A In morte morbosa morientur. This phrase indicates that, according to the Apostle, "he who is married is anxious about the things of the world, how he may please his wife, and he is divided; and the woman who is married thinks about the things of the world, how she may please her husband." And it is evident that what the prophet said, "In a diseased death they shall die," refers not only to the sons and daughters who will come into existence through married life, but also to the sons and daughters generated in their hearts—that is to say, carnal thoughts and desires; for these also shall die in the diseased, infirm, and languid wisdom of this world, and they shall not attain the heavenly and eternal life. "But the unmarried man," he says, "is anxious about the things of the Lord, how he may please the Lord," and he will produce the evergreen and immortal fruits of the heavenly life.
B II. Such is the monk, and thus it behooves the monk to be: abstaining from a woman, not begetting a son or daughter in the aforementioned place; and furthermore, to be an immaterial soldier of Christ, free from care, removed from every worldly concern and action, just as the Apostle also says: "No one serving as a soldier entangles himself in worldly affairs, that he may please him who enlisted him as a soldier." In these matters let the monk proceed, especially he who has abandoned all the material of this world and runs toward the beautiful and noble trophies of quietude. For how beautiful and noble is the ascetic practice in quietude, how beautiful and noble indeed! For its yoke is sweet, and its burden light; the life is pleasant, the operation joyful.
C III. Do you wish, therefore, beloved, to take up the monastic life as it is, and to run toward the trophies of quietude? Abandon there the cares of the world, and the principalities and powers presiding over them; that is to say, be immaterial, dispassionate, and outside of all desire, so that, having become a stranger to the disturbances arising from these, you may be able to live in quietude well. For unless one withdraws himself from these, he will not be able to perfect this very way of life. Hold to scanty and contemptible food, not to much that requires great care. And if, under the pretext of hospitality, a thought of something sumptuous comes into your mind, cast it out, and do not cling to it at all. For through it the adversary lays a snare for you, he lays a snare to turn you away from quietude. You have the Lord Jesus, who blames Martha—the soul that is pursuing such things—and says: "Why are you D busy and troubled about many things? One thing is necessary," namely, to hear the divine word, and after this, everything else is found without labor. Therefore he immediately adds, saying: "For Mary has chosen the good part, which will not be taken away from her." You have likewise the example of the widow in Zarephath, in what things she received the prophet into her hospitality. Even if you have only bread, even if...
or salt, or A water, you are able through these to acquire the reward of hospitality; and if you do not have even these, but you only receive the stranger with a good intention and bestow a kind word upon him, you can in a similar way procure the reward of hospitality; for it has been said: "A word is better than a gift" (Eccli. XVIII, 16, 17).
IV. You ought to think this way regarding almsgiving. Therefore, do not desire to have riches for distribution to the poor. For this also is a deception of the evil one, often tending toward vainglory and casting the mind into causes of worldly business. You have in the Gospel the widow witnessed by the Lord Jesus, who by only two mites surpassed the intention and power of the rich. "For they," He says, "cast into the treasury out of their abundance, but she [cast in] all that she had" (Mark XII, 44). But as regards clothing, do not desire the possession of many and superfluous garments; provide only for those things that shall suffice for the necessity of the body. Rather cast your care upon the Lord, and He will provide for you (Ps. LIV, 23). For He Himself, it is said, cares for us (I Pet. V, 7). If you are in need of food or clothing, do not blush to receive what is offered to you by others; for this is a species of pride. But if you yourself abound in these things, give to him who is in need. Thus God wills that His servants be helped. B Wherefore, the Apostle also, writing to the Corinthians concerning those in need, said: "Let your abundance supply their want, that their abundance also may be a supply for your want, that there may be equality, as it is written: 'He who gathered much had nothing over, and he who gathered little had no lack'" (II Cor. VIII, 14, 15; Exod. XVI, 18). Having, therefore, the things necessary for the present time, do not be anxious for the future time; for example, for one day, or a week, or a year, or months. For when the tomorrow has not yet passed, that same time will provide what is necessary, especially if you have sought the kingdom of heaven and the justice of God. For the Lord says: "Seek the kingdom of God and His justice; and all these things shall be added unto you" (Matt. VI, 33). C
V. Do not keep a servant with you, lest the adversary perhaps move some scandal in you through him, and disturb your mind by caring for most sumptuous foods. For you will not be able any longer to be solely concerned for yourself; and if that thought should come upon you as if for the sake of bodily rest, you, however, consider what is more excellent, I mean spiritual rest; for truly, spiritual refreshment is better than bodily. And if it comes to your mind for the sake of helping the boy, do not believe it: for this is not our duty; the work belongs to others, namely, the holy fathers of the coenobia. Look to your own advantage D alone and embrace the ways of silence and quietude. Do not love dwelling with men addicted to matter and to business; either remain alone, or with brethren who are other and like-minded with you.
For if you dwell with material men who are entangled in affairs, you will surely become a participant in their turbulent state, and you will serve human commands, vain conversations, and all other terrible things: anger, sorrow, the madness of materialism, fear, and scandal. A Do not be dragged away by parental cares or kinship ties; nay, avoid even frequent meetings with these people themselves, lest they plunder you of the silence in your cell and lead you into their own complications. "Leave," says the Lord, "the dead to bury their own dead; but you, come, follow me." But if the cell in which you reside be a hindrance, flee, and do not spare it, nor be dissolved into love for it: do all things, perform all things, so that you may be able to live quietly and have leisure, and strive to be in the will of God, and to stand fast in the B struggle against invisible enemies.
VI.
If you cannot easily live in quiet in your own parts, commit your purpose to exile, and urge your mind toward this very thing. Become like an excellent merchant, testing all things for the sake of quiet, and keeping for yourself through it all the things that are quiet and useful. But I tell you, love exile; for it frees you from the complications of your own land, and makes you enjoy solely the benefit of silence. Flee living in the city, and persevere in the wilderness. "Behold," says the holy man, "I have wandered far, fleeing, and I remained in the wilderness." If it is possible, do not go into a city at all; for you will see nothing useful, nothing profitable, nothing beneficial to your way of life there. "I saw," says holy scripture again, "iniquity and contradiction in the city." Seek out, therefore, secret and quiet places, and do not be afraid of their deprivation. But if C spectra of demons should appear there, do not be terrified, nor flee from the stadium of our benefit: remain undaunted, and you will behold the great works of God, His assistance, His care, and the whole other fullness of salvation. "For I was expecting," says that blessed man, "the One who saved me from pusillanimity of spirit and from the storm." Let not the desire for wandering overcome your resolve; for "inconstancy with desire destroys an innocent mind." Many temptations arise because of this. Fear the slip, and be stable and firm in your cell.VII.
If you have friends, flee their constant meetings; for by conversing with them at long intervals, you will be useful. But if you perceive that damage is happening to you through these same people, do not approach them at all. For you ought to have friends who are useful and contribute to your way of life. Flee also the meetings of wicked and contentious men; do not dwell with any of these; nay, D reject even their base intentions; for they neither adhere to God, nor intheir state remain. A Let peaceful men be your friends, spiritual brothers, holy Fathers; for the Lord also called them thus, saying: "My mother and my brothers and my fathers are these who perform the will of my Father who is in heaven." Do not dwell with the distracted, nor go with them to a feast; lest they perhaps drag you into their own deceptions, and lead you away from the knowledge of silence; for such a passion resides in them: do not incline your ear to their speech, nor admit the intentions of their heart. For they are truly harmful. Let your desire be toward the faithful of the earth, and the labor of your heart toward an emulation of their mourning. For "My eyes," says he, "are upon the faithful of the earth, that they may sit with me." B If anyone of those who walk according to the love of God, coming to you, invites you to eat, and you wish to go, go indeed, but return quickly to your cell. If it is possible, never sleep outside of it, so that the grace of quiet may always remain within you, and you may keep the observance of this resolve without hindrance.
VIII.
Do not be greedy for sumptuous foods, nor for the allurements of delicacies. "For she that lives in pleasure is dead," as the Apostle also says. Do not sate your stomach with the foods of strangers, lest the desire for them come upon you, and it bring into you a craving for external tables. For it was said: "Do not be deceived by the fullness of the belly." If you see that you are being constantly called outside your cell, C refuse. For constant lingering outside your cell is harmful; it takes away grace, clouds the mind, and extinguishes fervor. Consider the jar of wine that has remained for a long time in the same place and stayed undisturbed, how it makes the wine bright, settled, and fragrant; but if it is carried here and there, it becomes troubled, harsh, and exhibits entirely the unpleasantness contracted from the vice of the dregs. Comparing yourself to this, therefore, test what is useful; cut away the affections of many, lest your mind become distracted and disturb the manner of your quiet. Care to work with your hands, and this as much as possible by day and by night, so that you may not be a burden to anyone, but rather that you may give to others, just as the holy apostle Paul exhorts and says; so that you may also overcome the demon of listlessness D in this, and root out all the other cupidities of the enemy. For the demon of listlessness is adjacent to sloth, and is in desires, as he says. You shall not escape the sin of giving and receiving. Whether therefore you sell, or buy, defraud yourself a little of the just price; do not, through being led into ways that are too exact or greedy for gain, fall into the harmful causes of the soul, contention, perjury, by the exchange of your speech; and in these may you affect the venerable dignity of our institute with insult and ignominy. In that way, you yourself ...mindful of your giving and receiving, shall A keep watch. If you choose the better path, and this is possible for you, cast your care upon another faithful man, so that, having become cheerful and tranquil in this way, you may enjoy good and joyful hopes. B
IX. Such are the useful things that the way of stillness knows how to advise you. Come then, and I will also set before you the sense of the things that follow in it; do you listen to me and do what I command you. Sitting in your cell, gather your mind; remember the day of death; look then upon the mortification of the body; consider the calamity; take up labor and sorrow; condemn the vanity of this world; take care for modesty and diligence, so that you may be able to remain always in the same purpose of the quiet life, and not fall into weakness. Be mindful, too, of the status of the present in C hell; consider how the souls dwell there, in what most bitter silence, or in what most grievous groaning, in what fear, or anxiety, or what sort of expectation: [consider] the ceaseless pain, the soul’s endless tear. But also remember the day of resurrection and of standing before God; imagine that terrible and horrible judgment; bring into the midst all that is reserved for those who sin, the shame in the sight of God and Christ his, of angels, archangels, powers, and all men; and all the torments, the eternal fire, the undying worm, the D tartarus, the darkness, and above all these, the gnashing of teeth, the fears and the torments. Come then, also [consider] the good things reserved for the just, the confidence with God the Father and Christ his, the angels, archangels, powers, and the whole body, the kingdom and its gifts, the joy and the delight. Bring the memory of both of these into your mind; and for the judgment of sinners, groan, weep, put on the aspect of mourning, fearing lest you yourself also be found among them; but for the good things reserved for the just, rejoice and exult and be glad; and endeavor to enjoy the latter, but to be a stranger to the former; see that you never forget these, whether you happen to be inside in your cell, or somewhere outside, do not cast your mind away from the memory of these; so that by these means you may escape unclean and harmful thoughts.
X. Let fasting, as much as in your power, be cultivated before God. This will purge your offenses and sins, adorn the soul, sanctify the mind, drive away demons, and prepare God to be near us. But when you have eaten once in the day, do not desire to eat a second time, that you may not become extravagant, and disturb your mind. Hence you will be able both to abound in works of well-doing, and to mortify the passions of the body itself. But if a visit of brothers occurs, and there is a need so that you must eat a second and a third time, do not be sullen or dejected; but rather rejoice, being obedient to the need; and having eaten a second or third time, give thanks to God, that you have fulfilled the law of love, and that you have...
you will have [God] Himself as the steward of your life. A Sometimes bodily infirmity also occurs, and it is necessary to eat twice or three times or more often; let your mind be prepared for this. For the physical labors of our profession ought not to have a place during illnesses, but some things must be relaxed, so that as soon as one has returned to health, one may again exercise oneself in those same labors of an austere life. As for abstinence from foods, the divine Word did not forbid us to eat, but said: “Behold, I have given you all things as the green herb. Eat, asking no questions”; and, “Not that which enters into the mouth defiles a man.” Therefore, to abstain from foods is a labor of our own will and soul. B
XI. Bear with patience sleeping on the ground, vigils, and all other hardships, looking toward the future glory that shall be revealed to you with all the saints. “For I consider,” he says, “that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us.” If you are discouraged, pray, as it is written; but pray with fear, trembling, and labor, soberly and vigilantly. Thus it is necessary to pray, especially because of the malignant and wicked invisible enemies of ours who are intent on causing us trouble in this matter. As often as they see us standing for prayer, so often do they sedulously attack us, suggesting to the mind those things which we ought by no means to think of or consider during the time of prayer, so that they may lead our mind captive and render our prayer, petition, and supplication idle, vain, and useless. C For in truth the prayer, petition, and supplication are empty and useless when they are not, as stated above, performed with fear and trembling, soberly and vigilantly. Furthermore, whoever approaches a human king performs his petition with fear, trembling, and caution in that manner. Is it not much more necessary to stand similarly before God, the Lord of all, and before Christ, the King of kings and Prince of princes, and to offer such reverence and supplication? For to God be glory forever. Amen.
THE THIRTY-THREE CHAPTERS OF EVAGRIUS THE MONK,
Arranged in a certain order of sequence.
I. Jaundice, or the royal disease, is the worst state of a rational soul, through which it wrongly observes both God and the D contemplation of created things.