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CHAPTER 3. But it is impossible for anyone to overcome these passions, without completely despising food, and possessions, and glory, and even his own body on account of those who often attempt to strike it; it is therefore altogether necessary to imitate those in danger at sea, who jettison their cargo because of the violence of the winds and the rising waves. But here we must pay close attention, lest in jettisoning our cargo, we do it to be seen by men; for then we have received our reward, and another shipwreck, more grievous than the first, will befall us, from the demon of vainglory blowing against us. Wherefore our Lord also in the Gospels, instructing the governing mind, says, "Take heed that you do not do your alms before men, to be seen by them: otherwise you have no reward of your Father which is in heaven." And again: "When you pray," he says, "you shall not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward." And again he says: "Moreover when you fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward." But we must here pay attention to the physician of souls, how through almsgiving he heals anger, through prayer he purifies the mind, and again through fasting he withers desire, from which things the new man is constituted, who is renewed in the image of him that created him, in whom there is, through holy impassibility, neither male and female, nor through the one faith and love, Greek and Jew, circumcision and uncircumcision, Barbarian, Scythian, bond and free, but Christ is all and in all.

CHAPTER 4. But we must investigate how in fantasies during sleep the demons impress and shape our

ruling faculty; for such a thing seems to happen to the mind, either seeing through the eyes, or hearing through the ears, or again through some kind of sensation, or from the memory which indeed impresses the ruling faculty, not through the body, but it moves those things which it has received through the body. The demons, therefore, seem to me to impress the ruling faculty by moving the memory; for its organ is held inactive by sleep. How then, again, they move the memory must be investigated, or perhaps through the passions? And this is clear from the fact that the pure and impassible no longer suffer any such thing. But there is also a certain simple movement that comes from us, or from holy powers, according to which we both meet with and converse with and feast with holy ones in our sleep. However, it must be noted that what images the soul receives with the body, 79.1205 these the memory moves without the body, and this is clear from the fact that often, even in our sleep, we experience this while the body is at rest. For just as it is possible to remember water, both with thirst and without thirst, so it is possible to remember gold with greed and without greed, and similarly for other things. But for the mind to find such and such differences of fantasies is a mark of their evil craft. At the same time this must also be known, that the demons also use external things for their fantasies, as in the case of those who sail, by the sound of the waves. Our anger, when moved contrary to nature, contributes greatly to the purpose of the demons, and becomes most useful for all their evil contrivances, wherefore none of them refrains from disturbing it by night and by day, but when they see it bound by meekness, they then immediately release it on just pretexts, so that having become sharper, it might also serve their bestial thoughts, for which reason it is necessary, neither for just nor for unjust matters to provoke it, nor a bad sword

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ΚΕΦΑΛ. Γʹ. Ἀδύνατον δέ τινα τῶν παθῶν τούτων περιγενέσθαι, μὴ παντελῶς βρωμάτων, καὶ χρημάτων, καὶ δόξης ὑπεριδόντα, ἔτι δὲ καὶ τοῦ ἰδίου σώματος διὰ τοὺς ῥαπίζειν αὐτὸ πολλάκις ἐπιχειροῦντας· πᾶσα οὖν ἀνάγκη μιμεῖσθαι τοὺς κινδυνεύοντας, ἐν θαλάττῃ, καὶ τῶν σκευῶν ἐκβολὴν ποιουμένους διὰ τὴν βίαν τῶν ἀνέμων καὶ τῶν ἐπανισταμένων κυμάτων. Ἀλλ' ἐνταῦθα προσεκτέον ἀκριβῶς, μήπως ἐκβολὴν ποιούμενοι τῶν σκευῶν, πρὸς τὸ θεαθεῖναι τοῖς ἀνθρώποις ποιήσωμεν· ἐπεὶ ἀπέχομεν τὸν μισθὸν ἡμῶν, καὶ ἄλλο τοῦ προτέρου χαλεπώτερον διαδέξεται ἡμᾶς ναυάγιον, τοῦ τῆς κενοδοξίας ἡμῖν ἀντιπνεύσαντος δαίμονος. ∆ιὸ καὶ ὁ Κύριος ἡμῶν ἐν τοῖς Εὐαγγελίοις, τὸν κυβερνήτην νοῦν παιδεύων, «Προσέχετε, φησὶν, τὴν ἐλεημοσύνην ἡμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων πρὸς τὸ θεαθεῖναι αὐτοῖς, εἰ δὲ μήγε μισθὸν οὐκ ἔχετε παρὰ τῷ Πατρὶ ὑμῶν τῷ ἐν τοῖς οὐρανοῖς.» Καὶ πάλιν· «Ὅταν προσεύχησθε, φησὶν, οὐκ ἔσεσθε ὥσπερ οἱ ὑποκριταὶ, ὅτι φιλοῦσιν ἐν ταῖς συναγωγαῖς, καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν ἑστῶτες προσεύχεσθαι, ὅπως φανῶσι τοῖς ἀνθρώποις· ἀμὴν λέγω ὑμῖν, ὅτι ἀπέχουσι τὸν μισθὸν αὐτῶν.» Καὶ πάλιν λέγει· «Ὅταν νηστεύητε, μὴ γίνεσθε, ὥσπερ οἱ ὑποκριταὶ σκυθρωποί· ἀφανίζουσι γὰρ τὰ πρόσωπα αὐτῶν, ὅπως φανῶσι τοῖς ἀνθρώποις νηστεύοντες· ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν.» Ἀλλὰ προσεκτέον ἐνταῦθα τῷ ἰατρῷ τῶν ψυχῶν, πῶς διὰ μὲν τῆς ἐλεημοσύνης τὸν θυμὸν θεραπεύει, διὰ δὲ τῆς προσευχῆς τὸν νοῦν καθαρίζει, καὶ πάλιν διὰ τῆς νηστείας τὴν ἐπιθυμίαν καταμαραίνει, ἐξ ὧν συνίσταται ὁ νέος ἄνθρωπος, ὁ ἀνακαινούμενος κατ' εἰκόνα τοῦ κτίσαντος αὐτὸν, ἐν ᾧ οὐκ ἔστι διὰ τὴν ἁγίαν ἀπάθειαν ἄρσεν, καὶ θῆλυ, οὐδὲ διὰ τὴν μίαν πίστιν, καὶ ἀγάπην, Ἕλλην, καὶ Ἰουδαῖος, περιτομὴ, καὶ ἀκροβυστία, Βάρβαρος, Σκύθης, δοῦλος, καὶ ἐλεύθερος, ἀλλὰ τὰ πάντα ἐν πᾶσι Χριστός.

ΚΕΦΑΛ. ∆ʹ. Ζητητέον δὲ πῶς ἐν ταῖς καθ' ὕπνον φαντασίαις τυποῦσιν ἡμῶν

τὸ ἡγεμονικὸν καὶ σχηματίζουσιν οἱ δαίμονες· τὸ γὰρ τοιοῦτον ἔοικε συμβαίνειν τῷ νῷ, ἢ δι' ὀφθαλμῶν ὁρῶντι, ἢ δι' ἀκοῆς ἀκούοντι, ἢ πάλιν δι' αἰσθήσεως ποιᾶς, ἢ ἀπὸ τῆς μνήμης ἤτις τυποῖ μὲν τὸ ἡγεμονικὸν, οὐ διὰ τοῦ σώματος, πλὴν ἅπερ διὰ τοῦ σώματος ἔσχε, ταῦτα κινεῖ. Οἱ οὖν δαίμονες ἐοίκασί μοι τὴν μνήμην κινοῦντες, τυποῦν τὸ ἡγεμονικόν· τὸ γὰρ ὄργανον ὑπὸ τοῦ ὕπνου κατέχεται ἀνενέργητον. Πῶς οὖν πάλιν τὴν μνήμην κινοῦσι ζητητέον, ἢ τάχα διὰ τῶν παθῶν; καὶ τοῦτο δῆλον ἐκ τοῦ μηκέτι τοὺς καθαροὺς, καὶ ἀπαθεῖς πάσχειν τι τοιοῦτον. Ἔστι δὲ καὶ κίνησίς τις ἁπλῆ ὑφ' ἡμῶν γινομένη, ἢ ὑπὸ ἁγίων δυνάμεων, καθ' ἣν ἁγίοις τε συντυγχάνομεν ἐν τοῖς ὕπνοις καὶ ὁμιλοῦμεν, καὶ συνεστιώμεθα. Πλὴν προσεκτέον, ὅτι ἅπερ μετὰ τοῦ σώματος ἡ ψυχὴ εἰσδέχεται εἴδωλα, 79.1205 ταῦτα ἄνευ τοῦ σώματος ἡ μνήμη κινεῖ καὶ τοῦτο σαφὲς ἐκ τοῦ πολλάκις, καὶ ἐν τοῖς ὕπνοις πάσχειν ἡμᾶς τοῦτο ἠρεμοῦντος τοῦ σώματος. Ὥσπερ ἔστι γὰρ μνημονεῦσαι ὕδατος, καὶ μετὰ δίψης, καὶ ἄνευ δίψης· οὕτως ἔστι μνημονεῦσαι χρυσίου μετὰ πλεονεξίας, καὶ ἄνευ πλεονεξίας, καὶ ἐπὶ τῶν ἄλλων πραγμάτων ὡσαύτως. Τὸ δὲ τοιάσδε ἢ τοιάσδε εὑρίσκειν φαντασιῶν διαφορὰς τὸν νοῦν, τῆς ἐκείνων κακοτεχνίας ἐστὶ γνώρισμα. Ἅμα δὲ καὶ τοῦτο ἰστέον, ὅτι καὶ τοῖς ἔξωθεν πράγμασι κέχρηνται πρὸς τὰς φαντασίας οἱ δαίμονες, ὡς ἐπὶ τῶν πλεόντων τῷ ἤχῳ τῶν κυμάτων. Σφόδρα τῷ σκοπῷ τῶν δαιμόνων ὁ θυμὸς ἡμῶν συμβάλλεται παρὰ φύσιν κινούμενος, καὶ πρὸς πᾶσαν αὐτῶν κακομηχανίαν γίνεται χρησιμώτατος, ὅθεν νύκτωρ, καὶ μεθ' ἡμέραν ταράσσειν τοῦτον οὐδεὶς αὐτῶν παραιτεῖται, ἀλλ' ὅταν ἴδωσιν αὐτὸν δεθέντα πραότητι, τὸ τηνικαῦτα ἐπὶ δικαίαις προφάσεσιν εὐθὺς αὐτὸν ἀπολύουσιν, ἵνα ὀξύτερος γεγονὼς, καὶ πρὸς τοὺς θηριώδεις λογισμοὺς αὐτῶν χρησιμεύῃ, διόπερ ἀνάγκη, μήτε δικαίοις, μήτε ἐπ' ἀδίκοις πράγμασιν αὐτὸ ἐρεθίζειν, μήτε κακὸν ξίφος