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receiving souls. For in the midst of them a gushing spring comes into being, a water of life ever leaping and springing up and watering them richly, and as if from some reservoir flowing down to those near and far, and over-filling the souls that receive the word with faith. For first it washes its partakers clean of filth, then it washes away the passions and cleanses them, pulling them out like scales from wounds, I mean wickedness, envy, vainglory and all the other things that accompany these; but not only this, but also like some flame running around, it gradually makes them disappear, burning them up hour by hour like thorns and consuming them; which first creates a longing for perfect freedom from these things and for purification, and then for the good things laid up and prepared by God for those who love him.

(75) And all these things the divine fire of compunction works with tears, or rather through tears; but without tears, as we have said, not one of these things has ever happened or ever will happen either in ourselves or in any others. For no one will prove this from the divine Scriptures, that without tears and continuous compunction any man was ever purified or became a saint or received the Holy Spirit or beheld God or knew Him tabernacling within him or ever had Him as an indweller in his heart at all, unless repentance and compunction and, as from a spring, ever-gushing, continuous tears went before, which manifestly flood and wash out the house of the soul, and bedew and refresh the soul that is possessed and consumed by the unapproachable fire.

Therefore, those who say it is not possible to mourn and weep every night and day testify that they themselves are naked of all virtue. For if our holy fathers, making this declaration, say: "He who wishes to cut off passions, cuts them off with weeping, and he who wishes to acquire virtues, acquires them with weeping," it is quite clear that he who does not weep every day neither cuts off the passions nor achieves the virtues, even if, as he supposes, he seems to pursue them all. For what use, tell me, are the tools of the craft if the craftsman is not present, the one who knows how to handle the material and make it a fitting vessel? And what will it profit the gardener, if he works the whole garden and sows and plants every kind of vegetable in it, but no rain comes down from above upon them, or if he has no water for irrigation? Absolutely nothing. So also he who pursues the other virtues (76) and toils in them will profit nothing without this holy and blessed mistress and creator of all the virtues.

For just as a king without the army under him becomes weak and an easy captive to all and does not even appear to be a king, but is as one of the rest of men, and likewise also the armies and camps of the multitude without a king or their commander-in-chief are easily scattered and destroyed by their opponents, so consider mourning to be in relation to the other virtues. For conceive for me all the introductory virtues as an army gathered together in one place, and the king and commander of these as blessed mourning and weeping, through which the whole army is set in order and drawn up for battle, being made eager, anointed, strengthened, taught both to take up arms and where it is necessary and how and when and of what sort, and against which opponent of what sort in season and at proper times, being well defined, and what scouts to send and what kind of guards to post, and what and to whom it is necessary to say in conversing with those sent from the opponents (for it is possible even by conversation alone to rout them all, and sometimes even by not receiving them into a meeting at all), and how to set ambushes and ambuscades against them, that is, hidden traps, and when and which men of the army to send out for this and in what places, mourning itself, I say, clearly arranges; but without this, the whole populace of the virtues is an easy captive.

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δεχομένας ψυχάς. Μέσον γάρ τούτων πηγή βλύζουσα γίνεται, ὕδωρ ζωῆς ἀεί πηδῶν καί ἁλλόμενον καί καταρδεῦον πλουσίως αὐτάς, καί ὥσπερ ἀπό δεξαμενῆς τινος καταρρέον εἰς τούς ἐγγύς καί μακράν, καί ὑπερεμπιπλοῦν τάς μετά πίστεως δεχομένας τόν λόγον ψυχάς. Ἐκπλύνει μέν γάρ ἐκ πρώτης τοῦ ῥύπου τούς μετόχους αὐτοῦ, εἶτα συνεκπλύνει τά πάθη καί ἀπορρύπτει, ὥσπερ τραυμάτων λεπίδας ταῦτα ἐξανασπῶν, φημί δή πονηρίαν, φθόνον, κενοδοξίαν καί τἆλλα πάντα ἅ τούτοις συνέπεται· οὐ μόνον δε ἀλλά καί ὥσπερ τις φλόξα περιτρέχουσα κατ᾿ ὀλίγον ἐξαφανίζει ἐκκαίουσα καθ᾿ ὥραν ὡς ἀκάνθας αὐτάς καί καταφλέγουσα· ἥτις καί πρῶτον μέν πόθον ἐμποιεῖ τῆς τελείας τούτων ἐλευθερίας τε καί καθάρσεως, ἔπειτα καί τῶν ἀποκειμένων καί ἡτοιμασμένων παρά Θεοῦ ἀγαθῶν τοῖς ἀγαπῶσι αὐτόν.

(75) Ταῦτα δέ πάντα μετά δακρύων, μᾶλλον δέ διά τῶν δακρύων, τό τῆς κατανύξεως θεῖον πῦρ ἀπεργάζεται· ἄνευ δέ δακρύων, ὡς ἔφαμεν, οὐδέ ἕν τούτων ἤ ἐν ἡμῖν αὐτοῖς ἤ ἔν τισιν ἑτέροις γέγονέ ποτε ἤ γενήσεται. Οὐδέ γάρ ἀπό τῶν θείων Γραφῶν ἀποδείξει τοῦτό τις, ὅτι δακρύων δίχα καί κατανύξεως διηνεκοῦς ἐκαθάρθη τις ἀνθρώπων ποτέ ἤ ἅγιος γέγονεν ἤ Πνεῦμα Ἅγιον ἔλαβεν ἤ τόν Θεόν ἐθεάσατο ἤ σκηνώσαντα ἔνδον αὐτοῦ ἔγνωκεν ἤ ὅλως τοῦτον ἔσχε ποτέ ἔνοικον ἐν τῇ καρδίᾳ αὐτοῦ, μή προηγησαμένης μετανοίας καί κατανύξεως καί ὡς ἀπό πηγῆς ἀεί βρυόντων δακρύων διηνεκῶν, τῶν κατακλυζόντων δηλονότι καί τήν τῆς ψυχῆς ἐκπλυνόντων οἰκίαν, καί αὐτήν καταδροσιζόντων καί ἀναψυχόντων τήν ὑπό τοῦ ἀπροσίτου πυρός κατεχομένην καί καταφλεγομένην ψυχήν.

Οἱ οὖν λέγοντες μή εἶναι δυνατόν καθ᾿ ἑκάστην νύκτα καί ἡμέραν πενθεῖν καί κλαίειν, ἑαυτούς πάσης ἀρετῆς γυμνούς εἶναι διαμαρτύρονται. Εἰ γάρ οἱ πατέρες ἡμῶν οἱ ἅγιοι οὕτως ἀποφηνάμενοι λέγουσι· "Ὁ θέλων κόψαι πάθη, κλαυθμῷ κόπτει αὐτά καί ὁ θέλων κτήσασθαι ἀρετάς, κλαυθμῷ κτᾶται αὐτάς", εὔδηλον ὅτι ὁ μή κλαίων καθ᾿ ἑκάστην, οὔτε τά πάθη κόπτει οὔτε τάς ἀρετάς κατορθοῖ, κἄν, ὡς οἴεται, δοκῇ πάσας μετέρχεσθαι. Τί γάρ ὠφελοῦσιν, εἰπέ μοι, τά ἐργαλεῖα τῆς τέχνης τοῦ τεχνίτου μή παρόντος, τοῦ τήν ὕλην εἰδότος μεταχειρίσασθαι καί ταύτην ποιῆσαι σκεῦος ἁρμόδιον; Τί δέ τόν κηπουρόν ὀνίσησιν, ἐάν ὅλον μέν τόν κῆπον ἐργάσηται καί λαχάνου πᾶν γένος σπείρῃ τε καί φυτεύσῃ ἐν αὐτῷ, μή κατέλθῃ δέ ὑετός ἄνωθεν ἐπ᾿ αὐτοῖς ἤ μή οὔσης ἀρδείας αὐτῷ ὕδατος; Πάντως οὐδέν. Οὕτως οὐδέ ὁ τάς ἄλλας ἀρετάς (76) μετερχόμενος καί κοπιῶν ἐν αὐταῖς ὀνήσεταί τι χωρίς ταύτης τῆς ἁγίας καί μακαρίας δεσποίνης καί δημιουργοῦ πασῶν τῶν ἀρετῶν.

Ὥσπερ γάρ βασιλεύς δίχα τοῦ ὑπ᾿ αὐτόν στρατεύματος ἀσθενής καί εὐχείρωτος τοῖς πᾶσι γίνεται καί οὐδέ βασιλεύς φαίνεται, ἀλλ᾿ ὡς εἷς τῶν λοιπῶν ἀνθρώπων ἐστίν, ὡσαύτως δέ καί τά τοῦ πλήθους στρατεύματα καί στρατόπεδα δίχα βασιλέως ἤ τοῦ ἀρχιστρατήγου αὐτῶν εὐχερῶς διασκορπίζονται καί ὑπό τῶν ἀντιπάλων ἐξαφανίζονται, οὕτως λόγισαι εἶναι τό πένθος πρός τάς λοιπάς ἀρετάς. Στρατόπεδον μέν γάρ ἐπί τό αὐτό συναγόμενον ἁπάσας νόει μοι εἶναι τάς τῶν εἰσαγωγικῶν ἀρετάς, βασιλέα δέ τούτων καί στρατηγάρχην τό μακάριον πένθος καί τόν κλαυθμόν, δι᾿ οὖ ἐπί παράταξιν ἅπαν διατίθεται καί παρατάσσεται τό στρατόπεδον, προθυμοποιούμενον, ἀλειφόμενον, ἐνισχυόμενον, διδασκόμενον, ὅπλα τε αἵρειν καί ὅπῃ δεῖ καί πῶς καί πότε καί ποταπά καί ἐπί ποίῳ καί ποταπῷ τῷ ἀντιπάλῳ κατά καιρόν καί καιρούς καλῶς ὁριζόμενον, τίνας τε πέμπειν σκοπούς καί ὁποίους ἱστᾷν φύλακας καί τί τοῖς ἀπό τῶν ἀντιπάλων πεμπομένοις προσδιαλέγεσθαι χρή καί ποίοις ἔστι γάρ καί ἀπό μόνης ὁμιλίας τρέψαι πάντας αὐτούς, ἐνίοτε δέ καί ἐκ τοῦ μηδέ εἰς συντυχίαν αὐτούς προσδέξασθαι , πῶς δέ καί ἐνέδρας κατ᾿ αὐτῶν καί λόγους εἴτουν ἐγκρύμματα, καί πότε καί ποίους τοῦ στρατοπέδου εἰς τοῦτο ἐκπέμψαι καί ἐν ποίοις τόποις, αὐτό δή τό πένθος, λέγω, σαφῶς διατάττεται· ἄνευ δέ τούτου ὁ λαός τῶν ἀρετῶν ἅπας εὐχείρωτος.