown in a mirror. There, 
however, they will see the revelation of truth. 

Fire feeding upon dead wood is not easily extinguished. If 
the divine blaze falls in a heart cut off from the world, its 
flame is not to be extinguished and it will be even quicker 
than fire. When the power of the wine penetrates into the 
veins, the mind forgets the particulars of all things ; when the 
525 remembrance of God has taken hold of the soul, the recollec- 
tion of visible things vanishes from the heart. 

The mind that has found spiritual wisdom is like a man that 
has found on the ocean an equipped ship which, when he has 
got aboard, brings him from the ocean of this world to the 
island of the world to be. Just so the apperception of the 
future things in this world, is like a small island in the ocean. 
And he that has approached unto it, he will no more be vexed 
by the storms of temporal phantasies. 

When the merchant has accomplished his business, he hastens 
to reach his home. As long as the monk still lives in the 
period of his service, he has anguish [by the thought | that he 
shall have to depart the body. As soon however as he is 
aware that he has redeemed his time 1 ) and that he has taken 
his pledge, he longs for the world to be. As long as the 
merchant is on the sea, motion dominates his limbs ; a storm 
may rise and the hope of his labour may sink. As long as the 



1) Cf. Eph. 5, 16; Col. 4,5 



2 i S PROFIT AT'.Lli ADVK'K 

monk is in this world, fear dominates his service, lest a hurry- 
cane be stirred against him destroying the lahour which he has 
wrought from his youth till his old age. The merchant looks 
towards land, the monk towards the time of his death. The 
sailor gazes at the stars as long as he is sailing on the ocean, 
and he directs his ship by them, that they may show him the 
harbour. The monk gazes at prayer, which directs his way 
[showing him] towards which harbour he has to direct his 
course. At prayer the monk gazes at all times, that it may 
show him the island where he may anchor his ship free from 
fear and where he may take on board provisions in order to 

326 direct himself towards another island. Such is the course of 
the solitary as long as he is in this life. He departs from is- 
land to island, and from knowledge to knowledge. And as 
various islands he meets the various [kinds of] knowledge, till 
he o-oes ashore and directs his course towards the city of 
truth the inhabitants of which do no longer traffic, but every 
one is content with his goods. Blessed he whose course is not 
disturbed, on this wide ocean. Blessed is whose ship is not 
wrecked and who reaches that harbour with joy. 

Naked the swimmer dives into the sea in order to find a 
pearl. Naked the wise monk will go through the creation in 
order to find the pearl Jesus Christ Himself. When he has 
found it, he will not seek to acquire any other thing. A pearl 
is preserved in a treasury; the solitary's delight is in solitude. 
A virgin is robbed in a crowd ; the mind of a monk in inter- 
course. The bird flies to her nest from any place in order to 
produce young ones, and the discerning monk hastens to his 
cell in order to produce in it the fruits of life. 

When the body of the serpent is crushed, it guards its head 
cautiously ; the wise solitary guards his faith amidst all evils, 
cautiously, because it is the head of his life. 

A cloud covers the sun : so much talk covers the soul which 
has becrun to be illuminated by contemplative prayer. 

The bird which is called hurba x ) is glad and delights — so 

327 the saces say — when she leaves the inhabited places and 
takes up her abode in the desert. And the soul of the solitary 
receives heavenly joy when it removes itself from men and 
takes up its abode in quiet places where it awaits the time 

1) In Syi'iac luir^ba means at the same time desert and stoik 



I'ROFI TAIJLK ADvrcii; 219 

of departure. It is told concerning" the bird which is called the 
siren that whosoever hears her singing is allured by her in his 
course in the desert, and that by the sweetness of her melodies 
he forgets his life and falls down dead. This resembles what 
happens'with the soul; when that heavenly sweetness falls into 
it which comes from the melodies of the words of God [and 
which is transmitted] by mental apperception, it follows [these 
sounds] so that it forgets its bodily life and leaves the body on 
account of its delight and is lifted up from this life unto God. 

The life of this world is sweet to him that lives in a mate- 
rial way ; not, however, so sweet as is departure from life unto 
him that departs from it by perception in God. A tree will not 
produce new buds until it has put off the old leaves-, and the 
solitary will not produce new buds, through Jesus Christ, until 
he has shaken from his heart the memory of his past. 

The wind makes the fruits ripe •, and the spirit *) of God 
makes ripe the fruits in the soul. The shell in which the pearl 
is formed receives its full form from the air, as then saying 
has it still then, it is only mere flesh. And until the heart of 
the monk receives its heavenly fullness by understanding, its 
328 service is still simple and it has no consolation within its shell. 

The fruits of the trees are sour and disagreeable to the taste 
and are not apt to be eaten till they have become sweet by 
the sun ; and the first labours of repentance are bitter and 
very unpleasant and without consolation to the solitary, until 
they are made sweet by the contemplation which withdraws 
the heart from earthly things so that it forgets itself. 

The dog which licks the file drinks from his own blood ; he 
does not recognize his hurt on account of the sweet taste ; and 
the solitary who condescends to drink vain glory, sucks from 
his own life without being aware of his hurt, because of the 
momentary sweetness. 

Glory on the part of worldly folk is like a rock hidden in 
the sea • it is not known to the sailor before his ship is split 
on it so that its bottom is pierced and it is filled with water. 
It is said therefore by the Fathers, that by glory all the affec- 
tions return unto the soul, that once had been vanquished and 
had departed from it. 

A small cloud covers the sphere ; but the sun which is 

1) wind .ind spirit arc expressed by the same word in Syriac 



2 20 PROFITABLE ADVICE 

behind it, is nevertheless real ; and a little dejection covers 
the soul ; yet the gladness which follows it is the more exhi- 
larating. 

The musician who plays the flute is not fed by the sound 
of its melodies. And when he ceases his music his stomach is 
the more hungry. And the sweetness of words without ritual 
performances does not satisfy •, when a man no longer hears 
them he is the more confused. 

As it is not possible for a man to drink wine without 
breathing forth its odour from his mouth, so it is not possible 

329 that a man becomes worthy of spiritual rest in his discipline 
without the sage's perceiving a change in his state. The heart 
that has received the heavenly seed is changed in its speech, 
changed in its mind, changed in its discipline, changed in its 
senses ; and in all that belongs to it, it is different from the 
other simple men, as a man that was asleep and has awakened 
from his sleep. 

Do not approach the mysterious words in the scriptures without 
prayer and without asking help from God, saying : Lord, grant 
me to perceive the power that is in them. Deem prayer as 
the key to the insight of truth in scripture. 

When thou desirest to approach unto God in thy heart, first 
show Him love in bodily things. Here is the beginning of 
discipline. For the heart greatly draws near to God by renun- 
ciating some special necessary thing and by application to 
labours. Even our Lord has laid here the foundation of per- 
fection. 

Account idleness the beginning of psychic darkness ; oral 
intercourse as darkness beyond darkness ; and the latter as the 
cause of the former. Even profitable words without measure 
cause darkness. The soul is shaken by frequent intercourse 
even if it is inclined and in a way near to the fear of God. 
Deem darkness of the soul as being an agent unto confusion. 
Darkness in the soul comes from disordered behaviour. 

330 Measure and time in discipline illuminate the mind and 
keep confusion afar. When the mind is upset by disorder, it 
becomes dark. And when it has become dark, the soul is 
troubled. Peace comes from order; light is born from peace in 
the soul ; from peace, joyous air in the mind. According as 
the heart approaches to wisdom, it receives the gladness which 
is in God. The difference between spiritual wisdom and worldly 



Profit able advice 22 i 

wisdom thou perceivest in thy soul. In the former, silence 
reigns over thy soul ; in the latter, it will be a fountain of 
distraction. When the former is present, thou wilt be greatly 
filled with humility, and quiet and peace will reign over all 
thy deliberations, thy limbs being quiet and at peace from 
turbulence and trouble. When the latter is present, thou wilt 
possess presumption in thy mind and varying unspeakable 
thoughts and mental bluntness and thy senses will be turbulent 
and impudent. 



XLVI 
OTHER CONSIDERATIOx\S 

Do not think that a man who is tied to bodily things will 
approach to freedom of speech in prayer before God. 

An avaricious soul is destitute of wisdom ; and the one which 
is compassionate, is made wise by the spirit. 

As oil feeds the flame of the torch, so compassion feeds 
knowledge in the soul. 

The key of divine gifts unto the heart is given through love 
of the neighbour. 
331 According as the heart is freed from the bonds of the body, 
to the same extent is opened before it the gate unto knowledge. 

Deem the transition of the soul from world to world to 
happen by the reception of insight. 

Laudable and excellent is the love of the neighbour, but only 
if the thought of it does not turn us from the love of God. 

Delightful is intercourse with our spiritual brethren, but only 
if it be possible that we preserve along with it intercourse with 
our Lord. Beautiful, therefore, it is to trouble one self with 
these, in so far as it is ordered by duty, namely in so far as 
through it we do not fall short of the hidden service and con- 
stant intercourse with God. To disturb divine intercourse, means 
to erect human intercourse. The mind is not capacious enough 
for both kinds of intercourse. 

The sight of worldly people troubles the soul that once has 
renunciated what is theirs, for the sake of the service of God. 
To these belongs constant intercourse, to this even the avoi- 
dance of sieht. 



2 2 2 OTHER CONSIDERATIONS 

Bodily labours are not impeded by impressions of the senses. 
He that on the ground of mental peace wishes to embrace 
gladness in hidden service will be disturbed in the quiet of his 
heart, even by voices without sight. 

Inner deadness cannot exist except by the annihilation of 
the senses. Bodily discipline requires keenness of the senses; 
psychic discipline keenness of the heart. As the soul is more 
excellent in its nature than the body, so the service of the 
soul is more excellent than the discipline of the body. And as 
the body is anterior in existence to the soul, so are bodily 
duties anterior to the service of the soul. 

Great is the power of a little discipline, if it is combined 
332 with constancy. The soft drop on account of its constancy 
makes a hole even in hard rocks. When the spiritual man is 
near to being quickened in thee, death to all things will come 
to thee, and thy soul will become hot with gladness which has 
no equal amongst created beings, and thy deliberations will be 
concentrated within thee, on account of the sweetness in thy 
heart. But when the world is quickened in thee, distraction of 
mind will increase in thee, and lack of courage without con- 
stancy. 

World I call the affections conceived by distraction. When 
they are born and have become fullgrovvn they become sin 
and kill man. As men are not born without a mother, so 
affections are not born without distraction of mind, nor does 
sin become fullgrovvn without intercourse with the affections. 
When patience increases in our soul, this is a sign thereof 
that it has secretly received the gift of consolation. Stronger 
is the power of patience than the emotions of gladness which 
stir in the heart. 

Life in God is the fall of the senses. When the heart lives, 
the senses fall. The resurrection of the senses is the death of 
the heart. When the senses are quickened this is a sign thereof 
that the heart is dead regarding God. 

The heart does not derive guidance from the virtues which 
are performed among men. Virtues which a man shows unto 
others, cannot purify the soul. Still they are taken into account 
with God, in view of wages and reward. But that excellence 
which a man performs unto himself, accomplishes the two : it 
is taken into account for reward, and it causes purification. 
Therefore desist from the former and cling to the latter. Without 



OTHER CONSIDERATIONS 2^3 

application to the latter, to desist from the former means to 
333 forsake God openly. The latter, however, fills also the place 
of the former without its being performed. 

Be dead in life in order that thou mayest be free through 
thy being dead. Be dead to the world in order that thou 
mayest be free from laws. For none of those who walk in 
them can perfectly fulfill them in this life. Who is dead in his 
life, is free while alive, and alive while dead. 

Painstaking regarding graceful words is understood by sim- 
plicity of heart coming from God. 

The soul that perceives a life above bodily life, does not 
adorn itself for the world. If man has not found the former, 
he is scarcely able to despise the latter ; to despise it utterly 
is absolutely impossible to him. And he that would try to do 
so compulsorily, would stir up in himself a great struggle. But 
if he has found the former kind of life, he can renunciate the 
latter without a struggle. 

Comfort and laziness are the destruction of souls. They are 
able to harm even more than the demons. Where the soul 
dwelling in light resides, in laudable labours of virtue, there 
the demons are not able to work. But the soul which is dark 
becomes thereby a guide even for the demons, so that they 
can accomplish all kinds of evil things. 

When a weak body is forced to accomplish too many labours, 
it will accumulate darkness upon darkness in the soul and 
conduct it more and more unto perturbation and obscurity. If 
the dense body, namely that of sound constitution, comes to 
laziness and takes its place in comfort, it accomplishes all kinds 
of evil in the soul which dwells in it. Even if the soul greatly 
rejoices in good, still, after a short time the body will bereave 
it of thoughts that rejoice in the good. 
334 When, however, the soul is drunk with gladness because of 
its hope, and with the joy in God, the body will be without 
apperception of troubles, even if it be brought low. For it will 
bear a double load without becoming weary as is the case with 
the body that has become heavy ; and the body will share in 
the delight of the soul, even though it be brought low, when 
the soul enters into spiritual gladness. 

If thou guardest thy tongue, my brother, a gift will be given 
to thee from God, affectibility of the heart so as to see thy- 
self in it ; and thereby thou wilt enter into spiritual gladness. 



2 24 OfHfcfc CONSIDERATIONS 

If, however, thy tongue vanquish thee, believe what I say : 
thou wilt never save thyself from darkness. 

If thou possessest not a pure heart, have at least a pure 
mouth. As the blessed John says: When thou wilt admonish 
a man unto beautiful things, first draw him near to bodily rest 
and honour him by a word full of love. There is nothing 
which makes a man so modest and persuades him to inter- 
change evil things with good ones, as bodily comfort and 
honour which is shown to him by some one. The second 
means of persuasion is a man's effort to be a laudable exam- 
ple. He that has gained possession of his self by prayer and 
watchfulness will easily draw his neighbour unto life , even 
without wearying words and apperceptive admonition. Baseness, 
on the contrary, and relaxation do not only harm those who 
possess them, but also those who see them. As to the fact 
that a man by bestowing care upon himself can spur his fel- 
lows on to beautiful things and by the mere sight of him make 
those who are relaxed ashamed, no words are sufficient to tell 
335 how blessed such a man is. The silent deed has a greater 
power to direct others than careful words which are contra- 
dicted by laxity of behaviour. When however thou directest 
thyself, thy neighbour will gain no small help. 

The more a man enters into the struggle for the sake of 
God, the more he will approach unto the heart's freedom of 
speech in its prayer. And according as he is distracted by 
many people is he bereaved of help. 

The soul that has rest from the stings of the body, will 
have peace in its emotions. 

Be a free man as to the body, in order that thou mayest 
be deemed worthy of spiritual freedom. Walk in the yoke of 
thy freedom, lest thou be tied to the yoke of bondage to thy 
enemies. 

If once thou hast shown in thy person an example of dis- 
solution from temporal life, then through abandonment of the 
affairs of life thou wilt become wholly dead, as an example of 
the future dissolution, as the care of all things will be taken 
from thee by death. Be not angry at the blows of the body, 
which death will wholly take from thee. Be not afraid of death, 
for God will elevate thee above it. 



ON THE ANGELIC EMOTIONS STIRRING ETC. 



XLVII 

ON THE ANGELIC EMOTIONS STIRRING IN US BY 

DIVINE PROVIDENCE EOR THE EDUCATION OF THE 

SOUL IN SPIRITUAL THINGS 

The first emotion that befalls a man by divine grace and 
draws the soul towards life, strikes the heart [with thought] 
336 concerning the transitory character of this 1 ) nature. This thought 
is naturally connected with contempt of the world. And then 
begin all the beautiful emotions which educate unto life. That 
divine power which accompanies man makes as it were a 
foundation in him, which desires to reveal life in him. As to 
this emotion which I mentioned, if a man does not extinguish 
it by clinging to the things of this world and to idle inter- 
course, and if he makes this emotion increase in his soul by 
perpetual concentration and by gazing at himself, he will bring 
himself near to that which no tongue is able to tell. 

This thought is greatly hated by Satan and he strives with 
all his power to eradicate it from man. And if he were able 
to give him the kingdom of the whole earth in order to efface 
by thought of it from his mind this deliberation, he would not 
do otherwise. For Satan knows that if this recollection remains 
with him, his mind will no longer stay in this world of error, 
and his means will not reach man. 

This sight is clad with fiery emotions and he that has caught 
it will no longer contemplate the world nor remain with the body. 

Verily, my beloved, if God should grant this veracious sight 
unto the children of man for a short time, the course of the 
world would stand still. It is a bond before which nature cannot 
stand upright. And he unto whim this intercourse with his soul 
is given — verily, it is a gift from God, stronger than all 
37 partial workings, which in this middle state are presented unto 
those who with an upright heart desire repentance. It is es- 
pecially given to him of whom God knows that he is worthy 
of the real transition from this world unto profitable life, be- 
cause He finds <iood will in him. It will increase and remain 



1) earthly 

Vcrli. AH. I.cUcrk. t 2-.' (Weiisin,*) 



2 26 ON THK ANOEl.It' K MOTIONS STlRRrXO K'I'C. 

with a man through his dwelling alone by himself. Let us ask 
this gift in prayer; and for the sake of this gift let us make 
long vigils. And as it is a gift without equal, let us keep 
watch with tears at the gate of our Lord, that He may give 
it us. Further we need not weary ourselves with the trouble 
of this world. This is the beginning of the impulse of life, 
which will fully bring about in a man the perfection of righ- 
teousness. 

O n the second working upo n m a n. When a man 
follows his discipline perfectly and when he has succeeded in 
rising above the degree of repentance, and when he is near 
to taste the contemplation of his service, when it is given him 
from above to taste the delight of spiritual knowledge, a second 
working, after the first, will take its origin here. 

In the first place man is assured concerning God's care for 
him and illuminated concerning His love of the creatures 
— rational creatures — and His manifold care for the things 
which regard them. Then there arises in him that sweetness 
of God and the flame of His love which burns in the heart 
and kindles all the affections of body and of soul. And this 
power he will perceive in all the species 1 ) of the creation and 
all things which he meets. From time to time he will become 
338 drunk by it as by wine; his limbs will relax, his mind will 
stand still and his heart will follow God as a captive. And so 
he will be, as I have said, like a man drunk by wine. And 
according as his inner senses are strengthened, so this sight 
will be strengthened and according as he is careful about dis- 
cipline and watchfulness and applies himself to recitation and 
prayer, so the power of sight will be founded and bound 
in him. 

In truth, my brethren, he that reaches this from time to 
time, will not remember that he is clad with a bod}-, nor will 
he know that he is in the world. This is the beginning of 
spiritual sight in a man, and this is the principle of all intel- 
lectual revelations. By this the intellect will be educated unto 
hidden things and become mature , and by this he will be 
gradually elevated unto other things which are higher than 
human nature. In short, by this will be conducted unto man 
all divine visions and spiritual revelations which the saints 

1 ) lilt. : natures 



ox Tin-: AXGKLrc kmottons stirrixc; ktc. 



--/ 



receive in this world. Thus nature can become acquainted with 
the gift of revelations that happen in this life. 

This is the root of our apperception in our Creator. Blessed 
is he that has preserved this good seed when it fell in his 
soul, and has made it to increase, without destroying it by 
idle things and by the distraction of that which is transitory. 



XLVIII 

339 ON THE VARYING STATES OF LIGHT AND DARK- 
NESS TO WHICH THE SOUL IS SUBJECT AT ALL 
TIMES AND ON THE TRAINING IT ACQUIRES IN 
THINGS OF THE RIGHT HAND AND OF THE LEFT 

Let ns look at ourselves at the time of service and prayer. 
If we possess contemplation regarding the words of the Psalms 
and of prayer, this has its origin in real solitude. 

Let us not be perturbed when we are in darkness ; espe- 
cially if we are not the cause of it ourselves. For it is brought 
about by divine care, for causes which are known only to it. 
Our soul is then suffocated and, as it were, in the midst of 
storms. Whether a man approach unto a book of service — 
to whatever he approaches, it is darkness upon darkness which 
he finds in it, so that he desists from all effort. How many 
a time is he not even allowed to approach. He is wholly 
unable to believe that a different state will come upon him so 
that he will be in peace again. This hour is full of despair 
and fear ; and the hope in God and the consolation of faith 
are wholly effaced from the soul, which is totally filled with 
doubt and fear. 

Those who are tempted by the storm of this time, know by 
experience the varying state which will follow after it. Never 
will God leave the soul a whole day in this state ; otherwise 
it would lose life and all Christian hope. But gradually — 
however strong this darkness may be — a turn unto life will 
appear from it. Unto thee, o man, I give the advice: if thou 
possessest no power to dominate thy soul and to fall upon 
34» thy face in prayer, envelop thy head in thy mantle and lie 
down till the hour of darkness has passed away from thee. 



2 28 ON TLIK VARYING STATICS OF LIGHT KTC. 

Lsave not, however, thy cell. By this temptation are tried 
especially those who are willing to walk in mental discipline 
and who in their course are running toward the consolation 
which comes from faith. 

This dark hour, therefore, tortures them, more than by any 
thing else, by spiritual doubt. It is also accompanied by strong 
abuse ; sometimes even by doubt of the resurrection and other 
points which it is not necessary to mention. 

All these things we have experienced many times and re- 
corded for the consolation of many. Those who are occupied 
by bodily labours only are wholly removed from this struggle. 
They are attacked by dejection with which every man is ac- 
quainted and which differs from the state mentioned and similar 
ones. The healing of the latter — viz. its consolation — has 
its origin in solitude. By intercourse a man will never obtain 
the light of consolation, but in the course of time he will find 
alleviation. Afterwards, however, it will attack him vehemently. 
He needs an enlightened man, experienced in these things, by 
whom he may be illuminated and encouraged from time to 
time, though not constantly. Blessed is he that endures under 
these circumstances the abiding indoors, he that after these 
things reaches the large and strong apartment, as the Fathers 
say. Not at once, however, will this struggle cease ; neither 
will grace come and dwell in the soul completely at once, but 
341 gradually. One, and the other: sometimes temptation, some- 
times consolation. Some of it will remain, even till departure. 
Complete deliverance from it we do not expect here, nor com- 
plete consolation. 

Thus has it pleased God that our temporal life should be 
provided. And these things are for those that walk in the way. 



XLIX 

ON THE GLOOMY DARKNESS WHICH DURING 

SOLITUDE BEFALLS THOSE WHO WALK IN 

THE DISCIPLINE OF KNOWLEDGE 

At the time of obscurity, more than any thing kneeling is 
helpful. And even the fact that thou art not able to offer this 
[unto GodJ and to cling to it, is [an act of war] on the part 



ON TIIK (JLOOMV DARKNKSS WHICH DURING KTC. 2 2 0. 

of Satan. It is thy duty to fight against this. For Satan knows 
the help [provided] by kneeling; therefore he strives with his 
whole power to withhold thee from offering it. And when thou 
art near to falling on thy face, he will trouble thee. And even 
if thou vanquishest him and bendest thy knees he will force 
thee not to abide by it. 

Even if our emotions are cold and dark, we should perse- 
vere in kneeling. Even if our heart be dead at these times; 
even if we are destitute of prayer, so that we know not what 
to say in that even words of beseeching will not come to us, 
nor supplication — even then we should be found prostrated 
constantly, even if in silence. 

If we need any help from God, yet remain destitute of help, 
342 we rightly do not obtain it, because we do not approach unto 
God in prayer with zeal and fervour, night and day, crying 
to Him in pain, because we expect that He will give it us 
spontaneously. But He contrives an intermediate cause that 
we should approach unto Him, by leaving us in trouble. And 
by His refraining from delivering us, He produces our help in 
that we prolong [our standing] at His door in prayer. 

But we, when helpful things come to us, are stupefied and 
hesitating and we deliver ourselves to despondency and aversion 
and dejection, and we are colder than water. Under all evils 
and temptations which befall thee, from without and from 
within, the way of prayer lies before thee. Fall on thy face, 
even if for a day and night only and beseech God with a 
passionate heart. And God, who is merciful and good, will 
not hesitate to give consolation and relief when He sees that 
thou beseechest Him in the pain of thy heart, except thou 
shouldst not ask in the [right] way. 

During thy whole life thou hast to act thus. Thou wilt gain 
and lose. And then thou shalt beseech in pain and He will 
give thee. And again He will go away from thee-, and now 
thou wilt meet with such a thing that thou wilt think that the 
end of all has come. And when thou askest Him, in the next 
hour it will have disappeared. Thus this course has been 
ordained ; be not dejected. 

During that time of deep darkness that lies upon the soul, 

we have to be watchful against dejection. Listen to me, o my 

brother, fight against [the inclination] to leave thy cell, as a 

343 woman in travail against her pains, and as a man who bears 



2JO ON TDK GLOOM V DARKNKSS WHICH DURING K'I'C. 

tortures. For the foe greatly purposes, more than anything, to 
make thee leave thy cell, under the pretext of being unable 
to endure, at the time of struggle. And with all his power 
he will compel thee to go outdoors, lest, staying, thou shouldst 
seek refuge with kneeling. Greatly, more than anything, is he 
afraid of this act. 



L 



SHORT SECTIONS CONTAINING VARIOUS CONSIDE- 
RATIONS IN WHICH IS SHOWN THK INJURY CAUSED 
BY FOOLISH ZEAL UNDER THE PRETEXT OF FEAR 
OF GOD AND THE PROFIT ORIGINATING IN QUIET- 
NESS-, TOGETHER WITH OTHER SUBJECTS 

A zealous man will never reach peace of mind. And he 
that is destitute of peace is also destitute of gladness. Peace 
of mind is called complete health, zeal is the contrary of 
peace. He, therefore, that is moved by zeal suffers from a 
severe illness. Before thou art deemed, o man, to move thy 
zeal against the illness of others, thou has driven away health 
from thyself. Thou hast rather to bestow care upon the healing 
of thyself. If thou desirest however to heal the sick, know 
that those who are sick, are in want of nursing more than 
in want of vituperation. So, whilst thou cloest not help others, 
thou vexest thyself by a severe illness. Zeal is not counted 
344 among man as a form of wisdom, but as one of the illnesses 
of the soul, namely a narrowmindedness and a great igno- 
rance. The principle of divine wisdom is quietness acquired by 
magnanimity, and the endurance of human weaknesses. Ye, 
therefore, that are strong, bear the loads of the sick, and 
direct the transgressor in a meek spirit. The Apostle counts 
among the fruits of the Holy Spirit peace and patience l ). 

A heart full of suffering on account of its insufficiency recardinir 
manifest bodily labours, is the acme of all bodily labours. 

Bodily labours, without mental suffering, are as a body 
without a soul. 

He that suffers in his heart and is lax regarding his senses, 

1) Gal. 5,22 



SHORT SKCTfONS CoXTAIXIXfi VARIOUS KTC. 2 } I 

is as a sick man whose body is aching and whose mouth in- 
dulges in all obnoxious kinds of food. He that suffers in his 
heart and is lax regarding his senses, is as a man who has 
an only son and slays him with his own hands limb by limb. 

Suffering of the mind is an honourable gift from God ; and 
he that bears it together with the duties it imposes, is as a 
man who bears holiness in his limbs. A man who is dominated 
by his tongue in all things, good and evil, is not deemed 
worthy of this gift. 

Repentance along with intercourse is as a pierced jar. 

Blame along with a gift is a knife concealed in honey. 

Chastity and intercourse with women are as a lioness and 
a lamb in one house. 

Labours and depravity before God are as a man who 

slaughters a son before his father. He that is sick in his soul 

345 and directs his comrades, is as a blind man that shows the way. 

Compassion and justice in one soul are as a man adoring 
God and idols in one house. Everywhere compassion is the 
enemy of justice. 

Justice is the equality of the even scale which gives to every 
man as he deserves without deviation to any side and without 
any consideration of a reward for it l ). 

Compassion is an affection which is stirred by bounty and 
which goes out to every one for their support. It does not 
repay him that has deserved evil. To him that has deserved 
good, it gives a double portion. If the former stands on the 
side of righteousness, then the latter is on the side of evil. As 
stubbles and fire cannot remain together in one room, so jus- 
tice and compassion cannot in one soul. 

As a grain of sand does not balance a load of gold, so the 
effect of God's justice does not counterbalance His compassion. 

As a handful of sand thrown into the ocean, so are the 
sins of all flesh as compared with God's mind. 

As a fountain that flows abundantly is not dammed by a 
handful of earth so the mercy of the Creator is not vanquished 
by the wickedness of the creatures.' 

As one that sows in the sea and expects that he shall reap, 
so is he that prays while preserving rancour. 

As the flames of the fire cannot be checked from going 



I) itself 



232 SHORT SKCTIONS CONTAINING VARIOUS KTC. 

upwards, so the prayers of the merciful cannot be checked 
from ascending towards heaven. 
546 As the violence of water in a narrow place, so is the force 
of anger when it has found a place in our mind. 

He that has humility in his heart, has become dead to the 
world. He that is dead to the world, is dead to affections. To 
him that is dead in his heart regarding his relatives, Satan is 
dead. He that has found envy has also found him that found 
it for the first time ] ). 

There is a humility that has its origin in the fear of God 
and there is a humility that arises through the love of God. 
Some people are made humble by their fear, others by their 
joy in Him. The former live with limbs subdued and ordered 
senses and in perpetual contrition of heart ; the latter in full 
exuberance and with an exulting heart which is never checked. 
Love does not know bashfulness ■ these, therefore, do not know 
how to regulate or to order their limbs. Love naturally pos- 
sesses frankness and oblivion of measure. 

Blessed is he that has found Thee, thou harbour of all joys. 

Beloved of God is the congregation of the humble, as the 
congregation of the seraphs. 

A chaste body is dearer to God than a pure offering. Both, 
however, prepare a dwelling-place for the Trinity in the soul. 
Walk with thy friends in a reserved attitude ; in doing so 
thou wilt be of profit unto thyself and unto them. For usually 
under the pretext of friendship the soul casts off the reins of 
watchfulness. 

Be cautious regarding intercourse ; it is not always profitable. 
In the congregation honour silence; for it prevents many wrongs. 
347 Be not so cautious regarding the belly, as regarding sight. 
Inner war is in any respect easier. 

Do not believe, o brother, that inner deliberations can be 
regulated without the regulation of the body. 

Fear customs rather than enemies. He that fosters a custom 
is as one fostering fire. Both display their vigour when they 
have acquired free play. When custom, however, has been 
repelled the first time it demands access, thou wilt find it 
weaker, a second time. But if thou fulfillest its desire the first 
time, thou wilt find it stronger when it demands access unto 

1) [ am not certain o( the sense of these words 



SHORT SECTION'S COXTAINTXG VARIOUS I'.TC. 2^3 

thee the second time. Under all circumstances* this recollection 
will strengthen thee. 

Help proceeding from watchfulness is better than help pro- 
ceeding from labours. 

Be not friends with one that loves laughter and derision •, 
for he will drag thee towards lax customs. Be not joyous with 
him whose behaviour is lax; but be cautious against hating him. 
If he desires to remain standing, try to help him ; and care 
for his existence, until death. If thou art yet ill, thou hast not 
to play the physician-, stretch the end of thy staff toward him, 
and so on. 

Speak with watchfulness before a boaster and one who is 
sick with envy. For while thou speakest he gives in his heart 
thy words the explanation he desires. He seizes the opportunity 
to make others stumble, even through beautiful things in thee. 

And thy words will be changed in his mind into opportunities 
of illnesses. 
348 Frown upon him that begins to speak to thee concerning 
his brothers. Doing so thou wilt be found cautious by God and 
by him. 

If thou givest something to one who is poor, let gladness 
of face and kind words and encouragement for his suffering 
precede thy gift. When thou doest this, by thy gift the delight 
of his mind will be greater than the want of his body. 

On the day that thou openest thy mouth to speak against 
a man, deem thy soul as dead to God and void of all thy 
labours, even if it is thought that thou art moved to speak 
by [the desire to] direct and to build. Wherefore should a man 
demolish his own building and order that of his neighbour? 

On the day that thou sufferest on behalf of a man in any 
way, be it on behalf of the good or on behalf of the wicked, 
in body or in mind, deem thyself on that day to be a martyr 
and as one that has been deemed worthy of confessorship for 
the sake of Christ. Remember that Christ died for the wicked, 
according to the words of the scripture, not for the good. 
Behold how great a thing it is to suffer for the evil and to 
do good to the sinners, even greater than to do this for the 
righteous. The Apostle reminds thee of this as of an amazing 
thing. 

If thou art able to acquire righteousness within thyself, be 
not anxious to seek other righteousness. 



234 SHORT SKC'iroNS CONTAINIXO VARIOUS KTC 

Anterior to all thy deeds are chasteness of body and purity 
of heart. Without them every deed is vain before God. 

Any work which thou performest without deliberation and 
examination — know that thy labour upon it is vain even 

349 though it be beautiful. God counts as righteousness every matter 
of discrimination, not fortuitous performances. 

A lamp in the sun — the righteous who is not wise. 

Seed on a rock — prayer of one harbouring rancour. 

A tree without fruits — an ascetic without compassion. 

A venemous arrow — vituperation that has its origin in 
envy. 

A hidden snare — the praise of the cunning. 

A foolish counsellor — a blind watchman. 

Sorrow of heart — sitting with sinners. 

A sweet fountain — intercourse with the wise. 

A wise counsellor — a wall to rely upon. 

A foolish friend — ■ a treasure of deficiency. 

Better it is to see a mourning assembly than to see a wise 
man clinging to a fool. 

Better it is to dwell with the beasts than to dwell with people 
affected by envy. 

Better it is to dwell in a grave than to dwell with people 
who behave in a depraved way. 

Sit with vultures but not with those who are covetous. 

Associate with the murderer, but not with the quarrelsome. 

Have intercourse with the swine, but not with the loquacious. 

Better is the young of the swine than the mouth of the 
loquacious. 

Sit amidst lions, but not amidst the haughty. 

Be the persecuted, not the persecutor. 

Be the crucified, not the crucifyer. 

Be treated unjustly rather than treat unjustly. 

Be the oppressed, not the oppressor. 

Be peaceful, not a zealot. 

Deal beneficiently, not justly. Justice does not belong to the 
behaviour of Christianity and no mention is made of it in 
the doctrine of Christ. 

Rejoice with those who rejoice, and weep with those who weep; 

350 this is a sign of serenity. With the sick, be as if sick; with the 
sinners practise mourning and with the converted rejoice. 

Be a friend of all men, but a solitary in thy mind. 



SHORT SECTION'S CONTAININi; VARIOUS KTC. 235 

Join in the suffering- of all men, but hold thy body far 
from all men. 

Do not vituperate any one and do not direct any one, not 
even those who are very evil in their behaviour. 

Spread thy mantle over the sinner and cover him. 

If thou art not able to take upon thee his transgressions 
and to receive chastisement in his stead, at least suffer expo- 
sure, in order not to expose him. 

Do not quarrel for the sake of the belly. 

Do not hate for the sake of honour. 

Do not love to be a judge. 

Thou must know, o my brother, that we stay indoors in 
order not to know the evil deeds of men. For when we con- 
sider all men as good, we shall reach purity in our mind. 
But if we also become vituperators and chastisers and judges 
and vindicators, persecutators and critics, in what respect then 
is dwelling in the towns inferior to abiding in the desert? 

If thou art not quiet in thy heart, be quiet with thy tongue. 

If thou art not able to be a ruler of thy deliberations, be 
a ruler of thy senses. 

If thou art not a solitary in mind, be a solitary in body. 

If thou art not able to labour with thy body, suffer in thy mind. 

If thou art not able to watch on thy feet, watch on thy bed. 

If thou hast no sufficient power to fast during the night, fast 
at least in the evening. And if thou hast no force for fasting 
35 1 in the evening, be on thy guard at least against satiety. 

If thou art no saint in thy heart, be a saint in thy body. 
If thou art no mourner ^ in thy heart, let at least thy face 
be clad with mourning. 

If thou art not able to justify thyself, then speak as a sinner. 

If thou art not a peacemaker, be at least not a disturber. 

If thou art not able to be valiant, be a humble man in 
thy mind. 

U thou art not a victor, be not wrath with the vanquished. 

If thou hast no sufficient power to shut the mouth of him 
that speaks against his neighbour, guard at least thyself, lest 
thou become his partner. 

Know that if fire goes out from thee and kindles others, 
the souls of all those to whom some of this fire has been im 

1) abila, also a monk 



236 SHORT SECTION'S CONTAINING VARIOUS KTC. 

parted, will be demanded at thy hands. And if thou doest 
not throw out fire, but doest agree with him that does, and 
compliest with his deed, thou wilt be his partner in judgment. 

If thou lovest peace, be peaceful. And if thou hast been 
deemed worthy of peace, rejoice at all times. Pray for insight, 
not for gold. 

Be clad with humility, not with byssus. Acquire peace, not 
a kingdom. 

No one has insight without being humble. He that is not 
humble, has no insight. No one is humble without having 
peace ; he that has no peace is not humble either. No one 
has peace without rejoicing. While men walk in all the ways 
which there are in this world, they do not find peace, until 
they approach unto hope in God. The heart does not acquire 
peace from vexations and offences, until it approaches unto 
this place. But hope will give them peace and pour gladness 
352 into their heart. This is what that adorable mouth, full of holi- 
ness, has said : come unto me, all ye that labour and are 
heavy laden and I will give you rest 1 ). Draw near to the hope 
which is in me, and desist from the many ways, and ye will 
have rest from labours and from fear. Hope in God elevates 
the heart. Fear of Hell breaks it. 

The light of the mind gives birth to faith. Faith gives birth 
to the consolation of hope. Hope makes the heart strong. 
Faith is the revelation of insight. When the mind is dark, 
faith is hidden, and fear reigns in us and cuts off our hope. 
Faith through instruction does not free a man from presump- 
tion and doubts; only that faith which dawns by insight. It is 
called the revelation of truth. 

As long as faith understands God as God, through the 
revelation of insight, fear will not approach unto the heart. 
When we are left in darkness and we lose this insight that 
we may become humble, fear assails us which brings us near 
to humility and repentance. 

The son of God has borne the cross and sinners have ac- 
quired courage in repentance. 

If the habit of repentance has driven away the anger of the 
King, he will not now reject your sincere mind. If the habit 
of humility can drive away God's anger from him who knows 

1) Matthew 11, 28 



SHORT SUCTIONS CONTAINING VARIOUS ETC. 237 

himself not to be true, how much more will this be the case 
with you who are suffering' in truth for your trespasses. Suffi- 
cient is the suffering of the mind in place of all bodily labours, 
according to the word of the commentator 1 ). 
353 A temple of grace is he that is mingled with God by con- 
stantly thinking of that which belongs to him. What is thinking 
of that which belongs to him? It is the constant hunting after 
his rest ; suffering at all times ; the toil of constant care con- 
cerning those things which always remain imperfect on account 
of the wretchedness of nature ; the constant sorrow at these 
things which the mind bears under strong emotions and which 
it places before itself with humble contrition as an offering 
during prayer. As much as possible it despises the care of the 
body, according to its power. Such is he that bears in his soul 
the constant recollection of God, as the blessed Basil, the 
bishop, says. 

Prayer without distraction is that prayer which produces in 
the soul the constant thought of God. For also this is God's 
incarnation, that He dwells in us by our constant recollection 
of Him with painstaking care of the heart, seeking His plea- 
sure. Involuntary evil deliberations have their origin in pre- 
vious laxity. 

O men and brothers, ye that desire to give some rest to the 
body in the way of recreation, for the sake of the service of 
God, in order to acquire force and to return to your service 
— let us not weaken our perfect watchfulness during the few 
clays of rest, giving our whole self to relaxation as if we were 
men who have not the intention to return unto their service. 

Those who in the time of peace are wounded by arrows, 
are the people who bear the cause of this in themselves , 
namely wilful freedom of speech. And the dirty clothes with 
which they see themselves clad in a holy place (namely at the 
35 4 time when God is astir in their soul) are those which they 
have woven in the time of relaxation. The things which put 
us to shame when, at the time of pure prayer, we wish to 
offer them, are those with which we have accustomed ourselves 
at the time when we esteemed our senses too low. 

Watchfulness helps a man more than labours; and relaxation 
injures him more than rest. In rest there arise internal wars 

1) Theodore 



238 SHORT SECTIONS CONTAINING VARIOUS KTC. 

which a man is able to overcome vexing though they may be 
to him. For as soon as he gives up rest and returns to the 
place of labour, they are put to silence and flee from him. Not 
so it is with that which is born from relaxation, though re- 
laxation is born from rest. For as long as man is in the place 
of his freedom, he is able to lay hand on himself and place 
himself under the order of his laws ; he is still in the place of 
his freedom. But when he is relaxed, he has left the place of 
freedom. If a man does not throw away completely all his 
watchfulness, he is not compelled against his will to comply 
with those things which he does not like. And if he does not 
completely give up the domain of his freedom, he will not be 
assailed by accidents, which bind him so that he is not able 
to withstand necessity. Do not give up the place of freedom 
on account of any of thy senses, o man ; else thou willst not 
be able to return thereto. Rest injures the novices only; re- 
555 laxation also the perfect and the aged. Those who let them- 
selves be directed to the comfort of bad deliberations, may 
find the way back by watchfulness and gain the height of good 
behaviour. But as for those who, confiding in their labours, 
have neglected cautiousness, and have been captivated by the 
relaxations of life, after [they had walked on| the height of 
behaviour, some have been wounded in the country of the 
enemies and have died during the time of peace, others have 
set out for the sake of the merchandise of life, and have 
exposed their soul to offence. 

We have no difficulties when we trespass in a thing, but 
only when we persevere in it. Trespasses will sometimes happen 
even to the cautious. 

But clinging to them is utter death. Suffering which we 
endure for the sake of things in which we transgress fortui- 
tously, are counted as pure service on our part, by the grace 
that sustains our life. 

Fie that sins a second time expecting [forgiveness] walks 
with God cunningly. Unexpectedly the rope of punishment will 
be thrown upon him and he will not reach the time for which 
he had hoped. 

If a man's senses are lax, his heart is also lax. The service 
of the heart is a bond of the outward members, if a man 
performs it with discrimination as the Fathers who were before 
us. This is known from other tokens which are seen in him : 



SHORT SKCTIONS CONTAININt ; VARIOUS KTC 239 

namely that he is not entangled in bodily profits, that he does 
356 not love money, and that he is wholly void of anger. Where 
on the contrary these three are found : the love of bodily 
profits to a small or to a large extent, and quick anger, and 
giving way to the belly (even in the case of the former saints), 
know that the relaxation in outward things originates in inward 
lack of patience, not in the baseness of the discriminating soul. 
Mow else could it be possible that such a one did not possess 
disregard of bodily things, and quietness? 

To expose oneself to disdain L ) discriminately is to be freed 
from all things, to disregard life and to love men. 

If thou endurcst willingly injuries for the sake of God, thou 
art pure within. 

If thou doest not despise any one on account of his stains, 
thou art surely a free man. 

If thou doest not run to encounter those who honour thee, 
and if thou art not moved by meeting those who do not con- 
cord with thee, thou art really dead to this life. 

Watchfulness with discrimination is better than all kinds of 
behaviour to all kinds of men. 

Do not hate the sinner") ; we are all worthy of condemnation. 
If thou art moved for the sake of God, weep over him. Why 
shouldst thou hate him? Thou meanst to hate his sins? Pray 
on his behalf, that thou mayest resemble Christ, who was not 
angry with sinners but prayed on their behalf. Hast thou not 
seen how He wept for Jerusalem ? In many things we are made 
mock of by Satan. Why should we hate them that arc made 
mock of like ourselves by the same one that makes mock of 
357 us: 1 Why hatest thou the sinner, o man? Perhaps because he 
is not righteous as thou art? And how art thou righteous, that 
hast no love? And if thou hast love, why doest thou not weep 
for him, instead of persecuting him? It is through ignorance 
that some people, reputed to be discriminating, are moved by 
the deeds of sinners. 

Be a herald of God's goodness, because fie provides for 
thee who art not worthy of it. And though thou art guilty of 
many things, it is not known that he is desirous of revenge. 
And for the few things in which thou showest [good] will, he 
remunerates thee with many. Do not call God just anymore, 

1) rTOCVJ^iX. . Cf. Introduction 2) Willi lliis pas>;ige cf. p. 14, 79, 348, 350 



24O SHORT SUCTIONS CONTAINING VARIOUS I'.TC. 

for His justice is not known in His dealings with thee. Though 
David called Him just and righteous, still His son has made 
it clear to us that He is good and kind. For He is kind 
towards the evil and the miscreant. How callest thou God just 
when thou comest across the section on the hire of the work- 
men ? Friend, I do thee no wrong. I will give unto this last, 
even as unto thee. Or is thy eye evil because I am good 1 )? 
How can any one call God just if he come across the story 
of the prodigal son? When he had spent all in fornication, it 
was only on account of the contrition he showed that [the 
father] ran to throw himself at his neck and made him lord 
of all his possessions. No one else can say concerning Him 
that he doubts His goodness. His son testifies this concerning 
Him. How couW there be justice m God, when Christ died 
•55s for us who were sinners? If He is compassionate here, we 
believe that there will be no change in Him. Far be it from 
us that we should wickedly think that God could not possibly 
be com passionate. God's properties are not liable to variations 
as those of mortals. It is not possr'6/e that lie sometimes 
should not possess a thing, and afterwards should possess it, 
or that what He possesses should diminish or increase as 
that which creatures possess. But that which God possesses 
is with Him from eternity, and it is with Him for ever, as 
also the blessed commentator a ) says in his exposition on the 
creation. 

Fear before His love, not before the reputation of harshness 
with which He has been charged. Love Him because it is our 
duty to love Him ; not for those things which He will give, 
but also because, of those which we have received. Even if He 
had made this world only for our sake, who could sufficiently 
tell His bounty? Where is the remuneration for Him in our 
deeds? Who has persuaded Him beforehand to bring us into 
existence? And who will intercede with Him for our sake when 
we shall be in a state of oblivion as if we were not? Who 
will stir our destruction into life? And from where will the 
impulse of knowledge be cast into [what is] dust? O the wonder 
of God's compassion. O the amazement of the bounty of our 
Creator. O the power of His almightiness. O His immeasurable 
kindness regarding our nature, that He also brings sinners into 

1) Mnlt. 20, 13 — 15 2) Theodore 



SHORT SECTIONS CONTAINING VARIOUS ETC. 2^1 

existence ! Who can sufficiently tell His praise, who quickens 
the sinner and abuser who had become dust without motion 
[so as to participate of] a laudable, recognizing and rational 
mode of existence ; that changes scattered dust into a being 
exalted above perception ; that makes scattered senses a rational 
nature with quick motion ? J[ the sinner is not able to [under- 
stand] His quickening power, he can be content with His grace. 
359 Where is Hell which can make us suffer? And what is the 
torment which can overcome in us His fear, vanquish the joy 
at His love? And what is Hell as compared with the grace 
of resurrection, which will restore us to life after Sheol and 
make this corruptible to be clad with incorruptibility, and make 
rise in glory what was lying in the contempt of Sheol ? Ye 
understanding, come and wonder. Who has an intellect wise 
enough to wonder? Come and let us wonder at the grace of 
our Creator. The retribution of the sinners is this, that He 
repays them with resurrection instead of with justice. And 
those that have trampled upon His laws are clad by Him with 
the glory of perfection instead of with the body. This grace 1 , 
after we had sinned is greater than that which brought our 
being *) into existence when we were not yet. 

Glory to Thy immeasurable grace. Now the floods of Thy 
grace make me silent without any emotion remaining, not even 
thankfulness. With what mouth shall we thank Thee, good 
king who lovest our life ? Glory to Thee in both the worlds 
which Thou hast created for our education and for our delight, 
from all those that Thou hast brought into existence to know 
Thy glory, now and at all times, world without end, Amen. 



Vcrli. AM. L.!tli:rk. iy2z (Wensinck). 



24-2 ON T[IK three degrees of knowledge etc. 



LI 

3<->°ON THE THREE DEGREES OF KNOWLEDGE AND 
THE DISCRIMINATION BETWEEN THEIR SERVICE 
AND IMPULSES AND ON THE FAITH OF THE SOUL 
AND THE TREASURES OF MYSTERIES HIDDEN IN 
IT AND TO WHAT EXTENT WORLDLY KNOWLEDGE 
IN ITS MEANS 1 ) IS OPPOSED TO THE SIMPLICITY 

OF FAITH 

When the soul in the course of its behaviour walks in the 
way of faith, this improves it much. When it then turns towards 
the means of knowledge, it becomes alienated to faith at once. 
And it is removed from that intelligible force of faith which 
reveals itself by different acts of help in the serene soul that 
simply, without inquiry, uses all that belongs to it. 

The soul that has once, in faith, entrusted itself unto God 
and, under many temptations, has received the taste of faith's 
help, no longer thinks of itself, but is made speechless by ec- 
stasy and silence, nor is it allowed to return unto the means 
of its knowledge or to make use of them, lest it also be bereft, 
on the contrary, of the divine care which visits it incessantly 
and provides for it and clings to it everywhere. For the soul 
would consider it as a despicable thought to deem itself suffi- 
cient to guide itself by the power of its knowledge. For those 
in whose hearts the light of faith has dawned, do not venture 
to pray in their own behalf, they do not even venture to ask 
361 God : Give us this, or : Take from us that, nor dare they 
think of themselves in any way. For by the initiated eyes of 
their faith they always see the paternal care which protects 
them on the part of that leather whose strong and immeasu- 
rable love surpasses the love of all fleshly fathers and who 
has power to supply us with all things above what we ask 
and think. 

I 7 or knowledge is opposed to faith and faith with all its 
means destroys the laws of knowledge. I do not mean spiritual 
laws. For the circumscription of the domain of knowledge is 

1) Klflo'ioA 



ON THE THREE DEGREES OF KNOWLEDGE ETC. 243 

this, that a man is not allowed to do anything without inquiry 
or examination; but he must investigate, so as to comply, if 
possible, with what befalls him. 

Dut as to faith, what is it? If yes and no approach unto it 
equally, faith docs not consent to remain in that position. That 
knowledge cannot be used without methods and means, that 
it even does not exist without them, is known. And this is 
the token of its sceptical attitude regarding truth. Faith on the 
other hand requires a serene and simple mind, far from any 
cunning or need of means. Behold, how knowledge and failh 
are each other's opposites. 

The mansion of faith is a childlike mind and a pure heart. 
For in the purity of their heart people have praised God. For 
'except ye be converted and become as little children' ') and 
so on. Knowledge, however is the persecutor and opposite of 
3 f)2 these two. Knowledge adheres to the domain of nature, in all 
its ways. Faith makes its course above nature. Knowledge does 
not admit unto itself anything which is in disharmony with 
nature, not even for the sake of trial • but it lets these things 
dwell at a distance. Faith on the other hand orders with 
authority and says : Thou shall tread upon the serpent and 
the lion : the young lion and the dragon shalt thou trample 
under feet 2 ). 

Knowledge is accompanied by fear ; faith by trust. As 
long as a man uses the means of knowledge, he is not free 
from fear, it is not even possible that he be deemed worthy 
of freedom. But as soon as he clings to faith, at once a free 
man and the king of his sout and a son of God, he will use 
freedom in all things, with authority. A man that has found 
the keys of faith will use all the species in nature, as God. 
For faith is allowed, even to create a new creation, just as 
God did. If thou wiliest, anything will stand before thee. And 
many times it is possible to make every thing out of nothing 

Knowledge is not able to make anything without materials. 
Knowledge does not venture to step over unto the domain 
which lies outside nature. How then? That the dissolved nature 
of water does not suffer the footsteps of flesh on its back, 
that he who excites fire is burnt by it, and that it is dangerous 
3 6 3 to act contrary to these [rules|. Such lore is cautiously guarded 

1) Matth. 18,3 2) IV 91, 13 



244 ON TlIE TIIRI ' :ji -DliGKKKS OK KNOWLEDGE ETC. 

by knowledge. And it is absolutely impossible to persuade it 
to order an advance into this domain. 

Faith on the other hand commands this with authority, 
saying : If thou tread on fire it will not burn thee ; and Hoods 
•will not drag thee along. And faith has done these things 
many times before the eyes of all creatures. If knowledge had 
been given an opportunity in this domain, it would not have 
given the permission to try such things at all. Through faith 
many have entered the mouth of the flames, and have checked 
the power of the burning fire, and have persevered in it with- 
out injury, and have walked on the back of the sea as if it 
were dry land. Verily, all these things are above nature and 
contrary to the methods of knowledge. 

Seest thou how faith shakes the foundations of knowledge 
and shows that all its means and laws are vain ; Seest thou 
how knowledge guards the domain of nature? Seest thou also 
how faith walks above nature and makes there the paths for 
its course ? For nearly five thousand years the means of know- 
ledge have been governing the world and the world has not 
been able to lift its head from the earth at all nor to perceive 
the power of its creator, until faith dawned to us and freed 
us from the trouble of labouring upon earthly things and from 
the vain slavery of fruitless distraction. And now that we have 
364 found an unexplored ocean and an unlimited treasure, should 
we desire to stay at a poor fountain? There is no knowledge 
which is not lacking, rich though it may be. As to faith, hea- 
ven and earth cannot contain its treasures. 

He whose heart is supported by the trust of faith, will 
never experience want ot anything. And though he does not 
possess anything, he dominates all things through faith. As 
it is written : All things, whatsoever ye shall ask in prayer, 
believing, ye shall receive '). 

And again : Our Ford is at hand ; be careful for nothing ~). 
Knowledge perpetually seeks means to preserve those who pos- 
sess it. What does faith do? 'Fxept the Ford build the house 
and keep the city, they labour in vain that build it and wake 
to watch' 3 ). Never will he that seeks refuge with faith use means. 

Knowledge everywhere praises fear. As also the sage says : 
Blessed is he whose heart fears. What does faith do? 'lie was 

1) Matth. 21, 22 2) I'hil. 4, 4 sq. 3) cf. I's. 127, 1 



ON THE THREE DEGREES OF KNOWLEDGE ETC. 245 

afraid and began to sink' '). And again : For ye have not 
received the spirit of fear to bondage, but the spirit of adop- 
tion -) to freedom in faith and trust in God. 'Fear them not 
therefore'"), lest I crush thee before them. F"ear always accom- 
panies doubt, and doubt examination, and investigation means, 
and means knowledge. And that which always examines and 
investigates, shows doubt and fear ; for knowledge does not 
always and in every thing profit, as has been shown above. 

365 Often hard circumstances and multifarious affairs oppose 
themselves, full of danger and of such a nature that know- 
ledge and the means of wisdom are absolutely unable to give 
any profit; things which are so hard that they withstand the 
whole power of the domain of human knowledge. 

But faith is never' vanquished by anything. What help can 
human knowledge afford in manifest struggles against invisible 
natures and incorporeal powers and many things of that kind? 

Thou seest how weak the power of knowledge and how 
strong the power of faith is. Knowledge restrains its pupils 
from approaching unto anything which can do harm to nature. 
But look at the power of faith; what does it command its 
sons? In my name shall they cast out devils and shall take 
up serpents; and if they drink any deadly thing, it shall 
not hurt them *). 

Knowledge according to its laws orders all those who walk 
in its way, to investigate all things from their beginning till 
their end and then to begin ; lest the end of the thing be 
contrary to the limits of human power, and people might 
undertake fruitless labour when their work would prove to be 
impossible and difficult to be realized. But what says faith? 
All things are possible to him that believeth r '). 

O unspeakable richness, o ocean rich in its billows and in 

366 its amazing treasures, o effusions of the power of faith ! I low 
full of encouragement, how delightful and full of trust is its 
path! And how easy are its loads; how delightful is its 
service. He li ) that has been deemed worthy of the taste of 
faith and then turns towards psychic knowledge is equal to 
him that has found a pearl of great price and changed it for 
a copper coin for he has left authoritative freedom and has 

1) Matth. 14, 30 2) cf. Rom. 8, 15 

3) Matth. 10, 26 4) Mark 16,17 

5) Mark 9, 23 6) Introduction 



246 ON THE TIIRKK DEGREES OK KNOWLEDGE ETC. 

turned towards the means of poverty which are full of the 
fear of bondship. 

Knowledge is not to be rejected, but faith is superior to it. 
And if we reject, we do not reject knowledge, far be that 
from us, but the distinctions in a variety of classes in which 
it moves itself in opposition to the glory of nature, so that it 
becomes cognate with the class of the demons. This we shall 
discern distinctly, seeing in how many degrees knowledge moves, 
and how many distinctions there are in every one of them, 
and in which emotions it a rises within every one of the clas- 
ses when it remains in them, and in which of these classes it 
comes into opposition to faith when it is moved in them, and 
leaves the domain of nature ; and which are the distinctions 
of the service in them ; and in which class it comes to its 
natural state, having changed its pristine direction preparing 
the degrees for faith by its beautiful behaviour; and to which 
point the distinctions of this class conduct it; and how it 
3 ft 7 proceeds from this class to a higher one ; and what are the 
kinds of service in that latter class, which is the first in honour ; 
and the point where knowledge is united to faith and becomes 
one with it and is clad by its influence with fiery impulses so 
that it blazes spiritually and acquires the wings of apathy and 
is lifted up from the service of earthly things towards the 
place of its creation, acquiring also other things. 

So it is meet for us to know that the degree of the service 
of faith is superior to that of knowledge. And knowledge is 
made perfect by faith, so that it acquires the power to ascend 
and to perceive that which is above all perceptibility and to 
behold the splendour of Him that is not attained by the mind 
or the knowledge of the creatures. 

Thus knowledge is the ladder on which a man ascends the 
height of faith, but which he docs not use any more when 
he has reached faith. For now we know little out of much 
and we understand little out of much. But when perfection 
has come this little becomes useless. 

So faith shows us as it were before our eyes the reality of 
that future perfection. By faith we are instructed about those 
unattainable things, not by investigation and the power of 
knowledge. All works of righteousness: fasting, alms, vigils, 
holiness and the others which are performed with the body ; 
and neighbourly love, humility of heart, forgiveness of sins, medi- 



ON TIIK T1IKKK DKGKKES OK KNOWUlIXU'; KTC. 247 

tation upon beautiful things , investigation of the mysteries 
3 68 hidden in the holy scriptures, the occupation of the mind with 
the practice of good works, the keeping of the affections of 
the soul within the borders, and the other virtues which are 
accomplished with the soul : all these need knowledge as their 
regulating power. But all these are still degrees along which 
the soul ascends unto the elevated height of faith, and they 
are called virtues. 

As to the discipline of faith, its service is above excellence ; 
it is not a service of labour but one of perfect rest-, it is 
consolation and comfort and it is accomplished by the im- 
pulses of the soul. All the amazing distinctions of spiritual 
discipline, the service of which is apperception of spiritual 
forces and delight and exultation of the soul, and love and 
joy in God and all the other things which are granted through 
this discipline — all these are forthwith given by faith in full- 
ness unto the soul which by grace is made worthy of this bles- 
sedness, by God who is rich in gifts, as they are mysteriously 
denoted in the holy scriptures. 

But perhaps some one reasons thus : If all these good things 
and the works of excellence which are mentioned above, and 
also the refraining from evil and the discrimination of subtle 
emotions arising in the soul, and the struggle with deliberation 
and the strife against alluring affections, and the other quali- 
ties without which faith cannot even show its power in its 
working upon the soul — if all these are made perfect by 
knowledge, how then can it be argued that knowledge is 
in opposition to faith? 
369 lhe solution of this doubt: There are three stages in which 
knowledge ascends and descends in an intelligible way, and 
where it receives its variations according to variations of the 
places in which it moves, and where it also injures or helps. 
The three stages which I mean are: body, soul, spirit. And 
though knowledge is one in its nature, it becomes condensed 
or subtilized in accordance with its abiding in these intelligible 
places. And so also its stores are changed and also the working 
of its impulses. 

Hear now the [enumeration of] the stages of its service 
and the causes by which it injures or helps. Knowledge is a 
gift which was presented by God unto the species of rational 
beings from the beginning of their existence. It is simple in 



248 ON THE THREE DEGREES OK KNOWLEDGE ETC. 

nature, not divided, as sunlight is, but has variations and 
divisions in connection with its service. 

The first stage of knowledge. When knowledge ac- 
companies the love of the body, it gathers provisions as: riches, 
vain glory, honour, elegant things, bodily comfort, means to 
guard the body against those things which are in opposition 
to nature, zeal for rational wisdom that serves to govern this 
world, and to be the originator of inventions in crafts and 
learning, and the other things which crown the body in this 
visible world. 

To the properties of this knowledge belong those which 
have been enumerated above in opposition to faith. This know- 
ledge is what is called simple knowledge, because it is bare 

370 of every godly thought. It imparts to the mind an unspeak- 
able weakness because it dominates it with a bridle and be- 
cause its whole thought is directed upon this world. Thus this 
degree of knowledge never imagines that there is at all an 
intelligible force and a hidden governor regarding man, or a 
divine care which provides for him. But it thinks that all good 
which happens to a man, and his being saved from injury 
and guarded against severe difficult accidents and against the 
numerous adversities which inhere to our nature openly or 
in secret, all happen by its own zeal and means. 

This is the degree of knowledge which thinks in the way 
mentioned and its adherents say that there is no providential 
government in visible things. Consequently it is not able to 
desist from constant anxiety and fear regarding bodily things. 
Therefore [it is accompanied by] pusillanimity, grief, despond- 
ency, fear of, demons, fear of men, rumours of robbers, tales 
about epidemies anxiety before sicknesses, fear of scarcity of 
food, fear of death, reptiles and beasts and other things of 
this kind. And at all times of the day and night knowledge 
is tossed about as the sea is by its billows, because it docs 
not know to commit its care unto God with the trust of 
faith in Him. 

So knowledge in all its circumstances uses means and arti- 
fices. And when by any cause its means are exhausted, be- 
cause it does not see hidden providence, it scolds men as its 

371 hindrances and haters. 

By this knowledge was planted the tree of good and evil, 
which is the eradicator of love. Knowledge examines the small 



ON THE TOREK DEGREES OF KNOWLEDGE ETC. 249 

stains in others and the shortcomings and weak points of men ; 
and in it are the disputations of learning-, and dialectics, and 
cunning artifices, and all the other means which dishonour 
man. In it are also presumption and haughtiness, because it 
reckons to its own credit and not to God's credit all things 
which happen, if they are wholesome. 

Faith on the other hand attributes its deeds to grace. 
Therefore it cannot be haughty. As it is written : I can do 
all things through grace which strengthened me l ) ; and again : 
Not I, but grace which was with me 3 ) ; and what the blessed 
Apostle says: Knowledge puffeth up 3 ). 

This he says concerning that knowledge which is not mingled 
with faith and trust in God, but not concerning true know- 
ledge. Far be it ! For true knowledge makes perfect by hu- 
mility the souls of those who possess it, as Moses and David 
and Isaiah and Peter and Paul and the other saints who were 
deemed worthy of perfect knowledge, in accordance with the 
domain of nature. And because their knowledge is constantly 
enveloped by various visions and divine revelations and the 
supreme sight of spiritual things and unspeakable mysteries, 
their own person is in their eyes, as compared with these, 
dust and ashes. 

That other knowledge must needs be puffed up, because it 
walks in darkness and it examines its subjects in analogy with 
earthly things without knowing that there is something more 
valuable. 
372 But [even I those who are dominated by haughtiness because 
their behaviour is |in their own eyes] of greater importance 
than earthly and bodily things, and because they rely upon 
service without penetrating with their mind in unattainable 
things — when they come to meditate upon those waves of 
the glorious splendour of the godhead, and their service is on 
high, their mind then cannot deviate to think of impure things 
and idle deliberations. For those who walk in light cannot go 
astray. All those, therefore, who err from the light of the know- 
ledge of God's son, and deviate from truth, walk in these ways. 

This is the first stage of knowledge accompanying the bodily 
love. This we reject, calling it oppositional not only to faith, 
but to all works of excellence. 

i) Cf. rhilippians 4. 13 2) Cf. I Cor. 15, 10 3) l Cor. 8, I 



2^0 ON THE THREE DEGREES OK KNOWLEDGE ETC. 

The second degree of knowledge. When knowledge 
leaves this first state and turns towards meditation and psychic 
love, it performs those beautiful things which have been des- 
cribed above, through the cooperation of the psychic impulses 
with the bodily senses, by its natural light ; namely : fasting, 
prayer, compassion, recitation of the holy scriptures with a 
view to excellence, strife against the affections, and so on. All 
beautiful deeds and excellent distinctions which are seen in the 
soul, and the amazing stages which are administered in the 
church of Christ, are accomplished by the influence of the 
;7j power of the Holy Ghost, in this middle stage of knowledge. 
The Ghost will level ways in our heart leading to faith. And 
by faith we shall gather provisions for this our true world. 

And till this point knowledge is still of a bodily nature and 
composite, though it occupies itself with excellence and though 
it is the way conducting us to faith. For the latter is a degree 
higher than knowledge ; and if knowledge is as it ought to be, 
it will be able by the help of Christ, to ascend [this higher 
way), when it bases its service upon seclusion from men and 
recitation of the holy scriptures and prayer. And the other good 
works will be made complete by these. 

This is the second degree of knowledge, by which all beau- 
tiful works are performed. It is called knowledge of practice, 
because, as to its outward stage, it accomplishes its activity 
by deeds perceptible by the senses of the body. 

The third d e g r e e of knowledge, which is the 
degree of perfection. How knowledge is subtilized and 
acquires spirituality so that it resembles the discipline of those 
invisible forces the service of which is not performed by the 
apperceptive practice of works but by the thoughts of the 
intellect — hear this now. When knowledge elevates itself 
above earthly things and above the thought of service and 
begins to try its impulses in things hidden from eyesight, and 
when it partly despises the recollection of [worldly] things from 
which proceeds the perversion of the affections, and when it 
stretches itself upwards and clings to faith by thinking of the 
world to be and love of the promises and investigation con- 
374 cerning the hidden things — ■ then faith swallows knowledge, 
gives anew birth to it, wholly spiritual. Then it is able to 
direct its flight towards non-bodily places and to the depths 
of the unscrutable ocean of wonderful and divine government 



ON THE TURK]-; DEGREES OF KNOWLEDGE ETC. 25 I 

which directs intelligible and apperceptive beings, and to exa- 
mine spiritual mysteries which are attained by the simple and 
by the subtle intellect. Then the inner senses awake to spi- 
ritual service, as the order of things which will be in the state 
of immortality and incorruptibility. For from here onwards they 
have received intelligible resurrection, symbolically, as a true 
sign of that universal renewal. 

These are the three degrees of knowledge, in which the 
whole course of man is contained, that of body, soul and spirit. 
From the time that a man begins to distinguish between good 

<r> t> o 

and evil, till he leaves the world, in these three degrees is 
contained the knowledge of himself and the accomplishment of 
all iniquity and wickedness and the summit of all righteousness; 
and the scrutiny of the depths of all spiritual mysteries is 
worked by one knowledge in these three degrees. Within these 
is the whole emotion of the mind that ascends or descends 
moving in good things or in evil things or between these. 
These three degrees are called by the Fathers the natural, the 
praeternatural and the supernatural. And these are the three 
directions in which the thoughts of the rational soul ascend 
and descend, as it has been said. Either it works righteousness 
in nature, or in the domain above nature, its thoughts wrapped 
575 up in contemplation towards God ; or it will go out to feed 
the swine in the praeternatural domain, as one that has lost 
the riches of his intellect while serving with the herd of demons. 
The first degree of knowledge makes the soul cold to works 
in the course of the good. The middle one excites in the soul 
fervour in its course in the degrees of faith. The third stage 
is the soul's desisting from service; and this is a symbol of 
the future, that the soul only finds delight in intellectual occu- 
pations, in the symbols of future goods. But as nature is not 
yet elevated above the stage of mortality and above the load 
of the flesh so as to abide totally in that spiritual state which 
is exempt from deviation, and because it is not able to ad- 
minister complete perfection in the world of mortality and to 
abandon the nature of the flesh completely while it abides in 
it as yet, therefore it is in the former and in the latter stage 
alternately. Sometimes the soul in the middle degree of know- 
ledge as a poor being is occupied with performing with all 
its power the virtues proper to nature, because of the nature 
of the body. And sometimes, as those who have received the 



252 ON THE THREE DEGREES OF KNOWLEDGE ETC. 

spirit of adoption T ), it delights in the mysteries of freedom 
through the gift of the spirit, even as it pleases its giver. 
Then it turns again towards the poverty of its world, namely 
of the body, being on its guard against it, lest the latter 
should captivate it by the allurements which arc found in its 
world through its troubled and easily deviating impulses. For 
as long as the soul is covered by the curtain of the flesh, it 

376 has no trust. For there is no perfect liberation in a non- 
perfect world. 

The whole service of knowledge is a service of work and 
of exercise. The deeds of faith however, are not performed be- 
labours 5 for they are accomplished by the spiritual impulses 
through the sole and pure efficacy of the soul [and they are 
elevated] above the senses. Faith is more subtle than know- 
ledge, just as knowledge is more subtle than apperceptible 
deeds. For all the saints which have been deemed worthy of 
spiritual discipline which is ecstasy in God, walk through the 
power of faith, in the delight of that discipline which is 
above nature. 

I do not call this faith, that a man believes in the discri- 
mination of the adorable hypostases of the F^ssence, or in the 
properties of His nature , or in the amazing government 
regarding humanity consisting in His accepting our nature. 
But I call this faith : the intelligible light which by grace 
dawns in the soul and, without leaving room for doubt, sup- 
ports the heart by the testimony of the mind, namely by the 
persuasion of hope which is far from all presumptions and not 
by tradition from hearsay. This light will show the spiritual 
eyes of the soul the hidden mysteries which are in the soul, 
and the secret riches of divinity which are concealed from the 
eyes of fleshly men and are revealed spiritually to those who 
at the table of Christ are brought up in meditation upon His 
laws ; as He says : If ye keep my commandments, I shall send 
you the Spirit, the Comforter, whom the world cannot receive, 

} 77 and He will guide you into all truth 2 ). Thus He will also 
show man the holy power, which surrounds him at all times. 
That power is the Comforter. By the power of this faith 
all the parts of the soul are kindled as it were by fire so 
that it despises all danger on account of its trust in God. 

1) Romans 8, 15 2) John 16, 13 



ON THE THRKE DEGREES OF KNOWLEDGE ETC. 253 

And upon the wings of faith it is lifted up above the circle 
of the visible world and, as drunk, it is constantly in ecstatic 
thought of God. And by simple sight, and by insight without 
sight of the divine nature, it accustoms the intellect to looking 
at its secret being in meditation. For until the coming of that 
which is the perfection of the mysteries, and until we shall 
have been made worthy of its revelation eye to eye, faith 
administers unspeakable mysteries between God and the saints. 
May we be deemed worthy of them by the grace of Christ, 
here by pledge, there in reality in the kingdom of heaven, 
with all those who love Him. Amen. 



LII 

SHORT SECTIONS ON A DIFFERENT SUBJECT 

ON THE DISTINCTION OF THE IMPULSES OF 

KNOWLEDGE 

When knowledge pursues visible things, concerning which 
instruction is acquired through the senses, it is called natural. 
When it pursues the intelligible forces behind the visible things 
in non-bodily species, it is called spiritual. For perception is 
378 received by the spirit, not by the senses. And regarding both 
of these kinds the soul receives the recognizable materials from 
without. When however knowledge pursues the Essence it is called 
supernatural, or rather agnostic, because it is elevated above 
knowledge. As to this [latter kind], the soul does not acquire 
contemplation concerning it in materials lying without it, as 
is the case with the former kinds. But without materials, by 
a sudden working of grace within, unexpectedly, it is revealed 
in the soul. For the kingdom of God is within us ] ). And it 
will not come from the place from where it is expected, nor 
through observation 2 ), according to the word of our Lord. 
But within the hidden form of the intellect it is revealed with- 
out cause and without meditation upon it. For the intellect 
has no materials to meditate upon it. 

I he first [kind of knowledge! is born from constant recitation 
and from zeal for teachings. The second kind from a steady 

1) cf. Luke 17. 21 2) Luke 17,20 



254 SHORT SUCTIONS ON A DIFFERENT SUBJECT ETC. 

behaviour and faith of the intellect. The third kind is due 
to faith alone. For there knowledge ceases and works reach 
their end and senses will be superfluous. 

As long as knowledge is beneath this line, it is called know- 
ledge. And the lower it is, the more honoured it becomes, so 
that when it reaches the earth and earthly things, knowledge 
is master of all, and without it all is cripple and idle. But 
when the soul elevates its gaze and directs the space and the 
379 time of its impulses towards heavenly things and becomes 
desirous after the things which are not to be seen with the 
bodily eye and over which the flesh has no power, then all 
things fall under the category of faith. 



LIII 



ON PRAYER AND THE OTHER THINGS WHICH ARE 
NECESSARILY TO BE SOUGHT l ) IN CONSTANT RE- 
COLLECTION AND WHICH IT IS VERY PROFITABLE 
FOR A MAN TO RECITE WITH DISCRIMINATION AND 

TO RETAIN 

That a man have trust in the petition of his prayer through 
trust in God, is the chief part of the gift of faith. The 
assurance of faith in God is not a correct confession, though 
this is the mother of faith, but a soul that looks on the 
truth of God by the power of behaviour. When thou findest 
faith and what is related to it, in the holy scriptures mingled 
with behaviour, do not consider it in the sense of true con- 
fession. Faith which gives the conviction of trust is never 
demanded by the imperfect, or by those whose mind is per- 
verted so that it cannot attain truth. The assurance of truth 
reveals itself in the soul — in accordance with the elevation 
that is the result of behaviour — in an attitude which tends 
toward the legislation of our Lord. 

The light of the soul consists in constant meditation upon 
the scriptures. For they trace in the intellect profitable recol- 
lections with regard to watchfulness against the affections and 
for perpetual abiding with God, in love and in purity of prayer. 



l) Hedjan's .\yiffli is a misprint for fj^aOA^a 



ON I'RAYER AND THE OTHER THINGS ETC. 255 

They trace before us the way which is made peaceful by 
3S0 the steps of the saints. Yet do not confide in the signs of the 
words when they are not accompanied by great alertness and 
perpetual affectability through constant prayers. Accept without 
doubt words that are spoken from experience, even if they 
are uttered by a simple man. Even the great treasury of 
earthly kings does not abhor to take increase from the money 
of the mendicant. And from small sources the large streams of 
the rivers increase. 

If the recollection of the excellent renews in us the desire 
of excellence when we commune with them mentally, the re- 
collection of the impudent also renews in our mind impure 
desire when we are reminded of them. This is because the 
recollection of all these develops in our mind the distinct lines 
of their deeds. And with their finger as it were they show us 
their evil deeds or the elevation of their behaviour, in accord 
with their belonging to one or to the other kind. And the 
recollection with its stings — be they right or left ones — spurns 
us to meditate upon the baseness of our mind (while the 
images of their noble behaviour are depicted in our imagina- 
tions) and to look upon them zealously. 

So not only the meditation upon evil injures those who are 
captured by it, but also the sight and the recollection of those 
who perform evil. And not only is the performing of excellent 
things greatly profitable to those who accomplish them, but 
also the imaginative representation formed by the recollection 
of the persons who perform those things. And on account of 
5S1 this it can be understood that those who are near to reaching 
the stage of purity, are deemed worthy of seeing perpetually 
holy men in nightly visions. And during the whole day the 
images of the saints which are printed in their soul are to 
them a source of joy by their intellectual intercourse with them. 
And on account of this they turn with renewed fervour towards 
the performance of good works and an intense fire of love 
unto excellence is kindled in them. 

It is said that the holy angels assume the appearance of 
honoured and excellent men and show themselves to the soul 
in visions during sleep when the emotions are distracted, for 
the sake of joy and higher incitement. And during the day 
they set [the solitary] astir by the recollection of the visions, 
and so they are fired anew to their labour by their joy at 



256 ON PRAYER AND THE OTHER THINGS ETC. 

those holy men. And so the latter are promoters of the former's 
course. In the same way, at the time of the heat of battle, 
those who are accustomed to evil intercourse, are visited by 
the demons in this likeness. They assume a likeness in which 
they show themselves to the soul, namely visions highly exciting 
amidst the recollections of the day to those who converse with 
these. Sometimes also they do this by frightful visions which 
terrify the soul and weaken it, and which accentuate the dif- 
ficulty of behaviour in solitude and reclusion, and the like. 

We ought therefore, o my brethren, to use discrimination 
regarding recollections, in our meditation, [choosing] which of 
them we should cherish and which we should dispel hastily as 
soon as they approach our mind, according to whether they 

382 proceed from the activity of the demons who provide the af- 
fections with matter, or from desire or anger, or from the 
holy angels such as give indications that cause joy and know- 
ledge and profit by the deliberations which they excite through 
their offerings to us, or by the recollection and perception of 
former deeds some of which stir in the soul deliberations that 
are useful in any direction. 

Experience concerning the two we must acquire by discri- 
minating knowledge, as also experience concerning their aspect, 
their intercourse, even concerning their way of working. Each 
of the two has at once to be met with a distinct prayer. 

Love which is maintained by [outward) things is to be com- 
pared with a small flame whose light subsists by the sustenance 
of oil ; and with a stream subsisting through rain, and whose 
flow ceases as soon as the supply which maintains it becomes 
deficient. Love of which God is the cause, is as a source 
welling from the depth, whose current will never cease. For 
I le alone is the source of love whose supply does not fail. 

Thou desirest to perform the recitation of Psalms during thy 
service with delight, and thou wishest to perceive the spiritual 
words which thou recitest ? Abandon the performance of a 
certain quantity and ignore the measures of service ; and say 
the words in the way of prayer, and leave the usual iteration. 
Understand what I say. As to those sections which bear the 
character of a history, let thy spirit consider their repetition 
as the recitation of some providential act of God, in order 
that by the deep significance which is in them the soul be 

383 awakened unto amazement at Providence ; and from here it 



ON Pit AVER AND THE OTHER THINGS' ETC'. 257 

may be stirred to praises or to profitable affection. The pas- 
sages which are prayers, take them unto thyself. When thy 
mind has become established in them, confusion has given 
way and disappeared. For in the service of bondage there is 
no peace of mind, nor is there trouble of confusion in the 
liberty of the children. For confusion is wont to suck away 
the taste of insights and to rob them of their intellect, as the 
leech which with the blood of the limbs sucks the vitality of 
the body. For it is possible, to say of confusion that it is the 
mount of Satan even. Satan, as a chariot-driver, is wont to 
ride on it constantly, taking with him a multitude of affections. 
Thus he invades the poor soul making use of the darkness 
of its confusion. 

And this thou hast to understand clearly, lest in the sentences 
of thy recited Psalms and of thy prayer thou becomest a con- 
ductor of words as if they came from a strange person. For 
thou shouldst not think that thou art sedulously promoting 
the work of the apostles if thou art wholly devoid of the pas- 
sion and the joy which is in it. But thou shouldst say the 
words beseechingly, as originating in thyself, with intelligence 
and with passionate discrimination, as one who is aware of his 
being occupied with ritual of his own. Dejection is caused by 
distraction of mind ; distraction by neglect of labours and reci- 
tation and by intercourse left to chance. 

Not to use conversation with those who speak to us, but 
384 to cut off their speech entreatingly, is a sign of a mind that 
has found wisdom and power by grace. For its true know- 
ledge frees it from much labour; and by its treading short 
ways it cuts off the many windings of a long way. For we 
have not at all times the power to reduce to silence all 
contrary deliberations by arguments, and it may happen, when 
we receive a blow, that for a long time we shall not be healed. 
Against those who are six thousand years old thou wilt stand 
thy trial. But they also are provided with means which may 
destroy thee, being mightier than thy wisdom and thy learning. 
But even if thou vanquishest, the dirt of their deliberations will 
defile thy mind and their stinking odour will linger in thy 
smell. But by the former method l ) thou wilt be free from all 
these and from fear, because there is no helper like God. 



1) viz. by cutting off discussions 

Verb. Afd. Letterk. 1922 (Wensmckj. 



2 5$ ONf PRAYER AND THE OTHER THINGS ETG. 

Perpetual tears during prayer are a sign of divine mercy of 
which the soul is worthy because of its repentance which has 
been accepted ; and with tears it begins to enter the plain of 
serenity. Unless the deliberations have been freed from the care 
of transitory things and have cast away the hope of the world 
and contempt for it has been established in them and they have 
begun to prepare provisions for the day of a man's departure, 
because the thought of things beyond earthly ones has been 
established l ) in the soul — it is not possible that the eyes shed 

3 8 5 tears. Tears originate from pure meditation without distraction 
and from perpetual meditations without deviation, and by some 
subtle recollection which falls into the mind and affects the 
heart by the anxiety it causes. Then tears become frequent. 

When thou turnest towards perpetual handiwork in thy soli- 
tude, do not make the commandment of the fathers a pretext 
for love of money. In order to avoid despondency thou must 
have some trifling occupation which does not trouble the mind. 
If however thou desirest to bestow more care upon it, for the 
sake of alms, know then that the order of prayer is more 
excellent than alms ; if thou desirest to do so because of thy 
need, without being covetous, that which is sufficient to fulfill 
thy want is what our Lord provides thee with. He never has 
left His servants in want of transitory things. Seek ye first the 
kingdom of God and His righteousness, and all these things 
shall be added unto you, before ye ask, says our Lord 2 ). 

One of the saints 3 ) has said : it is not the aim of thy dis- 
cipline that thou shouldst appease the hungry and that thy 
cell chould become a place of congregation for strangers. For 
this behaviour is rather meet for those who are in the world, 
but nor for solitaries who are free from thoughts of visible 
things and who preserve their mind by prayer. If ever thou 
wilt be deemed worthy of the solitary state and avoid heavy 

386 loads in the kingdom of its freedom, let not the customary 
thought of fear terrify thee with its many and varying delibe- 
rations. But as a man who believes that there is a guardian 
with him and who knows occurately through his wisdom that 
he and all creatures are under one Lord, and that one will 
moves them all and stops and governs them, and that no 
fellow is able to injure his comrade without the commandment 

1) Reading ^\\.1."V3 2) Matthew 6,33 

3) I'erliaps Eiiagrius; cf. Rook of the Dove^ p. 30 



OK PRAYER AND THE Of HER THINGS ETC. 259 

of the Governor, and that all is under His care — make up 
thy mind to be courageous. For though some of them have 
been given freedom, yet they have no freedom in all things, 
and neither the demons nor the beasts of prey, nor malicious 
men are able to injure any man according to their good plea- 
sure, until the divine will has given the command and until 
material opportunity has been given. .It is not granted by the 
divine will that all freedom should realize itself, otherwise no 
flesh could live. For the Lord does not allow the freedom of 
demons or man to approach his creatures that they use it 
according to their good pleasure. 

So thou hast to say to thyself: there is a guardian with me 
and there is no possibility for any of the creatures even to 
show themselves to me, if no permission from on high has 
been given. So if thou seest with thy eyes and hearest with 
thy ears their threatenings, even then thou must not believe 
that they will venture to act. If they had received an order 
387 from the heavenly will, no speech and even not a word even 
would be necessary, but action would immediately follow will. 
And if this be the will of my Lord (so say to thyself), that 
the evil ones have power in his creation, then I must not 
resist this fact as if I were one taking pleasure in contradicting 
the will of his Lord. Thus, even in thy temptations, thou shalt 
be full of gladness, as one who knows and feels that his Lord 
is governor. Support therefore thy heart by confidence in the 
faith in the Lord without being afraid for the terror by night 
nor for the arrow that flies by day x ). For the faith of the 
righteous in God makes the beasts of the field as lambs and 
goats 3 ). It is namely impossible to be a righteous man confiding 
in God unless this be true of thee, that for the sake of the 
service of righteousness thou art gone into the desert with its 
many troubles and that for it thou art administering- the will 
of God. So thou labourest in vain when thou takest upon thee 
these pains. For God does not wish the pains of mankind, but 
that thou offer to Him as a sacrifice of love thy personal 
affections. All those who love God show Him this distinctive 
[sign of love] that they are willing to bear troubles for the 
sake of His love. For all those who desire to live in the fear 
of God through Jesus Christ, bear troubles. And then He 
makes them rule over his hidden treasures. 

1) I'salm 91, 5 2) Cf. Book of the Dov,; p. 80 



26o ON PRAYER AJSfD tflE OtllER THINGS ETC. 

One of the saints has said : There was an old, honoured 
solitary to whom I once went when I was shaken by tempta- 

388 tions. He was ill and had to lie down. When I had greeted 
him I sat down near him and said : Pray for me, Father, for 
I am very much shaken by the temptations of the demons. 
He opened his eyes and looked at me benignanthy, saying. 
My son, thou art a boy ; God will not admit the demons 
unto thee. I answered : If I am a boy I have to bear the 
temptations of strong men. Then he said to me : So God is 
trying to make thee wise. I said to him : How can I become 
wise, if I taste death every day? He said to me: God loves 
thee •, be silent, God shall give thee His gift. Then he said 
to me : Thou must know, my son, that I have been making 
war upon the demons during thirty years, of which I have 
passed twenty without enjoying any help whatever. When 
twenty five years had elapsed, rest began to show itself. As 
it approached, it increased and when twenty eight years had 
passed it had grown considerably. And now that thirty years 
have been accomplished rest has increased to such a degree, 
that I know not how this can happen. — Further he said : 
When I desire to stand performing service, I am allowed to 
accomplish one marmita Y ). Further, even if I remain standing 
during three days, I am in ecstasy with God, without per- 
ceiving fatigue. — Behold how prolonged labours produce 
illimitable rest. 

One of the Fathers used to eat two times every week. He 

389 said to us : 'The day on which I speak with someone, I am 
not able to keep the usual rule of fasting, but I am compelled 
to break it'. So we understand that the keeping of the tongue 
not only does excite the mind unto God but that it also in 
secret grants considerable force for the accomplishment of the 
visible labours which are performed through the body. And 
on account of a hidden service the intellect will constantly be 
illuminated, as our Fathers say. For keeping the tongue excites 
the heart unto God, if we be silent with knowledge. 

This saint was much given to vigils saying : When of a 
night I stand till dawn and take rest after the recitation of 

o 

Psalms, and then wake up from sleep, on that day I am as 
a man who is not in this world. No single earthly thought 



1) a fifteenth part of the psalter. 



ON PRAYER AND TIIK OTIfKR THINGS ETC. 26 I 

rises in my heart, nor do I want definite regulations, but all 
day I am in ecstasy. 

On one day such as this in which I was wont to take food 
(and since four days I had not eaten), when I rose in order to 
perform the evening service and to eat afterwards, I stood in 
the room of my cell in full sunlight. I perceived only that I 
began with the marmita which is the beginning of the ser- 
vice ; but till the next day when the sun rose before me and 
the clothes on my body became warm, I did not perceive 
where I was. As the sun troubled me by burning my face 
my mind came back to me and behold, I saw that it was a 
390 new day. And I thanked God because of His pouring out 
His grace upon mankind and because of His deeming worthy 
of such a greatness those who seek Him. 

Here end the tales of holy men. 

LIV 

OTHER EXPLANATIONS CONCERNING 
MAGGENANUTHA J ) 

Although we have already spoken on this subject in an 
other context in the foregoing disquisitions 2 ), when an oppor- 
tunity offered itself, yet we do not object to elucidating the 
subject further here. 

Maggenanutha denotes help and guardianship and also the 
receiving of the heavenly gift. As for instance: The Holy 
Ghost shall come and the Power of the Highest shall over- 
shadow thee 3 ). And: Thy right hand shall save me '% which 
is a prayer for help. And: I will defend this city to save it 5 ). 

So we understand two kinds of action in the maggenanutha 
granted by God unto mankind one is symbolical and intel- 
ligible ; the other practical. The former is connected with the 
holiness which is received through divine grace ; this means : 
by the influence of the Holy Ghost a man is made holy in 
body and soul, as is the case of Elisha and John and Mary 
the blessed among women. But because this is incomparable 

1) Inspiration, revelation, incarnation a. s. o. 2) Syriac text, pp. 107, 160 

3) Luke 1, 35 naggen\ to overshadow is only a faint rendering. The original means 
rather to envelop and to overpower. 

4) I's. 138,7 5) A 37,35 



262 OTHER EXPLANATIONS CONCERNING MAGGENANUTHA 

and above that which happens to the rank-and-file of creatures 
we have to come to that partial [holiness] which is granted 
unto the other saints, in the relation between the limbs and 
the body. 

The mysterious kind of maggenanutha — as the [gifts] 

39 1 imparted unto each of the saints — is a kind of influence 
which possesses the mind. And when man is deemed worthy 
of this maggenanutha, the mind is snatched away in ecstasy 
and expanded by some divine revelation. And as long as the 
influence possesses the mind, man is exalted above the emo- 
tions of psychic deliberations, on account of his communion 
with the Holy Ghost. 

And this is what was said by the Apostle in the form of 
a prayer unto the Ephesians, when he desired to explain to 
them this mystery : May the God of our Lord Jesus Christ, 
the Father of glory, give unto you the spirit of wisdom and 
revelation in the knowledge of Him : the eyes of your hearts 
beinc enlightened x ). What is the result of this? That ye may 
know what is the hope of His calling and what the riches of 
the trlory of His inheritance in the saints, and what is the 
exceeding greatness of His power to us-\vard who believe 3 ). 

This is one symbolical kind of maggenanutha, that when 
this power overshadows a man, he is deemed worthy of the 
o-lory of the new world, by revelation. And this is the part 
that has fallen to the lot of the saints by light ; concerning 
which the blessed Paul says, that those are deemed worthy 
of it who have received sanctification of the mind from the 
Spirit, on account of their holy and excellent behaviour 3 ). 

Another kind of maggenanutha is that whose action mani- 
fests itself practically. It is the intelligible power which con- 
stantly covers a man and broods over him, removing from him 
any injury or accident that threatens to approach his body or 
soul something not to be perceived visibly by the mind, but 

392 clear and evident to the eye of faith, such as was frequently 
experienced by the saints ; as is written : The angels of the 
Lord encamp round about them that fear Him and deliver 
them '*). And : Many are the afflictions of the righteous ; but 
the Lord delivers them out of them all r> ). 



1) Ephesians 1, 17 sq- 2) ib. 10, iS sq. 3) cf. 2 Thess. 2,13 

4) Ps. 34,7 5) l's- 34,19 



HOW THE HIDDEN ALERTNESS WITHIN THE SOUL ETC. 2 (r 



LV 

HOW THE HIDDEN ALERTNESS WITHIN THE SOUL 
IS TO BE PRESERVED HOW SLEEPINESS AND COLD- 
NESS ENTER THE MIND BANISHING THE HOLY 
FERVOUR FROM THE SOUL KILLING THE DESIRE 
OF GOD THAT TENDS TOWARDS SPIRITUAL AND 
HEAVENLY DESIRABLE THINGS 

Opposition would have no chance to cause confusion to 
those who desire beautiful things, if an occasion were not 
offered to these evil machinations by the lovers of beautiful 
things themselves. The matter is nearly thus. 

Every impulse of love unto what is beautiful is from the 
beginning of its motion accompanied by some zeal which in 
its fervour resembles that of fiery coals. This zeal usually sur- 
rounds the impulse of love as a wall, chasing from its neigh- 
bourhood all opposition and trouble. It possesses such vigour 
and unspeakable force that it can stiffen the whole soul against 
relaxation or against being shaken by the attack of all troublous 
things. It is in the first place the force of the holy desire im- 
planted in the nature of the soul, namely an emotion set astir 
393 by the force of the soul's natural anger, which is implanted in 
it by God in order to guard the boundaries of nature, so that 
it may use its vigour for fulfilling the natural desire of the 
soul, which is excellence. It is impossible to perform excellence 
without this impulse. 

It is called zeal because it makes zealous and it sets astir 
and kindles and makes man heroic from time to time so that 
he despises the body in the troubles and terrible temptations 
which occur, and delivers his soul to death full of confidence 
and encounters the powers of the rebellion, giving up espe- 
cially the fulfilling of what the soul loves. 

A certain man, clad with Christ, somewhere in his book calls 
this zeal a dog and a guardian of the law of God, which is 
excellence. 

Excellence is the fulfilling of the laws of God. This force of 
zeal becomes mighty and alert and fervent for the sake of 
guarding the house, an account of two reasons ; and it becomes 



264 HOW THK HIDDliN ALERTNESS WITHIN THE SOUL ETC. 

weak and sleepy and despicable on account of other two reasons. 

The first reason of fervour and alertness consists in anxiety 
for the virtues which a man possesses or is going to possess, 
when some fear arises, lest these virtues should be stolen or 
seized by some approaching event. This fear is set astir by 
divine care, in all worshipers of excellence, lest the alertness 
and the constant zeal of the soul should get asleep. 

When this fear is set astir in nature, the dog of which we 

394 have spoken will be fervent, night and day, as a blazing fur- 
nace, spurring nature which like a Cherub is watching and 
threatening all the surroundings at all times. If, so to speak, 
a bird should pass by, it would be astir and bark with a 
vigour unspeakably sharp. 

When this fear is anxious on behalf of the body, it is Sa- 
tanic ; because faith in God's care is shaken and man forgets 
how God thinks of those who care for excellence by caring 
for them at all times. As the Holy Ghost has said through 
the mouth of the prophet : The eyes of the Lord are upon 
the righteous and His ears are [inclinedj to hear them l ). For 
the thoughts of the Lord are unto those who fear Him. And 
in another place [the prophet] says, as it were speaking in the 
name of God, unto those who perform righteousness : There 
shall no evil befall thee, neither shall any plague come nigh 
thy dwelling. For He shall give His angels charge over thee 
to keep thee; they shall bear thee up in their hands 2 ), and 
compare the other words of Scripture. 

But when this fear is on behalf of the soul, for the accidents 
threatening excellence, namely fear lest the soul be robbed or 
injured by any cause, this is a divine impulse and an excellent 
thought. And it is in God's care that this distress and fear 
originate, and this terror which torments the mind by its op- 
pression. 

The second cause of the vigour and the fervour of the dog 
is brought about by the increase of love of excellence in the 
soul. According to the measure of the love of the soul for 

395 that which it possesses by this love, — which is a divine 
deliberation — this natural zeal glows for it. 

As to the causes of its abating and sleepiness, one of them 
is brought about by love being quenched and reduced in the 

l) Psalms 34, 16 2) Psalms 91,11 sq. 



IIOW THE HIDDEN ALERTNESS WITHIN THE SOUL ETC. 265 

soul. The second rises when some deliberation of trust takes 
its seat in the soul and man confides and thinks many 
times that there is no danger of anything that could injure 
him. Then he casts away the weapon of zeal and becomes as 
a house without a guardian. And the dog goes asleep, leaving 
his watch. Usually this deliberation is the source of most of 
the intelligible houses being robbed. This happens when the 
serene flame of holy knowledge in the soul becomes dark. 

Whereby does it become dark, if not by some subtle deli- 
beration of presumption penetrating into the soul, or because 
man is given to too much care of bodily things, or because he 
is frequently in contact with worldly things. Every time that 
strugglers come into contact with lay people, especially women, 
the soul descends. This also happens through contact with the 
multitude on account of whose gaze the soul necessarily is 
assailed by vain glory. 

In short: the ruling mind as often as it comes into contact 
with the world resembles the skipper who calmly was sailing 
on the sea while a soft wind from behind drove him towards 
the harbour, when he suddenly got among the cliffs. 



LVI 

396 BEAUTIFUL CONSIDERATIONS ') CONCERNING THE 

LIFE OF MAN 

As often as man in his course approaches this world, the 
love of worldly things takes root in him, and he is constantly 
troubled by the thought of them, and he fights with man for 
them ; and becomes bound in love to some person or other, 
without discrimination. 

When on the other hand the mind profits by the subtle 
meditation upon the world to be, constantly thoughts unrivalled 
will move in it; and expecting the things which he does not 
see, he goes to meet them, forgetting the things of this world, 
sometimes forgetting himself, because of his utter absorption 
in ideas, neglecting visible things on account of these delibe- 
rations. So deliberations as well as practice are despised by 

1) literally: distinctions 



2 66 1SEAUTIEUL CONSIDERATIONS CONCERNING ETC. 

him as long as he cares for these ideas. lie is devoid of 
enslaving love related to single persons, but universal love 
which does not need sight is fixed in his soul. The appercep- 
tion of recollection concerning human things gradually disap- 
pears from his mind, while the thought of hidden tilings in- 
creases in it, gains force and vanquishes bodily deliberations, 
till it is free from corruptible things, as far as nature allows 
this. And if it were not that the common [humanj recollection 
was aroused in him, when the need of something which cannot 
absolutely be dispensed with presents itself, his mind would be 
directed towards future things the most of the time, by such 
thoughts as would give him profit of these things. And be- 
cause of these he becomes a stranger 2 ) to all the wisdom of 
this world. So he becomes void of recollection and a fool as 
it were on account of his having examined human wisdom. 
397 Blessed is the man who has been deemed worthy of these 
things. Tears will not cease to drop from his eyes when he 
turns unto himself with the recollection of those things by 
which men are led into error, and why forgiveness is granted 
them, and whereby the universal end is brought about, and 
what labour and error is caused by these. It is said concerning 
Paul that on account of these emotions which prevailed over 
his soul, for three years he was not quit of tears, unable to 
subdue them. 

Such a deliberation accompanied with the emotion of tears 
rules man when he perceives the future hope and then turns 
his mind towards the things of this world, [thinking] how small 
psychic life is in comparison with the hope preserved for eter- 
nities, in the new life. By such affectability man grows dead 
unto all transitory things and thought of them ; and all affec- 
tions of body and soul die in him. 

Let us remember this, my beloved, and despise the things 
of this world, as much as it is possible for us ; and let us 
gradually, to the same extent, approach with our emotions 
towards future things. For if a man does not compel himself, 
from time to time utterly neglecting the things which are 
before the eyes in order to abandon them gradually and to 
proceed onwards in this way, so that the thought and the 
contemplation of these things increase in him — he will remain 

i) literally : a foul 



BEAUTIFUL CONSIDERATIONS CONCERNING ETC. 267 

in this body with his behaviour. Also those who walk in the 
way, if they do not go forwards in their daily march and so 
diminish the distance but remain on one spot, the way before 

398 them will never end and they will never arrive there where 
they hope to come. 

Our case resembles theirs. If we do not compel ourselves 
gradually, we never shall have the power to abandon the 
bodily things in order to look towards God. 

Because it is so difficult to free oneself from them when 
one has once become entangled in any of them, it is a matter 
of wisdom to struggle in order not to come near to them, so 
that one may be free even of the thought of them, and thus 
the mind be able to look towards something different. I do 
not mean that we should not provide for our wants ; for these 
are a necessity and may bereave nature of life. But we should 
not put them in the position of the principal service by giving 
them the preference over the service of God. But attending 
to these needs in part, we must leave the care of them to 
God. We should confide in Him rather than in ourselves. 

And when a man ventures to despise these [earthly] things 
wholly for the sake of spiritual things, I do not esteem this 
improper, because we have all the encouragements of scripture 
that teaches us to be strong in hope ; as is written : The Lord 
is at hand; be careful for nothing 1 ). And David says: Cast 
thy care upon the Lord and He shall sustain thee 2 ). The rich 
do lack and suffer hunger : but they that seek the Lord shall 
not want any good thing 3 ). And our Lord has commanded 
us, saying : Be careful for nothing, but frequently think of the 
future things. And these earthly things which are necessary 
because of the needs of nature, will not fail thee. 

399 May God in His grace grant us that His love be abundant 
in us, in order that by constant meditation on Him we may 
forget the world and what belongs to it by becoming free 
from its bonds ; and that instead of many bonds we may be 
bound with that one bond which is not loosened from those 
who love Him, namely the bond of the kingdom of the worlds 
above ; that w r e also may be bound with it, and be deemed 
worthy of the prefiguration of good the fulness of which is 
preserved in the future world for those who have possessed 

1) Philippians 4,5 2) Psalms 55,22 3) Ps. 34, 10 according to the Peshito 



268 BEAUTIFUL CONSIDERATIONS CONCERNING ETC. 

it here already. That we also may possess it and be pos- 
sessed by it through the power that comes from it, for ever 
and ever, Amen. 



LVII 



HOW PATIENCE FOR THE SAKE OF THE LOVE OF 
GOD ACQUIRES HELP FROM GOD 

In accordance with a man's despising this world and his 
being occupied by the fear of God, divine care will approach 
him and he will perceive its help in secret and there will be 
given to him clear emotions so as to understand it. Even 
though a man be not destitute of the goods of this world by 
his own will, still even as he is devoid of them, so mercy 
will follow him and divine compassion will support him. Glory 
to Him who shows us His grace in things of the right and 
of the left hand J ) and who in all of them lays a cause for 
the renewal of our life ; and who makes the souls of those 
who, wilfully, are too weak to acquire life, ascend towards 
excellence, by involuntary distress. 
4 oo The poor Lazarus was not destitute of the goods of this 
world by his own will, even his body was stricken by ulcers •, 
bitter plagues he had to endure, one still harder than the 
other : illness and poverty. Yet in the end he received honour 
in the bosom of the patriarch. 

God is near to the suffering heart which out of trouble 
cries to Him. And though the body sometimes refuses to 
bear these pains for the sake of the help, yet, as a physician 
who causes healing by the acute pains of his operations, the 
Lord greatly favours his soul in accordance with the heavy 
pains of his distress. Now when the love of Christ is not so 
prevalent in thee that thou art without affection in all troubles 
through thy gladness in Him, know then that the world lives 
in thee more than Christ does. When illnesses and want, or 
injury of the body, or fear of its afflictions trouble thy mind 
in the joy of thy hope and thy clear thought in our Lord, 
know then that the body lives in thee, not Christ. He whose 

1) happy and unhappy 



HOW PATIEtfCfc FOR THE SAKE OF THE LOVE ETC. 269 

love is prevalent over thee, he lives in thee. If thou art able 
to walk in serenity on thy way unto Christ, fulfilling all things 
required without lack, without bodily torments, without fear 
of adversaries, know then that thou art sick in thy mind and 
devoid of the taste of God's glory. 

I do not judge why thou art so, but [I say this] in order 
that thou mayest know at least how far thou art from the 
401 accomplishment, even partially, of the discipline of the saints 
which lived before us. Do not say: There is not a man to 
be found whose mind, shipwrecked though the body may be 
by every sorrow of temptation, is so wholly exalted above 
sickness that the love of Christ vanquished the affectability 
of the mind. I refrain from reminding thee of the deeds of the 
martyrs ; perhaps we would be unable to remain standing firm 
before the deluge of their sufferings, in which patience through 
the power of love has vanquished the trouble and the love 
of the body. But because even the recollection of these things 
is difficult to human nature, in that we are troubled by the 
greatness of the thing and by its amazing aspect, we will 
turn towards the ungodly philosophers, and from them, by a 
comparison with their patience, we shall find instruction con- 
cerning the weakness of our will. But this has also to be 
preserved till its time when we shall explain it in its place 1 ), 
knowing that also this is a sign of illness. Thus we shall not 
judge this matter from ourselves, but so that we may believe 
how very low we have been cast down and how that, despite 
this, it is possible that the Highest should become wholly man. 
The drunkard will never believe that there are many men 
who do not even drink wine. Neither will the lascivious be- 
lieve, that there are men who wholly abstain from sexual 
union. Neither will he that is troubled by a certain desire 
believe that there are men who are not troubled at all by 
this desire, even though they be incited by other things. 
Neither will he that is constantly ill, believe that there exists 
a body which is not ruined by illnesses. So the consolation 
402 of those who are not able to vanquish absolutely [the weak- 
ness of| the mind, may be in the consideration that there is 
no man who is completely elevated above this weakness. That 
there are people in whom the love of Christ has vanquished 

') P- 4°3 (Syriau text) 



27O ItOW PATIENCE EOR THE SAKE OF THE LOVE ETC. 

the weakness of nature so that they wholly despise the body 
and its love, whose mind is not troubled by the gladness in 
Christ so that this should bring about the possibility of being 
vanquished by the power of oppositional forces on the part 
of the body, and in whom the [divine] gifts have overcome 
the incompetence of nature — this they do not believe at all. 

I do not say that difficulties wholly fail in the way of God, 
or that there is anyone who lives in this way without tempta- 
tions. On the contrary, I say that he that lives in excellence, 
day by day will find more troubles, and the farther he proceeds 
onwards, the more he is oppressed by distresses. This is a 
sign of the veraciousness of his course, that he lives a bitter 
life in this world and that he departs this body with torments. 
For this world is not the world of the righteous, and they 
cannot abide in it without distresses. But the will can be 
strengthened by grace to despise all these things and keep the 
mind without confusion, by the gladness of the love of Christ. 

That there have been men who reached this, and that it 
is possible that they become thus even now, is due to the 
great help of the gift of Christ. Do not judge, o man, the 
403 deeds of all men, from thy own case, and do not weigh their 
behaviour against the weight of thy own weakness. If thou 
seekest, begin with hope, then thou wilt be helped. And be 
not incredulous lest thou be left by Him that sows these things 
in thee, so that thou reach the measure of thine own small- 
ness, whatever it be, in contrast to those who have vanquished 
the world and its confusion absolutely. 

If thou doest not believe the church, approach unto the 
philosophers. Then thou wilt see, how much power the will 
possesses to be uplifted above the body and to remain with- 
out confusion according to the choice of him that chooses. 
When thou seest how these, who did not know God, have 
displayed in the face of the world the endurance and vigour 
of a heroic will, and how they have shown how much force 
inner nature possesses to vanquish everything if it like — 
a man will be struck with amazement in reading their histories 
at the power which God has assembled in this nature, that, 
if we like, we can vanquish everything. But because we do 
not will, we preach the weakness of nature. And while we 
hide the vigour of nature by the weakness of our will, we 
say; Who should ever be able to vanquish these things? 



How Patience for the sake of* the love etc. 271 

One of them had mastered the will of the body to such a 
degree, 'that, in order not to give up and to deviate from the 
choice he. had made, he did not even allow his mind to be 
disturbed when the sword was drawn ; so fear of death could 
not break through the barrier he had made for himself. When 

4°4 for many years he had kept silence, the king of the Greeks, 
wondering at his fame and desiring to put him to the test, 
ordered him to appear before him. As the philosopher remained 
silent whenever the king spoke and questioned him, giving no 
answer, the king grew angry and ordered him to be put to 
death, because he was not even impressed by the glory of 
his throne and crown. The philosopher was not moved by 
this [order], but kept his rule quietly. Then the king ordered 
the executioners to slay him if he should break his rule out 
of fear of the sword ; but to bring him back living if he should 
be firm of will. When the moment had come and the execu- 
tioners commanded him to bend his will or die, he deliberated 
thus : it is better once to suffer death, while keeping the rule 
of my will which I have borne all this time, than to give 
way out of fear of death, putting to shame my wisdom, and 
be found a coward because of that which I shall have to 
meet at any rate, whenever it be. — By this firmness of will 
and this heroic mind he was delivered even from death, being 
found just and true to his rule. Doest thou see what power 
will possesses? This sage stretched his neck before the sword 
without breaking his own rule. 

Others have trampled upon the desire of nature and have 
tamed it by the bridle which they have put into its mouth. 
Others have remained unmoved before disdain. Others have 

405 been found consistent and without wrath, before blows. Some 
have suffered from their equals what could hardly be borne ; 
others from people who were by far their inferiors. Others 
have remained without feelings of enmity or anger while their 
possessions were robbed. Others have shown endurance under 
horrible and severe illnesses, without being troubled, and have 
added even other ascetic practices. Some have performed 
voluntary labours, others have practised total nakedness, apart 
from the covering demanded by chastity, or a solitary life, 
and support of life by raw food. Thus king Alexander, when 
once he went to see one of them, did not hear anything from 
him except on contempt of the world. 



I'Jl HOW PATIENCE FOR THE SAKE OF THE LOVE ETC. 

All this [they practised] lest they should be withheld from 
meditation and the occupying themselves with their wisdom. 

If the labour of instruction and the discipline of wisdom, apart 
from the fear of God and the light of faith and the hope of 
a world to be, are able to perform such heroic deeds, who 
then should not be despised by his own conscience, that not- 
withstanding all the light of Christ which is poured out on 
the world, and the great gifts which are lavished abundantly 
in secret, and the hope on God which day by day is con- 
firmed by events — still the difficulties and the pleasure of 
this body are master of him, so that he does not remain as 
a diamond for the sake of the love of God, despising every- 
thing joyfully? 

If it is possible to be in doubt as to how men vanquish all 

406 these things — every wise man knows that no one can do 

anything by his own power. But it is possible, because by God's 

help and a firm will he finds all things weaker than himself. 

By these the zeal of the solitaries has been kindled, so that 
they have abandoned and suddenly given up the world and 
what belongs to it, and have become strong withstanding all 
contrary things and, by endurance of will and by the help of 
their Lord, have vanquished all difficulties whatsoever. For 
they dwelt in the midst of them. Many of them were adherents 
of the doctrine of the philosophers, saying : If external sages, 
in spite of the fact that they were not on the way of God, 
have taken upon themselves, in return for transitory wisdom 
and training in the instruction of this temporary world, to 
bear these things, and have become alienated to the world 
and apart from it in their dealings, so as to reach, the desire 
of their will, though there was no just basis in their thoughts 
nor hope of inmortality in their labours, performing these things 
to this high degree with a view to a vain expectation — 
how much more are we bound to endure for the sake of the 
love of God and to despise all difficulties for the sake of the 
sublime future which has been promised us. 

So they have been confirmed by this thought and have 
mastered the laxity of their deliberations and have entered 
the arena and turned not their backs until they have gained 
the crown. They were an example even for later generations, 
and have shown the world how those who walk this way 
have to enter the arena. 



ON THOSli WHO LtVIC IN THK NKlGIIJJOURHOOl) KTC. 1 J $ 



LVIII 

407 ON THOSE WHO LIVE IN THE NEIGHBOURHOOD 
OF GOD AND PASS ALL THEIR DAYS IN A LIFE 
OF KNOWLEDGE 

Blessed is he that leads a watchful life in this world. A 
certain Father had written on all the walls of his cell various 
things, and all kinds of thoughts, and admirable words on 
every context. He was asked: What are these, o Father? 
He answered : These are deliberations of justice that occur to 
me through the angel that is with me and through the right 
impulses of nature. I write them down when I am in these 
apartments, in order that I may be occupied with them in the 
time of darkness, and that they may save me from error. 
So a man ought to do all his days. 

A certain Father was called happy by his own thoughts 
which praised him thus: In stead of the world that passes, 
thou hast been deemed worthy of the indestructible hope. The 
Father said to them : Why do ye call me happy, while I am 
still alive? I do not know what will happen to me till my 
death. I am still on the way; happiness is not certain before 
I have reached my home. 

Indeed, this is a just deliberation. It is becoming that we 
should appoint our day of death as the term of victory. Before 
death, he that triumphs is no real victor. For his enemies are 
living and the way is before him, and he does not know 
4 o8 where he may be entangled ; for his way is not safe, and he 
has not yet reached the time of trust. Thus he that is 
entangled in evil things has not to be dejected ; for it is 
possible for him to gain life, as he is still alive. There is 
hope for him as well as for the one that behaves well. 
Why doest thou rebuke the sinner, o man? The labours of 
thine own merchandise have not yet entered the harbour; the 
hope of him over whom thou art extolling thyself, has not 
been cut off by God. It is possible that within a short time 
he will surpass thee in excellence and come nearer to God 
than thou art. F"or death has not yet come and concluded 
his affair, nor thine. Many vicissitudes happen to a man during 

Vurh. Aft!. Utlcrk. , 9 , 2 (Wcnsi„,:ki- ,8 



274 o:sr THOSE WHO LIVE IN THE NEIGHBOURHOOD ETC. 

his life. But it is God who looks to the end and not to the 
things in the middle. There have been many righteous who 
fell from their righteousness, and sinners have come up and 
taken their place. Therefore the righteous should not extol 
himself, he is still alive; nor shall the sinner be dejected, for 
God is near to him if he seeks Him, and prepared to receive 
him when he changes his behaviour and turns towards Him. 
If thou hast wrought righteousness without perceiving the taste 
of its profit, then be not amazed. 

Until a man becomes humble, he does not receive the wages 
of his service. Remuneration is not given for service, but for 
humbleness. He that wrongs the latter, looses the former. 

He who has taken upon him the service of excellence is 

409 inferior to him that has first taken upon him the excellence 
of service. Excellence is the mother of afflictions ; from afflic- 
tions humbleness is born. The gift is given for humbleness. Con- 
sequently remuneration does not belong to excellence, nor to 
pains for its sake, but to humbleness which is born from it. 
Now if humbleness fails, the other ones arc vain. The service 
of excellence is the observance of the commandments of our 
Lord. The excellence of service is steadiness of mind, which is 
established by humbleness and watchfulness. Where the power 
I necessary j for the performance of the former ones fails, the lat- 
ter is received instead of them. So Christ does not seek the 
service of the commandments, but the steadiness of the soul, 
for the sake of which He also has laid commandments upon 
rational beings. The body works with the right and with the 
left part, equally. But the mind, as is becoming, is either 
justified or condemned. 

Some serve life by left-hand things, through wisdom from 
God ; and some acquire sin under the appearance of acquiring 
divine things. Shortcomings in sundry things in which those 
who are watchful are entangled, are permitted by God in order 
to guard their righteousness, that their trespasses and failures 
may become to them a cause of humbleness. 

Humbleness protects many men for their service, not only 
withholding them from haughtiness, but by the recollection their 
[trespasses] they become humble and receive higher wages. 

Without blows a gift cannot be kept. A gift without temp- 

410 tations is found to cause the destruction of those who have 
received it. 



ON THOSK WHO LIVE IN THE NEfG IinOURHOOD ETC. 275 

If thou hast served well before God, and Me has given 
thee a gift for thy steadfastness regarding Him, in order to 
spur thee on the more and to give thee joy in thy service, 
then let Him give thee knowledge so as to know how it is 
necessary to humble thyself; otherwise he would appoint a 
prosecutor or take it again from thee, lest there should be a 
chance for its being lost. It is not given to every one to 
guard riches without damage. 

The soul that takes upon itself the trouble of excellence 
and lives in the veracious fear of God cannot be without daily 
afflictions. Virtues and afflictions are interwoven. 

He who abandons troubles also abandons excellence entirely. 
Who clings to excellency, clings to afflictions. If thou desirest 
excellence, thou givest thyself over to all afflictions. Excellence 
is the mother of afflictions ; afflictions are the mother of hum- 
bleness. For God does not desire that the soul should be with- 
out care. And he that desires this, his mind is found to be 
without God's will. By care I do not mean care concerning 
bodily things, but concerning the oppression that persecutes 
virtues. For before we reach true knowledge, which is the 
revelation of hidden things, we have to come near to hum- 
bleness through temptations. He that is found to be without 
afflictions in his excellence, for him a door unto haughtiness 
is opened. How can he who desires this [excellence] be without 
affliction in his mind? It is not possible that the mind remain 
4'i in humbleness if there is no reason for blows. And it is not 
possible that without humbleness it should remain in perpetual 
supplication unto God, in serenity. 

First man is removed from the thought of his duty in his 
mind, then the spirit of haughtiness approaches him. At first 
the angel of care suffers this , but afterwards it withdraws 
itself from him. As long as the angel is near him, he provides 
him solely with thoughts of righteousness. But when he has 
wronged the angel and it has withdrawn itself from him, then 
a foreign power approaches him, and no single just thought 
will furthermore be in him. Haughtiness comes before ruin, 
says the sage ') ; so humbleness before a gift. By the quantity 
of haughtiness which is found in the soul, is judged the scale 
of ruin which is on the point of being sent to it by God. 

1) I'm verbs iC, 19 



1j6 ON THOSE WHO LIVE IN THE NEIGHBOURHOOD ETC. 

For none of the sins does God withdraw from man, leaving 
him wholly because He dislikes him, until lie finds the mind 
. seized with haughtiness or blasphemy. And the former [of 
these two) becomes the cause of the latter. 

Those who in their mind leave the way of humbleness and 
so become devoid of divine help, either fall into the impurity 
of lasciviousness, or into blasphemy, or into mental ruin. 

Those who extol themselves on account of excellent beha- 
viour, usually fall into into evil lasciviousness ; those who extol 
themselves on account of knowledge and mental discipline, 
into blasphemy or trouble of mind. 

I laughtiness is not the state in which such deliberations 
412 pass through the mind, nor when the mind is sometimes over- 
powered by them, but when the mind clings to them. It is 
manifest that even for such a one there is repentance. But 
when he loves haughtiness, he does not know how the repent. 
If he does repent, he does not cling to haughtiness. Not 
that the evil man sins or commits a fault against God, but 
that he clings to his evil [is the great thing J. For the former 
denotes the weakness of nature, the latter audaciousness of 
the will. 

Also by praises on the part of his fellowmen is a man's 
mind struck with madness, when he desires to perform among 
them deeds which are above his measure, in order that the 
glory of his greatness may increase, and men may perceive 
that he is very near to God. Many have excelled in behaviour 
and were rich in gifts from God and have been honoured with 
the gift of [performing) signs. But afterwards they became 
changed and received a blow from God, the same men that 
were so honoured before. The cause of this was that they 
were not able to bear the many gifts which they had received 
and were drawn towards haughtiness and were rejected by 
God as dross and became foreign to the high rank in which 
they were. And many who were quiet and firm in mind, 
whose words were weighed, whose behaviour was chaste, whose 
knowledge was envied, have become an object of fear for 
those who know them and a lamentable aspect for those who 
see them. 

With loud weeping raise thy voice unto God and beg for 

41- humbleness. Fill thy mouth with thy tears and stray ashes on 

thy head. Do not rise from the earth nor lift up thy head 



ON TIIOSK WHO LIVE IN THE NEIGHBOURHOOD ETC. 2JJ 

from the ground, before God has shown thee mercy and has 
made thee to pass away from this life, saved; or till He has 
compassion upon thee and gives thee humbleness. And do not 
desist from mourning before perceiving that thou hast received 
it, lest thou shouldst be found suddenly as one of these l ). 

And even when thou hast received [humbleness], do not lift 
up thy eyes, nor look towards the sky, nor satisfy thy eyes 
with the aspect of men nor let thy heart have rest from fear 
and prayer. Perhaps thou wilt be saved from the evils which 
are prepared by the demons, in this discipline full of dark- 
ness, narrow, with many stumbling-blocks, incomprehensible to 
human nature. 

Believe me, my brother and consider my words as true : 
thou art not able to understand all the power of the demons, 
and thy knowledge is not sufficient to remain standing before 
their artifices. Let now therefore be poured out within thee 
a stream of light, in which the love of Christ is found and 
by which thou art conducted within the wall of divine mercy, 
to the honour of the humbleness which thou hast found. 

When thou enterest into the darkness of temptations where 
the light withdraws itself and thou art given over to be 
tempted in that thick darkness of the soul into which those 
enter who are abandoned by God and given over to the 
demons, then thou wilt know that thou findest thyself face- 
414 to-face with them as a child that does not know where Jo go. 
All thy knowledge will be confuse as a little child. Thy mind 
which was firm in God, thy veracious knowledge, and thy 
sound spirit will be in the midst of the ocean of doubts. 

By one thing canst thou vanquish them : by humbleness alone. 
As soon as thou takest hold of this, their whole power vanishes. 
Do not take it for [a sign) of the health of thy soul when 
thou goest thy course in serenity through thy joy in God, but 
when thy being bound up with [earthly | things does not turn 
thy mind away from the love of God or thy neighbour, nor 
thy connection with several persons from thinking of our Lord, 
to whom be the glory. May He keep us near to Him and in 
intercourse with Him. Amen. 

1) who have been described iti the above passage 



2jS A L'ROMTAIiLK DISCOURSE 

LIX 

A PROFITABLE DISCOURSE 

True is the word of our Lord who has said that no one 
can possess love of God side by side with love of the world ; 
nor mingle with the world and with God, nor care for the 
world and care for God. Apart from all that is connected 
with vain g"lory, many of us generally deviate because of 
bodily want, we who have promised to serve the kingdom 
of heaven but who do not remember the promise of our 
Lord who has said : If ye bestow all your care upon the 

4'5 kingdom of heaven, I shall not leave you in want of the 
needs of sensible nature ; but these things will come to you 
spontaneously before yc think of their use at the time of want, 
although I do not even let you want because of care for them. 
Upon the soulless fowls which have been created in your 
behalf, God bestows care •, and should lie neglect you that 
care for righteousness? To him that cares for spiritual things, 
even partially, bodily things are prepared even when he does 
not provide for them, in accordance with their necessity and 
in their time. 

He that shows care for the last named things more than 
is becoming, will fall from God, even involuntarily. While we 
bestow care upon things connected with the name of our Lord, 
He will provide us with both kinds, in accordance with the 
measure of our care and the importance of the want of each 
of them. We should however not ask God's care in these 
bodily things for ourselves as a remuneration for our labours, 
but we should direct our whole service towards the future 
hope. For he that once has given himself to excellence with 
the love of his soul and longs after its service with his whole 
being, does not think of looking after bodily things, whether 
they are or are not. Mow many times does God allow the 
friends of excellence to be tempted by such things ! And not 
only this ; but Fie even allows many evil things to assail them 
from all sides; and He smites their body, as in the case of 

416 Job, and gives poverty entrance to them an lets them be 
deprived of their human state, and smites them in all that 



A I'ROI'lTAIirj-; DISCOURSE 279 

they possess, with this restriction only, that the plague should 
not attain to their life. 

It is not possible that we should walk in the way of right- 
eousness and that no troubles should hurt us, nor that the 
body should not suffer illness and pains, nor that we should 
remain without varying states, if we really desire to live in 
excellence. That however a man should wilfully kill or injure 
himself or harm himself in any way, is a cause of damnation. 
If he walks in the way of righteousness and follows his course 
towards God, together with many of his fellows, and one of 
these things should hurt him on his way, it is not becoming 
for him to deviate ; but he shall accept them joyfully without 
scrutiny, thanking God because He has given him His gift, 
God for whose sake he has been deemed worthy to be en- 
tangled in temptations so as to become associated with the 
sufferings of prophets and apostles and the other saints who 
have endured troubles on behalf of the way of God ; [thanking 
God] because He has deemed him worthy to bear afflictions 
for the way of excellence, even though they should happen 
through men, or through the demons or through the body. 

These things are not permitted without the divine will, but 
they happen in order that thou mayest have a cause of right- 
eousness. For it is not possible that God should give the op- 
portunity of becoming excellent to him that desires to be with 
Him, otherwise than by bringing him into contact with temp- 
tations for the sake of truth. 

That a man himself is not able to become worthy of such 
417 a greatness that he should be led into temptations in behalf 
of these divine things with joy, but only by a gift from Christ, 
is witnessed by the blessed apostle. For so great is this thing, 
that he openly calls it a gift that a man for the sake of the 
hope in God should be prepared to suffer by faith, saying : 
For unto you it is given from God, not only to believe in 
Christ, but also to suffer for his sake l ). 

Then thank without a break Him that has delivered you 
from the dominion of the darkness of the world and has brought 
you near the kingdom of His son, and has made you fellows 
of all the children of light who have suffered for the sake of 
God, m order that you may gain the part that has fallen to 

1) Philippians I, 29 



280 A L'ROFITAI'.LK DISC'OURSK 

the lot of the saints in the light. And this is what Peter writes 
in his epistle : But if ye suffer for righteousness' sake, happy 
are ye '). For you will have a share in Christ's suffering. There- 
fore, when thou art free from affliction, do not leap up with 
joy, nor when circumstances assail thee cover thy face with 
sadness, reckoning this as something foreign to the way of God. 

Behold, for years and generations, the way of God has 
been leveled by the cross and by death. How is this with 
thee, that thou seest the afflictions of the way as if they were 
out of the way? Doest not thou wish to follow the steps of 
the saints? Or doest thou wish to go a way which is especially 
4' 8 for thee, without suffering? The way unto God is a daily cross. 
No one can ascend unto heaven with comfort, we know where 
the way of comfort leads. 

If any one trusts himself with his whole heart to God, God 
never wishes to take care away from him, namely care for 
the sake of truth. But thereby he knows that he is guided 
by God, when He continually sends him afflictions. But those 
who are guided under afflictions, are never allowed by divine 
care to fall into the hands of the demons, especially when 
they kiss the feet of the brethren and hide and cover their 
shortcomings as if they were their own. 

He that wishes to be without care in the world yet guided 
by excellence, loathes this way. As the blessed commentator 
says in his interpretation of Matthew : For those who long 
after excellence, it is not possible to flee from afflictions, For 
afflictions will necessarily increase to the same measure as the 
soid fights against contrary powers. But when afflictions leave 
it, the soul in the first place leaves what belongs to it. 

He that says that he is without care, yet is guided by 
excellence, does not even know whence excellence is born in 
the soul. For we know what are the governors of excellence. 
By temptations the gate of heaven is opened before the soul. 
Our bathers have guided us in this way. God who gives unto 
His saints victory in strife so that their deliberations are not 
turned away from the future hope, will guard and help us by 
their prayers. Amen. 
419 The righteous not only excel in beautiful works by their 
will but even in involuntary temptations they excel greatly by 

1) 1 Peter 3, 14 



A PROFITABLE DISCOURSE 2cSl 

their tried patience, because they valiantly endure all earthly 
troubles, expecting the amazing wages of the world to be. 
The soul which clings to the fear of God does not fear before 
anything which harms the body. 



LX 

THAT WITHOUT NECESSITY WE SHOULD NOT 
DESIRE NOR ASK THAT ANY SIGN SHOULD MA- 
NIFESTLY HAPPEN THROUGH US OR UNTO US 

The Lord who is always near the saints through the signs 
of help He sends to them, does not show, without necessity, 
His power manifestly by performing any perceptible sign, lest 
the things which are meant to help us, should become impo- 
tent or a means to bring us harm. Such is His way, though 
He care for them to such an extent; that His secret providence 
does not abandon them one moment. But in all things hie 
allows them to show care according to their power and to 
fatigue themselves by prayer. 

If however the matter is so difficult, that the scale of their 
knowledge should become too light, after they have spent 
their force and resigned because nature is not sufficient [for 
such a taskj, He will give His supply according to the great- 
ness of His power, as is becoming and profitable to them in 
420 His" mind. As long as possible He strengthens them secretly 
in order that they may remain standing before that difficulty. 
By the knowledge which He grants them He causes its bond 
to be loosened, and by contemplation He excites them unto 
glorification, in order that the matter may be of proiit to 
both parties. 

If however the case wants manifest action, He will proceed 
to give this, for necessity's sake. His acts of providence are 
wise, serving necessity, not chance. 

He that without necessity ventures upon this, begging from 
God and desiring that wonders and powers should happen 
through himself, is found to be tempted l ) of the scornful demon 
in his heart, and even a boaster and one sick in heart. 

F"or to ask God's help in trouble, is becoming. But to tempt 

1) Rending >.OalSO with lieiljan and the Greek translation (TSipx^o/iSjoq} 



2<S2 THAT WITHOUT NliCKSSITV WE SHOULD KTC. 

without necessity, is a dangerous thing. He is not even truly 
a righteous one, who desires this. But that which the Lord 
does without any man's will, is found by most of the saints. 
That a man should desire this wilfully, without necessity, is 
apostasy from watchfulness and aberration from true knowledge. 
And t if he that asks is heard on this point, because of his 
daring and his persuading our Lord, he is led unto a thing 
which is still more serious. liut those who are truly righteous, 
do not desire this ; and they not only do not count upon this 

421 but they do not even ask for it, if it is given them ; neither 
before the eyes of men, nor even privately. 

Unto one of the saints, because of his serenity, the gift 
was granted that he knew beforehand if any one should visit 
him ; but he asked God, and he persuaded others to pray for 
this, that the gift might be taken away from him. 

The Fathers did not use this freedom of speech not even 
in times of necessity. When the blessed Amnion, a holy man 
in truth, one of the admirable Fathers, went to the great Mar 
Antonius and wandered in the desert he did not say: O God 
take me up and set me clown there where Antonius is — 
though he would have been able to do something- like this, 
because of his being near to God, and because this was a 
case of necessity ; for it is said that those who are wandering 
in this desert incur danger. Notwithstanding all these things, 
he did not say this to God, but said only this word : O Lord, 
let not Thy creature perish. - — Doest thou perceive the humble- 
ness, doest thou understand the true wisdom of the Fathers? And 

422 God, because He knew that the man was true and not led 
in his deliberations by haughtiness, showed unto him His care 
for the saints, and did to the man as his greatness deserved. 
And so, though Amnion did not beseech, God did what was 
becoming. For Amnion lay clown to sleep; and rising he saw 
as it were the hand of a man hanging above his head in the 
sky and showing him the way, till it went and stood still 
above the cave of the blessed Antonius. — Doest thou per- 
ceive God's care for His housemates? It would have been 
possible even not to let him err. But God desired that Amnion 
should know how much He cared for him. So He let Him 
err and showed him afterwards manifestly the way, not through 
a man, but through an angel and in the air. Blessed be God's 
care for the saints. 



THAT WITHOUT NECESSITY WE SHOULD ETC. 283 

Recollect also what happened to Aba Macarius. When he 
went to Skete, bearing baskets, and grew fatigued and weary, 
he sat down because he could not walk any longer. But he 
did not ask from God that lie should do unto him anything, 
by Mis influence, to give him comfort. But he trusted himself 
unto God saying : O God, thou knowest that I have no more 
strength. Then at once, in a moment, by divine influence, he 
was taken up and placed there whether he wished to go, he 
and his baskets. 

Those who are righteous in truth, constantly think in their 
heart that they are not worthy of God. And they consider 
themselves as true in so far as they deem themselves to be 
wretches. And they sincerely confess, secretly and openly that 
they are not worthy of His care. And as sinners and wretches 
423 they bestow care and painstaking upon everything and trust 
themselves unto God, in faith, though, as far as their strength 
goes they do not desist from what they ought to do, being 
instructed by the Spirit that they should not neglect to care 
for their duty but to labour as long as they live. 

The time of rest He has preserved for the world to be. 
And those in whom God dwells do not desire that they may 
have rest here and be liberated from torments, although con- 
solation in spiritual things is given unto them from time to 
time in secret. 

Excellence is not that a man, on reaching it, should give 
up care and painstaking. But this is [the sign of] the imma- 
nence of the Spirit, that a man constantly subdues and compels 
himself, even if it should be possible to perform the thing in 
comfort. For the will of the Spirit is not to accustom those 
in whom it dwells to laziness and to invite them to comfort, 
but to labours and greater trouble. And it will teach them 
alertness and confirm them by temptations and lead them 
towards wisdom. 

It is the will of the Spirit that those who love it, be in 
vexations. In those who pass their life in comfort, not the 
Spirit of God but the Spirit of Satan dwells. The Spirit of 
God is not pleased with bodily comfort, nor does it find plea- 
sure in a life of comfort, but in a life of vexations. Satan on 
the other hand finds pleasure in a life full of comfort, according 
to Our Lord's witness. The Holy Spirit flees from comfort ; 
424 as it is said by the holy Fathers : The Spirit of God does not 



284 THAT WITHOUT NECESSITY WE SHOULD KTC. 

dwell in a body softened ') by comfort. But it looks after a 
place where people strain themselves, with an emaciated body, 
and a prepared soul ; and with them it takes habitation, tea- 
ching them how to live during this small space of time. 

Those who love God complete their life under all kinds of 
trouble. For all the righteous have driven out this world by 
means of vexations. According as they came nearer to God, 
their vexations increased. For one of them said with oaths : 
I die every day. I conjure you by your honour, o my brethren, 
that it has been given me in our Lord Jesus Christ to die 
every day. Therein they differ from other men ; and that God 
lives in them [appears from the fact] that they live in troubles 
whereas the world delights in comfort. God has not chosen 
that those who love Him should enjoy bodily comfort, but it 
is His will that as long as they live they should be in trouble 
in the world, afflicted, vexed, needy and lonely; naked and 
poor ; sick, scorned and beaten. A standing place they have 
not ; their heart is broken; their body is humbled; their acquain- 
tances disavow them; their mind is full of distress; their aspect 
is strange to all creatures ; their dwelling place is strange to 
all mankind ; their habitation is solitary and lonely, bereft of 
the sight of the world, void of every sign of the things which 
cause joy in this world ; destitute of any comfort. Mourning, 
425 is found in it; joy, is far from it; afflictions, arc frequent in 
it. They do not even possess plenty of that which the body 
needs as all men do. Their bed is the ground ; their faces are 
parched by fasting; their knees tremble from weakness. Their 
internal organs are unfitted for their customary purpose through 
service alien to human habit. They weep, and the world 
laughs. They are sorry, and the world is joyful. They fast, 
and the world takes comfort. All creatures enjoy a sweet 
sleep, and they wake in prayer. During the day they are 
wearying themselves and during the night they prepare them- 
selves for struggle. The saints live a bitter life in the world, 
with a humbled body, an afflicted soul and in distress on 
all sides. 

Thus it is the will of God that all those who are near to 
Him should live in miserable circumstances, being humbled 
and wretched in their whole soul and body ; some through 



1) Dwell and softened are expressed l>y the same root in Syriac 



THAT WITHOUT NF.CKSSITY WE SHOULD ETC. 285 

voluntary troubles ; some through the vexations caused by their 
sufferings; some through the bitter pains which they bear in 
their bodies ; some through the misery and the persecutions 
of men ; danger of sufferings, danger of the demons, danger 
of illnesses, danger of poverty. Others have been persecuted; 
others have been put to death r others have been sawn 
asunder; others have been stoned; others have been drowned 
in the sea; others have had their limbs cut off alive; others 
have been delivered to scorn and contempt ; others have been 
4 26 punished by the flames, others by prison, others by terrible 
fl°gS m £; others have been delivered to the sword; others 
have gone round, clad in hides of lambs and goats, and have 
become as lost in the desert. Troubles the saints have under- 
gone on mountains and in caverns and in the holes of the 
earth. Of such people according to the witness of the apostle, 
the world was not worthy. But what is more marvellous than 
all these things, they did not expect to be saved or to find 
rest on account of all these according to the word of the 
blessed apostle. Glory to Him that crowned them, Me that 
by the suffering of the cross has also completed this path 
with all its previous sufferings, that also His saints may fol- 
low His steps. 

Fulfilled has been the word of our Lord : In the world ye 
shall have tribulation, but in me ye shall have good cheer *). 
By the force of this good cheer, these saints acquire the power 
to be patient. May God, by whose power the saints have been 
patient in these struggles without becoming weak in their hope, 
strengthen His hope in us all. Amen. 

Without troubles, no life. God did know that two kinds of 
gladness cannot be in one man. And because it is impossible 
to cling to His love when the body is in comfort, He has 
withheld men from this, and has strengthened His love in 
their soul by bereaving them from all worldly pleasure. May 
Christ, whose love is stronger than death and fire and sword 
427 and exile and alienation from family and loss of life — and no 
difficulties can remain standing before His love of His friends — 
reveal in us the power of His love. Amen. 

I) John 16,33 



286 for which causes cod admits temptations etc. 



LXI 

FOR WHICH CAUSES GOD ADMITS TEMPTATIONS 
TO HIS FRIENDS 

By the love which the saints show unto God in return for 
what they bear for the sake of His name in that they undergo 
trials without leaving the excellency which God loves, their 
heart acquires freedom to look towards Him without a veil 
and to ask from Him with confidence. 

Great is the power of prayer in freedom of speech. There- 
fore He allows that His saints are tried by all afflictions, on 
the way towards Him, in order that they may acquire freedom 
of speech and may experience His help and His care for them 
in that He is found to be their saviour in danger-, and in 
order that His friends may acquire wisdom through temptations 
so that they are not dull and destitute of training. So through 
temptation they acquire knowledge concerning everything, and 
are not laughed at lightly by the demons. 

F"or if He would train them by good things only they would 
lack training in other things and they would be as blind men 
in trials. And if someone should say : He guides them without 
training" and without selfknowledge [the conclusion would bej 
that He wished them to be like oxen and asses who possess 
42S no freedom whatever. There is even no taste in the good, 
when a man has not first been tried by temptations of evil 
and afterwards finds it and when he does not use it as his 
own, in knowledge and freedom. How sweet that knowledge 
is which has been acquired through training and the experience 
of labours, and how much strength it imparts to him that has 
found it after many personal experiences, is known to those 
who are acquainted with the help afforded by it. 

They learn the weakness of nature and the help afforded 
by divine power when He first withdraws power from them 
while they are in temptations. Then they perceive the weak- 
ness of nature and the strength of temptations and the wicked- 
ness of the Fiend, [perceiving] of which nature their Fiend 
is, with which nature they are clad, and how they are guarded 
by divine power; and how, though they run and are uplifted, 



FOR WHICH CAUSKS GOD ADMITS TEMPTATIONS ETC. 287 

when the divine power withdraws itself from them, they become 
weak before all passions. 

Through all this they acquire humbleness, and press close to 
God, expecting- Mis help and persevering in prayer. Mow could 
they have acquired all this, if they had not experienced myriads 
of evils, without God's caring for their being surrounded by them? 
'And lest I should be exalted through the abundance of revela- 
tions, there was given me a thorn in the flesh, the messenger 
of Satan' T ). 

Man acquires also a confirmed faith by temptations, through 
experiencing divine help, when it is granted several times. 
And furthermore he is without fear and acquires courage by 
temptation, on account of the training he acquires. 
429 Temptation is useful to every man. The virtuous are temp- 
ted in order that their riches may increase ; the lax, in order 
that they may be preserved from injuries; the sleepy, in order 
that they may be armed with alertness ; those that are afar 
off that they may come nearer to God ; the housemates, that 
they may approach with freedom of speech. 

A son that is not trained, cannot profit by the riches that 
are given to him from his father's house. Therefore God tempts 
and vexes first, then He shows His gift. Glory to that Lord 
who by strong drugs brings us the delight of health. There 
is no one, to whom the time of exercise is not hard ; and 
there is no one, to whom the time during which he is obliged 
to drink the potion of temptations, is not bitter. But without 
this, a sound constitution cannot be obtained. Even to endure 
is not of our own. How should a clay vessel endure the 
vehemence of the waters, if the divine fire had not hardened 
it? If we daign to ask in humbleness fervently and persever- 
m £"ly> we shall receive everything. 

1) 2 Cor. 12, 7 



288 THAT 11Y THI<: THOUGHTS WHICH STIR IN A MAN ETC 



LXII 

THAT BY THE THOUGHTS WHICH STIR IN A MAN 

HP. KNOWS TO WHICH DEGREE HE BELONGS AND 

WHICH THOUGHTS FOLLOW 

As long 1 as a man is negligent, he fears the hour of death; 
when, however, he comes near to God, the coming of Judg- 
ment. But when he proceeds firmly, both kinds of fear are 
taken away. How does this happen ? While l ) his knowledge 
430 and his behaviour are of a bodily nature, he is frightened by 
death. But when his knowledge is of a psychic nature, and 
his behaviour is steadfast, his mind is moved by the thought 
of Judgment every moment. In the first state he belongs wholly 
to nature ; in the psychic state he is moved and guided by 
his knowledge and by his discipline. And he is happy in the 
neighbourhood of God. But when he reaches true knowledge 
by the motion of the apperception of God's mysteries and be- 
comes confirmed in future hope, he is consumed by love. 

He that is bodily, fears as an animal fears being slaugh- 
tered ; he who is rational fears the Judgment of God. He that 
has become a son, is pleasing to love, not to the staff of him 
who terrifies. ,1 and my house, we will serve the Lord' "). 
For love annihilates fear. It not only felars not but it even 
longs after departure. Love is the dissolver of temporary life. 
He that has reached the love of God, docs not desire to stay 
here any more. 

My beloved ones, because I was foolish, I could not bear 
to guard the secret in silence, but am become mad, for the 
sake of my brethren's profit. Lor true love is not able to 
cling to the cause of love apart from friends. 

Oft when I was writing these things, my fingers paused on 
the paper. They could not bear the delight which had fallen 
into the heart and which made the senses silent. Blessed is 
he that is in constant intercourse with God and has withdrawn 
himself from worldly things, being with Him only, in inter- 
course founded upon his knowledge. And if he has to be 
patient, it will not be long before he sees fruits. 

1) lutrounclion 2) Joshun 24,15 



THAT BY THE THOUGHTS WHICH STIR IN A MAN ETC. 289 

431 Gladness in God is tronger than earthly life. He that has 
found it, is not only free from the trial of the affections, but 
he does not even turn towards his life any longer. Further- 
more he has no other apperception, if he really has been 
deemed worthy of this. 

Love is sweeter than life. And understanding concerning 
God, from which love is born, is sweeter than honey and 
honeycomb. What is the sweetness of love which excels life? 
Love is not spiteful if it has to undergo a myriad of deaths 
for the sake of its friends. 

Love is the child of knowledge, knowledge the child of 
health of soul. Health of soul is a power born from patient 
endurance. And what is knowledge? The apperception of im- 
mortal life. What is immortal life? Apperception in God. 
Knowledge concerning God is the highest of all desirable 
things. And the heart that has received it, does not want 
the sweetness of anything on the earth. Because to the 
sweetness of the knowledge concerning God nothing is to 
be compared. 

O Lord, fill my heart with life everlasting. Life everlasting 
is consolation in God. He that has found consolation in God, 
to him the consolation of the worki is superfluous. How is it 
perceived in a man that he has received wisdom from the 
Spirit? Thereby, that wisdom teaches him kinds of humbleness, 
internally and by his senses; then it is revealed to him in his 
intellect, how humbleness is acquired. 

432 How is it to be perceived that he has reached humbleness? 
Thereby that it is a vile thing to him to please this world 
by act or word, and thereby that the glory of this world is 
ugly in his eyes. 

What are the affections? The allurements that lie in the 
things and the stories of this world, evoking a bodily want, 
which never cease as long as the world exists. If a man how- 
ever has been deemed worthy [to know] the divine intellect 
and to taste and perceive what is more profitable than those 
things, their allurements will not enter his heart, because their 
place has been taken by a desire which is better than those. 
Then the allurements of [worldly] things and those which are 
born from them, will no longer approach his heart. But they 
will stand outside idle. Not that the allurements of the affec- 
tions do not exist any longer, but the heart which could 

Verb. Afd. Lettcrk. 19*2 (Wensinck). 19 



29O THAT BY THE TIIOL'GHTS WHICH STIR IN A MAN ETC. 

receive them is dead to them and living to some other thing. 
Not that it desists from watchfulness and the labour of dis- 
crimination, but there is no longer any struggle in the mind, 
in as much as the inner being is satisfied by the delight of 
some other thing. So, when a man is satisfied with delicious 
and fat food, and his inner being with abundance and delight, 
and then he sees food which is unclean and steeped in its 
own filth, his inner being does not need care to check it from 
desire or to withhold it from gazing at it with lust; nay, the 
whole inner being is even shaken and troubled by the sight 

433 of it. This does not happen on account of the uncleanness of 
the food, for possibly he had been accustomed to it before; 
but on account of the comparison with the excellence of that 
other food which had filled his inner being with every delight. 
So it is with the health of the soul. If the heart has really 
received the apperception of spiritual things and the contem- 
plation of the world to be, its inner being will regard the 
affections in the way mentioned. 

And just as a man when he loses his riches and becomes 
poor and destitute of the glorious and excellent food in which 
he delighted in the royal palace, forgets its delicious taste, 
and those glorious dishes are no longer with him and his 
stomach is deprived of the delight of their abundance, and he 
has necessarily to turn towards food which is by far inferior — 
so it is with him that was deemed worthy of health of soul. 
If he is deprived of that divine delight because he neglects 
his duty and falls asleep and becomes neglectful he again turns 
towards that sordid food, that has been steeped in all filth 
and which is unclean ; and his inner being does not examine, 
because the stomach of his soul is empty. For to the hungry 
soul even bitter things are sweet. 

And farther : no one to whom a treasure is entrusted will 
indulge in sleep. If he keeps the law of watchfulness and 

434 clings to the labour of discernment, and through knowledge 
derived from these drinks in life, the struggle of the allurements 
of the affections will not approach his mind at all. And these 
allurements will not be held back with effort from entering 
the heart, but the satiety of the inner soul which is full of 
knowledge, and the desire of amazing visions which is found 
in it, restrain them from approaching to man with their inter- 
course. This does not happen, as I have said, while man 



THAT BY TIIK THOUGHTS WHICH STIR IN A MAN ETC. 29 1 

desists from watchfulness and from the labour of discrimination 
which are the guardians of true knowledge and of psychic light ; 
but it happens without the mind being involved in struggle, 
for the reasons which have been expounded. 

The food of the poor is despicable to the rich and the 
nutriment of the sick to the healthy. But riches and health 
are established through watchfulness and diligence. This is 
witnessed to by nature. As long- as a man lives he needs watch- 
fulness and diligence and alertness in order to guard his trea- 
sure. But if he leaves his territory, he becomes ill and is 
robbed [of his possessions]. For a long time even he will 
possess strength through his previous health, but when this 
does not increase, he will become a prey to weakness and 
indigence. Does not even nature instruct us concerninof these 
things? And is there any heavenly thing which cannot be 
discussed in a comparison which we find in our nature? Even 
our Lord used to confirm all spiritual things by examples from 
nature and in this way He used to establish their power in 
our souls ; not only things relating to the shorthving earthly 
pawn, but also those belonging to the true body, and the 
435 completion and the truth of our future. Do not wonder at 
what I have said. There is not only work to be done till the 
fruit shows itself, but even till the time of gathering the fruit 
there is still work to be done. By the time of gathering the 
fruit I mean the grave. It may occur that, when the fruit has 
become ripe, hail of a sudden will strike it. 

He that mingles with things and proceeds to have inter- 
course, cannot be certain that his health will stay with him. 
I say : using and seeing [are the same]. O Jesus Christ, king 
of the worlds, make me worthy of desire in Thee. The man 
who adheres to intercourse with God, and who has mingled 
his life with it, is greater than any other man on the earth 
and [greater] than any service performed by rational creatures. 
When thou prayest unto God, say to Him only this : O Lord 
make me worthy of becoming dead to the intercourse with 
this world, in truth. — So thou canst comprehend the whole 
prayer. And try diligently to accomplish this in thyself in 
reality. If prayer is followed by practice, thou surely art standing 
in the freedom of Christ. 

Being dead to the world is not only this that a man keeps 
himself far from mingling with [worldly] things. But this is 



292 THAT BY THE THOUGHTS WHICH STIR tN A MAN ETC. 

being - dead to the world in truth : that a man in ] ) his mind 
does not long after the goods of the world. 

If we are accustomed to beautiful meditation, we are eshamed 
of the affections when we come in contact with them (this is 
known by those who have experienced it in their soul), and so 
we shall be ashamed to approach unto their causes. 

436 If thou desirest to cling to some work for the sake of the 
love of God, then set death as the limit of thy desire for it. 
So by practising it, thou wilt be elevated unto the degree of 
martyrdom through every suffering and injury which smites 
thee within the domain of death, if thou perseverest till the 
end without giving way. Meditating upon a feeble deliberation 
weakens the power of patience. But the confirmed mind im- 
parts a strength which does not belong to nature, to him that 
adheres to its contemplation. O Lord, make me worthy of 
hating my life, for the sake of life in Thee. 

Dealings in this world resemble a copy of a book which 
is still in rough draft. What a man desires or whenever he 
wishes, something can be added to or taken from it, and so 
he may alter his writing. Future dealings resemble documents 
drawn up as bonds, provided with the seal of the king, to or 
from which it is not allowed to add or subtract anything. 
As long as we are in the place where altering is possible, 
let us observe ourselves ; and while we have authority over 
our lifebook and our book is still between our hands, let us 
zealously add [acts of] beautiful behaviour, and let us scratch 
from it the loss of the old behaviour without freedom. We 
are allowed to scratch out faults, as long as we are here. 
And God will take into account every alteration we make in 
it. May we be deemed worthy of life everlasting before we 
appear before the king, and He puts His seal on the book 2 ). 
As lono- as we are in this world, God will not put His seal 

437 neither on our good works nor on our bad ones, before the 
hour of departure, when we have completed the service of 
our country and we prepare to strike camp. 

So it is becoming for us, as the blessed Mar Ephraim says, 
that we make our soul resemble at all times a ship that is 
prepared [for seaj. When the wind [required] for her will blow, 



1) The text has: in the intercourse or occupation of his mind 

2) Cf. the Muslim doctrine of the A^J<y> 



THAT I5Y THE THOUGHTS WHICH STIR TN A MAN ETC. 293 

she does not know. And the army does not know when the 
trumpet will give the sign to start ; and to the tenant it is 
not known when the landlord will give the command to depart. 
Now if these are thus prepared for the sake of a short ab- 
sence, as they will soon turn perhaps and come back, how 
much more is it becoming for us to be prepared and ready 
before the long absence of the day of death. May Christ, 
the • mediator of our life, grant us to reach that long bridge 
and the gate of the new world, in a state of preparation. To 
whom be glory for ever and ever. Amen. 



LXIII 

WHY IT IS THAT PEOPLE WHO ARE IN THE PSY- 
CHIC STATE OE KNOWLEDGE CONSIDER SPIRITUAL 
THINGS IN ACCORDANCE WITH [THEIR] BODILY 
GROSSNESS AND HOW IT IS POSSIBLE THAT THE 
MIND BE ELEVATED ABOVE THIS AND WHAT IS THE 
CAUSE WHY WE ARE NOT FREED FROM IT AND 
WHEN AND HOW IT IS POSSIBLE FOR THE MIND TO 
REMAIN WITHOUT IMAGES AT THE TIME OF PRAYER 

He whose majesty is blessed, will open the gate before us, 
so that we have no single wish than desire of Him. When 
438 we so abandon everything, and our mind goes out to seek 
Him alone, there will be no thought in it of anything which 
screens its face from the aspect of the Lord of the Universe. 
The more the mind abandons the thought of visible things, 
o my beloved, and the more it thinks of the future hope, in 
accordance with the degree of elevation above bodily thoughts 
and intercourse with them, to the same extent it will be sub- 
tilised and become clear during prayer. 

To the same extent as the body, the mind is made free 
from the bonds of [worldly] things ; and to the same extent 
as it is made free from the ties of thoughts, does it become 
cerene ; and to the same extent as it becomes serene, is it also 
subtilized •, and to the same extent as it is subtilized, is it 
lifted up above the emotions of this world which bears the 
stamp of grossness. And it knows that it shall look on God 
as He is, not as we are. 



2 94 WHV IT IS THAT PEOPLE WHO ARE ETC. 

If a man has not been deemed worthy of revelation before, 
it is not possible that he should know this. And if he does 
not attain purity, his emotions are not made clear so as to 
look at the hidden things. And until through his [spiritual] 
riches he be freed from all that is seen, he is not freed from 
emotions for those things, and he does not become devoid 
of deliberations that cause darkness. And even as darkness 
and enchaining thoughts, so the affections are there. 

If a man is not made free from all those things which I 
have mentioned and from their causes, he cannot consider the 
hidden things of the mind. Therefore our Lord has ordered 
us to practise renunciation before any other thing, and flight 
from the troubles of the world, and freedom from common 
human thought. Who does not forsake his whole human state 
and all that he possesses, and deny even himself, he cannot 
be a disciple to Me ') ; lest the mind be injured by anything : 
439 by sight, by hearing, by care of [worldly] things, their loss or 
their increase, or by man. And thereby that He has bound 
our mind by hope of Himself alone, He has caused the whole 
care of our deliberations to look towards Himself. And in 
Himself He has bound the whole care of our mind, after having 
freed it from all other things, that thence we may long after 
intercourse with Himself, because of our care being continually 
directed towards Himself. 

Prayer further requires also training, that through long prac- 
tice the mind may become wise. For after renunciation which 
frees our impulses from bonds, prayer requires constancy that 
through constancy and time the mind may acquire training so 
as to know how to restrain its deliberations and to learn 
through experience many things which it cannot receive from 
others. Any [state of] discipline is prepared 2 ) by the preceding 
one ; and the preceding one is necessary for the existence of 
the following-. 

Prayer is preceded by reclusion ; reclusion [is practised] with 
a view to prayer ; prayer in order to acquire love of God ; 
for in prayer are found causes for loving God. 

Also this we must know, my beloved ones, that any hidden 
intercourse, or any meditation upon spiritual things, is to be 
denoted by prayer or comprehended under the name of prayer 



i) Cf. Puke 14,33 2 ) literally: educated 



WHY IT IS THAT PEOPLE WHO ARE ETC. 295 

or included within this denomination : be it recitation with dis- 
440 crimination, or songs in praise of God, or painstaking thought 
of our Lord, or prostration of the body, or psalms of glori- 
fication, and so on. For from them is received instruction con- 
cerning veracious prayer ; and from the latter love of God is 
born. And love is through prayer; and prayer through dwelling 
alone. And loneliness serves the purpose, that we should have 
a place where we can converse with God in solitude. Lone- 
liness is preceded by abandonment of the world. 

If a man forsake not the world first and renunciate all that 
he possesses, he cannot attain to loneliness. So abandonment of 
the world in its turn is preceded by patience, and patience by 
hatred of the world ; hatred of the world by fear and love. 
For if the mind is not terrified by the fear of Hell and incited 
by the love of [future] good, the hatred of this world will not 
arise in him. And if the mind does not hate the world, it 
cannot forego its intercourse and comfort. And if the mind 
has not acquired patience before, it cannot choose dwelling in 
solitude without companions. And if it does not choose a lonely 
life, it cannot abide in prayer. And if it is not constantly in 
intercourse with God and cling to those impulses which are 
interwoven with prayer and to those kinds of instruction which 
are in prayer, as we have said, it cannot perceive love. 

So the love of God proceeds from intercourse with Him ; 
the intercourse of prayer from solitude ; solitude from renun- 
ciation ; renunciation in its turn from patience ; patience from 
441 hatred of desires ; hatred of desires from fear of Hell and the 
expectation of the [future] good. Desires are hated by him 
that knows the fruits thereof, namely what they prepare for 
him and from what good he is deprived for their sake. 

So every discipline is connected with that which precedes 
it, takes increase from it and proceeds unto others which are 
higher. And if one of the middle links should fail, the fol- 
lowing could not maintain itself and it would appear that all 
were loosened and lost. 



296 ON THE MANY VARYING STATES WHICH CLING ETC. 



LXIV 

ON THE MANY VARYING STATES WHICH CLING TO 
THE MIND AND ARE PURIFIED BY PRAYER 

To choose what is good, is the part of the good will of 
him that desires this. To accomplish the choice of the excellent 
will, this belongs to God and it requires much help on His 
part. Therefore we have to combine the good desire which 
is awakened in us, with continual prayer. Not only in order 
to ask from Him help, but also to discriminate whether it 
concords with His will or not. Not every beautiful desire falls 
into the heart by divine action, but [onlyj that which is pro- 
fitable. There are beautiful things which man may desire though 
they do not help him. Such desires may even be sent by 
Satan, even though they be esteemed to be helpful. How 
many times does the thing desired not fit his measure ; and 
442 Satan has contrived it to his detriment, compelling him to ask 
it, though he has not yet reached this [stage of] discipline or 
though he is a stranger to the rank of its scheme ; or the 
time is not fit in which Satan incites him to accomplish these 
things-, or he is not able to perform them, either through 
[lack of] knowledge, or through bodily weakness, or through 
the time not being favorable. At any rate, though it does 
seem beautiful, it either troubles him, or it causes him bodily 
harm, or it places a hidden snare in his mind. 

So, as I have said, we have to combine continual and 
diligent prayer with theseemingly good desire which is awakened 
in us, saying, every one of us : May it be Thy will regarding 
me, to accomplish in fact this good which I have choosen and 
which I desire to practise, if it concords with Thy will. To fix 
my will on it, is easy to me •, to practise it, is however not 
possible for me without a gift on Thy part. Though in truth 
both are thine, to will and to do 1 ). P"or it is not without Thy 
grace that I have surrendered to or been shaken before that 
which stirred in me. It is the custom of him that desires any 
good thing with discrimination of mind , to work for it in 



1) Cf. Philippians 2, 13 



ON THE MANY VARYING STATES WHICH CLING ETC. 297 

prayer continually; and the force [he acquires] thereby, he 
will use as an aid for his service. And then wisdom which 
distinguishes truth from falsehood through much prayer and 
labour and watchfulness and beautiful loneingf without break, 
will come to light, in continual tears, humbleness and heavenly 
help, especially when its opponents are deliberations of haughti- 
ness which remove from us God's help, and which we can 
annihilate by prayer. 



LXV 

443 GOOD ADVICE GIVING INSTRUCTIONS CONCERNING 
WATCHFULNESS AND DIRECTIONS CONCERNING 
THE WAY OF DISCIPLINE BY WHICH A MAN MAY 

ACQUIRE A HIGH RANK 

Repentance l ) is the mother of life. It opens to us its gate 
when we flee from all things. The grace which we have lost, 
after baptism, by a lax behaviour, is restored in us by repen- 
tance, through discrimination of mind. From water and spirit 
we have put on Christ, without perceiving His glory. By 
repentance we enter into His delight through the discriminating 
love which rises in us. 

He who is destitute of repentance, is destitute of future 
delight. He who is near to all, is far from repentance. He 
who is far from all, with discrimination, is the true repentant. 
As soon as a man withdraws from men and concentrates upon 
himself, impulses of repentance will show themselves in his 
mind, fie receives the seed of life from grace and, as an 
embryo, the affection of discrimination moves in him, and in 
his heart is stirred the thought of eternal life in the future 
and the hope of resurrection and the thought of Judgment. 

Do not think that without divine grace suffering falls into 
the mind, which receives [it] secretly, as a gift through divine 
mercy, because of a sudden contrition and a longing after life. 
As also the blessed Euagrius says ^ : A purifying drug is the 

444 hot contrition of the soul, which is given by the Lord through 
the angels to those who repent, that through diligence puri- 



1) Cf. Introduction 



298 GOOD ADVICE GIVING INSTRUCTIONS CONCERNING ETC. 

fication from the affections may be granted. Farther he says: 
The fire of a furnace is the hot contrition of the soul, which 
through the grace of Christ happens to the soul at the time 
of prayer so that the thoughts attain contemplation. Its lack 
is cured by living water. 

The beginning of repentance is humbleness without artifice. 
Splendid garments are a confusion of repentance. The way 
towards wisdom is the regulation of the limbs. Bodily effer- 
vences are a confusion of wisdom. True wisdom is looking 
towards God. Looking towards God is silence of the delibera- 
tions. Solitude of the mind is quietness with discrimination. 
The moisture of the senses is a fountain of deliberations. 
Apperception in God is the depth of humbleness. 

True contemplation is the mortification of the heart. The 
heart which is really dead to the world, is wholly astir in 
God. True mortification is the motion of life. It is better to 
smell life by desisting from all, than to build life by desisting 
from smelling. Better is he that builds his soul than he that 
builds the world. It is better to imbibe life than to distribute 
life. He whose outward limbs are dead, his inner emotions 
are alive. He whose outward limbs are alive, has killed the 
limbs of wisdom. Humbleness with discrimination is true know- 
ledge. True knowledge is a fountain of humbleness. He that 
is humble in his heart, is humble in his body. He who is 
audacious in his body, is audacious in his heart. He who is 
445 perturbed in his body, is perturbed in his heart. He who is 
perturbed in his heart, is foolish in his mind. He who is foolish 
in his mind, his ways are evil. Whose way is evil, he is 
dead in life. 

If thou lovest humbleness, do not love finery. A man who 
loves finery cannot bear contempt. And to take to lonely 
works, is difficult to him. And he is ashamed of submitting 
to him that is inferior to himself. 

The servant of God does not adorn his body. Know that 
every man who loves bodily finery is sick in his inner being, 
though he performs beautiful [works]. And to every one who 
loves visible profit, it is impossible to acquire true love of any 
one. And every one who runs after honour, is a slave of this 
world. If those who do these things are disliked by thee, then 
restrain thyself from the same things. 

Humbleness and chastity are promoted by the same idea 



GOOD ADVICE GIVING INSTRUCTIONS CONCERNING ETC. 299 

of contempt. And from him that loves honour and finery thou 
requirest not the former properties in their truth. If thou lovest 
chastity, do not love distraction. Things which happen to 
thee through divagation do not allow thee to cling to chastity 
with caution. No one who loves distraction, is chaste. And 
do not believe that any one who converses with lay people, 
is humble. Every one who loves (rod loves a solitary life. That 
a man who is given to distraction should guard truth in his 
soul without a stain, is impossible. 

Many show the appearance of repentance ; but only he pos- 

446 sesses it in truth, that is grieved in heart. Many run to find 
the affection of the heart ; but only he finds it in truth, that 
possesses continual silence. Every one who is a servant of 
God, loves grief. 

Every one who possesses profuse speech is certainly empty 
within, though he tells amazing things. 

Inward grief is a bridle of the senses. 

If thou lovest truth, thou must love silence. This will make 
thee illuminated in God like, the sun and it will deliver thee 
from the idle thoughts of ignorance; silence will even unite 
thee with God. 

When thy kneeling gives thee delight, do not hasten to 
reach its end. Would that it never ended as long as thou 
art in this life. When thy mind is concentrated, do not cut 
off thy prayer. Do not count as idleness a long concentrated 
prayer, as against the long recitation of Psalms. Love kneeling 
during prayer better than the sound of the sentences. If it 
profits thee, then accomplish it instead of thy service. 

If the gift of tears be given thee during thy service, do 
not deem the delight which is in it as a pause in thy service. 
Eor the gift of tears is the accomplishment of prayer. 

Do not wonder if sometimes, while thou art kneeling in 
prayer, thy mind, being concentrated upon it, desist from 
praying. This thou wilt find during service as well as during 
recitation. When thy mind is distracted, it will rather adhere 
to recitation than to prayer. Thy method of recitation has to 
be parallel to the scope of thy discipline. Not all books are 
useful for the concentration of the mind. Most books containing 

447 instruction are not useful for purification. Various books cause 
to thee distraction of mind. Know that not every book con- 
taining instruction concerning the fear of God, is also useful 



300 GOOD ADVICE GIVING INSTRUCTIONS CONCERNING KTC. 

for the purification of the inner being and the concentration 
of the deliberations. Do not dispute about the exact significance 
of these things with him that does not know the truth. 

Love rest more than labours. Honour recitation, if possible, 
more than standing 1 ); for it is a source of pure prayer. But 
there is no reason at all to despise standing. Beware of snares. 

Recitation of Psalms is the root of discipline. But know this, 
that the sentences [sungj with a distracted mind suit better 
bodily labour. Mental grief is better than bodily fatigue. At 
the time of weariness be accustomed to spur on thy zeal 
somewhat. For the heart greatly needs to be alert to render 
fervent the emotions of the soul. As against desire, so natural 
warmth is also helpful at the time of weariness ; for it chases 
the cold from the soul. Usually weariness befalls us at two 
occasions : through a heavy stomach and through great weak- 
ness caused by labours. 

The regulation of service is the light of the mind. There 
is nothing like knowledge. 

Let every prayer which thou offerest during the night, be 
honoured in thy eyes above all labours of the day. Do not 
make heavy thy stomach, lest thy mind become confused and 
thyself troubled by distraction while standing during the night; 
and thy limbs be lax and thyself filled wholly with relaxation ; 
thy soul be dark and thy impulses troubled, and thyself ab- 
solutely unable to concentrate them upon the sentences on 
account of darkness ; and the taste of everything become weak 
to thee ; and the sentences of the Psalms sung keep not their 
sweetness to thee, sentences the discriminations of which the 
mind used to taste with delight on account of its swiftness 
and illumination. 

When the order of the night-service is troubled, then the 
mind will also be confused during the service of the day and 
proceed in darkness, without taking delight in recitation, as 
usually. For it is as if a cloud lies over the impulses, when 
they are in emotion in prayer or in meditation. The delight 
which during the day is lavished upon the ascetic is poured on 
the watchful mind on account of the light of the nightly service. 

From him who has not experienced solitude for a long time 
thou canst not expect to learn anything additional concerning 

i) in prayer or in vigils 



GOOD ADVICE GIVING INSTRUCTIONS CONCERNING ETC. 30 1 

the goods of the ascetics even though he may be very wise 
and instructive and possess a range of habitual virtues. 

Be cautious not to weaken thy body too much, lest wea- 
riness overpower thee and thou shouldst make thy soul cold 
against the taste of its service. As in a scale man ought to 
weigh his discipline. When thou art satisfied, be somewhat 
cautious against free speech in thyself. 

Let thy sitting be in chastity, also at the time of bodily 
want. Especially chaste and cautious thou hast to be when 
going to sleep, not only thy deliberations, but also thy mem- 
bers being watchful. Be watchful against presumption when 
good states *) come upon thee. Thy weakness and thy dullness 
449 in the face of its subtlety thou must communicate to our Lord 
in zealous prayer, lest evil things should be allowed to try 
thee. For fornication follows haughtiness, and aberration pre- 
sumption. 

Use handiwork as far as thou needest it, especially as thou 
art shut up in solitude. Let not thy hope on Him that pro- 
vides for thee, indulge in any weakness-, God's provisions in 
behalf of His housemates are amazing; even in the desert 
without human hands He provides for those who inhabit it 
and hope on Him. If our Lord supplies thee with that which 
the body needs, though thou doest not labour but carest for 
the soul only, then some thought will arise by the trickery 
of the murderer 3 ) namely this, that there necessarily must be 
on thy part some cause for all this care. And with this deli- 
beration, God's care will be withdrawn from thee. And at the 
same time myriads of temptations will arise and assail thee, 
having their origin either in the neglect of those who used 
to care for us, or in the recommencement of pains and illnes- 
ses that are caused 3 ) in our body. God does not give up His 
care on account of this emotion alone, but when the mind 
sticks to it. On account of in voluntary emotion God does 
not chastise and judge a man, not even when we give way 
to it for a short time •, but at once pain pricks us and con- 
trition comes to us. Our Lord will not seek retribution for 
such a fault ; but only for such a one as the mind really 
clings to, in that we glance at it unconsciously as if there 



1) rdfiiliiai- 

2) Satan 3) lit. stirring 



30 2 GOOD ADVICE GIVING INSTRUCTIONS CONCERNING liTC. 

were no harm in it and without thinking of anything wrong 
Perpetually we have to pray to our Lord in this way : O 
45° Christ, Thou summit of truth, let Thy truth dawn in our hearts, 
that we know to walk in Thy way according to Thy will. 

When for a short time or longer some evil deliberation 
shows itself often in thee, know then assuredly that Satan 
wishes to lay a snare for thee. And pay attention to it in 
due time. If it is however a right-hand and good one, know 
that the Lord wishes to give thee some share of life and 
that for this cause this deliberation is astir in thee so unusu- 
ally often. If it is a dark deliberation and thou art in doubt 
concerning it because thou canst not make out clearly whether 
it is helpful or treacherously hidden in a scheme of beauty, 
then pay attention to it in keen prayer night and day, with 
long vigils. Do not push it from thee, neither deliver thyself 
unto it but pray diligently and fervently because of it. Do 
not cause crying to our Lord, and Me will show himself ma- 
nifestly, [so that thou knowest] whence it is. 

Love silence above all things. It brings thee near the fruit 
which the tongue is too weak to interpret. At first we compel 
ourselves to be silent. Then from our silence something is 
born which draws us towards silence. May God grant thee to 
perceive that which is born from silence. If thou beginnest 
with this discipline, I do not know how much light will dawn 
in thee through it. Concerning what is said about the admir- 
4$i able Arsenius : that Fathers and brethren came to see him, 
but that he sat with them in silence and dismissed them in 
silence — do not think, my brother, that this happened by 
the action of his will alone, though in the beginning he had 
to compel himself. After some time some delight is born in 
the heart from the exercise of this service and by force it 
draws the body towards remaining in silence. 

Many tears are born in us by this discipline, by the amazing 
sight of things which the heart perceives distinctly. Sometimes 
by suffering, sometimes on account of ecstasy the heart be- 
comes small as a child • and as soon as it insists in prayer, 
tears will burst forth. 

Great is the man who, side by side with bodily endurance, 
possesses admirable customs in his soul. 

If thou placest all labours of this discipline l ) on one side 

l) solitary life 



GOOD ADVICE GIVING INSTRUCTIONS CONCERNING ETC. T>°J 

and silence on the other, silence will outweigh them. There 
are many warnings of the Fathers which need not be kept 
laboriously when a man approaches unto silence, and the 
practice of which becomes superfluous, because he is elevated 
above them, and is near the mark. Silence is also helpful 
for solitude. 

For it is impossible that, living- in an inhabited place, we 
should not meet with any one. Even that angel of God, Ar- 
senius, who loved solitude more than any one, could not 
wholly avoid meeting others. For in such a place we meet 
Fathers and brethren and innumerable other persons, and we 
have to visit the church. When that blessed man saw that it 

45 2 was impossible to avoid this, so long as he was in the vicinity 
of an inhabited place (though his dwelling-place was at a 

. distance of many miles from a human settlement, even from 
the solitaries who dwelt in those places), he learned from 
grace this means: continual silence. When sometimes it was 
necessary for him to open his door to some of them, they 
enjoyed his aspect only ; conversation was superfluous. 

Many fathers have been led by this sight, to become care- 
ful also as to their own person that, their spiritual riches might 
increase, through the instruction they received from the aspect 
of the blessed one. They continually saw him silent, so that 
many of them put a stone in their mouth *), others tied a 
rope to their inner wall for the sake of recollection, others 
wearied themselves by unusual fasting ; when they had to go 
to meet other people they imposed the trial of hunger upon 
themselves. For hunger greatly helps those who try to acquire 
a greater concentration of the senses. And many used to do 
such things in order to acquire this self-control of beautiful 
aspect that imparts life. 

Many fathers I have found, o my brethren, great and admir- 
able, who cared for the direction of the senses and the bodily 
attitude more than for other labours, because from them is 

453 also born the direction of the deliberations. Many causes, 
independent of his will, meet a man and make him leave the 
domain of his freedom. And if he did not guard his senses 
through the regularity of custom which dominated his soul 
before, they would for long prevent him from recovering his mind, 
finding his former quiet. 

l) Ghazuli tells this about Abu Bukr 



304 GOOD ADVICE GTVLXG INSTRUCTIONS CONOKKNING ETC. 

The education of the heart is, to be occupied with its hope. 
The education of discipline is to free oneself from every thing. 
The recollection of death is a wholesome bond of the outward 
limbs. A hook [drawing] the soul towards life is the joy that 
rises in the heart on account of hope. A drink of knowledge 
are the perpetual temptations which the mind every day draws 
from within, through the two varying states. The budding of 
the heart is the conviction of the resurrection in faith, which 
hope receives from within. 

Deem me worthy, my Lord, to see in my soul Thy bounty, 
before I depart this would, that I may perceive in my self 
in that hour consolation, as have done those who in good 
hope have left this world. Open my heart, o God, through 
Thy grace and purify me from- the communion with sin ; and 
make level in my heart the way of repentance, my God and 
my Lord, my hope and my boast, my strong refuge, by 
whom my eyes receive light, and let me receive understanding 
by Thy truth. 

Deem me worthy, O my Lord, to taste the delightful gift 
of repentance by which the soul is made free from the bondage 
of sin and the whole will of flesh and blood. 

Deem me worthy, o Lord, to taste this affection in which 

reposes the gift of pure prayer. My saviour has reached the 

amazing passage through which the soul leaves the visible 

454 world and in which begin new impulses for entry into the 

spiritual world, and experiences of new apperceptions. 

He that begins and accomplishes well, places his discipline 
upon this foundation, entreating God unceasingly that He may 
deem him worthy to perceive this apperception in which is 
sown the knowledge of the future order of things through 
imperishable hope, which through divine grace is preserved 
for man after the completion of this world. 

But he that begins pervertedly goes from above downwards: 
he begins with joy and he ends with weeping; and he becomes 
devoid of knowledge and hope, as a formless body which not 
attained to the reception of the soul, because it has not com- 
pleted the state of preparation in the womb, but has reached 
the end of the life of form l ). 

Contempt for intercourse with the world is the sign of a 

1) K&CVASaX—.l KllLu 



GOOD ADVICE GIVING INSTRUCTIONS CONCERNING ETC. 305 

soul that has perceived its hope. A hidden alertness implies 
drowsiness regarding visible tilings. 

The weapon of the heart is faith in Christ. Who by the 
desire of hope has withstood even death, death is esteemed 
as nothing in his eyes, and so are being exiled from his country, 
and the strife of the demons and alienation from men, and 
lack of the consolation of the world. What is the consolation 
of visible things and the being occupated with them, as com- 
pared with the delight of hope that is perceived in the heart? 
As he that has abandoned the body in the drunkenness of his 
joy, through the flaming faith which kindles his heart, so that 
455 all visible things are hidden from him and he knows nothing 
in the creation through the heat of his body and the emotions 
of his soul, and as he that abides already in the kingdom, does 
he account [earthly things] because of the faith of his mind. 

I hough sometimes we are subject to despondency because 
of loneliness — perhaps this is permitted in us by Providence — 
yet we also possess through our heart's faith the consolation 
of hope which is too great for words; and through this hope, 
troubles are accounted by us as nothing, even death. And 
well has one of those who are clad with God, said : Sufficient 
is the love of God, as a consolation for him that believes, 
even when he loses his self. How should troubles injure him 
who despises even the delights of comfort for the sake of 
future good? 

Also this I advise thee, o my brother, that in all thy dis- 
cipline the scale of mercy be preponderant; through this thou 
wilt perceive God's mercy for the world. Our own state be- 
comes to us a mirror in which we behold the true Prototype, 
in those things which naturally belong to that Essence. 

By these things and the like we become illuminated so as 
to be in motion unto God, with a clear mind. A heart wicked 
from of old, cannot become serene. 

A merciful man is the physician of his own soul; for he 
drives away from his inner being the dark mist, as by a 
strong wind. Mercy is a good investment with God, according 
456 to the Gospel of life : Blessed is the merciful : for he shall 
obtain mercy J ). Not only in the world to be, symbolically also 
here. What mercy is greater than this, that when a man is 

1) Matthew 5, 7 

Vurh. Aid. Letter!;. 192-' (Wcnsinck) 



306 good advice giving instructions concerning etc. 

moved by mercy unto his follow man and becomes his partner 
in suffering, our Lord delivers his soul from gloomy darkness 
which is intelligible Hell, and brings it in contact with the 
light of life, for its comfort? The blessed Euagrius has well 
said : A clear way is founded upon mercy. 

Therefore, as I have said : Let a merciful heart preside 
over thy whole behaviour, then thou shalt find peace with God. 
Be careful, that no evil be ever done to any man through thy 
hands, not even to the evil one 1 ). And when it is possible for 
thee to deliver the iniquitous from evil, do not omit it. Not 
that, if the matter be far from thee, thou shouldst go and mix 
thyself with such things — such a deed does not belong to 
thy duty — but if the matter is put in thy hands, and thou 
hast power over it, because it has been placed before thee 
accidentally as a trial, in that God wished to try thee by His 
admitting it, then be cautious regarding thyself lest thou be- 
come a participant in the blood of the iniquious, because thou 
doest not hasten to deliver him. But try with thy whole soul 
to save him, even if thou shouldst die for his sake. Then 
thou wilt really be a martyr and as one that has suffered 
death on the cross for sinners. And pray God, that this 2 ) may 
not happen through thee. But even if he be worthy of evil, 
let him receive the judgment of his deeds by the hands of 
457 others. It does not become thee to regard the worth of his 
deeds. Let good [alone] happen to him by thy hands. 

Think of Him who bears all, the deeds of all men being 
placed before His eyes, clearer than the sun ; and if He liked 
He could destroy all men by the breath of His mouth. Thou 
wert not appointed to pronounce [the judgment of j vengeance 
against deeds and their perpetrators, but it is thy duty to 
implore mercy on the world, to abide in vigil for the salva- 
tion of all, to share in the suffering of every man, righteous 
and sinners. And thou must know, that if he deserve it, justice 
will bind him within a short time, by the hands of others who 
are fit for this deed ; and thou wilt save thy soul and become 
a living martyr. But even this thou hast not to ask or to 
care for, but to implore God's mercy upon him, that he may 
change and become as it is the will of God that he should 



i) Cf., p. 14, 79 etc. 

2) viz.. the punishment of the iniquitous 



GOOD ADVICE GIVING INSTRUCTION'S CONCERNING ETC. 3O/ 

be and may depart life in righteousness and not [awaiting] 
the retribution of wickedness. 

Be instead of an avenger, a deliverer ; instead of an accuser, 
a peace maker; instead of one who delivers, a martyr; instead 
of a plaintiff, a dependant. Beseech God in behalf of the sin- 
ners, that they may obtain grace. And pray for the righteous, 
that they may be preserved. Vanquish the evil ones by this 
kindness, and make the zealous wonder at thy bounty. Those 
who love justice, make them ashamed by thy mercy. With the 
afflicted be afflicted in thy mind. Love all men. And be far 
458 from all men. Recollect death, and prepare thyself for thy 
entrance into it. Embellish thy course. Remember that the sins 
of all men go before them to the court of justice. 

Be not dejected because of trespasses. I do not say that 
thou shouldst not suffer ; but thou must not account them as 
being incurable. Better broken than dead. For one who is 
broken, there is the physician, who on the cross has implored 
mercy for those who crucified Him, who asked forgiveness for 
His murderers while He hung on the cross. ,All manner of sin 
and blasphemy shall be forgiven unto men' ] ), namely on ac- 
count of repentance. When Simon who had denied Him, had 
wept a short time, He forgave him. And after 1 lis resurrec- 
tion, He appointed him as the head of His flock. Three times 
He asked him : Lovest thou me ? 2 ), even as three times he 
had denied Him, in order to confirm His pardon. Christ came 
on behalf of the sinners, in order to heal the broken in heart, 
and to bind up their wounds :i ). 'The Spirit of the Lord is 
upon me; therefore He has anointed me, to preach good 
tidings unto the meek ; He hath sent me to bind up the 
brokenhearted, to proclaim liberty to the captives'*), and sight 
to the blind, and healing to those who are broken, by for- 
giveness. And the Apostle says in his epistle : Jesus Christ 
came to the world to save sinners"'). And his Lord witnesses : 
For I am not come to call the righteous ; for they that are 
whole have no need of the physician, but they that are sick"). 
There were two debtors to a certain creditor; and because 
they had nothing to pay with, he forgave both of them; na- 
mely : when they had beseeched him. 



i) Matthew 12,31 2) John 21, 16 3) cf. Psalm 147,3 

-4) -Isaiah— 6-f, -I „ 5) I Timothy I, 15 6) Mark 2,17 



308 GOOD ADVICE GIVING INSTRUCTIONS CONCERNING ETC. 

Our frail nature would not be strong enough if God's justice 
459 should proceed to take vengeance. Therefore He uses mercy 
so that we at all times are bound by our debt. 

Do not sin, o man, in hope of repentance, and do not indulge 
in weakness, confiding in forgiveness. Remember, that death 
will not be postponed. Do not contrive to approach to the 
delight of sin, with a cunning mind. God is not mocked a ). 
His knowledge precedes thy deliberation : trouble will come 
upon thee suddenly, and thou wilt cry, but He will not 
answer thee. 

When thou approachest thy bed, because the time for sleep 
has come, say: O bed, perhaps thou wilt become my grave 
this night and I not know it. Perhaps in stead of temporary 
sleep, eternal sleep will fall on me this night, while I thought 
of preparing for days and months, which I did not see. 

As long as thou hast feet, run after the service of righte- 
ousness, before they be caught by a bond which it is impos- 
sible to sever. As long as thou hast hands, stretch them 
towards heaven in prayer, before thy arms fall from their 
joints and thou desire to raise them, and it is impossible for 
thee. As long as thou hast fingers, raise them unto God in 
supplication. For there will come a time when the splendid 
strength of their joints is weakened. As long as thou hast 
eyes, fill them with tears during prayer, weeping for thy sins, 
460 before the moment when sand will cover the black [clothes] 
and the eyes will become feeble, staring senseless in one direc- 
tion, without thy knowing it. As long as the heart, the fountain 
of the deliberations, is ordered by a distinguishing power, be- 
think of those things which are helpful to thy life, before the 
soul be hastened on to departure from it -) and become a 
house devoid of its inhabitants. 

O thou who art wise, let no deliberation flatter thee with 
the hope of a long life. As a flower withers by the blowing 
of the sirocco, so against thee will blow one of the elements 
which are within thee and without thy expecting it, suddenly 
thy knees will relax. And while thou thinkest that it is nothing 
and that thou art curing the illness, suddenly the cunning one 
will approach, who laughs at the wise. 



1) Galatians 6, 7 

2) the heart 



GOOD ADVICE GIVING INSTRUCTIONS CONCERNING ETC. 309 

O, for the wretchedness of our nature! how are we entangled 
in its love, though God does not desire to leave us in this 
state. Set thy heart to prepare for departure, o man. As a 
sage thou must expect departure every hour, thinking every 
day: the messenger of him that comes after me, has reached 
the gate; why should I remain sitting? It is a departure for 
ever, I cannot return hither. Go asleep with these thoughts 
every night ; and meditate upon this deliberation every day. 
And when [the time of departure] comes, go joyfully to meet 
it, saying: Come in peace. I knew that thou wouldst come 
and I have not neglected anything that could serve me on 
the way. 
461 Take provisions for thy long way, o sage. Drive away 
the heaviness of sleep from thy heart, o companion. Order 
thy things for departure, thou who dwellest as a sedentary. 
Morningtime is near, o traveller, why art thou sleeping? Come, 
prepare thyself, thou sailor who art about to sail off, prepare 
the utensils of thy ship ; for thou doest not know when the 
wind will begin to blow. 

Be ready and prepared before he comes that will destroy 
thy forms. For Sheol shall make wither their form 1 ), and they 
shall be bereft of the beautiful glory of nature and their bodies 
will be left in the wilderness. Remember always that destruction 
of deplorable appearance, that formless scattering of thy senses, 
that ruin of the building of thy body, that pure mixture that 
will become mud in Sheol. Bleased is he that with joy meets 
the recollection of that destruction ! Blessed is he that with 
good hope awaits that event full of mystery, in which the 
wonder of the Creator's great power is hidden ! Spiritual me- 
ditation is, to be continually occupied with the hope of [things 
which will be] after the resurrection. 

The beginning of this impulse in the mind lies in the domain 
of repentance. That which induces the soul to embrace repen- 
tance, is the constant thought of future things. Who has been 
moved by repentance, his hope has turned to the future world. 
Who has forgotten this, his mind abides in this world. 

Who loves intercourse with Christ, loves to be alone. Who 
loves to remain in the company of many others, he is a friend 
of this world. 

i)-Cf. JabT47^<K Thou changest his countenance and sendest him away. 



3IO GOOD ADVICE GIVING INSTRUCTIONS CONCERNING KTC. 

462 Repentance ] ) is the constant sorrow of the heart at the 
meditation of that inexplicable statute: how shall I reach that 
unspeakable entrance? If thou lovest repentance, then love also 
solitude. For without this, repentance cannot be completed. 
If there is any one who disputes this, do not dispute with him, 
for he does not know what he says. If he did know what 
repentance is, he also would know its place, and that it is not 
to be disturbed by trouble. If thou lovest solitude, the father 
of repentance, then love also to accept gladly the small de- 
ficiencies of the body, and the blame that arises from them. 
Without this preparation it will be impossible for thee to live 
in solitude, freely, without trouble. If thou despisest those things, 
thou wilt acquire solitude, according to God's will. If thou art 
wronged or robbed or laughed at or the like, thou wilt not 
be moved, because of thy love of solitude. 

Love of solitude is the constant expectation of death. He 
that without this meditation enters solitude, having other thoughts, 
cannot bear those things which, for the sake of solitude, he 
must bear from all sides : to die for the sake of God, and to 
live in God. The accomplishment of life is meditation upon 
death for the sake of God. This brings our mind near to union 
with God, says Euagrius. 

Also this thou must know , o discrimiating reader , that 
lonely dwelling and solitude and reclusion are not chosen by 
us in order to perform an excellent canonical labour. For it 

4^3 is known that communion with many others gives a better 
opportunity, because the body preserves its strength better. But 
if reclusion were not necessary, the pious men that were the 
holy Fathers, would not have abandoned intercourse with many 
people. Some of them dwelt in graves, others chose reclusion 
in a lonely cell, which is greatly relaxing to the body and 
which does not promote the accomplishment of the canonical 
rules. And all bodily weakness and misery, and severe illnesses 
which struck them, they bore gladly during their whole life, 
even when they were not able to stand on their feet or to 
offer the usual prayer, or to praise God with their mouth, or 
to recite a psalm, or to perform any of the [works] which 
are performed through the body. And bodily weakness alone 
and solitude with them took the place of all canonical rules. 

l) Cf. Introduction 



GOOD ADVICE GIVING INSTRUCTIONS CONCERNING ETC. 3II 

And this was their occupation all the days of their life. And 
during all this so called idleness, none of them longed to leave 
his cell or to wander abroad ceasing from canonical labours, 
or to enjoy the sound of the glorifications of others in a 
congregation. 

Better is he that perceives his sins, than he that is profit- 
able to the world by his appearance. Better is he that one 
time has sighed by himself, than he that quickens the dead 
by his prayer and dwells among many others. Better is he 
that has been deemed worthy of seeing himself, than he that 
has been deemed worthy of seeing the angels. The latter 
464 partakes of the eyes of the body, the former of the eye of 
the soul. Better is he that clings to Christ mournfully in soli- 
tude, than he that praises Him in a congregation. No one 
should adduce the words of Paul : For I could wish that myself 
were accursed by Christ for my brethren l ). He that has 
received the power of Paid, he has also the permission to 
do so. Paul was behaving as he did because a divine order 
had been given to him to be profitable to the world. As he 
witnesses to it, that he did not this by his own will : for 
necessity is laid upon me, woe is unto me, if I preach not 
the gospel ~). Moreover, the election of Paul was not because 
of repentance, but that he should preach to humanity he 
received even greater power. 

So we must love solitude, o my brother, that this world 
may die from our heart and we may think of death continu- 
ally. And by this meditation we shall approach unto God in 
heart; and we shall despise the emptiness of the world; and 
its desires shall be despicable in our eyes. Let us joyfully bear, 
with a sorry body, the continual idleness of solitude, my brother, 
in order that we may be deemed worthy of delight with those 
that in the caverns and the clefts of the earth are waiting for 
the glorious revelation of our Lord from heaven. To Him and 
to His father and to the Holy Ghost be glory and praise 
for ever and ever. 

1) Romans 9, 3 2) Romans 9, 16 



I 2 A LETTER WHICH HE SENT TO HIS FRIEND ETC 



LXVI 

465 A LETTER WHICH HE SENT TO HIS FRIEND IN 
WHICH HE EXPOUNDS SOME THINGS CONCERNING 
THE MYSTERY OF SOLITUDE AND HOW IT IS THAT 
MANY NEGLECT THIS WONDERFUL SERVICE BE- 
CAUSE THEY ARE NOT ACQUAINTED WITH IT 
WHEREAS THE MAIN PART OF THEM CLING TO 
SITTING IN THE CELL BECAUSE THIS IS CURRENT 
MONKISH TRADITION. TOGETHER WITH A COLLEC- 
TION OF SHORT SAYINGS USEFUL FOR THOSE WHO 

PRACTISE SOLITUDE 

Now that thou hast inculcated in me the duty to write to 
thee on those things which are necessary, I inform thy love 
by this my writing, in accordance with the promise which I 
gave thee. As I have found that thou art determined to prac- 
tise sitting in solitude, with painstaking behaviour, so I from 
my side will describe to thee in simple words, that which I 
have heard from discriminating men concerning this service, 
combining the concentrated sense of their words with personal 1 ) 
experiences | gathered] by practice. And thou , on thy side, 
wilt profit by being occupied with this letter in thy usual 
diligent way, because with the discrimination of wisdom thou 
approachest the concise terms of the lecture of this letter, 
and not in the usual groove. And thou shalt take them as 
some elucidation of the rest of thy lecture, because of the 
great insight and power hidden in them. For the mind is 
greatly strengthened by such a lecture and it takes from it a 

466 weapon against distraction of the thoughts and against dejec- 
tion which is wont to rise from the hardship of labours and 
the prolonged sitting in solitude. And it casts behind it the 
world with attention to its practices, through the radiancy 
with which it is clad [by the sight of] those things which it 
meets ; the which is the aim of this letter, [namely to make 
known] what is dwelling and service in solitude, and what 
mysteries are hidden in this discipline which are not observed 

1) lit.: near 



A LETTER WHICH HE SENT TO HIS FRIEND ETC. 3 | 3 

by many, and what events the prudent try to reach by soli- 
tude; and wherefore they reject the righteousness which is 
practised among men, fleeing from the sight of the world and 
choosing the troubles and struggles which are connected with 
quiet and lonely dwelling. On account of this insight and on 
account of those things which are found in this letter [readers] 
will call these solitaries who pass their life in this world in 
concentrated sitting by themselves happy. To those who do 
not perceive these things, admonition and advice, concerning 
the order of solitude are vain. Here however I write to the 
wise, and I give advice in love. 

If thou seekest imperishable life during thy short clays, o 
brother, then let thy entry unto solitude take place with dis- 
crimination T ), that thou mayest find the profit which awaits 
the wise in the path of solitude. Scrutinize its service and do 
not run after a name. Enter, be profound and bold, learn and 
acquire and train thyself in all the amazing and liberating 
distinctions of the ways of service in solitude. Then thou wilt 
understand, with all the saints, what is the height and the 
467 depth and the length and the breadth of this illimitable dis- 
cipline, because of the illimitable riches which its merchants 
seek to acquire. And thou wilt not rest, until thou art trained 
in all the ways of its service 2 ). 

I'rom every human practice, at its beginning, some profit is 
expected when it shall be realised; this it is which moves the 
intelligent to lay its foundations. And this aim makes the mind 
heroic, so as to bear the difficulties of the matter. The mind 
even gathers some consolation from it by looking towards it. 
And after the fashion of an officer of the law, it apprehends 
the mind, till the matter is accomplished. So, in the eyes of 
the discriminate, the aim of the severe service of solitude is 
the harbour of mysteries towards which the mind looks, from 
the time when it lays the first foundations till the end of the 
work of building. And as the eyes of the helmsman look to 
the stars, so, in all his long and difficult labours, the inner 
gaze of the solitary, during his whole course, is directed 
towards the aim which he has fixed in his mind the first day 
when he gave himself to sailing the rough sea of solitude, 
till he shall find the pearl for the sake of which he has 

1) Cf. The Book of the Dove, p. 19 2) Text has plural 



314 A LETTER WHICH HE SENT TO HIS FRIEND ETC. 

entrusted himself to the not-to-be-explored floods of the ocean. 
And his gaze of hope makes light to him the whole burden 
of service and the difficulties full of danger which meet him 
in his course. 

But he that, as soon as he enters solitude, docs not set this 
aim to the profit [he wishes to gather] from his service, labouring 
at random as a man that combates the air, will never during 

468 his life escape the spirit of despondency. And one of two things 
will happen to him : Either, no longer bearing the insupportable 
burden, he will be vanquished and give up solitude altogether; 
or, if he adheres to it, his cell becomes a dungeon in which 
he is tormented. And because he does not know that he may 
expect the consolation which is born from the service in solitude, 
he is not able to implore through his heart's pain or to beseech 
in passionate prayer or to embrace the token which our merciful 
Fathers, from love of their posterity, have left to us in their 
writings, whereby we could gain our life. 

One of them has said : To me the profit of solitude is this, 
that where I withdraw from the camp in which my abode is 
fixed, my mind becomes void of the occupations of war and 
turns to a service which is more profitable. 

Another : Solitude cuts off causes which give a new turn to 
the deliberations and within its walls there grow old and taste- 
less the recollections of previous things. And when the old 
matter has disappeared from the intellect, the mind returns to 
nature in order to direct it. 

Another : I run to meet solitude, with this aim, that in my 
heart the sentences of recitation and prayer may become sweet. 
And when my tongue has been made silent by the delight of 
their understanding, I fall, as it were, asleep, my senses and 
my emotion being benumbed. And when by prolonged solitude 
my heart has acquired peace from the trouble of recollections, 
solitude sends me continually waves of gladness which arise 
from emotions which burst forth from within unexpectedly and 

469 suddenly , to the delight of my heart; the which, running 
against the ship of my soul, and [withdrawing it] from the 
sounds of the world and from the life of the flesh, immerse 
it in the deepest depths of quiet in God. 

Another: The degree of thy hidden things thou canst under- 
stand by thy different emotions. 1 mean the perpetual ones, 
not those which are set astir by accident and are made to 



A LETTER WHICH HE SENT TO HIS FRIEND ETC 3 I 5 

pass by time. There is no one clad with flesh whose house 
is not visited by some traveller belonging- to the two various 
states of good and of evil. If he is disprudent, by those of 
deficiency, through nature, the fathers of children. If he is 
faithful, by those of elevation, through the leaven of grace 
which He has mixed with our nature, the parents of the king- 
dom on high. 

Another : Choose the delightful service of continual vigils, 
by which all the Fathers have put off their old man and have 
become worthy of the renewal of the intellect. At these times 
the soul perceives that immortal life, by which apperception 
it throws off the garment of darkness and becomes the recipient 
of spiritual gifts. 

Another: It is not possible that a man, while seeing many 
faces and hearing various sounds foreign to spiritual medita- 
tion, and speaking and having intercourse with the like, should 
keep his mind free so as to gaze at himself secretly, to 
remember his sins, to hide his thoughts, and to look at those 
which come, and to become familiar with hidden prayer. 
470 Further it is impossible for a man to subdue the senses by 
the domination of the soul without solitude and alienation from 
men because the initiated soul becomes united to them and 
involved with them as in one person and is dragged along 
with their impulses, if it does not hold vigil with hidden prayer. 
And then, how vigils and alertness with prayer and recitation, 
will delight and gladden and give joy and make pure the soul, 
is well known to those who have practised these things during 
their whole life, in veracious asceticism. 

And thou, o man who lovest solitude, place before thee, as 
a mark, these indications based upon the words of the Fathers, 
and direct the course of thy service towards them, and before 
all things, judge which are those which suit best the aim of 
thy service. Without them thou canst not be mature in true 
knowledge; try to show thy endurance especially in them. 

Silence is a symbol of the future world. Speech is an organ 
of this world. A man who fasts is trying to acquire likeness 
with the nature of the spiritual beings. 

Through his continual silence and fasting a man becomes 
distinguished that in his hidden state is constantly occupied with 
the service of God. By these mysteries is accomplished, even 
through those invisible forces, the holy service of the Essence 



316 A LETTER WHICH [IK SENT TO HIS FRIEND ETC. 

which governs the world. Some men who have been marked 

471 off to enter the divine mysteries, have been signed with such 
seals as these ; some of them have been entrusted with the 
guidance of a strong people; others have even acquired power 
over the elements and, midst great admiration, the species *) 
of nature have obeyed their commandments ; others have been 
entrusted with the office of examining, for the universal re 
novation, the secrets that were hidden in the mysterious silence 
of the Lord of the universe. And it would not have been 
beautiful, if with a full belly and a mind distracted by wantonness, 
such mysteries had been administered, or if the sanits had 
ventured to elevate themselves to intercourse with God and 
unto His secret mysteries, unless with weak limbs and a colour 
livid by the pain of hunger, and a mind conscious of its reason 
by its having renunciated all earthly deliberations. 

When, on account of a long abode in thy cell and troublesome 
labours and secret observance and restraint of the senses from 
all contact, the. power of solitude gets hold of thee, thou wilt 
find first that joy which from time to time, without a cause, 
dominates thy soul. Then thy eyes are opened to see God's 
creative power and the beauty of the creatures, in accordance 
with the degree of thy purity. And when the mind by this 
sight has been snatched up in ecstasy, night and day become 
one to it in its admiration of the glorious works of God. And 
then the apperception of the affections is taken away from the 
soul by the delight of this sight. And by it the soul enters 

472 the two degrees of intelligible revelations which belong to what 
lies higher than purity. 



LXVII 

AN ELUCIDATION WITH EXAMPLES CONCERNING 
THE DISTINCTIONS BETWEEN INTELLIGIBLE THINGS 
[SHOWING| WHICH USE THERE IS IN EACH OE THEM 

Intellect 2 ) is a spiritual sense which is made a recipient of 
the visual power, as the pupil of the fleshly eyes into which 
perceptible light is poured. 

K'l'iX 2) rt^.lSXI 



AN ELUCIDATION WITH EXAMPLES CONCERNING ETC. 3 I J 

Intelligible sight is natural knowledge which by power has 
been mixed with the order of nature, and which is called 
natural light. 

A holy power is grace, the sun of distinction for those things, 
which hold a middle position between light and sight. Species 1 ) 
are those things which are intermediary and distinguished by 
light so as to become sight. The affections are as it were 
some dense entities, which, placed between light and sight, 
hinder the distinction of things. 

Purity is the clearness of the intelligible air, through the 
mediation 2 ) of which spiritual nature circulates in us. 

The reverse way : If the intellect is not of a sound nature, 
knowledge does not influence it. If the fleshly sense is harmed 
by some cause, sight is taken from it. If the intellect is sound, 
but there is no knowledge, the intellect cannot have any 
distinct influence upon spiritual things without it; just as an 
eye which is sound in all those things which are its own , 
473 and yet, often its visual power is dull. So, if all these [spiri- 
tual] things are preserved in their proper state, but grace is 
not near, they remain, all of them, destitute of the service of 
their different functions; as it is also during nighttime, when 
all these things, because of the absence of the sun, remain 
without function, though they are true and perfect in them- 
selves. I mean eye, sight and things, not those which are 
distinguishing or distinguished. This is what has been said : 
In Thy light we see light '■'). Now, even when grace, the in- 
telligible sun, is near and inciting and flattering and working 
and exhortating, but there is no purity through which (as 
through the air purified from the density of the clouds and 
from the matter of darkness) the sunrays attain to us easily, 
so that we enjoy by their light a sight which is wholly spiri- 
tual — then sight is impeded in its discriminating power, nature 
looses its active force, the soul is hindered from perceiving 
the second sun which dawns over the world, because of the 
screen of the body in which the rays of truth are hidden so 
that they cannot reach us. 

Therefore, all that has been said is strictly necessary. And 
because all these things are hardly to be found without defi- 



i) r^-liSi 2) lit. bosom 

3) I's. 36,9 



I 8 AN ELUCIDATION WITH EXAMPLES CONCERNING ETC. 



ciency any one , not many . are found who reach a partial 
completeness in spiritual knowledge. Such a deficiency has its 
origin in impotence of the intellect, or in neglect of the aim, 
474 or in the unpreparcdness of the will, or in lack of purity, or 
in want of guides, or in the impediments of grace (for riches 
do not suit the fool, nor is a slave entitled to rule over many 
things) — or in the hindrances of time, place and mode. 



LXVJII 
SHORT SECTIONS 

You must know, my brethren, that the sensual eye through 
its visual power alone (which is administered unto it from the 
brains as it were through a channel), without partaking of 
other light, is not able to receive [the images] of the different 
things. All natural apperceptions are placed on the same level 
as the intelligible things as regards spiritual behaviour in this 
respect ; and [as for] the natural force of the intellect, which 
is also called psychic knowledge — it is impossible for the 
soul to participate in truth by contemplation, without receiving 
divine light. This is based upon excellence of behaviour, which 
is acquired when the affectible part of the soul is built upon 
natural health. For many have endeavoured [to acquire this] 
while being entangled in psychic and bodily affections, by phi- 
losophical training, being supported by the latter alone ; but 
they have lost even the truth which they possessed and have 
ruined their usual visual power. And just as eyes which see 
in the air fantastic images because of their weak sight which 
cannot reach the humid matter in them, so every one of them 
475 considers as truth one image which presents itself to him. 
And when all the images of all of them are united, then, in 
stead of one truth, there appears a variety of images. And 
this happens to them because they have not asked for the 
rays of grace which shines so as to purify the soul. Truth is 
the apperception concerning God which a man personally tastes 
by the perceptive power of the spiritual senses of the mind. 

The flower of spiritual knowledge is divine love, which has 
its origin in radiant insights which are found by the spirit 
during prayer. Love is the fruit of prayer, which, on account 



SHORT SKCTTONS 3 I 9 

of contemplation orioqnatincr in it, draws the mincl towards a 
predilection which never becomes satisfied •, the mind clings to 
this predilection for prayer without growing dejected, be it 
that it prays apperceptibly, with the body, or by the silent 
motion of the mincl, fervently and eagerly. Prayer is : the im- 
pulses of the will being dead regarding fleshly life. For it is 
alike when a man prays veraciously and when he dies from 
the world ; this means that he denies himself, and this means 
continually being in prayer. 

It is known to those who know the scriptures what beseeching 
in veracious prayer is. And it is known that those who have 
devoted themselves to this lonely state in order to acquire 
lonely prayer through their demands, thwarting their desire, 
do not follow their nature when they arouse trouble against 
their soul because of the contrary affections which they stir 

476 in their soul after prayer. 

So the love of God is found in selfdenial. As from the 
seeds of the sweat of fasting the blade of chastity grows 
up, so does lasciviousness grow up from satiety and impudence 
from repletion. Against a hungry stomach wanton deliberations 
never direct themselves. Every food which we receive within 
us is added to the humours of the natural seed which is col- 
lected in our body. And when the organic limbs are filled 
with the influx which is gathered there from the whole body, 
and when it happens that the bodily [eye| sees [something], 
or when some involuntary recollection is awakened in the 
heart, then at once, together with the thought a sensation of 
delight is astir and spreads through the whole body, so that, 
even if the mind is very strong and chaste and cautious in 
its emotions, still, by this apperception of the limbs, the dis- 
criminating power of the mincl is troubled at once, and is, as 
it were, cast down from the height where it stood, and the 
holiness of its deliberations is perverted. 

And its pure chastity is defiled by the confusion which is 
caused by the affection that is astir in the heart on account 
of the burning of the limbs; and at once half of its force is 
lost, so to say, and the former scope of its hope is forgotten ; 
and though it has not entered into the struggle, it is defeated 
without strife or labour on the part of its fiend, and van- 
quished by the subduing will of the body. 

477 To such an extent does copious food and constant satiety 



320 SHORT SECTIONS 

compel a man's good will that, although he is moving steadily 
in the harbour of chastity, he stoops to comply with that 
which he never would have stooped to think of. And when 
he lies down to sleep, alone, a host of thoughts clad in im- 
pudent images surrounds him. And his chaste bed is made 
by them a theatre and a brothel, where he deals and speaks 
with his thoughts in drunkenness and defiles his holy limbs, 
though no woman is near to him. 

What sea is so disturbed by storms as the steady mind is 
stirred by the vehemence of the waves assailing it in the sea 
of the body, through a full stomach? O chastity, how is 
thy beauty made splendid by sleeping on the ground, by the 
suffering of hunger, when sleep flies from thee on account of 
the leanness of the body and the emptiness of the stomach, 
which is made a deep pit for the intestines between the ribs 
by abstinence from food. But by indulgence in food and com- 
fort, evil representations and impure images are formed and 
come into existence. Then they proceed and show themselves 
to us in the hidden place of our mind, inciting us to mingle 
with them secretly by impudent actions. 

Emptiness of the stomach makes free room for the mind 
which is devoid of deliberations and all tumult of thoughts. 
But when the stomach is replenished and satisfied it is made 
thereby a place of sights and a theatre, even if we are in 
478 the wilderness and alone. For he that is satisfied desires 
many things. 

Thou understandest that thou hast been deemed worthy of 
psychic apathy therein not, that no evil deliberations pass 
through thee — that is [the absence of] the movement of the 
impulses which are in the body, the which is impossible — 
nor that thou vanquishest them easily, the thought not having 
been defiled or disturbed at all, however exalted this may be; 
but that, through the intellect being totally occupied, the mind 
is not even permitted to combat with or to crush them , but 
that as soon as deliberations elevate their head, it is dragged 
away from them by some involuntary force, which by custom 
or grace, begins to ferment in the heart which is the house of 
the intellect. The struggling mind is different from the rank 
of priesthood. The mind which, by heavenly mercy, is dead 
to the world, to it things cause simple deliberations only, 
without the strife of battle, though from the motion of the 



SHORT SECTIONS 3^1 

limbs an apperceptive power without equal |is born|. Perfection 
which is joined with flesh and blood rules over that which 
originates in flesh and blood, but it does not annihilate the 
peculiarities of nature while vital impulses still move in elemen- 
tary life, and the foundation of existence, on account of the 
four humours, is subject to various emotions. 



LXIX 

479 HOW THE INTELLIGENT HAVE TO DWELL IN 

SOLITUDE 

Listen, my beloved, to what our love says to thee. 

If thou desirest that thy labours shall not be empty and thy 
days idle and thyself destitute of the profit which the intelli- 
gent expect from the discipline of quiet, let then thy entering 
into solitude take place with discrimination, not in a kind of 
groove, as it is with many. But let there be an aim towards 
which thy mind directs the labours of its behaviour 1 ). And in- 
terrogate those who have solid knowledge, through experience, 
not through reading only. And exercise thyself in all the won- 
derful and liberal distinctions of solitude, without taking rest 
before thou art trained in all the ways of its service. And at 
every step thou takest, examine whether thou art walking in 
the way, or thou hast erred away from it on one of the ways 
leading to the desert. 

Thou must not believe that the true discipline of solitude 
is accomplished by visible labours alone. If thou desirest to 
reach by personal experience that which our Lathers have found, 
thou must secretly have signs and tokens in thy soul, at every 
step thou takest, by which thou canst recognise the truth of our 
Lathers or the error of Satan. A few of them, written in order 
that thou mayest become wise in thy way are as follows. 
4 So When thou seest, in solitude, that thy mind is able to use 
freely its righthand impulses and that there is no compulsion 
in its rule over any of them, then know that thy solitude is 
right. And if, while thou art performing thy service with dis- 
crimination, without distraction as much as possible, the words 
are suddenly cut off from thy mouth, and the bonds of com- 

i) ln>i>k of the Dove^ p. 1 9 

Verh. Afd. I.ctterk. 1922 (\Vcn.sini:k). 



3 22 HOW THE INTICLLTGKMT IIAVK TO DWKLL IN SOLITUDK 

pulsory silence are placed on thy soul and this phenomenon 
is constantly repeated, then know that thou art making pro- 
gress in thy solitude and that its simple beginnings are taking- 
increase. 

For simple solitude is rejected by justice. And every simple 
[act ofj discipline, among discriminate sages is accounted as a 
lonely, helpless member. 

And if thou seest that at every deliberation which stirs in 
thy soul, at every recollection and vision happening during 
solitude, the surroundings of thy eyes are filled with tears and 
thy cheeks are moistened by them, without compulsion, then 
know that before thee, in the opposing camp, there begins to 
grow a breach. 

And if thou findest that thy spirit, from time to time, descends 
within them without unusual efforts, and abides there some 
time, whatever that time be and afterwards thou seest thy 
members as it were in great weakness, while peace reigns over 
all thy deliberations, but [the weakness] remains continually 
the same, then know that the cloud has begun to cover the 
tabernacle. 

If, during" thy abiding in solitude, thou findest that harsh delibe- 
481 rations reign over thy soul, and that it is tyrannised by them 
every moment, and that at all times the mind is attracted by 
those things which were administered before, namely, when it 
is desirous of vain investigations — then know that thou art 
fatiguing" thyself with solitude in vain and that thy soul is cor- 
rupted by distraction, and that there are outward causes, or 
inward neglect of duties, especially of vigils and recitation. 
Then direct and fix thy will. But if thou doest not find peace 
from the assaults of the affections as soon as these days begin, 
then be not astonished. 

Now '), if the bosom of the earth when the sunrays have 
ceased, preserves their heat for a long time, and if an aromatic 
smell and the odour of perfumes which spread through the 
air, remain a long time before they are dissipated and become 
effaced • — how much more certain is it, that the affections, like 
dogs accustomed to lap up blood at the butcher's, will stand 
at the door barking, when the usual food is withheld from 
them, till their old force has abated. 

l) Introduction 



MOW TIIK INTELLIGENT HAVE TO DWELL IN SOLITUDE 323 

When neglect begins to penetrate into thy soul secretly and 
to spread gloom, and the house is near to being filled with 
darkness, then thou wilt secretly perceive in thyself these signs 
which will soon appear : Thy faith will be weakened. Visible 
things will arouse thy covetousness. Thy confidence will diminish. 
Thy neighbour thou wilt wrong. And thy whole person, thy 
month and thy heart, will be full of vituperation against every 
482 man and thing and against that which thy deliberations and 
senses meet, and even against the most High. And thou wilt 
be terrified by the frailty of the body which has rendered thee 
pusillanimous at all times. And from time to time thy soul 
will be shaken by fear, so that thou shalt be frightened and 
terrorised as it were by thy shadow 7 . 

For by faith I do not understand that which is the foundation 
of the common confession, but the intelligible force that by 
the light of the mind supports the heart, and by imvard 
testimony stirs in the soul great confidence in God ; so that 
the soul does not provide for itself, but casts all its cares on 
the Lord without thinking of any of them. 

Then, when thou art making intelligible progress, thou wilt 
soon perceive in thy soul these dim signs. By hope thou shalt 
become strong, and by prayer rich. And continually abundant 
profit will be the part of thy mind in all that thou meetest, 
and thou wilt perceive the weakness of human nature. On the 
one hand thou must beware of haughtiness ; on the other hand 
let injury against thy neighbour be despicable in thy eyes. 
Departing the body has become desirable to thee because 
of the desire to be near those things in which we are going 
to live. And as for all the afflicting accidents which happen 
to thee manifestly and secretly thou wilt soon find that all of 
them happen to thee justly, in all sincerity which is far from 
4 S 3 presumption. And concerning all these thou shalt make con- 
fession. 

These are signs for the watchful and for those who constantly 
dwell in solitude and wish to reach veraciousness of behaviour. 
Those who are relaxed, do not want subtle signs indicating hidden 
traps. For they arc also far from hidden virtues. 

As soon as one of these begins to show itself in thy soul, 
then at once try to understand towards which side it begins 
to incline ; then thou shalt know at the same time to which 
category it belongs. 



324 THAT WE CAN UNDERSTAND THE DEGREE ETC. 



LXX 

THAT WE CAN UNDERSTAND THE DEGREE OF OUR 
BEHAVIOUR BY THE VARYING STATES OF OUR MIND 
WITHOUT CHILDISHLY JUDGING BY THE MANY 
DISTINCTIONS OF OUR LABOURS ONLY THAT WE 
SHOULD RECOGNISE THE DEGREE OF OUR SOUL AS 
SAGES BY THE JOY WHICH DAY BY DAY IS SECRETLY 
PERCEIVED IN IT. THE SUBTLE ORDER OF INITIATED 

KNOWLEDGE 

Examine thyself constantly, my beloved, and pay attention 
to the steadiness of thy labours, and the troubles assailing 
thee, thy lonely dwellingplace, the subtlety of thy mind and 
the keenness of thy knowledge, the long period o( thy soli- 
tude, and the frequent drogues of temptations that are con- 
tinually administered by the true physician in order to heal 
the inner man ; sometimes however by the demons. Sometimes 
they come through illnesses and bodily sufferings, sometimes 
through the terrors of the emotions of thy soul when it thinks 
of the woes which will come in the end. Sometimes through 
4S4 the tenderness and fostering of grace there will arise warmth 
and sweet tears and spiritual joy and all the other things, to 
be short. 

Doest thou see with certainty through all these that thy 
wounds are going to be healed, that is — that the affections 
begin to grow weak? Put up a mark and enter into thyself 
continually and see which of the affections have become weak 
before thee ; which of them have reached their end and are 
altogether finished ; which of them are beginning to become 
silent in the health of thy soul, and not by the departure of 
emotional influences; through the maturity of the mind and 
not for lack of causes. 

Doest thou now see perfectly — as thou observest that 
living flesh, which is peace of the soul, is going to cover thy 
open wound — which of the affections continually trouble thee, 
and which from time to time; and which are bodily, which 
are psychic, and which of a mixed nature; and whether they 
stir darkly, as being ill by recollections, or they assail the 



THAT Wi: CAN UNDERSTAND THE DEGREE ETC. 325 

soul vehemently ; whether they consequently behave stealthily 
or imperiously; and how king mind, the governor of the 
senses, looks at them when they knock at the door ; whether 
it combates and vanquishes them by its force, or even does 
not look at them or think of them ; and which of them are 
the remnants of old ones, and which have been newly formed; 
and whether the affections stir through representations, or by 
apperception without any representation ; whether there is recol- 
lection without affections, and emotion without allurements. 

By these [symptoms] it is possible to recognize the degree 
which the soul occupies. If the first mentioned alternative is 
to be affirmed (though it does not prevail), this shows that 
485 there is still strife in the soul though it is strong against [the 
contrary powers]. If the second mentioned alternative is to be 
affirmed, it almost proves that, as scripture says, David sat 
in his house and the Lord had given him rest round about 
from all his [enemies] l ). 

These things are not to be connected with one affection, 
but with the natural affections of desire and love also, as also 
with the affection of love of glory, which forms images and 
phantasies and allurements. And the affection of the love of 
money — when the soul participates of it secretly, though it 
is not persuaded to commit any action thereby — forms in the 
mind images of things connected with the love of money in the 
examples of wealth-gathering, and it induces the soul to think 
of them and it excites the desire of possessing them, and so on. 

Not all affections combat man by allurements. For some 
of them burden the soul with troubles only. Dejection and 
despondency and distress do not bring allurements nor comfort, 
but only burden the soul with heaviness. The readiness of the 
soul is demonstrated by a victory fought against those forces 
which make use of allurements in the struggle. 

For a man ought to possess all these, namely subtle know- 
ledge and signs, in order that he may perceive, at every step 
he takes, how far he is gone and in which country his soul 
has begun to walk, in the land of [Canaan or beyond the Jordan. 

Consider also this: whether the soul, through its illumination, 
possesses sufficient knowledge for these distinctions ; or dis- 
tinguishes them dimly, or is wholly destitute of such distinctive 

1) 2 Sam. 7, 1 



J 



I 6 THAT \YK CAN UNDERSTAND Till': DEGREE ETC. 



486 faculties. Doest thou find with absolute certainty, that the 
deliberations have begun to become clear : Does distraction 
desist from the intellect at the time of prayer? Which affection 
troubles thee when the mind approaches unto prayer? Doest 
thou perceive that the power of solitude envelops the soul 
with the quiet and the unusual peace which it engenders in 
the mind? Is the mind continually snatched away spontane- 
ously, by immaterial emotions, towards those things which it 
is not allowed to interpret to the senses? Does there suddenly 
blaze in them joy which makes the tongue silent by its incom- 
parable delight? Does there constantly flow from the heart 
some enjoyment which envelops the whole being in rapture, 
without thy perceiving it? Is sometimes thy whole body pos- 
sessed by some delight and joy, which no fleshly tongue can 
express, so that thou esteemest all earthly things as ashes 
and dung, even when thou recollectest them? 

The first happens sometimes at the time of prayer, some- 
times during the recitation ; sometimes when through constant 
and prolonged meditation the spirit has become meditative 
and the mind fervent. 

The second usually happens without these. Often during 
fortuitous works, usually however during the night and on 
purpose, between sleeping and waking, sleeping though not 
sleeping and waking though not waking. And the delight 
which flows through the whole body is esteemed so high at 
that time, that it seems as if the kingdom of heaven were 
nothing else but this. 

487 And further consider this: if the soul possesses the strength 
to reject recollections of apperceptible things by the strength 
of the hope which reigns over the heart and makes strong 
the inner senses by an unfathomable conviction; and if the 
heart has acquired, without forethought, the habit of being 
captured so that it does no longer [perceive] earthly things, 
through continual intercourse with our Saviour, and thou pos- 
sessest knowledge so as to distinguish the different designations 
of this intercourse, when thou nearest them — solitude cul- 
tivated without interruption will make it easy to the soul to 
acynire the taste of these. 

They disappear however, after having been present, through 
tlie neglect of those who have received tlie;n, and for a long 
time they do not reappear. 



THAT \VT, CAN UNDERSTAND THE DEORKE E'l'C. 327 

On account of these, man ventures to adduce with con- 
fidence the testimony of his own mind; so the blessed Paul 
says: Tor I am persuaded that neither death, nor life, nor 
things present, nor things to come, nor any other thing shall 
be able to separate me from the love of Christ '). Then should 
bodily and psychic trouble, or persecution or hunger, or naked- 
ness or loneliness, or captivity or clanger or the sword? No, 
not even the angels of Satan, nor his powers with their evil 
cunning; nor glory which makes efforts by its alluring flat- 
teries ; nor oppressions and scorn by their vain blows. 

If these things, my brother, to a larger or lesser extent 
have not begun to show themselves in thy soul, thy labours 
and troubles and all thy solitude are vain efforts. And even 
488 if miracles were wrought by thy hands and thou shouldst 
quicken the dead, this would be, nothing in comparison with 
the absence of these. And it is becoming that thou arousest 
thy self and with tears beseechest the Saviour of the world 
that He may take away the veil from the heart, and disperse 
from the inner firmament the darkness of the clouds of the 
affections ; and that thou mayest be deemed worthy of seeing 
the rays of daylight. 

'I hen thou wilt not dwell in darkness as one who is dead 
for ever. Continual vigils with recitation and frecpient kneelings 
performed between, will not fail one day to give this good to 
him that is diligent. For those that have found them, have 
found them through these works. And those who will find 
them, will be able to do so through these works. 

And while we are constantly abiding in solitude, performing 
these works, and the mind is not bound by any thing or any 
man without the soul, then by the works of inward excellence 
we shall soon find in ourselves a partial, but veracious apper- 
ception of them and we shall acquire certainty also concerning 
the rest. Those who, while abiding in solitude, have experienced 
God's lovingkindness, do not need much persuasion. Nor is 
their soul sick by the affection of unbelief as those who doubt 
the truth. The witness of their mind is for them sufficient persua- 
sion, more than myriads of words not founded on experience. 

1) Cf. Rom. 8, 38 



328 ON THE INFLUENCES PROCEEDING FROM GRACE 

LXXI 
4S9 ON THE INFLUENCES PROCEEDING FROM GRACE 

Thou must perpetually place a token in thy soul, and pay 
attention to it. And when thou perceivest that divine care 
begins to reveal itself to the soul, then understand that thou 
art near the harbour of purity. As soon as man begins to be 
lifted up above the affections, this holy force will cling to 
the .soul, without leaving it, day or night, showing it God's 
providence. And even the particulars of what is and comes 
to pass, of yes and no, what happens to a man secretly and 
manifestly and the facts relating to the creation of this world, 
are revealed to the soul by that force which clings to it and 
which reveals to it the creative power of God and shows it 
divine providence which, without a break, follows and visits 
this whole creation. And it shows the soul how this providence 
follows man at all times, and, though he does not perceive 
it and does not know it, preserves him against adversities at 
all times and directs him towards what serves for the salvation 
and the rest of his soul and body and to gain life. 

Now this divine force, which works all these, shows itself 
secretly to man, by intelligible revelation to his spiritual nature, 
which is intellect. When man has been deemed worthy to receive 
this power within his soul, he abides only in ecstasy and silence 
and tears which always flow as water, so that he desists from 
490 all work. 

And thou must gaze at all times at this sight of God's 
continual care for the work of Mis hands : the mind absorbed 
in ecstasy, the senses at rest, weak man prostrated on his face 
in prayer, [in astatej in which no tongue can speak and in 
which no heart can pray, but by astonishment at these tilings 
even prayer is cut off. 

This is the idleness which is more profitable than work, 
when a man is purely at rest, with his senses and his impulses, 
being continually prostrated before his Lord. And even his 
bones in silence send up a glorification to God, in this so- 
called idleness ; as the prophet says : All my bones shall say : 



ON Tllli INFLUENCES PROCEEDING FROM GRACE 329 

Lord, who is like unto Thee 21 ) At this time, above all affec- 
tions, thou findest the demon of haughtiness bound and thrown 
at the feet of the soul. By this gift, as it is said, man becomes 
worthy of the love of God and of complete humility. 

This first gift is tasted through solitude. And those who, 
in service and observance, have abided within absolute solitude, 
must necessarily know it. But when a man leaves solitude and 
begins to be lax, it is withdrawn from him. And when he 
enters again and cares for himself and clings diligently to the 
usual service, he is again supplied with it, and it shows its 
force to the soul. Then, when man has become wholly per- 
fect, this force will cling to him inwardly and outwardly and 
491 not one hour will he be without sighs and tears and the rest, 
if he does not neglect 2 ) the pure order of his service. Even now 
there are men who have been deemed worthy of this partly. 
And the peculiarities of the degree of perfection they recognize 
from that which they possess partially. For, when a man has 
tasted a small quantity ;i ) of wine from a large skin, he knows 
how all the rest is, even when others drink a part or all the 
remainder. 

A man who possesses [this gift] in perfection, will not soon 
be found, nay hardly at all. For this power is a gift of the 
observance of solitude; and because in this our enervated ge- 
neration there is none who keeps perfect solitude and complete 
observance, we are also destitute of its gifts v j. He who possesses 
these signs in writing of ink, but their practice is not found 
in him by experience, resembles a man who bears in his arms 
a cither adorned and provided with strong strings, but his 
fingers do not know, because they are not trained, to play 
thereon and to bring forth different melodies for his own 
delight. For he only possesses the cither, but not the required 
art. And he needs others to play on it before him and give 
him enjoyment. 

Do not rejoice when thou art rich in the knowledge of many 
things; but rejoice when that which thou knowest is found 
with thee practically. The former without the latter will retire 
gradually and even end in haughtiness, through idleness. When 
thou art zealous in the latter, thou wilt necessarily be illuminated 



P s - 35i IO 2) TOTtSO, moaning uncertain 

3) rCAxann 4) cf. /hwk of the Dovc^ Introduction, p. XVI 



330 ON THE INFLUENCES PROCEEDING FROM GRACE 

by it without instruction. The eye of knowledge is experience; 
its growth is brought about by continual service. 

492 This will be to thee a luminous token of the serenity of 
thy soul : when thou, examining thyself, findest thyself full of 
mercy for all mankind, and when thy heart is afflicted by pity 
for them and burns as with fire without personal discrimination. 
While by these things the image of the Father in heaven is 
continually seen in thee, thou canst recognize the degree of 
thy behaviour, not by the discrimination of the labours, but 
by the varying states to which thy intellect is subject. The 
body is then wont to swim in tears, as the mind gazes at 
spiritual things, while it is as if from the eyes there flowed 
brooks which moisten the cheeks, without compulsion, spon- 
taneously. 

Now, l ) I know one who even during his sleep was over- 
whelmed by ecstasy in God through the contemplation of 
something which he had read in the evening. And while his 
soul was amazed at this contemplative meditation, he per- 
ceived, as it were, that he had meditated for long in the 
motion of sleep and examined the ecstatic vision. It was in 
the depth of the night, and suddenly he awoke from his 
sleep while his tears dropped as- water and fell upon his 
breast ; and his mouth was full of glorification and his heart 
meditated in contemplation for a long time, with a delight 
which did not come to an end. And through the many tears 
that, without measure, were shed by his eyes, and through 
the stupefaction of his soul by which all the members of his 
body were relaxed, and of his heart in which some delight 

493 was astir, he was not even able to accomplish his usual night- 
service, except some psalm at break of dawn, so overwhelmed 
was he by the many tears which as a fountain broke forth 
from his eyes spontaneously, and by the ether spiritual things. 

Let us also be zealous, my brethren. And before we go to 
sleep, let us many times meditate upon glorifications and recited 
psalm and passages of the holy scriptures, guarding ourselves 
against evil recollections and from bad thought. And let us 
provide :J ) our treasury with every beautiful thing. Then sleep 
will overtake us while we are full of the recollection of God, 
while our soul is "flowing with great desire for the things that 



1) Cf. Introduction 2) Reading ^florCil instead of 



rdoal 



ON TIIK IN'FLl/ENCKS PROCEEDING FROM CRACK 33 I 

are good, through the grace of God which surrounds us in 
our sleep and spends upon us its gifts while we are sleeping, 
examining us, whether our body is free from any kind of 
impurity, and the impulses of our heart pure from evil. And 
through grace it will be impossible for the sons of the prince 
of darkness to approach us because the sword and lance of 
grace surround us. 13 ut when they find us as they like to find 
us, when grace has withdrawn from us because it disliked us- 
and has removed us from itself as corpses void of life, then 
they approach us, with all their evil, and try us by all sordid 
and fearful impulses, according to the desire of their evil will. 
And when such a thing happens to us in our sleep, let us 
understand at once and recollect and perceive, that in that night 
God's inspiration l ) was far from us. And how is it that the 
494 demons have not devoured us? Because the divine will in whose 
hand the soul of all flesh is placed, only allows [them] to ap- 
proach us, that we should arouse and look at ourselves. It is not 
possible for them to approach us when [inspiration] is near. 

i") K&CLU^O 



ON TRUE KNOWLEDGE AND ON TEMPTATIONS ETC. 



LXXII 

ON TRUE KNOWLEDGE AND ON TEMPTATIONS AND 
THAT IT IS BECOMING TO KNOW EXACTLY THAT 
NOT ONLY WEAK AND INSIGNIFICANT AND UNE- 
DUCATED PEOPLE BUT ALSO THOSE WHO HAVE 
BEEN DEEMED WORTHY OF TEMPORARY APATHY 
AND HAVE REACHED PERFECTION OF MIND AND 
HAVE APPROACHED PARTIAL PURITY AS FAR AS 
THIS IS COMPATIBLE WITH MORTALITY AND HAVE 
GAINED EXALTATION ABOVE AFFECTIONS — IN SO 
FAR AS IN THIS WORLD IT IS ALLOWED BY GOD IN 
COMBINATION WITH LIFE IN AFFECTIBLE FLESH — 
FIAVE TO STRUGGLE AND ARE INJURED BY THE 
AFFECTIONS BECAUSE OF THE BODY AND THAT 
TO 'THEM ALSO ARE CONTINUALLY PERMITTED 
['TEMPTATIONS) IN MERCY BECAUSE OF THE DAN- 
GER OF HAUGHTINESS IN SOME DEGREE AND 
THAT MANY TIMES 'THEY TRANSGRESS AND HEAL 
THEMSELVES BY REPENTANCE GRACE ACCEPTING 

THEM AGAIN 

That every rational nature is liable to deviation without 
distinction and that varying states pass through all men at 
all times, the discriminate is able to understand from many 
[symptoms] ; moreover the experiences of each day are wholly 
sufficient to make him prudent if he is cautious and keeps to 
what is his domain. [They also show him] how many varying 
495 states of rest and unrest work upon the mind every day, so 
that it suddenly passes from peace to perturbation without 
any reason from anywhere and falls into unspeakable danger. 
Even this is clearly described by the blessed Macarius, with 
<>"reat care and devotion, in order to remind and instinct the 
brethren, lest those who stand in the degree of purity give 
way to despair at the time of contrary states, when there 
happens to them an accidental [state] like [a change in] air, 
provided that this is not due to neglect and relaxation, but 
that these circumstances contrary to the scope of their mind, 
happen to them while they are walking in their path. 



ON TKL'K KNOWLEDGE AND ON TEMPTATIONS ETC. 333 

And also the blessed Euagrius witnessing- to this through 
real experience, has committed it to writing, for the sake of 
ampler confirmation, as it were lest any one should think that 
the blessed Macarius wrote this in his letter fortuitously with- 
out having examined his words carefully. Thus then by reason 
of two veracious witnesses like these, the mind may accept, 
without doubt, its consolation at the time of need. 

What then? Varying- states happen to every man, like 
[changes of j the air. Understand it : to every man ; for nature 
is one. Do not think that he is speaking to insignificant men 
only and that the perfect should be exempt from varying 
states and that they stay in one class, without liability of 
deviation and without the impulse of the affections, as the 
Mesalleyane say. Therefore he says : unto every man. 

How is this, o blessed man ? He says : there are states of 
496 cold, and soon after states of heat; and perhaps of hail, and 
soon there-after of serenity. It is thus for our instruction : strife, 
then the help of grace. And sometimes the soul runs into a 
storm and heavy billows assail it; then there comes a different 
state and it is visited by grace; then joy fills the heart and 
peace from God and chaste, peaceful deliberations. Grace 
makes dawn here chaste deliberations on the bestiality and 
impurity of those whom it had ordered away. 

Therefore he warns, saying that after these chaste and 
peaceful deliberations, accidents will befall the mind, that we 
should not be sorry or despair; or at the time of rest caused 
by grace, be puffed up, but that, at the time of joy, we 
should look at trouble. He says that we should not be sorry 
when accidents happen ; not that we should not resist them, 
nor that the mind should accept them joyfully as something 
natural belonging to us, but that thou shouklst not despair 
even as the man who expected what is exalted above strife, 
and perfect rest without varying states and without struggles 
and blows, and freedom from the impulse of any adversity — 
the which it has not pleased our Lord God to give to our 
nature in this world so that we should entirely desist from 
labours and in consequence of this thought thou shouklst be 
relaxed by despondency and desist from thy course- 
But know that all the saints have to face this labour as 
long as we are in this world, though we have ample con- 
497 solation for it in secret. For every clay and at all times it is 



334 ON TRUE KNOWLEDGE AND OX TEMPTATIONS ETC. 

demanded of us that we give proof of our love unto God by 
the struggle against temptations. And therefore we should not 
be sorry ; namely, we should not be dejected in our struggle 
but thus is our way prepared. ,For he that deviates from this 
method, becomes a prey of the wolves'. Admirable is that 
saint, who with a small word confirmed this section that is 
loaded with significance and absolutely took doubt away from 
the mind of the reader. ,For he that deviates from this method, 
becomes a prey of the wolves'. This means that he, that pos- 
sesses this intention and is minded to walk out of the way, 
wishing to go in loneliness a way that has not been trodden 
by the Fathers, is through this in danger of becoming the 
prey of old wolves who are clad in lambs' clothes in order 
stealthily to turn back foolish souls to their evil under the 
pretence of truth. That at the time of joy we should look at 
trouble, means: when by the influence of grace, suddenly 
mighty emotions and amazement of the intellectual vision of 
what is above nature, fall on the soul ; as the holy Euagrius 
says : when the holy angels approach us filling us with 
spiritual sight, and all those who were in opposition to us 
vanish, and there comes peace and unspeakable stupefaction ; 
when thou art in this state; when grace envelops thee, and 
the holy angels are near and around thee and, therefore, all 
those who tried thee, have withdrawn from thee, then do not 
498 extol thyself and do not think that thou hast reached now 
the undisturbable harbour and the unchangeable air and that 
thou art altogether exalted above this bay and the contrary 
storms and that there is no fiend and no evil accidents. For 
there were many who have thought thus and have fallen into 
danger, as Euagrius says, namely : the danger of thinking 
that thou art greater than many others, and that thou deser- 
vest these [spiritual distinctions! and that others, on account 
of their insufficient knowledge, are destitute of the like ; but I 
possess [those distinctions! duly, and therefore I have reached 
perfect chastity and the degree of spirituality, and definite 
renovation. 

On the other hand recollect the impure deliberations and 
the unclear images which printed themselves in thy mind in 
the winterperiod, and the disturbancies and the disordered 
deliberations which assailed thee shortly before, during that 
gloomy darkness ; and how easily thou deviatedst towards the 



ON TRUE KNOWLEDGE AND ON TEMPTATIONS ETC. 335 

affections and hadst intercourse with them, when thy mind 
was troubled, without being ashamed before the divine sight 
and on account of the gifts and presents thou hadst received. 

And know that all this was brought upon thee, in order to 
humble thee, by the care of God, which provides for every 
one of us as is profitable to him. But when thou exaltest 
thyself on account of its gifts, it leaves thee, and thou wilt 
wholly relapse into the practice of those things by which thou 
wert tried in thy thoughts. 

Know, therefore, that the fact that thou art standing, is not 
due to thee nor to thy excellence ; but that it is grace which 
499 bears thee on its handpalms so that thou art not moved. 

These things thou hast to recollect at the time of joy, when 
thy deliberation exalts itself, says our holy Father, and then 
thou hast to weep and shed tears. And humble thyself at the 
recollection of thy transgressions committed when [temptations 
were] admitted to thee ; perhaps thou wilt be saved by acqui- 
ring humility through them. Be not, however, dejected, 
but expiate thy sins by deliberations of humility. Humility, 
even without labours, expiates many sins. Labours without 
humility on the contrary, are not only destitute of profit, 
but cause us many evils. Therefore, expiate thy sins, by hu- 
mility, as I have said. As salt is to all kinds of meat, so 
is humility to all virtues. The force of many sins is able 
to break this. Therefore it is necessary for the mind to suffer 
continually by humiliation and by pain borne with discernment. 
If we possess this, it makes us a son of God ; even without 
service, it allows us to stand before God rich in virtues. 
Without it, every service and every virtue and all labours 
are vain. 

Therefore God demands the alteration of the mind. By the 
mind we acquire improvement and by the mind we become 
despicable. So this alone is sufficient, without [any further) 
help, to stand before God and to speak in our behalf. 

Thank God without break on account of the fact that, not- 
withstanding thy so weak and easily deviating nature, from 
time to time thou art lifted up by the aid of grace to such 
a height and to such gifts and remember in which sphere 
500 thou then art — above thy nature, and how when [tempta- 
tions] are admitted to thee, thou art brought low and posses- 
sest a brutish mind. And recollect the wretchedness of thy 



JJ 



6 ON TRUE KNOWLEDGE AND ON TEMPTATIONS ETC. 



nature and how easily thou becomest subject to varying states, 
as also one of the saintly Fathers has said : When thou art 
assailed by the deliberation of haughtiness which desires to 
enumerate thy virtues, then say : Father, look at thy fornication. 
Me means the fornication by which the deliberations are tried 
at the time of the admittance [of temptations] and with which 
man is provided by grace, be it as a means of strife or as 
a means of help, according to the degree in which grace helps 
us. Seest thou how clearly this admirable Father explains the 
matter? ,When thou art approached by the deliberation of 
haughtiness, because of the elevation of thy behaviour, then 
say: Father, look at thy fornication!' It is manifest that this 
Father was speaking to a great one, because it is impossible 
that deliberations of haughtiness should assail other people 
than those who occupy a high degree and are behaving in a 
praiseworthy way. For this affection attacks the soul when 
virtue has been exercised, in order to bereave it of its per- 
formance. 

Also from one of the letters of Macarius thou canst learn, 
if thou clesirest, which degrees those saints occupy unto whom 
temptations are admitted. That letter was written by Macarius 
to all his beloved sons, showing clearly how struggles and 
the help of grace are provided by God, through which it has 
pleased Mis wisdom to train them as long as they abide in 
5 01 this life, struggling against sin, in behalf of excellence. This 
lie does in order that at all times their looks may be fixed 
upon Him ancl that, by continually looking at Him, His holy 
love may be augmented in them. So that, when they seek 
continually refuge with Him against the ardour of the affec- 
tions ancl the fear of deviations, they are confirmed in faith, 
hope and love. 

So these things are not said to those who continually are 
in contact with men ancl wander about everywhere, participa- 
ting in impure actions and passions [and living] in a state of 
relaxation. Nor are they said to those who perform righteous- 
ness in works which have nothing to do with solitude and 
who at every moment are captured by the senses, and who 
at all times are in danger of falling on account of the com- 
pulsion exercised on them by the things which happen to 
them involuntarily, through circumstances which they have not 
foreseen, so that they are unable to guard completely not 



ON TRUE KNOWLEDGE AND AN TEMPTATIONS ETC. 337 

only their deliberation but even their senses. But they are 
destined for those who by the great watchfulness with which 
they guard their bodies and their deliberations, keep altoge- 
ther aloof from the perturbations and conversations of men, 
and who by having given up all, even their soul, are able to 
guard their mind in prayer and to receive various provisions 
from grace, in perfect solitude. And under the arm of the 
knowledge of the Lord they are brought up and secretly 
made wise by the spirit, while they have rest from works and 
the sight of things and possess a mind dead to the world. 
The affections do not die ; but intercourse [with them] dies, 
because they keep aloof from things and because they are 
helped by grace. 

LXXIII 

502 THE CONCISE SENSE OF THE [EOREGOINGj SECTION 
TOGETHER WITH EXPLANATIONS OE WHAT 
HAS BEEN SAID 

The concise sense of the foregoing section is to communi- 
cate to us that at every moment l ) of the four and twenty 
hours of the day, we are in want of repentance. The expla- 
nation of the denotation of repentance, in its real practical 
sense, is continual mournful supplication in contrite prayer, 
offered to God for the forgiveness of previous sins ; and peti- 
tion to be guarded against future ones 2 ). Therefore our Lord 
also has sustained our weakness by prayer: Watch and pray, 
that ye enter not into temptation 3 ). And : Pray, and do not 
faint 4 ). And: Watch ye therefore, and pray always 5 ). 

Ask, and it shall be given unto you ; seek, and ye shall 
find ; knock, and it shall be opened unto you ; for every one 
that asketh receiveth ; and he that seeketh findeth • and to 
him that knocketh it shall be opened ). And he corroborates 
His word strongly and exhortates us strongly by the parable 
of the friend who went to his friend in the middle of the 
night and asked him for bread. , Verily, I say unto you, though 
ho will not rise and give him, because he is friend, yet be- 

1) Introduction 2) Cf. Book of the Dovc\ p. 6 and note 3 

3) Matthew 26,41 4) Cf. Luke 18,1 

5) Luke 21,36 6) Matthew 7, 7 sq. 

Vcrh. Afd. Lettcrk. 1922 (Wcnsinck). 



JO 



8 THE CONCISE SENSE OF THE [FOREGOING] ETC. 



cause of his importunity he will rise and give him as many 
as he needeth 1 ). And ye also: Pray and do not faint 2 ). 
Blessed is the unspeakable encouragement of the Giver, who 
exhorts us saying : Ask from me and I will give you gifts. 

5°3 And He will also provide you with all that is profitable, ac- 
cording to His knowledge. "These words are full of encoura- 
gement and great confidence. 

And as our Lord knows that He does not take away lia- 
bility of deviation before the cup of death |is drunk], and, 
this being so, that man is near to a change from excellency 
to deterioration, and nature susceptible of accidents — there- 
fore He urges us to continual beseechings. For if there were 
in this world a place of security whereto a man could go and 
thenceforth his nature would be exempt from need and his 
service from fear — then He would not have exhorted us 
towards prayer nor would He have urged us diligently. In the 
world to be men will not offer prayers unto God, with be- 
seechings concerning various things. For in that place of free- 
dom our nature will no longer be susceptible of variation, nor 
bound by the fear of opposition, but perfect in every way. There- 
fore His care not only drives us unto prayer and watchfulness, 
but even scourges us with the whip of temptations, in view 
of the subtlety and incomprehensibility of those things which 
continually happen to us and superate the power of our know- 
ledge, things among which we are found continually and in- 
voluntarily. And even although our mind be firm and willed 
to the good, yet often Flis care scourges us with temptations, 
as the blessed Paul says : Lest I should be exalted through 
the abondance of the revelations, there was given me a thorn 

5°4 in the flesh, the messenger of Satan to buffet me. F"or this 
thing I besought the Lord thrice that He might take from 
me temptation (namely that I might in freedom perform the 
work which He had ordered me). And He said unto me: 
My grace is sufficient for thee : for my strength is made per- 
fect in weakness :! ). 

Therefore 4 ), my Lord, if this is thy will, and our childish 
nature so much needs a master who rules and exhorts that 
even a man who is so fond of thy love as I am and so zea- 



i) Luke 11,8 2) I, ukc lS, I 3) 2 Corinthians I 2, 7 sqij . 

4) The following passage is put into the mouth of I'aul. 



THE CONCISE SENSE OF THE [FOREGOING] ETC. 339 

lous a follower of good that he does not see the world at all 
because of his drunkenness in thee, so that thou hast brought 
me so far as to see revelations and visions which a fleshly 
tongue is not allowed to interpret, and to hear the sound of 
the service of the spiritual orders, so that I am deemed worthy 
of sight full of spiritual sanctities, that such a man as I with 
all this is not able to guard his own person, I who am a 
man perfect in Christ, — because there is still something which 
because of its subtleness resists the power of my knowledge — 
I that possess the mind of Christ — [if all this be so] then, 
my Lord, I rejoice at my illnesses, at troubles, reclusions, 
bonds, compulsions, on the part of nature or on the part of 
natural beings, or on the part of the fiend of nature. 

Joyfully, therefore, I will bear my illnesses, namely my 
temptations, which the power of Christ brings upon me. If, 
with all these, 1 still require the rod of temptations in order 
505 to augment thy influence upon me and that I may be guar- 
ded by thy presence, I known that there is none whom thou 
lovest better than me. 

And because thou hast made me greater than many others 
and hast not given to any of my fellow Apostles what thou 
hast given to me — namely to know the glorifications of thy 
powers; and because thou hast called me an elect vessel and 
hast entrusted me with the guardianship of thy love -, because 
of all these and that I know that the preaching of thy gospel 
has made excellent progress, while I am free from the bonds 
of temptations on account of all these things I know that thou 
wouldst have given men freedom, if this were profitable to 
me. But thou hast not wished that I should be without trouble 
and without care in this world ; and thou werst not anxious 
to promote the preaching of thy gospel to the same degree 
as thou werst anxious that I should profit by my temptations, 
and my soul be kept healthy with thee. 

Therefore, o thou who art discriminating, if the gfift of the 
temptations be so great that a man, even if he be as exalted 
and advanced in spiritual state as Paul's degree was , still 
requires fear and watchfulness and gathers profit by meeting 
temptations, who then can reach a place of security in the 
world of mortality full of robbers, and receive stability l ) (which 

K&cuA^-sn r£.\ 



340 THE CONCISE SENSE OF THE [ FOREGOING] ETC. 

was not given to the holy angels, lest they should become 
perfect before us), thus receiving before all people, — spiritual 
and bodily ones — such a gift that, according to his wish, he 
should be without varying states at all, without a temptation 
even approaching to his deliberations ? 

The order of this world, according to the conception of all 
506 holy writings, is this, that even if we received a thousand 
blows every day, our mind would not become humble and we 
would desist from the course in the arena ; but that on account 
of one smalt cause, we gain the victory possibly and win our crown. 
This world is an arena and a running place. And this time is 
a time of struggle. And the time and the place of the struggle 
are not subject to a law. This means: the King does not set 
a terminus to his warriors, till the struggle is ended and all 
the world is gathered within the gate of the king of kings 
and it is examined there who has been constant in the war 
and has not been defeated, and who has taken to flight. How 
often will it happen that a man who was good for nothing 
and constantly beaten and thrown down because of his want 
of training, and who was always in a state of weakness, will 
snatch the banner from the hand of the valiant warriors and 
make his name famous above that of the doughty ones, the 
able and knowing battle-troops, and receive the crown and 
gifts which are honoured by all his fellows. 

Nobody, therefore, should give way to despondency. Only : 
he should not despise prayer, nor neglect to ask help from 
our Lord. And let us take this to heart, that, as long as we 
are in this world and dwelling in this body, even if we are 
lifted up unto the vault of heaven, it is not possible to be 
free from toil and injury and care. This is the sum of it all. 
Pardon me. What exceeds this is superfluous. 



ON TJIK DISCRIMINATION OF VIRTUES ETC. 34 1 



LXXIV 

507 ON THE DISCRIMINATION OF VIRTUES AND THE 
SCOPE OF THE WHOLE COURSE AND THE GREAT- 
NESS OF THE LOVE UNTO MANKIND AND THE 
SPIRITUAL AIM WHICH IT REACHES IN ALL THE 
SAINTS CREATING WITHIN THEM A DIVINE LIKE- 
NESS BY THE RICH LOVE WHICH HE POURS OUT 
UPON MANKIND 

The scope of the whole course consists in these three : 
Repentance, purity and perfection. What is repentance? To 
desist from former [sins] and to suffer on account of them. 
And what is the sum of purity? A heart full of mercy unto 
the whole created nature. And what is perfection? Depth of 
humility, namely giving- U p all visible and invisible things. 
Visible things : all that which is sensible. In visible things : all 
thinking about them. Another time the same Father was asked: 
What is repentance? He answered: A broken heart. And what 
is humility? He replied: Embracing a voluntary mortification 
regarding all things. And what is a merciful heart? He replied: 
The burning of the heart unto the whole creation, man, fowls 
and beasts, demons and whatever exists • so that by the recol- 
lection and the sight of them the eyes shed tears on account 
of the force of mercy which moves the heart by great com- 
passion. Then the heart becomes weak ') and it is not able 
to bear hearing or examining injury or any insignificant suf- 
fering of anything in the creation. And therefore even in 
behalf of the irrational beings and the enemies of truth and 
even in behalf of those who do harm to it, at all times he 
508 offers prayers with tears that they may be guarded and streng- 
thened ; even in behalf of the kinds of reptiles, on account of 
his great compassion which is poured out in his heart without 
measure, after the example of God. 

And what is prayer? He replied: The mind's being free 
from all that is earthly and the heart's turning its gaze com- 
pletely towards the desire of future hope. Who deviates from 
this, is as one who sews in his furrow mixed seed and as one 
who ploughs with ox and ass together. 

1) Iitt. : small 



342 ON THE DISCRIMINATION OF VIRTUES ETC. 

How is humility acquired? He replied: By constant recollec- 
tion of trespasses, by expectation of near death, by dressing 
meanly, by always choosing the lowest place and by always 
undertaking low and humble work, without compulsion, by 
constant silence, by disliking crowded meetings, by being un- 
known and disregarded, by choosing distincly one occupation, 
by hating intercourse with other persons, by disliking profits. 
All his qualities are based upon these. 

And his mind must be exalted above vituperating and re- 
proaching anyone and above zealotism. And his hand shall 
not be against all. Nor the hand of all with him. But he shall 
be a solitary, only occupying himself with his own things, and 
lonely. And he shall not take upon himself the care of any 
one in the world except himself. In short : abiding abroad and 
poverty and lonely dwelling give birth to humility and purify 
the heart. As to those who have reached perfection, their 
token is, that if ten times every day they are delivered to 
burning for the sake of the love of mankind, they are not 
509 saturated with it. As also Moses said to God : If thou wilt not 
pardon the children of Israel, blot me out of thy book which 
thou hast written 1 ). And as also the blessed Paul said"): I 
could desire to be removed afar from Christ :i ), if thereby the 
children of Israel would come near to the faith of life. And 
if it be thus that it is possible that they, for this reason, will 
believe in Christ and will come to life everlasting and will not 
be alienated from the living God. Then, as is written : I re- 
joice in my sufferings for you, o peoples n ). Even so the other 
Apostles have undergone all kinds of death, for the sake of 
the love of the life of mankind. The sum of all is God, the 
Lord of all, who from love of His creatures, has delivered I lis 
son to death on the cross. For God so loved the world, that 
He gave his only begotten son for it l ). Not that He was not 
able to save us in another way, but in this way it was pos- 
sible to show us His abundant love abundantly, namely by 
bringing us near to Him by the death of His son. If He had 
anything more clear to Him, He would have given it us, in 
order that by it our race might be His. And out of His great 
love He did not even choose to urge our freedom by com- 
pulsion, though He was able to do so. But His aim was, that 

1) Cf. Exodus 32,32 2) The text has some words which i^ive no sense here 

and are wanting in the Greek translation. 3) Cf. Col. 1,24 4) Cf. John 3, 16. 



ON Tlll<: DISCRIMINATION OF VIRTUES ETC. 343 

we should come near to Him by the love of our mind. 
And our Lord obeyed His father out of love unto us, 
taking- upon Him scorn and suffering joyfully, as Scripture says : 
5'° Who for the joy that was set before him endured the cross, 
despising the shame 1 ). Therefore our Lord said in the night 
in which He was betrayed : This is my body which is given 
for the salvation of the world unto life. And this is my blood 
which is shed for all for the remission of sins 3 ). In behalf of 
them I offer myself. 

And so all the saints have reached this accomplishment when 
they became perfect, so that they resembled God in effusion 
of love and compassion for mankind. And they asked for them- 
selves as a token of their resembling God, that they should 
be perfect in the love of their fellows. So did also the soli- 
tary Lathers, that they might bear in themselves constantly 
this likeness full of the life of Christ, the Lord of the Universe. 
I he blessed Antonius thought that he never could do any- 
thing so useful to himself as that which was profitable to his 
neighbour, in the opinion that the profit of his neighbour was 
his excellent service. Analogous is a saying concerning the 
blessed Agathon: ,1 wished that I could find a leper, and give 
him my body and take his'. Doest thou see the perfect love 2 
Lven in outward things he could not bear to displease his 
neighbour rather than himself. He possessed namely a knife, 
which a brother saw and liked it. And he did not allow him 
5' i to leave his cell till he had taken it. And when he possessed 
a thing and saw some one who wanted it, he did not lay any 
further claim to it. 

What do I mean by these things [which include] that many 
of them have given their bodies even to the beasts and the 
sword and the fire on behalf of their neighbours r It is not 
possible that a man should reach this degree of love, with 
the exception of that one who secretly perceives his faith. 
And it is not possible that those who love this world, should 
acquire the love of mankind. When a man has acquired love, 
he is clad with God at the same -time. He that has put on 
God, never can be persuaded to acquire any other thing ex- 
cept Him, but he puts off his body even. And if he is clad 
with the world or with love of his life, these will not allow 

I) Ilehr. 12,2 2) Cf. Matth. 26,26,28 



344 ON TIIE DISCRIMINATION OF VIRTUES ETC. 

him to put on God. For he is witness : he that does not forsake 
and hate all, even himself, cannot be my disciple 1 ). Not only 
that he should leave them, but that he should ever hate them. 
And if he cannot be a disciple, how can He dwell in him? 

The interrogator. How is it that the service of hope is 
so delightful, and its labours so few and its work so easy to 
the soul? 

The Father. This is because it excites the natural longing 
in the soul and gives them this cup to drink and makes them 
drunk. And from this moment they nevermore perceive fatigue 
but become apathetic against troubles. And during the whole 
of their course it is to them as if they were moving in the 

512 air without bodily motion, without seeing anything of the diffi- 
culty of the road or the streams and hills that are before 
them ; but the crooked becomes to them straight and rough 
places plain 2 ), because they always see the bosom of their Father; 
and all those things which are far and invisible it makes to 
them clear in themselves, so that they gaze at them myste- 
riously with the hidden eye of faith. For all the parts of the 
soul become hot as by fire, on account of the expectation of 
those things which, though far, become as near; for towards 
them is tended the whole direction of their deliberations; and 
they hasten to know when they will reach [their aim] and 
when they will approach unto every single virtue by practice. 
They do not practice them partly, but all of them toge- 
ther, at the same time. F"or they do not take their course 
along the king's way, as the generality of men, but choose 
short paths along which a few heroes move, who easily reach 
the Apartment. For hope warms them as with fire, and they 
cannot pause in their incessant course, on account of their 
joy. And to them happens as in the word of Jeremia : I said : 
I will not make mention of him, nor speak any more in his 
name. But his word was in mine heart as a burning fire shut 
up in my bones :! ). Such is the recollection of God in the heart 
of those who move in the expectation of the promise. Short 

513 paths I call the concise virtues, because in them there is no 
winding nor the long space of many ways of discipline leading 
from here to there, nor place nor time nor distraction. But 
they stand on the way and accomplish it at once. 

l) Cf. Luke 14,33 2) Isaia 40,4 3) Jeremia 20,9 



ON THE DISCRIMINATION OF VIRTUES ETC. 345 

The interrogator. Wat is apathy? 

I he Father answers. Apathy is not [the state] that does 
not perceive the affections, but that which does not accept 
them, so that on account of the many virtues possessed, mani- 
fest and hidden ones, the affections have become weak and 
cannot easily assail the soul. Neither does the spirit want to 
look at them every time, because at all times its emotion is 
filled with meditation and intercourse with excellent thoughts, 
which move with insight in the mind. And when an affection 
is beginning to move, the spirit at once hastens away from it 
through some insight which it perceives in the mind, and the 
affection remains idle. As also the blessed Euagrius says : the 
mind which by the grace of God performs works of excellence 
and approaches unto knowledge, perceives little of the foolish 
part of the soul. For its knowledge dra?s it on hio-h and 
alienates it to all things in the world; this happens also be- 
cause, on account of their purity, their mind has become subtle 
and light and swift. Forther the mind is purified by asceticism, 
because the body is desiccated, and also in consequence of the 
fulness of solitude and the long space of time passed in it. 
Therefore it swiftly alights on several things towards which 
5 '4 their contemplation draws them in ecstasy. Therefore they are 
rich in contemplation, and are never in want of abundant in- 
sight in their spirit, apart from the fact, that the Spirit ripens 
its fruits in them. And in the course of time also the eye 
loses sight of the recollections that come from the heart and 
which stir the affections in the soul and are a principal power 
of Satan. But when the soul does not associate with the af- 
fections by meditating upon them — because it is continually 
occupied by other care — the power of their nails cannot 
take hold of the soul's spiritual senses. 

The interrogator: What are the characteristics of humility ? 
I he father answers: As presumption dissipates the soul 
by phantastic distraction on account of the power inciting it 
to fly round the whole creation in the cloud of its delibera- 
tions, so humility is the power which concentrates the soul's 
being by the peace of its deliberations and the reclusion of 
the soul within its self. And as the soul is unknown and invi- 
sible to the fleshly eye, so the humble is unknown amongst 
mankind. And as the soul in the body is hidden from sight 
and from mingling with every man, so the truly humble not 



346 ON" THE DISCRIMINATION OF VIRTUES ETC 

only does not desire to be seen and known among- mankind, 
because of his being- hidden and recluded from all, but it is 
even his desire — if possible — to be shut off from his soul 
and to be within himself in total quiet and rest of his emo- 
tions and senses , as something that does not exist in the 

515 creation and has not come into existence and is not at all, 
so that he does not even wish for himself to be known and 
perceived. And as long as he is hidden and shut off from the 
world, he is wholly with his Lord. 

The humble is never pleased to see crowds and gatherings 
of people, noise and rumour, nor riches and finery, nor the 
luxury which is a consequence of them, nor speech and in- 
tercourse, rumour and distraction of the senses. But above all 
he chooses concentration and reclusion with himself alone, to 
be quiet and shut off and lonely and left to himself in a so- 
litary place void of all beings and separated from the whole 
creation. And in every respect smallness and limitation and 
want and poverty is beloved by him. And he is not occupied 
with many things and labours, but at all times he is satisfied 
and without care, without troublesome mingling with worldly 
things, so that his deliberations do not wander from his self, 
because he knows that if he alights upon many things it is 
not possible for him to remain without confused emotions. For 
many practices cause many cares. And many cares are a ga- 
thering-point of varied thoughts and deliberations. Then he 
would have to give up his being exalted above the care of 
earthly things, in peace of deliberations — except for the small 
necessary things which are inevitable — with a spirit occupied 
with a single care, the emotions being in a state of peace. 
And then necessary thing's would not allow him to keep silent 

516 and so he would be injured and would cause injury. Thus there 
would be opened a gate for the affections and discriminating 
quiet would disappear, humility would flee, the gate of salva- 
tion would be shut. And because of all this, he continually 
keeps his soul away from the many things, and at all times 
thou findest him quiet and at rest and humble and peaceful. 

In the humble there is never violence nor terror nor con- 
fusion, nor hot nor quick emotions. But at all times he abides 
in rest. If heaven should fall on the earth, the humble would 
not be moved. 

Not every one who is quiet, is humble. But every one who 



ON THE DISCRIMINATION OF VIRTUES ETC. 34/ 

is humble is also quiet. There does not exist one who is 
humble without being submissive. Those who are submissive 
without being humble are found in large numbers. This is the 
meek and humble concerning whom our Lord has said : Learn 
of me, that I am meak and lowly in heart ; and ye shall find 
rest unto your souls J ). The humble is content at all times, 
because there is nothing which moves his spirit. As it is not 
possible for a man to move a mountain, so the spirit of the 
humble is unmoved, if it is possible to say so. And perhaps 
it is not even foolish to say that even the humble does not 
belong to this world, because he is not destroyed nor moved 
by distresses : even [emotions] of joy cause ecstasy and effusion 
to him. But all his joy and true excultation is in the things 
of his Lord. 

Connected with humility are patience, a concentrated self 
517 — which is [real J humility — a low voice, little speech, self- 
contempt, mean clothes, a modest gait, bashful looks, effusion 
of mercy, easily flowing tears, a lonely soul, a broken heart, 
the not being moved by anger, absence of distraction of the 
senses, moderate wishes, moderate wants in every respect, wil- 
lingness to bear, patience, intrepidity, manliness of heart born 
from hatred of temporal life, endurance of temptations, few 
emotions which are not swift, extinguished deliberations, keep- 
ing of secrets, chastity, bashfulness, modesty, and above all : 
continual silence, continual having recourse to ignorance. The 
humble is never approached by necessity which makes him 
confused. The humble, even when he is alone, is shameful for 
his soul. 

I wonder whether there exists a truly humble man, wdio 
ventures to pray to God when he approaches unto prayer, or 
who is worthy of this, or of asking Him anything, or who 
knows what he shall pray. But when all his emotions are quiet 
and he only hopes for mercy, [being uncertain] which order 
will be given concerning himself by the adorable Majesty ; 
when his face is bent towards the earth and the inner gaze 
of the heart lifted up towards the door of the holy of holies 
of the Highest, the cloud of whose dwelling-place blinds the 
eyes of the Seraphs, and whose splendour terrifies the legions 
of their orders, when silence lies upon all their classes and 

1) Mallhew 1 1, 29 



348 ON THE DISCRIMINATION OF VIRTUES ETC. 

518 they expect the rising of mysteries from the domain of in- 
visible 'things, in an airless womb, with emotions without voice, 
with unbodily senses, with apperception without resemblance 1 ), 
without seeing the revelations which reach them, the vehe- 
mence of their emotions being too weak to endure the waves 
of His mysteries ; then he does not venture to say anything, 
but : According to thy will, my Lord. 

These things so far I have endeavoured to write to thee 
in plain words, which the spirit could attain without scrutiny 
on account of their manifest sense ; things by the reading of 
which alone the mind forgets the ways and the dealings of 
this world and its fleshly life, migrating then with the spirit unto 
its true and profitable world. [I have written this], asking thy 
love that, when thou comest in contact with these mysteries, 
thon shalt not leave them without profit, so that they should 
be found with thee to be dead sentences ; lest it should hap- 
pen to thee as it happened to those who were invited to the 
spiritual meal but excused themselves. Behold, the table is 
prepared, spiritual ideas are ranged upon it, and all delightful 
things are ready ; and the bridegroom expects that we shall 
enter and rejoice with him. Let us, therefore, not excuse our- 
selves, lest there be said to us also the word that was said 
concerning them. What then? Verily, I say unto you, that 
none of those invited, shall eat from my meal. 



LXXV 



519 



ON HIDDEN STATES AND THE POWERS AND 
INFLUENCES WHICH ARE IN THEM 

This may be taken for true by thee, that the practice of 
marvellous things, and the foreseeing of future things, and 
temptations, and rest from strife, and victory over every one 
of the affections, and the presence of every one of the vritues, 
and consolation, for a certain time, from grace, and purity of 
prayer, and warmth of spirit, and spiritual joy, and all the 
other things with which a man fatigues himself for a certain 
time, with a good intention and a mournful heart — that in 

1) The: in the text to he placed after KifiOCVr^.1 



ON HIDDEN STATES AND THE POWERS AND ETC. 349 

all these God will condescend to accomplish man's will at any 
time. And when He sees his intention and longing He grants 
him his wish and satisfies him. 

As to the mysteries which belong to the spirit, namely the 
emotions during spiritual prayer, and the entering of the mind 
behind the curtain of the holy of holies, and the apperception 
of the indestructible inheritance — if a man does not pay 
their duty, God is not willing to grant them, even if the whole 
creation should beseech in behalf of him. Their duty is purity 
of the soul. When a man has reached purity from the affec- 
tions, what no eye has seen and no ear has heard and what 
has not entered into the heart of man to ask in prayer, is 
revealed to him by purity, which during no moment ceases 
from mysteries and spiritual visions. And what the force of 
520 spring is wont to work unto the nature of the earth, this grace 
works unto the soul by purity. The power of spring makes 
even the smallest roots in the valleys bud, warming the earth 
as fire does the cauldron, so that it sends forth the treasures 
of the plants which God has laid in the earth's nature, to the 
gladness of the creation and to His glory. 

So grace makes manifest all the glory which God has hid- 
den in the nature of the soul showing the soul this glory and 
making it glad because of its own beauty. So that when it 
sees the great and unspeakable treasures which God has laid 
in it and which were hidden from it by the defiled mantle of 
affections and ignorance, but which now that it has torn asunder 
the garment of the affections, He has shown to it — it is cap- 
tured on account of its gladness by His love and turns its 
back on earthly things. 

Moreover it does not remember the body which hid its own 
beauties from its sight. Then it sees heavenly beauties in itself 
as the exact mirror which by its great purity shows the beauty 
of faces. Holiness suits those who are holy. All excellence 
whatever and all service by which righteousness is accomplished, 
may be performed and acquired and accomplished without so- 
litude ; but apathy and purity cannot be acquired without so- 
litude. 



350 SHORT SAYINGS 

LXXVI 

52i SHORT SAYINGS 

The blessed Paul leaches us saying : Put off the old man 
and put on the new man, which after God is created in righte- 
ousness and holiness l ). 

He does not say : Put on the new man over the old man. 
For he knows that this is not possible. Look, how wisely he 
gives his order. He does not say : Put on the new man who 
is renewed by the knowledge o( God, but he says, first put 
off this, and then put on the new. Also he says definitely in 
another place : Flesh and blood cannot inherit the kingdom of 
God, neither does corruption inherit incorruption ~). By incor- 
ruption he means the knowledge of the other world. By cor- 
ruption and ilesh and blood he designates the corruptible af- 
fections of soul and body, which have the place of their motion 
in the fleshly mind. Purity he calls the new man, and by the 
kingdom of God he means the exalted and intelligible con- 
templation of the blessed motions of the essential rays into 
which the saintly soul only is allowed to enter when its in- 
corruptible emotions are lifted up above corruption and flesh 
and blood. 

If :! ) the apple of thy soul's eye has not been purified, do 
not venture to look at the sun, lest thou be bereaved of thy 
usual visual power and thou be thrown into one of those intel- 
522 ligible places which are Tartarus and a type of Hell, namely 
darkness without God, whither those who with the impulses 
of their mind leave nature, wander by the cognitive nature 
which they possess. Therefore he that ventured to go to the 
banquet in sordid garments, was ordered to be thrown out 
into that outer darkness. By the banquet is designated the 
sight of spiritual knowledge. The institutions in it are the mani- 
fold divine mysteries, full of joy and exultation and delight of 
the soul. The garment of the banquet he calls the mantle of 
purity ; the sordid garments the emotions of the affections in 
the soul which are defiled, the outer darkness, the state with- 

1) Cf. Ephcs. 4,22,24 2) I Cor. 15,50 

3) The following passage occurs also p. 16 sq. Cf. the Introduction. 



SHORT SAYINGS 35 I 

out any delight of true knowledge and communion with God. 
He that is clad with such garments and ventures to think 
phantastically with his intellect on the heights of God and to 
introduce and to settle his soul within the spiritual contem- 
plations of that holy banquet which is made to dawn in the 
pure only, and who, partaking only of the delight of the affec- 
tions, wishes to mingle in the delight of that banquet — ■ is 
suddenly overwhelmed, as it were by some hallucination, and 
expelled thence unto the place without rays, which is called 
Hell and destruction, which is ignorance and oblivion of God. 
For it has been said that the things of God come of their 
own, if there is a pure and undeiiled place. That they come 
of their own, means that it naturally belongs to purity that 
heavenly light shines in it, without investigation and labour 
S23 on our part. For in the pure heart, the new heaven is stamped; 
of which the sight is light and the room is spiritual. As also 
in another place it is said : As the magnet-stone has the natural 
faculty to attract atoms of iron, so has spiritual knowledge 
[the faculty to attract] the pure heart. 

Though it has been handed down rightly by the true ones 
that no mind is absolutely steadfast against the allurements 
of the affections in this life, yet I say with confidence without 
being afraid of the truth of experience, that he who is clad 
with the garment of mourning in his mind, is not only invincible 
against the allurements of the effections, but a hero in the 
war against them and a victor, because they absolutely do not 
venture to show themselves with the intention of strife, nor do 
they even venture to appear from afar where there is a 
mourning soul which has made itself a wailing-place with various 
lamentations on account of its sins. As it has been said by 
the blessed Jacob : It makes its abode in the grave, till it 
meets the beloved Joseph. Where there is the bitterness of 
mourning, I do not believe that the above-mentioned pleasure 
of the affections is admitted. 

But I say that in watchfulness lies this service and confidence, 
exalted above fear. He that is constantly in a state of mourning 
because of his fear — as he docs not know what the end of 
his course will be • — is more excellent than he that is con- 
524 stantly in the way of gladness, because he perceives the hope 
of his service. 

O thou whose town is vanquished by inward affections, put 



35 2 SHORT SAYINGS 

on the armour of mourning' and persecute them and save thy 
soul from their hands. For always invincible is this weapon 
and that of confidence, and tried by the true ones. 



LXXVII 
THIS CHAPTER IS FULL OF LIFE 

O thou wretched man, wishest thou to find life? Take faith 
and humility in order to find by them mercy and help and 
consolation from God , and protection secretly and openly. 
Desirest thou to acquire these, which are the fountain of life? 
Put on sincerity, from the beginning. In sincerity walk before 
God, and not in knowledge. Sincerity is combined with faith; 
subtlety and the reflections of knowledge, with presumptuous 
thoughts ; presumptuous thoughts, with being removed from God. 

When thou liest before God in prayer, then be in thy con- 
sideration as a an ant and as the reptiles of the earth and as 
the beetle. And stammer as a villager and speak not before 
Him with knowledge. With a childlike mind approach unto 
God and walk before Him, that thou mayest be worthy of 
the paternal care which fathers entertain in behalf of their 
young children. 
5 2 5 It has been said : The Lord guards the children. A child 
may approach a serpent and take it at its neck ; and the 
animal will not bite. A child may go naked during the whole 
winter. And while others are clad and covered — yet the 
cold penetrates all their members — he sits down naked in 
the day of frost and. ice, without suffering, because the body 
of their childhood is covered by a different, invisible garment, 
by that hidden care which guards the frail members of child- 
hood, lest injury from any side approach them. Doest thou 
now believe that there is a secret care in behalf of the tender 
body which is expecially liable to all kinds of injuries on 
account of its tenderness and the weakness of its joints, so 
that it is guarded from obnoxious influences so that they do 
not cause suffering? For the Lord guards the child. Thou must 
not only apply this and believe it in the case of children, 
but also in the case of those who, being wise in the world, 
leave their knowledge, and relying upon that wisdom which is 



THIS CHAPTER IS FULL OF LIFE 353 

all-sufficient become children by their own will. Then they learn 
wisdom, which is not to be learnt by labours of exercise. 

Also the blessed Apostle, who was wise in divine things, 
has beautifully said in an admonition : If any man seemeth to 
be wise in this world, let him become a fool, that he may be 
wise Y ). But beseech God, that He may grant thee to reach 
the degree of faith. If thou perceivest the delight of faith in 
thy soul, it is not difficult for me to say that there is nothing 
further which withholds it from Christ. And it is not difficult 

5 26 for it to be always captivated and not to perceive earthly 
things but to forget this weak world and the recollection of 
its things. On behalf of this pray without dejection ; and ask 
it with tears and beseech fervently ; and supplicate with great 
earnestness, till thou hast received it. Further no fatigue will 
be necessary. 

Thou wilt be deemed worthy of this, if beforehand thou 
compellest thy soul to cast thy care on God, in faith, and so 
thou wilt change thy care for His care. Then, when He sees 
that in utter serenity of spirit thou art willed to believe God 
in things which concern thee and that thou compellest thy 
soul to confide in God more than in thyself, that power with 
which thou art not acquainted, will take hold of thee, so that 
thou wilt be affected in an apperceptive way by the power 
which works in thee, no room being left for doubt. 

By this power which they perceived, many went into the 
fire without fear, and walked on water without thinking of the 
possibility that they could be drowned in it, because faith 
strengthened the senses of their soul so that it felt an inward 
conviction that resolution could not be weakened nor look on 
terrible things except with a gaze exalted bove the senses. 

Take care not to think at all, that spiritual knowledge can 
be received by psychic knowledge. It is not only that spiritual 
knowledge cannot be received by psychic knowledge, but it 
is even impossible that those who zealously try to acquire 
training" in psychic knowledge should be deemed worthy to 

527 perceive spiritual knowledge. And if any of them should desire 
to approach unto spiritual knowledge, before having denied 
psychic knowledge and all its subtle orders and intricacies and 
before having reached childhood of spirit — it will not be 



1) 1 Cor. 3, 1 8 

Verh. Afd. Lettcrk. 1922 (Wensinck). 



354 ' ntlS CHAFTKU IS FULL OF LIFE 

possible for him to approach even a little way towards it. 
But its customs and perverted impulses become to him many 
hindrances, before he gradually forgets them. 

Spiritual knowledge is simple, not illuminated by psychic 
deliberations. Before the mind has been freed from manifold 
deliberations and has reached the unified simplicity of purity, 
it is not able to perceive spiritual things. 

This order of knowledge, consisting therein that man here 
already perceives the delight of the life of the world to be, 
rejects much deliberation. And psychic knowledge is not able, 
apart from the gatherings of many deliberations, to know 
anything which is received by serenity of spirit. And the word 
of our Lord is not denied : Except ye be converted and be- 
come as little children, ye shall not enter into the kingdom 
of heaven l ). Indeed, many are those who do not reach this 
innocence ; but on account of their beautiful works a portion 
is kept for them with our Lord in the kingdom of heaven, 
as can be recognized from the understanding of the blessings 
which He especially pronounced in His gospel. In these bles- 
sings He has touched a variety of ways of behaviour [from 
which it appears] that for every man who walks to Him, in 
whatever measure on whatever way, the gate of the kingdom 
of heaven is open. But the word 'Except ye be converted 
528 and become as little children' means that here man perceives 
the delight of the kingdom. The kingdom of heaven is said 
to be spiritual contemplation. And this is not found by the 
labours of the deliberations, but it is tasted by grace. And 
before a man has become pure, he is not able even to hear. 
Because it is not acquired by learning. If thou readiest purity, 
my son, which is acquired through the faith of the heart and 
by reclusion from men, and thou forgettcst the knowledge of 
this world and doest not perceive it, then [spiritual contempla- 
tion] suddenly is found within thee, without inquiring after it. 
Erect a pillar and pour oil upon it 2 ), and thou wilt find thy 
treasure within thee. 

If, however, thou art entangled in the snares of psychic 
knowledge, I have no objection to say that it will be easier 
to thee to escape from iron bonds than from it. And thou 
wilt never be far from the snares of seduction, and thou wilt 

1) Matth. 18,3 2 J Cf. Ccn. 2S, iS 



TUTS CILU'TI-R IS FULL OK LII-'K 355 

never be able to find and to have freedom of speech and con- 
fidence unto our Lord. And at all times thou wilt walk on 
the edge of the sword and thou wilt not be able absolutely 
to be without suffering- l ). 

1 ake refuge with weakness and sincereness, that thou mayest 
live beautifully before God, and that thou mayest be without 
fear, bor as the shadow follows the bodies, so does mercy follow 
humility. Therefore, if thou wishest to be connected with these, 
529 do not give room any-how to weak deliberations. If all injuries 
and evils and dangers surround thee and make thee fear, do not 
care to look at them or to think of them. If once thou believest 
that God is able to guard and to govern thee, and if thou 
followest him, then do not further care for anything like these. 
But say to thyself: All-sufficient is He to whom thou hast once 
entrusted thyself. I am not near [to anything], but He knows it. 
Then thou wilt see indeed the wonders of God, namely 
how near His salvation always is to those who fear Him; 
and that His care surrounds them, though it is invisible. And 
though the guardian which is with thee is invisible to the 
bodily eyes, yet thou shalt not doubt his existence. Sometimes 
he reveals himself also to the bodily eyes, for the sake of thy 
confirmation. But when man has thrown away all visible help 
and human hope and clings to God in faith and with a clear 
heart, then at once grace will cling to him and reveal in 
him its force by various [acts of[ help. At first it shows its 
help m manifest things, also in bodily ones, by its care of him, 
in order that by these things he may the better be able to 
perceive the power which is in God's care of him, and that 
by insight in manifest things he may become confirmed in 
hidden ones, as is becoming to his childlike mind and his 
lack of training. How then? 

It is to be compared with this, for instance, that a man's 
want is prepared for him without labour, without his bestowing 
care on it. So grace causes him to escape many accidents 
53o which often come near him and which are full of danger. And 
while^ he has no anxiety before them because he docs not 
perceive them, grace disposes of them in a very wonderful 
way, as also the other things which suddenly assail him, with- 
out his thinking how often injury to the soul and also to the 

1) Affection? 



356 THIS CHAPTER IS FULL OF LIFE 

body may proceed from them. And it preserves him against them, 
as a nurse who gives him shade and spreads her wings over 
her sons, that no harm may approach unto them. And at the 
same time it causes him to perceive that which happened, sho- 
wing him what threatened to destroy him, by the yees of the 
body, and the actual help of God, in a clearway; and the disso- 
lution of his life which was near and from which God saved him. 

So [grace] instructs him, also in hidden things. And it re- 
veals to him the ambushes of thoughts and of deliberations 
difficult to understand. So he will easily attain to their under- 
standing and their mutual relation and seduction, which is re- 
lated to which, and how one is born from the other and des- 
troys the soul. And the whole ambush of the demons is laid 
open before him, and the cover of their deliberations, and 
what is related to every one of them. 

And [grace] provides him with insight, so that he under- 
stands what will happen. Then in his sincereness dawns a 
hidden light so that he perceives everything and the force of 
the emotions of subtle deliberations. It shows him as it were 
with its finger — if he did not know this — what is going 
to happen to him. And then this is born in him, that he asks 
from his governor, in prayer, all things small and great. 
531 And when grace, by all these things, has confirmed his mind 
in confidence on God, then it begins to introduce him gradu- 
ally into temptations. And it admits unto him those tempta- 
tions the difficulty of which his degree is able to bear. And by 
such a temptation it adduces unto him its help in an apper- 
ceptive way, in order to strengthen his courage, till, gradually, 
he acquires training and wisdom and despises his enemies 
through confidence in God. 

For it is impossible for a man, without these, to become 
prudent in spiritual struggles and to recognize his governor 
and to perceive his God, and to become secretly confirmed in 
his hope, by the force which he has received personally through 
experience. And as often as [grace] sees that the deliberation 
of presumption begins to move somewhat in him, and that he 
begins to think great things of himself, it allows the tempta- 
tions to become strong and powerful against him, so that he 
recognizes his weakness and flees and seeks refuge with God 
in humility. 

By these things man reaches the degree of perfect man, through 



THIS CHAPTER IS FULL OF LIFE 357 

faith and hope in the son of God to whom he is lifted up in 
love. For in a wonderful manner God's help unto man is recog- 
nized when he is surrounded by circumstances full of despair, 
and God shows there His power by delivering" him from them. 
Never has man experienced the divine power in rest and comfort, 
and never has He shown His action in an apperceptive manner 
except in a lonely place or in the desert or in places not visited 
by men and free from the disturbance of their habitation. 
532 Be not astonished if, when thou beginnest [to practice] ex- 
cellence, severe troubles rise against these from all sides. For 
excellence is not to be deemed to involve that its practice is 
not combined with difficulty and labours. Excellence has re- 
ceived its denomination from this, says the holy Euagrius. 
Usually difficulties make front against this alertness, and ex- 
cellence is to be rejected when it is combined with comfort, 
says the blessed Marcus, the solitary. 

All excellence whatever, is called the cross, because it ac- 
complishes the order of the spirit. For all those who desire 
in the fear of God to live in Jesus Christ, are assailed by 
troubles. If any man will come after me, let him deny himself, 
and take up his cross and follow me. Whoever would save his 
life in comfort, loses it ; and who gives up his life for my sake, 
finds it 1 ). Therefore our Lord has placed before thee the cross, 
that thou mightest pronounce death on thy soul and there- 
upon cause it to follow Him. 

There is nothing so strong as despair. It does not know 
how it can be defeated by anything belonging to those of the 
right or to those of the left hand. When a man in his mind 
has given up his life, none is more courageous than he is, 
and there is no enemy who is able to meet him, and there 
is no trouble the fame of which can weaken his mind. For 
any trouble whatever is inferior to death, and he has resolved 
to take death upon himself. 
533 If in every place and in every work and at all times con- 
cerning all things which thou art going to perform thou placest 
labour and pain as an example for the mind, thou wilt not 
only be found always courageous and undaunted to thwart all 
reputed difficulty, and by the vigour of the deliberations to 
put timidity to flight which usually rises therefrom that deli- 

1) Matlh. 16, 24 



03 



8 THIS CHAPTER IS FULL OF LIFE 



berations look for comfort, but also all hard and difficult things 
which meet thee will seem to thee easy and light. 

How often thy will is thwarted by what thou expectcst, though 
perhaps these things do not reach thee. For thou knowest that 
the expectation of comfort always withholds men from great 
profit and from excellent good, so that even those who live 
in the world with their fleshly dealings cannot accomplish their 
wish if they do not resolve in their mind to bear difficulties. 
And because experience is witness to this, persuasion with words 
is not necessary. And in all preceding generations till now 
there is nothing which makes men despair of victories and 
checks them from exellent practice and which makes them — 
to say it in one word — despise to enter into the kingdom, 
as the expectation of the small comfort which is near. And 
not only this, but many times this aspect is the cause of se- 
vere accidents and hard temptations to every man whose mind 
is directed towards it and whose deliberations move unto it; 
534 because his governor is the will of desire. Who does not know 
that also the bird by the aspect of comfort draws near the 
snare? Perhaps our knowledge, as compared to that of a bird, 
is much inferior, concerning the hidden things and the acci- 
dents which are hidden in things and actions and places and 
various things. And also Satan, from the beginning, tries to 
ensnare us by promises and the prospect of comforts. 

Now that my mind is occupied with the subject of desire, by 
the words I have written, I have erred away from the scope which 
I had indicated above, viz. that at all times we must place the 
aspect of troubles before our mind, in all that we wish to begin 
in the path of our Lord, so that it reach its end duly. 

How many times, when a man wishes to begin some work 
for the Lord, he asks whether there is comfort in the thing, 
or whether it is possible to accomplish it easily, without la- 
bour, or whether there is any "thing in it to trouble the body. 
Are not above and beneath names of comfort? What doest 
thou say, o man ? Doest thou wish to ascend unto heaven and 
to receive the Kingdom which is there and communion with 
God and spiritual comforts and that blessedness and mingling 
with the angels, and immortal life! 5 And doest thou ask whe- 
ther there is trouble in this way? How astonishing are those 
who desire the things of this world and the riches which are 
to be destroyed and the dominion which will be dissolved. They 



THIS CHAPTER IS FULL OF LIFK 359 

walk on the difficult waves of the sea ; and the)' tread frightful 
ways; they bear a long course full of labours and troubles, 
535 and other mournful things which men are wont to perform for 
the sake of their desire ; and they do not deliberate at all 
whether there is labour in the matter or vexation in what they 
wish to do; whereas we always inquire after comforts. 

U we always in our mind take upon us the way of cruci- 
fixion and always comply with the crucifixion, what difficulty 
then should not be easier than it? Does there exist any one 
at all who is not acquainted with this, that no man has ever 
won a victory in battle and received a perishable crown, or 
has administered divine actions, or has succeeded in any of 
the glorious things of excellence, or has got the desire of his 
will even in things not laudable, without having undertaken 
first labours and troubles or without having pushed away 
alluring thoughts of comfort that gave birth to dejection and 
pusillanimity and caused relaxation in all things? But when 
the mind is zealous in behalf of excellence, the outward 
senses — smell, touch, hearing, sight and taste — do not 
know what it means to be vanquished by the severe shocks 
caused by foreign influences lying outside the course and 
dominion of the power of nature. 

When anger influences [a man] naturally, then bodily life 
appears more despicable than dung. When however the heart 
is spiritually zealous, the body does not suffer by troubles, 
nor does it shrink from terrible things. But the mind faces all 
temptations being like diamond in its endurance. 
536 Let us also be zealous with a spiritual zeal for the sake of 
the will of Jesus, then all dejection which causes relaxation in 
the mind will be driven away from us. For zeal causes cou- 
rage and firmness of soul and soundness of body. What power 
is there in the demons when the soul moves its zeal against 
them with natural vigour? 

Resolution too is said to be the offspring of zeal. And all 
immoveable vigour which is born in the soul when it sets its 
powers to work, is implanted in it by zeal. Also the crowns of 
confessorship which the victorious martyrs receive on account 
of their endurance are born by this twofold influence of zeal 
and resolution which have their origin in the power of natural 
anger, [and thus the martyrs] become apathetic against the 
vehement suffering in vexations. 



360 ON TIIK PROFIT [ ARISING] FROM TIIK FLIGHT ETC. 



LXXVIII 

ON THE PROFIT [ARISING] FROM THE FLIGHT FROM 
THE WORLD THE METHOD OF WHICH HAS BEEN 
THOUGHT OUT BY THE FATHERS THROUGH PRU- 
DENT EXAMINATION 

Strong indeed and difficult and very hard is the struggle 
which arises when things are near. And though a man may 
be excellent and vigorous, when things causing battles and 
strife are near, fear clings to him. Then he falls easier than 
when Satan personally meets him in battle. For when a man 
537 is not far from those things which the heart is afraid of, the 
fiend has constantly the opportunity [to assail him]. And if it 
happens that he sleeps a while, the fiend can easily destroy 
him. For there the body is in clanger of being injured, at any 
rate it has to be kept afar from sin. But here it is the soul 
that receives an invisible blow and it cannot fatigue the fiend 
so that he gives up fighting against it. For these things are 
of themselves able to move against it the disturbance of struggle 
at any time. And willingly it lets itself be captivated by them, 
without any one arousing strife against it from without. But 
the soul is in strife with itself through the allurements of those 
things which are arranged before the senses of the body, as 
has been said somewhere; for as soon as the soul is cap- 
tivated by the injurious meetings with the world, these meetings 
become stumbling-blocks to it; or, as has also been said: The 
soul is naturally vanquished, when it meets those things. 

Therefore, because the ancient saints who have walked in 
these ways knew that the mind is not always healthy so as 
to be able to remain in one attitude, without deviation, and 
vigilant, because there is a time that the soul becomes enve- 
loped in darkness without being able to look at those things 
which cause injury — they have examined prudently and 
[resolved to] put on renunciation, as a weapon. For it frees 
from many struggles, as has been written. For some have 
escaped from sins, through their poverty and have migrated 
towards the desert where there is nothing to cause affections, 



ON TILF PROFIT [ ARISING] FROM TIIK FLIGHT ETC. 36 1 

so that, when a time comes when they are weak, nothing is 
found to give occasion to fall. 

538 1 say : anger and desire and rancour and glory and the like 
are slight, because of the desert, and by it [those solitaries] 
were protected as by an invincible tower. Then every one of 
them was able to accomplish his strife in solitude, there where 
the senses found no support so as to become fiends by inju- 
rious meetings. Better for us is death in our struggle, than 
life with falling. 

LXXIX 

HOW THE HIDDEN IMPULSES VARY ALONG WITH 
THE VARIATION OF OUTWARD BEHAVIOUR 

As long as a man clings to renunciation [the thought of] 
departure from this life is continually alive in his mind. And 
every hour he meditates on the life after resurrection, con- 
triving to prepare what is necessary for that state. And a 
contempt for all honour and comfort of the body is sown in 
his mind, and the thought of the baseness of the world moves 
in him at all times. And he is courageous and always pos- 
sesses the heart of a hero in all fear and danger threatening 
death. For he is not afraid even of death, because he perpe- 
tually looks at it very near from a short distance and expects 
it. And his care is cast on God, with full, undoubting confidence. 
And when troubles oppose him, he, as a man that knows 
assuredly that they will prepare crowns for him, bears them 
with perfect joy, while his soul rejoices and exults when receiving 

539 them. For he knows that it is God who sends them, because 
of the profits of things which remain unknown, in the hidden 
acts of providence. But when it happens that on account of 
some cause some transitory thing falls to his lot by the action 
of him that cunningly devises all evils, at once love of the 
body begins to stir in his soul and he thinks of a long life 
and deliberations connected with bodily comfort germinate in 
him every moment. But, if possible, he witholds his body from 
being hurt by anything. And he contrives all things which can 
be utilized for the comfort of the body, and becomes wanting 
in that freedom which is not subject to any deliberation of 
fear, and consecpiently bestows his care and deliberation on 



362 HOW TIIK HIDDEN IMPULSES VARY ALONG KTC. 

all these things, namely the emotions that cause fear and the 
things that produce terror. For the courage of the heart has 
been taken away from him, which he possessed in his soul 
while he was exalted above the world by his renunciation. And 
now that he has become an inheritor of the world, in accord- 
ance with the quantity of his possession he also has received 
fear for the law and the provision allotted to him by God. 

For the side to the service of which we prepare our mem- 
bers, is that to which we become servants with a submission 
involving" total fear, according to the word of the Apostle v ). 

Anterior to all affictions is self-love. Anterior to all virtues 
is that a man despise comforts. He that feeds his body with 
comforts, is troubled in the place of peace. He that indulges 
in luxury in his youth, will become a slave and sigh at the end. 

540 As it is impossible that he, whose head is bound within the 
dark 3 ) bosom of the water, should smell the subtle air which 
is poured out into this empty bosom, so it is not possible that 
he whose mind is immersed in earthly care, should perceive 
with the smell of his soul the clear air of the new world. As 
the smell of a deadly poison disturbs the constitution of the 
body, so does pernicious sight disturb the peace of the mind. 

As it is not possible that health and illness should be in 
one body without one being destroyed by the other, so it is 
not possible that money and love be in one house without one 
destroying the other. As it is not possible that glass remains 
whole in the neighbourhood of stone, so it . is not possible 
that a saint should continually seek the sight of or discourse 
with a woman and that his purity should remain immaculate. 
As trees are eradicated by the perpetual blows 3 ) of violent 
waters, so is the love of the world [eradicated] from the heart 
by the violence of temptations assailing the body. As 1 ) solvent 
drugs purify the body from bad humours, so does the force 
of troubles purify the heart from affections. As it is not pos- 
sible that a dead man should perceive the things of life, so 
the soul of a solitary, who is buried in solitude as in a grave, 
is exempt from the storm which usually blows on account of 
the apperception of things which pass among men. As it is 
not possible for him that spares his adversary in the field of 

541 battle to avoid blows, so it is not possible that a champion 

1) Cf. Rom. 8,15 2) litt. : thick 3) r<i&lCV.M 4) Introduction 



HOW TIIK HIDDEN IMPULSES VARY ALONG ETC. 363 

should spare his body and that his soul should be saved from 
destruction. As childhood, when terrified by frightful sights runs 
to seek refuge at the skirts of its parents, so the soul, when 
troubled by the terror of temptations, hastens towards God to 
seek shelter in perpetual beseechings. And as temptations as- 
sail, to the same extent it multiplies its beseechings. But when 
it has free-space, it expands itself in distraction. 

As those who are handed over to the judges in order to 
be scourged on account of their evils, become humble and 
immediately confess their faults, when they come suddenly be- 
fore the scourges, so that their punishment is lessened and 
they are soon delivered through the agency of small troubles, 
but others of them are foolish and obstinate and their scour- 
ging is augmented and at last, after much scourging, with la- 
cerated backs, they confess against their will, without gaining 
any profit- so when we are handed over from divine mercy 
unto justice, for the faults to which we have become accus- 
tomed without returning to the [goodj direction, and the Judge 
of the world orders us to stretch ourselves before the rod ot 
temptations, lest our scourging in the world to be, become 
heavy ; if, as soon as the rod of the Judge approaches us, we 
humble ourselves and recollect our forfeits and confess before 
the avenger, we shall soon be saved by small temptations ; 
but if we become obstinate in troubles, and confess not that 
we were the cause of them ourselves and that we have de- 
542 served even more than these, and if we vituperate men and 
sometimes demons and sometimes even God's justice and as- 
sume the attitude of victors though we do not think and say 
that our works are like theirs, and if we do not think of the 
fact that God knows and recognizes us better than we do 
ourselves, and that the judgment of the Lord is over the whole 
earth and that no man is chastised without His orders, then 
our distresses assail us as they come, and our trouble becomes 
violent, and they hand us over the one to its fellow as in a 
chain, till we know ourselves and become humble and per- 
ceive our sins ; for without apperception it is not possible for 
us even to come to [good] direction ; then at last when we 
have suffered many troubles, we confess our sins in a confes- 
sion without profit and without gathering from it any conso- 
lation. And also this that a man perceives his sins, is a gift 
which is allotted by God to the mind, when He sees that one 



364 HOW THE HIDDEN IMPULSES VARY ALONG ETC. 

has been fatigued by various temptations, lest he depart this 
world under all these distresses and troubles, without profit; 
and [also this is a gift : to perceive] that we have not lacked 
insight on account of obstinacy, but on account of ignorance. 

Some depart this world under these circumstances, without 
confessing that they are guilty, but litigating and vituperating. 
God, however, who is compassionate, looks to whether they 
humble themselves, that He may forgive them and give them 
expansion. Not only that He will put an end to their temp- 
tation, but He will even forgive their sins at a faint confession 
of their heart. 

As a man who offers a large offering to the king and tries 

543 to make his face benignant, so he that sheds tears in prayer 
before God, the king of all the worlds, makes to pass away 
all the degrees of his sins, and is even granted to see His 
face beingnant. As the lamb that leaves the pen, and in its 
error comes before the den of the wolves, so is the solitary 
who separates himself from the communion of his fellows un- 
der the pretext of lonely dwelling, and constantly visits spec- 
tacles and the distraction of the town. 

As a man who bears on his shoulder a pearl of great price 
and goes on an ill-famed way so that he is in perpetual fear 
of being robbed, so is he that bears the pearl of chastity 
and walks in the world the way of the enemies. Before he 
enters the chamber of the grave, which is the place of confi- 
dence, it is not to be expected that it will escape robbers and 
pluderers. Perhaps he that is not afraid, is able [to go that 
way] ; even this man does not know either, on which spot or 
from where or at which moment he will suddenly be assailed 
and robbed of his hope. Some are robbed at the gate of their 
house, namely in old age. 

As a man who drinks wine at the time of mourning and 
gets drunk and forgets all the suffering of his sorrow, so is 
he that, having got drunk by the love of God in this world 
which is a place of wailing, forgets his sorrow and all his 
distress and, through his drunkenness, becomes apathetic against 
all the affections of sin. 

Whose heart is supported by hope in God, his soul is a 
swift beast of wings. He whose spirit is at all times exalted 
above the earth and who flies above the sky with the thoughts 

544 of his deliberations, and is in continual prayer, is as a man 



HOW THE HIDDEN IMPULSES VARY ALONG ETC. 365 

who has the wind as his driving animal, so that his enemy 
cannot reach him. Every time the latter seeks to join him, 
he flies away from him. 

As a man who has an advocate in the court of justice, so 
is he that is compassionate to the troubled ones. 

As a man who is amidst dangerous storms on the ocean 
and casts his utensils from the ship, so is he that despises 
the hindrances on his godly way in this world which is an 
ocean ready to suffocate him. 

Hindrances will not fail. What doest thou in a house which 
is not thine ? The sight of a corpse ought to be for thee an 
instruction concerning thy departure from here. Why doest 
thou multiply bonds to thyself? Gain thy life before thy light 
grow dim and thou seek help without finding it. This life 
has been given thee for repentance ; do not spend it with 
various things. 

The cross is the gate of mysteries ; here takes place the 
entrance of the mind unto the knowledge of the heavenly 
mysteries. The knowledge of the cross is hidden within the 
sufferings of the cross. And in accordance with communion 
with them is the apperception of the cross, according to the 
word of the Apostle 1 ). The greater place the suffering of Christ 
takes in us, the greater becomes our consolation in Christ. 
Consolation means contemplation, which is psychic sight. Sight 
gives birth to consolation. It is not possible that our soul 
produce spiritual fruits, except when our heart is dead to the. 
world. For the Father quickens the soul that has died the 
death of Christ, in contemplation of all the worlds. 

Another observation. If thou diest not to the world, the 
545 spiritual Adam will not be quickened in thee. When a man, 
by being offered spiritually, dies to all dealings of this dwelling- 
place, and trusts his life to the life after the resurrection, 
Grace will dwell with him. And his behaviour is spiritually 
strengthened. And when he hates the world, he perceives the 
behaviour of the new man who is exalted above the filth of 
human habitation and is deemed worthy of divine revelations. 

It is not possible for us to be dead to the world in the 
world, as long as our mind desires comforts, and the world, 
by its affairs, is placed before our senses and by apperception 



1) Cf. Philipp. 4, 10 



366 IfOVV THE HIDDEN IMPULSES VARY ALONG ETC. 

renews recollection and incites the body unto seeking - what it 
wishes, by close contact with [worldly] things, by sight, hearing, 
touch, smell and taste. 

The soul's being" dead to the world is the heart's being 
free from the thought of its recollections and the soul's being 
void of the deliberations concerning [worldly] things and the 
will being cut off from the love of thinking- upon them. 

For it is not possible that our heart be in peace exalted 
above disturbance and in serenity of love lifted up above the 
world, when there are poured out into it recollections that 
renew through meeting's with things by the senses, their recep- 
tacles. The mortification of the soul to the world cannot be 
acquired, if not the body be also beyond apperception and 
sieht of things. 



LXXX 

546 ON VIGILS AND ON THE MANY DIFFERENT KINDS OF 
LABOURS DURING THEM AND THAT IT IS NOT BE- 
COMING THAT THE AIM OF OUR LABOURS SHOULD 
BE THE FULFILLING OF A QUANTITY BUT [TO WORK] 
IN FREEDOM AND WITH DISCRIMINATION AS CHIL- 
DREN OF GOD WHO WORK WITH THEIR FATHER 
IN THE ALERTNESS OF LOVE AND HOW PRECIOUS 
THE LABOUR OF VIGILS IS MORE THAN THAT OE 
ALL OTHER DUTIES AND WHAT THIS LABOUR 
IMPOSES ON THOSE WHO CHOOSE IT AND HOW 
THEY HAVE TO WALK IN IT AND ON THE GIFTS 
OF WHICH THEY ARE DEEMED WORTHY BY GOD 
AND ON THE BATTLES AGAINST THEM ON THE 
PART OF THE PRINCIPAL OF THIS WORLD 

When thou desirest to rise for the service of thy vigils, 
then, with the help of our Lord, do as I say to thee. Bend 
thy knees as usually, and rise. Then do not begin with thy 
service at once. But when thou hast prayed 'find concluded 
and signed thy heart and thy limbs with the livjng sign, rise 
for a short time, in silence, till thy senses are at rest and thy 
emotions in peace. Then lift up thy inward gaze towards our 
Lord and beseech Him passionately that He may support thy 



ON VIGILS AND ON THE MANY DIFFERENT KINDS ETC. 367 

weakness. And let the words of thy tongue and the emotions 
of thy heart be to the pleasure of His will. And say thus, 
quietly in the prayer of thy heart : My Lord and my God, 
maker of thy creation, to whom our affections are revealed 
as well as the weakness of our nature and the strength of 
our fiend, do Thou guard me against his wickedness, for his 
power is strong and our nature is wretched and our strength 
is weak. Thou art benignant who art acquainted with our 

547 weakness and bearest the difficulties of our illness ; guard me 
from the disturbance of deliberations and the vehemence of 
affections and make me worthy of this holy service. Lest 1 
spoil its taste by my affections and be found audacious before 
Thee. But with pure deliberations and in clearness of thought 
let me stand before Thee, as is beautiful to Thy holiness, for 
the splendour of which the chariot with the Seraphs, who 
sanctify and praise the holiness of Thy being with vibrating 
hot emotions to their delight, are not sufficient. 

And with these deliberations thy heart will suddenly be 
opened by grace and thou wilt shed tears at the beginning 
of thy prayer. And thy deliberations will be purified by the 
recollection of the Lord. And thy soul will receive quiet and 
pure chastity. And while thy spirit is concentrated and pure, 
thou wilt begin thy service, without disturbance, and thou 
wilt continue it till the end, with delight. 

It is becoming for us to continue our service, with complete 
freedom, apart from all disturbing thoughts of youth. If we see 
however that there is not much time and light dawns before 
we have finished, we should leave out on purpose and con- 
sciously one or two of the usual eulogies rather than to let 
perturbancy spoil the taste of our service and disturb also the 
Psalms of the morning. 

If during thy service, a deliberation says to thee whisperingly : 
Hasten somewhat, let us do much work, then thou wilt soon 
be ready — do not look at it. If, however, it urges thee, 
recite in inverse order some marmita's Y ) of the Psalter ; and 
every sentence, the sense of which involves the sign of the 

548 cross, repeat it many times ; and if it disturbs or troubles- thee 
again : then cease reciting Psalms, and kneel in prayer, and 
say: I do not wish to count milestones, but I seek to enter 

1) tenth pari 



368 ON VIGILS AND ON THE MANY DIFFERENT KINDS ETC. 

the Apartment. Every way which leads me quickly to the 
aim, I will go. The people who fashioned the calf in the 
desert, walked forty years erring in the desert, went up and 
down mountains and hills, but the promised land they did not 
even see from afar. 

And if, during thy vigils, long standing overcome thee by 
its duration, and thou become weak by fatigue, and delibera- 
tion say to thee, or rather that cunning one who speaks 
through it as through the serpent : Finish now, because thou 
hast no strenght to stand — then answer: Not so, but let us 
sit down, this is much better than to sleep. For even though 
I do not recite a Psalm, let my tongue be silent, while my 
mind is occupied with prayer and intercourse with God. To 
be awake is at any rate better than sleep. 

Vigils do not wholly demand standing nor solely the reciting 
of Psalms. But some spend the whole night with the recitation 
of Psalms ; some with kneelings and passionate prayers and 
humble prostrations on the earth; some with weeping and tears 
and bewailing of their sins. 

It is said concerning one of our Fathers, that for forty years 
his prayer consisted in one sentence: I have sinned, as man; 
do Thou as God forgive me. And the Fathers and bethren 
549 heard him repeating this sentence, weeping passionately, with- 
out ceasing. And this prayer alone, during night and day, 
took for him the place of service. 

Some pass a small part of the evening with the recitation 
of Psalms and the rest of the night with songs and glorifi- 
cations and hymns and other mournful melodies. Others assign 
the hours of the night to liturgical recitations; and between 
every two parts they enliven and enjoy themselves by reading 
the Scripture. Others impose upon themselves the rule, that 
they never shall bend their knees, not even in the prayer for- 
ming the conclusion to a marmita 1 ), though this is the custom 
of those who practice vigils. But they pass the whole night 
in one attitude. 

Concerning one of the saints, therefore, it is said that be- 
cause the demon of fornication made war against him and did 
not neglect to use against him any means, he gave himself 
to the labour of vigils and imposed upon himself the rule, 



l) See above, p. 357, note 



ON VIGILS AND ON TIIK MANY DIFFERENT KINDS ETC. 369 

that he would never bend his knees, but stood the whole night, 
his eyes open, without bending his knees, till morning. 

All these distinctions are in the labour of vigils, and by 
them the virtous put off the old man who is depraved by the 
desires of seduction and put on Christ and are saved. On ac- 
count of these kinds of labour performed in wisdom, the saints 
are deemed worthy of ecstasy caused by divine revelation, 
which is exalted above fleshly thought. 

While the virtuous in their vigils enjoy such various kinds 

55° of things, they pass, without dejection the whole space of the 
long hours of night, while their soul exults and rejoices and 
forgets the coat of flesh, woven from affections, with which 
it was clad. And on account of the delight and the joy of 
their heart, they do not remember sleep. For they imagine 
themselves to have put off the body and to be already in the 
state which comes after the resurrection. And in consequence 
of their great joy, they leave their Psalms from time to time, 
and they fall on their faces on account of the power of the 
gladness which moves in their soul. And the whole long night 
is to them as the day, and darkness as sunrise, on account of 
the hope which elevates their heart and makes them drunk 
with its thought and by the blazing of their mind which burns 
by the recollection of future good. And while the tongue con- 
tinually plays on the spiritual harp, mind is occupied with its 
own things; sometimes it turns towards the understanding of 
the sentences, sometimes it pushes away the foreign *) delibe- 
ration which tries to enter in. Sometimes, when it becomes 
weary, it turns towards the contents of the daily recitation. 
And the recollection which it has gathered from it and col- 
lected in its treasury, causes at these times emotions at which 
the mind delights, so that there is no room at all for foreign 
deliberations. 

And then quickly the mind is drawn towards the under- 
standing of prayer and Psalms, lest, by abiding too long in 
this state — profitable though meditation upon them may be — 
it should be bereaved of discourse with God and the light of 
contemplation which the mind is wonted to receive from prayer 
without distraction in which it speaks in loneliness with its Lord 

551 through the secrecy of the heart, in humility of deliberations. 



1) p^lCU^^ proselyte 

Vcrh. Afd. I.etterk. 1922 (Wensinck) 



370 ON VIGILS AND ON THE MANY DIFFERENT KINDS ETC. 

In these and similar things they pass their whole lifetime, 
every one of them pleasing- his Lord by his labours in accor- 
dance with his degree and his power, in total application 
of will. 

If anyone, however, desire to give his body some rest, he 
may finish and sit down [turned] towards the East. As long 
however as he is sitting, he shall not allow his mind to be 
idle ; but he shall meditate and think and deliberate on the 
greatness of this duty ; and on what his performance is ; and 
how it is done, and how great his crown, and how glorious 
the fruit of his labour is; and what watchfulness it demands; 
and how the ancients have dealt with it, and of what things 
they have been deemed worthy through the fulfilment of their 
struggles ; and how by the mercy of Jesus he was turned from 
the world, he that was occupied with vain labours the end of 
which is destruction from God and reprehension through sins ; and 
how this mercy brought him to this performance of the angels, 
the hope of which is a veracious hope, and its joy is a joy which is 
beyond the power of distress and its confidence a confidence 
which cannot be fallacious. For a man may work ever so 
much, his labours are small compared with that which he will 
receive at his end in the pledge of good things, to the delight 
of his soul. 

While these and similar deliberations are in his heart and 
he is astonished at them he places his mind in the spiritual 
chariot and lets it fly and be occupied with all the holy Fa- 
552 thers of all generations, the inheritance of whose behaviour 
he possesses, [thinking of] how every one of them has ac- 
complished, with various districtions, this spiritual service ; and 
of how they have abandoned the inhabited world and mankind 
and have withdrawn themselves from the allurements of the 
world and from the disturbancies of life and have gone and 
hidden themselves in mountains and caverns and removed and 
and lonely places, because they saw that this course of life 
cannot be accomplished among men, on account of the many 
hindrances ; and have become dead in their lifetime for the 
sake of life in God, erring through desert places and between 
rocks as those who have lost their way ; people [of such worth] 
that every single one's glory is not equalled by the whole 
world. Some of them lived on rough and steep rocks, some 
at the foot of mountains, or in deep valleys; some in the 



ON VIGILS AND ON THE MANY DIFFERENT KINDS ETC. 37 1 

caves of the ground and in caverns, as those who dig after 
foxes in order to surprise then ; some in graves and on moun- 
tain cliifs. Some have constructed a small hovel in the desert 
and passed there the rest of their life ; some have built a 
small pen on the top of a mountain, viz. a small cell, and 
have dwelt therein with pleasure as if in a royal palace. And 
because they did not care for their livelihood, they only thought 
of how each of them should please God and accomplish his 
struggle beautifully. 

And what kind of a life did these saints lead in these places? 

553 Did they live with the body, or a life above flesh and blood? 
Did they not become pusillanimous in that total desert? Did 
the power of endurance not abate during that long time, did 
the body not become weak during that prolonged period, 
through their being deprived of the use of natural needs? 
How was human life preserved in them? And in all this, what 
struggles have they endured and what troubles ! How strenu- 
ously and without perturbance did they endure various difficult 
wars in which the evil spirits assailed them ! How did they 
not in their life time — even till the end — become relaxed 
so as to neglect their difficult and wearying labours? How did 
their spirit not become sorry through this utter loneliness, cut 
off from all visible consolations? Is there really all this strength 
in human nature ; and how did divine power preserve them 
without injury, under all those various temptations ; and how 
did it prepare for every one of them by various provisions, 
in accordance with one's dwelling place, the fulfilling of the 
need which was necessary for him? Some of them were sus- 
tained by a bird. Behold, these last sixty years I have the 
half of my bread from such a bird. Others are sustained by 
some tree or palm in a supernatural way, as one of them has 
said, viz. the bishop who repented in the desert. I am now 
in this desert nine and forty years. God has granted me life 

554 through this palm. And so it was with the saint who was in 
his monastery, in a fallen state, for six months-, and who fled 
and went unto the interior of the desert in order to repent 
his sin. When his stomach ached through and through, the 
angel came and cured him. Some are sustained by the beasts; 
as that blessed one who dwelt in a cavern in the desert of 
Sodom. Some, who are dwelling in the desert near the inhabited 
world, are furnished by men, as that strenuous man whom 



372 ON VICULS AND ON THE MANY DIFFERENT KINDS ETC. 

Serapion visited ; and as the blessed Martinianus who dwelt in 
a lonely island and was visited by a merchant two times a year. 

Where no habitation was near and there were no ways 
whatever, [divine power] visited them through an angel, as is 
said concerning the blessed Apelles who dwelt in the declivity 
of a mountain in a small grotto. His work consisted therein 
that he offered prayer to God during the whole day and a 
hundred times during the night. His food, without care on his 
part, came in the desert through an angel. He was clad in a 
shirt, and on his head he wore a small cowl ; and these remained 
on him in the desert, without becoming worn out. Doest thou 
see, how God cares for his soldiers in every respect? 

Others fed upon roots ; others upon eatable greens, which 
grow of themselves •, others upon crops which had to be watered 
and upon dried vegetables, which are sown on purpose ; others 
upon the fruits of trees. To others a bed of parsley and a 
555 streaming well were sufficient for the wants of this ephemeral 
life, in so far as the body is maintained by them, apart from 
profitable recollections, which at these times are stirred by 
grace, to the consolation of^ man. 

When a man is occupied in his mind with these and similar 
things, he becomes drunk as it were with living wine, and 
forgets himself. Then he sees himself again and wonders that 
during- the whole of this travel through the desert and during 
the meeting with saints, no injury at all has met the mind. 
And now it seems to him as if he were with those saints and 
saw them manifestly. And on account of this recollection of 
the behaviour of the saints which the mind imagines to itself 
through the remembrance of their tales, and through medita- 
tion upon them , dejection vanishes ; and languor is driven 
forth; the limbs are strengthened; sleep is driven away from 
the eyelids ; the spirit is strengthened and throws fear away ; 
distraction is crushed heroically ; the mind is concentrated ; a 
fervent heat burns in the heart and unspeakable joy arises in 
the soul. Further sweet tears moisten the cheeks; spiritual 
exultation makes the mind drunk; inexplainable consolations 
are received by the soul ; hope supports the heart and streng- 
thens it. Then it is to him as if he dwelled in heaven, during 
his vigils that are so full o( good things. 

By these and similar ways those proceed who perform vigils 
with discrimination. For there is nothing which makes the mind 



ON VIGILS AND ON THE MANY DIFFERENT KINDS ETC. 373 

556 pure and glad and enlightens it and expels evil deliberations so 
that the soul exults, to such an extent as continual vigils do. 
For this reason all the Fathers were persevering in this 
labour of vigils, and clung to the rule of abiding awake in 
the nights, during the whole course of their behaviour ; espe- 
cially because they heard our Saviour in several places warning 
us earnestly, by His living word : Watch ye therefore and 
pray always 1 ). And : Watch and pray that ye enter not into 
temptation 2 ). And again: Pray and do not faint 3 ) and so 
on. And it was not sufficient to warn us by words only, 
but He gave us even an example in His person thereby that 
He always honoured the practice of prayer above all other 
things. And therefore He perpetually separated Himself, also 
for prayer, not arbitrarily, but chose for time, night, and for 
place, the desert ; that we, avoiding all crowds and tumult, 
might be able to pray in solitude, as is becoming. 

Also all the revelations which happened to the saints, on 
various subjects, — whether they served to make them prudent 
or to common instruction — usually happened to them during 
the night and at the time of prayer. Therefore our Fathers 
have received this elevated instruction concerning prayer as it 
were from Christ ; and the state of waking during prayer they 
chose in the first place, according to the order of the Apostle, 
557 for solitude and reclusion from the whole world, in order that 
they might be, without a break, in the vicinity of God, through 
continual prayer. They fled into solitude not only lest anything 
should prevent them from constant prayer, but lest any foreign 
thing from without should hurt them and disturb their pure 
mind, and their gladdening vigils should be troubled, which 
are the light of the soul. They also fed themselves moderately 
lest the vapour which rises from a full stomach should obscure 
the mind so as to deprive it of its discriminating quiet and 
take away the spiritual delight which is granted through prayer. 
In short : they were zealous in every respect that they might 
be able to speak with God without a screen, as much as pos- 
sible, the mind not being hindered by anything at all. 

Therefore, because Satan knows, that all these good things 
are collected in this wonderful performance which occupies the 
place of the soul with regard to all the sundry members of 

1) Luke 21,36 2) Matth. 26,41 3) 1 Thcss. 5,17 



3 74 ON VIGILS AND ON THE MANY DIFFKRFNT KINDS F.TC. 

the body of excellence, he envies it more than all other duties 
the which all men know by experience and there is nothing 
in man at which he aims and against which he directs his 
zeal, and which he prepares himself to combate more than 
vigils — whether those of a solitary, or of a coenobite, or a 
layman. Here he cannot but show himself openly, in manifest 
war against man, without an intermediary, without perceiving 

558 at all the gifts which those receive who perform vigils-, but 
he envies them on account of their chaste habit of standing, 
and through their perseverance, against sleep, in waking, and 
glorifications, and singing of Psalms, and prayers and inclina- 
tions, and stretching [of the hands], and prostrations, and lying 
clown on the earth, and beseechings of the heart during the 
whole night. He is especially envious because others He on 
their beds as dead at whom he makes mock, according to his 
pleasure, by sordid visions and impure phantasies, and immerses 
them during the whole night as it were in mire by various 
phantasies during the heavy sleep that has its origin in a full 
stomach — whereas these depart hence with their soul unto 
the waking- state of resurrection. And he sees them, though still 
bound under the curtain of the body, while perpetually waves 
of mortality assail them and they are confined by a life limited 
under the government of the air of this world — still showing 
in their mortal nature a type of future behaviour. 

A great power possesses prayer which is offered at night- 
time, more than that offered in the day. Therefore all the 
saints used to pray during the night, while they were com- 
bating against the heaviness of the body and the sweetness 
of sleep, and expelling bodily nature. As also the Prophet 
says : I am weary with my groaning •, all the night make I my 
bed to swim '), while he was sighing in passionate prayer, 
from the depth of his heart. And further: I rose in the midst 
of night to praise Thee because of Thy judgments, Thou 
righteous one 2 ). For every request which they demanded from 

559 God with power, they armed themselves with prayer in vigils, 
and at once they received what they had asked. 

There is nothing so feared, even by Satan, as prayer which 
is offered during vigils. And even if it takes place with dis- 
traction, it does not return fruitless, unless that which is asked, 

1) Ts. 6,6 2) ? 



ON VIGILS AND ON THE MANY DIFFERENT KINDS ETC. 375 

should be what is not becoming- . Therefore he engages him- 
self in severe, battle with them, in order to turn them away 
from this performance, if possible, namely those who are con- 
stantly at it. Those who are somewhat strengthened against 
his evil stratagems, and have tasted the gifts of God which 
are granted during vigils, and experienced personally the great- 
ness of God's help which has presented itself to them, despise 
him utterly, him and all his devices. 

Therefore, more than the whole community of the church, 
the order of the solitaries wages war with them, in the struggle 
of prayer and vigils, in the first place, because they are free 
from visible things ; in the second place, because of their con- 
tinual solitude. For, because they are free from incitements, 
he is not able to turn away their deliberations from the thought 
of God and to detain them from continual beseechings, in 
their war against him, so that from the beginning of their ap- 
prenticeship till their old age they do not neglect the labour 
of vigils in any way, but it is a performance well known to 
them, to stand during the whole night ; even as we learn from 
the written stories of every one of them. 
560 For Mar Athanasius, says in his story on the mirror of the 
solitaries 1 ), that he kept vigils plentifully, so that he passed the 
main part of the nights without sleep. x L \nd it was in this point 
that Satan found an occasion to wage his first battle against 
the victorious one; and this happened while he was still a boy. 
We often read in many stories, that he did not neglect vigils 
during his whole lifetime, as he did not even when he visited 
others-, as for instance, when he went to see the blessed Fa- 
ther Paul, when they ate their meal [furnished to them] through 
a bird, and stood in prayer during the whole night. Which of 
the saints, though possessing all the virtues together, could 
neglect this duty, and not be rockened to be idle without 
it? For this is the light of the mind. By it the intellect is 
elevated and the spirit concentrated, the mind flies [on high] 
and gazes at spiritual things and becomes young and illumi- 
nated in prayer. By it the goods of future life, and the pre- 
sents the mysteries of which are indicated in the holy scrip- 
tures are given as a pledge. Therefore our Fathers did not 



1) Athanasius in his Epistola ad Monuchos docs not speak of vigils. Or is Euagrius' 
work meant here? 



376 ON VIGILS AND ON THE MANY DIFFERENT KINDS ETC. 

neglect this labour from the beginning of their apprenticeship 
till [they reached] the measure of perfection, so that, even at 
the time of old age which when a man can hardly stand 
on his feet, they did not let languor gain power over them- 
selves so as to detain them from continual vigils by giving their 

5 fil bodies rest in a short sleep ; as we also learn from the stories 
which are told concerning that perfect image of excellence and 
of all spiritual beauties, I mean the blessed Arsenius. When 
that famous man of Skete had withdrawn himself from all in- 
tercourse with men and removed his dwelling-place to a long 
distance even from the brethren, he gave himself wholly to 
the wonderful performance of vigils. His standing during 
vigils differed also from that of all the Fathers of his time. 
To which also his story is witness. On the evening before 
Sunday he set his back to the sun and stretched his hands 
unto heaven, till the sun rose before him. Again in another 
place: he passed the whole night in vigils; and when, towards 
morning he wished to take rest, because nature demanded it, 
while he struggled with sleep, he said : Go and leave me, 
evil maid. And so he expelled sleep quickly and remained 
awake. And this happened at that high age, concerning which 
it is said that it had bent him. 

And in order that his assiduity in vigils may better be 
known, let us hear another story concerning him; how he per- 
severed during all his old age and weakness, a man ninety 

562 years old. Once he called two of his disciples, who were highly 
esteemed Fathers, and said to them : Because the demons 
struggle with me and 1 am not sure that they will not betray 
me during sleep, [come and] labour with me this night in vi- 
gils, and guard me and look whether I fall asleep during 
vigils. So one sat down at his right hand and one at his left, 
from the evening till the morning. [Afterwards] they said: We 
have slept and waked, but we have not seen him sleeping at 
all. And when dawn began, whether he assumed such an at- 
titude as to make us believe that he slept, or whether sleep 
really overwhelmed him, we do not know. Three times [we 
heard| his breath leave his nostrils, then he rose and said to 
us: I have slept, did I not? We answered and said to him: 
We do not know it, for we have slept. 

In these delightful labours of vigils those rejoiced who were 
the leaders of our course. What then was the delieht which 



ON VIGILS AND ON THIf: MANY DIFFERENT KINDS ETC. 37/ 

the glorious Arsenius gathered from this vexation with which 
he tortured his body to such an extent? It is clear that he 
did not vainly persevere in all these things. For we see that 
not only his inner man became enlightened on account of his 
delight, by the exalted ray, but also his outward man, which 
is material and corruptible nature, was clad with the glory 
with which all the saints will be clad in the end, on account 
of the variation which the whole inner nature of men undergoes. 

563 Wherefrom do we learn this? Once one of the brethren 
went to the cell of Aba Arsenius and looked through the 
window and saw the Father standing who was wholly as bur- 
ning fire. For this brother who had cjone to see the Father, 
was worthy of this sight : he did not belong to the small but 
to the great ones. The blessed one was famous on account of 
his exalted behaviour and all Fathers desired to see him. And 
because they especially desired to see him, [it was] as Aba 
Macarius said to him : Why doest thou flee from us ! There- 
fore the strangers who came to Skete desired chiefly to see 
him and to receive his blessing. — When that brother 
knocked at his door, the Father came outdoors. And when he 
saw that his visitor was astonished at what he saw, he said 
to him: Was it time for thee to knock? Hast thou seen any- 
thing? The other answered: No. So he dismissed him. 

And what shall I say concerning the blessed Pacomius? The 
counterpart of the former, and among others the chief, the 
valiant in strife, the fervent and heroic in his vigils, the man 
who passed a long time fighting against the demons as a 
glorious champion, in the way of the holy Antonius, who, be- 
cause many demons used to come to him during the nights, 
asked God during his vigils that He might free him from 
sleep, so that night and day he should be without sleep, so 
as to be able to subdue the power of the Fiend. As it has 

5 6 4 been said : Let me not turn my back before having crushed 
them, for they are powerless against the faith of the Lord. — 
Then this gift was granted him, as he had asked, for a long 
time. And be cause his heart was pure ■ — the sight of his 
soul having been purified through vigils and solitude and pra- 
yer — he saw God, who is invisible, as it were in a mirror. 

These are the fruits of vigils, and these are the boons of 
those who perform them, and these are the crowns [granted 
on account of persevering in] this struggle. 



378 ON VIGILS AND ON THK MANY DIFFERENT KINDS ETC. 

Thou also, o brother, if thou desirest to be the fellow of these 
saints and an heir of their behaviour, cling to solitude, with- 
out dejection, that thou also mayest persevere in the work of 
prayer without a break. Bear its troubles, in order to acquire 
its good. And if thy body should be bent down by different 
reasons and desist from labour, and thou shouldst not be able 
to accomplish the works of solitude as usual, and thou shouldst 
begin to be despised by thy heart and to become dejected 
and worried — because this is the work of the heart, especi- 
ally for those who have the right intention : not to desist from 
reprehending and reproving — do not say: Woe to me, that 
I am idle, and it would be better for me to be in the world 
and to perform any work whatever, and not possess an idle 
reputation of solitude and reclusion, and yet to cease from 
performance, being a solitary and lonely, yet afar from duties. 
565 Do not say this. For God's lovingkindness bears the load 
of our weakness ; He asks man from what he has, and He 
knows us better than we do ourselves what our strength is. 

When thy strength is sufficient, work. And even if thou 
art not able to perform but little, thou must bear with joy 
the laziness of thy solitude and be patient. And thou must 
know that, if thou leavest solitude, even the thought will not 
stay with thee which causes thee to be chastised by thy con- 
science on account of laziness. On the contrary : many circum- 
stances will injure thee on account of distraction and laxity of 
the senses, which destroy even that which has been performed 
by thee before, because the grace of solitude has been taken 
from thee. And thou wilt fall into temptations and many cir- 
cumstances will befall thee, of which thou didst not think. 

If thou doest fall into temptations, do not despair. For there 
is no merchant who travels on seas and roads without suffering 
losses; and there is no husbandman who simply reaps the whole ; 
and there is no champion who suffers not blows and strokes 
even if he gains victory in the end. So in the things of God, 
in the things of the merchants who go this invisible road, 
there are profits and losses, blows and victory. When thou art 
hit, do not turn thy back. Pardon me. 



AN ANSWER TO A BROTHER WHO HAD ASKKD ETC. 379 



LXXXI 

566 AN ANSWER TO A BROTHER WHO HAD ASKED HIM 
WHY WHEN OUR LORD HAS DEFINED MERCY AS 
SIMILITUDE TO THE GREATNESS OF THE FATHER 
IN HEAVEN THE SOLITARIES HONOUR SOLITUDE 
MORE THAN IT? AND AN APOLOGY OF THIS POINT 
AND THAT IT IS NOT BECOMING TO NEGLECT THE 

DISTRESSED AND SICK WHEN THEY ARE NEAR 

It is well that thou hast brought forward from the Gospel 
a comparison and a tested example for the great duty of 
solitude, as if we were opponents to it or tried to reject it 
as something superfluous. For our Lord has defined mercy as 
the similitude to the Father by which those who perform it, 
can approach Him. This is true. And we, the solitaries, do not 
honour solitude without mercy, though we try to remain far 
from care and trouble, as much as possible. Not that we deny 
necessary things, when they present themselves, but we care 
for solitude, because in it we are constantly with God in lonely 
intercourse, by which it is more possible to be purified from 
perturbance and to approach unto quiet of mind, though such 
cases are rare. But when it is necessary, we will not neglect 
mercifulness, compelling ourselves perpetually to be inwardly 
full of mercy toward all kinds of rational beings, at all times. 

For so the doctrine of our Lord orders, and this is the 
distinction of our solitude, and it is not due to fortune. So 

567 none of us neglects to show this inward virtue, — when the 
time corresponds with the work and the necessity — making 
known his love openly, by deeds; especially those who have 
not laid themselves wholly under the rule of solitude do so. 
But solitude to such ones means that they never meet anyone, 
except once a week. They have not cut themselves off, by 
the definition of their rule, from showing their fellow man 
deeds of mercy ; only that one does so who is very devoted 
and solitary so that he avoids the sight of men. For we know, 
that without love of the fellow-man, the mind is not able to 
become illuminated by intercourse with and love unto God. 
Therefore, which of the says solitaries, who possessed food and 



380 AN ANSWER TO A BROTHER WHO HAD ASKED ETC. 

clothing, could see his neighbour hungry and naked and 
persevere in withholding his hand? 

Or which of them, when his brother according to the flesh 
was sick and tormented and destitute of visitors, has honoured 
the rule of his reclusion more than the life of his fellow, on 
account of love of solitude? 

Where, however, such circumstances, are not at hand, we 
keep in mind love and mercy unto the fellow man. Where 
practice is near, God demands from us plainly that we per- 
form it actually. 
5 f) 8 This is well known, that if we have acquired nothing, we 
are not allowed to expose ourselves to care and disturbance 
for the sake of the poor. But it is demanded of us [to give] 
from what we have. 

And when our dwelling place is far from the habitation of 
men and from intercourse with and sight of them, it is not 
necessary for us to leave our cell and our solitary and lonely 
dwelling-place and proceed erring through the world in order 
to visit the sick and to be occupied with similar practice. For 
it is known that he that does so descends from greatness 
to smallness. 

If however the recluse live in the dwelling place of many 
and is near to men through his constant dwelling with them, 
and he can take rest when others are fatigued — be he healthy 
or ill — it is incumbent upon him to occupy himself with 
practice, without asking largely from others. But if he see the 
brother according to the flesh and to profession, in trouble, 
or rather: Christ rejected and vexed, and he flee and hide 
himself, pretending a sham solitude — he that acts thus, is 
without mercy. 

Do not remind mc of John of Thebais and Arsenius and 
the like. For who has given himself to such deeds and cared 
for the sick or the poor, and has despised solitude? Do not 
approach unto their stories. For if thou art far from all com- 
fort and all meeting with men as they were, thou art allowed 
to despise such works of [practice]. If however thou art far 
569 from the state of the perfect and continually occupied with 
bodily labours and occupations, why then doest thou despise 
a commandment which suits thy measure, taking refuge with 
the grand behaviour of the saints, a behaviour to which thou 
art not near? 



AN ANSWER TO A BROTHER WHO HAD ASKED ETC. 381 

As to me, I will not neglect to cite the example of Maca- 
rius the Great, which was written, as it were, to rebuke those 
who despise their brethren. One clay he went to visit some 
one who was sick. When he asked him whether he desired 
anything, he answered : I want some fresh bread. Those soli- 
taries, namely, usually baked bread for a year; so was the 
custom of those places. Then that blessed man, who was ninety 
years old, went from Skete the town of Alexandria, forty miles 
and more, carrying with him dry bread in his cowl. There he 
changed it and brought the sick what he desired. 

And an other, who was his equal, did what is still greater, 
a certain Agathon, exquisite above all the solitaries of his time, 
a man who loved silence and solitude better than all others. 
Once he went to a festival, in order to sell what he had 
made with his hands. There he found a stranger, lying in the 
street, sick. He hired a house and stayed with him, working 
with his hands and making expenses on his behalf and paying 
the hire of the house. So he served him for six months, till 
the sick had recovered. Then he said, as the story runs, I 
570 wished that I could find a leper and give him my body and 
take his. — This is perfect love ; let us resemble our Fathers, 
that we may be thought worthy of grace, as they were. 

Those who fear God, my beloved, are provided for so that 
they keep the commandments of our Lord without difficulty, 
even although that seems possible to them only through labours, 
and danger is thought to be incurred for its sake. Christ has 
defined and limited their totality to two commandments, which 
make up the sum of them all. I mean the love of God, and 
what He taught to be the like of this : love unto His image. 
The possession of the former is the aim of spiritual contem- 
plation ; that of the second, of contemplation and practice. 
Now, because God's nature is simple and not composite and 
invisible and not subject to want, the heart in its occupation 
equally does not require practice, nor bodily performance, nor 
material motion. Its performance is simple, and, on account 
of partial union in the [human] intellect, is in accordance with 
the simple nature of its adorable cause, which is exalted above 
the apperception of the senses and the flesh. 

1 he second commandment, love of mankind, is to be accom- 
plished in a double way, in accordance with its double nature. 
I mean, that we accomplish it with the heart, invisibly, and 



382 AN ANSWER TO A BROTHER WHO HAD ASKED ETC. 

at the same time with the body, manifestly •, but those things 
which are accomplished by practice, happen also in secret and 
in cooperation with the heart. 

For, as man's nature is composed of two parts, — namely 
body and soul — so all things regarding him are provided 

571 in a double way, in accordance with the double character of 
his constitution. As everywhere practice is anterior to con- 
templation, so it is impossible for man to elevate himself unto 
that elevated p»art , unless he has accomplished before , by 
practice, that which is lower. 

Therefore, let no one venture to speak concerning the ac- 
quisition of love of his fellowmen, as if he possessed it already 
in his soul, if the part is still wanting which has to be accom- 
plished by the body, according to the opportunity for practice 
granted by strength, time and place. Then by faith has to be 
acquired that part of love which is received and recognized 
by the heart. When, on account of these things, we have 
been made ourselves known as faithful and true, as far as 
possible, then power is given to the soul to stretch itself 
towards the grand part of exalted and divine contemplation, 
by means of simple emotions and without comparison. 

Where man has no opportunity to fulfill love of his fellow 
man practically by visible and by bodily things, it is sufficient 
in the eyes of God, that we keep love of our fellowman with 
our mind only, especially if we are able constantly to admi- 
nister the service of that universal part, that is more excellent. 
If however we are destitute of the totality of that universal 
part, we should fill up this gap by the lower commandment, 
namely by apperceptible practice, consisting therein that, ac- 
cording to the time happening, we should provide for the com- 
fort of our brethren, by wearying our body ; lest our liberty 

572 become an opportunity for the flesh, in that we should occupy 
ourselves with idle things under the pretext of lonely inter- 
course. For it is known, that it is not allowed to demand 
from him who is wholly deprived of human intercourse and 
who is wholly occupied with God, being dead to all beings 
because of his being deprived of them — that he should 
serve men. 

He, however, whose rule of solitude forbids intercourse ex- 
cept on one day every week, and who, after the completion 
of his rule, meeting and mingling and consoling himself with 



AN ANSWER TO A BROTHER WHO HAD ASKED ETC. 383 

man, neglects the trouble of his brethren and pretends to keep 
the rule of his week of prohibition, is anathema. For it is 
manifest that it is through a lack of mercy and on account 
of presumption and fallacious deliberations that such a one 
does not condescend to occupy himself with such things. 

He that neglects the sick, shall not see light. And who 
turns away his face from one in distress, may his day be dark. 
And who despises the cry of the vexed, may the sons of his 
house grope in darkness. 

Let us not dishonour the great name of solitude by our 
ignorance. Every duty has its time and place and distinction. 
And then its service is accepted by God who knows all. The 
service that deviates from this, is idle ; for all measures have 
to be brought to completion. 

He that hopes that he will be consoled and visited in his 
misery by others, has to humble himself, so that he may be 
of use to his fellow man when the latter is tempted. Then 
during his service in solitude he may be joyful and free from 
presumption and the seduction of the demons. 
573 It has been said by one of the holy Fathers, Euagrius, one 
of the initiated, that there is nothing which frees the solitary 
from the demon of haughtiness and aids to the attainment of 
the domain of chastity when the passion of fornication is 
burning, as to visit those who are thrown on their bed and 
vexed by bodily troubles. Great is the angelic service of soli- 
tude, when it is mingled with such a discrimination, for hum- 
bleness is needed. For w r e arc plundered without our knowing it. 

We have not said these things, my brethren, that we should 
despise the duty of solitude; for we have everywhere insisted 
upon it. We are not now found to contradict our own words, 
and no one should pick out a single word from our argumen- 
tation and take this in his hand without discrimination, neglecting 
the rest. F"or I remember that in several places I have said 
with emphasis, that if a man should happen to be in his cell 
in total idleness, on account of the necessity of weakness, even 
then he should not choose to leave it completely and to per- 
form his service outside it rather than to be idle, within. 
I have spoken of leaving the cell completely ; but if a neces- 
sary practice presents itself, which demands some weeks, du- 
ring which he may gain relief or the life of a fellow-man, he 
should not deem this idleness. If there is anyone who thinks 



384 AN ANSWKR TO A BROTHER WHO HAD ASKED ETC. 

himself to be one of the perfect and exalted above all that is 
here, on account of his continually being with God, and his 
574 being" far from all visible practice, he rightly withdraws him- 
self even from these things. Great is the labour of discrimi- 
nation, to him that is spoken to by God. May He in His 
mercy, give us to accomplish the work of Him that has said : 
Therefore all things whatsoever ye would that men should do 
to you, do ye even so to them 1 ). To whom be glory and 
honour from the whole creation for ever and ever. Amen. 



LXXXII 

HOW MUCH HONOUR HUMILITY POSSESSES 
AND HOW HIGH ITS RANK IS 

I clessire to open my month, my brethren, to speak on the 
elevated place of humility ; but I am filled with fear, as a 
man who is conscious of the fact, that he will speak concer- 
ning God in a tale of his own speech. For humility is the 
garment of divinity ; for the word which became man, put it 
on and spoke in it with us, through our body. And every one 
who puts it on in truth, by humility takes the likeness of 
Him that has descended from His height and concealed the 
splendour of His majesty and hidden His glory, lest the cre- 
ation should perish by the sight of Him. For the creation was 
not able to see Him without His being united to a part of it 
which He should assume and speak with them through it-, 
then the creation was able to hear the word of His mouth, 
face to face. 

The children of Israel were not able to listen to His voice, 
while He spoke with them from within the cloud; then should 
the creation be able to bear the sight of Him openly? For 
the children of Israel were so troubled that they said to Moses: 
Let us speak with thee, and listen thou to His words for us; 
575 but let Him not speak with us, lest we die 2 ). And so terrible 
was the sight, that even the intermediary said : I fear and 
tremble. For on mount Sinai the splendour of His glory revealed 
itself, and the whole mountain smoked and was shaken from 

1) Matthew 7, 12 2) Exodus 20,29 



HOW MUCH HONOUR HUMIUTV POSSESSES KTC. 



j°0 



fear of His revelation that took place on it, so that even the 
beasts which approached the foot of the mountain, died. And 
all the children of Israel, on the order of Moses, prepared 
themselves, every one purifying himself for three days in order 
to be worthy of listening to the sound of God's speech and 
of seeing His revelation. And when the moment came, they 
were not able to bear the sight of His light, and the vehe- 
mence of the sound of His thunder. 

But now that He has poured out His grace on the world 
by His coming, not in earthquake nor in fire, nor with a ter- 
rible and vehement sound — but descending as the rain upon 
the lamb's fleece, and as the soft dew drops which softly 
descend upon the earth — it has pleased Him to speak with 
us in a different way, concealing His majesty in the cover of 
flesh, speaking to us while being in us, in the garment which 
Providence had woven from the womb of the virgin, so that 
we, seeing Him speak with us as one of our race, should not 
be terrified by the sight of Him. Therefore, every one who 
puts on the garment in which our Creator appeared, by means 
of a body full of holiness, puts on Christ. For with the likeness 
in which He appeared to His creation and in which He dealt 
576 with us, He desired to clad His inner man and in it He de- 
sired to appear to His fellow men, and with it [He desired] to 
be adorned in stead of with the garment of honour and out- 
ward glory. And therefore the creatures prostrate themselves 
as to a lord before every one whom they see being clad 
with this likeness, silent or speaking, on account of the ho- 
nour of their Lord with which they saw Him clad and in 
which He wandered about. 

Which of the creatures should not be intimidated by the 
sight of the humble? Yet before the glory of humility revealed 
itself to all, this sight full of holiness was despised by them. 
But now that He has caused its majesty to dawn before the 
eye of the worlds, every man honours this likeness, where- 
soever it shows itself. For through the mediation of it, the 
creation became worthy of receiving the sight of its Creator. 
And therefore [humility] is not despised even by the enemies 
of truth. And though he that has acquired it, should be a 
beggar in comparison with all creatures, yet he that has learned 
it, is honoured on account of it as if he were clad with crown 
and purple. No one will ever hate the humble nor assail him 

Vcrli. Afd. LctU-rk. 1922 (Wensinrk). 25 



386 HOW MUCH HONOUR HUMILITY POSSESSES ETC. 

with a word, nor despise him. And because his Lord loves 
him, he is beloved by every one. Every one loves him, every 
one cherishes him. And wherever he comes, he is looked 
upon as an angel of light and distinguished by [signs of] honour. 
When the sage and the learned speak, they are ordered to 
be silent in order to give the humble an opportunity to speak. 
The eyes of everyone look on his mouth [in order to know] 
which word will come forth from it. Every one awaits his 

577 words, as words from Gocl. The sense of his few words is 
investigated as the words of a philosopher. Sweet are his 
words to the ear of the sages, more than honeycomb is to 
the palate of those who taste it. And by everyone he is 
reckoned as a God, though he be simple in his words and 
of mean aspect. He that speaks of the humble in a despising 
way, is not reckoned as one living, but as one who opens his 
month against God. And the more despicable he is in his 
own eyes, the more honour is shown to him on the part of 
the creatures. 

The humble approaches the beasts of prey and as soon as 
their eye rests on him, their wildness is tamed and they come 
to him and accompany him as their master, wagging their tails 
and licking his hands and his feet. For they smell from him 
the smell which spread from Adam before his transgression, 
when the beasts gathered near him and he gave them names, 
in Paradise — the smell which was taken from us and given 
back to us anew by Christ through His advent, which made 
the smell of the human race sweet. 

And when the humble approaches the deadly reptiles, as 
soon as the touch of his hands attains to their bodies, the 
virulence of their deadly poison is cooled and with his hands 
he crushes them as if they were locusts 1 ). 

And when he approaches the children of man they look 
upon him as upon their lord. Why do I mention the children 

578 of man ? Because, notwithstanding all the evil and stubborn- 
ness of the demons and all the pride of their own mind, 
as soon as they meet the humble, they become as dust : all 
their hardness becomes weak, their tricks become craftless, their 
cunnings idle. 

Now that we have shown in how great honour humility 



1) With this passage is to be compared the Book of the Dove, p. So 



HOW MUCH HONOUR HUMILITY POSSESSES KTC. 387 

stands with God and how great a power is hidden in it, we 
will clearly show what humility is, and when a man will be 
deemed worthy of receiving it in its fulness, as it is. And we 
shall make a distinction between him who is humble in some 
respects and him that has been deemed worthy of veracious 
humility. 

Humility is a mysterious power, which the perfect saints 
receive when they have reached accomplishment of behaviour. 
And this power is not granted except to those who, by the 
power of Grace, have personally accomplished the whole of 
excellence, in so far as nature in its domain is able to 
do this. For humility is all-comprehending excellence. And 
therefore we cannot deem every man humble, without dis- 
crimination, but only those who have been deemed worthy 
of the rank mentioned. Not every one who in his nature is 
peaceful or quiet or discrete or without blame, has reached 
the rank of humility. 

But a humble one in truth is he that, possessing inwardly 
something worthy of being proud of, does not extol himself, 
but is as dust in his own thoughts. Nor do we call humble 
him that humbles himself on account of the recollection of 
his low characteristics or trespasses, which he remembers in 
order that his heart may become contrite and his mind with- 
579 drawn from impulses of haughtiness, however praiseworthy this 
may be. For. he still possesses deliberations of haughtiness. 
Humility however he does not possess, but, by various means, 
he seeks to draw it towards himself. And however praise- 
worthy this may be, as I have said, he does not yet possess 
humility ; he asks for it, but it is not his. 

A perfectly humble one is he that does not need to find 
out a cause which should make his mind humble. But he 
has fulfilled all these, and possesses humility as something 
natural, without bestowing any labour upon it •, so that, even 
though he has received within him the great gift of which all 
creatures are not worthy — namely his [humble] nature — yet 
he is deemed a sinner and a simple man in his own eyes. 
And though he has penetrated into the mysteries of all spiri- 
tual kinds [of beings], and possesses great wisdom concerning 
all the creatures, he knows with perfect certainty that he knows 
nothing - . And this he is not by any intermediary ; but without 
compulsion he is so in his heart. 



388 HOW MUCH HONOUR HUMILITY POSSESSES ETC. 

Can it be possible that man should be so, that nature can 
thus change him ? No. But do not doubt for this reason. 
For this mysterious strength which he has received, which 
makes him perfect in all excellence, without labour, is the 
strength which the blessed Apostles received under the aspect 
of fire. And on account of it our Saviour ordered them that 
they should not leave Jerusalem before having received the 
strength from on high, namely the Comforter which is the Spirit. 
And this is the spirit of visions. And this is what is said 
concerning them in the Scripture: To the humble the mysteries 
are revealed l ). This means that the humble are deemed worthy 

5 8 ° of receiving within them this spirit of revelations which explains 
the mysteries. And therefore it has been said by holy men, 
that humbleness makes the soul perfect by divine revelations. 
Therefore, no one should venture to think concerning him- 
self that he has personally reached the rank of humility, on 
account of a single thought of contrition which has once risen 
[in his heart], or on account of a few tears which he has shed, 
or on account of one beautiful attribute which he possesses by 
nature or which he has acquired by compulsion ; for he would 
in that case have acquired that which is the summit of all 
mysteries and the sum of all excellence in the domain of small 
labours and reckon these as the whole gift. But if a man has 
vanquished all contrary spirits, and if none of all the works of 
excellence fails him, for which he has not laboured in order 
to possess them, and if he has vanquished and subdued all 
forteresses of resistance, and if he then perceives with his spirit 
that his soul has received the gift, while the Spirit witnesses 
to his spiritaccording to the word of the Apostle, then this is 
the summit of humility. Blessed is he that has acquired it, for 
he at all times embraces Jesus' bosom. 

But if a man asks: What shall I do? How can I acquire 
it? By what means shall I become worthy of receiving it? For, 
if I compel myself and think that I have acquired it, I see 
that unperceivecl contrary impulses err through my mind, and, 
consequently, I fall into despair. 

581 He that asks this, is to be answered thus: It is expedient 
for the disciple to be as his master, and for the slave as his 
lord. Look at Him who has commanded this and who grants 

1) Cf. IV 25,9 



HOW MUCH HONOUR IIUMTLITV POSSESSES ETC. 389 

the gift, how I Ie acquired it ; and strive thou to become like 
Him ; then thou canst do it. For He has said : The prince of 
this world cometh, and hath nothing in me 1 ). Doest thou see 
how humility is to be acquired by the accomplishment of 
all excellence? So that we have to imitate Him that has com- 
manded it. ,The foxes have holes and the birds of the air have 
nests, but the son of man hath not where to lay his head' 2 ). 
To whom be glory from all those who have become perfect 
and have been sanctified and become accomplished, in all ge- 
nerations, with the Father who sent Him and the Holy Ghost, 
now and always and for ever and ever. Amen. 

1) John 14, 30 2) Matt. 8, 20 



GENERAL REGISTER 

[The Roman figures refer to the pages of the Introduction, the Arabic ones to those 
of Bedjan's text as printed on the margin of the translation]. 



Aberration XXXII, 3. 5, 6, 71, 192, 193, 

307, 375, 494, 495, 503, 5°5- 
Accidents (rS^cJi^J XXXIII, 175 sqq., 
496, 503; no fortuitous — 176. 

Accomplished (The), 219. See Perfect. 

Affectahle state; — as opposed to the 
spiritual one 122; — of the mind (heart) 
401, 446; affectable part of the soul 474. 

Affections XXIX sqq., XLIX, cease only 
in the desert I ; — • and world 18; what they 
arc iS sq., 432, 472; their relation to the 
soul 21, 25 sq. ; — of the body 25; — 
of body and soul 25, 397, 484, 521; 
bodily, psychic and mixed — 484; can- 
not wholly be vanquished 28; their four 
roots 28; mental — 42; easier to be 
avoided than to be vanquished 90; their 
dangerous power 122; — bereave the 
solitary of consolation 124; torments of 
the — • 203; — a fence against virtues 
217; martyrs and apostles exempt from — 
220, 432; — expelled by solitude 244, 
254, by weeping 253; — corroborated by 
luxury 2S5 ; the veil of the — sometimes 
withdrawn 305; — born from distraction 
332; provided by the demons 382 sq. ; — 
to be purified away 444 ; the assaults of 
the — 481; — compared with dogs 214, 
48 r; the dying — 484: — of love of 
glory and money 485 ; the clouds of the - — 
488; the — of unbelief 488 : the garment 
of the — 520; — caused by selflove 539; — 
purified away by troubles 540; coat of 
tlesh woven from the — 550. 

Afrem (Mar) 63, 437. 

Agathon 510, 569. 

Alexander the Great 405. 

Allegorical interpretation XXIV sqq. 

Allurements (spiritual) 216, 2 18 bis. 

Am m n 185, 421 sq. 

Angels helping martyrs and solitaries 66 — 
68; their nature 182 sqq.; do not reach 
Cod's wisdom 186, 196; — cannot teach 
us true contemplation 197; their influence 



on us 197; classes of angels 199 sq.; — 
do not reach perfection 225; — liable to 
aberration 505. 

Angelic service 152 sq. 

Ant on iu 3 185, 260, 311 sq., 421 sq., 
5io, 563. 

Apartment 216, 340, 512, 548. 

Apathy XLVI1I, 243; the wings of — 367; 
psychic — 478; temporary — 494, 5 11 j 
definition of — 513; — only to be reached 
by solitude 520; — of the martyrs 536 : — 
regarding the affections 543. 

Apellcs (A poll os?) 554. 

Apperception. Second — of the senses 
4; — in three ways 195. 

Approach unto God 104,107,329,464,566. 

Arsenius 154, 30S — 312, 451 bis, 561 — 
563, 568. 

Asceticism L. 

Asking great things from the king 32 sqq. 

Athanasius 185. His „ Mirror of solita- 
ries" 560. 

Basilius 23, 243, 290, 353. 

Beasts of the field arc submissive to the 
righteous, 3S7. 

Beauty. Inward — and mercy 8; mental — 
82; — of the solitaty 119; the — that 
creates all beauties 187. 

Body. To leave the — behind 5; its evil 
deliberations 5 ; its longing after visible 
things 8; — a comrade of sin 267; has 
to die if it shall vanquish sin 267; when 
the body is weak, the soul is strong 26S; 
should he opposed, else it will become a 
scductor 260; — abandoned in the drunken- 
ness of joy 454; curtain of the — 558. 

Bonds in God 7, 40. 

Bread. The heavenly — 316. 

Care (divine) surrounds men always 64. 

Cell. Staying in the — under all circum- 
stances 130, 177, 340, 342: — is the 
cavern of Moses' revelation 178; treasures 
of the — 216. 



392 



GENERAL REGISTER 



Children guarded by God 525. j 

Cloud 193, 217: — which covers the ta- 
bernacle 4S0. 1 

Commandments. Spiritual — take the 
place of written law 91. j 

C o m 111 ent.itor (Theodore of Mopsuestia) 
XVII, 113 sq., 155 sqq., 160, 168,319, j 

35 2 > 35», 4'8. 

Commerce. The time of — 177. j 

Communion with God 8, 534. ! 

Compassion to be pushed back by the 
solitary 153. See s. v. Mercy. | 

Concentration XXXVI sq. ; — and excel- ; 
lence I sq., 19, 44; — and contemplation 
45; - — and recitation 92; — and prayer 
129, 171 sq., 446; — • of the senses 131 ; — 
136, 142, 14G, 219,243,332,336,447; — 
promoted by fasting 452; — 466 ; — the 
desire of the solitary $15; — 516, 547, 
555, 56o. 

Consolation 1 S 1 . 

Confidence (trust) 99 sqq., 192 sq., 241, 
29 1 , 3 66 i 377, 379, 395, 40S, 529 sqq.; 

— and fear 362. 
Contemplation XXXIX, compared with 

excellence 17; definition of — 17; first 
anil second natural — 31: angelic — 31; 
also called the naked mind 31; divine — 
31, 198; — and concentration 45; — 
53, 126; — is psychic sight 128, 162; 
heavenly contemplations 134; — during 
prayer 135, ^4; prayer different from — 
166; — and spiritual — 16S; profound — 
1S2; essential — 187, 198; veracious — 
194; true — is essential sight 195; light 
of — 200; spiritual — 217, 303, 570; 
true — • 222; — 223; — which is inter- 
preted spiritual sight 260, 544 ; immaterial 

— 3°3j personal — 304; heavenly — 
307; — and solitude 339; — 444; true 

— the mortification of the heart 444; — 
and prayer 475; — 492; — in ecstasy 
513; intelligible — - 521; the kingdom of 
heaven is spiritual — 528; — of all the 
worlds 544; practice anterior to — 571^ 
divine — 571. 

Creation. The second — 81. 

Cross. Us double nature 15 sq.; — • 223, 

232; excellence is called the — 532; — 

is the gate of mysteries 544. 
Crucifixion of the mind 223, 232, 233 ; — 

of the body 23S; we have always to take 

upon us — 535. 
Customs. Lascivious — 4; cutting off — 

234; recollection of — 297; — to be 

feared — - 527. 

Darkness of mind 14, 124, 144,284,329, 



333 S T, 339, 341 sq.; the — of temp- 
tations 413; — 43S, 448, 456, 481, 

498, 537- 

Dead to the world 19, 31, 51, 59, 75, 76, 
97, "I, 147, 148, 251, 310, 332, 346, 
435, 444, 501, 544; to be dead in life 
31, 333, 335; t0 die in integrity 31, 97, 
268/9, 2 9°, tnc - sou ' — °y affections 46; 
when the soul is — 210; — in sins 252; 
— to the world by veracious prayer 475; 
mortification regarding all things 112, 507; 
to become — in life for the sake of God 
552; — to all things 397, 572. 

Death of the body is strength of the soul 
268; — 271; inner deadncss 331; — 
332, 333, 235; — of the outward limbs 
444; fear of — 10; — desired as life 10; 
recollection of — 44, 453, 458, 460, 462, 
464; — does not exist with God 189; 
intelligilile — 209; — agreeable to the 
lover 219; voluntary — of the senses 
270; — cognate to sleepiness of mind 289; 
no one to be called a victor before — 
407 ; risking — fur the sake of the love 
of God 436 ; — the seal on our book 
•436; — desirable 482; better is death in 
struggle than life with falling 215, 538. 

Degrees. The way consists in three — 122, 
the degrees of the path 303. 

Dejectcdness 113, 180, 181, 213, 258, 
259, 277, 284, 291, 299, 302, 340, 385, 
455, 466, 468, 4S5, 506, 535 sq., 5 8 °; — 
the beginning of darkness 14 sq.; effec- 
tuated by distraction 217, 383; by lone- 
liness 455, 466; nothing is so strong as 
despair 532; how — vanishes 555- 

Dc light may rise suddenly during prayer 
58; does not appear at will 163; — pre- 
ceded by the pains of the cross 216. 

Demons. Their nature 1S2 sqq., 196. 

Desert I. 

Despair see Dejectedness. 

Despondency see Dejectedness. 

Deviation see Aberration. 

Di odor us Rhetor XVII, 186, 242; — of 
Tarsus 2S5. 

Dionysius the Arcopagite LIII, 169. 

Discernment (distinction) 4 1 sq., 89, 134 — 
136, 146, 1S9, 217, 238 sq., 281, 379, 
432 sq., 442 sq., 465 sq., 479, 546, 555, 

5 6 °, 573- 

Disdain has to be sought LIV sq., 76, 85 
sq , 356. On the question whether — may 
be sought by assumming a sinful appear- 
ance 142 sq. 

Disparity 192 sip, 207. Sec Equality. 

Distraction XXXVI 1, 3, 53. 60, 72, 82, 
122, 131, 135, 172, 213, 216, 271 sq., 



GENERAL REGISTER 



393 



282, 332, 466, 481, 485, 514, 517, 5 4 r ; — 
and intercourse 52; — an opportunity for 
Satan 130; — effectuates dejcctedness 2 1 7, 
383; — and good works 308; — damages 
chastity 445; how it vanishes 555. 

Dogmatics. Isaac's aversion to — XXVI. 

Drunkenness XLIII, LI, 2, 59, 174,202, 
220, 254, 334, 358, 377, 454, 5°4, 5", 
543? 5 S5 ; never ceasing — 77; drunk 
with living wine 555. 

Dunghill. Man's — 32. 

Ecstasy 5 bis, 20, 43, 73, 106, 125, 139, 
155, '75, 259, 305, 360, 391, 451, 471, 
489, 5 '3, 5 J 6, 549; — when the two- 
fold senses are closed 9; ecstatic under- 
standing when the heart is free from 
recollections 52; man becomes as a corpse 
without a soul through — 164; — and 
prayer 166, 174, 261 ; — in the world 
to come 170; — during four days 261; 

— in God 304, 376; — and silence 360; 
ecstalic thought of God 377; — during 
three days 3S8; — during one day 189; 

— during sleep 492; contemplation in 

— 5'3- 

Emotions. Sec Impulses. 
Enlightened men 6; — intellect 8. 
Ephraim Syrus 437. 
Equality and non -equality 192, 207, 

213. 
Error see Aberration. 
Esse n ce (= God) 187, 194,198,199,200, 

376, 378, 455, 47o. 
Euagiius 4, 106, 174, '75, 3§5, 443,45$, 

462, 495, 497 sq., 513, 573. 
Excellence and concentration 1 sq.; — 

and the world 2; — and contemplation 

17; — the natural health of the soul 24; 

prior to spiritual knowledge 30; what — 

is 423; — is called the cross 532. 

Face of God can be seen but not essen- 
tially 324. 

Faith has to be combined with works 102; 
the value of — 315; the degrees of — 
318 sqq.; — and knowledge 318, 360 
S( 11-, 379; the gate of the mysteries 315; 

— of sight 320 ; taste of — 366 ; — makes 
man like God 362; when — swallows 
knowledge 374; definitions of — 376, 482. 

Familiarity with God 265. 

Familiarity of speech 36, 41, 73, 75, 
114, 33o, 335, 353, 421, 427, 528. See 
Freedom. 

P' as ting 238 sqq. Without — no know- 
ledge of God's mysteries 48; — the sign 
of beginning strife 238; — of the ascetics 



and martyrs 241 sq. ; effectuates strength 
in the sjuI 26S; — on the way to light 
281; solitude and — 282; — helpful for 
concentration 452. 

Fate (r^JL.I^) 1 75 ; see Accidents. 

Fear of God I sqq., 315 sq. ; — and doubt 
4; bodily and psychic — 20; — prior to 
love 30; brings the soul near to God 81, 
cf. 315; hope and fear 91; — and trust 
194, 362; when fear is expelled 194; — 
and love 317, 430; no fear of outward 
things in the true solitary 539. 

Fervour 19, 94, 95, 122, 127 sq., 1 29, 
IJI, 136, 172, 241, 2S2, 332, 375, 392, 
484, 4S6, 512, 5'9, 550, 555; — cal,scs 
a brother to beat the earth with his head 
a hundred times 140; — caused by thinking 
of God 261. 

File 190, 328. 

Forget (to) the world 5, 399, 526; — all 
that is here 170; — all worldly things 
251, cf. 174; 179, 255, 325, 369; — 
one's own nature 254; — bodily life 327; 
— the body and the world 327, 338; — 
one self 395 ; — the world and life of 
the flesh 518; — the body 520. 

Freedom XXXII; XLIX; 3, 5, 6, 13, 170, 
"75, [ 9i, 195, 207, 323. 

Freedom of speech (frankness) 73, 75, J '4, 
151, 291, 330, 335, 427, 429, 528- See 
Familiarity. 

Friend (God, the) 219. 

Garment. Last — of the mind 31. 

Gladness. Exulting joy 58; — without 
cause 177, 471; — in God takes away 
all other sensations 431; — as a means 
to recognize the degree of one's own soul 
483; spiritual — 484; — which no tongue 
can express 486; — sometimes causes the 
solitary to give up recitation of Psalms 
550; unspeakable — 555- 

Glory. Vain — and fornication 45; the 
harm of — 328. 

Gold. Images of — and precious things 278. 

Grace. Its sudden workings 177 i what — 
imparts to us 198. 

Grave, the time of gathering fruits 435. 

Guardian, Man's — 175 sq. 

IT andiwo r k. See Work. 

Healing of the soul 16; — of the inner 

man 483. 
Health of the soul 24, 89, 433, 484; — 

effectuated by sickness of the body 69; — 

gives birth to knowledge 431; — injured 

by intercourse 435. 
Hearing and sight 54, 320. 



394 



GENERAL REGISTER 



Heart the central organ of the inward 
senses 29. 

Hell. Definition of — 88; — does not exist 
with God 189; intelligible — 456,521; — 
is ignorance and oblivion of God 523. 

Hidden things 51, 127 sq., 149, 181, 282, 
3*9, 338, 373-, 396, 410, 438, 529, 53°; 
hidden states 519. 

Honour to be rejected 76, 120. 

Hope and fear 91; — 96; all — has to 
be given up by him that begins with the 
works of God 97. 

Housemates. God's — 33, 36. God as 
a — 62. 

Humble 76, 85 sq., 93, 105, 279, 351. 
Mysteries revealed to the — 122; cha- 
racteristics of the 5 '5 sc l'b> — ' s bashful 
before his own soul 517; the prayer of 
the humble 517 sq.; the creatures timid 
before the — 576; esteemed as a God by 
everyone 527; the perfect — 579- 

Humility XXXVIII, 34, 76, 93, 105, 108 
s<l-i T 39, 220 sq., 224, 302, 321, 414, 
421, 432, 507, 524. Works and — make 
man a God 95; — a cause of grace 322; 
two kinds of — 346 ; — remunerated, not 
service 408 sq. ; — to be asked from God 
with tears 412 sq.; — the beginning of 
repentance 444; — expiates many sins 
499; — - compared to salt 499; how — 
is acquired 508; the characteristics of — 
514; — and mercy 528; high rank of — 
574 sqq.; — the garment of divinity 
574; — makes a man ChristHke 574; i 
true — 578; the summit of — 580. i 

Humours. The four — 5S0. 1 

Ignorance. Whether — will be annihilated ' 
87; — during prayer 175; — and oblivion 

of God 522. ! 

Illness 347; — of thoughts 16; — of the | 

soul 24, 46, 344, 401 ; sick in mind 400. j 

Illuminated (the) 158, 162, 226, 27S, j 

324, 340- I 

Illumination XXXVI II, 6, 125, 164, 196, ) 

326, 330, 337, 389, 446, 448, 455, 485, ! 

49i, 555, 5 62 , 567- I 

Image of God is the soul XLVIII, 21, 

126, 169. I 

Impulses XXXI. Inward — 4; intellectual ' 

— 31; — in God 46; divine — 59, 259; '> 

illuminated — 48, 226, 281 ; spiritual — | 

87, 166, 376; — of the soul 166, 260; j 

distinctive — - 230; ecstatic — 254; hot — ! 

of the body 285; dark and cold — 293, ! 

341: contemplative 303; — of knowledge ' 
377 j — of love and beautiful things 392; 

clear — 399, 438; — interwoven with '■ 



prayer 440 ; fervent — of the soul 447 ; 
troubled — 448; — unto the entrance in 
the spiritual world 454; — of the will 
475; right haDd — 480; uncorporeal 486 ; 
hot and quick — 516; scarce — which 
are not swift 517; perverted — 527; hid- 
den emotions 538; vibrating, hot — of 
the Seraphs; simple — 571. 

Initiated (the) 162, 187, 250; — eyes 
of faith 361; — soul 470; — knowledge 
4S3; Euagrius is called one of the — 573. 

Inspiration 160, 390 sqq. 

Intelligent. The — 479. 

Intelligible rays between the words ot 
the scriptures 6; — forces of the soul 91, 
of the mind 161; — apperceptions 174; 

— death 209; — force 370; — resur- 
rection 374; — light 376; — hell 456; 
distinction between — things 472, 494; 

— sight 472; — air 472; — sun 473; 

— contemplation 521; — places 522. 
Intention. The heart's — 292. 
Intercourse (or Association) XXXIV sq., 

52, 130, 131 bis, 133, 247; — injures the 
soul 89, 314; — compared to a blist of 
cold 132; — the cause of darkness 329; 

— with God and men 333; — injures 
health 435; lonely 566, 572. 

Intoxication. See Drunkenness. 

John of Thcbais 152; the blessed John 

334- 
Joy. See Gladness. 
Justice as compared with compassion 344, 

348. 

Kingdom. The pure — 221. 

Kneelings 57 sq., 98, 162, 341, 488. 

Knowing oneself is knowing all things 224. 

Knowledge XLI sq. Spiritual — posterior 
to excellence 30; second natural — 31 ; — 
without excellence impossible 42 ; — of 
life 42; first summit of — is that of the 
mysteries of created things 48; essential 
60, 187; on the speech of true — 175 
sqq.; the way of true — - 180; love the 
child of true — 201 ; Sunday a symbol 
of true — • 202; spiritual — 217, 221, 
31S sqq.. 337, 522, 526; — , love and 
sight 222; — and humility 224; — with 
discernment 281; — of God 307; degrees 
of — 318 sqq., 360 sqq.; — anterior to 
faith and — posterior to it 318; psychic 
— . 366, 430, 437, 474, 5 2 8; simple — 
369; when — is swallowed by faith 374; 
impulses of — 377 sqq.; natural, spiritual 
and supernatural — 377 sq.; clear flame 
of holy — 395; true — 430, 470, 494; 

— gives birth to love 431; — born from 



GENERAL REGISTER 



595 



health of the soul 431; a definition of — 
431; spiritual — and love 475; — in- 
comparable 447; partial accomplishment 
in spiritual — reached by a few only 
473; initiated — 283; spiritual — not 
reached by psychic — 526; snares of psy- 
chic — 528. 



Light. Inward — springs from purity of j 
thoughts 17; essential — 49; mind clad I 
with — 52; the flower of the — of truth 
52; — of knowledge 187; — of con- I 
tempiation 200, 550; — of faith 360; | 
intelligible — 376; — of the soul 379, 
434, 557; — of the mind 447, 482, 560; j 

— of life 456; — and sight 4725 divine j 

— 474; hidden — 530. j 
Likeness. Divine — 169, 507, 510. j 
Love XLII sq., more intimate than service | 

55 sq.; — even in Hell 201 ; — a child I 
of true knowledge 201, 431; drunk with ' 

— 202; the ways of — 205 sq. ; spiri- I 
tual — 217; divine — 218; — is hot 
by nature 219; — and madness 219; ■— , , 
knowledge and sight 222; — of God and 
tears 245 ; — - of God the accomplishment 
of all spiritual fruits 261 ; the bread of — 
316 sq. ; meaning of — 317; — and fear 
317; the flame of the love of God 337; 

— caused by God is a fountain from the 
depth 382; to be consumed by — 430; 
divine — the flower of spiritual knowledge 
475; — the fruit of prayer 475; — of 
God is selfdenial 476; — of mankind 507, 
508, 510; — of God and of mankind 570. 

Lucidity 131, 134. 

Macarius 495, 500. 

Madness 131, 219 sq., 254. 

Maggenanutha 390 sqq. 

Man's nature 197. 

Marcus the solitary 532. 

Martyrs 220; spiritual — 31; unseen mar- 
tyrdom 209, 242; fasting of the — 241 
sq.; — are those who suffer for their 
neighbour 348; — and renunciation 436; 
who the real — is 456; the living — 457. i 

Matter XXVIII, a screen 2; solution from j 

— 7, 40. j 
Means LV; belong to knowledge, not to j 

faith 360 sqq. ; 

Meditation 72, 77, 98, 376, 486, 493; 1 

its value and effect 73; — and ecstasy 1 

73; nocturnal — ■ 138; — and the second j 

stage of knowledge 372; constant — and j 

the light of the soul 379; — and the i 

origin of tears 385; spiritual — 461; | 

contemplative — 492. ' 



Mercy 8 sq., 42 sq., 54, 455 sq., 492, 
506, 507. See also s. v. Compassion. 

Mcs alley a ne 495- 

Mind (rdUi.'t, K1SC\Cd). Its relation 
to heart 29; naked — 31 bis, 303; — 
naturally tends towards good 197. 

Mirror XXXVII. Our own state a — of 
godly things 455; the pure soul a — $20; 
to sec God in a — 5^4- 

Mortification see s. v. Dead. 

Motions. See s. v. Impulses. 

Mountains beyond the Ocean 188. 

Mourning. Its value 523. 

Mysteries of visible things 48; hidden — 
68 ; — of God's greatness 72 ; God's — 83. 

N a k e d. The monk goes — through the world 

326; — mind 31, 303. 
Nature is the first book given to man 61. 
Natural, praeternatural and supernatural 

375- 
Negligence in small things 289. 

Nitria 185. 

Ocean surrounds the borders of heaven and 
earth 18S. 

Path. The mystic — has three degrees 
XXLY, 121. 

Perfect (the), 250, 271, 495, 569, 578; 
perfect man 531 ; the — need not mingle 
with works of mercy 573. 

Perfection XXXVIII, 108, 122,251,280, 
478, 491, 507 sq., 560. 

Philo XLVI sqq. 

Philosophers 21, 401, 403 sqq. 

Plotinus XL1X sqq. 

Practice. Practical things of a composite 
nature 7; — ■ and theory 15; practical 
things confuse the soul 81 ; — anterior 
to contemplation 571. 

Praise is to be avoided 78. 

Prayer XXXIX sq. ; — which it is not al- 
lowed to describe 129. Purifying — 5 2 > 
— ■ act off by delight 53; the significance 
of — 105 sq.; — that gives place to 
thanksgivings 106; — drives away the 
cloud of the affections 124; mysteries of 

— 151; what happens during - — unto 
those who live in solitude 162 sq. ; dis- 
tinctions in — 163 sq. ; the limit which 

— is not allowed to surpass 163 sq.; 
delight during — different from sight 
during — '64; contemplation during — 
164; ■ — vanishes by contemplation 164; 
pure — the limit of — 175; — and 
ecstasy 166, 174, 261; — different from 
contemplation 166; a few are deemed 



; 9 6 



G EN ERA L REGISTER 



woithy of pure — 167; pure — XL, 167, 
16S, 175, 379, 453, 5'9; spiritual — 
XLI; cannot bo prayed 168, 170; contem- 
plation anil spiritual prayer 168 ; — a 
mediator between the psychic and the 
spiritual state 169; when — ceases 170, 
175; — is the time for receiving gifts 
173; spiritual — 175, 260, 519; no — 
without tears 253; constant — 259, 304, 
544, 557; — tnc starting point for inner 
Sight 260; contemplative ■ — 326; — 
the key to insight 329; — open under 
all circumstances 342 ; — more excellent 
than alms 385; — requires training 439; 

— with a view to the love of God 439; 
true — - 440; recitation a source of pure 

— 447; — during the night is higher 
than any work on the day 447; hidden — 
469, 470; love the fruit of — 475; a 
definition of — 475, 508; true — is dying 
to the world 475; lonely — 475; when 

— is cut olT 490; no — in the world 
to come 503; revelations during — 55^; 
night — higher than — on the day 558; 

— during vigils feared by Satan above 
all things 559. 

Prostrations 129. 

Prototype 455. 

Pure. The — 8, 522; the — in heart 50, 
564: — mind 92, 259; — heart 118; 
the new heaven stamped in the - — heart 
522; — spirit 547. 

Purify (to) — the mind (heart) 16, 75, 
555; — oneself from sin 64; — the soul 
475; — the sight of the soul 564. 

Purification XXVIII; — on account of 
works 95; threefold — 161; second — 
of the mind 162; — of the soul 184, 
243; — of the body by service 304; — 
of the inner being 447. 

Purity XXXVII sq.; — of deliberations 
the source of inward light 17; natural — 
of the soul 25 ; — of the mind 27, 306, 
513, 527; — of the heart 29, 165, 250, 
348; — preserved by works and recita- 
tion 91; how it is effectuated 53, 128; 
rank of — 162; — during prayer 169; 

— of emotion 209; the limits of — 250; 

— of the soul 253, 306, 519; true — 
260; bodily and psychic — 306; stage 
of ■ — 381; — and hidden things 438: 
what ■ — is 472; the harbour of — 489; 
partial - — ■ 494; repentance, — and per- 
fection 507 5 — can only be reached by 
solitude 520; definition of — 520. 

Rapture 50, 156; cf. 171. 

Recitation 98, 218, 488; — in solitude 



prepares ecstasy 43 ; — has to take place 
in complete rest 4S ; effectuates the illu- 
mination of the mind 53; effectuates subt- 
lety of mind 68 : — is a fortification of 
the mind 135; — used by Grace 163; 
how to gain delight from - — 382 ; — when 
the mind is distracted 446 ; — a source 
of pure prayer 446; — of I'sahns the root 
of discipline 447. 
Recollection 8 bis, 20 sq., 52 sq., 78, 
92, 182; — of the body 27; cannot be 
shaken off 28; — of the oilier world 53, 
306; — of evil things 59; profitable — 
91; — of the affections 122; — of the 
dealings of non-freedom 244; — of this 
world in the world to come 257; external 

— 258; — of God 258, 260 sq., 493, 
512, 547; — of things of this world 
260; — of transitory things 282; obli- 
terated — 283; — of customs 297; — 
of visible things vanishes by (he — of 
God 375; — of worldly things effaced 
in the third degree of knowledge 373 ; — 
to be admitted with discernment 381, 396; 
getting void of the trouble of — 468; 
affections which are ill by — 484; — 
without affections 484; — of sensible 
things 487 ; the recollections which are 
lost sight of 514; — of the world 545. 

Relaxation of the limbs 58. 
Remuneration in accordance with the 

fundamental direction of man 92. 
Renunciation higher than giving alms 56. 
Repentance XXVII sqq., 11, 115, 11S, 

132, 139, 179, 315, 317, 320, 337, 443 

s q-, 453, 448, 461 sq., 494, 502, 507. 
Resurrection of the soul 246, cf. 282: 

the wonder of — 358 sq.; intelligible 

— 374- 

Revelation XXXIX, 154 sqq., 161 sqq., 
247, 338, 545; — is silence of intellect 
155; six kinds of — 156; — and truth 
160; — to the angels 199 sq. ; — and 
vision 249; intelligible — higher than 
purity 472; revelations usually take place 
in the night and in prayer 556. 

Rufinus (ecclesiastical writer) 264. 

Sabbath and Sunday 202 sqq. ; — and 

grave 203 sq. 
Satan. What — means 1S9; the different 

ways in which — • combates the solitary 269. 
Scriptures. Intelligible ray between the 

words of the — 6. 
Scrutinizing blamed 47. 
Senses XXIX ; — of the (lesh and of the soul 

9 ; — have to be silent 16, 67 ; — of the soul 

29; inward — 29; — the last garment of 



GKNKR AT. R I-XHSTKR 



197 



the mind 31; — must he subdued 2S1 ; 
inner — 338, 374; silent — 430; spiri- 
tual — of the mind 472, 475; spiritual 
— of the soul 514. 
Serenity of soul 167, 251, 350, 360, 3S4, 
414, 492; — of spirit 526 sq.; of mind 
113, 438; serene heart 67, 455; the se- 
rene 259. 
Service. Psychic — 304; invisible — 307. 
Sickness. See llness. 

Sight XXXIX sq., LI, 128, 338; essential — 
49, 184, 195; caused by works and watch- 
fulness 128; spiritual — 9, 187, 304: 
divine — 161; psychic — 128, 162, 195, 
544; — during prayer 164; — makes 
one motionless 166; kinds of — 1S2 sqq.; 
love, knowledge and — 222; inner — 
260; contemplation is interpreted spiritual 
260; — of God 306, 324; — and hearing 
54, 320; true — would make the world 
stand still 336; simple — 377; intelligible 

— 472; — of what is above nature 497. 
Signs. That we should not desire — 281 sqq. 
Silence and solitude 154, 451: guarding 

— rises from three causes 292 ; ecstasy 
and — 360; — and an affected heart 
446; — and truth 446; — causes uuion 
with God 446; — is to be loved above 
all things 450, 451; — ■ a symbol of the 
future woild 470; mysterious silence of 
God 471. 

Sin. Intentional and unintentional — 1 10; 

— does not exist with God 1S9; — will 
not always be and has not always been 189 ; 
power and evil influence of — 208 sqq. 

Sinners arc to be loved 14, 79, 348, 350, 
408, 456 sq. 

Sleeping and waking 454; — which is 
not — 486; the mystic speaks with God 
in his sleep 262; prayer during — - 259. 

Small things. The tremendous influence 
of — 287 sq. 

Socrates, the historian 263. 

Solitary has a higher rank than he that 
gives alms 56; his behaviour the pride of 
the church 119; his work 150. : 

Solitary life 117 sqq.; its beauty 119; j 
compared to an unfathomable sea 125; on I 
the solitary career 127 sqq. 1 

Solitude XXXIV sq., a fence to the senses ■ 
21; ■ — is more than all signs and powers 
45 ; — is higher than missionary work 
45; — and ecstasy 139; the right — 149; 
definition of — 154- — and purity 162; 
mysteries of — '63; works have to be 
combined with — 243 ; — is the begin- 
ning of the purification of the soul 243; 
— expels the affections 244; the effects 



1 of — 246 sq.; — and fasting 282; pre- 
ferred to works 308 sqq., 464; practised 
I by the Fathers of Scete 309; to dwell in 
I — is fulfilling the two chief commandments 
313; — and contemplation 339; — a"d 
I repentance 462; praise of — 463 sq.; the 
mystery of — 465; the aim of — the 
I harbour of mysteries 467; the profits of 
j — 468 ; how the intelligent have to dwell 
in. — 479; simple — rejected 480; — 
! and the first gift of the mystic 490; no 
I one who keeps perfect — in our genera- 
tion 491; apathy and purity only to be 
! reached by — 520; — compared to the 
j grave 540; — recommended 564; — and 
I mercy 566 sqq. 
, Siren's song 327. 
; Songs. Spiritual — 216. 
I Soul XXX. Ladder from the — to the king- 
dom 12: pupil of the — 17; its natural 
inclinations unto God 20; its nature 21; 
i its treasures 21; naturally not affectable 
j 21, 25 sq.; God's image 21, 126, 169; 
[ what is natural and not natural to it 23; 
j its natural health 24; nature of souls 182 
I sqq.; souls see one another when they 
: are purified 185; resurrection of the — 
246; serene — 360; — becomes strong 
! by mortification 268; hidden mysteries of 
j the — 376. 

: Splendour of the divine glory 8. 
Stork. Monk compared with the — 327. 
Sun 17, 50, 54, 521; intelligible — 86; 
goes its nocturnal way behind the mountains 
1 S3; grace, the intelligible — 473 5 the 
second — 473. 
Sunday and Sabbath 202 sqq.; — symbol 
of true knowledge 202. 

Tears. See also s. v. Weeping; 98, 131, 139, 
221, 490, 492 sq., 499; — attract grace 
48; — and fasting 48; — when grace 
opens a man's eyes 49; perpetual — 58; 
when the fountain of — is given 73; 
what conies after — 94 ; — as a criterium 
of the solitary's state 125 sq. ; perpetual 

— 126, 128, 397, 443, 489; wheu P ev " 
petual — stop 127; when — begin 
128; — quicken the cold emotions 131; 
sweet — 165, 229, 484, 555", — a sign 
of grace — 177; — a sign of beginning 
fruits 244; — a sign of the transition 
from the bodily to the spiritual state 245 ; 

— and the love of God 245; effects of — 
245; delight of — 252; — caused by 
love 261 ; iuimesurable — I Si; perpetual 

— during prayer a charisma 384; — 
originate in pure meditation 385 ; — did 



> )9 8 



GENERAL REGISTER 



not leave Paul for three years 397 : gift 
of — during service 446; — the accom- 
plishment of prayer 446; — born from 
sight 451; — during prayer 460, 547; 
spontaneous — a sign of approaching vic- 
tory 480; — when the mind gazes at 
spiritual things 492; — during sleep 492; 

— during prayer cause forgiveness of sins 
543 ! — during vigils 548. 
emptations 34 sqq. ; — of the soul 
and — of the body 35 sq. ; are necessary 
36, 104, 109; we should not seek them 
37; are not to be shunned in critical cases 
37; divine help in — 65; — in accord- 
ance with gifts 298; kinds of — 299; — 
and divine help 303; by — the gate of 
heaven is opened 418; for which causes 

— are admitted 427; — heal the inner 
man 483; — also admitted to those who 
have reached partial purity 494; — ad- 
mitted by grace 53; — should not cause 
despair 365. 

heodorc, one of the confessors 264. 

heo d i cy 189 sqq. 

h e o d o r e of Mopsucstia. See Commentator. 

heory. Practice and — 15. 

hings (outward, worldly) 2, 3, 8, 10, 14, 

21, 48, 54, 61, 89, 93, 135, 251, 276, 

43», 486, 536. 

ranee 208, 220. 

ransition 141, 15s, 171. 

reasury 165; — within man 12, 528; 

— of the soul 520. 

ree of life is the divine love 316. 

ree of good and evil the eradicator of 

love 371. 

rust. See Confidence. 

ruth has to be sought 122; divine — 

cannot be acquired by nature 192. 



Unconsciousness 22:. 

Unificat ion XXVI, XLIV, 8, 169, 194, 462. 

Varying states XLV, 112,124,129,139, 
179 sq., 192, 206, 213 sq., 216, 219, 246, 
29 8 , 3'4, 416, 453, 492, 500, 505; — 
serve to make a man humble 109; — of cold 
and heat 137; — of light and darkness 
339; — purified by prayer 441; good — 



! 44S ; — as a means to recognize one's 

I own degree of discipline 4S3 ; — happen 

j to every man 494; — compared to changes 

I of the weather 495. 

I Vigils 52, 134 sqq., 450, 469,488, 546 

I sqq.. 563 sq. 

I Vision. See Sight. 

I 

I Weakness. Man has to be conscious of 

I his own — 104, 107 sq.; sins arising 

from — 1 10. 
j Weeping. See also s. v. Tears; psychic — 
j 88; — is jthe meditation of the solitary 
! 251 sq.; — and purity 252; — expels 
J the affections 253 ; — and consolation 253 ; 
; praying for humility with — 412 sq. 
I Wine. Spiritual — 317. 
I Women. The representation of beautiful — 
j 277, 284; refraining from the sight of — 
I is a mighty weapon 293. 

Work (manual) 449; — called an impedi- 
ment 57; it is profitable to give up — 
130; — unfit for the solitary 152 sq.; 
precepts for — 3S5. 
Works and humility make man a God 
95; — and trust 102; — and faith 102; 
— have to be combined with solitude 
243; — without humility cause many evils 
499; solitude preferable to — 385. 
World. How to be far from the — 18; — 
and affections iS; man has to be weaned 
from the — 40; to withdraw from the sight 
of the — 52; to renunciate the whole 
body of the — 78 ; how the — may become 
the solitary's servant 100; — compared 
to a whore 227; — compared to a prison 
229; how to give up the — 130; what — 
means 332. 
World to be perceived here already 1 2 ; 
remuneration in the — not to be expec- 
ted 55; two states only in the — 87 sq. 
spiritual degrees of those in — 86 sq.; 
the things of the — '69; in the — no 
recollection of this world 257. 
Written documents and laws necessary 
or him that has not received the Com- 
forter 91. 

Zeal condemned 343 sq.; laudable — 395 sq. 



QUOTATIONS FROM THE BIBLE 



page 

Genesis 3, 19 203 

» 48,22 9 

Exodus 20, 19 574 sq. 

„ 24,9— u 175 

» 32,32 509 

Lev. 26,36 280 

Numb. 13,33 96 

De «t- 6 ,5 312 

Judges 3, I sq 107 

2 Sam. 7. 1 4 S 5 

» I2 ,I3 117 

1 Kings 8, 11 222 

Jcs. 6, 1 i 57 

n 37, 35 390 

» 40, 4 512 

j> 5 2 , 1 5 40 

» 53, 6 4 o 

» 53, 10 40 

» 55,2 sq 74 

11 55, 6 — 8 74 

i) 5 8 , 2 sq 82, iot 

" 6l >' 458 

» 6 5> 2 73 

J cr - 20, 9 5t2 

» 3*3,2 sq ?4 

Ezckiel 9, 6 1 1 7 

» 33,n 73 

11 33, 18 sq 74 

» 3 6 , 26 246 

Micah 7, 8 112 

Psalms 1,5 114 

.. 6,6 558 

2 5, 9 579 

34, 7 392 

i) 34, to 398 

34, 15 93 

» 34,i6 394 

» 34, 19 392 

v 35, 10 490 

n 36,9 473 

„ 37,35 39o 

,, 42,2 131 

„ 49, 12, 20 319 

5i,i7 105 

» 55,22 398 

» 55,23 67 



page 

Psalms 84,11 97, 231 

» 90,10 231 

„ 91,5 387 

n 91, II sq 394 

* 91, 13 362 

» 9i,i5 10 3 

i) 119, '23 ,0 4 

„ 126.6 4 1 

„ 127,1 364 

138,7 390 

145, 19 2 70 

» 147,3 458 

Job 1,9 278 

„ 14,20 461 

Proverbs 6, 27 14 

n I°,4 *78 

„ 16, 19 411 

22, 13 96 

25,28 51 

„ 28, I 103 

„ 28, 13 74 

Ecclesiastcs 10, 16 223 

'11, 1 55 

Ecclcsiiisticus 1, I 205 

Matthew 5,4 253 

5,7 456 

6, 7 33 

„ 6, 10 13 

6,25 100 

„ 6,31 sq 33 

6,33 IOO, 385 

» 7,7 sq 502 

7,12 574 

8,n 88 

8,20 581 

„ 10, 26 3 6 4 

10,28 35 

10,38,39 35, 233 

„ 11, 28 35 2 

» 11,29 5i 6 

„ 12,31 45 8 

13,43 8S 

14, 13 3<J4 

15, '4 90 

„ 16, 16 159 

„ 16, 24 232, 532 



4-00 



QUOTATIONS FROM THE BIBLE 



page 

Matthew 18, 3 361, 527 

19, 2 7 J 48 

n 20,22 36 

„ 21, 22 364 

22,21 152 

r, 25,32 8S 

25,41 88 

„ 26,26,28 510 

,, 26,41 35, 502, 556 

Mark 2, 17 458 

i) 9,23 365 

n 16, 17 365 

Luke 1, 35 390 

„ 1 1, 8 502 

* 13,24 35 

» 14,33 439, 5" 

„ 17,20 sq 378 

„ 17,21 13, 378 

18, I 502 

„ 21,36 502, 556 

John i,i 159 

„ 3, » 6 509 

„ M,3o 5 81 

„ 16,13 -377 

„ l6 , 33 426 

„ 21, 16 458 

Acts 10, 10 155 

Romans 3, 23 sq 315 

8,15 299, 364, 375, 539 

„ 8,21 256 

8,38 487 

v 9,3 464, 5°9 

„ 9, 16 464 

",32 sq 159 

",33 193, 255 

I Cor. 2, 9 12, 316 



page 

1 Cor. 3, 18 525 

„ 8,1 371 

„ 12,2—4 50 

» 13, '2 13, '59 

n IS, I0 371 

2 Cor. 4, 6 246 

„ 5,21 40 

„ 12,2 — 4 50 

12,7 428 

» 12, 7 sq 428, 504 

Galatians 5, 17 26 

* 5, 22 344 

t, 6,7 459 

Ejihesians I, n 159 

1,17—19 15S, 391 

r, 4,22,24 52J 

5,l6 325 

„ IO, 18 sq 392 

Colossinns 1,9 158 

1,24 509 

» 3, 1 246 

3, 5 16, 148 

4,5 325 

Pbilippians 1,29 417 

r, 2, 3 250 

v 2, 13 442 

n 4,4 s'l 364 

4,5 39S 

4,13 37i 

1 Thess. 5,17 556 

2 Thess. 2, 13 391 

1 Tim. 1,15 258 

Hebrews 5, 14 89 

„ 12,2 510 

I Peter 3,14 417 

1 John 4, 16 316