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having, is found immediately well-disposed and a most effective servant, since he himself also feasts with him and drinks the wine more lively and nourishes [it], with the darkness awarding him concealment. And after drinking once, he is again stirred up to an appetite for foods and, secretly being stolen away, as it were, by the pleasure of the foods, he is imperceptibly sated and makes his stomach fat and unmanageable and not obedient to the soul's impulse. (70) Then the thought says to him: "Dismiss your servant and stand and say your usual prayer." The other thought answers and says to him: "And how are you able to stand, being full and weighed down? Sleep a little and help nature to digest the food, and rise before the synaxis. And then, rather, having your body nimble, you will pray well." He obeys the thought and falling down, he sleeps, and if he becomes awake, he does not get up, but says: "It is early, I will sleep a little longer." And as he thus postpones, the synaxis of matins arrives, and then getting up he enters the synaxis, having a conscience that rebukes his negligence and sloth.

As we said before, therefore, as is his custom, going more frequently to the cells of friends and beloved fathers, he sits until evening, dining with them, drinking with them, conversing with them; and so coming to his cell, he becomes useless not only for the evening prayer, but also for the synaxis of matins, being able to neither think nor accomplish anything spiritual at all. But also in his own cell, if another comes and visits, he likewise prolongs the night, sometimes reviling and condemning the lives of others, and this man remains for the whole time of his life, destroying himself in dissipation and drunkenness and in cares that are not good.

But for what reason have I related all these things? So that I might show you, brothers, that one who leads such a life can never bring forth a tear from his eyes; for how can one who is always serving his own stomach and continually worrying, like the gentiles, what he will eat tomorrow and what he will drink (71) and serving the pleasure of his throat as a mistress? But let us grant that he abstains from the things mentioned and neither goes to another's cell, nor receives another in his own cell, nor gives himself over to satiety of the stomach and drink and idle talk, but having closed the doors, remains inside the cell all alone; what then is the benefit to him, if his work is not spiritual and with knowledge, but he sits reading in order to memorize something, so that he may have this to say at the time of the synaxis or in the presence of friends, so that he might appear to be knowledgeable? But let us suppose that it is not for this reason, but for the sake of benefit and to hear the word of God that he reads the divine Scriptures, then rising he stands for prayer; and let his prayer be, if you will, two or three or ten or a hundred psalms, the prostrations likewise, as many as you might say he makes, then having thus fulfilled everything he reclines and nothing more; what then, tell me, is the benefit to him from such work alone, if the fruit of the prayer and the reading does not also blossom in his soul through the tears of repentance, which is dispassion, the acquisition of humility along with meekness, and knowledge with wisdom of the spirit? For to everyone who with knowledge performs the spiritual work of God's commandments, the acquisition of the aforementioned things correspondingly comes from his laborious work without any doubt. But if, to one who works and toils according to his own opinion, the aforementioned things do not blossom, his work is not according to God but only for the pleasing of men, and he naturally falls short of the better things.

(72) So then, if each of the aforementioned always goes through his own life in this way, will he ever be able, like the one who from the beginning of his renunciation gave himself wholly to endure and suffer all sorrows according to God, as we have said above,

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ἔχων, εὔνους εὑρίσκεται παραχρῆμα καί δραστικώτατος ὑπηρέτης, οἷα δή καί αὐτός αὐτῷ συνευωχούμενος καί ζωηρότερον μᾶλλον πίνων τόν οἶνον καί ἐκτροφῶν, τοῦ σκότους αὐτῷ λανθάνειν ἐπιβραβεύοντος. Ὅς καί μετά τό πιεῖν ἅπαξ πρός ὄρεξιν αὖθις διεγείρεται βρωμάτων καί λεληθότως τῇ τῶν βρωμάτων ἡδύτητι ὥσπερ ὑποκλεπτόμενος, ἀνεπαισθήτως κορέννυται καί παχεῖαν ἀπεργάζεται τήν γαστέρα καί δυσμεταχείριστον καί τῇ τῆς ψυχῆς ὁρμῇ μή ὑπείκουσαν. (70) Τότε λέγει αὐτῷ ὁ λογισμός· "Ἀπόλυσόν σου τόν ὑπουργόν καί στῆθι ποίησόν σου τήν συνήθη εὐχήν". Ἀνταποκρίνεται ὁ ἕτερος λογισμός καί λέγει αὐτῷ· "Καί πῶς ἰσχύεις στῆναι ἐμπεπλησμένος ὤν καί κατάγομος; Κοιμήθητι μικρόν καί τῇ φύσει βοήθησον εἰς τό ἐξαναλῶσαι τά βρώματα καί πρό τῆς συνάξεως ἐγέρθητι. Καί τότε μᾶλλον, εὐκίνητον ἔχων τό σῶμα, εὔξῃ καλῶς". Ὑπακούει τῷ λογισμῷ καί πεσών ὑπνοῖ καί ἐάν ἔξυπνος γένηται, οὐκ ἐγείρεται, ἀλλά λέγει· "Ταχύ ἐστιν, ὑπνώσω ἔτι μικρόν". Καί οὕτως ὑπερτιθεμένου, φθάνει ἡ σύναξις τοῦ ὄρθρου, καί τηνικαῦτα ἐγειρόμενος εἰσέρχεται εἰς τήν σύναξιν, τό συνειδός ἔχων ἔλεγχον τῆς ἀμελείας καί ῥᾳθυμίας αὐτοῦ.

Καθώς οὖν προείπομεν, ὡς ἔθος αὐτῷ ἐστι, συχνοτέρως εἰς τάς τῶν φίλων καί ἀγαπητῶν πατέρων κέλλας ἀπερχόμενος ἕως βράδυ κάθηται συνδειπνῶν, συμπίνων, προσομιλῶν αὐτοῖς· καί οὕτως ἐν τῷ κελλίῳ ἐρχόμενος, ἄχρηστος γίνεται οὐ μόνον ἐν τῇ ἑσπερινῇ εὐχῇ, ἀλλά δή καί ἐν τῇ τοῦ ὄρθρου συνάξει, μηδέν ὅλως πνευματικόν ἤ ἐννοῆσαι ἤ διαπράξασθαι δυνάμενος. Ἀλλά καί ἐν τῇ αὐτοῦ κέλλῃ, ἐάν ἕτερος ἐλθών παραβάλῃ, ὁμοίως τήν νύκτα παρέλκει, ἔσθ᾿ ὅτε λοιδορῶν καί κατακρίνων βίους ἑτέρων, καί μένει οὗτος τόν ὅλον τῆς ζωῆς αὐτοῦ χρόνον προσαπολλύς ἐν κραιπάλῃ καί μέθῃ καί μερίμναις οὐκ ἀγαθαῖς.

Ἀλλά τίνος ἕνεκα ταῦτα πάντα διῆλθον; Ἵνα δείξω ὑμῖν, ἀδελφοί, ὅτι ὁ τοιοῦτον ἕλκων βίον οὐ δύναταί ποτε δάκρυον ἐξ ὀφθαλμῶν αὐτοῦ καταγαγεῖν· πῶς γάρ ὁ ἀεί τήν αὐτοῦ θεραπεύων γαστέρα καί διηνεκῶς φροντίζων ὁμοίως τοῖς ἔθνεσι τί φάγεται αὔριον καί τί πίεται (71) καί ὡς δεσποίνῃ δουλεύων τῇ τοῦ φάρυγγος ἡδονῇ; ∆ῶμεν δέ καί ἀπέχεσθαι τῶν εἰρημένων αὐτόν καί μήτε πρός ἄλλου τινός κέλλαν χωρεῖν, μήτε ἄλλον αὐτόν ὑποδέχεσθαι ἐν τῇ κέλλῃ αὐτοῦ, μήτε κόρῳ γαστρός καί πότῳ καί ἀργολογίαις προσανέχειν, ἀλλά κλείσαντα τάς θύρας ἔνδον μένειν τῆς κέλλης μονώτατον· τί οὖν ὁ ὄφελος αὐτῷ, ἐάν μή πνευματική ὑπάρχῃ καί μετά γνώσεως ἡ ἐργασία αὐτοῦ, ἀλλά κάθηται ἀναγινώσκων πρός τό ἀποστηθίσαι τι, ἵνα ἔχῃ τοῦτο λέγειν ἐν καιρῷ συνάξεως ἤ καί παρουσίᾳ φίλων, ὥστε φαίνεσθαι αὐτόν γνωστικόν; Θῶμεν δέ ὅτι οὐχ ἕνεκα τούτου, ἀλλά χάριν ὠφελείας καί τοῦ ἀκοῦσαι λόγον Θεοῦ ἐντυγχάνει ταῖς θείαις Γραφαῖς, εἶτα ἐγερθείς ἵσταται εἰς προσευχήν· ἡ δέ προσευχή αὐτοῦ ἔστωσαν, εἰ δοκεῖ, ψαλμοί δύο ἤ τρεῖς ἤ δέκα ἤ ἑκατόν, αἱ προσκυνήσεις ὡσαύτως, ὅσας ἄν καί εἴποις ποιεῖν, εἶθ᾿ οὕτως ἐκπληρώσας πάντα ἀνακλίνεται καί πλέον οὐδέν· τί οὖν, εἰπέ μοι, ὄφελος αὐτῷ ἐκ τῆς τοιαύτης καί μόνον ἐργασίας, ἐάν μή καί ὁ καρπός τῆς εὐχῆς καί τῆς ἀναγνώσεως ἐπανθήσῃ τῇ ψυχῇ αὐτοῦ διά τῶν δακρύων τῆς μετανοίας, ὅς ἐστιν ἡ ἀπάθεια, ἡ ἐπίκτησις τῆς ταπεινοφροσύνης ὁμοῦ καί πρᾳότητος, καί ἡ γνῶσις μετά σοφίας τοῦ πνεύματος; Παντί γάρ τῷ μετά γνώσεως ἐργαζομένῳ τήν πνευματικήν ἐργασίαν τῶν ἐντολῶν τοῦ Θεοῦ ἀναλόγως δίχα πάσης ἀμφιβολίας ἡ τῶν εἰρημένων ἐπιγίνεται κτῆσις τῆς ἐμπόνου ἐργασίας αὐτοῦ. Εἰ δέ ἐργαζομένῳ κατά τό δοκεῖν καί πονοῦντι οὐκ ἐπανθήσει τά εἰρημένα, οὐκ ἔστιν κατά Θεόν ἡ ἐργασία αὐτοῦ ἀλλά μόνον πρός ἀνθρώπων ἀρέσκειαν, καί εἰκότως τῶν κρειττόνων ἐξαμαρτάνει.

(72) Οὕτω τοίνυν ἀεί τόν ἑαυτοῦ βίον ἕκαστος τῶν προειρημένων διερχόμενος, δυνήσεταί ποτε ἆρα, ὡς ὁ ἀπό τῆς ἀρχῆς τῆς ἀποταγῆς αὐτοῦ δούς ἑαυτόν ὅλον εἰς τό πάντα τά κατά θεόν λυπηρά ὑπομεῖναι καί παθεῖν, καθώς ἄνωθεν προειρήκαμεν,