4

the soul to be unseen by God and unmoved toward the desire of heavenly goods and of the good things laid up for us in promises.

And it is not permitted at all to be anxious even about necessities themselves, such as food and clothing. Reason permits these things, like thorns, to be held fast by the wicked thoughts of the world, which hinder the fruitfulness of the seed sown by the farmer of our souls, our Lord Jesus Christ saying: but these are they which fell among thorns, who are choked by cares and riches and pleasures of this life, and bring no fruit to perfection. Of the same. For we will neither give any time to sins nor will we leave a place for the enemy in our hearts, having God dwelling in us through constant remembrance.

Of the same. And attention of the mind and the habit of being distracted could easily arise in such children through right training, if they were continually questioned by their supervisors, where they have their thought and what they are turning over in their reasonings. For the simplicity of their age, and its guilelessness and unsuitability for falsehood, easily confesses the secrets of the soul, but so as not to be continually caught in forbidden things, such a one would flee from unseemly thoughts, fearing the shame from rebukes. Of the same. And God said: Let us make man in our image, he means the inner man. But you will say: he does not speak to us about reasonings, he said man is in the image of God, but how is reasoning a man? Hear the apostle saying: though our outward man perish, yet the inward is renewed day by day. Therefore I know two men, one who is seen and one who is hidden in the one who is seen. Therefore we have a man within and we are somehow twofold, and then we truly say that we are men within, but not without. But having perfection in the reasoning part of the soul, so that the body is an instrument of the human soul, but man is properly that which is according to the soul itself. And so, does "let them have dominion" rule by the body or by reason? Is the ruling principle in the soul or in the flesh? But in what is the ruling principle if not in the abundance of reason? For by as much as man is lacking in the power of the body, by so much does he excel in the constitution of his reason. He did not say, "Let us make man in our image," and "let them be angry"; for the passions were not received for the image of God, but reason, the master of the passions, was given to you to rule the irrational, so as to control the irrational passion. If therefore you rule the beasts, why do you not also rule the beasts within? If you rule those outside, will you not leave those inside without a king? You were created a ruler, therefore; yet do not have lofty reasonings, nor be light and unstable in mind. It would be absurd if you should cast down the flying things outside, but allow yourself to be cast down by being so lightly and loftily carried away.

Do not then, being puffed up with pride, be exalted above what you are, nor think thoughts greater than human nature, nor be puffed up when praised, nor seek after glory, nor think yourself to be something great, since you will be like an unsteady bird, carried about here and there. Rule the reasonings within you, that you may become lord of all; for the dominion over the animals given to us ought to regulate us towards ruling ourselves. Just as there is no benefit of a house, nor a city, nor of doors, if there are not those who guard them and know when to close and when to open, so also for a monk there is no benefit from other achievements, if his reasoning is not the gatekeeper of his own counsels. having been entrusted with the closing and opening of the heart with precision and much knowledge, and knowing what ought to be brought out and what brought in, and if any reasoning forces its way, one must suffocate it within and not allow it to be brought forth into words, but to dry up this root and have the door secure and the guard exact. And not to allow wicked counsels to be born, and if born, to suffocate them.

4

ψυχὴν ἀθέατον εἶναι Θεῷ καὶ πρὸς ἐπιθυμίαν τῶν ἐπουρανίων καλῶν καὶ τῶν ἀποκειμένων ἡμῖν ἀγαθῶν ἐν ἐπαγγελίαις ἀκίνητον.

Ὅλως δὲ μηδὲ περὶ τῶν ἀναγκαίων αὐτῶν μεριμνᾶν συγκεχώρηται οἷον τροφῆς καὶ ἐνδύματος. Τούτοις ἐπιτρέπει λόγος, οἷον ἀκάνθαις συνέχεσθαι πονηραῖς ταῖς ἐννοίαις τοῦ κόσμου τῆς παρὰ τοῦ γεωργοῦ τῶν ψυχῶν ἡμῶν ἐγκαταβαλλομένης σπορᾶς τὴν καρποφορίαν ἐμποδιζούσαις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ εἰπόντος· οὗτοι δέ εἰσιν οἱ εἰς τὰς ἀκάνθας πεσόντες, οἳ ὑπὸ μεριμνῶν καὶ πλούτου καὶ ἡδονῶν τοῦ βίου συμπνίγονται καὶ οὐ τελεσφοροῦσιν. Τοῦ αὐτοῦ Οὔτε γὰρ ἁμαρτίαις καιρόν τινα δώσομεν οὔτε τῷ ἐχθρῷ τόπον ἐν ταῖς καρδίαις ἡμῶν καταλείψομεν διὰ τῆς συνεχοῦς μνήμης ἔνοικον ἔχοντες τὸν Θεόν.

Τοῦ αὐτοῦ Καὶ ἡ προσοχὴ δὲ τῆς διανοίας καὶ ὁ τοῦ μετεωρίζεσθαι ἐθισμὸς εὐκόλως ἂν διὰ τῆς ὀρθῆς ἀγωγῆς τοῖς τοιούτοις παιδίοις ἐγγίγνοιτο, εἰ παρὰ τῶν ἐπιστατούντων συνεχῶς ἀνακρίνοιτο, ποῦ ἔχουσι τὴν ἔννοιαν καὶ τί στρέφουσιν ἐν τοῖς λογισμοῖς. Τὸ γὰρ ἁπλοῦν τῆς ἡλικίας καὶ ἄδολον καὶ πρὸς τὸ ψεῦδος ἀνεπιτήδειον ἐξαγορεύει μὲν εὐκόλως τὰ ἀπόρρητα τῆς ψυχῆς, ὑπὲρ δὲ τοῦ μὴ συνεχῶς ἐγκαταλαμβάνεσθαι τοῖς ἀπηγορευμένοις ὁ τοιοῦτος φεύγοι ἂν τὰς τῶν ἀτόπων ἐννοίας, τὴν ἐκ τῶν ἐλέγχων αἰσχύνην φοβούμενος. Τοῦ αὐτοῦ Καὶ εἶπεν ὁ Θεός· ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν, τὸν ἔσω ἄνθρωπον λέγει. Ἀλλ' ἐρεῖς σύ· οὐ λέγει ἡμῖν περὶ λογισμῶν, τὸν ἄνθρωπον εἶπε κατ' εἰκόνα Θεοῦ, ὁ δὲ λογισμὸς πῶς ἄνθρωπος; Ἄκουε τοῦ ἀποστόλου λέγοντος· εἰ καὶ ὁ ἔξω ἡμῶν ἄνθρωπος διαφθείρεται, ἀλλ' ὁ ἔσω ἀνακαινοῦται ἡμέρᾳ τῇ ἡμέρᾳ. ∆ύο λοιπὸν γνωρίζω ἀνθρώπους, ἕνα τὸν φαινόμενον καὶ ἕνα τὸν ὑποκεκρυμμένον ἐν τῷ φαινομένῳ. Ἔσω τοίνυν ἔχομεν ἄνθρωπον καὶ διπλοῖ τινές ἐσμεν καὶ τότε ἀληθῶς λέγομεν ὅτι ἔνδον ἐσμὲν ἄνθρωποι, τὸ δὲ ἔξω οὔ. Ἀλλὰ τὸ τέλειον ἐν τῷ λογιστικῷ τῆς ψυχῆς ἔχοντες ὥστε τὸ μὲν σῶμα ὄργανόν ἐστι τῆς τοῦ ἀνθρώπου ψυχῆς, ἄνθρωπος δὲ κυρίως τὸ κατ' αὐτὴν τὴν ψυχήν. Καὶ τὸ ἀρχέτωσαν τοίνυν ἄρχει σώματι ἢ λογισμῷ; Ἐν ψυχῇ τὸ ἀρχικὸν ἢ ἐν σαρκί; Ἀλλ' ἐν τίνι τὸ ἀρχικὸν ἢ ἐν τῇ τοῦ λογισμοῦ περιουσίᾳ; Ὅσῳ γὰρ λείπεται τῇ δυνάμει τοῦ σώματος ὁ ἄνθρωπος, τοσούτῳ περίεστι τῇ τοῦ λογισμοῦ κατασκευῇ. Οὐχὶ ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν εἶπε καὶ θυμούσθωσαν· οὐ γὰρ τὰ πάθη πρὸς τὴν τοῦ Θεοῦ εἰκόνα παρελήφθη, ἀλλ' ὁ λογισμὸς τῶν παθῶν δεσπότης ἐδόθη σοι ἄρχειν τῶν ἀλόγων, ὥστε τοῦ ἀλόγου πάθους κρατεῖν. Εἰ οὖν τῶν θηρίων ἄρχεις, διατί καὶ τῶν ἔνδον θηρίων οὐκ ἄρχεις; Εἰ τῶν ἔξω ἄρχεις, μὴ τὰ ἔνδον ἀβασίλευτα καταλείψῃς; Ἄρχων τοίνυν ἐκτίσθης, μὴ μέντοι λογισμοὺς ἔχε μετεώρους μηδὲ κοῦφος ἔσο καὶ ἄστατος τῇ διανοίᾳ. Ἄτοπον ἂν εἴη, τὰ μὲν πετόμενα ἔξω ἂν καταβάλλῃς, σεαυτὸν δὲ κούφως οὕτω καὶ μετεώρως ὑπεραιρόμενον καταβάλλεσθαι.

Μὴ οὖν τυφωθεὶς ὑπεραρθῇς ὑπὲρ ὃ εἶ καὶ μείζω φρονήσῃς τῆς φύσεως τῆς ἀνθρωπίνης μηδὲ ἐπαινούμενος φυσιωθῇς μηδὲ δόξαν ἐπιζήτει μηδὲ μέγα τι σεαυτὸν εἶναι νομίσῃς, ἐπεὶ ἔσει ὥσπερ πτηνὸν ἀστήρικτον, ὧδε κἀκεῖσε περιφερόμενον. Ἄρχε τῶν ἐν σοὶ λογισμῶν, ἵνα γένῃ πάντων κύριος· ἡ γὰρ δεδομένη ἡμῖν ἀρχὴ τῶν ζῴων ῥυθμίζειν ἡμᾶς ὀφείλει πρὸς τὸ ἑαυτῶν ἡμᾶς ἄρχειν. Ὥσπερ οὐδὲν ὄφελος οἰκίας, οὐ πόλεως, οὐ θυρῶν, ἐὰν μὴ ὦσιν οἱ φυλάσσοντες καὶ εἰδότες πότε μὲν κλείειν, πότε δὲ ἀνοίγειν, οὕτως οὐδὲ μοναχῷ τῶν ἄλλων κατορθωμάτων ὄφελος, ἂν μὴ ὁ λογισμὸς ᾖ θυρωρὸς τῶν αὐτοῦ βουλευμάτων. Τὴν κλεῖσιν καὶ τὴν ἄνοιξιν τῆς καρδίας μετὰ ἀκριβείας καὶ πολλῆς ἐπιστήμης ἐπιτετραμμένος καὶ εἰδὼς τίνα μὲν ἐκφέρειν δεῖ, τίνα δὲ εἰσάγειν, κἄν τις λογισμὸς ἐκβιάσηται, ἀποπνίγειν αὐτὸν ἔνδον χρὴ καὶ μὴ ἐᾶν εἰς λόγους ἐκφέρεσθαι, ἀλλὰ ταύτην ἀναξηραίνειν τὴν ῥίζαν καὶ ἀσφαλῆ τὴν θύραν ἔχειν καὶ ἀκριβῆ τὴν φυλακήν. Καὶ τὰ πονηρὰ βουλεύματα μὴ ἐᾶν τίκτεσθαι καὶ τικτόμενα ἀποπνίγειν.