Step 14
On the clamorous , yet wicked master—the stomach.2
1. We have been attacking ourselves in everything that we have said, but this is specially so when we
speak about the stomach. For I wonder if anyone has got free of this master before settling in the grave.
2. Gluttony is hypocrisy of the stomach; for when it is glutted it complains of scarcity, and when it is
loaded and bursting it cries out that it is hungry.
3. Gluttony is a deviser of seasonings, a source of sweet dishes. You stop one jet, and it bobs up
elsewhere; you plug this too, and you open another.
4. Gluttony is a delusion of the eyes which receives in moderation but wants to gobble everything at
once.
5. Satiety in food is the father of fornication; but mortification of the stomach is an agent of purity.
6. He who fondles a lion often tames it, but he who coddles the body makes it still wilder.
7. The Jew rejoices on Sabbaths and feast days; and a monk who is a glutton on Saturdays and
Sundays. He counts beforehand the days till Easter, and he prepares the food for it several days in
advance. The slave of his belly calculates with what dishes he will celebrate the feast, but the servant of
God considers with what graces he may be enriched.
8. If a stranger comes, the slave of the stomach is moved to love entirely from gluttony, and he
regards laxity for himself as consolation for his brother. When others are present, he deems it right to
allow himself wine; and thinking to hide his virtue, he becomes a slave of passion.
1 Lit. ‘the violent’. St. Matthew xi, 12.
2 The title varies slightly in different texts.
54
9. Often vanity proves an enemy of gluttony, and they quarrel between themselves for the wretched
monk as for a purchased slave. The one urges him to relax, while the other proposes that he should
make his virtue triumph. The wise monk will shun both, at the right time shaking off each passion by
the other.
10. As long as the flesh is still lusty, let us observe temperance at all times and in every place. When it
has been pacified (which I do not suppose is possible this side of the grave), then let us hide our
accomplishment.
11. I have seen aged priests bewitched by the demons; and on the feasts they gave their blessing to
young men not under their direction to use wine and all the rest. If those who give permission have a
good witness in the Lord (i.e. are spiritual), then let us also permit ourselves within limits. But if they
are negligent, let us not give a thought to their blessing, especially when we are in the actual heat of the
struggle with our flesh.
12. Evagrius,1 afflicted by an evil spirit, imagined himself to be the wisest of the wise both in thought
and expression. But he was deceived, poor man, and proved to be the most foolish of fools in this
among other things. For he says: ‘When our soul desires different foods, then confine it to bread and
water.’ To prescribe this is like saying to a child: ‘Go up the whole ladder in one stride.’ And so,
rejecting his rule, let us say: When our soul desires different foods, it is demanding what is proper to its
nature. Therefore, let us also use cunning against our unscrupulous foe. And unless a very severe
conflict is on us, or amends for falls, let us for a while only deny ourselves fattening foods, then heating
foods, and only then what makes our food pleasant. If possible, give your stomach satisfying and
digestible food, so as to satisfy its insatiable hunger by sufficiency, and so that we may be delivered
from excessive desire, as from a scourge, by quick assimilation. If we look into the matter, we shall find
that most of the foods which inflate the stomach also excite the body.
13. Laugh at the demon who, after supper, suggests that you should take your meal later in future; for
the next day at the ninth hour he will change the arrangements of the previous day.
14. One kind of temperance is suitable for those who behave irreproachably, and another for those
subject to weaknesses. For the former, a movement in the body is a signal for restraint; but the latter are
affected by such movements without relief or relaxation till their very death and end. The former
always wish to preserve peace of mind, and the latter propitiate God by spiritual lamentation and
contrition.
15. The perfect find their time of gladness and consolation in the attainment of dispassion in all things;
the warrior-ascetic enjoys the heat of the battle; but the slave of the passions revels in the Feast of feasts
and the Triumph of triumphs.2
16. The heart of gluttons dreams only of food and eatables, but the heart of those who weep dreams of
judgment and castigation.
17. Master your stomach before it masters you; and then you are sure to control yourself with the aid of
shame. Those who have fallen into the horrible gulf know what I have said; but men who are eunuchs
have not experienced this.
18. Let us prune the stomach by thought of the future fire. For some who were servants of their
stomach have cut their members right off, and died a double death. If we go into the matter, we shall
find that it is the stomach alone that is the cause of all human shipwreck.
1 The fourth century Evagrius of Pontus was a follower of Origen and was condemned with him in the 5th
Ecumenical Council in 553.
2
In the Orthodox Church the Paschal Festival or Easter is known as the Feast of feasts and Triumph of
triumphs. It is preceded by a fast of forty-nine days inclusive of Passion Week. There is no fasting in Easter Week,
hence the glutton rejoices.
55
19. The mind of a faster prays soberly, but the mind of an intemperate person is filled with impure
idols.1
20. Satiety of the stomach dries the tear springs, but the stomach when dried produces these waters.
21. He who cherishes his stomach and hopes to overcome the spirit of fornication, is like one who tries
to put out a fire with oil.
22. By stinting the stomach the heart is humbled, but by pleasing the stomach the mind becomes
proud.
23. Keep watch over yourself early in the morning, at midday, and for an hour before taking food, and
you will realize the value of fasting. In the morning, thought leaps and runs from one thing to another.
With the approach of the sixth hour of the day it becomes somewhat quieter; and by sunset it is
completely at peace.
24. Stint your stomach and you will certainly lock your mouth, because the tongue is strengthened by a
lot of food. Struggle with all your might against the stomach and restrain it with all sobriety. If you
labour a little, the Lord also will soon work with you.
25. Leather bottles get greater capacity if they are supple, but if they are left in neglect they do not hold
so much. He who burdens his stomach with food, distends his inside; but he who wars with his
stomach contracts it. And when the inside is contracted, then we cannot take much, and for the future
we become fasters naturally.
26. Thirst is often stopped by thirst; but it is difficult to cut off hunger by hunger, and even impossible.
When the stomach overcomes you, tame it by labours. And if this is impossible owing to weakness,
struggle with it by vigil. If the eyes become heavy, take up manual labour; but if sleep is not upon you,
do not touch manual labour, because it is impossible to occupy the mind with God and Mammon, that
is, both with God and manual labour.
27. Know that often a devil settles in the belly and does not let the man be satisfied even though he has
devoured a whole Egypt and drunk a river Nile. But after taking food this unclean spirit goes away,
and sends against us the spirit of fornication, telling him of our condition and saying: ‘Catch, catch,
hound him; for when the stomach is full, he will not resist much.’ With a smile the spirit of fornication
comes, and having bound us hand and foot by sleep, does with us all he pleases, defiling soul and body
with its impurities, dreams, and emissions.
28. It is amazing to see the bodiless mind defiled and darkened by the body, and likewise the
immaterial spirit purified and refined through clay.
29. If you have promised Christ to go by the strait and narrow way, restrain your stomach, because by
pleasing it and enlarging it, you break your contract. Attend and you will hear Him who says:
‘Spacious and broad is the way of gluttony that leads to the perdition of fornication, and many there
are who go in by it; because narrow is the gate and hard is the way of fasting that leads to the life of
purity, and few there are who go in by it.”2
30. The prince of demons is the fallen Lucifer, and the prince of passions is gluttony.
31. When sitting at a table laden with food, remember death and judgment, for even so you will only
check the passion slightly. In taking drink, do not cease to imagine the vinegar and gall of your Lord.
And you will certainly either be temperate, or you will sigh and humble your mind.
32. Do not be deceived: you will not be delivered from Pharaoh, and you will not see the heavenly
Passover, unless you continually eat bitter herbs and unleavened bread. And bitter herbs—this is the
coercion and pain of fasting; and unleavened bread—this is a mind that is not puffed up. Let this be
1 Or ‘images’. Gk. eidōla
2 St. Matthew vii, 13—14.
56
knit to your breathing, the word of him who says: ‘But I, when demons troubled me, put on sackcloth,
and humbled my soul with fasting, and my prayer stuck to the bosom of my soul.’1
33. Fasting is the coercion of nature and the cutting out of everything that delights the palate, the
prevention of lust, the uprooting of bad thoughts, deliverance from dreams, purity of prayer, the light
of the soul, the guarding of the mind, deliverance from blindness, the door of compunction, humble
sighing, glad contrition, a lull in chatter, a means to silence, a guard of obedience, lightening of sleep,
health of body, agent of dispassion, remission of sins, the gate of Paradise and its delight.
34. Let us ask this foe, or rather this supreme chief of our misfortunes, this door of passions, this fall of
Adam, this ruin of Esau, this destruction of the Israelites, this laying naked of Noah’s shame, this
betrayer of Gomorrah, this reproach of Lot, this death of the sons of Eli, this guide to impurity—let us
ask him: From whom is he born? Who are his offspring? Who crushes him? And who finally destroys
him?
35. ‘Tell us, tormentor of all mortals, who has bought all with the gold of greed: How did you get
access to us? And what do you usually produce after your coming? And what is the manner of your
departure from us?’
36. And gluttony, annoyed by these insults, raving with fury against us and foaming, replies: ‘Why are
you who are my underlings overwhelming me with reproaches? How are you trying to get separated
from me? I am bound to you by nature. The door for me is the nature of foods. The cause of my
insatiability is habit. The foundation of my passion is repeated habit, insensibility of soul and
forgetfulness of death. How do you seek to learn the names of my offspring? If I count them, they will
be more in number than the sand. But learn at least the names of my first born and beloved children.
My first-born son is a minister of fornication, the second after him is hardness of heart, and the third is
sleepiness. From me proceed a sea of bad thoughts, waves of filth, depths of unknown and unnamed
impurities. My daughters are laziness, talkativeness, familiarity in speech, jesting, facetiousness,
contradiction, a stiff neck, obstinacy, disobedience, insensibility, captivity, conceit, audacity, boasting,
after which follows impure prayer, whirling of thoughts, and often unexpected and sudden
misfortunes, with which is closely bound despair, the most evil of all my daughters. The remembrance
of falls resists me but does not conquer me. The thought of death is always hostile to me, but there is
nothing among men that destroys me completely. He who has received the Comforter prays to Him
against me; and the Comforter, when appealed to, does not allow me to act passionately. But those who
have not tasted His gift inevitably seek their pleasure in my sweetness.’
The victory (over this vice) is a courageous one. He who is able, let him hasten to dispassion and to
the highest degree of chastity.
Εγγραφή σε:
Σχόλια ανάρτησης (Atom)
-
Step 6 On remembrance of death. 1. Every word is preceded by thought. And the remembrance of death and sins precedes weeping and mourning. ...
-
Step 23 On mad2 pride, and, in the same Step, on unclean blasphemous thoughts. 1. Pride is denial of God, an invention of the devil, the de...
-
THE LADDER OF DIVINE ASCENT St. John Climacus Translated by Archimandrite Lazarus Moore (Harper & Brothers, 1959) An Ascetic Treatise b...
-
Step 29 Concerning heaven on earth, or godlike dispassion and perfection, and the resurrection of the soul before the general resurrection....
-
Step 3 On exile or pilgrimage2 1. Exile means that we leave forever everything in our own country that prevents us from reaching the goal o...
-
Step 12 On lying. 1. The offspring of flint and steel is fire; and the offspring of chatter and joking is lying. 2. A lie is the destructio...
-
Step 20 On bodily vigil and how to use it to attain spiritual vigil and how to practise it. 1. Some stand before earthly kings without weap...
-
Step 26 On discernment of thoughts, passions and virtues 1. Discernment in beginners is true knowledge of themselves; in intermediate souls...
-
Step 13 On despondency. 1 1. As we have already frequently said, this—we mean despondency—is very often one of the branches of talkativenes...
-
Step 15 On incorruptible purity and chastity to which the corruptible attain by toil and sweat.2 Foreword We have heard from that raving mi...
Δεν υπάρχουν σχόλια:
Δημοσίευση σχολίου