On Saint John Climacus

1989 INDICES ANALYTICI. 1990

Geia, how important they are, 429. Charity and humility, a sacred pair, 319. Charity cannot coexist with money, 253, 255. Charity toward God drives out negligence, 137. The example and image of charity toward God, 43. The end of true charity toward God is endless, 378, 389. A manifold encomium of charity, 456. Who may be said to have true and genuine charity toward a brother, 68. To wish to verify charity toward all by words is both serious and clearly damnable, 147. When one may understand that he has touched the perfect charity of God, 450. How dangerous it is to speak about the charity of God, 452. Who is to be called a Christian, 3. Christ, though He fears death, does not tremble, 110. To whom Christ’s yoke is sweet and light, and to whom it is difficult, 12, 19. The pugilists and athletes of Christ, or the competitors and soldiers, what habit they use, 40, 41, 92. Obedience is of primary necessity for one wishing to take up Christ's yoke, 52, 98. Before Christ crucified, it is better to prostrate oneself day and night with hands bound behind the back than any other good, 116, 155. A certain cook’s very rare and clearly singular virtue, 49. Few enter heaven, 214. The coenobiarch is compared to a shepherd, a shipmaster, a physician, and a man of letters, 464. The coenobiarch Khaithunus is elegantly compared with Moses, 495, 496. The similarity between coenobiarchs and physicians is set forth at large, 466, 467. The severity of a coenobiarch toward an innocent religious is praiseworthy, 54, 55. A coenobite must be most closely joined to God, 469. A coenobium is as it were an earthly heaven, 76, 77. One should not depart from it, 78, 82. It may be changed lawfully at times, 79, 109. A coenobium resists sloth, 198. A coenobium is not for delicate or irascible persons, 13. How the superior of a coenobium is to be examined before the renunciation of the world, 43, 44, 91. See Religious. In a coenobium, twin demons are not to be tolerated, 88. ^A A thought precedes a word, 140. An evil affection precedes an evil thought, 250. Repelling thoughts by prayers, resisting them, scorning them and overcoming them, are not the same thing, 348. God calls thoughts into examination with judgment, 232. Thoughts exult in a fattened belly, 203, 206. By whom impure and obscene thoughts are stirred up and by what they can be healed, 238. Impure thoughts must be restrained immediately, so that we are not outside of guilt and condemned, 232. Thoughts are wont to be noted down daily by some religious and referred to the superior of the coenobium, 65. Thoughts exist in the soul in three ways, 102. What the thoughts of a good man are, 65, 102. In what way evil thoughts are generated in the soul, 214. A tempest of thoughts creates pollutions, 209, 215. The origin of evil and good thoughts, 218. What the custody of thoughts is, 348; in what it consists, 363. He who has given himself to God does not carry the care of thoughts; we have the power, however, to stem their motion and delay, 210. The number of the most common thoughts, by which every thought is comprehended, ibid. The similarity of evil thoughts and eggs fostered in the bosom, 393 and 400. The motions of thoughts in man arise from four fountains of causes, 234, 236. The knowledge of the mysteries of God is not in a full belly, 332. The distinction between temptation, contrition, and humility, 319. The method of holding conversation, 68. Wicked, vain, profane, secular, and indecent conversations, 34, 39. Collyrium, what medicine, 466, 468. The dove, what virtue, 179. Who are said to have placed columns upon solid ground, 137. What one eating ought to think, 151. Commiseration, in what it consists, 148, 164. A comparison of a hen and a monk who wanders about, 108. A comparison of wine and the memory of God, 425. A comparison of a raw soldier and an inexperienced religious, 74. A comparison of virtues and vices with the ladder of Jacob and the chain of St. Peter, 181. A comparison of the members of a body torn from itself and a religious ascetic torn from his brothers, 73, 105. A comparison of winds and the malice of dark spirits, 591. Blind archers and a disobedient disciple, 4. A comparison of a soldier after great wounds and a religious after great dangers or temptations, 398. A comparison of a sailor and a religious, 101. A comparison of not desiring to be with those less perfect, 266. A comparison of a fox and a demon, 218. Many comparisons, 397, 391, 525, 398. Self-complacency produces vain glory, 302. Religious compunction, what it is, 148. What is called true compunction, 153. One compunction not acquired, another sought and excited by study, 166. How self-condemnation ought to be done, 322, 599. How necessary confession is, 44, and indeed public, ibid. ^B Public confession of a certain most wicked man is horrendous, 15 and 46. Confession of sins is accepted by God, 47, 96. The utility of the confession of sins, 69. Demons strive to hinder confession, 72. John the forerunner of Christ demanded it, ibid., and 103. If we are still attacked after confession has been performed, one should not be astonished, 72. One who has confessed is nowhere publicly exposed by God, 485. How one approaching for the sake of confessing is to be treated, 173. To wink at: he who winks at a sinner undergoes the same judgment as the sinner, 102. To wink at and not to rebuke an erring person is a sin, 169. Conscience is to be consulted like a mirror, 74 and 106. A pure conscience is a sign of liberty, 139. Conscience is the objectified account and reproach of that guardian given to us by God in baptism, 398. The stimuli of conscience thrive always, although they do not lead to desperation, 154. The labors of religious discipline produce a clean conscience, 139. Consensus is born from conscience, 398. The consensus of two, according to those words: If two shall consent, a paraphrase, 13 and 20. It is necessary to avoid the counsels of evil men, 212. Divine consolation is shown in those who love God, 338, 358. Custom as a vicious habit, 315, 362. An inveterate custom is difficult to amend, 262. Custom fixed by habit cannot be changed except by violence, 16. Custom promptly executes things that please, 201. The force of evil custom, 209 and 214. How great the force of custom is, 72 and 105. Contemplation is not to be affected too hastily, 161. A contemplation that is inopportune or indiscreet produces many dangers, 168. In what the continence of body and soul consists, 241. Description of a continent person, 3. What contradiction argues, 107. He who overthrows an enemy by contradiction is equal to one pursuing his enemy, 217. From where contrition of heart is born, 319, 328. Contrition, knowledge, and humility are not the same, 319. Who is called contrite of heart, 238. What one ought to think regarding (in) contumely, 151. How religious novices ought to conduct themselves in contumelies and insults, 90, 113 and 114. A reviler is to be cast out from the monastery, 48, 50. What is signified by the name of insult, 96. The humble man does not care for insults and scoffs, 329. How light it is to be harassed for God's cause, 67 and 103. Wicked associates are to be fled, 308. Association is sometimes an aid to wickedness, 371, 387. Oblivion of the commands of God and perversity of free will blind the heart and make the mind stupid, 146. Stupor of the heart blinds the mind, 112. The refuge of the heart is hope in God, 423. How ungrateful and insidious a friend the body is, 183. In what way the body is to be chastised, 241. How the body can be conquered and bound, 238. How an infirm and valid body is to be treated, 383 and 391. When a mobile body can be said to be immobile, 40. Why it is called the body of death, 222, 243. What are the inveterate vices of the body, 409, 422. What Climacus understands by the name of a healthy body, 461, 465. How the correction of wicked men can be done, 306, 307, 308. All things are possible to him who believes, 128. He who does not believe, and yet does some good, to whom is he similar, 398. Some think they rightly believe who neglect the commands of God: but they stray far from the truth, 296. What it means to take up the cross, and what the cross of Christ is, 86, and what is to be understood, 406, 408. There are two ways of ascending the cross, 502. What the form of one about to sleep ought to be, 151. Vicious cupidities are very like little dogs, 213. How they are to be conquered, ibid. A conqueror of cupidities, 469. A curator of himself condemns no one but himself, 133. How harmful cares are to the solitary, 411, 413, 424, 425. By what reason the annoyances of cares are to be cast away, 20, 2 seqq. Who is said to be entirely finished with the cares of the world, 113; who is to be said to be free from all cares, ibid. The custom of curious minds, 190. ^D A vagabond and voluptuous demon is to be avoided by one who is wandering, 30. A demon healed by a demon, 182. The cunning of a demon against anchorites, 88, 89. The cunning of an impure demon in suggesting impious thoughts of blasphemy, 298, 299, 301. Demons tempt us either through themselves or through wicked men, 372, 373 and 387. Such demons behave toward us as they find us, 243. Demons toward

^A less advanced souls are a hindrance, while they urge others toward graver sins, 381. Wicked demons, one prone to vainglory, another to pride—on the manner in which they are repelled, 281. That the demons call for our examination and trial, 380 and 390. Knowledge of demons, their craftiness before the fall into sin and after the perpetration, 150, 138, 161, 162, 169, 223. The wickedness and cruelty of demons, 12 and 19. Snares, ibid. The malice and end of wicked demons, 163 and 169. That the depravity of demons is difficult to grasp, 371; how we are afflicted by them, 336, 337. The war of demons against anchorites and the negligent, 62 and 101. It is not possible to find more atrocious enemies on earth than they, ibid. By whom they are afflicted, ibid. By whom they are conquered, ibid. It is the study ^B of the demon to always eat away at the mind, 131. He who speaks laws unto himself is deluded by demons, 11. Minor failings are the custodians of the justice of those who observe themselves, 388. To defend and champion oneself is not according to the discipline of Christians, 68 and 104. The delicate and soft soul abhors hardship and those of a morose nature, 111. One’s own faults, and not those of another, are not to be concealed, 97. Prayer poured forth from an impure mouth and body does not have great power, 120. What desire is, 32 and 38. Lulled desires love to revive, 50. One must not despair until the very last breath, nor ever: an excellent passage on this, 131. Despair and pride are opposed to each other like an epithalamium and an epicedium, 377. The dual kind of despair, 351, 364, 365. The abnegation of despair, repentance, 411. One must drive away the dog of despair, which in final grief makes God appear unmerciful, and flees and subjects the pitiless, 161, 162, 169. Detraction: whence it arises, and what it is, 186. How detraction is an idle word, 97. The manner of avoiding detractions, 187, 188, 189, 190, etc. The soul prone to detractions has a three-forked tongue, 189. God neither made nor caused evil, 379. God is the life of all, the salvation of all, 5. Why He is called *Theos* in Greek, and what it signifies, 15. God exacts from us a perpetual memory of Himself, 109. God is ready to give ^C more than we ask, 335, 336. God takes delight in the humble, 328, 329. God has neither a God whom He should fear, nor a man whom He should revere, 112. Why He sometimes does not grant the requests of those who ask, ibid. How He conducts Himself toward the good and the ungrateful, 435. God often, where He discerns generous spirits, is accustomed to engage them in battle with the enemy immediately, and why, 11. God is a consuming fire, 333. God is the sun of justice, 441. Divine providence, protection, mercy, help, and consolation are not the same things, 338, 357. Who are the truest friends of God, His genuine servants, useless servants, strangers and aliens to Him, and His enemies and rebels, according to Climacus, 2. How the memory of God should be carried about with us, 425. The memory of God is labor of the heart undertaken for the sake of piety, 425. One who desires to present a pure mind to God, yet is agitated by cares—to what he is likened, 415, 425. He who is ignorant of God is inept for solitude, 416. What we must do in order to truly follow God, 25. He who sincerely loves God prays without distraction, 445. The devil is an enemy and an avenger, 130 and 138. The devil attacks us in war with three most general provocations: negligence, pride, and his own envy, 332. The office of deacons, presbyters, and bishops, 80 and 110. What the seventh and eighth day signify, 137. How feast days are to be celebrated, 202, 211. Distrust is born from a divine impulse, 400. Who it is that truly loves Him who must be loved, 25. Diligence toward God is an example and image, 452. That to learn is as safe as it is base, 468. The best discipline is to unlearn evil things, 99. In what religious discipline consists, 113. A sign of wicked disciples: to boast of the praises and virtues of their master to others, but not to imitate them, 76, 107. Disciples interpret the absence of their teacher as a detriment: the spurious and perverse rejoice when the teacher is absent, 69. Discretion among religious ^D writers: what virtue it is, and what it is for novices, those progressing, and the perfect, 331. Regarding discretion: not a few things are held concerning it, p. 367, 368, 369, 387, seq.

1992 The dissembler’s character is full of malice, 304. A dissembler is called a flatterer, an impostor, and a liar, 307. Dissolution harms even the perfect and the elderly, 212. Why distraction of the mind in prayer is procured by evil spirits, 80. Three things impel mortals to the study of riches, 283. When the method of teaching is dangerous, 109. The manner of teaching is very much to be noted, 425, 482, 485, 486. To teach is, indeed, for the better, but it also creates greater dangers, 468. Who is an idle doctor, 97. The true and genuine doctor, 464, 465. A doctor of others can labor under a double disease and a twofold blindness, 565. The learned man laughs at the ease of a matter through habit, 142 and 146. The hearing of doctrine—what a lamp it is, 378. Various documents, 486, 487. The depth of dogmas is dangerous for the solitary, 405 and 408. Among domestics: how one ought to behave, 75, 76, and 107. The Lord comes when invoked (not uncalled), 151. The Lord is just and holy, 161 and 168. The Lord, like some formidable beast: yet to be loved as a friend is wont to be, 8. The Lord is captured by chastity and the cleanliness of our body, 223. The memory of death is necessary for one about to sleep and to rise, 226. What a dose is, 466. Those lacking a leader and governor fall like leaves, 19. How great the necessity of a leader is, 5 and 16. Hardness of heart is the offspring of gluttony, 259.

E How much education profits, 359. Education can be the cause of the greatest evils, 371 and 387. Destitution and straits are a way toward heaven, 599. Almsgiving provides wings to the one praying, 443. He who kills an embryo or an animated fetus is a homicide, 387. What a plaster is, 466. As an epithalamium and an epicedium are opposed, so are pride and despair, 377. *Elenchia* (reproach) properly, what it is, 52, 289. *Eranos*, or that which is collected, 460. The deception of the miserable Evagrius, 203, 204. The two kinds of eunuchs, 203, 213. Some have proclaimed eunuchs by nature to be blessed, 219, 220. What hot-headedness is, 179. The efficacy of an example toward housemates, 109. Fictitious and spurious exercise, what it is, 23 and 27. Exercise produces assiduity; assiduity ends in habit and facility, 162. One who is exercised tackles arduous and difficult things eagerly, 142 and 146. Who are called exiles, 18.

F It is difficult to drive out hunger with hunger, 206. The force and cause of hunger is not always open; but thirst appears publicly, 454. Relatives are sometimes instruments of demons for our ruin, 373 and 387. [alt-version omitted] What bands are, 467. Inconsiderate fatigue leads to mendicancy, 19. Definitions of faith and of the faithful, 418. An excellent description of faith, 458. Faith adds wings to prayer, 455. Faith is like a ray of the sun, 452. It can do and contrive all things, ibid. Faith deprived of works, and works without faith, shall be condemned, 396, 400. The proper virtue of the faithful is humility, 317. Whom the saints call sons, 86 and 141. The end in every matter is looked to by God, 370. To weep without a cause is of a nature devoid of reason, 166. That the conversation of women, of whatever kind, ought to be declined, 227, 247. The fortitude of man is this: that he should struggle against former sins, etc., 129 and 137. Fortitude of heart is the support of the soul according to God, 137. In what the flight from the world consists, 4, 28 and 57. A furious and irascible man is wont to disturb the whole flock like a wolf, 174. Fury is an indication of great pride, 172. How pernicious it is, ibid. et seq.

^A Joy: one prepares the soul, another makes it perfect, 167.

Nobility of birth and clarity of name are not to be boasted of, 33 and 39. Gerson misunderstood a certain passage of Climacus, 152. Giants, or our three enemies, 331, 355. Glory: one kind proceeds from God, another is concocted by the arts of the devil, 281. He who studies to gather glory from another's harvest reaps disgrace, 76 and 107. Vainglory and gluttony sometimes exercise enmity between themselves, 203. Vainglory is to be avoided in mourning, 160. Vainglory is to be avoided by the religious, 29 and 37. Cf. Vainglory. Comparison of divine grace and rain, 167. Who is truly to be called a governor, 464. What the sign of gluttony is, 357. Gluttony leaps in through the appearance of charity as if through a window, 182. Gluttony in religion destroys every virtue and brings about a contempt for religion, 79. It is the queen of vices, ibid. and 109. Gluttony of the belly is the head of vices, 207. The architect of all evils and the greatest of our enemies, 208. Gluttony is pleasing to all, but an evil mistress of the belly: various descriptions of it and how it is to be overcome, 202, 203, etc. Those led by gluttony are rarely amended, 214. Gluttony conquered, all vices lie conquered at once, 442. Parents, offspring, and descendants of gluttony, 208. [Its] spirit or evil thought suggests to the monk a rash falling away from religious exercise, 211.

[H] Heresy: what kind of sin it is and what it is, 225 and 245. Whence it is prayed for, 246. Faith in history being abrogated removes all fruit of reading, 51. Man with difficulty acquires three things for himself, 170. Why men are better than demons, 59 and 100, and 42. It is fitting even for one who does not perform honest deeds to speak honest things, 185. The craftiness of the enemy of the human race, that it may easily precipitate one into what it wills, 212. Enemies and rebels against God, 2. The malice of our enemies is incredible, 163 and 169. The design of enemies against a religious life, 21. To be humbled, to be exalted, not to be exalted: how they differ, 315. The humble of heart execrates his own will as a deceiver, 321. The humble does not seem to himself to be perfectly submissive and obedient, 49 and 94. The humble is himself properly a storehouse and a reliquary, 217. The humble will enter and go out from this life without fear, and will find pastures, 327, 328. To study to be humble and to praise the humble is not the same, 315. The variety of the humble, 318. More humble and abject is[– and it is] safer and more certain in its own place, 162. Humility is threefold, 129. Humility: one kind is from God, another is that which is born from the desire for God, 138. Humility is the gate of the heavenly kingdom, 317. Of whom it is proper, ibid. Humility is sad and clear, 2 and 15. How necessary it is, 6. Humility has no tongue, no gate, 315. Humility becomes more robust with poverty, 357. Humility is blessed, and again blessed when it is crushed for us, 328. Sincere humility dissolves every bond, 131. Humility can make angels out of demons, 321, 330. Humility is a siphon or heavenly channel, 325. It is the fountain of discernment, ibid. Humility, contrition, and knowledge: how they differ, 319. Humility and afflictions liberate man from every sin, 245. Humility sometimes arises from pride, 223, 224, 244. Humility is born from obedience, 75, 80, 106. The offspring of humility is tranquility of soul, ibid. Humility without works abolishes many faults, 323, 330. Humility liberates the mind from the swelling of pride and vainglory, 507. Various definitions of humility, 310, 311, 316. Difference from repentance and mourning, 313, seqq. The odor of humility puts to flight bitterness and irascibility, 171. In what the perfection of humility consists, 285. The argument of humility is to feign that you are inferior in some things (which nevertheless you avoid), 320. The argument of true humility, 318, 328. The indication of humility is perfect patience of ignominy and contempt, 129, 138. Admirable example of humility, 57, 100. Comparison of humility and the sun, 314, 315. Those studious of humility tremble at the voice of a detractor, 321. Lovers of humility neither scold nor judge, nor domineer, etc., 315, 327, 329. The fruit of humility, 321. The admirable progress of humility, 311, 325. Nothing aids humility so much as mourning of soul, 149. Utility of hymns, 428. What a hypnotic is to physicians, 467.

^C Hypocrisy: how wicked it is, 186 and 189. What hypocrisy is, 193, 301. It is to be avoided, 303. The origin of hypocrisy, 342, 360. The process of hypocrites, 196.

^D Laziness is to be banished far from solitude, 410 and 422. The distinction and separation of the lazy from the diligent, 132 and 79. Fire is both importunate and opportune, 21 and 28. Ignominy is the examiner of the heart, 318, 328. The utility of ignominies, 104. No one can imitate all the holy athletes at once, 66 and 103. What impurity is, 215. Impatience produces nothing but sterility of spirit, 78. To don the insignia of the Emperor, to take the shield, and the sword, and the rhomphaea, the bow, the garment, and the cuirass: what these signify, 87 and 112. Description of the impious, 3 and 15. The sin of the impenitent is unto death, 365. Two wicked men loving themselves serve one another in the execution of evil will, 288. In what consists the impurity of the soul, 133. The impurity of the body is the perpetration of sin itself, ibid. How an impure man is termed, 28. Incredulity is the cause of disobedience, 302. The incredulous becomes luxurious, and loses every sense of the soul, 426. Descriptions of indolence, 259. The age of an infant, 95. Joy and sorrow of an infant in the presence or absence of a father, 161. The life of infants is to be imitated by monks, 7. A very elegant description of the iniquitous, 5. Remembrance of injury and sadness are joined together, 172 and 181, 182, 184, 185. What remembrance of injuries is, and how it is to be abolished, 182, 183. The innocent are as easily perverted as the malicious are difficult to correct, 306. Innocence is a column, 6; and what it is, 303. Innocence is the column of religious life. The disobedient cannot be humble, 317, 363. Disobedience generates self-complacency, 307. What a dream is and how it differs from a vision, 35, 40. Believing in dreams as in true things, to whom is he similar? and how demons use them to disturb us, 35, 36. Training is effective from a tender age, 339. What it is to live intemperately, 111. How intemperance is to be banished, 89. What the appellation of intemperance signifies, 215. In what intemperance consists, 249. An impudent interrupter is held by the disease of ambition, 68 and 107. What sort of sadness envy is, 473. The envious man is to be approached cautiously, 190. Anger sometimes exists without vice, 18. Anger renders many ferocious and contumacious, 180. In what victory over anger consists, 170, 176. Various descriptions of anger, 171, 178. Anger is a copious and wicked offspring, 172. One descendant, ibid. Anger is to be conquered by him who prays, 437. The way of conquering anger and overcoming temptation with an equable mind, 297. How we can be liberated from anger, 413. He who is subject to furious anger is, by your will, an epileptic, 172. Angels and demons exhort us against anger in different ways, 307. Various opinions of various people concerning anger, 471. How harmful irascibility is to the religious, 88. The irascible man is the architect of wickedness, 305. If you were to unfold his heart, you would discover insanity, 304, 508. The diversity of the irascible, 172, 173. It is not for the irascible to live in solitude, 13. Why one ought not to be angry and flare up, 175 and 180. What the Iris (rainbow) is, and why Climacus calls humility by this name, 312, 316. Virtues of the monk Isaac, 66. The obedience and subjection of a certain Isidore, a citizen of Alexandria, is not sufficiently to be wondered at, 51, 52, 55. By what reasoning the sin of the Israelites in the fabrication and adoration of the calf was dismissed, 90, 115. What is to be avoided when setting out on a journey with brothers, 3.

J Fasting is like a column of religious life, 6, 7. Fasting is immoderate, 211. Fasting can be both a remedy and a poison, 338, 358. Fasting that is timely and pleasing to God, 214. Fasting [pleasing?] with pleasure…

… vatum, rightly called the violence of nature, ibid. Fasting’s praises, power, and utility, 208. Jesus is to be awaited with tears, after the example of Martha and Mary, 4 and 16. The silence of Jesus moved Pilate to reverence, 192. The slaying of Jezebel, 58. John the Evangelist as a symbol of obedience, 91. The praises of John of Raithu, 495, 496, etc. A judge who does not fear God as God, 455. The judgment of the Lord concerning us is secret and inexplicable, 370. Rash judgment of another is the cause and root of blasphemy, 301. The judgment of one’s own will is most dangerous, 93. Reasons for not judging others, 187, 188, 193. To refuse to help is extreme dementia; not to be able to do so is infirmity, 486. Youth, 95.

L Labor and bodily fatigue, to whom they are necessary, 442. Bodily labor devoid of purity of mind is like a sterile womb and dry breasts, 561. That labor which does not bring forth is despised, 560. Things obtained by labor are preserved with great care, 412. How bodily labors can become heavenly, 109. Love of labors is a sign of patience, 135. Tears flow from compunction or spontaneously, or are elicited by study and labor, 151. Tears proceeding from the fear of God possess a fear and a guardianship of the heart, 162. Tears shed from the fear of the Lord discharge the office of a suppliant embassy, 149. The extent of their power, efficacy, and utility, ibid., et seq. Tears shed without the sense of thoughts are of crocodiles, not proper to humans, 151 and 166. The fruit of tears is recognized at the time of death, 154. Some tears burn and emaciate the body, others nourish it, 122 and 135. To what the flow of tears by grace is similar when in the soul, 156. When the gift of tears is said to be a gift of God, 157; a stupendous example, ibid., and fountain, and thought, the parent of thoughts, the mind and reason, 157. Other things drain the fountains of tears in us; others create mud and beasts in the fountains themselves, 162, 163. God does not need our tears, 156. The method of teaching and disputing about tears has seemed very obscure to most of the Fathers, 153, 154. A fall in voluntary matters is often a cause of humility, 224. What lasciviousness is, 215. How the fire of lasciviousness is to be extinguished, 203. The good thief received more than he asked for, 523. The public confession of a certain thief and his admission into the monastery, 45, 46. The divine sense and mind of a certain eighty-year-old elder, Laurence, his wondrous obedience and singular innocence, 54, 55. When human praise is allowed, it is the root of base desire, 284. It is to be guarded against, 285. It is no small praise to exclude human accolades from the soul: but it is more laudable to execrate the praises of demons, 277. Not to be captivated by the sweetness of praise is clearly the mark of a religious and holy man, 277. Praises exalt and puff up the soul; if it is puffed up by pride, it seizes it, carries it up to heaven, and soon casts it down to Tartarus, 281. Lazarus, for our mind, 4 and 16. The utility of reading, 421, 428. The observance of laws is a sign of charity, 598. The light-minded are not infrequently exalted by tears, 156. True liberty comes from the lack of any rebuke of conscience, 139. Free will in those endowed with reason, 1. What it is, and why it is not present in brute animals, 14. The lusts of humans and beasts are preposterous and contrary to nature, 221, 213. Books which are to be prepared for the solitary, 421 and 428. How the tongue is to be restrained, 191, 192, 195, 194. The guarding of the tongue and its petulance, 289. The petulance of the tongue is called by various names, 409, 422. How useful the sacred letters are, 428. In prayer, it is not the outward appearance of places that is sought, but the affection of the mind, 251. A place is not accustomed to reconcile veneration to virtue, but virtue [reconciles veneration] to a place, 252. Places are not infrequently accustomed to provoke compunction, 163, 1169. The changing and transitioning of places does not mitigate the ferocity of the passions, 201. The change of places is how dangerous to religious, 78, 108. Whether it is ever licit, 79, 109. Various descriptions of loquacity, 191. How pernicious the spirit of loquacity is, 164. Tears flow from it, 166. He who does not submit himself in speaking, nor in acting, does not submit, 68. Lot the Patriarch, whence he obtained the praise of justice, 79, 80. We ought to imitate Lot, not Lot’s wife, 31, 38. The wrestler both strikes and is struck, 374. An excellent definition of grief, 161. Grief has two kinds, [and] force, 347. Grief is not to be compared through canticles, 139, 160. Grief washes away every stain of the soul, 512. How it differs from penitence and humility, ibid., 514. Who can be said to have attained the grace of grief, 153. Grief procures a blessed tranquility of soul, 16. It should be compared, ibid. Grief and sadness contain joy and gladness within them just like a honeycomb, 157. Thoughts of high and theological matters extinguish grief, and why gentleness and lenity of soul are subject to it, 170. Laughter is opposed to grief, 149. Grief is a bitter sense born from the deprivation of pleasant things, 165. If anyone cannot grieve, let him grieve for this very fact: if he does grieve, let him grieve more for this, that he commits sins, 152. A comparison of one who grieves and one who laughs, 150. Mud as a substitute for flesh, 448, 451. Luxury is properly called ruin or a fall, 245. Luxury and malice are the procreator of all evils, 159, 160. He who is addicted to luxury will never see the Lord, 342, 361. The luxury of the body is increased by four things, 202. He who repels the dog of luxury with prayers is not unlike a lion fighting, 217. Luxury is the argument of extreme [evil], 218. How it is to be overcome, ibid. How the spirit of luxury is to be prostrated, 219, 224. The serpent of luxury puts on a thousand forms, 231. One tempted by luxury labors under such an inner heat of heart as a furnace does from a fire raging within, 228, 212. A luxurious person sins against his own body, 224.

M The remarkable deed and struggle of a certain deacon, Macedonius, 58, 59. What kind of master is to be sought, 89 and 115. Who is to be called a true and genuine master, 464. How necessary are the works of a master, 5, 16. The sneers and mockeries of a master, even if he be a fornicator and incontinent, are to be drunk like milk and honey, 86, 112. Whether it is a graver sin to offend one’s own religious master than to offend God, 90, 113, 114. The duty of a magistrate toward his subject, 103. Great things among the small are not great and perfect in every respect, 352 and 366. He is great who is not moved at all by the contact of bodies; he is greater who remains unwounded by the sight of bodies, 217. A man under a curse ought not to speak ill: an excellent passage on this subject, 104. A malignant person is a lying fabricator, 306. Malice or vice is twofold, 212. Malice and vices are not naturally in nature, 346 and 562. Malice does not allow a person to rise again, 308. Descriptions of malice, 304. The amendment of the malicious is as difficult as the perversion of the innocent is easy, 306. Evil is a separation from the good and better, 562. To receive imminent evils with the hope of future goods is to find the knowledge of truth, and to be delivered from anger and sadness without any trouble, 99. Who receives imminent evils nobly, 343, 361. To unlearn evils is an excellent pursuit, 99. The lesser of evils is to be chosen, 346. Immedicable evils can be cured by God, 130. A wicked person is in a way double, 51. A wicked person is a namesake of the demon and his familiar, 305. What the many mansions in the heavenly kingdom are, 449, 451. What virtue gentleness is, 170. Gentleness preserves the mind undisturbed, 507. To endure is gentleness, ibid. Gentleness precedes humility, 502. Excellent descriptions, encomia, and commendation of gentleness, 303, 304, etc. A sign of the highest gentleness, 172 and 179. Martha and Mary for the tolerance of evils and the struggle, 16. Who are to be called martyrs, 94. To whom those bound by matrimony are similar, 10. What they must do so that they do not wander from heaven, 11. What the removal of an infant from his mother argues, 161 and 168. The passage of Matthew: "Your mother and your brethren are seeking you," and, "My mother and my brothers are these," etc., excellently explained, 32. Item, "I have not come to bring peace," etc., ibid. Amulets of medicaments, 466. A physician [must] exert all the impulses and perturbations of the mind...

470. How a physician is to be employed who is unknown, 78, 108. Who is a true and genuine physician, 464. Unskillful physicians and ingenious ones, how different a ratio, 558. Physicians are not to be held [to a wage] by words, but by deeds and cures, 466, 468. ^A Some noble deeds of a most holy man, 60, 61, 69. The distinction of lies, 195, 197. Whence a lie arises, what kind of vice it is, and for what reason it must be avoided, 194. The mind about the affections and vices wandering, through what it is to be recalled to the way, 83, 112. The mind which indulges the senses, by them it will fall into sins, 248. The human mind is not freed from errors and exercises, unless it is joined with God, 364. The mind which lacks God, and philosophizes about God, nothing is poorer and more miserable, 263. The observation of the mind is the heart, 363. How blunted is the sharpness of our mind, 55. In what the impurity of the mind consists according to Saint Maximus, 134. What the vices of the mind are called, 250, 251. The table which neglects frugality is the parent of license, etc., 182. The duty of the best steward, 87 and 112. Wages (Merces): he who serves for the sake of it, brings back a millstone of an ass, 7, and 17. Merits (Merita): he who asks for something from the Lord below them, will receive it above them without hesitation, 322, 330, 318. What fear is, 272. There are six genera of fear, 427. War shows the soldier's love toward the king, 436. Who is a true minister of God, 80. The office of ministry is sometimes to be preferred to prayers, 75. A worker of miracles will not be saved unless he is surrounded by humility, 329. Mercy which is sadness, 475. Mercy and compassion variously excited by various people, 155, 156. Divine mercy appears in the servants of God, 338, 538. The works of mercy obtain their own advantage at the exit of life, 131. Nothing is greater than the mercy of God, 131. Many and noble encomiums of mild men, 303, 304, etc. The mild man produces tranquillity and serenity of life for himself and for others, 180. How necessary a moderator is, 74, 75, 76. Modesty of mind, and simplicity of heart, illuminated by the grace of discretion, shows distinctions, 273, 275. Trouble (Molestia) which is a species of sadness, 475. Who, properly and truly, should be called a monk, 292, 293. A monk studious of money is never idle, 268, 269. A watchful monk sharpens the mind, 270. It is better for him to sleep than to keep vigil with various conversations and thoughts, *ibid.* A watchful monk is an enemy of luxury, but the sleepy one is its companion, 268. A proud monk vehemently contradicts others, 290. He does not need another demon, 293. A solitary monk is not like a coenobitic monk, 403. A faithful and prudent monk who is to be called, 3. An humble monk does not curiously inquire into the secrets of God, but the proud one even investigates His judgments, 513, 526. A simple monk is as a beast of burden endowed with reason and obedient, 307. What the appellation of monks signifies; they do not coincide with secular exercises, 32, 39. They are not monks who divert the mind from God through idle talk or scurrility, 296. True monks are athletes, 561. By a singular benefit of God diseases are sent to them, *ibid.* Those who are more remiss are left by God, so that they may fall into various temptations, 343, 361. Which monks are to be called blessed, 67. Monks who easily migrate from place to place, from monastery to monastery, are nearly infamous, 78 and 108. Monks ought to shine in life and morals, 359. The monk must fight with acedia, 199. How pernicious gluttony is to a monk, 202, 205, etc. Into what a monk, a man can change, both exterior and interior, 258. The monastic life must be occupied in the sense of the heart, in words, in deeds, etc., 357, 357. What disease of the soul or passion is, 255. Disease of the soul is a habit of vice, 468. A holy disease is a tumor of the soul, 195. We must watch soberly in the time of disease, 336. Who is said to die to the world and die of life, 26. Mortification is twofold, 27. There is a certain death in us, 222, 225. Death properly is separation from God, 109. The remembrance of death and of sins leads a man into tears and mourning, 140. The memory of death is a daily death, 140. Three virtues exist from it, 145. Whence the fear of death proceeds, 140. The tremor of death argues a mind not cleansed through penance, 140. How necessary the meditation of death is, 140, ^B some hunger, which a religious man could not repel from himself, 145, 1998; he possesses the exercise of virtues lacking an end, 141, and meanwhile occupies himself with profane cares, to whom he is similar, 142. The true and efficacious meditation of death utterly kills gluttony, 142. Let the meditation of death enter a religious man, lest he be moved by the tears of parents and friends, 35. The perfect sense of death is devoid of fear, 142. Why God did not wish us to foreknow death, 141. "Leave the dead to bury their own dead": the sense of this place, 22, 27. The praise of good morals when they are confirmed by time, 72, 103. How difficult the amendment of morals is, 34. How dear Moses was to God, 90, 113. Comparison of Moses and John of Raithu, 493, 496. The six modes of motion, 40. What the purity of heart which is virtue is, 109. Purity, if not of heart, at least must be had of speech, 193. When the mind of a man is said to have attained purity of soul, 168. Hatred of the world puts sadness to flight, 23. What can be understood by the name of the world and worldly things, 27. A deserter of the world is in danger if he touches what things are of the world, 30. To love the comforts of the world, pours darkness into the mind: to despise them, illuminates the mind, 408. The world does not perform [things] to be admired, of the world in heart and body, 331, 333. A change of places. See Place (Locus). ^C N. The threefold nativity of man, 161. Overcoming nature is not of our nature, 217. He who has conquered his body or flesh has conquered nature and is now above nature, 232, 249. In what the negation and abdication of nature consists, 4, 15. Who should be called a true and genuine ship-captain (Navarcha), 464. Negligence and love of quiet seek a place where they may be praised, 201. How negligence, sin, leisure, passion, and accident differ, 352, 366. Negligence, forgetfulness, wicked desire, late hours, and darkness are of the mind, 356. Charity toward God expels negligence, 137. A demon attacks us with negligence, 332. It must be fled, 355. One should not rely on nobility of birth, 33, 39. Nonnus appeared imperturbable when the opportunity of sinning was offered, 228, 217. What must one do who desires to know himself, 287. He makes a sowing of self-knowledge on the earth, 317. He has the cognition of the fear of the Lord, *ibid.* Knowledge of oneself exists only through humility, 317. The last [shall be] first and the first last: the sense of this place, 463. A proof of the remission of injury, 131. Evil spirits are poured around the trifler and the garrulous person, 408. O. An obedient man does not know what sloth is, 198. The obedient [man] distrusts himself in all things, 42. He does not follow his own way of living, 93. The cause of a fall to the obedient [man] is his own will, 417. A certain obedient athlete never heard this prayer from a religious master, "be you safe" or "farewell," but he heard it in his heart from the Lord, "You are safe," 81, 110. The Lord sharpens the eyes of the obedient to contemplate the virtues of a religious president, and blinds them to seeing the vices of the same, 79. Two things of the obedient gave opportunity to a question, 81, 110. Obedience [is] precipitate, dangerous, 75. The perfect form of obedience [is] quicksilver, 79. Various descriptions of obedience, and various encomiums, 40, 41, seqq. 92, 95. A wonderful example of obedience even after death, 85. A wonderful example of obedience, 52. Obedience is the perfect abdication of all simulation and of one's own affection ^D to be preferred to all other religious exercises, 113. Obedience is prior to humility: both are defined by the Fathers as the whole practical life, 347, 70, 105. By what pact the virtue of obedience is conjoined with religious humility, 69, 73. He who mixes his own will with obedience is an adulterer, 100. [The one] lacking obedience and humility, even if he has performed all things, declines outside the laws of nature, 396, 400. How an objurgation (rebuke) is to be made, 473. How objurgations are to be borne, 90. Forgetfulness (Oblivio) is the abolition of memory, 263. Forgetfulness of sins now creates a tumor of the mind, now a stupor, 297. Forgetfulness, ignorance, sloth, are three giants, 355, 356. Forgetfulness

^A of one's own faults is the mark of a self-deceiving mind, 261. Oblocution has destroyed many mortals, 399. Oblocution is called contradiction, 240. Detraction, what it is and how it is to be overcome, 186, 187, 189, 190. Occasion draws one into sin, 249. The occasion of a fall, and the occasion of sin, must be avoided, 30. When things hidden may be communicated without danger of vainglory, 287. Oil, as food, 98. The eighth day, what it denotes, 137. The eye of the soul is the mind, 358, 359. Odium has three descriptions, 38. Hatred toward one's neighbor is the destruction of the soul, 190. Hatred against sins, how it is to be cultivated, 93. Oil signifies gentleness, 175, 181. The opinion of one's own virtue arrogantly attributes the praise of right actions to one's own industry, 70. To be attacked is a sign that one should be fighting, 82. Work done without labor is the justice of the worldly, 99. The work of iniquity, 284. How every work is to be undertaken, 351, 352, 368, 386. Works without faith are damned, 396, 400. Works without humility are as if useless, and often bring forth evils, 330. Our works are judged by God according to the ratio of our intent, 270. Some works are according to one's strength, some above one's strength, 381, 390, 391. Origen’s sickness is to be avoided, 132, 139. The habit or posture of one praying, 150, 165. Do not refuse to pray for another, 436. Prayer arises in accordance with the variety of falsehoods and judgments, 197. Prayer for enemies afflicts the demons, 101. Prayer is the mirror of the monk, 436. What prayer is in regard to its nature or quality, 429. What item it is in regard to its force or efficacy, 429, 430. Prayer is to be performed always with great affection and sense of soul, 457. Its words are easily found by him who has possessed God, 443. May mercy accompany prayer, 437, 443. Prayer penetrating into the heart is kindled by heavenly fire, 437, 444. Whether it be more useful than the meditation of death, ibid. How one is to be exiled from it, 458. Prayer is a certain pious tyranny over God, 440. Its fruit is perceived once the enemy is conquered, 440. It has in itself God as a teacher, 440, 441, 445. Prayer is the elevation of the mind to God, and it returns into our own bosom, 418. Prayer is the abdication of thoughts, 165. Prayer probes charity toward God, and affects those who do not dismiss it, 182, 185, 186. The beginning, middle, and end of prayer, 433. What are the defilements, extinction, theft, and illusion of prayer, 433, 434. The manner of making prayer with or without companions, 434. The time for prayer, 440. The demon lies in wait most of all for the times of prayer, 236, 251. Attentive and sincere prayer shows the diligence of monks and their charity toward God, 266. There is an order in all things, and a legitimate time is destined for every institution, 346. Three orders: angels, men, demons, 59, 100. A displayer of self is a hunter of vainglory, 276. By what words an idle word is judged, 96. What is it?, 97. How pernicious are leisure and relaxation, 391. In what sense leisure is called a feast by Climacus, 167. The distinction between leisure from sin, negligence, passion, and a fall, 352, 366. Sheep that are resting and those flowing in leisure and luxury must be beaten with the lash of words, 463.

^B Pacific, who is to be so called, 388, 389. A son of peace, who can be called such, 328. A mediator, who is called such, 212. The Lord seems to have left even His own parents behind, 32. Which ones are to be held, ibid., 39. The memory of parents is an importunate fire for religious, 24, 28. Things are judged by the great to be small which perhaps are not small, and vice versa, 352, 563, 566. A true and genuine pastor, who is to be so called, 464, 465. A pastor ought to be gentle and pious, 481, 482. A pastor ought to have the movements of his soul under his own power, 470. In what a pastor’s industry is to be looked for, 473. The office of a pastor toward his subjects, 474, 475, 476, 477. The constant exhortation of a pastor is useful; his submissiveness, his pride, 478. Let him be constant in adversities, 479. Patience in sicknesses and temptations is a sign of divine visitation, 33, 366. Definitions, commendation, and necessity of patience, 419, 427. Some examples of singular patience, 54, 55, 56, 57, 58. Patience is an argument for the love of labors, 155. Patience is necessary so that we may perform the will of God, and attain the promises of Christ, 201. Patience, when renewed, is rendered stronger, ibid. The rudiments of blessed patience, 175. The fearful or tremulous are often driven out of their senses and fall into a stupor of mind, 272. Paul, surnamed the Simple, a form of simplicity, 306. A poor man, who is truly to be called such, 258. A poor man without judgment falls into two evils, 257. Poverty is rightly called the privation of all evil desires, 237. It is altogether a perfect tranquility of soul, 258. Descriptions of poverty and of the religious poor man, 256. How the habit of sinning is to be cast off, 36. Whether it is better to sin against God Himself than against a religious father or one’s own superior, 90. A sinner is to be bound, and not to be let go while loose; an excellent passage on this matter, 103. How a sinner is to be urged, 475. What if, uncorrected, he persists in his vice and malice?, 476. A sinner ought to imitate those lamenting outside the city at the tombs of the dead, 4. When God takes charge of a sinner, 127, 137. Sinners need some Moses as a leader, 5, 16. Every sin, except luxury, is outside the body, 224. Sin outside the will, by its own nature, is nothing, 562. Sin is the death of the soul, and although one may sin again and again, repentance must be done again in the same monastery, 78, 222, 247. Sin is the judgment and punishment performed by one and another in different ways, 222, 247. Sin is to be opened and announced, 72, 105. Every sin is to be referred to the superior, 50, 97. Why it is not to be hidden, ibid. Sin, leisure, negligence, a wicked propensity, a fall, are not the same, 352, 366. Sin is a repercussed sense or an impact blow; it is graver than the rest, 225. What the causes or incitements of sin are, 249. No one shall escape the death of sin, 214. Once sin is removed, tears are removed, 156. Marks of whether to open or cover sins to spiritual Fathers, 102. It is unheard of that sins heard through confession were promulgated by God, 489. Four generations of men thirst for money, 293. Pilgrimage or flight from the world, in what it consists, 28, 29, 37, 58. A pilgrim, who is truly called such, 29, 58. How pilgrims are to be received, 421, 429. Who are to be called pilgrims of God, 8. Perfection, what it is, 555. Dual perfection, 355, 451. The perfection of the perfect is infinite, 446, 450. Perfect and imperfect, ibid. In what the perfection of mortals in this life consists, 460. The perfect man is altogether free and empty of all things, and neither seeks delights at a time of joy nor follows emotion, 205, 212. Peril in itself being sufficiently great does not need another peril, 221. From where the contempt of perils is born, 274. By the name of perils Climacus understands temptations, 398, 400. One must persevere with patience in the cell, 82. The commendation of perseverance, 86, 89, 113. Victory over perturbations exists from the observation of the commandments of God, 451. Peter (St.) is the symbol of repentance, 91. Phantasy or appearance, and phantasy or vision, what they are, 35. ^C Phlebotomy: what kind of remedy it is, 467. The laws of piety nourish hope, 137. A rare and unusual example of piety, 49. Nothing moves one to piety so much as simple, humble, and sincere manners and speech. Sloth, whence it exists and what it is, 197, 198, 199, 200. Sloth is a fomentation of malice, 137. Sloth is a certain parent of vices, 414, 421, 16. Pious and more pious, who is to be called such, 547, 563. Assiduous lamentation works mourning, and guards works, 16. A penitent, who is the best, 114. The diversity of repentance, 115, 116, 117 ff. Nothing is more adverse to penitents than fury, 172. Excellent descriptions and encomia of repentance, 114, 113 ff., 133, 134 ff. The work of repentance is woven with three virtues, 159. Three modes of repentance, and which is the more accurate, 4 and 15. Five modes of repentance, 185. A sign of perfect and accurate repentance, 131. An argument of sincere repentance is the forgetting of injuries, 184. Repentance is a contrite heart, 391, 400. Repentance is the joyful abdication of human consolation, 118. What are the worthy fruits of repentance, 250. The distinction between accurate repentance, mourning, and the most holy humility of beginners, 312, 314. When repentance wipes away good deeds, 383, 391.

Diverse causes of pollution, 226, 227. Remedies, 228. The office of the pontiff, 414. What a medicinal potion is, 466. The performance of a precept is said to be when that which is prescribed is done, 339, 363. Precepts are given according to mode and reason, 390. Whoever opposes the observation of divine precepts is to be execrated, 212. An excellent saying of Abbot Isaiah, 316, 327. The mode of praying, 236, 237, 231. How prayers are to be poured forth, 265, 266. After prayers, sober endurance, 269. The mind that is at leisure for prayers and divine praises must be guarded from every disturbance, 80. He who is not free from cares cannot have leisure for prayers, 414, 424. One must have leisure for prayers after a sin has been committed, 237, 79. To offer the first fruits of the day to the Lord is not for everyone, 354, 366. The duty of a prince, 414. The commendation of integrity, 75. A good man is good everywhere, a wicked man is good nowhere, 79. Whom Climacus calls a procurator or mediator, 212. How difficult it is to progress without a master, 5, 16. When a purpose, whether good or evil, appears, it brings a reward, 381, 390. Divine providence is diffused through all things, 338, 357. Who are to be considered prudent, 308. Prudence in itself is to be dodged, 307, 308. What things follow and oppose public and private psalmody, 436. The chanting of psalms in a public assembly, 265, 266. The chanting of psalms does not profit as much as prayers, 77. The publican carried back greater things than he asked for, 322. Shame is a kind of fear, 427. The age of boys, 95. The first virtue of boys is sincere and uncolored simplicity, 305. The definition of a fight or struggle, 233. Beauty instead of immortality, 448, 451. Q. Rest only harms youths, 212. Sacred rest, both of body and soul, in what it consists, 401, 402, 407, 408. Rest is also the renunciation of worldly cares, even just ones, 415. R. What is said to be rare or strange, 96. That which is good is rare, 214. Rectitude or a right mind, what it is, 304, 305. How dangerous it is to return to things one has left, 31, 31, 58. Some who follow God’s precepts as if they were a debt expecting wages for them, but they are deceived, 296. How the servants of kings should conduct themselves, 453, 459. The harbor of religion can be an occasion for both salvation and destruction; the governor must be diligently explored, examined, and probed upon entering it, 43, 94. A religious man is in danger before he has gained experience, 74. Who is called a stupid and insensitive religious man, 259, 260, 261, 262, 263. Who is to be called a foreign religious man, 37. A religious man attains all good things through humility, 139. A religious man progresses happily through the renunciation of secular life, 21, 26. In what way he is said to be spiritually dead, ibid. A perfect religious man lives freely without care, 212. The processes of evil religious men against reproofs, 88. The errors of wicked or foolish religious men, 88, 89. A triple method of self-renunciation is to be observed by the religious, 21. The state of religious men struggling is known in three things, 442. The rewards of religious men are not grasped by the world, they must struggle at almost every moment, 88, 112. Obedience is especially necessary for the religious, 52, 98. The danger of a religious superior, 27. In what way one should adhere to a religious superior, 75, 76. Climacus makes the guilt and fall of the religious moderator and the disciple common, 44, 91. Religious novices are in danger when they choose a leader of life for themselves according to their own will, 89, 90, 113. Religious athletes are crowned by the Lord just as martyrs are, 6. The foundation of the religious life, in what it consists, 75, 107. The love of the saints for Christ was proven through afflictions, 99. A sage adorned with justice is like God, 180. The true purpose of a sage, 104. The study of wisdom is the meditation on death, 145. A disciple of wisdom is taciturn, 75. He who is puffed up with his own wisdom falls into the darkness and snares of ignorance, 297. Satiety of food is the parent of lust, 202. He who is satisfied with feasts cannot possess the highest tranquility of soul, 109. Who is the author of this Ladder to Climacus, 500. What kind of hermits there are, 411, 422. In sciences there usually are distinctions of opinions and wills, 409. What retirement from the world is, 29, 37. Sloth is a kind of fear, 427. When separation from society is lawful, 79, 109. A sowing made in youth nourishes the weakened and broken age of old age, 12. Certain old priests deluded by demons, 203. Who are called delirious old men, 51. The age of an old man, 95. The story of a certain very loose and badly behaved religious old man, 82, 83. Likewise of another who was mild and sedate, 84, 85. In what way a spiritual sense is affected, 401. Sense is proper to the soul: it produces peace for the conscience or diminishes the stimulus of sin, 398. The imperfection of our senses, 35. One who stubbornly defends his own opinion in a public assembly labors under a diabolical disease, 68, 104. Separation for the sake of death, 554, 567. The significance of the seven weeks of days, 128, 137. The commendation of the number seven, 45, 95. Idle speech. See Idle. The cunning of the serpent to cast off its old skin, 393. An example and image of the servitude of God, 453. Who are the true servants of God, 2; who are the useless ones, ibid. Morose and inopportune silence is an argument of pride and arrogance, 77, 107. Silence is to be tempered according to the time and the person, 358. The description and utility of prudent silence, 191, 193. What the simple one is, 51. In simpler ones, blasphemy arises from the envy of demons, 300, 302. Simplicity, what it is, 504. It is twofold, 305. It is commended, 306. Natural simplicity is immune from many vices, 308. Simplicity and not valuing oneself purges the soul of evil, ibid. A blessed example and document of simplicity, 306. The causes of thirst and hunger are different, 454. Thirst sometimes extinguishes thirst, but hunger is not driven away by hunger, 206. A sodality collected from a divine mind, 48, 49, 50. The solitary life is to assist God perpetually through an indissoluble cult, 417. Sectators of the solitary life by three

^A kinds of spirits are opposed, 416. Does he who truly loves the solitary life, merit it? 215. Solitaries, or descriptions and recommendations of the solitary life, 40, 405 seqq. Is the state of a solitary better than that of one who has a companion? 403, 408, 423. Who is to be called a solitary, or one studious of quiet and solitude, 403. What a solitary is, 417, 426. A solitary needs angelic protection and virtue, 404. The cause of a fall for a solitary is the remission of prayer, 417. It is dangerous for a solitary to be occupied with the dogmas of faith, 403, 408. Acedia accompanies the solitary everywhere, 138, 199. The various studies of solitaries, 411, 423. The vices whereby he is opposed, 413, 424. Faith is the parent of solitaries, 418. How solitude is useful, 34, 39. Solitude suffocates the unskilled, 416. The difference and distinction of religious solitude, 409, 410 seqq., 422, 423 seqq. A lover of solitude is a certain strong and severe thought, 402. In what the principal study of quiet solitude consists, 414, 421. Dreams are to be neglected entirely, for their interpretation is of few, 231, 249. Descriptions of dreams, 264, 266. Afternoon sleep, especially in summer hours, is difficult to restrain, 415. From what causes sleep arises, 341, 360. Much sleep dulls and blinds the soul, 268. It breeds forgetfulness, ibid. It is a wicked convictor, ibid. ^B The account of a spectacle clearly unusual regarding a certain penitent, 46, 47, 96. Various definitions of hope, 456. The mercy of God fences and fortifies hope, and does not permit it to be confounded, 452. The spirit is bound by no chains, 433. What is the perfection of the many fruits of the Holy Spirit, 460. How grave an evil it is to grieve the Holy Spirit, 96, 97. Who are said to be led by the Spirit of God, 310, 325. He who walks in the Spirit cannot know the desires of the flesh, 407. A certain impudent and inhuman spirit resides in the very sense of the heart, 220; by what means it can be held, 275, 276. Some spirits depress the mind by sins, others exalt it, 383. What a sponge is as a remedy, 467. The stupendous narrative of a certain solitary Stephen, adorned by the grace of fasting and tears, 157, 158. A fool is he who hunts for human praise and hopes for no other, 285. Who are to be called fools in truth, 308. Discourse is not to be poured into the ears of a fool, 426. What the stupor of the senses is, both in body and in spirit, 259, 263. What fear is stupor, 427. Stupor of mind and forgetfulness beget one another, 263. One should not yield to a subordinate who contradicts where it is not fitting, 100. A deceitful and fallacious one is a hidden net, 308. Subjection of body and soul is required to see God, 44, 94. A subject bears sentence against himself, 44. Subjects are to be treated according to the variety of their natural gifts, 477, 478. With what care subjects are to be cherished, 497, 498. What the discipline of subjects ought to be, 483, 484, 485. Unless submission be in the word, it will not be in the work, 68. Submission is indeed somewhat troublesome, but illustrious, 2, 15. Diabolical suggestions are by no means to be heard, 30. How they are to be put to flight, 34. Pride makes demons out of angels, 324, 330. Pride tends straight to destruction, 448, 451. Pride is wont to be increased even by the giving of thanks, 290. Pride has built its nest where a fall has occurred, ibid. It supplies the place of the remaining vices, ibid. It loses the riches of all labors and sweats, 291. Pride and despair differ as much as an epithalamium and an epicedium, 377. Swelling pride is permitted to fall into blasphemies, 297. If one is freed from pride, he will easily make satisfaction for all sins, 318. That is not pride which passes away, but that which remains and sticks in man, 326. Hardness of heart follows pride, 274. A description of headless and stupid pride, 289. How grave a fall the spirit of pride brings upon the soul, 124. How the spirit of pride may be detected, 281. Vain glory is the parent of pride, 281. It is proper to pride to despise others, 295. It is a sign of pride to say, I am not proud, 291. It is shameful to be proud with another's feathers, 291, 296. A proud man is to be approached cautiously, 190. The cross of the proud, 322. The proud are terrified by shadows, 274. A proud man desires to perish while reigning, 293. What we ought to think when rising, 226, 231. The life of those laboring under suspicions and hatreds between themselves, 180. Tabennesiotes, who they were, 411, 423. How necessary taciturnity is for novices, 75. Taciturnity is the seat of sense, or wisdom, 161. ^C Nothing is more dangerous than the sense of touch, 226, 246. Whence weariness arises and what it is, 197, 198. Temperance, fasting, innocence are the triple column of religious life, 6, 7. Descriptions of temperance and the temperate, 216, 241. Time is set for every thing, 350, 364. One must guard against the craft and deceit of the Stygian shadows, 50. Temptation of the religious, the proud, the sleepy, those remote from God, and the domestic and familiar, 99. One must persevere in the place of temptation, 82. Multiplied nocturnal temptations, 227. How they are to be put to flight, 238; solitude, 465, 468. What terror is, 427. The consideration of theological matters does not come to one mourning, 151. What the celebration of the Theophany is, 58. Descriptions of effeminate timidity, 272. He who truly fears God is not subject to timidity, 274. A man is sometimes made both timid and bold, 274. Let not a timid man go into battle, 354. All timid people are subject to vain glory, but not all are without fear, 272. Timid people suffer from two diseases, 274. Fear is the privation of perfect confidence, 272. Fear begets the observance of divine and human precepts, 398. The fear of the Lord from the true sense of the soul cleanses and consumes all filth, 454. How necessary the fear of God is in solitude, 418, 426. Fear is a spiritual rod, 433. An example and image of the fear of God, ibid. The fear of beasts sometimes attains what the fear of God does not perform, 8. The offspring of tranquility is much humility, 398. In what tranquility of mind consists, 445, 446 seqq., 450. He who has conquered three hours will not die thereafter; of this place, 380, 390. We must be armed with the help of the Blessed Trinity against the three common vices: lust, money, and vain glory, by three virtues: continence, charity, and humility, 339, 339. Concerning the Blessed Trinity and the humanity of Christ, some things pronounced, 422, 429. Sadness, once turned into a habit, is removed with difficulty, 169. Four kinds of sadness, 475. One sadness proceeds from God, another is holy, 138. One is very useful, another corrupts man, 138. Concerning sadness of heart, in this, three places, 134. Sadness of our mind is more pleasing to God than every action of the body, 169. The demon of sadness is present at the time of prayer, 130. Sadness is joined and implicated with the memory of injuries, 172, 179. Divine protection or custody is present to the faithful who serve God faithfully, 338, 358. The faith, patience, and impregnable tolerance of some novices in bearing rebukes, 57. How novices are to be received, 480. The universe saw the sun for one day only, 315, 326. What cautery is among doctors, 467. Why a woe is said to a soul that has not kept the profession of its vow inviolate, 124, 156. A wandering mind must be restrained: though it be stolen away to something else as if by theft, one must not despair, 77, 78. What vain glory is, whether according to form or according to appearance, 275. This plague delights even unto the sepulcher and the ashes with the flower of garments, ointments, etc., 276, 284. It delights in all pursuits of virtue, 276. Vain glory is the ruin of all virtues, 362. Vain glory is the instrument and machine ^D of the devil, 285. In what way vain glory may be detected, 281. How crafty the demon of vain glory is, 278. The demon of vain glory is overcome in the young, 347, 363. The method of vain glory is one for those who live in cenobies, and another for those who dwell in solitude, 278, 285. Many effects of the same, 278, 279, 280. The hunter of vain glory is to be mocked, 277. A Christian is a slave of vain glory and an idolater, 276. The fowler of vain glory is killed by a double inconvenience, 276, 277, 286. How the thought of vain glory is to be repelled, 282. 285. It is the enemy of simplicity, the mistress of simulation, 286. This brings ignominy into the contempt of vain glory; 297. Vain glory, removed, brings forth its own estimation, remaining arrogance, 288. In what way vain glory...

^A is restrained, 205, 206, 214. The sated belly is to be avoided like the waves of the sea, 333, 336. The chastening of the belly and throat delivers one from the impure fire of the body, 212. The insane rabies of the belly is dangerous to monks, 88. What kind of chastisement of the belly is to be sought, 89, 113. He who serves his belly and studies to overcome luxury, to whom he is like, 205. The gluttony and satiety of the belly drain the springs, and being itself drained, it creates waters, 205, 213. A slanderer is not to be trusted in any way, 280. Venus insinuates herself easily into lovers, but is very far from those who hate, 185. The nexus of Venus is dissolved by long-standing hatred and the remembrance of injuries, 182. Scourges are altogether alien and inimical to the religious life, 174, 175. A verbose man does not descend sufficiently into the knowledge of himself, 192. The Word of God effects perfect chastity and extinguishes death, 455, 459. The Word of the Spirit fills the sense of the mind with certain hope of salvation, 459. Obscure words cast shadows, 421, 428. Words are like mirrors, 400. What elegant words, or inelegant and useless ones are, 64, 102. Bashfulness as a species of fear, 427. A student of the truth receives a double benefit, 101. The nuptial garment is the grace of the Holy Spirit, 299. The age of old men, 95. According to Scripture, virtue is a way, 27, 374, 388. The narrow footprints of the way, 23. He who lacks a guide for the way easily strays from the way, 396. Blessed is he who enters and walks the narrow way, 27. What a widowed ecclesiastical family is, 168. The fasting of the body: how the vigils of the spirit are maintained through them, and how these are to be exercised, 267, 268. In what things vigils consist, 270. The wondrous effects of vigils, 268, 271. Who are said to bring violence upon themselves without violence, 67, 103. When wine is to be shunned, 372, 387. Violence for the sake of the exhaustion of the body which is endured for the sake of Christ, 4, 15, 16. The age of men, 93. Virtue has two enemies, 20. Virtue and malice have no middle ground, 134. Any virtue is the creator of another virtue, 287. Virtue, when brought into public, ^B vanishes; virtue that is useful to many is more singular and is to be preferred, 288. He who is lifted up by the exercise of virtue falls into luxury, 297. He who thinks he vanquishes enemies by his own virtue, as it were, dismisses and rejects God, 295. Every virtue that is exercised even unto death is nothing other than continence or abstinence from sin, 296. Virtue and the observation of a precept are not the same thing, 359, 363. The way of virtue is narrow and arduous, 23, 27. A pure mind easily perceives the odor of virtue, 349, 361. The enemy of virtue is accustomed to do everything in opposition, 79. There is often some vice secretly mixed into virtue, 344, 362. Virtues acquired in secret are not to be boasted of, 415, 424. Virtues are the parents of virtues, 378. Our virtues are not to be disclosed to others if we wish our faults to be covered by the Lord, 287. Holy virtues are compared to the steps of Jacob's ladder, 181, 183. Some virtues are natural, others are above nature, 316, 362. Four virtues render the soul pure, 244. If we have exercised virtues outside of the soul or body, they are ours, 291, 292. Eminent teachers of certain virtues, 346, 563. The gradual failure of virtues causes damage as much more grave as the amount it subtracts from the sense of the sinner, 264. The distinction between a vision and a dream, 55, 40. Mortal life is completed in seven days, 93. Who is called the best exactor of the reasons of life, 87, 112. In what the anchoritic and solitary life consists, 401, 402, seq. What is the difference and what is the distinction of it, 409, 410, 422, 432, seq. See Solitary, Religious, Monk, Anachoreta. From the vicious (some are) more vicious than others, 238. Vice is the defect or privation of virtue, 362. Vice has two satellites, 20. If vice were natural, no one would be punished, 262. Enemies urge the deduction of vices into use and habit, 201. Vices are not naturally in the soul, 579. Vices after baptism must necessarily be wiped away, 162. Vices of the body are increased by richer fare, and the ardors of Venus are kindled, 7. The suggestions of the heart of one about to remove vices are in no way to be heard, 109. Vices are like the chain of St. Peter, 181. What is the proper way of living, 422. How harmful one's own will is, 100. What it is to extirpate one's own will, 93. To rescind one's own will is to be saved, 26. Voluptuousness is very similar to a dog, 215. By what means voluptuousness may be killed, fed, and augmented, 27. Voluptuousnesses are the prison and chain of the soul at the time of death, 165. Love of voluptuousness generates negligence, 163. For what reason voluptuousnesses are spurned, 165. The love of voluptuousness and of leisure and cessation is the cause of defection, 166. The custom of those captured by voluptuousness, 225. He who is obnoxious to voluptuousness always desires voluptuousness, 212. Luxurious and effeminate persons are accustomed to corrupt themselves, and not rarely others addicted to them, 174, 180. A fresh wound has an easy cure, 130. Abbot Zosimas' saying about demons, 105. Another about a troubled soul that desires the straight way of God, 104.

ON AGATHIAS SCHOLASTICUS

^A Arcobindus, legate of the Romans to the Persians, 130. Arnaues, 29, 118. Ariminum, 59. Armenia infested by the Tzani, 278. Arsaces, founder of the Parthian kingdom, 121. Artabanes, leader of the Romans under Narses, 36, 46, 67, 80. Artabanus, the last king of the Parthians, 122. Artaxares, born of Sasan, called the son of Pabec, restored the Persian kingdom, 122, from the year 226–241 after the birth of Christ. He reigned, 289. Artaxer, king of the Persians (378–382), 263. Artaxerxes, son of Darius, 116. Aruth, a nobleman among the Heruli, 57. The Assyrians were the first to occupy Asia, 119. How long their kingdom flourished, 120. Astyages, 120. Athanasius, Senator of Constantinople, inquisitor into the murder of Gubazes, 170, 206. Athyras, a river not far from Byzantium, 308. A naval station of the same name at its mouth, 308. Augustus takes care to rebuild the city of Tralles, leveled by an earthquake, 101. Avars with unkempt hair, 20. The Avar race with snake-like, stiff hair: Corippus, fragm. Paneg. in praise of Justin, 4. The Avars will have hair curled and very long, bound up with meals and interwoven: Anastas. Hist. p. 65, ed. Par.

^B Babas, leader of the Romans in Colchis, 180. Balas, king of the Persians (480–484), 263. Balmach, leader of the Huns in the Roman army, 177. Barazes the Armenian, leader of the Romans in Colchis, 233. Basilica (Bασιλική, see Gyllius, Topogr. II. 19, p. 114, ed. Lugd. 1561), where the Sophists spent their time, 127. And Agathias himself among the lawyers, 138. Basiliscus casts Zeno the Isaurian from the empire, 270. Bederiana, a town in Illyricum, the fatherland of Justinian, later called Justiniana Prima, 324. Beletaras occupies the kingdom of Assyria after Beleus, 119. Belesys the Babylonian, associate of Arbaces the Mede, 120. Beleus, son of Dercetades, the last king of Assyria of the line of Semiramis, 119. Belisarius, now old, is sent against the Huns, 311. His address to the soldiers, 314. Stratagem, 319. He routs the Huns, 321. His praise diminished by the envious, 325. Belus, a name for Jupiter among the Persians, 117. Berytus, school of Roman laws, destroyed by an earthquake, 95. Bessas, leader of the Romans in Colchis, 104. Sent into exile, 140. Bittores, a Hunnish nation, 92. Blachernae, a region of Byzantium situated at the harbor, 309. Bonus, leader of the Romans in Moesia, 51. The borders of the Bruttians invaded by the Franks, 64. Bubai description, 22. Buchloum, a fortress of the Misimiani, 173. Burguziones, a Gothic nation, 19. Burugundi, a Hunnish nation, destroyed in the age of Agathias, 300. Botilinus and Leutharis, brothers, leaders of the Alamanni, enter into an alliance with the Goths, 26. They devastate Italy, 64. Butilinus, having placed his camp not far from Capua at the river Casulinus, 71. Vanquished in the battle, he falls, 84. Buzes, leader of the Romans in Colchis, 104. A great earthquake occurs in Byzantium, 281. No place vacant of buildings, 285. Pestilence rages, 297.

^C Cabades, king of the Persians (481–498, and again 499–529). Most hostile to the Romans, 267. Removed from the kingdom, he flees from his chains to the Huns, 268. His varied fortune, 269. Restored to his kingdom by the Huns, 269. Cadusii, a nation bordering on the Persians, 123. Calabria devastated by the Franks, 64. Callipolis, a town in the Chersonese, 302. Campania devastated by the Franks, 64, 71. Campsae, a fortress defended by Ragnaris, a leader of the Goths, 92. Surrendered to Narses, 94. Duties of the chancellors, 53. Cantabrini (for Cantabri), 101. A form of capital punishment among the Romans, 230. Cappadocia invaded by Sapor, king of the Persians, 259. Capua, a city, 71, 87. Casulinus river (Vulturnus), 71. Carduchian mountains, 272. Catharus, a river in Colchis, 152. Ceneta, a town in Venetia, 69. Centumcellae, a town in Tuscany, surrendered to Narses, 36. Ceras, a port and estuary of the sea near Byzantium, 309. Cermasaa, why Vararanes IV, king of the Persians, was so called, 261. Cesena, a town of Flaminia, 58. Chadus, legate of the Misimiani, 174. Chaeremon, a rustic who fulfilled the office of legate to Augustus, restores Tralles, 101. Charanges the Armenian, leader of the Romans under Narses, 76. Description of the Thracian Chersonese, 301. Cities, 302. The Huns withdraw from there, 330. Chetti, a village (Χέττου κώμη) near Byzantium, 312. Childibertus, king of the Franks, 19. He dies, an old man, 93. Chiotharius, king of the Franks, 19. He holds all the parts of the Frankish kingdom joined together, 93. Chlothorus, king of the Franks, 19. Chlothomerus, king of the Franks, 19. Killed by the Burguziones, 19. Chosroes, king of the Persians (529–577), 104. Famous for a false reputation of learning, 126. He gives hospitality to and protects Greek philosophers, 132. He delights in Uranius, 155. He surpasses all the kings of the Persians in the glory of his achievements, 271. His legation to Justinian concerning peace, 275. His inglorious death, 272. Chytropolia or Ollaria in Lazica, 108. Ciberis, a town in the Chersonese, 302. Cilicians devastated by Sapor, king of the Persians, 259. Narses winters at Classis, a suburban town of Ravenna, 57. Clima, a measurement of geographers, 289. Colchi, a colony of the Egyptians, 103. A very great and wealthy nation, 145. Once ignorant of navigation and trade, 146. Conon casts Zeno the Isaurian out of the empire, 270. Roman birthday banquets, 282. What the number of military forces throughout the whole Roman empire was, once established under Justinian, 506. The island of Cos shaken by a great earthquake, 99. Cotasium, a Lazic town, held by the Persians, 105, 150. Cotriguri, a Hunnish nation, subject to the Zabergani, 500, 301. Cumarum, its location, 31. Their siege, 32. Narses retakes them, 57. Duties and offices of the curators in the Byzantine court, 281. Cutilzis, leader of the Huns in the Roman army, 177. Cyrus, son of Cambyses, 120.

^D Dabragezas, an Antae by nation, leader of the Romans, 150, 186. Damascius the Syrian, a philosopher, having gone into exile with others into Persia, soon returns to his fatherland, 131. Darius, son of Arsames, king of the Persians, 120. Darius, son of Hystaspis, 16, 85. Different names for pagan gods among the Persians, 117. Dilimnitae, a very warlike nation, 177. Their armament, 177. Slain in the camp of the Persians in the battle at the river Phasis, 188. Diogenes Phoenix, a philosopher, 131. Dioscorus of Tralles, a physician, brother of Anthemius, practices his art in his native city, 290. Doconus, a river flowing from the Caucasus, 111. Dysentery, arising from the excessive use of unripe grapes, in the Frankish army, 69.

[E] Elaiticus Gulf, 9. Elmingirus, leader of the Huns among the Romans, 186. Elminzur the Hun, leader of the Romans, 239 (perhaps the same as the preceding). Epigram concerning the slaughter of the Franks, 87; on Chaeremon, 102. Eulamius the Phrygian, a philosopher, 131. Eustratius, son of Soterichus, 173. Eutychianus, a supporter of Agathias, 7.

[F] Fables sung in the women’s quarters (τὰ ἐν γυναικωνίτιδι παρὰ τὴν ταλασίαν ἀδόμενα μυθολογήματα), 24. Circensian factions distinguished by colors, 307. Fanum, a town in Picenum, 67, 69. Faventia, a town of Flaminia, 31.