Nile of Sorsky Tradition and Charter

Contents Introductory article by M.S. Borovkova - Maykova About the residence of the saints, the father of this tradition of the Elder Nile the Hermit by his disciple and everything applied has this Preface. From the writings of the holy fathers, we think about doing what we need and how it is appropriate to strive for this. The same Elder Nile told the chapters about the difference between mental struggles, victories and conquests, and about carefully resisting passions. The same Elder Nile the Hermit's word 1 About our struggle for this, as through the memory of God and the guarding of the heart, that is, through prayer and mental silence, we overcome these, and about how to act in this way In it and about those who have survived. 2 About how and how to strengthen yourself in the insistence of the battles of mental feat. 3 About keeping everything we do in our life. 4 The image of the previous ones and the legend of the hedgehog about the difference between our struggle and victory in the eighth most basic thoughts of passionate and others. Word 5 The first thought is gluttonous. About gluttony About the amount of food About the time of food About the difference in food Fornication 2nd thought The third thought of love of money The fourth angry thought The fifth sad thought The sixth thought of despondency The seventh thought of vanity The eighth thought of pride Generally about all thoughts. 6 About the memory of death and the last judgment, how can we learn about these, so that we may acquire this thought in our hearts. 7 About tears, what is appropriate for those who want to obtain this. 8 Andrey of Kritsk Herman of Tsaryagrad Ephraim Novago Theologian Songwriter About the storage of the hedgehog to this day. 9 About cutting off and true carelessness, which is death from all. 10 This work must be done not before the time and with similar measures. 11 Appendix 1 Appendix 2 Appendix 3 Introductory article by M.S. Borovkova – Maykova Starting to print “The Tradition of His Disciple about Living in the Skete” and “The Monastic Rule” by Nil Sorsky (Maikov), we will mention those publications that are already available. 1) The first in time and merit should be considered the edition made by Metropolitan Eugene (Amvrosy. Istor.Ros.Ier., vol. 5, 1813) from good copies of the 16th–17th centuries. Sofia-Novgorod (Monastic Rule) and Vologda (Tradition) manuscripts, and some comments are given and the life of the Nile is briefly outlined. 2) Reprint of the previous edition: “The Rule of the Monastic Life of the Venerable Nile of Sorsky, composed around the middle of the 15th century, and copied from a semi-statutory list stored in the Novgorod Sofia Library. Moscow, 1820. Synodal Printing House." 3) “Our venerable and God-bearing father Nil, the ascetic of Sorsky, and his Charter on monastic life. Presented by the rector of the Kostroma Theological Seminary, Archimandrite Justin. Edition 2. Athos Russian Panteleimon Monastery. Moscow, 1886." – With an introductory article, a biography and a brief indication of the messages, with Tradition, the Monastic Rule, the Spiritual Testament and an afterword translated into Russian in the words of Justin. Attached here is the sermon of Hieroschemamonk Nil (about him, see below). Troparion and Kontakion by Rev. Neil. 4) Also. Edition 3. Moscow, 1892 5) Also. Edition 4. Moscow, 1902 1 6) “Our venerable father Nil of Sorsky was told by his disciples about his residence in the monastery. Publication of Optina Pustyn. Moscow. University printing house. 1849" In this edition we find: a brief historical information about St. Nile of Sorsky, superscript to the book of the blessed father Nil of Sorsky, attachment, table of contents, Tradition, Monastic Rule, testament and afterword (about the death of Nile). 7) Reprint of the previous one in Church Slavonic. St. Petersburg. Synodal Printing House, 1852 8) Also. St. Petersburg, 1859 9) Too. St. Petersburg, 1889 10) “Reverend Nilus of Sorsky, the founder of the skete life in Russia, and his Charter on the life of the skete (translated into Russian). With the attachment of all his other writings extracted from the manuscripts. St. Petersburg, 1864" Contents: About the life and writings of our venerable father Abba Nil Sorskago. Charter on residence in the monastery. Epistles and other ascetic instructions of St. Nile of Sorsky. The charter is set out here in question and answer form. The publication is interesting only because it contains messages from Sorsky, which have not yet been published. 11) Also. Moscow, 1869, with an image attached, and on the crown there is an inscription: “Reverend Nil Sorsky, the wonderworker,” and on a scroll in his hand: “Behold, I went away running and settled in the desert, hoping for God to save me from cowardice and from the storm.” 12) Also. Edition 2. Kirillov, 1902 All of the above publications are not made scientifically. The end of the first half and especially the second half of the last century are enriched with literature concerning the characteristics of monasteries, their representatives and socio-religious issues of the 16th century. Whatever fact or figure the researchers take in the area of ​​these interests, they must devote at least a few words to Nile, giving general information about him, and sometimes devoting entire articles and even studies. Thus, a fairly extensive literature has been created, which we turn to review. First of all, we should point out the bibliographic work of Mézières. “Russian literature from the 11th to the 19th centuries. Bibliographic Index. Part 1, 1899.” To understand those religious movements of the East that could have influenced the Nile, we should name the works: F. Uspensky. “Essays on the history of Byzantine education. St. Petersburg, 1892" Radchenko. “Religious and literary movement in Bulgaria. Kiev, 1898." Cheese. “On the history of book correction in Bulgaria in the 14th century. St.-Petersburg, 1890–1899, vol. 1, v. 1: “The time and life of Patriarch Evfimy Terpovsky.” In the last two, the authors mention Nile, connecting him with Gregory of Sinaite. We find brief general information in the following works: Sofia Vremnik, part 2. Moscow, 1821, p.237. – In the footnote to the article: “On the narrowing of the heretics of Novgorod” we read that in the Resurrection manuscript, among other clergy, “the elders Paseia and Nile” are attributed. Barsukov, N., “Sources of Russian hagiography. St.-Petersburg, 1882,” – a brief bibliographic note. Stroev, “Chronological index of materials of Russian history, literature and jurisprudence. St.-Petersburg, 1834,” several lines in which he notes that Neil wrote the Charter, three messages and indicates the date of his death. His, “Bibliographic Dictionary. 1832,” a short biographical note. Historical dictionary about saints glorified in the Russian Church and about some ascetics of piety locally revered. – S.-Pb. 1836 - Mention is made of Nile’s relationship with the Kirillo-Belozersky Monastery, his journey to Athos and his founding of the Sorsk hermitage and monastery life in Russia, about the miracle according to which Nile appears in a sleepy vision to Ivan the Terrible and forbids, contrary to the Terrible’s wishes, the erection of a stone church instead of the wooden one that existed in the desert. Historical dictionary about writers of the clergy of the Greek-Russian Church who were in Russia. T.2. S.-PB. 1827 - gives brief information about the Nile, his journey to Athos and the founding of the desert. Russian monks on St. Mount Athos, from the transition of the 10th century to the half of the 19th century. (Christ. Thu. 1853, part 2). Here we find: about Nile’s visit to Mount Athos together with his student Innocent, studying there the rules of silence and solitude, and a brief description of Nile’s works. Nekrasov, “The Origin of National Literature in Northern Rus'. Odessa, 1870." – A short note about the existence of a biography of the Nile before 1538, and its destruction after the devastation of the Kazan people. Muravyov, “Russian Thebaid in the north. St.-Petersburg, 1894,” dedicates a large article; gives a description of the desert, church and tomb, ordinary biographical data, notes the influence of Greek writers, prints a will, sets out in modern language the Charter, messages and miracles of the Nile. He, “Lives of the Saints. St.-Petersburg, 1858,” mentions the Charter, messages and miracles of the Nile, giving some small information about him. An unknown author (in the Legal Collect. 1863, April), publishing the epistles of Gennady, Archbishop of Novgorod, to the Moscow Council of 1490, writes that the heretics pointed to such aspects in the modern church and government order, against which Nile rebelled. Another unknown author in the article “Information about ancient translations of the works of St. fathers into the Slavic-Russian language" (Prav. Sob. 1859, vol. 1), speaks of Sorsky’s acquaintance with the patristic works of Byzantine writers. Macarius, Metropolitan of Moscow, “History of the Russian Church,” vols. 6–7, points to the Charter of Sorsk and its attitude to the issue of monastic land ownership. Eminence Philaret in his three articles: 1) “Review of Russian Spiritual Literature,” ed. 3. St. Petersburg, 1884, 2) “Russian Saints”, St. Petersburg, 1882 and 3) “History of the Russian Church,” part 3, gives a description of the Nile, its direction, and reports on the rules of skete life introduced by the Nile, its Rules and messages. Rozanov, “The dispute between the Josephites and the Belozersky elders” (Strannik, 1877, No. 2). The relationship between Joseph of Volokolamsk and Nil, the latter’s opinion about the monastery property are indicated; Other issues are also dealt with (about heretics, widow priests), but the author focuses his main attention on Vassian. Priest Nikolaevsky, “Russian sermon in the 15th – 16th centuries.” (J.M.N.Pr., 1868, part 137–138), notes, among other things, that Neil’s teaching about the impropriety of monasteries owning property made a strong impression on the minds of his students, and also that passages from the Charter were copied and offered for edification. Panov, “Heresy of the Judaizers” (Zh.M.N.Pr. 1877, No. 1–3). Here we find a description of the direction of the Nile, a brief summary of his life, his relation to issues of heresy and monastic land ownership, an indication of the difference in views with Joseph of Volokolamsk. The same author has a valuable remark that Neil is a theoretical thinker. Golubinsky, “History of the Russian Church. Moscow, vol. 2, 1902,” makes a detailed report about the participation of the Nile in the same two issues and about the struggle of the Trans-Volga school with the Josephites. Ikonnikov, “Russian public figures of the 16th century, Kyiv, 1866.” Sorsky's attitude to the issue of land ownership is indicated. The author dwells on the Nile in passing, referring mainly to his student Vassian. He also, “Experience of research on the cultural significance of Byzantium in Russian history. Kyiv. 1869”, provides general information and a presentation of the Charter, mainly the small one (Tradition), in connection with the religious mood in Russia. Konoplev, “Saints of the Vologda Region” (a separate reprint from the Reading Imp. General History and Dr. Ros. at the Moscow University, 1895, book 4), mentions Nile, about his involvement by Gennady, Archbishop of Novgorod, in a meeting regarding the heresy that arose; the author notes the contemplative mood of Neil and the influence of his Charter on the Charter of Cornelius of Komel, giving general information about Sorsk and the superscript to his Charter, which is attributed to Innocent. Khrushchov, “On the works of Ivan Sanin. St.-Petersburg, 1868,” provides data to determine the relationship of the Nile to monastery property and the entire Trans-Volga school to heresy. Pavlov, “Historical sketch of the secularization of church lands in Russia, part 1,” examining in detail the issue of monastic land ownership, draws attention to the significance of the Nile and his participation in this issue. Zhmakin, “Metropolitan Daniel and his works. St.-Petersburg, 1881,” pointing to the clash of two opposing schools, Volokolamsk and Trans-Volga, and making an extensive description of Nile’s ideas, sees the influence of the spirit of free Novgorod on his personality. Solovyov, “History of Russia”, vol. 5, in connection with the issue of monastic land ownership, reports Sorsky’s views on this matter. Pypin, “History of Russian Literature,” Part 2, Chapter 14, uses printed works about Nile, gives many accurate extracts from various studies and examines in great detail the activities and ideas of Nile, devoting enough space to his very personality. He also, “Questions of ancient Russian writing. 1. – Joseph Volotsky and Nil Sorsky” (Bulletin of Europe, 1894 No. 6, p. 712). An article included in a revised form in the History of Russian Literature. Vilinsky, “Epistle of Elder Artemy”, Odessa, 1906, indicates the acquaintance and influence (Sorsky, as a source for Artemy) on Artemy Nile of Sorsky, characterizes Sorsky’s direction and his attitude to the issues of the 16th century, drawing a parallel between them in his views on the “middle path”, on monastic land ownership, noting the closeness of Artemy’s worldview to the school of Nile, the sublime a spiritual understanding of religion in both, etc.; compares Nile with Byzantine writers. Now let us dwell on those works that were dedicated by their authors exclusively to the Nile; We find a limited number of them, and almost all of them are not completely different. Shevyrev, “History of Russian Literature,” part 4, talks about Sorsky, touching on his connection with Byzantine writers and citing some biographical data, which after Arkhangelsky’s dissertation does not represent anything new, sets out the content of the Charter and its directions. Also, “Trip to the Kirillo-Belozersky monastery; Part 2, M. 1850,” describes the Nilosor Hermitage, adding here general comments on this matter. A lot of the same materials as in his previous work. Kostomarov, “Russian history in the biographies of its main figures,” issue 2, ch. 16. A small but detailed description of the direction of the Nile and its Charter; an indication of the critical element in Nile's writings and the difference in the attitudes of Nile and Joseph to questions of heresy and monastic land ownership. Pravdin, “Reverend Nil of Sorsky and the Rules of his monastic life” (Christ. Thur. 1877, January), reviews the Rules, dwells on the messages and other writings attributed to Nil, characterizes his personality and basic views, and points out his connection with the hesychasts. P-ov, “From the history of Russian monasticism in the 16th century.” (Reader in the General. Love. Spirit. Enlightenment. M. 1872, 9, 11, 12), devotes his article exclusively to the Nile, but the entire article gives only general information (the influence of the east, the study of the holy fathers, extracts from the Charter, characteristics and partly its presentation, an indication of the messages and the initiative in the establishment of skete life in Rus', participation in the issue about monastic land ownership); the author reveals familiarity with some previous works. Grechev, “Trans-Volga elders in the literary solution of controversial issues of Russian church and social life of the late 15th and 16th centuries.” (Theological Vestn. 1907). The author gives a general overview of the relationship between power and monasticism of that time and examines questions about the heresy of the Judaizers and monastic land ownership in connection with the attitude of the Nile towards them. He, “Reverend Nile of Sorsky and the Trans-Volga Elders” (Theologian. Vestn. 1908), reviews the mental and religious life of Russia in the 15th–16th centuries, indicates the influence of Athos on the Nile, characterizes the ideas of the Nile and its Charter, explains the structure of the monastery, examines questions about monastic land ownership and heretics, and talks about the relationship of the Nile to Artemy and Joseph. Journals of the Council of the St. Petersburg Theological Academy for the 1889–1890 academic year. St.-Petersburg, 1894. Report of professorial fellow Georgy Levitsky on his studies in 1889–1890 - The author examines the question of how Sorsky used the works of Sts. father, compares the text of the Nile with the Greek texts of ascetic writers and points to the influence of Isaac the Syrian, Gregory of Sinai, Basil the Great and others on Sorsky. The same author’s candidate’s essay “On the Moral Teachings of the Venerable Neil Sorsk.” K.V. Pokrovsky. “On the literary activity of Nil Sorskago” (Antiquities. Proceedings of Slav.Komis.Imp.Moskov.Arch.Ob., vol. 5. Moscow, 1911. Minutes of 103 meetings). – The author examines the issue of Neal’s criticism and examines the works in the same direction by Zhmakin and Arkhangelsky. Arkhangelsky, “Nil Sorsky and Vassian Patrikeev,” (Ed. General. Lyub. Dr. Pis. 25. 1882), who knew many of the above works and who used a large number of manuscripts. Printing a lot of raw material, prof. Arkhangelsky characterizes the mental and religious life of Rus' at that time, collects available data for the biography of Sorsky, dwells in detail on his literary activity, paying attention to and analyzing the sources of Nile’s ideas. Research by Prof. Arkhangelsky is of great interest to all those interested in Russian literature of the 15th–16th centuries. 2 He also wrote a detailed note about Sorsk in Encyclops. Slov., ed. Efron and Brockhaus, vol. 21, tr. 150–152. Kovalevsky, Andrey, “The ascetic of the Nilo-Sora desert, Hieroschemamonk Nil,” ed. Athonite Russian Panteleimon Monastery. Moscow, 1885." The article is interesting only because from it we learn about the writing by Hieroschemamonk Nil of the service (corrected by Archimandrite Varlaam) and the akathist to St. Neil. It also talks about the state of the Nilo-Sora desert in the 19th century. and the sermon of Hieroschemamon is attached. Nile on the day of remembrance (May 7) of Nile of Sorsky, the same as when the Charter was published 3. We can also point to the journalistic work of N. Kalestinov “The Great Elder”. Essay on the life of St. Nil Sorskago. S.-PB. 1907", with a list of some authors who dedicated their articles to Neil. The essay is a narrative, but based on historical materials. An essay has been published to commemorate the 400th anniversary of Neil's death. Let us also note: Buslaev’s “Historical Reader,” where the author, offering examples for the ancient period of the history of Russian literature, places an excerpt from the Sorsky Charter, quoting it from one of the manuscripts of the 17th century, and the printed Ladder of 1647, where on fol. 148 vol., in the word “about purity” the interpretation of Nil Sorsky is inserted: “The struggle of mental warfare of victory and defeat of the fathers is different for us,” etc. – The placement of these passages in the above two books may indicate: in the first, that the Charter occupies a well-known place in the history of ancient literature and never disappears from the eyes of those working in this field; in the second - for the same interest in the Charter, if it is among the additions to the edition of the Ladder. We must single out into a special group the published works (where the name Nile appears) of those authors who themselves already belong to history. Polemical works of the monk Prince Vassian Patrikeev (Rules. Collect. 1863 September - October), where Vassian, in a debate with Joseph of Volokolamsk, refutes the latter’s opinion about Nile’s incorrect correction of the lives of the saints. Innokenty (Okhlebinin, student of the Nile), “Testament of the Monk Innokenty,” with references to the writings of Sorsky. Excerpts from it were published in the “Description of Slavs, and Russian manuscripts.” collection Imp. Publ. B-i" by A.F. Bychkov, p. 97, part 1, S.-PB. 1882, and Arkhangelsky “Nil Sorsky and Vassian Patrikeev.” Paisius Velichkovsky, “The Life and Writings of the Moldavian Elder Paisius Velichkovsky. Moscow, 1847,” where he talks about the Sorsky Charter and proposes to hold it in Romania 4. Vasily of Polyanomerluisky, a fellow faster of Paisius, who, as we assume, wrote the superscript on the Rules of Sorsky, attributed to Innocent 5. The data for the biography of Nil was published: in the already mentioned work of Arkhangelsky “Nil of Sorsky and Vassian Patrikeev”, pp. 1 et seq. Gorsky, “Relationship of the monks of the Kirillo-Belozersky and Joseph-Volokolamsk monasteries in the 16th century. “Letter about disliked women” (Appendix to the Works of Holy Fathers, 10, 1851), “Letter” is supplied with comments from the publisher, who provide very interesting and important information in them. N. K. Nikolsky. “Description of the districts of Kir. - Bel. monastery, compiled at the end of the 15th century. S.-PB. 1898" (Ed.I.O.L.Dr.2. No. 113), there is an indication of Neil’s origin from the Maykov family; This news is confirmed by a letter about the dislikers. Some information from Neil’s biography is available in the Shchukin Museum manuscript No. 212, 17th century, which we print below. “The Great Elder Nil of Sorsky” (Russian Philological Vestn., vol. 64, 1910, p. 5), where, based on handwritten material, it is indicated: “the head of the skete life in great Russia” 6). Among the raw material there is a significant number of manuscripts, mostly late, containing a biography (of a general nature), troparion, akathist, epilogue, etc. creations associated with the personality of the Nile. Interesting are 2 identical editions of manuscripts from the collection of Count Uvarov No. 97–19 centuries. and Titov No. 1526 (3729) - 18th century, where we read: “The venerable and God-bearing Father Neil was born on the island of Cyprus, having taken monastic vows in the holy Mount Athos, and having settled in Russia and in the region of Bela Lake from his monastery of Sorsk Hermitage, which he created, he died in a monastery, departing to his loving Christ in the summer of 7016, the month of May on the 7th day, according to Passover in the third week of the Holy Myrrh-Bearing Women.” We present this indication of the origin of the Nile from the Greeks as an interesting version, found, however, in later lists and without serious grounds. From the works of Nile, which are not included in his Charters and Epistles, we indicate: 1) A prayer compiled by Rev. Nil Sorsky" – printed by N.K. Nikolsky in “Materials for the history of ancient Russian spiritual writing” No. 1–23, St.-Petersburg. 1907. Previously it was published by him in the Izvestia Department. Russian language and words. Them. Ak. N. 1897, vol. 2, book. 1st. The notes give some bibliographical indications of Nile's writings. 2) A new message and 3) a new remembrance of the Nile (see our article: “On the literary activity of the Nile Sorskago.” Memory. Named. General. Love. Ancient. Letters. 177. St.-Petersburg. 1911). Starting to review the handwritten material, we should note the extraordinary number of lists, of which, having directly examined more than 100 in 15 libraries in St. Petersburg and Moscow, we give a list of them by location and time of writing, including here those lists that we are familiar with from printed descriptions. Let's start with instructions from Moscow. Abbreviations: U. - Monastic Rules and Tradition. P. - Messages. S. – Excerpts from the works and prayer of the Nile. No. 188 (1576), 16th century, fol. 9 vol. – U., l.93 – P. No. 189 (1613), 17th century, l.2 - U., l.72 - P. No. 771 (1875), 16th century, l. 148 – P. No. 798 (1908), 17th century, l. 197 – P. No. 799 (1927), 17th century, l.15 - U., l.179 - S. Moscow Theological Academy 8. Manuscripts of the Fundamental Library: No. 26 (63), 16–17 centuries, l.209 – P. No. 36 (185), 17th century, l.159 and l.327 – U., l.338 vol. – P. Manuscript of Metropolitan Philaret. M.Dukh.Acad. Manuscripts of the Volokolamsk Monastery 9: No. 136 (491), 16th century, sheet 34 vol. – P. No. 137 (492), 16–17 centuries, l.196 – U., l.228 – P. No. 139 (497), 16th century, l.3 – U.P. No. 165 (534), 16th century, l.326 – P. No. 180 (562), 16th century, l.391 – U. No. 184 (571), 15–16 centuries, l. 132 – U.S. No. 189 (577), 16th century, l.1 – P. Moscow Synod. Library 10: No. 185 (355), 16th century, l.17 - U., l.135 - P. No. 186 (532), 17th century, l.2 - U., l.51 - P. No. 563 16–17 centuries, l. 313 – U 11. Simonov meeting 12: No. 53, 1832, l. 115 vol. – S. No. 56, 1841 – 48, l. 112 vol. and l.283 vol. – S. No. 409, 17–18 centuries, l. 217 – P. From the collection of Undolsky 14: No. 143, 16–17 centuries, l.1 – U., l.128 – P. No. 573, 16th–17th centuries, l.61 – U., l.191 – P. From Piskarev's collection 15: No. 237 (96), 16th century, l.2 – U., l.165 vol. – P. No. 238 (473) (274), 17th century, l.1 - U., l.178 - P. No. 239 (97), 19th century, l.2 – U. No. 1846 (754) (718), 17th century, l.707 - U., l.602 - P.S. No. 1913 (158), 17–18 centuries, l. 10 – U. No. 1958 (607) (464), 18th century, l.54 - U., l.434 - P. Fundamental Library Manuscripts 18: No. 471/939, 17th century, l. 122 – U. No. 550/1044, 16th century, l.74 – U. No. 937/1503, 17th century, l.1 – U., S. No. 13, 17th century, sheet 111 vol. – U.P. Diocesan Library 19: No. 351/485, 17th century, l.5 – U. No. 380/569, S. (both Volokolamsk). Nikolsky Edinoverchesky Monastery. No. 342, 18th century, sheet 79 vol. – S. No. 349, new pis., l.90 – P. Private manuscript, 17th century, 21, U.P.S. No. 212, 17th century, sheet 135 vol., – U. P. No. 217 (8.1.3), 19th century, – U. 23 No. 215 (67), 18th century, l.295 – U. No. 241 (82), 18th century, l.236 – U. No. 263 (75), 18th century, l.1 – U. No. 264 (74), 1755, l.1 – U. No. 265 (76), 18th century, l.7 – U. No. 266 (Additional 6), 18th century, l.1 – U. No. 268 (95), 18th century, l.172 – S. No. 269 (98), 18th century, l.319 – S. No. 274 (71), 18th century, l.285 – U. No. 281 (78), 18th century, l. 133 – U. 24. No. 186 (362), 17th century, l. 140 – U. 25 Solovetsky manuscripts in the Kazan Theological Academy 26: No. 224 (909), 18th century, sheet 78 vol., – S. No. 243 (5), 17th century, l.328 – U. No. 297 (597), 16–17 centuries, l.1 – U. No. 298 (598), 17th century, l. 422 – U. No. 299 (599), New script, l.1 – U. No. 300 (45 Anz.), 17th century, l.1 – U. No. 406 (471), 17th century, sheet 69 vol. - U. No. 526 (Anz. 10), 17th century, l. 406 – U. No. 787 (1122), 17th century, l.343 – S. No. 882 (559) 17th century, sheet 317 – S. Arkhangelsk Seminary 27: No. 102 (152), 17th century; l.1 – U., S. Kirillov-Novoezersky Monastery 28: No. 38 (64–6), 17th century, l.1 – U., P.; No. 39 (64), 17th century, l.1 – U. Solovetsky Monastery 30: Spaso-Yaroslavl Monastery 31: Library of the Anthony of Siya Monastery 32: Collection of the Archive of Borisov Vologda resident, (No. 5), 17th century, l.169 – U. No. 214 (1869), 16th century. – P. 33 Manuscripts S.-PB. Theological Academy. Kirillo-Belozersky Monastery, not yet described: No. 25/1102. 15–16 centuries, l.3 – U., P. No. 29/286. 16th century, l.469 – S. No. 74/1151. 16–17 centuries, l.1 – U., l. 112 – P., S. No. 95/1172. 16th century, l.268 vol. – U., l. 392 – P. No. 102/227. 16th century, l. 1 – U. l. 125 rev. – P. No. 108/1185. 17th century, l.294 – S. No. 109/234. 16th–17th centuries, l. 102 – U., l. 151 – P. No. 115/1192. 17th century, l, 33 rev. – P.l. 151 – U. No. 128/253. 17th century, l. 1 – U., l. 64 – P. No. 51. 17th century, l. 6 – U., P., 34. No. 1356. 16th century, l. 1047 – S. No. 1418. 17th century, l. 192 rev. – S. No. 1444. 16th century, l. 67 rev. – U., l. 250 – P. No. 1460. 16th century, l. 342 – U., l. 315 – P. No. 1466. 17th century, l. 348 – P., l. 396. No. 1471. 16th century, l. 200 – P. No. 1474. 16th century, l. 284 – P. No. 1476. 18th century, l. 112 – U. No. 1489. 16th century, l. 294 – U., l. 211 – P., l. 385 – S. No. 1519. 16th–17th centuries, l. 189 and l. 205 – U. Sophia manuscripts, not described: No. 1157. 16th–17th centuries, l. 6 – U., l. 101 – P. No. 1158. 17th century, l. 1 – U., l. 62 rev. – P. No. 1150. 18th century, l. 1 – U., l. 73 rev. – P. Imperial Society of Ancient Literature: No. 9, part 2, 18th century, l. 114 – P. 36 No. 63, 16–17 centuries, fol. 20 – U., l. 103 rev. – P. 37 No. 52 (2039) 18th century, l. 27 – U. 38 The Imperial Public Library contains several collections of manuscripts. O.I. No. 95, 18th century. l. 2 – U. 39 O.I. No. 274. 18., l. 13 – P.S. Q. 17. No. 25. 17th–18th centuries, l. 90 – S. Q. 17. No. 37. 17–18 centuries, l.1 vol. – S. O.I. No. 303. 17th century, l. 137 et al. 189 – U. (from Bogdanov’s collection) 40 O.I. No. 354 (35), l. 1 and l. 50 – U., l. 41 – P. (from Bogdanov’s collection). O.I. No. 391. 18th century, l. 36 rev. – S. (from Bogdanov’s collection). Q.I. No. 1006. 16th–17th centuries, l. 132 – U. (from Bogdanov’s collection). Q. 17, No. 50. 16th century, l. 58 and l. 63 – P. (from the collection of Tolstoy, No. 341) 41 Q. 17, No. 67. 17th century, l. 23 – P. (Tolstoy, No. 195) Q.I. No. 214. 16th century, l. 94 – S. (Tolstoy, No. 12). No. 110 (2805), 18th century, l. 318 rev. – P. 42 No. 553 (204), 17th century, l. 223 – U. 43 No. 657 (181), 18th century, l. 1 – U. 44 No. 1490 (579), 17th century, 128 – P. 45 No. 1612 (3606), 18th century, l. 9 – U. 46 No. 1151. 17th century, l. 1 – U., l. 66 – P. No. 1613. 17th century, l. 139 – U. Archive of the Holy Synod 48: No. 1324. 17th–18th centuries, l. 135 rev. - U. No. 1334. 18th century, l. 131 rev. – S. No. 3792. 18th century l. 2 vol. - U. Library of the Imperial Academy of Sciences: No. 15. 1. 27 – 1823, l. 3 – U. 49 No. 17. 9. 6. 18th century, l. 1 – U. No. 17. 12.27; 18th century l. 230 – U. No. 21.10.24. (north 726); 19th century l. 266 – U., l. 324 rev. – P. No. 32. 16.10; 1780 – 1790 l., 80 vol. – P. 50 No. 33. 4.9; 17th–18th century l. 256 and 260 – U, l.245 – S. No. 33. 14. 14 – 1794, l. 1 – U. 51 No. 33. 14.30; 17th century, l. 57 – U. The remaining numbers are taken from the card catalogue. Manuscripts of the Romanian Academy (Academia Romana) in Bucuresti 52. No. 70. Nila Sorskago “Charter on monastic life”, 17th century. The 20 chapters are followed by “Tradition to the Disciple.” Manuscripts of the Nyamets Monastery (Manuscript Library of Paisius and his disciples). No. 150 (276). Nila Sorskago. Tradition to the disciples, 18th century. No. 151 (277). Nila Sorskago. Tradition to the disciples, 18th century. No. 152 (280). Nila Sorskago. Tradition to the disciples, 18th century. No. 153 (282). Nila Sorskago. Tradition to the disciples, 18th century. No. 154 (281). Nila Sorskago. Tradition to the disciples, 18th century. No. 155 (283). Nila Sorskago. Tradition to the disciples, 18th century. No. 199 (265). Collection, 18th century, - words by Neil Sorskago. No. 202 (278). Collection, mid-18th century, Nila Sorskago - Tradition to the disciples. No. 203 (279). Collection, 18th century. Nila Sorskago - Tradition to the disciples. No. 261 (213). Filothea of ​​Sinai - “Glavizny”, 18th century. Attached are extracts from “Testaments” by Neil Sorskago. Manuscripts of the Iasi Theological Seminary of Veniamin Kostaki (Sokolskaya). Collection, late 18th century, - Nila Sorskago, On the Memory of Mortals and the Last Judgment. So, the number of all manuscripts containing Nile’s works reaches almost 200, of which the largest number of copies falls on the 17th and 18th centuries, the smallest (2) on the 15–16th century. A significant number of manuscripts are placed in 15 libraries in St. Petersburg and Moscow; and the rest, as we see, are in Kyiv, Kazan, the Arkhangelsk Seminary and 5 in monasteries 53. Outside Russia - in Romania, where Paisiy (Velichkovsky) was interested in them at one time. 54 All lists of Charters give the same wording; Thus, the difference can only be in a more or less correct manuscript, and therefore in a more or less better reading. For the main text, we took the Collection of the Library of the Kirillo-Belozersky Convent, No. 25/1102, in semi-character in various handwritings, 15–16 centuries, 452 pp., in 4. In view of the fact that this manuscript is not described, we provide a list of its articles. 1) Books 1–2 are busy with the table of contents of the collection written at the beginning of the 19th century. 2) L. 3. About the residence of the saints father. This is the legend of the elder Nile the Hermit about his disciples, and it is useful for everyone to have this. 3) L. 11. Preface from the writings of the holy fathers about mental doing, that this is necessary, and how it is appropriate to strive for this. The same old man Nile. Beginning There have been many prayers from the saints about the work of the heart... 4) L. 90 rev. Message from the same great elder Nile the Hermit to his brother, asking him about his thoughts. 1. Start You have inspired a commendable desire, O beloved. 5) L. 97. The same message to others about benefits. 2. Beginning Mouth to mouth you speak of your holiness to me, most honorable father. 6) L.103. A message from the same great elder to his brother, asking him to write to him to help his soul. 3. Beginning Your Scripture, Father, which you wrote to me, ask me to write it to you as quickly as possible. At the end of this message, it is written in cinnabar: “The end of the message.” 7) L. 107. Our Holy Father Anastasia of Mount Sinai. Question. Beginning From where the human soul often speaks certain thoughts inside. 8) L. 114. Prayer of St. Gregory, Pope of Rome. Beginning About the deliverance of fornication and the quenching of the flesh. The following are prayers for deliverance from fornication by Barsanuphius the Great, Nile of Sinai, Isaac the Syrian; among them there is the prayer “other”: “Prayer when a prodigal thought strikes” (l. 115), after which it is said: “Add to this also the prayers of this: O God, prayers for the sake of the Venerable Moses Ugrin and the martyr Thomaida, who is purified for the sake of the victims, free me from the warfare of the prodigal, as a lover of mankind.” 9) L. 116. Whenever the thought in mental prayer is confused, say this prayer. Beginning Lord, do not reward me at Your terrible judgment for my deeds. 10) L. 116 rev. Note in cinnabar: “For Afulis an island was created in which Adam was expelled, and the Angel was buried, and in the same island the ark was made.” 11) L. 116 vol. On the first day of the month of October, a word of praise is given to the Holy Protection of the Most Pure Mother of God and the Ever-Virgin Mary. Beginning Sweetest in the time of spring and in the stars is the sun. 12) L. 132 vol. That there is an image of monastic life and that education is true. Grigory Snnait. Beginning To be tonsured with hair is the removal of all thoughts and sorrows of life. 13) L. 133 vol. About the image of the monastic robe. Beginning The denigration of monastic attire comes in many different ways. 14) L. 134. How appropriate is it for a speechless person to take alms. The beginning is gray and poisonous love alone. 15) L. 134 vol. Gregory Sinait. Beginning First, you must eat without speaking, as the basis for having the five virtues. 16) L. 136. Interpretation of Saint Isidore Pilusiot about the days of Christ's resurrection. Beginning At the sixth hour the heel of our Lord Jesus Christ is crucified. 17) L. 136 vol. Interpretation of the verse: Lord Jesus Christ our God, have mercy on us. Amen. Beginning Every word of the spoken verse is fulfilled as commandments of the God-wise. 18) L. 142. Interpretation of the holy image of faith, which is: I believe in one God. Beginning This holy image is a sign to the believer. 19) L. 144 vol. Interpretation of Chrysostom's prayer: Our Father, teach the Lord Jesus Christ his disciples and teach us to pray and speak. Beginning Our Father, who art in heaven to teach us how to pray. 20). Beginning Theodore is God's gift. 21) L. 158. Question. Why do they write at the footstool of the cross of Christ that the land of the right hand will rise up, and the land of the neck will fall down. Below are 2 more questions with answers. 22). 23) L. 162. At the hour of any misfortune that comes upon you, pray to God with all your heart, saying this prayer with tears. Chief Master, Lover of Mankind, have mercy on me for Thy goodness’ sake. 24) L. 162. For it is good to write holy books. An article in several lines: O Innocent, if you strive to diligently diligently study the divine scripture, you will receive three benefits: the first is to eat from your labors, the second is to drive away the idle demon, the third is to converse with God. 25) L. 162 rev. And behold, the first man named the ten clans of kings, and behold, in a different language, which is not found in our books, but only in the strange ones of our language. Beginning Alor, Adam, Lapros, Sif. 26) L. 163 vol. Saint Hilarion the Great on the rejection of the world. Beginning Let's open up the books and read the lives of the holy fathers. 27) L. 167 vol. The same Saint Hilarion teaches about the rejection of the world. Beginning Let us strive, brethren, above all to work without the word of God. 28) L. 171. Our reverend father Zosima’s soul-helping conversations about rage, copied by his disciple Calistus about humility. Beginning A student of Father Zosima told us. 29) L. 204. From the rules of the saints the Apostle about books, which one should honor and pay attention to, and which should not be heeded, nor honor. Beginning It is not worthy to speak worldly composed psalms in church. 30) L. 207 vol. Tradition is a charter in the outer country for a staying monk, a recitation of the hermitage life, a rule about cell sobriety and a daily petition, which we received from our fathers. Beginning. It is fitting to know about this, as we receive from the holy fathers. 31) L. 274 vol. Charter on conciliar consent. Beginning The morning service was filled with singing by the apostles and holy fathers. 32) L. 275. Saint Nile (Sinaite) [about] my thoughts. Beginning The truth, child, is like a thought. 33) L. 283 vol. Saint Anastasius of Sinai about the existing hedgehog in the image and likeness. Beginning Let us come to the existence of man, who was created in the image and likeness of God. 34) L. 284 vol. Testament of the monk Innocent. Beginning The poor monk Innocent wrote this testament. 35) L. 287. From the divine rules and tradition of the saints of the Council of Nicaea. Beginning This council says in canon 20: 36) L. 288. From the fasting people of Great Basil. Beginning It is necessary to eat not only with the intention of insistence. 37) L. 289. Extracts from Chrysostom, Theodore the Studite, Marcian, Eldership, Athanasius the Great, Isaac the Syrian. 38) L. 295. Chapter 21 from Nikon: it is not proper for a monk to make a confession to a worldly priest. Beginning It’s impossible for a monk to cleanse himself at the hands of a worldly priest. What follows are extracts from chapters 4 and 5 of Nikon. 39) L. 295 vol. Conversation by John Chrysostom on the Gospel of Matthew, on the text: “Seek first the kingdom of heaven and its righteousness, and all these will be added to you.” 40) L. 297. Confession to a monk every day. Beginning I confess to God the Heavenly King and His Most Pure Mother and the holy heavenly powers and all His saints all my sins and all my evil deeds. 41) L. 300. An extensive article without a title, whose subject is instructions to monks, supported by extracts from the Eldership and the church fathers: Ephraim the Syrian, Basil the Great, Isaac, Hesychius, John of Cilicia, Chrysostom, Simeon Novago, Sinait, Daniel, Peter of Damascus, Gregory the Theologian, etc. 42) L. 358 vol. It is advisable to eat and rejoice in God’s gift and fast out of weakness about your sins, like the saints of our father John, Archbishop Constantine of the city of Chrysostom, teachings that are beneficial to the soul. It’s time to wash your soul and shake everything off. 43) L. 364. Like our holy father Selivester, Pope of Rome, from his words on question and answer. Beginning Question 65. What is the thing that separates the firmament between the waters and the waters of heaven and sea. 44) L. 380 rev. From the life of Venerable Khariton. Beginning It is appropriate for the sacred scriptures to be read through books. 45) L. 382. His Holiness Patriarch Constantine of the city of chickens Philotheus tradition to his disciple. Beginning It’s shameful, because in truth, about kindness, one should offer weakness to the lawgiver. 46) L. 385. Chrysostom. Beginning Because I don’t sleep on food or meals, below the bed, but it is appropriate to receive prayers and divine reading. 47) L. 388. From the apostolic commandments. Beginning It is important for the bishop to know which fruits are appropriate to receive and which are not appropriate. 48) L. 393. From the apostolic commandments. Beginning No, but in truth, blessed is he who can help himself. 49) L. 393 vol. From the apostolic commandment. Beginning Yes, thirds are happening. Next come: extracts from Ezekiel the prophet, Chrousostom, Dionysius the Areopagite. 50) L. 394 vol. From the apostolic charter. Beginning Avoid all Stransky books. 51) L.395. Great Vasily. Beginning It is not proper to soak in the teachings when you are in the habit of doing so. 52) L. 396. Month of February 28. Holy Hieromartyr Proterius, Archbishop of Alexander. Poem. Proteria, with a reed, was pierced by a scribbling cane for charm, in 28 he was quickly slain, Proteria, with a reed. Beginning this blessed presbyter of the Alexander Church. 53) L. 397 vol. An article without a title is about prayer and humility. Beginning If you make the path to repentance more convenient, then you can forget about sins, which is what it is, isn’t it frequent and persistent prayerful diligence. 54) L. 402 vol. Article without title. Beginning It is not like to act according to crooked practices and it is wrong to speak and study astrology and believe in throwing (the expressions here are curious: “cow-thrower”, “birth-giving-thrower”, “heavy-sucker”). 55) L. 403 vol. Books of Joseph the Jew, his fourth word [about] the installation of the wicked saint. Beginning Then the appointment of the bishops of Judea themselves is done. 56) L. 405. Say this psalm as much as you wish. Beginning May God rise again. 57) L. 408. A selection of words chosen by John Chrysostom, 40 in brief. Word 1 about Adam. Beginning God Adam created the earth from two. 58) L. 419 vol. Two notes: a) about the price of 30 pieces of silver and b) about the week (forms human life). 59) L. 420. An excerpt of some word, its first words: “who wears light clothes and speak to him”; the last one: “to the one who knows to do good, and not yours” (the article was not completed, and then 2 blank sheets were left). 60). 61) L. 438. Decree to the previously written glorious ones and when they are glorious and when they are not. 62) L. 439. Bypassing the hour of the hour. Beginning It’s shitty to come to Filipovo at 17:00 or three quarters of the night. 63) L. 441. Key to the boundaries of the ABC Easter for 500 years. On the field of cinnabar: Leta 7001, i.e. 1492–1493 When taking this manuscript to print the main text, we were guided by the following considerations: 1) one of the earlier lists; 2) completely serviceable, giving a good reading; 3) contains both Charters of Sorsky, which is quite rare; 4) the manuscript belonged to the Kirillo-Belozersky monastery, which, as you know, is not far from the Nilo-Sora desert, and in which the Nile was tonsured: “I will receive the monastic image in the great Lavra of Kirill Belozersk the wonderworker” (manuscript of the Shchukin Museum, No. 212 - 17th century). To better read those parts of the manuscript that seemed doubtful to us, we took the following four manuscripts for variants. 1) Volokolamsk (Moscow. Dukh.Akad.) No. 137 (492), 16–17 centuries, in our country it is designated by the letter V. 55 2) Trinity-Sergius Lavra No. 188, 16th century, marked with the letter L. 56 3) Moscow. Synodal (Patriarchal) Bible. No. 563, 16th–17th centuries, marked with the letter S. 57 4) Uvarovskaya No. 237 (96), 16th century, marked with the letter U. 58 All four are earlier and serviceable lists. Publishing the monument only from its literary side and not pursuing the goal of studying the language in this work, we gave everywhere the spelling of the manuscript itself, and in difficult cases, based on the fact that these manuscripts belong to the 16th century, we revealed the title according to modern spelling. In the given versions, the spelling of the first of the designated manuscripts is maintained. The first line is reserved for options; for notes to the main text – the second. As for the literary side of the monument, we must indicate: 1) On the division of the Small (Tradition) and the Large (Monastery Charter in 11 chapters) with a preface by the Sorsky Charter. This indication has already been made by us in our article “The Great Elder Nil the Hermit of Sorsky” 59 Both charters are found independently of each other, have a completely independent character, and in addition, in one of the manuscripts (Moscow. Sin. B. 563, 16th century, l. 321) the Small Charter ends with a postscript, which makes it possible to consider it a whole and complete work. We find the same indication of the division of statutes in Arkhangelsky’s “Nil of Sorsky and Vassian Patrikeev”, p. 53. In most manuscripts we find the Monastic (Great) Rule, and, as a rule, it begins with the words: “The reason of these writings is to maintain this.” (See page 15 of the text). In general, in numerous lists, the Charters are found for the most part separately from one another, and both of them, like the epistles, prayer and testament, are not obligatory for each list, but vary in different ways. 2) For a more complete edition, we make an insert from the manuscript of the Trinity-Sergius Lavra No. 188 (the same one from which the variants are summarized). This insert contains as its content the will of Nile, which is more common, and we have not encountered it in other manuscripts in such an edition. 60 In our appendix, 1) as indicated below, we give some additions to the text, 2) we print on pp. 15–28 appendices to the article: - “Remembrance for your soul who wants to be saved from the writings of the holy fathers about mental work and about the memory of death and the Last Judgment, that this is necessary for this and how it is appropriate to strive for this,” - found by us in the Kirillo-Belozersky hand No. 95/1172, as we assume, the original edition of the Great Charter. The manuscript was written in half-letter and cursive in various handwritings of the 16th century on 456 octagonal sheets. The article has no author's name, but its content attracts attention and from the first lines forces comparison with the monastic charter (Great) of the Nile: 1) a) Page 17–18 in this article with the words: “The holy fathers say,” ending with the word “speech,” completely coincide textually with pages 62–63 in the monastic Rule of the Nile (chapter 7). b) Pages 18–20 (continuation of the previous one) with the words: “speech to these things from the holy fathers,” ending with the words: “instruct in all true reason,” are identical with pages 11–14 from the preface of the monastic Rules, with the only difference that in the above-mentioned article there are not several lines found on page 12 in the preface of the Rules. c) Page 21–27 with the words: “For it is fitting for us all to appear before the judgment seat of Christ” - we find it again in the 7th chapter, see pp. 63–71 to the end of this chapter. The difference is that in this text there is an appeal to one’s soul (on page 26) in several lines, which are not visible in the main list. Moreover, where in the Charter we meet “brotherhood”, here we find: “soul”; in the Charter - plural. (e.g. we answer, we renounce, we, etc.) here – singular part. (answer, renounce, yours, etc.). d) Page 27–28: “For this sake I am a sinner” and until the last lines of the article, “we will be imitators of these” is nothing more than the end of the preface. See pages 14, 15. Thus, pp. 17–20 and pp. 21–28 in this “Memory to Your Soul” literally coincide with the preface and chapter 7 of the Charter. In the “Memoirs”, or preface, and the 7th chapter it says: 1) about smart doing and 2) about mortal memory, i.e. In the article we are publishing, we take two features that are especially characteristic of Nile: the first, which developed under the influence of Athos and sharply distinguished him from other representatives of Russian monasticism, and the second, which determines the ascetic direction of Nile’s thoughts. The monastic charter of Sorsky is the development of these two main ideas of his. 2) On pages 15, 16, 17, 20 and 21 we find: a) Mention of the same church fathers as in the Charter of the Nile (Peter of Damascus, Isaac, Ephraim, Nile of Sinai, Isaiah the prophet, David the prophet, the Apostle Peter, etc.). b) The same texts as in the Charter and in the messages of Nile, and the same expressions: “But slaughter is beyond my strength to begin, since I am a sinner filled with many evils” (Memories to my soul, p. 15). “And since I am a sinful and unreasonable person and I conquer with all my passions, I am afraid to start such a thing.” (Teacher Nil of Sorsky, the fundamental principles of the life of the monastery in Russia, and its Rules with an appendix and other works. St. Petersburg, 1864, Message, p. 169). “Beyond the measure of my daring” (p. 16). “I dared to write this to you, even beyond my measure” (Message, p. 162). “Even if I dare, I am beyond my measure” (Message, p. 170). “For this reason, I tried to write this not from myself, nor from any sinner’s cunning, just sin, but from Divine Scripture” (p. 16). “Whose understanding is the sinner’s sins...” (Message, p. 161) “Not from myself... but from the inspired writings of the holy fathers... not without the testimony of the Divine Scriptures” (Charter, p. 90). “Now, by the grace of our God Jesus Christ and the haste of His Most Pure Mother...” (p. 16). “Through the all-action of the Lord God our Savior Jesus Christ and the Most Pure Mother with His haste...” (Charter, p. 1) “...the red of this world is vain and soon decay appears in the distance, and soon perishes” (on page 17). ..."Smoke is life, behold, a couple, a finger, it sang, it appears in the distance and soon dies" (Charter, p. 65). “And the Lord Himself proclaimed the verb: Be careful that your hearts are not burdened with gluttony and drunkenness” (p. 20), etc. “...There is a word spoken from the Lord: let not your hearts be burdened with gluttony and drunkenness” (Charter, p. 40), etc. c) On page 15, when listing the properties of God, there are expressions common to those found in the prayer of the Nile, published by N.K. Nikolsky. 3) Appeal to the soul (p. 26) taken from the article: “The word of the holy fathers on the tenderness of the soul on the 31st week” 61, which is common for Chrysostom, who walked among the bookish people of the 15th–16th centuries. All these above data force us to pose the question: is this “Remembrance to one’s soul” not the work of Nile and, moreover, of a certain nature, namely, was it not that “writing” that, having such characteristic features for it as “smart work” and “mortal memory”, subsequently served as the basis for the monastic Rule, which had to be developed in more detail and given it a public character instead of the personal one that the “Recollection” bears. In other words, wasn’t this “Memoir” one of the original editions of the monastic Rule of the Great Elder Nile? 3) We are printing the story from the manuscript of the Shchukin Museum, unfortunately, not in full, because, due to P.I. Shchukin’s refusal to give it out, we did not have the opportunity to use it more thoroughly. In conclusion, we consider it our duty to express gratitude to the following persons: Father Anthony (Trinity Lavra), I.A. Bychkov, A.P. Krotkov, V.V. Maykov, N.K. Nikolsky, S.F. Platonov, A.A. Pokrovsky, K.M. Popov, N.P. Popov, A.I. Sobolevsky, Countess P.S. Uvarova and I.A. Shlyapkin. With gratitude we remember the late A.S. Rhodessky and the rector of the St. Nicholas Monastery of Edinoverie, Fr. Mina, who also provided their assistance. About the residence of the saints, this is the legend of the elder Nile the hermit, his disciple, and all this is applied 62, 63 By the omnipotence 64 of the Lord 65 of God 66 of our Savior Jesus Christ and the Most Pure 67 His Mother 68 with haste 69 wrote the scripture 70 beneficial to the soul 71 for myself and the Lord 72 my brethren, which is the essence of my right. Thus 73 I name you, and not disciples: For we have only one teacher, the Lord Jesus Christ, the son of God, who gave us the Divine Scripture 74, and the holy apostles and reverend fathers taught and taught the human race to salvation, having all these things done good before, and having taught them in the same way. I am not a doer of any good, but exactly the Divine Scripture 75 says to those who accept this and want to be saved. And I say before the scriptures that the aliens 76 are here and are here, and there is eternal life and impassable life, either 77 after death, or in rest or in martyrdom, and God will reward everyone according to his deeds, for this reason it is fitting for us 78 to take care of this life after death. And for this reason I delivered the scripture to the Lord and my brethren 79 for my salvation and for the sake of all those who will, lifting up my conscience for the better and preserving 80 from negligence and bad life and guilt, like evil and 81 carnal wise people, and the traditions of the crafty and vain, like 82 our common enemy and flattery and those who came from our laziness. In the beginning, it’s like putting intentions about faith. I believe in one God, in the glorified Trinity of Father and Son and Holy Spirit, one in essence and indivisible. Likewise, I believe in the incarnation of the Son of God, and 83 the perfection of God, and the perfection of man, that I confess, 84 and the other confession of the glorified faith I accept and confess 85 with all my soul. Likewise, I confess, magnify, and glorify my Lady, the holy, most pure, present Mother of God with much faith and love. And I venerate and accept all the saints, and glorify them, and unite myself with the grace of Christ, and I resort wholeheartedly to the holy church of the cathedral of the apostles 87; and all the teachings that the Holy Father of the Church received from the Lord and from the saints, the Apostle, and the Holy Fathers of the Ecumenical Council and local and other saints, 88 will give us about the Orthodox faith and practical testaments 89; I accept and honor all this with much faith and love. I curse the false teachers of heretical teachings and traditions and those who are with me, and let all heretics be strangers to us. And because many and 90 reverent brethren come to me, wanting to live with us, and I have denied many times 91 that I am a sinful and unreasonable man, and weak in soul and body. But those who turn away from Me do not honor me, they cease to be cold, and for this reason they come to us for the sake of embarrassment. And behold, if it is 93 the will of God that they may come to us 94 , it is fitting to have the traditions of the saints and keep the commandments of God, and to create the traditions of the holy fathers, and not bring in knowledge 95 and not seek guilt about sins, and say: now it is weak to live according to the scriptures and follow the holy father; but 96 even though we are weak, we have great strength to emulate and follow the ever-memorable and blessed father, even though it is impossible for us to achieve equality 97 with those. If anyone does not 98 arbitrarily in these things, let the coldness of my wretchedness cease 99; I am sending 100 such idle people as 102 predicted. I don’t come to such people wanting to be in charge, and 103 those who come 104 to me force me to do this. What if those who stay with us do not take care 105 to keep this and do not listen to our words, which I speak to them from the holy scriptures, because I do not want to repay the word about them for their self-indulgence and I am innocent. If they so desire to live freely and comfortably, we accept those who speak the word of God to them, even if they do not do it themselves 106, so that they bake and I, with the grace of Christ, for the prayers 107 of those who have used them, will be honored with the Divine 108. The ladder to the spoken verb: as if the image of 109 was calcified, there is a sinking woman passing by 110, telling about their salvation 111 112, as if you should not get bogged down in the same feces, for 113 they are for the sake of salvation, and the Lord will deliver them from the feces 114. And again to say: you don’t want to be a bitter judge like those who teach words 115, in vain those who are laziest about the matter 116 are present; Fill the poverty of words with more deeds. Packs 117 in a different way, fearing sin to turn away many, as St. Maximus said 118: We are many who speak 119 and few who do. But no one should hide the word of God with his negligence, but confess 120 his weakness, and not hide God’s truth, for let us not transgress the 121 commandments and the words of God 122 differently from the legend. And so these are the words of the holy fathers and 123 many others, and for these sakes, having experienced the Divine Scriptures, we deliver them to those who come to us and demand these; much less we, for we are unworthy, but the blessed 124 fathers from the Divine Scriptures, and it is dangerous for those who stay with us to preserve this 125. This is how we choose and love. If someone from the brethren 126 from corruption or negligence falls away from those devoted to him in some, this is proper to confess, and that 127, as it is proper, to correct 128 sins 129 . And so, if a sin occurs in the cell, or to the one who has gone outside, correct this by confession 130. It is appropriate to have a lot of danger when leaving the cell, but even more so to preserve it faithfully. Many hate us, who, according to God, cut off our own will, but each of us takes away our own justification. The Divine Ladder speaks about such things: it is better to drive away, rather than leave to do your own will; drive away, and by the multitude of those driven away, most humbly 132 do and cut off your other will. Ov, who remembered the love of mankind, the descent of 133 to 134 such to create, during the outcome of the tender curse he created 135. This is what the holy father 136 has given to us to eat, since from the righteous labors of our handicrafts and work, the Lord and His Most Pure Mother provide daily food and other necessary needs, as 137 we are satisfied with 138: do not do it, the apostle said, but do not eat. Our stay and our needs want to be built from these. It is appropriate to do things under shelter. If, out of need and in the clear, a spouse drives oxen orati, and another who is sick from her labors in common lives is praiseworthy, says the Divine Scripture, but in those who exist, this individual is reproachful. If we are not satisfied with our needs from our work because of our weakness, or because of some other guilt we are blessed, then we should take a little alms from Christ-lovers, which is necessary, and not unnecessary. The acquisitions that 139 are collected through violence from the labors of others cannot be brought in 140 by our crawling. How 141 can we keep the commandments of the Lord 142, this having: to the one who wants to sue you 143 take your clothes 144, give 145 and sorrel, and other such things, passions exist and are weak, but as deadly poison, run away and drive away. In purchasing 146 our needs and selling 147 and 148 handicrafts 149 it is appropriate not to show a brother in vanity, but rather to accept vanity ourselves. Those who do the same among us, if they are radiant from the worldly, are not given a proper lesson to be vain, especially 150 to give alms with blessings and to let them go in peace. It is not proper for us to have an extra 151. And do not turn away giving to those who ask and do not turn away those who borrow; this is commanded for the wicked to eat, says the Great Basil; do not have 152 because you should not eat unnecessary needs, donate 153 create 154. And if he says: “I am not an imam, I have not lied,” say 155 great Varsunofie. It is revealed that he is a monk who is not subject to giving alms. With your 156 frank 157 face you can say: behold, we have left everything behind, and will follow you as dead. Saint Isaac writes 158: lack of possession is greater than such alms 159. Alms 160 are more 161 monastic, to help a brother with a word 162 in times of need and to console 163 sorrow with spiritual reasoning, but this is also powerful 164 . The newcomers must endure grief, insult and reproach 165 from brother[a] 166; and behold, there is spiritual alms and a fraction 167 that is superior is bodily, just as the soul is superior 168 to the body, says the saints 169 Dorotheos. If someone strange comes, put him to rest as soon as possible 170 according to our strength, and if he demands, give him 171 blessings 172 bread and let him go. It is not easy to create origins from our abodes and 173 as if one had arrived, but precisely prescribed and necessary. It is untimely and unblessed to come 174 from our cells 175 and it is not like 176 the Great Basil says: let the dean of the dean instruct the brethren in distributing 177 deeds. In the same way, let the departure of each key and the like be commanded, and let the sent one not deny obedience to the Lord, but let the service not be imputed to the guilt of negligence, but with the fear of God and much sobriety 178 let it be affirmed; Yes, both himself and those who exist with him crawl. Everything 179 that is written 180 in this scripture, I will and I live, and after my death let it be done. In our cells it is proper for such to bring words to the brethren and strangers; We are aware of them, as for the creation and correction of souls to create 181 conversation 182, having the power to hear with skill and speak usefully. All this, even 183 written, if it is for the good pleasure of God and for the benefit of souls, we do so 184; Either way, the best may happen, if it is pleasing to God and useful to souls. St. John Chrysostom writes about the decoration of 185 churches: if anyone advises 186 to bring sacred vessels or other decorations to the church, he was ordered to distribute them to the poor, but no one, he said, was condemned if he did not decorate the church. And other saints say the same. And 187 the venerable martyr Eugenia and the sacred vessels of silver presented to her 188 should not be accepted, saying: it is not proper for a monk to acquire silver. For this reason, it is not appropriate for us to have gold and silver vessels and the most sacred ones, and other decorations are also unnecessary, but they should be brought to the church as needed. The great Pachomius and the church building itself did not want to be decorated, having created a church in the monastery, also in Mohos, and created in it a pillar made of plinth molding, the same thought, as if it were not foolish to marvel at the work of human hands and to be magnified about the beauty of their buildings, all over the south 189, obligated the pillars and commanded the brethren to attract with all their strength, until then he bowed down 190 and 191 to the absurdity, and said: as if 192 not for cunning praises, the creeping mind will be caught by the devil, but much more of that deceit. And even if this great 193 and holy one does such a verb and create, since it is fitting for us to preserve 194 such things 195 196 , because of our weakness and passions and a creeping mind. About food and 197 drink, against the strength of your body and soul, nourishment 198 should be done every time, running away from satiety and voluptuousness. When we are drunk, it is by no means proper for us to drink anything. Health 200 and youth, let them tire their bodies 201 with fasting and thirst, and labor as much as possible; But for old age and infirmity there is little repose. In our cells, vessels and other things are of great value and should not be decorated. Likewise, the creations of the cell and other dwellings of our dwellings are all of little value and unadorned, befitting to be acquired, as the Great Basil says, found everywhere 202 and conveniently purchased. It is not appropriate for women 203 to come to us in the monastery 204, below the dumb ones of which women are of a kind for service 205 or for other needs; and this is forbidden 206 to us. In the same way, they will not serve in the same way, and will preserve in every possible way 207 smooth 208 effeminate faces 209 . In the manuscript of the library of the Trinity-Sergius Lavra (no. 188) there is a will of Nile, which we write out in full In the name of the Father and the Son and the Holy Spirit, I bequeath the essence of my rights to my relatives and brothers. I pray to you, cast my body into the wilderness, so that animals and birds may eat it, for I have sinned a lot against God and am unworthy of eating burial. If you don’t do this, you, having dug a ditch in the place where we live, will bury me with all dishonor. Heed 210 these words, which the great Arseny bequeathed to his disciple, saying: at the judgment I will stand with you, if you give my body to anyone, I will suffer great tribulation according to my strength, so that no one will be worthy of the honor and glory of this age, both in this life and in death. I pray to everyone to pray for my sinful soul, and I ask forgiveness from everyone and forgiveness from Me, may God forgive everyone. The cross is greater, because in it is the stone of the passion of the Lord, and also because I myself wrote books, then to my Lord and brethren, whoever will cause trembling in this place. If only they would try to perform a sacred service for me for up to 40 days, I will swear at you with great vigor. Small scribe John of Damascus, a consumer book, Hiermoloi is also here, a psalter in the quarter of Ignatius’s letter in the Cyril monastery; and other books and things of the Cyril Monastery that were given to me for the love of God, whatever I have, give it to that one, or to the poor, or to the monastery, or to send away a Christ-lover, whatever there is, give it to that person. 211 Preface 212. From the writings of 213 holy fathers, we think 214 about doing what is necessary for this and how it is appropriate to strive for this 215. The same old man Nile 216. Many times from the saints the father spoke about doing heartfelt and mental observance, and mental preservation through various conversations, as each one was taught by God’s grace, but with one mind, the first word from the Lord himself was received 217, reksha 218: from the heart come thoughts of evil and defile a person, and the inner 219 vessel has taught to purify, and in spirit, in speech, and in truth, it is fitting to bow down to the Father. This also leads to the apostle saying: if I pray with my tongue, that is, my mouth, my spirit prays, my voice prays; my mind is barren. I will pray in spirit, and I will also pray with my mind. And behold, I bequeathed to the Apostle about intelligent prayer and confirmed especially the hedgehog: I want to speak five words with my mind, rather than ten thousand words with my tongue. Saint Agathon said: bodily work is a leaf; internally, that is, intelligently, there is fruit. It is a terrible saying on this matter that this saint says: for every tree that does not produce good fruit, that is, by careful observation 220, 221, is cut down and thrown into the fire. And again the father said: for those who pray with their mouths 222, but do not care about their minds, they pray to the air, for God listens to their minds. Saint 223 the great Barsunofie says: if internal work with God does not help a person, he labors in vain for external things. And Saint Isaac: bodily work, except for the intelligent, as the womb is barren and sucks the susi of the name 224, for God’s speech cannot come close to the mind. And many holy fathers 225 decided 226, and they all agreed on this. In the same way, blessed Philotheus of Sinaiti, speaking about the foreigners who do exactly 227 those who have it, but from the simplicity of those who do not know 228 mental warfare, victory and victory, and for the sake of those who do not care about the mind, he commands to pray for them and teach them 229, and how they are robbed by the actions of the evil ones, especially 230 the mind They cleanse the soul that is visual. And having previously been holy fathers, not just hermits and living in solitude in the inner deserts, I kept my mind from everyone and gained grace, and came into dispassion and purity of soul; but also those who were in monasteries, and not just those 232 who are far from the world, but also those who exist in cities 233, like Simeon the new Theologian, and his elder Simeon of Studinsky, in the midst of the reigning city in the great monastery of Studin, in such a multi-human city, like the shining lights 234 in spiritual gifts. Also Nikita Stifat and many others. By the same token, Blessed Gregory of Sinaite not only taught in the unity of those living about sobriety and 235 silence, which is mental observance 236, but also commanded those in common lives to pay attention to this and to pray, knowing this, as all the saints have acquired the grace of the spirit by doing 237 commandments, the former 238 sensual, the same intelligent 239, 240. Without this, this wonderful and great gift cannot be found, rejoicing the holy fathers. For the blessed Hesychius of Jerusalem says: Just as it is impossible to live this life either by eating or drinking 242, it is impossible 243 without preserving the mind, hedgehog sobriety is spoken, in spiritually what to achieve the soul, even if someone forces himself to fear for the sake of torment, so as not to sin. The fathers ordered the true commandment of the Divine worker not only to keep these things 244 by doing them 246, but also to be careful to keep from the crime of the commandments 247. This great and all-red and radiant work, says Simeon the New Theologian, comes to many from the teaching; reduce this without teaching by the need 248 of doing and the warmth of faith from God 249 . In the same way, Gregory of Sinai also speaks about the holy rites. It was no small feat, deciding 250 for this wonderful work to find a mentor; For this reason, it is not charming to repent, which is testified to having 251 from the Divine Scriptures the work 252 and wisdom and reasoning of spiritual acquisition. And behold, 253 having decided holyly, that even then the teacher, who had barely been found, was not charmed by such a thing, but now 254 those who have become extremely impoverished should seek a more laborious search. If it does not appear, the holy fathers commanded to learn from the Divine Scriptures 255, having heard 256 the Lord himself say 257: try the scriptures - and in them you will find eternal life. Elika was previously written in the holy scriptures, but was written as our punishment, says the holy Apostle. Having become more holy, having labored sensually and mentally 258 in the grapes of your heart, and having cleansed your mind from passions, you have found 259 the Lord and acquired spiritual intelligence. He commanded us, liquefied by the flames of passions, to draw living water from the source of the Divine Scriptures, which is able to quench the passions that scorch us and instruct us in all true reason. For this reason, 261 I, a great sinner and 262 foolish, collected from the holy scriptures, which the spirit-bearing fathers spoke of these, and wrote them down for remembrance of myself, that I was not like a worker, but a careless and lazy one, for I did not do anything good, but let 263 be all virtues, spiritual and physical. And 264 as a certain slave was 265 bought by incomparable passions and subjugated by them in everything 266, since we are not passionate in health, the complacency of silence, but in the grip of illness, this partly spoke not from himself, but from the holy scriptures, small from many of his fellows, like a dog from the grains of words falling from the meal Father of our blessed masters, may we still be imitators of these 267. The understanding of these scriptures is to keep this in mind: what is the right thing to do for a monk who wants to be truly saved in these times, as mentally and emotionally, according to the Divine Scriptures 268 and according to the lives of the holy fathers, it is very powerful to do. 1. About the difference between mental warfare, victory and defeat, and carefully resisting passion. 2. About our struggle for this, and 269 how to overcome these with the memory of God and guarding the heart, that is, prayer and mental silence, and how to act 270 in this. It also talks about talents. 3. About how and how to strengthen yourself in the insistence of the battles of mental feat. 4. About keeping everything we do in our desire 271. 5. About the difference between our struggle and victory in the eighth most basic thoughts of passionate people and others. 7. About the memory of death and the Last Judgment, how to learn 272 about these, so that we may acquire these thoughts 273 in our hearts. 8. About tears, as those who want to achieve this should do. 9. About storing the hedgehog to this day. 10. About cutting off and 274 true carelessness, which is death from everyone. 11. About the hedgehog not before the time 275 and with similar measures this work should be done, and about prayer for these and others in need. About the difference between mental struggles, victories and defeats, and about the hedgehog of carefully resisting passions. The same Elder Nile the Hermit 276 word 1 277 There is a different battle of mental warfare, victory and defeat upon us, reconciling the fathers: first adposition, the same combination, then addition, also captivity and then passion. Prilog sbo, rekosha holy fathers 279, John Climacus and Philotheus of Sinai, a simple thought, or an image of an improved one, we bring a new appearance into the heart 280, and it is announced to the mind 281. Gregory of Sinaiti says 282: 283 adjective, - a remembrance that occurs from the enemy, remarking, “Create this or this, as it was under our Christ God: reciprocate, so that these breads will be made of stone.” Just say this; any 284 any 285 thought will be brought to a person’s mind. And this, they say, is sinless and has neither praise nor reproach 286 because it is not in us. It is impossible for there not to be a hostile thought towards us, as Simeon the New Theologian says: the devil and his demons have gained entry into this, and they have driven away from paradise and 287 God has been driven away for disobedience by making man shake every word in his mind. Those who are successful 288 and perfect will remain unshakable; but even this happens for a while, as Saint Isaac speaks. The combination of the hedgehog verb is to agree to something that appears out of passion or dispassion, reksha, acceptance of a thought from an enemy, that is, with it, teaching and conversation from our will. This is a thought, which is any thought brought to the mind. This, rekosha, is not all sinless: to have praise, when it is pleasing to God 290 to repair. We are correcting the situation: if someone does not cut off the pretext of an evil thought, he has little conversation with him 291, and the enemy then imposes on someone to think more passionately; let him strive for good. How can we give good thoughts to us, I give the verb to God, and then we will speak. An addition, a hedgehog 292, a reflex, a sweet inclination of the soul to a manifested thought or image occurs, 293 when someone, receiving thoughts or images from an enemy presented and speaking with them, mentally puts together in his thoughts such a being as the enemy’s thought speaks. These things 294 are spoken against the dispensation that strives. There is a dispensation for those who struggle: if anyone is in the spirit of progress and receives help from God to drive away thoughts, then if he becomes lazy and does not strive to turn away evil thoughts through negligence, he is not without sin. If he is a beginner and weak and still has to ward off the pretexts of the evil one, 295 such a one, even in the slightest agrees with the evil thought, but he confesses to the Lord, repenting and 296 despising himself, and calls on Him for help, as it is written: confess to the Lord and call on His name, and God forgives him for the sake of His mercy for his weakness him. This is what the father said about the formation of thoughts, even if someone is involuntarily overcome by thoughts in asceticism; the root of his mind is firmly established on this, so that he does not sin and does not commit iniquity 297. Gregory of Sinai says: after passion and after struggle a syllable; and this is what is thought about this word, this holy speech 298, whoever accepts the thoughts of the enemy 299 by will and by conversing and combining 300 with them will be overcome by them, and will no longer resist 301 against passion 302; but he will form within himself the affirmation 303 of committing a sin, or even if he has intended to do it, even though he will have done it by deed, which he has formed in his thoughts and has been forbidden either for the sake of time, or place, or for other reasons; and this 304 is extremely difficult and is achieved by prohibiting them. Captivity is either a necessary and involuntary withdrawal of the heart 305, or a permanent redemption 306 to the better and more graceful of our dispensation 307 is destructive, but this is a necessary and involuntary withdrawal of the heart, when the mind is captivated by thoughts, that is, by need it is led to evil 308 thoughts, I don’t want you, but God will help you, return 309 to yourself. When we are tossed about by storms and waves and driven away from the good dispensation by evil thoughts, we are unable 310 to come to a quiet and peaceful dispensation - this especially 311 happens from rumors and from many and useless 312 conversations - and this is a permanent copulation towards a better and good dispensation is destructive. This is judged otherwise during prayer and otherwise not at time, and otherwise from 313 mean thoughts, and otherwise from 314 evil thoughts 315. If 317 during prayer one is captivated by evil thoughts, this is the most serious thing; During 318 prayer to God, collect your mind and pay attention to prayer, and turn away from all kinds of thoughts. If it is not in 319 time of prayer and about the necessary needs, such as in life, such a sinless essence, because of the holy needs necessary in this life, bless the creator. In every 320 thought, the father’s thoughts, and 321 the mind will find itself with a pious mind, with God. It is always appropriate to turn away from evil ones. Passion, they truly say, has been nesting in the soul for a long time, and as in the rights of others 322 that which 323 has been brought to it by custom, and spontaneously 324 the rest of it comes in it and self-assimilated, enveloping ever-passionate thoughts, implanted from the enemy, established from combination and frequent conversation and into the customs of the former a lot of teaching and dreaming. This is, when 325 any thing passionately the enemy often presents to a person, and even more so he lives 327 for her love, and, whether he wants or not, 328 runs away from her mentally. Most of all, 330 this happens, if it were to happen before 331, from neglect of the multiplicity, he combined and talked, that is, thought at will about that thing in a different way. This in all, either against 332 measured peace, or in future torment, is subject, that is, to repent and pray for deliverance from such passions; The future battle is subject to repentance for the sake of, not abuse. Even if 333 there were no dispassion without perfect 334 grace, they could receive abandonment, as Peter of Damascus says. It is proper for anyone who champions any passion to carefully resist it, disrupting his father. Apparently 335 we are talking about fornication; If anyone is struggling with passion for someone, it is proper to withdraw from him in every possible way: from conversation, from being together, from touch, from smell. In all of these, if 336 is not preserved, whoever 337 commits passion and commits fornication in the heart, reproaching his father, the furnace of passion 338 himself will ignite 339, like introducing evil thoughts into a beast. About our struggle to overcome these, as 340 by the memory of God and guarding the heart, that is, through prayer and mental silence, and about how to act on this. It also talks about the completion of 341. 2. In the struggle against this, the fathers establish a force equally powerful against the one who is fighting, by will or victory, or victory is acceptable 342 smartly, and simply 343 decide: to resist with an evil thought, we have great strength. This crown or languor is guilty, the crown is for the victorious, but the torment is for those who have sinned 344 and have not repented of this life. This is a sin that is guilty of torment, says Peter of Damascus, when it comes to action, but those who fight stronger and do not faint about the green battle of the brightest enemy will weave their crowns. Reasonable and graceful struggle, say the fathers, is to cut off the beginning of the thought that comes, as they say, and to pray unceasingly. Whoever decides to resist the first 345, that is, the pretext of thought, will all the latter be cut off with a single cut, fight the evil mother more intelligently, that is, the evil pretext, will sweep away with thought. And it is proper to strive: to keep your mind deaf and mute during 346 prayer, as Nilus of Sinai said, and 347 to have a heart that is silent from every thought, even if good comes from no place, says Hesychius of Jerusalem. Passions 348 will follow dispassionately in speech and thought, as if they were known to be by experience; and the first entry is the second fault. And it has already been said that with a good thought the evil spirits subsequently enter into us. For this reason, it is appropriate to try to remain silent in thought and from the thoughts of the gums, and to look always into the depths of the heart and say: Lord Jesus Christ, Son of God, have mercy on me, all of you; Whenever the Lord Jesus Christ, have mercy on me; and again say 349 Son of God, have mercy on me 350 - which is also more convenient for beginners, in the speech of Gregory of Sinaite. It is not proper for speech to change often, but obliquely. Now the fathers add the word in prayer, when they say, Lord Jesus Christ, Son of God, have mercy on me, and Abiye says, “I am a sinner.” And this is pleasant to eat. Most of all, like us sinners. And say this diligently, whether standing, or sitting, or 352 lying down, and 353 closing your mind in your hearts 354 and holding your breath 355, very powerfully, but not breathing often, as Simeon the New Theologian and Gregory of Sinaiti say. Call on the Lord Jesus more willingly and patiently and more willingly, turning away all thoughts. And even if these saints recommend you to hold your breath, and not to breathe often, the temptation 356 will soon teach 357, which will greatly 358 benefit the intelligent assembly. If you cannot, in the silence of your heart, pray 359 except with your thoughts, but if you see these multiplying 360 in your mind, do not be cowardly about this, but remain praying alone. Blessed Gregory of Sinaiti knows this, that it is impossible for us passionate to overcome evil thoughts, he said: no one keeps the mind of beginners and drives away thoughts, unless God holds him back and drives away his thoughts 361; For there are strong ones who can hold 362 their minds and drive away thoughts, but even these do not drive them away from themselves, but with God they move to fight them, as if they were clothed 363 with His grace and all the armor. But if you see, I say, the uncleanness of evil spirits, that is, thoughts raised 364 in your mind, do not be 365 horrified or astonished, and if the good of understanding of certain things appear, do not pay attention 366 to those, but hold on to sighing, as you can, and shutting your mind in your heart, instead of weapons calling on the Lord Jesus often and diligently, and they will run away like fire, scorched invisibly by the Divine name. If you have thoughts about many things, then pray for them and hold the first task firmly. How can we pray for thoughts, this, to God who helps, then we will speak. Even if you pray 367 to 368 them, they are the same without pain and multiply, as if 369 you are not able to guard your heart with your mind, say the prayer with your lips without ceasing on many, strong and patient. If you are overcome by disintegration and infirmity, call on God for help and force yourself, without ceasing to pray as much as you can, and all these things will go away, drive them away with God’s help. When the mind 371 calms down from thoughts, then listen to the heart and the prayer of the soul or mind. Many actions are virtuous, but they are only partly; Heartfelt prayer is the source of every good and like gardens waters the soul, as Gregory of Sinaiti said. And behold, this blessed father of all who bear the spirit, 373 following others, commands diligent care for prayer, keeping everyone’s thoughts 374 in it, if powerfully, not just the evil, but also the imaginary good. Silence, speech, postponing by thought until time, but not heeding this, as good, will destroy more than 375; and 376 seek in the heart of the Lord 377, which is to guard the heart with your mind in prayer and always turn within this 378, as Simeon the New Theologian said. There is this doing, speech, hedgehog to keep the mind in the heart, besides all the thoughts, that those who have not learned to do need to do, not only beginners, but also those who have become rigid, like 379 and also the sweetness of prayer from the action of grace inside the heart has not received and retained. And from experience we know this, as 380 to the weak and 381 this doing is still cruel and inconvenient. When someone finds grace, then it is easy and loving to pray, 382 we are comforted by grace. When the effect of prayer comes, then in truth it keeps the mind to itself and cheers and exercises from captivity, says Sinait. For this reason, it is appropriate to endure in prayer, turning away all thoughts, until it is possible, and not to rise up to sing until the time comes. In patience, in speech, let your graying be for the sake of: in prayer, endure and do not quickly rise, suffering 384 for the sake of the sick, and understanding the mind of reason, and the prophetic 385 word brings, like a sick woman who wants to give birth, sick, and St. Ephraim saying: pain is painful, but illness is painful by the flow of vain diseases. And he commands, bowing his shoulders and head of pain, to endure many times with desire, calling on the Lord Jesus for help, gathering his soul and mind in his heart, even if slaughter is opened, saying: and the Lord himself is cited by the verb, as if in need, rexha 386, the kingdom of heaven, and the needy women delight him; the need, which shows the Lord’s care and sickness, speaks about this. When the pain, speech, exhausts the calling mind and body, and the heart ache with the green and frequent 387 invocation of the Lord Jesus, then let him sing, as if he were weak and give him rest. This speech is an elegant order and the teaching of the wise; and even 388 alone, or with a student, he commands to do this 389; If the speech of the disciple Imasha 390 is true, then let him speak psalms, but listen to your heart’s dreams and the image of visions 391 and do not accept anything, so that you will not be deceived. Mental soaring occurs when the mind stands in the heart and acts in prayer, speech, and not only is this penance given to those who are perfect in the Holy Spirit, who have not soared in Christ Jesus. And behold, this venerable man says, as if he himself understood these things from experience, to do all the diligence in prayer, and little psalms of devotion for the sake of despondency, and troparions of repentance without song 393, according to the words of the Climacus, as if they would not 394 sing the sicevia. Because heart disease will bring joy to them, even when it comes to piety, as St. Mark said, and spiritual warmth will be given to joy and consolation. The Trisagion commands the saying of all singing and alleluia always, according to the order of the ancients, the father of Barsanuphius and Diadochus and others. And sometimes, he said, he was tired of doing, setting an hour to pray, an hour of honor, an hour to sing, and so the day passes 395, this is good, he said, against the time and measure, and the strength of each one who strives. And put these at will, or preserve them, or guard the persistent content, which is always in the work of God to be. When prayer is delighted by the grace of God and acts in the heart, it especially commands 396 to be diligent in it. If, as he said, you see the active prayer in your heart and never cease to move, so that you never leave it and rise up to sing, lest it leave you out of the blue: for you leave God within, you call from without, bowing down from the high to the low; but you also create a rumor for her, and you confuse your mind from its silence, for silence is called by its name, which you have in humility and silence, but God is humility, the rumors and the cry are above. Those who do not lead prayer, which is the source of virtue 397, according to the Climacus words, which water this 398, like the gardens of the soul, should sing a lot and without measure and ever in a variety of 399 beings. Another is an act of silence, and another is a common life. Every wretched measure is graceful according to the wise. The same should eat in moderation, just as the fathers did; practicing a lot in prayer, and being lazy, sing 400 or read the active 401 lives of the father. The ship does not require rowing, the sails of the wind pull and carry the passionate sea, but I stand rowing or exalt myself with a carabite, but to those who offer the holy father, the arrogance, or here of some, as an all-night standing and incessant singing, commands me to answer 402 from the scripture to the sitsa: not everyone is perfect, for the sake of poverty diligence of exhaustion of strength; but the small in the great is not all small, the great in the small is not all perfect, for not all the workers now or in ancient times followed the same path 403, or kept it to the end. About those who are in anticipation 404 and have reached enlightenment, speech: these do not require the words of Psalm 405, but silence and unstinting prayer and vision, these are in union with God, and they must not tear their minds away from him and put them into confusion, for the mind of such commits adultery, if they depart from the memory of God in the worst eats things more diligently, but Saint Isaac, the highest food of these, will tell 406 his mother: when they experience inexpressible joy, and the prayer is cut off from the lips, then speech will cease, then 407 the mouth and tongue, and the heart, which is the keeper of thoughts and the mind is the feeder of feelings, and the thought of the fast-flying 408 bird and coldless, and it is not to have the thought of prayer, nor movement, nor autocracy, but by instruction he is instructed by another force, and does not instruct 409, and he is kept in captivity at an hour and is in incomprehensible things, where there is no knowledge; and this is a horror and vision of prayer, and not prayer 410; and the mind does not pray through prayer, but it goes beyond prayer; and in finding something better, prayer is abandoned, and in ecstasy 411 there is no desire to have anything, and according to the words of the Apostle, whether in the body or outside the body, one does not know. The prayer is called the seed, but it is taken with the handle, where the reaper marvels with indescribable vision, how from the thin and bare grains of the sow, the seed kernels of the class 412 before him suddenly froze. By prayer 413 the fathers reign, before they feel guilty from prayer, and during prayer this ineffable gift is given to the saints, and 414, as they wish, they create the manifestation of that 415, so that the thoughts of the soul may be confirmed; but no one knows her name. Sometimes, through spiritual action, the soul will move toward the Divine and will be like the Divine in an incomprehensible union, and will be illuminated by a ray of high light in its movements, and sometimes the mind will be worthy of sensing future bliss, and will forget all those who are here, and there is no point in taking 416 movement in anything. And nowhere does he say that during prayer the mind is delighted without desire, in the thoughts of the incorporeal, in which feelings were not commanded to be expressed, joy suddenly takes root in you, silencing the tongue into the incomparable 417 of its food; a certain sweetness 418 constantly boils from the heart and attracts a person from everything insensibly for time and time; a certain kind of food and joy attacks the whole body, as the carnal tongue cannot utter this, until all earthly things sing and are able to impute in this memory, and when, he says, it finds 419 a person’s food, raging throughout his whole body, the siege does not feel the sieve and 420 at that hour, as if there is nothing else in the kingdom of heaven, just se. And again he says: he who has found joy in God will not only not look at passion 421, but will turn lower to his belly, the love of God is sweeter than the belly, and like God, the mind is sweeter than honey and honeycomb, from it love is born 422; but this essence is ineffable and unspeakable, as Simeon the New Theologian says: Whose tongue shall speak! Who 423 will the mind say? what word will he utter? It’s scary, truly scary, and even more so than words. I see 424 the light, but there is no peace in it, sitting in the middle of the cell on a bed; Within myself I see the Creator of the world, and I converse, and I love, and I eat, feeding on goodness: with one vision 425 and united to him, I surpass the heavens. And this 426 is known and true to us. Where is the body 427 then, we don’t know. And talking about the Lord, he said: he loves me, and he accepts me in himself and hides me in his arms, in the future heaven, and in my heart, he sees me here and there. And Abiye says to the face of the Lord: this, Master, shows me equal to an angel, and makes him better than those, for you are invisible by that being, unapproachable by nature, but you are visible to me in every way, and my being is confused by your nature. Of these the food will tell 429: eye has not seen, and ear has not heard, and the heart of the flesh has not looked; and having been in this place, not only does it not want to go out of the cell 430, but also into a ditch, dug up underground, it wants to be hidden, and there, speaking, having been brought outside of every 431 world, I see my immortal Lord and Creator. And with this, Saint Isaac also agreed with the speech: when a person’s veil of passions is taken away from the eyes of meaning and he sees glory in it, abiye 432 meaning rises in horror. And if God had not put a limit on these things in the belly, how much should one be stuck in them? And even if people had been forgiven throughout their entire lives, they would not have been able to escape from their wondrous vision. But God does this for the sake of his mercy 434, to diminish 435 from the saints of grace for a while, and to create providence 436 and care 437 for the brethren with the word of service, which is a lesson in piety, as 438 Saint Macarius says, about those who have entered upon the fulfillment of the measure: everything is devoured to be love and wonderful sweetness some visions. And even if he always, in speech, had grace equal to his own, would it not be so powerful for him to lift up the structure and weight of words, to hear something below, or to say something from those who are here, or to take the slightest care about this, and lay a parable about those who are perfect by grace, as if he were to ascend to twelve degrees, 439, both weakens 440, speech, grace; and one, having descended to a lower degree, stands at the one tenth, as he said, and for the sake of accomplishing this, the measure was not kept by him, so that they would have time to practice for the brethren, and provide for the word of service. But what are we talking about these, who in this dead and still body tasted immortal food, and even in this short-lived world 441 who were rewarded with part of this joy, even 442 spared in the heavenly fatherland? These, neither red nor 443 sweet, of this world will be attached, lower than the sorrowful and malicious, they will dare to say with the Apostle: nothing will separate us from the love of God, and so on. But this, according to the words of Saint Isaac, one of the former spectators, and ministers of this thing, or those who were punished from their fathers and from their mouths who were taught the truth, and all 444 of their quests passed away their lives. We are lewd, guilty of many sins, and filled with passions 445, for this reason it is unworthy for us 446 to hear such words. But trusting 447 in the grace of God, I dared to say in part this holy scripture of the spirit-bearing verb, so that we may know little by little, by what curse we are embraced, and by what madness we give ourselves, striving for the communion and advancement of this world, and acquiring perishable things, and for these sakes entering into rumors and 448 battles, and creating vanity for our souls. And we consider this to be beneficial, and we impute it to ourselves as praise. But 449 woe to us, for we do not know our souls, nor do we understand in which life we ​​were called, as Saint Isaac says, 450 and we impute the life of this world, or its sorrows, or its peace, as they are, and from our laziness and love of peace and negligence, we say, as the ancient saints are like this; We do not need, nor is this essence possible. But there is no taco, no. It is impossible for those who voluntarily drive themselves into passions and 451 who do not want to truly repent and concern themselves with the work of God, and for those who love this world, useless care; and the Lord has mercy on those who repent and glorifies those who repent, and those who seek with much love and fear 452 those who see and do His commandments. Sitsa tells everything about Divine Scripture. The ancients 453 fathers were many workers and teachers of this, and one edified and strengthened the other. Nowadays, those who are impoverished are such: if anyone strives for the cause of God, especially grace admonishes and helps from now on and forever. But those who do not deign to strive and lead others into negligence and 454 into hopelessness, and who say that now ancient gifts do not exist as gifts from God, he calls these deceiving, and deceiving others. They don’t want to hear anything, if there is grace at the present time. These are darkened by much insensibility 455 and unreason and lack of faith, says Gregory of Sinait. We, having seen all this 456 from the Holy Scriptures, and if we want to have true diligence about the work of God, first move away, as powerfully as possible, from the vanity of this world and strive to diminish the passions that we have to guard our hearts from evil thoughts, and in this commandment, completing and guarding our hearts, we always have prayer. This 457 is the first degree of monastic age, and otherwise it is 458 weak to diminish passions, says Simeon the New Theologian. And in the night 460 this work is especially like to be diligent, rekosha fathers. Blessed Philotheus of Sinai said that at night it is most important to purify the mind. And Saint Isaac says: every prayer you offer at night, all your daily deeds 461 may 462 be more honest in your eyes. The sweetness that is given to the faster in the day flows away from the light of the night’s work. And the other holy things will agree with this. For this reason, says Climacus, give a lot of prayer at night, and less singing. And once again he says: when the worker has become weary, rise up and pray. It is appropriate for us to create, when the mind becomes tired in prayer, to let it go a little into singing, like the rule, or psalms, or troparions, or something else. For verbosity, squander your mind in prayer; and the multitude of words is gathered together, says the same John of the Climacus. In the departure, the thought is to read more diligently, as Saint Isaac said; at a time when your mind is wasted, diligently reading and reading many prayers, or handicrafts, like an angel will betray the Great Anthony 463. For beginners in the invasion, the thought of handicrafts with prayer, or some kind of service, is extremely useful, recommended by the fathers, but especially in times of sorrow and despondency, thoughts are key. Blessed Hesychius of Jerusalem posits four images in doing this with his thoughts: either to guard the principles, or to have a deeper heart, silent from every thought, and 464 to pray, or to call upon the Lord Jesus Christ for help, or to have a mortal memory: All these, he said, evil thoughts are forbidden, and in these, in every one of them, all this will be found. sobriety, that is, doing mentally 465, verb. All this, having looked upon us, let each one of us strive in the rank appropriate to himself. About how and 466 how to strengthen yourself in the insistence of the battles of mental feat. 3. This is the strengthening in the struggle of our feat, spoken of in all the scriptures, so that we may not become discouraged, nor become discouraged, when we have evil thoughts in our battles, nor stop from the flow of the path, even at the tributary. And this is the cunning of the devil, who is ashamed of us to think about defeating evil thoughts, so that we can turn 467 to God in repentance and 468 pray for them; but 469 we overcome them with constant repentance and unceasing prayer and will not give in to the enemy, even if we accept a thousand 470 plagues every day from them, and let us resolve within ourselves, until we die, to never give up 471 this life-giving work. It happens that God's mercy 472 comes to us in secret. Not just for us who are passionate and weak, but also who 473 stand in a high order of purity, and in a life worthy of praise, who dwell within the life of silence, under 474 the arm of the mind of the Lord, they experience mental falls, and to this day peace and consolation, and thoughts are chaste and meek, as Saint Isaac says. How often does a person become indecent and incompetent because of his lack of training, he is sick and defeated, and at all times in powerlessness, there is, when he admires the banner at the hands of the howl of the sons of giants 475, and his name is worn out and boasts of the many who struggle and are recognized in victories, and accepts the crown and honorable gifts more than all his friends. And this is why the saints indicate to us what is known and remove doubt from our meaning, so that in the struggle of our thoughts we will not weaken 476 in the sense during the confusion of the infliction of bad thoughts 477 and will not deviate into despair. And again, when the presence of grace occurs, do not be assured, rise lower, but confess to God and thank Him, and fall in memory of your sins, even during the time of forgiveness for you. Where did you go then and how did you acquire the bestial mind? And remember the damnation of your nature, and accept within yourself the unclean thoughts and absurd idols that were erected in your sense during the winter, and the hour of confusion and disorder, the thoughts that were previously small 478 rose up against you in the blindness of 479 darkness. How soon you turned away to passions and talked to them 480 in the darkening of the meaning, and remembering this, repent and reproach yourself. Understand, then, that all of God’s providence directs this towards us, for which we are to be measured. For the blessed Gregory of Sinaiti says: unless a person is abandoned and is overcome and possessed, enslaved by every passion, we overcome in thought and spirit, and find help neither from works, nor from God 481, or from nothing at all, as if in the least and in the hope of coming, we are forced in all, cannot be crushed and have the last one under everyone. a slave 482 to everyone, and bitter to the very demons, as if she were being violated and defeated. And this is watchful providence and punitive humility. To them the second and highest thing is given from God, which is Divine power, acting and doing everything for its sake, seeing a vessel for itself, and doing miracles for the sake of God 483. Heed with fear that if you do not humble your wisdom, grace leaves you, and you give perfection in things, but in them your thoughts are tempted. Because standing in virtues is not yours, but that grace is, bearing you in your hand, keeping you from all those who oppose you. It is dangerous for us to take heed of this, so that we do not cause any guilt if we are strengthened by an evil thought, since we are not right to walk the path of God, but are corrupted and unobservant. With many, then, with zeal and diligence 485 we are committed to accompanying everyone in their lives according to the Divine Scriptures, to the best of their ability, doing everything in humility and piety, who wants to be diligent in the love of God and truly surrender, and without laziness and with care 487 always do the work of the Lord. About maintaining 488 all activities in our life. 4. It is important to have this in our life, to always and in every endeavor, soul and body, word and deed, and thought, to remain in the work of God to the greatest extent possible. Just as we first 489 live in the world, in its vanity, with all our minds and feelings enslaved by the delights of sin, says Blessed Philotheus, it is fitting for us, who have come to live according to God 490, with all our minds and feelings to work for God, living the truth and God’s truth and will, and doing His holy commandments, and from all Those who are displeasing to God shall withdraw in every way, according to the scripture which says: We have been guided by all your commandments, and have hated every way of unrighteousness. And having arisen from sleep, first glorify God, also confess to him, and then do these things: prayer, singing, reading, handicrafts and other crafts. Always have a mind in reverence for God and hanging in the hope of God, and do everything to please Him, and not to vanity, nor to man-pleasing, as it is known that He is always with us, who is everywhere and fulfills everything. The ear is planted to hear everything, and the creator's eye looks everywhere. And if a conversation happens, this, according to God, is preserved from murmuring and condemnation, and idle talk, and strife. It’s the same in food and drink and everything with the fear of God. Especially during sleep, be reverent, think inside, and outside, in all places, the good is hidden. The bare sleep is a short-lived image of eternal sleep, that is, death, and on the bed of reclining 492 in the coffin of the state of 493 sane. And in all of these, always have God before your eyes, according to what was said by David: I have seen the Lord before me, as if he is at my right hand, but he cannot move. Whatever you do is always in prayer. And even if someone has a healthy body, it is appropriate to tire him later with vigils and laborious work, and if it is appropriate to do prostrations or handicrafts with difficulty, so that the souls are enslaved and delivered from passions by the grace of Christ. Is it possible that the body is weak against the power of nourishment 494. Both the healthy and the infirm should always not be negligent about prayer, and even 495 and in the most necessary needs, let the mind deeply learn 496. And this should be done with fear 497. Physical squalor from those who are healthy in body and strong is exhausted according to their strength. Thoughtful things, if the mind is in reverence and in the hope of God, and in His love, everyone should eat, even in great illness. Likewise, according to the Lord’s commandments, we must have love for our neighbors. And if they are found near us, we will show this in word and deed, if we can, preserve God’s 499. If we are far away, we must unite with love, and drive away all resentment towards them from our hearts, and with humility submit our souls to them and please them with good will. If only the Lord sees us as such, and forgives our sins, and accepts our prayers, like a good gift, and bestows His mercy upon us richly. The image of the previous ones and the legend of the hedgehog 500 to this day With the grace of God, I decided from the Holy Scriptures a little about mental 501 doing, and about the hedgehog in it, the difference between the enemy's 502 battle, and our struggle for this; and like a graceful struggle, without the thought of having a heart in prayer, and having thought about these actions, and all of them partly with the boldness of the Holy Scriptures, with which grace these workers are vouchsafed, he is not 503 worthy to touch them. And another recommendation 505, how to strengthen one who works in these and how to sustain life for one who strives for this most elegant and primary struggle of the great victory, that is, mental silence and true prayer. Also according to these, I admonish God, and other images of various struggles of victory 506 speeches. About the difference between our struggle and victory in the eighth most basic thoughts of the passionate and others. Word 508 5 Various forms of struggle, in order to give us victory 509 against evil thoughts, reprimanding the fathers, who strive against each other, to pray for thoughts 510 and to contradict them, and to humiliate 511 and drive them away. And the hedgehog to humiliate and drive away 512, the most perfect 513 is, but the hedgehog is against the broadcast, and this is what has been accomplished. But for those who are new and weak, pray for them and turn good thoughts into evil ones, since Saint Isaac, in the form of virtues, commands them to steal 514 passions. And Peter of Damascus says: a good reason is in mind, the deed is prepared, and the imams 515 and other fathers have decided to do so. By the same token, if we have thoughts that force us, we are unable to pray in humility and 516 in inner silence, then it is appropriate to pray for them and translate them into useful ones. Let us pray and translate it into something useful, and present the Holy Scriptures in this. Sincerely, the thought, the fathers, recommended that the possessed, from them and many other passionate thoughts be born: 1. gluttonous, 2. prodigal, 3. money-loving, 4. angry, 5. sad, 6. despondency, 7. vain, 8. proud. And the first gluttonous one put it down for everyone. And we have spoken about this before, but we will not neglect the wise rites through foolishness, but, following the words of the holy fathers, we do this. The first thought is gluttonous 517. About gluttony If the thought of gluttony 518 is chilling, remembering the various and sweetest honest food, even if I need it and out of time and beyond the measure of food 519, then it is appropriate to remember more than all the words spoken from the Lord: let not your hearts be burdened by gluttony and drunkenness, and having prayed to that very Lord and called for help, think about what was said by the fathers, that this passion among foreigners is the root of all evil, especially fornication. And from the beginning of the life of the crime 520 of our forefather the first man Adaam came into being. Having touched food that was not commanded, heaven will fall away and bring death to the whole race, as 521 it is written: the fruit that kills me is beautiful in 522 and good in food. From then even 523 to this day and 524 many of the womb obeyed the great fall, as the Holy Scripture tells. Consider how sweet and fragrant food gradually turns into stink and pus, and nothing is useful to have, says the Great Varsunofie. And having understood this, reproach yourself for this, even if you desire these things, which soon come from the sweetness and fragrance into the 525 evil stench. And so in moderation and 526 like 527 the time of communion of food 528, conquer passion. Sitse 529 is the measure of food, the fathers said, if anyone decides to take a lot of food per day, and if he realizes that he eats a lot 530 and 531 aggravates him, he will eat away from it. If he sees that he eats little and cannot therefore look at his body, and does not exert much effort. And having tempted the good, he will only do as much as he can strengthen the strength of his body, not for sweetness, but according to need, and so he accepts, thanking God 532. Let him condemn himself, for he is unworthy of even that small consolation. It is impossible to embrace all natures with one rule, since bodies have great differences in strength, like 534 copper and iron from wax. Obsessively 535 because of the measure of beginners, even if I cease to be a little greedy. If you are satisfied with satiety, then there is no sin in eating it. Or if he is not enough, let him reproach himself. And such a fall for the sake of victory delivers. About the time of touching food, the fathers rekosha, fast until the ninth hour 536. If anyone else wants to let it go, it is at his discretion. Having calmly laid down, bowing to the day, and as if the sun had passed the sun for two hours at noon, it happens 537 the ninth hour, during the equinox in spring 538 and 539 autumn. In summer and winter in the northern countries, the hours of day and night multiply and decrease, not like in the Middle Earth - in Palestine or in Constantine. For this reason, it is fitting for us to create against time, as 541 is natural. On a non-fasting day, it is appropriate to shorten the hour of food, and if you don’t need to eat enough during the south. 1. About the difference between food and all the sweet primates found little by little. This is meaningful reasoning, in the speech of Gregory of Sinait; but not to choose, but to put aside, and God will be thanked, and the unspeakable things of the soul will be corrected. Let us avoid heaping of praise and not disdain God’s good creation. For those who are weak in faith, or in soul, illumination from food is useful, before they do not believe in them, saying, they are preserved by God to be. The apostle 542 commanded them to eat; If 543 if someone is damaged by food or weakness for the sake of it, or 544 from nature, let him not force himself to accept it, do not accept what is crawling, says the Great Basil, as it is not proper for them to make up the body 545 with these, and with these to fight. About the difference in bodies: if anyone has health and strength the body, tired as much as possible, so that it gets rid of passions and the soul is enslaved by the grace of Christ. If he is weak and ill, it is not enough to give him peace 546, lest he completely fall away. In poverty, it is appropriate for a laborer to be not 547 satiated, but to give the body little of what he needs, just as in food, so in drink. During the battle, it is most appropriate for the enemy’s body to refrain. The multitude, unable to contain their womb, fell into the passion of dishonor and defilement into an unspeakable pit. In the deanery of abstinence, there is a conciliar understanding of the belly of all virtues. If you can hold your belly, you will enter heaven, says the Great Basil: if you don’t hold it, death will result from exhaustion. When someone, for the sake of worthwhile work, or for the sake of some very difficult task, loses a little body, and puts in little 548 for ordinary needs, it is not shameful to eat this in food, and in drink, and in any rest, since he did it with reasoning according to his strength 549. There is a great feat for us in the spirit of prodigal and fiercely, especially having a struggle in the soul and body. For the sake of this, it is always appropriate for us to vigorously and soberly keep our hearts from this thought, especially in holy gatherings, when we want to partake of the holy. Then the enemy strives in every possible way to desecrate our conscience. And when these thoughts grow cold, then it is appropriate to have the fear of God and remember that nothing can be hidden from God, even the subtle thoughts of the heart, and the judge and torturer of all is God 550, 551. Remember also our promise, through confession before angels and men, to remain in chastity and purity. Chastity and purity are not just an external life, but a person’s hidden heart, when he is always pure from evil thoughts, this is honorable and beloved before God. Make up your mind with a lustful will for many and defile yourself 552, this one commits fornication in the heart, reproaching the fathers. It happens when something comes to 553, and if the matter comes, let us understand this, what is the misfortune after the end of the thing, as if the father spoke about no other sin, as about this. The fall is called e, because without boldness 554 he creates the fallen and breaks into despair. It is useful, I think, during the army of fornication for ourselves to reflect on what form and dispensation we are in, how we walk in the image of aggelstem, and how we can trample our conscience and reproach this holy image with this abomination. In the same way, remember the cold and shame that comes from people, so that they bake and thus we can reflect this inappropriate thought. If a man who sees finds himself in this defilement 555 556, would we not rather die than be found in this foulness? And so in every possible way it is possible to more carefully cut off this thought. It is always great and terrible for them to have this victory, if they pray to God diligently, as the holy fathers teach. Maxim, therefore, the Confessor commanded her to pray for prodigal thoughts 557 and 558, receiving from David what was said 559: those who cast me out now have bypassed me, my joy, deliver me from those who have bypassed me 560. John Climacus says about these things 561: God, come to my help, and the like. The witness represents the hedgehog to pray for thoughts, this rekshago. Call upon those who strive for chastity and purity to help you, just as Daniel of Scete commanded his brother, who was fighting against fornication, to pray and call for help the martyr Thomaida, who was killed for the sake of chastity, and say to her 562: God, help me for the prayers of the martyr Thomaida! And Abiye was quickly delivered from the passion of fornication, having prayed at her tomb. We have this evidence, and 563 we pray and call for help, and we find it in the Holy Scriptures of those who labored for chastity and purity. When the battle began, Abi stood up and stretched out his hands and eyes to the sky to pray, as Gregory of Sinai commanded, and God, speaking, drives them away, and prayed to him 564, as Saint Isaac says: You are strong, Lord 565, and Yours is the feat. You fight and 566 win in this, O Lord, about 567 us. And like John the Climacus taught the verb: cry to him who is able to save with unsophisticated verbs, but with humble utterances. Have mercy 568 on me, Lord, for I am weak! And then you will know the power of the Most High and you will invisibly marry the invisible. They are always warriors in the name of Jesus; Strongest, I say, this weapon will not be found either in heaven or on earth. The demon watches over us 569 times. When we cannot pray physically, the Climacus says to that 570, and then he advocates for us most of all. Take heed because it is dangerous, otherwise, and do not be lazy and always pray during the green battle of evil thoughts, just as you had previously imagined. Raise your physical or mental eye against time and the measure of your strength. And if you become a doer of this, and through skill you know that the forces of the Most High are overcome by invisible help from our will 571. If you become lazy, then become ashamed, you become defiled, as if you had a conscience, having been defeated by them. It behooves us to understand this malice of the devil, reproaching the fathers, if our thoughts come to the memory brought from him of women and young good-looking faces, even 572 and pious ones, even if not more passionately 573 is imagined, this will soon be cut off. If we become obstinate in these things, the evil deceiver will turn our thoughts into vile and foul lusts. There are times when we ourselves are upset by the thoughts of prodigal thoughts and, reflecting on them, we despise ourselves that we desire these vile ones, like the only dumb ones, reproaching our fathers. Even if 574 is in the supernatural, this is strange even to cattle, but we ourselves are advocates. But 575 in both cases, it is appropriate for beginners to remain in these things, but not as if they are ossified in them, even if they are imaginary, fighting with them, they will find an active passion. For this reason, it is better to cut out all prepositions 576, which is the beginning of thought. Because there are powerful people in marriage, it is good to dispel these thoughts, keeping yourself away from women’s conversations and their sight, and avoid the presence of young people and the vision of those effeminate and smooth faces: for behold, the devil’s snare is on the monks, as someone said from a father. And even if it’s possible, if you don’t find yourself alone with him, as the Great Basil says, neither about the need of the day. There is nothing more needful than the soul, for its sake Christ died and rose again. And you don’t want to hear from anyone inappropriate conversations that will stir up passions. The third thought of the love of money The love of money is an ailment that arises from the nature of lack of faith and unreason, reproaching the father; the same and a little 578 feat about this to those who pay attention to themselves with the fear of God and want to be truly saved. When it becomes stronger in us, it becomes the worst of all; and even if we obey him, it leads to great destruction, as the apostle called him not only the root of all evil, anger and sorrow, and so on, but also called idolatry. For the sake of the love of money, many fell away not only for the sake of a pious life, but also for the sake of faith, suffering spiritually and physically, as is told in the Holy Scriptures. It is said from the father that he collects gold and silver and trusts not 580, not 581 believes, for there is a God who cares for them. And behold, the Holy Scripture says: if anyone is restrained by pride or the love of money, which is the only passion that loves them, the demon does not fight him with another passion, since he is content with this 582 only for destruction. For this reason, it is fitting for us to preserve ourselves from this destructive and soul-destroying passion and pray to the Lord God to drive away the money-loving spirit from us. It is not only gold and silver, property 583 that we should be afraid of, but also all sorts of things, except for necessities, and in clothes, and in promises, and in building cells, and in vessels, and in all kinds of tools. And all this is of little value and unadorned, and it is convenient to have acquired and it is fitting for us to have unmoving rumors, lest we fall into the tangles of the world for their sake. The true distance 584 from the love of money and the love of things is not exactly not having property, but not wanting to acquire it. This instructs us towards spiritual purity. If an angry spirit torments 585, resentment 586 forcing you to hold on and encouraging in rage to repay evil to the offender, then remember the verb of the Lord 587 spoken: if you do not forgive your brother your sins from your hearts 588, the Heavenly Father will not forgive you your sins. Anyone who wants to accept remission of his sin must eat from his heart first to forgive his brother. Because it is the Lord’s command to ask for the duty of leaving, to eat, as we leave. And if we ourselves do not leave reality, it will not be left for us either 589. And if we should understand, if 590 we imagine that we are doing good, 591 we are not angry, it is unpleasant to eat. As it was said from the father: even if an angry person raises a dead man, his prayer is unpleasant; This is what the fathers said, not as if an angry person can resurrect the dead 592, but by revealing the abomination of his prayer. For this reason, it is not proper for us to be angry, but not to do evil to our brother, not just in deed and word, but also in manner, because anyone can insult his brother with one glance, as his father said, and sweep away angry thoughts from the heart. And this is heartfelt abandonment, this is great victory over angry thoughts, to pray for the brother who has offended, as Abba Dorotheos commanded, and to say 594: Help, Lord, my brother, the name of the river, and for his prayers have mercy on me 595 a sinner! And behold, there is love and mercy in praying for a brother; and to call upon his prayers for help is humility; do good to him to the best of his ability. And thus the commandments of the Lord are fulfilled, as He says; love your enemies, bless those who curse you, do good to those who hate you 596, pray for those who offend you. The Lord has promised such a great reward 597 more than anything else, not exactly the kingdom of heaven, nor some consolation and gift 598, like the rest, but sonship: You will be, he said, sons of your Father who is in heaven. The Lord our God Jesus Christ Himself, who laid down this commandment and promised this great reward, taught us to do this, giving us an image, so that we too will be imitators of this great power. How much evil have you suffered from the Jews for the sake of sinners? And 599 not exactly being angry with her, but also praying for them to the Father, saying: Father, forgive them this sin. And all the 600 saints, having walked along this path, have found grace, not only do I not repay evil to those who have offended, but I also do good to them, and pray for them, and cover their shortcomings, rejoicing in the correction of their 601, when I come to the sense of my evils 602, and punish those with love and mercy. It is not a small feat for us to overcome a sorrowful spirit; it even drives the soul into destruction and despair. And even if there is human sorrow 603 from people 604, it is appropriate to endure complacently and pray for those who have offended, as it was said before, it is knowingly known that not without God’s providence 605 everything happens to us, and God sends everything to us on the creep and for the salvation of our souls, even if at the present time it does not seem useful to us, but later it will be known, as It is healthy to eat, as God builds, and not as we want. For this reason, it is not proper for human thoughts to be averted, but to wholeheartedly believe that the all-seeing eye of God 606 sees everything, and without His will nothing can happen to us, and for the sake of His mercy He sends us, so that having been tempted in these things and having endured, we will be crowned by Him, since without temptation 607 no one was crowned when. For this sake, give thanks to the Lord for all of them, as 608 to our Benefactor and Savior. The lips, ever giving thanks 609, will receive blessings 610 from God, and grace flows into the heart of giving thanks, says Saint Isaac. Preserving himself from murmuring against those who offended him, he still says the same: God bears all infirmities to man, but he does not endure murmuring ever, unless he shows it. It is appropriate for us to have sorrow that is useful, even for sins with good hope towards God through repentance, knowingly it is known that it is not sin that overcomes God’s love for mankind, but 611 forgives all to those who repent and pray. This sorrow is mixed with joy and zealously creates a person for every good and is patient with every illness. Grief for God 612, as the apostle said, urgently brings about repentance for salvation. The opposing sorrow, which is brought to us by demons 613, must be carefully swept away from the heart, just like 614 other evil passions, and through prayer and reading and 615 with spiritual people, by conversing and practicing in conversations, since it is guilty of all evil. If it gnaws at us, abiye, surrounded 616 by hopelessness, creates an empty and despondent soul 617 and creates 618 not strong, and impatient, and lazy in prayer and reading. When despondency 619 about the multitude becomes stronger on us, the soul is elevated to a great feat: this spirit is fierce and heaviest, it is associated with the essence and has time for the sorrowful spirit. In the silence of existence this army lies greener. When these cruel waves arise on the soul, a person does not imagine in that hour deliverance from these acceptances when, but 620 the enemy imposes thoughts on him, as if such evil is happening today, and then on other days it will be worse, and he forces him, as if he was left to eat from God, and not have care for him, or except for the providence of God, such things happen, and to him alone This, other than that, never happened. But no, no. Not just to us sinners, but also to His saints, who have pleased Him from time immemorial, like a loving father with his children, so God brings a spiritual rod from love in anticipation of virtue. Soon this change will certainly happen, and the presence and mercy of God, and still consolation, as if in that evil hour a person does not imagine that he will endure good things in the struggle of living, but all the good things that are abominable are shown to him by the enemy 622. Thus, after these changes, all the good things pleasing to him will appear to him and all the sorrowful things that were 623, as if they had been nothing, and he is diligent in finding good things and marvels at the change in the best 624, and does not want in any way to deviate from the path of the virtuous, and understands that God, by His mercy, builds this for him to crawl and brings it as a punishment from love, and into the love of God lives, knowing that the Lord is faithful and will never 625 allow us temptations 626 beyond our strength. There is no way that the enemy 627 can do anything to us, except with God’s permission: not so much will his desire sadden 628 the soul, but only so much will it be allowed by God; and having understood from the trial, he manages 629 from previous changes and endures these cruel inflictions valiantly, knowing that in this the monk’s love 630 is shown for God, if he valiantly endures this, and from this he comes to the foreseeable future. It is nothing for a monk to ask for such a crown, like despondency, if he is relentlessly compelled to do divine work, says John Climacus. When this terrible army arises, then it is proper to arm ourselves strongly against the spirit of ingratitude, fear and blasphemy. With all of these things, the enemy destroys him, and 632 then the man is filled with doubt and fear: and the enemy imposes on him, as if it is impossible for him to be shown mercy 633 from God and receive forgiveness of sins, and be delivered from eternal torment, and be saved. And there are certain evil thoughts that invade, and it is impossible to consign them to writing. And even if he reads, even if he serves, they do not leave him. It is appropriate to have this strength then, so that you don’t fall into despair 634 and don’t be negligent about prayer, as much as you can, and if you can fall on your face in prayer, this is very similar; and let the sitsa pray 635; as the great Barsanuphius says: Lord, see my sorrow and have mercy on me! God, help me a sinner! 636 And as Saint Simeon the New Theologian commands: do not allow temptation, 637 or sorrow, or illness, to befall me, O Master, beyond my strength, but grant me punishment and strength, so that I may endure with thanksgiving. Sometimes, with his eyes raised to heaven and his hand stretched to the heights, he prays 638, just as Blessed Gregory of Sinai commanded us to pray for this passion. These two cruel passions are called fornication, I say, and despondency. And so asceticize 639 and be very diligent in reading and be compelled to do handicrafts 640, these 641 for great helpers 642 are in times of need. But when 643 this approach approaches, it does not leave, then the need is great and strong, and one must strive with all one’s strength in prayer; Against the spirit of ingratitude and blasphemy, say to yourselves: Come for me, Satan; I worship the Lord my God and serve Him alone, and I accept with thanksgiving everything that is sick and sorrowful, as it was sent from Him 644 for healing of my sin, as it is written: I will raise the wrath of the Lord because I have sinned against Him. To you, ingratitude and blasphemy will return to your heights, and this Lord will write to you: Depart from Me, O God, who created me in His image 645 and likeness 646, that He may be abolished 647, 648. If it is still cold and still, turn your thoughts to some other thing, Divine or 649 human. Patience and hope, above all, let there be a soul that wants to please God, as Saint Macarius writes. Behold, there is an enemy of malice and cunning, who will give us despondency, so that the soul of the hope of God may recede. God never leaves a soul that trusts 650 nan, overcome by adversity, even though we know all our weaknesses. Even if a person does not know how much time a man has, how much a donkey, how much a camel can bear, 651 and powerful things are imposed on everyone, the poor man also knows how long it is time to give up the vessels to the fire, so that many of those who were below will be seated below the packs, having been consumed by a wave of burning, there will be obscenities. Yes, if there is so much reason in people 653, isn’t God’s message multiplying and multiplying beyond measure how much temptation should be inflicted on each soul, so that it will be skillful and needed for the kingdom of heaven, and not only the future glory, but also here the good spirit will be worthy of consolation. This knowing patience befits the valiant, inside the door and in silence. There is always something that requires a person to be most dangerous in life and most useful in conversation, as the Great Basil says: Because of the multiplicity of despondency that was in the soul, going to such people in good time and blamelessly and conversation can be ruined in moderation, and just as one has done a little strengthening and rest, one can more diligently begin the same feat of piety. gives. And to endure then in silence is inexorable, it is better to eat, say the fathers, who themselves understood from the temptation. We need a lot of sobriety for the spirit of vanity, because sincerely and 654 with all the tricks 655 steals our proposal and without time creates a monk, and strives to slander our cause, so that it will not be according to God, but for the sake of vanity and man-pleasing. For this reason, at all times it is appropriate for us to test ourselves dangerously, sensually and mentally, so that our work will be according to God, and our souls for the sake of crawling, and running away in everything human, which is always before the eyes of Saint David: the Lord scatters bones as a people-pleaser; and thus always sweep away the thoughts of those who praise, and do what compels people to please, and affirm all-soul 656 thoughts 657, so that we do 658 everything according to God. If someone knows an offer to God, and is overcome by a thought from weakness involuntarily, but confesses, praying to the Lord, and carries thoughts 659 out of vanity, and is forgiven and boasts of his offer and our heart seeing 660. We do this, even if we begin to use some kind of trick for vanity, we will cry and remember our special prayers for the terrible impending, even these imams. Otherwise, we will accept our thought 661 and object to shameless vanity in every possible way. Either way, let us remember the shame that follows from vanity. Lift up all things and here before the future you will humble yourself - this is what John Climacus says. What if someone begins to praise us, or will the arrogance of vainglorious thoughts be brought to our minds from invisible enemies, making us worthy of the honor of majesty and the throne of heights, as if they were more worthy than others, we will soon remember in our minds the multitude and severity of our sins, or one thing worse, and holding in our minds the words: are those who do these praises worthy? And we will find ourselves unworthy of human praise, and thoughts of demonism will run away and forcefully confuse us, says Nikita Stioat. If, then, it is said that there are no evil deeds in you, the commandment to commit thoughts and having found yourself is insufficient, like the font of the small majesty of the sea. And so we are always vain, we guard ourselves in every possible way from vanity, and if we are not sober, we are filled with vainglorious thoughts, otherwise, having established contempt, they give birth to pride, which is the beginning and end of all evil. Eighth 662 proud thought 663 What can we say about contempt and pride? Even if the names 664 differ, but magnification, arrogance, arrogance, and the rest converge on one mind, they are immune 665 from the father. All this is the most repentant thing, as the scripture says: The Lord opposes the proud, and everyone who is haughty-hearted is an abomination to the Lord, and is called evil spirits. Having 666 therefore an opponent of God, and being an abomination to Him, and being unclean before Him, when 667 in what and where does he expect to find some good, and from whom will he have mercy, and who will cleanse him? And it is poor to speak about these 668. Those who have conquered themselves are both their own demon and 669 warrior and are always ready to destroy within themselves. For this reason, it is fitting for us to fear 670, always trembling at the passion of pride, and to run away from it, thinking this within ourselves, as if no good could happen without the help of God. But if we are forsaken by God, then, like we shake a leaf, or scatter dust with the wind, we will be in turmoil as the devil and as a reproach to the enemy, and weeping as a man. And having understood this, we go through life in every possible way in humility. This is the beginning of this: have for yourself under all, who are the most sinful and the worst of all people, and the most filthy of all creatures, as if they are in supernatural beings and are bitter with the very demons, as if they are raped and overcome by them. And it is fitting to do this: to always choose 671 the last place, both at meals and in meetings 672 among the brethren, and to wear the worst vestments, and to love dishonorable deeds, and to precede the brethren with low and uncorrupted worship at meetings, and to love silence, and not to stand tall in conversations, and not to be contentious in words 673 , and not shameless, and not lovable, and do not want to compose your word, even if it seems to be good. Even so, the fathers said, as if in the new beginnings, man is conformed to the outside. Do not believe that what is not preserved on the outside will be well-ordered on the inside, says the Great Basil. In this way, vanity and pride are overcome and humility comes, reproaching yourself and saying to yourself, as Gregory of Sinait wrote: Where are human sins dangerous, what are their essence, how do they pass or are they equal to my iniquity? And for the sake of ignorance, O soul, under all men we are, as the earth sang under their feet. How could I not have the most filthy thing in all creation in the hedgehog by nature, as if I were for the sake of immeasurable iniquities in the hedgehog through nature? In truth, both beasts and beasts are purer than sinners. And for this reason I am under everyone, as if I were brought down to hell before death. Who does not know in feeling that he is a sinner who is worse than the demons, as a slave and novice of them, and from here he is shut up with them in the darkness of the abyss? In truth, the bitterness of demons is 674 possessed by them, and for this reason you inherited the abyss with them, a damned soul. In the earth and hell and the abyss, living before death, how can one call oneself righteous and flatter oneself, sinful and filthy, like a demon, 675 having done evil deeds for oneself? Alas for your bliss and charm, you evil, unclean, all-filthy dog, we send you into the fire and darkness for this sake! Now 676 it is said about the pride of other people: like many for the sake of 677 labors and feats, a person who has acquired wealth, and bitterness, who cares about virtue 678 , the thought of pride is attached to him for the sake of a reverent life. And from the place of the name of the good monastery, and the multitude of brethren, this is the pride of the world, reclaiming the fathers, or according to the custom that has now been kept, from the acquisitions of villages and the attractions of many estates, and from the pre-growth in the phenomena 679 to the world. And what are we talking about? The essence of netia is not superior to anything, it is 680 by the good agreement of the petition 681, or by the good speech 682 of the tongue in the petition and 683 in 684 speaking and reading. What praise can 685 have from God in these people, whose essence is not corrected by will, but by nature, say the fathers? The frosts will land by the cunning of needlework. And this is the same thing. The essence of the 686 Sitsevii, who also boast of this, if someone is from the parents 687 revealed in the world, or has relatives from those who are superior in the glory of the world, or is himself in a rank or in honor in the world. And this is madness. This is something that should be hidden. If someone, even in the life of his renunciation, receives glory and honor from a person, this is shame: hereby 688 it is fitting to be ashamed rather than to be exalted, for the one who is glorified in this way is the glory of these. If for the sake of a virtuous life, as 689 is said, the thought of vanity and pride will not be attached, and there will be no victory, as if 690 to pray to God and say 691: Lord, my Master God, drive away the spirit of vanity and pride from Me, but grant me the spirit of humility to your servant 692 - and reproach yourself, as it was written before. For the Climacus says, on behalf of vanity and pride, even if you often reproach us before the Lord, we are like a spider. But pride, says Saint Isaac, is not always in the meaning of this thought, 693 below if someone is overcome from it in time; from one word, the movement of an involuntary thought will not be executed, nor will God condemn a person, even if in an hour we agree with him, and if in that hour we overcome 694 passion. The Lord does not lay down a word, nor does He torment us about such negligence, but about it, its true meaning 695 accepts it, as 696 it is applied and creeping, and does not impute it to the one who is fiercely damaging it 697 . Above all, if you imagine passion in word and deed, you will be condemned. Sitsa and about vanity, and about 698 each passion is spoken from the father. For all 699 evil thoughts, it is appropriate to call on God for help, since imams do not always have the strength to resist an evil thought, as Saint Isaac said. But there is no other help, like God. For this reason, pray diligently to the Lord Christ with sighs and tears 700, the speech of Nile of Sinai 701: have mercy on me, Lord, and do not let me perish! Have mercy on me, Lord, for I am weak! Shame, Lord, the demon of hope that fights me! 702 Autumn over my head on the day of demonic battle! Overwhelm the enemy who fights me 703, Lord! 704 Tame the thoughts that overwhelm me 705 with your silence, the Word of God. Theodore Studit from David received the command to pray for unclean thoughts 706: Judge, Lord, those who offend me and rebuke those who fight me! and other psalms. And like the hymn writer 707 scribble 708: gather my scattered mind, Lord, cleanse my heart, which is frozen over me, as give repentance to Peter 709, like a tax collector, sigh like a harlot, let me call You, help me, deliver me from bad thoughts 710, like the waves the sea rise up against me for my iniquities, as 711 a ship in the abyss sinks in my thoughts; but in a quiet refuge, instruct me 712 in repentance and save me. I grieve greatly for the weakness of my mind, even though I am suffering an involuntary change into true change, for this reason I cry out to You: Holy Trinity of God, help me, teach me good in standing! This is what we say and this similar thing from the Holy Scriptures is key to every thought and is needed at every time, we call on God for help for everyone, and He will abolish 713 I. Even if 714 this will be similar when we are weak, and sometimes we are chilled by an evil thought, we should forbid and speak against them and drive them away; and this is not simply and 715 as if it came, but also in the name of God, from the verb of the Divine Scriptures, and in the likeness of the saints, the father says 716 to every thought: the Lord rebuke you 717, and again: depart from Me, all you who do iniquity, and turn away from Me, you who are evil, that I may learn from the commandments My God. And in the image of this elder, the same verb: go away, curse, come, love; and I heard this to my brother and thought that you were talking with some people, and asked him, saying: with whom were you talking, father? He says: drive away evil thoughts and call for good ones. And even if it is key for us to have this, this and the verb and the like. About the memory of death and the Last Judgment, how can we learn about these, so that we may acquire this thought 718 in our hearts. 7 The fathers say that in our work it is extremely necessary and useful to have mortal memory in every possible way and the terrible judgment. And Philotheus of Sinai, as if there is a certain order, assigns this work. From the morning 720 more, speaking, in memory of God, that is, prayer, and keeping the heart even until the time of food 721; then, having thanked God for death and judgment, it is proper to take care. And for those who strive for this most 722 of all, it is fitting for us to have within ourselves the spoken word of the Lord: this night the angels will extort your soul from you, and to speak about idleness on the day of judgment, rexha 723, and with the thought of the heart to defile a person, speech; Remember the saints, the apostle said, the hedgehog is drawing near and the day of the Lord will come, like a thief 724 in the night. It is fitting for us all to appear before the judgment seat of Christ, and to judge the Word of God not only by deeds and words, but also by the thoughts of the heart. The leader, Father the Great Anthony, says: we must always have this in ourselves, for we will not spend this day entirely in the life of 726 this. And John Climacus: Remember 727 your last and never sin 728. And to the same idea: let mortal memory always be with you, speech. And 729 Isaac the Syrian: always put it in your heart 730, O man, take away the hedgehog. And all this holy work has not only the same, but also the external charter of wisdom, the memory of death has been proclaimed. What will we do in our passions and weaknesses, how will we learn to do this, and little by little will we plant this thought in our hearts 731, so that we can completely acquire this memory in ourselves - the gift is of God and the grace is wondrous, as St. Isaac said. The soaring of our meaning and the darkened oblivion do not leave us, so we can stay and learn from these. Because we think about this in multitudes and talk with each other about death, we cannot deepen and confirm these verbs inside the heart; but for this reason we are not faint-hearted, nor do we retreat 732 from this work, since with God’s help, labor and time we enter into this. And if anyone wishes, let him do this and 733 let him remember the previously written verbs, understanding how necessary and useful this deed is. For all the most needy things are 734 bread, milk and the memory of death 735 other virtues: and it is impossible for a hungry person to eat 736 without remembering bread; in the same way, for those who want to be saved, do not remember death, rekosha father. The same 737 collects the mind in that 738, even recollecting the saints in the scriptures about various terrible deaths, like the blessed Gregory the Conversator and many others. I think this is also useful if we remember the various deaths we have seen and heard, even those 739 that happened in our days 740 . There are many, not only of the world, but also of foreigners, who abid in prosperity and love the life of this 741st century and have hope for long days, and who have not yet reached old age, will soon be reaped by death. From them there was no answer 742 of what mortal could do at that hour, but it was simply standing or sitting in admiration; and 743 others died from eating and drinking; Ovi walking 744 the path of soon dying; Others lay down on their beds, thinking that with this little and temporary sleep they could rest their body, and thus rest in eternal sleep. Some of them brought forth the torment of the green and the trembling of the menace, and the intimidation of the poor in that last hour, as we knew; just remembering them can frighten us a lot. And all this brings us to memory: where are the essence of our friends and those we know? And what did you gain from this, if they gave you honor and glory and power in this world, or wealth or 745 great bodily nutrition? Wasn’t all this ashes and stench and dust? And let us remember the hymnals of these who say: What food of life is not a part of sorrow? Or what glory 746 stands on earth is immutable? But all this canopy is the weakest 747 and all this most charming in 748 one hour and 749 all this death accepts. In truth, all the vanity that is in this life will not remain with us 750 after death, nor will it pass 751 before the riches of this life, the glory of this age will descend from us, but when it finds death 752 it will destroy all this. And having understood the vanity of this age, why are we restless, exercising ourselves in vain in the affairs of life? This path is short, we follow it. Smoke is life, behold, a couple, a finger 753, sang, appears in the small and 754 soon dies, and there are worse ways, as Chrysostom says. The way of a passing traveler, whenever he wants to go to any country, he goes; but Kamo 755 doesn’t want to, doesn’t go. Whenever he dwells in an inn, the message 756 is when he came and when he wants to leave: if 757 he comes in the evening, but in the morning 758 he leaves; to have 759 power, if more people want to stay in hotels. We, 760 whether we want or not, depart from this life and neither from this life, when 761 we depart; nor the imams of power, if we still want to stay here; but suddenly he finds the truly terrible mystery of death, and the soul is separated from the body by need, separated from the composition and combination 762 of the natural union by God's will 763; and what shall we do then, if before that hour we have neither cared for nor learned about these things and are not prepared for what will appear then? And in that bitter hour we mean 764, the great feat of the soul, being separated from the body 765. Alas, how many 766 then mourn, and none will have mercy on you. He raises his eyes to the angel 767 and prays idlely; she stretches out her hand to man and has no one to help her, except good deeds with God. With the same understanding of our short life, let us take care of this hour of death, without delving 769 into the rumors of this world and into unhelpful cares. Every earthly being is troubled in vain, as 770 is the word of Scripture 771. Even if we gain the whole world, we will move into the tomb, taking nothing of this world, no beauty, no glory, no power, no honor, no other worldly pleasure. Behold, we look into the graves and see our created beauty, ugly and inglorious 773, not 774 having the vision; and seeing that the bones are laid bare, we say to ourselves: who is a king or a beggar, a glorious one or an unglorious one? Where is the beauty and pleasure 775 of this world? Isn't everything evil and stench? And behold, the all-honorable and longed-for world of this world has passed away into obscenity, and 776 like the flower of a fallen tree has faded, 777 and like the canopy is coming by, so everything 778 human has been destroyed. And 779 we will be surprised at these, speaking 780 to ourselves about miracles, what is this that is a sacrament about us? How should we indulge in decay? How do we harness death? In truth, by God’s command, as he writes, Adam’s sin for the sake of the commandment was the tree of eating 781 of old in Eden, when the snake vomited its poison. For this reason, death is everywhere, consuming man. But with the depth of his wisdom, indescribable lessons were taught to us 782 and foresaw death, the Lord came to cast down the serpent, the resurrection was granted to us, and he brought his slaves to another life. And so we accept in our minds the second coming of the Lord, and our resurrection and the Last Judgment; The very Gospel verbs of the Lord suggest 783, as 784 the God-voiced Matthew wrote: and in sorrow, he said, on those days the sun will darken and the moon will not give its light and the stars will fall from heaven, and the powers of heaven will move 785; and then the sign of the Son of Man will appear, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and much glory, and their angels will go with a great trumpet blast, and His chosen ones will be gathered from the four winds, from the end of the heavens to the end of them. The beloved disciple of the Lord, John, writes His words: the hour is coming, and all who are dead in the tombs will hear 786 the voice of the Son of God, and those who hear 787 will live, and those who have done good will rise up in 788 the resurrection of life, and those who have done evil in 789 the resurrection of judgment. And again Matthew: When the Son of Man comes in His glory and all the holy angels with Him, then He will sit on the throne of His glory, and all the nations will be gathered before Him, and He will separate 790 them from each other, just as 791 a shepherd separates the sheep from the goats 792 and sets the sheep 793 at His right hand, and oshuya goats 794 . Then the King says to those on His right hand: Come with the blessing of my Father, inherit the kingdom prepared for you from the creation of the world. To those who exist He says: You go from Me to eternal fire, prepared for the devil and his angel. And these go into eternal torment 795, but the righteous 796 into eternal life. And what, brethren, is more bitter and cruel than this terrible and menacing answer and vision, when we see all those who have sinned and have not repented being sent to eternal torment by the righteous judgment of God, and those trembling 797 fiercely, and 798 exclaiming and weeping idlely? How can we not weep and sob, when in our minds we receive terrible and fierce torments, even, as the Scripture says, eternal fire 799, pitch darkness 800, a deep abyss, the fierce worm of the incessant, gnashing of teeth and all other diseases, wanting 801 to be many sinners and the most good God angered by evil and evil disposition, because of them am I the first to be damned? What fear, brethren, will we have then, when the thrones are set up and the books are opened, and God then sits in judgment with glory 802 and the angel himself who stands 803 in trembling? And what shall we do then, even though man is guilty of many sins, when we hear Him calling 804 the blessed 805, 806 Father into the kingdom, sending sinners 807 into torment and excommunicating them from the elect? And what shall we answer or deny then, when all our deeds are brought before us for reproof, 808 and all our secrets are revealed, even to those who have sinned day and night, in word and deed and thought? And what shame 809 will then embrace us, since then no one can turn away from sin, truly convicting and holding sinners with great fear! In joy and righteous joy they will enter into the heavenly palace, accepting reward 810 for their good deeds 811. And who confesses, brethren, the fear and threat of the second coming of the Lord and the judgment of this country 812 and unwashed, as if the father said to someone: if it were possible to die then 813, the whole world would have died from the fear of it 814. For this 815 sake let us fear 816 and be horrified and accept this in our mind, even if our heart does not want to, we force it to think this and say to our 817 soul 818: Alas, gloomy soul, approaching 819 is 820 the procession from the body! How long will you not deny the evil? How long will you follow with despondency? Why don’t you think about the terrible hour of death? Why don’t you tremble at the terrible judgment of Spasav 821? Why do you answer or what do you deny? 822 Behold, your deeds will convict you and slander you. Other things, souls, until now the time has come, step back from shameful deeds, pursue a good life, and cry out in faith: those who have sinned 823, O Lord, those who have sinned evil against You; according to us, Thy compassion, O Lover of Mankind, for this sake I bestow and pray to Thy goodness 824, may Thy mercy come to me, Master, as my soul 825 is confused 826 and painful about its departure from my cursed body, food 828 like the evil supastat’s advice cooks up and I will fall into darkness for the unknown and known 829 sins that I have suffered in this life. Be merciful to me, Master, and may my soul not see the dark gaze of crafty demons, but may Your blessed angels receive me. Having the power to forgive sins, leave me to rest, and may my sin not be found before You, having sinned in weakness for the sake of our nature in word 830, deed, thought 831, in reason and foolishness, so that I may be found before You in the removal of my body, not having any filth in the image of my soul, and may my soul not receive me the sinner's dark hand 832 of the prince of this world, who has dragged me 833 into the depths of hell; but appear to me and be my Savior and Intercessor. Have mercy, O Lord, my soul, defiled 834 by the passions of this life, and accept it pure by repentance and 835 confession, and by Your power lead me to Your Divine judgment; and when You, O God, come to earth with glory, sit down, O Merciful One, on Thy throne to judge Thy righteous judgment, and we will all stand before Thy unwashed judgment, then we will begin to test our sins, even if we have sinned in word and deed; then, Most Good One, do not expose my secret and do not disgrace me before angels and men, but spare me, O God, and have mercy on me. Even before Your terrible judgment, O Most Good One, I tremble and fear the day of judgment, from my conscience I reprove 836, and I greatly mourn the deeds of my evil ones and wonder how I answer You to the immortal king, having thus angered You the highlander 837. By what boldness will I look at You, the terrible Judge, I am foul and prodigal; but, Lord, most blessed, Father and Son and 838 Holy Soul, have mercy on me and deliver me then 839 from the unquenchable fire, and make me 840 worthy to stand at Your right hand, O righteous Judge. About tears, what should be done by those who want to find this. 8 This saying and thinking and similar things, if by God’s grace we find tears in these, it is appropriate to cry, because of the strength and strength of 841 imams. As soon as we pray for our father, we cry to get rid of the eternal fire and other future torments. If 842 we are not able to cry in the depths of 843, we will force ourselves to produce little drops of illness, fearing that everything will be judged by our good Judge, says Climacus, as 844 in everyone, so is there a natural force in tears. I saw slaughter 845, speech, a small drop like blood 846 is poured out from illness, and I saw sources without illness occurring. I am judged more by illness, and not by the tears of the toiling, but I also think of God. If we are not able to find even the slightest tear when, for the sake of our weakness and negligence or for the sake of others, we do not fall away, nor are we faint-hearted, but we grieve and sigh, and mourn, and grieve over this exaction with good hope, sorrow for the meaning of all bodily deeds completes the measure 848, says Saint Isaac. And again Climacus says: those who call themselves damned for tearful retribution and condemn them with sighing 849 with decrepitness and spiritual sadness and deep lamentation and bewilderment, these can fill the place of comfort with tears, even if they are imputed to nothing. There are 850 when there are no tears for the sake of weakness, as St. Isaac says, “I am not only seeking this for someone, but also 851 having found and accepted the gift of tears, the warmth of the body will cease and dry out for the sake of weakness. And Simeon the New Theologian spoke 852 about tears and always cry, commanding 853, even if 854 according to some indescribable sight, or amusement 855 a certain guilt will meagerly come to someone, speech. And again from the scriptures we receive these things, and these, besides David, said: a sacrifice to God is a broken spirit, a contrite and humble heart, God will not despise; and in babbling speech. For this reason, with a contrite and humble spirit and heart, grieve in the sense of 856 and grieve and seek tears. Seek 857 if we truly want, it is fitting, as Holy Scripture commands. Most of all, Simeon the New Theologian writes about these in subtle detail and recalls David’s verbs and, bringing Climacus’s scripture on Wednesday, said: and 858 even if he gets used to the book itself, he will delve into it, but if 859 the nature of the body fails, then it is not useful to fight for the nature: for the body is weak, when forced into the work above His strength, the darkness upon the darkness of the soul, and the confusion of that soul even more, says Saint Isaac, and the other fathers agree with this. This is what the father said about true weakness, and not about feigned weakness, which is weakness of thought. In others, force yourself to eat goodness, as Saint Simeon said. He also wrote other verbs about these: if our soul is in such a dispensation 860, it will not pass away 861 without tears. But we, if we cannot raise ourselves to such measures, will strive to comprehend the small parts of those 862 and ask this with heart trouble from the Lord God. The holy fathers say that the grace of tears is God’s only gift from the great, and they command to ask the Lord for it. Verb 863 St. Nile of Sinai: above all, pray for acceptance with tears. Blessed Gregory, the most holy Pope of Rome writes: if they remain in good deeds and have been granted other gifts, but have not received tears 864, it is appropriate to ask, as if for the sake of judgment for the sake of fear, or for love for the sake of the kingdom of heaven 865, but the evil one has committed 866 will weep, and so on for the sake of greatness and 867 those who burn with love and these will enter; and quotes a parable from the Holy Scriptures: Asshas the daughter of Caleb, sitting on a donkey and having aired 868 and 869, ask your father for water-flowing land, saying, “You have given me dry land, and add 870 water to me as well.” And her father will give her 871 the water of 872 the mountain and the water of the valley; and Askhas interprets the soul sitting on a donkey, which is on dumb carnal movements; and when you sigh and ask your father for water-flowing land, this shows that with great sighing we are asking for a tearful gift from our Zhizhitel. And the other holy things will agree with this. How shall we ask and pray for these things, and where shall we begin, namely from the Divine Scriptures? It is not because 873 that we are satisfied that we intend something of our own, but that we are content with the inspired scriptures 874, as if written by the saints. Andrey Kritskago. Where will I begin to cry about my passionate life of affairs? What is the beginning of the current sobbing? But as you are merciful, give me, O Lord 875, tears of tenderness, so that I may cry 876 to You, the Creator of all and our Creator God, that You have sinned with my accursed soul 877 and my filthy flesh, so that with Your help we will strengthen the rest of the previous wordlessness and bring You tears of repentance. German Tsaryagrad. My God, Creator of the whole world, my Creator, Who of ancient times flowed forth springs of water from unseen stones, Who sweetened 878 bitter waters 879, Granted tears 880 springs to the apples of my eyes; Fill my head with cleansing waters and create ever-flowing clouds for my eyebrows. The temptation of meaning and spiritual defilement of hyssop requires, O Lord, Your love for mankind, before the eyes of the heart, the waters of the heart, the tears of unceasing rain or lake, or soul-cleansing springs. Ephraim 881. Grant, therefore, O Master, to me, unworthy, always tears to enlighten my heart, so that by enlightening 882 my heart, I will shed out the sources of tears with sweetness in pure prayer, as if the great letter of my sins will be consumed in small tears, and may the scorching fire be extinguished by this small cry. Novago Theologian 883. Lord, the Creator of all, give me a helping hand and cleanse the filth of my soul, and give me tears of repentance, tears of love, tears of salvation, tears that cleanse 885 the darkness of my mind, making me bright from above, so that I want to see You the light of the world, enlightenment 886 of my damned eyes. Songwriter 887. O Christ, King of all, give me warm tears, let me cry my soul, even though I have lost it in evil. Give me a cloud 888, O Christ, to the tears of Divine tenderness, as you are generous, so that I cry and 889 wash away 890 the filth that is from sweets and show You cleansed 891. Give me tears 892, O God, as of old to the sinful wife. And other verses, and other similar ones, which are in the Holy Scriptures, it is appropriate to diligently say from the depths of the heart in petition, let us cry, and often pray to the Lord, as Saint Isaac says, that he may give us this grace 893 tearful, better than other gifts and 894 superior. If we accept 895 this, then we enter spiritual purity 896 and receive all spiritual blessings. The essence of netia, which is not acquired and is still a completely tearful gift, is not to be acquired from others 897 of these: and from the sacraments of seeing 898 the Lord’s love for mankind, but from reading the stories of the lives and feats and teachings of the saints, and from the one-word 899 Jesus prayers, and from certain prayers made by the saints, one comes into tenderness, and 900 from the canons and troparions he will become convinced; another remembering one’s sins, and another from the memory of death and judgment, and 901 and another by the desire for future pleasure, and from other different images. And anyway 902 whoever finds tears in love 903 should pass by and stop crying until he comes 904 . For the most part, when the father asks, if he wants to get rid of sins, he gets rid of them by crying, and even though he does not acquire them, he does not acquire them by crying 905. This 906 is the path of repentance and its fruit, and it is appropriate to cry about every misfortune that comes 907 to us and about every thought of the enemy before the goodness 908 of God, as if he will help him and will soon rest, even if he 909 prays with reason. Simeon the New Theologian speaks all the virtues of the army 910, and the king and the military leader - tenderness 911 and weeping; before that, he says, he arms and strengthens, and teaches to fraternize with the enemy in all endeavors, and saves him from the enemy. But if our mind 912 finds itself in thoughts other than praiseworthy, 913, or 914 contrary, or heard or seen, or in natural love, or in sorrow, unhelpful, and if 915 in these it finds 916 tears, it should be transferred to something useful, or to the praise of God, or to confession, or to death and judgment. and torment 917, and so on, and so cry. The verb of the Climacus: those who are resistant or 918 natural to spiritually plant tears are commendable. When, by the grace of God, self-moving without our intention and diligence, our soul 919 becomes tender and tearful, behold, there is the presence of the Lord and tears of piety, it is appropriate to keep them 920 like the apple of the eye, until they go away; They have great strength in consuming sins and passions, even more so than 921 from our diligence and cunning of tears. When, by attention, that is, by guarding the heart, from Divine grace the spiritual action in prayer appears, the warmth that warms the heart and comforts the soul 922, and indescribably inflames the love of God and humanity, and cheers the mind, and sweetness from the inside and 923 gives joy, then tears come naturally they pour out and unnecessarily drain from themselves, consoling the sick soul, like a baby crying within itself, bowing deeply and lightly, as the Climacus says. May the Lord grant us these tears, since we are newbies and still unskilled, 924, 925 there is no other consolation to bear. When, by God’s grace, this gift multiplies in us, then we feel relief and consolation in our thoughts, 926 the mind, like the rich food of prayer, is satiated and rejoiced, flowing from the heart of a certain sweetness 927 inscrutable and attacking the whole body, and in all places turning illness into sweetness. This is the consolation that comes from crying, says Saint Isaac, according to the word of the Lord, to everyone according to the grace given to him. A person is then in joy beyond all that he has found in this world, and no one knows these except those who have devoted themselves wholeheartedly to this matter. About storing 928 hedgehogs to this day. 9 When the Lord grants us with His grace to find tears and tears or to pray purely, then we must guard ourselves in every possible way from the spirit of anger and other dissimilar thoughts, either because the enemy then tries to confuse us with internal thoughts, or from outside he contrives to bring about rebellion and strife, trying to create our work in a wicked way, as the Climacus says: Whenever you pray soberly, you will soon fight against anger, reason being your enemy; By the same token, we always perform every virtue, especially prayer, with much feeling. In the same way, through prayer, trying to avoid rage and anger is better than being other soul-destroying things 930, because of things that introduce lack of anger, as if by some kind of rout 931 there are tears, and if we let the rudder go and manage it unkindly, it will go wrong. In the same way, Nil the Faster says: the demon sees a man praying and tries to block his mind with all his cunning. For thoughts 932 do not cease with things, driven by memory and all passions raised up by the flesh, so that it can be engaged in its good flow and others like 933 to God 934 . When, having done much, the wicked demon is unable to amuse the one who hastily prayed, then he weakens a little, and then takes revenge on the one who prayed: either, in anger, he destroys the good dispensation that occurs in him from prayer, or, to the delight of someone, wordlessly irritating him, he blasphemes the mind. For this reason, he said, having prayed as you should, wait as you should and become 935 courageous, preserving your fruit 936. This is not what was done from the beginning, to do and keep, so that if you do it, you will leave 937 what you have labored unsaved. Otherwise, crawling and praying for nothing. And behold, this holy one has brought from the old, to do and to keep. For the Scripture says, God created Adam and put him in paradise to make and keep paradise. And here, then, the work of heaven is called prayer, and keeping the hedgehog according to prayer is keeping away from thoughts that are not similar. And when the Lord comes to us in such a state, we avoid in every possible way from inappropriate thoughts, and especially words, deeds, and feelings, then we dangerously observe, so that it is not from these that abuse comes upon us. If, out of need, the soul falls into thoughts 938 939, then we will resort to Him who created it with prayer, and He will destroy it all. This is the best and most carefree thing to do, and so let us preserve our soul, which gives strength to God, in His passion, not leaving 940 thoughts of weakness in the mind to crumble; below, the vain joy of that one will delight 941 and the acquisition of 942 tenderness, for the sake of not confirming a weak thought, the soul 943 will destroy 944. But through tears and prayer we keep ourselves in the same wisdom. About cutting off and 945 true carelessness, which is death from everyone. 10 This wondrous work, like the decision, from now on requires cutting off and care 946, which is death from all, and exercise and attention to the one work of God, like deciding 947 even in the understanding of the wisdom of the greatness of the father. For the Great Macarius says: “Whoever has come to the Lord and has become worthy of the eternal life and has become a dwelling place for Christ and the Holy Spirit, so that he can create the fruits of the Spirit according to the commandments of all the Lords purely and immaculately, he must begin to eat: the first thing to believe is known to the Lord 948 and give everything to yourself by the word of His commandments 949, having renounced the world in everything, so that the mind will cease to care about a single visible thing, but to have only the Lord before our eyes and His commandments, and He alone is pleasing to be only so that we strive and remain in prayer always, hoping for the visitation of God and His help, having the understanding of our mind in this 950 always, and always urging ourselves to every good 951 and to all the commandments The Lord, great is the power, and I do not want my heart for the sin that contains it, believing that the Lord has come and will dwell in him and strengthen him in all the commandments, and the Lord himself will be the dwelling place of the soul, and remember the Lord always, waiting for Him in the love of many; then in vain his Lord, with such good intentions 952 and diligence, shows his mercy to him and delivers him from his enemy 953 and the sin that lives in him, and 954 filling him with the Holy Spirit. And so on, without need and without labor, everything that is 955 of the Lord is done in truth, since the Lord is in him, and then he bears the fruits of the Spirit purely. And the Great Vasily says that the beginning of purity of the soul is silence. And 956 John Climacus: deed, speech, silence 957 carelessness 958 blessed and wordless things, and prayer without laziness, and thirdly, the work of the heart without stealth. Blessed things are not like this 959, which we now have in our customs about the attraction of villages and about the convulsion of many estates, and other intertwinings with the world: this is because it is wordless; but even in the blazing image they come and think about the salvation of the soul of conversation, and this is due to be done at the same time and in moderation with spiritual and reverent fathers and brothers. If we do this unsafely, 960 we will inevitably fall into the second world. And behold, the first 961 blessed 962 rekhom. The second: strife and bickering, grumbling and condemnation and humiliation, and reproaches, and other evil things, but heeding those who are blessed before us, we will fall. It is weak for someone who is not accustomed to speech and writing to learn naturally from books; the weakest, like the first to the one who did not possess, he ordered to pass on with a word. And this was said in common 963 by simple conversation: weakly without learning to read and write from books, to speak 964 and the honor of the monarchy; It is weaker than the first one who has not acquired, that is, without the care of blessed and wordless things, which are dead 965 from everything, to create singing in the mind without laziness and prayer with attention, that is, doing the heartfelt, prayer, because standing 966 singing 967 says prayer without laziness; the work of the heart is the seat of prayer and mindfulness. And sometimes: little power troubles the eye and little care of ignorance creates silence, and again: even 968 the prayer that tasted from the word of one word that occurs in multiplicity desecrated the mind and in prayer, presenting your beloved, you do not usually find. The same is true for Simeon the New Theologian 969: let your life, speech, be silent and saddened from all; and having imagined this before, he still teaches about prayer and attention. And 970 Isaac 971 to those who want to truly remain silent and purify the mind in prayer says: remove yourself from the vision of the world and cut off conversation, and do not desire to receive others into your cell as a custom, below in the form of goodness, unless you are the only ones who have the same rights and are full of Satan, and be afraid of the embarrassment of spiritual copulation, as usual moving involuntarily and always cutting off and abandoning 972 external copulation. And this he says, 973 through temptation. Whenever we stop from such conversations, even if we imagine the blessings of being, even if we stop talking, we are in confusion in our souls and do not want this, and involuntarily move in us and copulate with us for quite some time. Even 974 to our neighbors and loved ones, excessive and untimely words create confusion and clever storage and secret teaching greatly decay. And then 975 the most cruel one speaks against these again: what is evil and 976 conversation with those who remain true in silence? O brethren, we multiply from the permitted silences, as the malice of hunger, which suddenly attacked the lands of the garden, dries them up; 977 human conversations, even if they are small in nature, as if they are imaginary for good, dry up the flowers of virtues 978, which again flourishes from the dissolution of silence and surrounds with softness and youth the garden of the soul, planted with the outgoing waters of repentance. And 979 just as the greenness of the celestial world is comprehending even the newly vegetating one lives, the seed and human conversation 980 the root of the mind has begun to bear the greenery of the virtues of the grain. And even if the conversation of those who abstain for nothing, because of the lack of those who have little, usually harms the soul, much more than the vision and verbiage of 981 simpletons and 982 holy fools, but not the river of the worldly, like a noble and honest person, when he gets drunk, he forgets his noble and his rank is dishonored, and that honest thing is washed away by the thoughts of strangers that came 983 to him from the power of wine, milk and chastity 984 the soul is tormented by the vision and conversation of a person and forgets the way of keeping its own, and the care of the desire 985 of it is wiped off from the meaning of it, and every structure 986 of praiseworthy standing is eradicated from it. And even if conversation and space in soaring occur to beings in silence, or the approach of these, like seeing or hearing, prevails, many for the sake of seeing 987 and hearing come, coldness and confusion to the meaning from the divine 988 create for him 989. And even if in a small hour they accomplish so much futility, why are we talking about the everlasting meeting and many things in these stagnations? And sometimes he says: he who loves the conversation 990 of the world, he loses his life, and it is not the imam who says anything about him, but the hedgehog with weeping sobs, inconsolable sobs, his hearing crushes the hearts of those who hear. And again they say that a single vision of the worldly can give strength to passions and weaken the ascetic and change his wisdom and proposal. For this reason, it is like a monk not to interfere with those who advocate this, but to move away from the approach of everyone, because in them his freedom is tempted. Whenever a person comes to God to make a covenant 992 with God, he will be ashamed of all these 993 not exactly, but neither see any order of the worldly, nor hear their words, nor even about 994 them. And many more similar things are written by this holy and holy friend. And this is believed to be true without fail 995. This work should be done not before the time and with similar measures. 11 And this very good and godly deed 996 with reasoning should be done both for good in time and with similar measures, as the Great Basil says: to precede all those who act with wisdom, for without wisdom, even good things happen out of malice for the sake of timelessness and immensity. When good wisdom sets the time and measure, a wonderful gain is achieved. And the Climacus from the scriptures 997 receives the verb: the time of every thing under heaven, in all of them, and our sacred life is a time for everyone, speech; and little by little in the foregoing speech 998: a time for silence and a time for unruly rumors 999, a time for unceasing prayer and a time for unhypocritical service, lest because of despising zeal we are deceived before the time and will not receive it in time. It is time to sow labor and time to reap unspeakable grace. Then put it in a parable: it is not easy for an unskilled person to separate himself from the multitude of martial arts, and it is not easy for a monk to begin, having already experienced and trained many spiritual passions of silence, 1000: for the sake of the body, but for the soul, he accepts troubles. The meager ones pass through true silence, and those are the only ones who received Divine consolation in the face of labor and battle. And the great Barsunofi will read to his brother in the fatherland, as if he who is truly saved must be the first to suffer 1001 annoyance, 1002 and reproach, and dishonor, and so on in the likeness of the Lord, and thus come to perfect silence, which is going to the cross, that is, the killing of all, the elder answering: good rekosha father, and there is no other way. And to another speech: as silence of wine brings arrogance, which even a person cannot acquire for himself before. Acquiring for yourself the immaculate nature of being in humility. And again he said: If you have come 1003 beyond your measure, then you understand that you will destroy the hedgehog, but keep it in the middle, listening to the will of God. If anyone wants to be provided for ahead of time, the common enemy prepares for him confusion and much peace and brings him to say: it would have been better for us not to have been born. This is the holy speech, even though many deceits will follow, as Gregory of Sinaiti says: many in the silence of the unskillful were deceived in ancient times and now; and for the many labors of beginners and self-initiated people, there is an increase in reproach and senseless laughter, saying 1004 to the silent exodus. For the memory of God, rexha 1005 mental prayer, is the highest of all works and the head of virtue, like the love of God; and those who, without coldness and boldness, want to come to God and talk to Him often and acquire Him in themselves, needing comfort, are killed by demons, if they are allowed. The impudent and contemptuous man, having sought his dignity and dispensation with magnificence before his time, will achieve his wife. The strong and perfect have to fight in private against demons, and the sword, which is the word of God, is to be torn against them; weakness and new beginnings, as if they resorted to the firmness of reverence and fear of battle, renouncing, not daring to fight before the time, they run away from death. It is appropriate for us to hear 1006 preserve ourselves before the time in 1007 high, do not endure 1008, lest someone get damaged and lose their soul. But at the same time and with an average measure, as it seems more convenient to eat and pass; and Scripture testifies 1009 that the middle path is not valid 1010. And likewise it’s time to learn 1011, 1012 from people. The middle path is with one, or multiplying with two brothers' lives, as John Climacus said in 1013 and 1014, like Christ who wants to work more than ever, he commanded to choose places for himself 1016 and images and 1017 seats 1018, and in three monastic dispensations life, speech, valiant content: either solitary loneliness, or with one or more than two in silence, or common life; and bring from the Scripture: do not turn aside to the right hand or to the left, but follow the royal path. The middle one, previously spoken by many, was the most rapid, that is, with one or two, silence 1019. Woe to one alone, I say: if he falls into despondency or sleep, or laziness, or despair, raise him up among men; And you brought the Lord himself, who said: Where there are two or three in My name 1020 assembled, I am in the midst of them; Inde 1021: good, as the Scripture says, are two more than one, that is, good for the Father and the Son through the action of the Divine Spirit to undertake the struggle. And little by little: those who begin to help the demon against the spiritual 1022 brothers 1023 are worn out by them. Good morals have been expressed by someone, saying: with this all human coexistence resists, powerfully, with the one who instructs from silence, as if from a haven to ascend to heaven, communal rumors and temptations do not require and 1024 inexperienced to remain. Those who are overcome by spiritual passions should not touch silence, except 1025 1026 the only one, commanded by the father. The passions of the soul are vanity, opinion, deceit, and so on. Like all these, illness and silence, starting from the ship and jumping out of the ship and on the right hand to the ground, I imagine myself safely leaving, says the Climacus. Individuals fight with feces, that is, with bodily passions, and this is not just and as if it happened, but in 1027 time it is not solitary, but if they have an instructor, solitary 1028 Angelic 1029 requires 1030 fortress. And someone else, remembering the passions of the soul, says: even with these colds dares to see not a trace of silence 1031, lest any outburst 1032 suffer. And we find many others in the saints 1033 writings 1034 wondrous fathers and great ones who taught 1035 and created. Saint Isaac, above all others, pleases silence and the Great Arseny, the perfect silencer, speaks; and this one has 1036 ministers and disciples. Also, Nile of Sinai and Danil of Sceta were disciples like 1037, as the scriptures tell about them, and many others. And everywhere there is found in the holy scriptures praised silence with one or two, as 1038 and the self-witnesses were in the holy Mount Athos and in the countries of Constantinople, and in other places, the essence of such a stay is: if an old man is found where he is spiritual, having 1039 one or two disciples, and if he needs 1040 when third, and even if they are silent nearby, at the same time they are enlightened by spiritual conversations. But we, new beginnings of foolishness 1041, are admonished and confirmed by one another, as it is written 1042: we help brother with brother, as 1043 the city is firm, and we have a teacher of the undeceitful, God-inspired 1044 Scriptures. For this reason, it is convenient for us to see with faithful brethren and 1045 those of the same wisdom in the work of God, staying with one or two, and learning the will of God from the Holy Scriptures, and if God gives to whom God gives greater understanding, let brother edify brother and help each other 1046, fighting against demons and suffering from passions, as St. Ephraim says, and Thus we are guided towards good works by the grace of God. First of all, 1047 it is fitting for us to prepare ourselves through prayer 1048, whenever we want to create a dwelling of silence, so that God will give us even the properties 1049 for the accomplishment, as the Climacus said, which is patient graying; May 1050 let us not, on the basis of our position, laugh as an enemy and hinder another doer, but let us 1051 be preserved in good deeds by the grace of the Lord our God Jesus Christ, for the prayers of our Most Pure Lady Theotokos and all the saints who have shone forth in their virtuous deeds. And we understand this, as 1052 we did not rule for excessive deeds, but let us do this, we choose villages of silence, as Saint Isaac said. It is knowable that 1053 exists, because with the greatest 1054 communication lends a hand to this. But let us retreat from rebellion 1055 and unhelpful and other rumors displeasing to God, and let us remain in His commandments, obtaining the necessary needs from our labors. Otherwise, it is not enough to accept alms, from where His goodness will be seen; We run away from battles and burdens 1056 and those of the body for the sake of extortion, like mortal poison. And these doings 1057 that are pleasing to God, singing, prayer, reading and teaching about 1058 spiritual things, handicrafts, and any kind of work, serving and 1059 communing with God, are so strong in the inner man. And thus we send glory in good deeds to the Father and the Son and the Holy Spirit, one God in the Trinity, now and ever and unto ages of ages. Amen. Because of our lack of understanding, we have written this as a reminder to ourselves and those like me, who are in the rank of those who are taught, even if they choose. Not from myself, as 1060 and at the beginning of these writings down 1061, but from the divinely inspired writings of the holy fathers enlightened by reason. Everything here is not without the knowledge of the Divine Scriptures. And if something happens in these that is displeasing to God and 1062 unprofitable for our soul because of foolishness, let it not be, but let the will of God be perfect and favorable; I ask for forgiveness. If anyone understands 1063 this greater and more useful thing 1064 1065, and he does so, and we rejoice in this. If anyone finds these 1066 creeping things, let him pray for me, a sinner, so that I may find mercy before the Lord. Of the manuscripts we examined, some, mostly late, give one or another common edition of various parts of the text, sometimes just insertions added by the copyist; We print these materials as appendices for a more complete edition, placing them sequentially in the order of the main text. So in Simonovskaya district 1067 No. 9 - 18th century. (now Pat. Syn. B-i in Moscow) we find a passage usually omitted in manuscripts, but available in the printed Synodal edition of 1889 at the end of the small Charter after the words: “rule useful”; We print it from this manuscript (according to the published text, fol. 2 vol.). “It is not proper for us to hide our thoughts and passions, but every day to make known our conscience to the present, and everything commanded from it, if it is for the good pleasure of God and the benefit of souls to do with faith. Nothing benefits a monk like daily confession, say the holy fathers.” In the manuscript Imp. Publ. B-i O.I. 391 1068 18th century. on l. 41–42 there is a common edition of the end of the small Rule (according to the published text, fol. 11), and the Rule is not included in its entirety, but only combined excerpts of it under the title “Scenic Tradition, the book of Nil Sorskago”, and at the top: “St. Nil Sorskago on handicraft”. “It is by no means appropriate for wives to enter our monastery, according to the will of the ancient saints, a father, even an imashi, or a sister, below dumb women of the race, for service or for other needs. Likewise, it is not appropriate for us to keep the wanderless ones in service. If someone has a son or a brother, or from their neighbors, teach them the scriptures here, or what art and enter the monastery as such, since it is written - the devil’s snare on monks more than wives is born, and again, where wine and wives are born, there is no need for Satan. These words fill everything, and because of this lack of understanding, I became a fool when I was previously pious and wise, and fell away from God from the heights, and died eternal death, went down to hell, and perished forever. And for this reason, it is especially appropriate for us passionate beings to avoid any drunken drinking, of course, to never talk to wives and children, and to keep in every possible way from smooth and effeminate faces.” In manuscript No. 3792, 18th century, and now belonging to the B-e of the Holy Synod 1069 (formerly of the Volokolamsk monastery), following the words (according to the published text, fol. 11) “smooth and effeminate persons” on fol. 8 we read: “In the same way, as all this scripture can be for our benefit: for this is why I want it, that I live, and that after my death it may be so contained and created. I called on divine grace to help the weakness of my mind and with the following words I lay out the table of contents.” In a manuscript from the collection of gr. Uvarova, No. 96 (237) 1070, 16th century, on l. 16, between the small and large Charters there is an insert after the words “effeminate persons” (according to the published text, l. 11): “Holy Father Anthony sometimes sat in the desert in despondency and a lot of darkness in his thoughts and said to God: Lord, I want to be saved and my thoughts do not leave me. What will I do in my sorrow, how will I be saved? And little did he go outside the sight of someone who sat and did something for himself. He also rose from work and prayed. The angel of the Lord was sent to correct Anthony and strengthen him, and heard him say: do this and be saved. He, having heard much, accepted joy and insolence and thus created himself and was saved. And Paul the Apostle commands those who make their own bread to eat in silence and says most prohibitively: If anyone does not want to work, let him not eat. These apostolic holy fathers, like the holy fathers of Egypt, punished by their teaching not even a single time to be an idle monk.” In Imperial General Love. Dr. Letters. from collection book P. P. Vyazemsky O. No. 63 1071, 17th century. on l. 103 vol., we find an addition to the preface of the large Charter (according to the published text, l. 15): “The heads of Father Neil. The understanding of these scriptures is to keep this in mind, as a monk who wants to be truly saved in these times should do, just as a father, mentally and emotionally, according to the Divine Scriptures and according to the lives of the saints, should do so powerfully. For this main thing holds the entire imagination of Christianity, even if faith is right, for deeds promote faith and faith by deeds. Works without faith are of no use, and faith without works is dead. All the Divine scriptures testify about yourself, go to chapter 32. Whenever the son of the flesh commands, and listens most closely, for he does the cutting off of my will, then he does his own will, without obeying the will of his flesh, flattering and deceiving according to the divine apostle. But if we are darkened by our thoughts and desecrated by all kinds of sinful feces, nothing else will enlighten us and teach us these shadows, but with God’s help from the Divine Scriptures, it is not a vain test for the broken-hearted.” 5–6. In the manuscript Imp. Publ. B-and from collected. Titova, No. 110 1072, 18th century. on l. 318 rev – 319 rev. We find a widespread edition of part of the text from the 2nd word “about our struggle for this hedgehog ...” (according to the published text, fol. 32 volume) under the title “from the book of Neil Sorzhsky, punishment is useful, word 60.” The same thing, with a slight change, is found in the Khludov manuscript of the St. Nicholas Monastery of Edinoverie in Moscow, 18th century, No. 342 1073, on fol. 79 vol., under the title “Nila Sorskago”. We print from Titov’s manuscript: “From the book of Neil Sorzhsky, punishment is useful. Word 60. Sitsa will tell all the Divine Scripture: the ancient fathers, who were many workers and teachers for us, were one who edified and strengthened others, but now those who are so impoverished, if anyone in the present and last time truly strives for the cause of God, the grace of God admonishes and helps him most of all; This is what was said to be eaten by the first saints: whoever is saved in this day and age will receive a greater reward from God than the ancient saints. And again it was said by the Lord: many will be the first and last, and the last will be first; This holy word of Savior follows the verb: the righteous saints will not fail until the end of the world. And those who do not wish to strive and others who are corrupted into negligence and hopelessness, who bring and say that now ancient gifts from God no longer exist, these saints are called deceiving and those who deceive others 1074. The Lord said about these: woe to that man to whom temptations come to the world; It would have been easier for him if a stone had been tied to his neck and thrown with him into the depths of the sea, so that only one would perish, than to seduce one from the little ones who believe in Me. And woe to the man who has temptations. No one wants to hear that there is grace in the present time, but they are darkened by much insensibility and foolishness and lack of faith; For this reason, the grace of truth does not fit into them. The apostle says about such people: it would be better for you 1075 not to know the right way than, having learned it, to turn aside from the holy commandments delivered to them. Thus the Lord discipled (sic) his apostle commandment: into which city you enter and do not accept you and do not keep your teaching from there and shake off the dust of your feet at their crossroads as a testimony to them, otherwise it will be more bearable for Sadom and Gomorrah in judgment than for that city.” 7. In the manuscript of Imp. Publ. B-i O. 17. 25 1076, 18th century, fallen. l. 89–95 we find a common edition of the continuation of the text just indicated. Article entitled “The Book of Neil Sorskago” (according to the published text, l. 33): “But they don’t want to hear, because there is grace in this 1077 time; these are darkened by much insensibility and foolishness and lack of faith; For this reason, the grace of truth does not fit into them 1078. The apostle says about such people: it is better for them not to know the right path than, having learned it, to stray from the holy commandments handed down to them 1079. He prays for the hedgehog with great fear and attention; in psalms and prayers 1080 do and keep, man, that is, pray with attention and watch yourself with great fear, and pray, listening in psalms and prayers with fear and joy and warm zeal and low worship of the Divine icon. Therefore, having found teaching and prayer within the psalms and prayers, do not speak with the edge of your tongue, but pray with all your zeal, three uniting body and soul and mind into one. Even if someone works without reason and without heeding, he will not receive a reward from God, but even more so he will become angry, because someone who does not give water to a fragile work will not receive a reward if he prays without heeding it. It’s not just to say a psalm or say a prayer, as if to set up your own ordinary lesson, but to pray a psalm and a prayer to God with tenderness, because God does not require too many psalms and prayers, but listens to our untroubled mind and is unshakable (sic). Many people perform thousands of prayers with their tongues, but think with a vain and stingy mind. Yes, how God will hear, but don’t even think about what you say, about man, God doesn’t want much from us, but with fear and tenderness, and often put ourselves in prayer, just as the angel of the Lord commanded the Great Pachomius; Let your diligence be not only about deep reasoning and attention, so that everything is accepted as little as possible, not everything is great in perfection, but even more so, acquire the fear of God and, clothed in a deplorable and decrepit image, stand in prayer tenderly and hidden, as if before (sic) the throne of God, think for yourself earth and ashes and like a grave and the sciences ahead, and think about your work, as if I will teach you, and remember that you are tormented by God and have transgressed His commandments and have committed all evil, but have done good, and have contracted the mold together and are inaccessible from place to place, the hand has not completely changed its position, as if someone who is condemned to death is not condemned to the one who sits on him. Those who dare to look at this and this must stand before God, and the angels stand before Him with fear and glorify them with unceasing songs. For the eye never slumbers, day and night, what we do or what we think or how we live and what (sic) hope we place in every sorrow and need, whether in man or in His bounty, as the great desire of our righteous Lord Jesus Christ, the Son of God and the true God, will, as far as possible, deliver us from all adversity and trouble. Impute to yourself and make worse everything about man and every creature, and impute your deed as being displeasing to God. Without these, arrogance fights the secret and fearlessness is more blasphemous, because according to our faith, God helps us in every need: the more we hope and trust, the more God helps us. To him be glory now and ever and unto ages of ages. Amen". 8. In the manuscript of the Volokolamsk Monastery (now Moscow Spiritual Academician), No. 562, 16th century, fol. 415 1081 there is a widespread edition of the text from the chapter “on tears” of Herman, Patriarch of Constantinople (according to the published text, l. 75): “Herman, Patriarch Constantine, the city of those who want to continually weep for unseemly deeds. Adam, the first man, was cast out of paradise, and now he never stops crying, but you, my soul, have corrupted the Eden of virtues. Alas, how sadly you sit, playing, lazy and feeding madly, soaring in the dreams of life and the canopy of sweets, wordlessly following and bones, leave the rest and do not mock, submitting to the one who advises, cry from the heart, be silent and remember your previous sin and mix in all your tears, even if you are not wet, sharpen The eyes of tears are bleeding. All present life is a deplorable vale, all present life is a wine of tears, and we are commanded to sow tears of shedding, if we want to reap the joy there. What a fool, senseless soul, you spend your tearful time in vain with pointless conversations and exhaust your triumphal time in senseless reality and wordless deeds, not hesitating to cry for good and salvation; ask the rest from God for the tears of unceasing rain or lakes or soul-cleaning springs and inconsolable weeping, crying every day and being the first to remember your temptations and say: sharpen your eyes to the tears, the streams are bloody ... " 9. In the manuscript of Undolsky Mosk. Room. Museum, No. 142, 16th century, on l. 52–53 in the same chapter “about tears” we find, as the scribe himself writes, “attraction” (according to the published text l. 76) 1082): “Give me tears, O God, like the sinner’s wife of old, 1083, and grant me the power to wet Thy nose, even as I was led away from the path of the flatterer, and to bring myrrh of fragrance to Thee, a pure life, which I have acquired through repentance; Hear, O Holy and Blessed One, my voice, sweeten the soul saddened by sin, give to the thirsty one tears of tenderness and with these water my heat of conscience and whiten my scalded robe of flesh. You are touched, my soul, you are touched by all the good things that you have received from God and have not kept, you have been touched by all that you have done, and God is patient with you, so that you will not be handed over to the outer darkness at the terrible judgment of Christ. Why are you lazy, my soul, working for sin, why are you exhausted and not going to the doctor? Behold now, on the true day of salvation, arise, having washed your face with tears of repentance and the oil of goodness, and understand that you will find mercy from Christ God on the day of judgment. Whoever gives my head much inscrutable water and springs of tears before my eyes, let the tears flow continually and cry out to the generous God, and, sending his grace, he will snatch the sinner from the infuriating sea and for every hour with waves of sin, disturbing my soul in storms. Weep, my wretched soul, cry; cry heart and womb, cry; Weep your eyes incessantly, weep; cry, all my souls, cry. I fall before Thy compassions, only begotten Son of God, hear me for Thy goodness’ sake and do not reject my prayer, for Thou hast said, O Master: ask and it will be given to you; Grant me, Lover of mankind, in this little life of mine, to shed tears from my heart to cleanse my spiritual impurities. Revive, O Life-Giver, my soul, mortified by sins; soften the petrified blindness of my accursed heart and grant me the source of tenderness that flows life to us from these animal ribs 1084. Let the door of Thy mercy open for me, O Lord; I remain praying that I may receive the petition. Accept the tears, O King, accept the wail of the accursed and the weeping, and deliver me from the flames and outer darkness, and create me of the divine kingdom of the promise 1085. 10. In the manuscript of Imp. Publ. Bibl., O.I. 303, 17th century, on fol. 146 rev. – 148 rev. there is an insert entitled “Simion the New Theologian” (according to the published text, fol. 76) 1086): “After giving the evening prayer to God, perform worship on the nose of the first one, like the very feet of Christ, and receive the prayer from there and kiss the venerable images of the saints, go silently into your cell, not talking to anyone, and, having closed the doors, accept the first book and read to the third page, listening to yourself, and then stand silently in prayer, singing and praying to God, even though it was announced to no one; become kind, gathering your thoughts, and do not leave them to float otherwise, clench your hands, and unite your noses, equal and not perishing in standing alone, and close your eyes, and unite your mind, take your mind and all your heart to heaven and to God there with tears and groans calling for mercy; May these psalms be sung from the spiritual father, who bring words of repentance and tenderness, as far as they will, with a proposal against your strength. It behooves you to have strength and courage, and a lot of psalmody, kneeling, and standing stiffly, as if you don’t have the conscience to accuse you and speak, and also have the strength to stand and sing and confess to God. To this end, let your prayers be prayed at morning and evening, and confession to God. And having completed the prayer, read the prayer a little, and also accept your handicraft until the first suffering, until the third hour at the early hours of the night, and so, having risen, chanting the immaculate funeral service, lie down, marking your whole body with the cross, on your rogozin, accept sleep even until midnight, but complete the rite, as if it were a sign from above. But for all hours, confess the thoughts of your heart to your spiritual father, whether you have it powerfully or not, at least one evening, so that it does not pass away, beloved, but even in the morning that happens, be all within yourself and having judged it is known, and have unshakable faith in him. Even if the whole world reproaches and reviles him, and even if you see him with your own eyes whoring, do not be tempted, and do not diminish your faith in him, obeying the one who said: do not judge and do not be condemned.” 11. Finally, in the manuscript of the Library of the Trinity-Sergius Lavra No. 799, 17th century, on fol. 148 at the end of the Charter, after the words “may I find mercy before the Lord,” there is a postscript, often found in other manuscripts 1087: “The end of God-inspired words reached Father Nile, who on the Bela Ezer in the Soro Hermitage fought manfully against the devil in our last year, both sensually and mentally. It is reasonable to eat his God-inspired and spiritually beneficial writings about these, as if he were a doer of virtue and having cultivated these in the grapes of his heart, he departed to Christ who loves him. For us, like some kind of pledge or vein, having left our God-inspired writings that are beneficial to our souls and have not hidden the talent of Christ, which was acquired through sweat and labor, and it behooves us to strive in Christ Jesus, to Him be glory and power, honor and worship with the Father and with the Holy Spirit, now and ever and to the ages of ages. Amen". In the collection of the Kirillo-Belozersky monastery (now S. - Pet. Spiritual Academician) No. 95/1172, semi-statutory of the 16th century, on fol. 439 pp. we find the following article (about it, see Preface). Remembrance for one’s soul who wants to be saved from the writings of the holy fathers about mental activity and the memory of death and the Last Judgment, why this is necessary and how one should strive for this Many times I tried to write in remembrance of my soul from the Divine Scripture, but I shuddered in soul and in body, fear was strong and fierce, it held me, my soul trembled and my heart would do terrible things, fearing my mind, as Saint Nikon said. My strange and weak mind came to exhaustion, having been slaughtered above my strength to begin, since I am a sinner filled with many evils and all kinds of repentance, but carrying within myself a much confused storm, and lower the mind, lower the mind, having been purified, nothing more honest than the mind, for the mind is the light of the soul of words. Just as foolishness is darkness, just as darkness is deprivation of light, says Saint Ivan of Damascus, so is darkness, deprivation of thought. Because the all-merciful One God, one-in-one and without beginning, uncreated, abiding, ever-present, immortal, eternal, unknown, indescribable, multi-powerful, omnipotent, moves our tongue abundantly, as He wills, crawling for good towards creation and spiritual salvation, for if anyone comes to Him in faith and accepts his request, as He wills. speech: seek and it will be opened, and to the one who interprets it will be opened. Now, by the grace of our God Jesus Christ and the haste of His Most Pure Mother, even though I am unworthy, I am unworthy of such grace with my sinful muscle and vile throat for this great work and beyond the measure of my daring, but now, as Saint Nikon said, the Lord strengthen the weak and in the same way, as the human mind cannot be idle to be, the holy Maxim of the verb: the human mind in them is exercised by love, in secret it is drawn from custom, for this sake I tried to write this not from myself, nor for the sinner’s cunning, but sin, but from the Divine Scripture, not only do we listen to this, but also do, as the apostle says: not obedient to the righteous law are before God, but the creators of the law will be justified. For this reason, as Peter of Damascus said, we must exalt our virtues by deed, so that good memory may be preserved by their custom, and not just by words. Not, the apostle said, the kingdom of God is in word, but in power, seek it in deed, you know the news of vanity and gain, in which the thing comes, said Saint Isaac, and can give advice to others, as if he suffered many times and was led away by temptation. For this reason, it is fitting for us to acquire love for God and faith with good deeds, as the Apostle said: faith without works is dead, and so are works without faith. This is the beginning of goodness, to fear God, as the prophet said: blessed is the man who fears the Lord, and likewise: the fear of the Lord is the beginning of wisdom; For fear of God, besides all the machinations of the enemy and any advice of hostility and barking, having fear, make it easy to overcome the poison of evil-speaking, says Saint Ephraim, but he who loves idle conversations and evil speeches angers God and destroys his soul: but the Lord guards the steps of the one who fears these sins and during the creeping, the mercy of God precedes him, speaking Saint Isaac, and imputation of his small sins of being falls into the bitterness of the first, said Saint Nile; this age of repentance, and he is rewards, these deeds, and he is rewards, these patience, and he is consolation, now a helper to those who turn from the path of evil God, then terrible and indispensable, a tester of human things and words and thoughts, now we will accept patience, then we will receive justice, when we rise again: united in endless torment, friends into the sure kingdom and into eternal life, and will reward each according to his deeds. But you say: brothers, as God seeks from us, this is what we do. For this reason, it is appropriate to understand in every possible way in this charming world and to flee, like a bird from the wild, from the all-evil and destructive snare of the devil, as the red of this world is vain and soon decays in the distance, and soon perishes, but one virtue is eternal and immeasurable and immortal and worthy of memory remains not only in life, but also after death. Many people praise wealth and possessions and are amazed at them, others bless glory and power, others food, others sweetness, but from these not a single thing is blessed, less worthy of glory and praise and surprise, since it does not have a permanent existence, but with this age and this temporary life, it is gradually destroyed and perishes. The fathers say that in our work it is extremely necessary and useful to have the memory of death in every possible way and of the terrible judgment, and Philotheus of Sinaiti, like a certain rite, lays down a certain order for the work: from the morning, speaking, with the memory of God, that is, with prayer and keeping the heart, even until the time of the meal, to carry on with food, then, thanking God, it is appropriate to care about death and judgment, and For we who strive for this more than all others should have in us the spoken word of the Lord: this night the angels will extort your soul from you, and the word of treason will be declared on the day of judgment, and the thought of the heart will defile a person. The father spoke to these saints about doing heartfelt and meaningful observance and mental preservation through various conversations, as each of them was taught by God’s grace, but with one mind, first received the verb from the Lord himself: thoughts of evil come from the heart and defile a person, and taught to cleanse the inside of the vessel, and in spirit, speech, and truth befits the Father bow. In a dream, the apostle also says: if I pray with my tongue, that is to say, my spirit prays, my voice says, but my mind is barren, I will pray with my spirit, having prayed with my mind. And behold, I bequeathed to the Apostle about intelligent prayer and confirmed especially the hedgehog: I want to speak five words with my mind, rather than ten thousand words with my tongue. Saint Agathon said: bodily work is just a leaf, but internal, that is, mental, there is fruit. This saint says this terrible saying: for every tree that does not produce the fruit of good, that is, clever work, is cut down and thrown into the fire; and again the fathers remonstrated that those who pray with their mouths for their minds do not care - they pray to the air, for God listens to their minds; and the great saint Barsunothie says: unless internal work with God helps a person, he labors externally in vain, and Saint Isaac, physical work other than that of the mind, as if false, is barren and sucks the susi of the name, for God’s speech cannot come close to the mind. And many fathers decided about this, and they all agreed on this, leading this, as if all the saints had acquired the grace of the Spirit by doing the commandments first sensually, also mentally, even mentally, without this, for this wonderful great gift would not be found, rekosha of holiness. Blessed Hesychius of Jerusalem says to this day: just as it is impossible to live this life without eating or drinking, it is impossible to live this life without keeping the mind, which is said to be sober, in order to reach the soul spiritually; Even if someone forces himself for the sake of fear and torment not to sin, the fathers ordered the true commandment of the Divine doer, not only to keep these things by doing, but also to be careful not to sin the commandment. Great is this all-red and radiant work in the speech of Semyon the New Theologian, many come from teaching, but rarely this without teaching is received by the need for work and the warmth of faith from God; In the same way, Gregory of Sinaiti says in the holy inn: no small feat, deciding to find a mentor for this wonderful work. For this reason, it is not charming to reproach what is testified to, having acquired spiritual knowledge from the Divine Scriptures, doing and thinking, and understanding spiritually. And behold, having decided with holiness, that even then the teacher, having barely found himself, was not charmed by such a thing, but now those who have become extremely impoverished should seek a more difficult search; If it does not appear, the holy fathers commanded us to learn from the Divine Scriptures, having heard the Lord himself say: try the Scriptures and in them you will find eternal life; “For it was written before in the Holy Scriptures - it was written as our punishment,” says the holy Apostle. Because of the holiness, having striven sensually and mentally, working in the grapes of your heart and having cleansed your mind from passions, having found the Lord and acquired spiritual intelligence, you are commanded by the flames of passions to draw living water from the source of the Divine Scriptures, which can quench the passions that flood us and guide us to all true reason and ever have the memory of death and judgment. terrible. Let us listen to Saint Ephraim about this, having received the verb from the God-voiced John, who says: leave, beloved, all unrighteousness and the will of the flesh and grieve every time about the appearance of the terrible judgment, for that great hour is terrible, testing all our lives, about this hour the apostles and prophets proclaimed, and the whole world of the book listened, saying to everyone: watch ye Be careful and pay attention, you don’t know one day or another, but the Lord will come from the end of the universe to the end of it; all the saints preach fear and sorrow and the dark days of those days. About this the days of Isaiah the prophet spoke: the Lord will come to corrupt the earth, destroy sinners from it, and again he said: behold, and his reward is with him; and the prophet cries out, saying: Lord, I have heard your hearing and feared, and there is a trembling in my bones; About these days the prophet David said: God will come, our God will not be silent: a fire will kindle before Him and a storm of greenery will surround Him. The apostle cries out about these days, saying: on the day before God judges the mysteries of man, beware, for it is terrible to fall into the hand of the living God. The great Apostle Peter cries out about these days, saying: the day of the Lord will come like a thief in the night, the burning heavens will pass away and the burning elements will melt away. And the Lord himself will proclaim, saying: watch out that your hearts are not burdened with gluttony and drunkenness and the sorrows of this life; that day will suddenly come; watch out, for you do not know the hour; there will be judgment. Always prepare and strive to open the narrow gates to the kingdom of heaven, through abstinence from evil, fasting and almsgiving. Let us walk along this blessed path, not the same for those who love God, this path is a sorrowful procession, but the rest is blessed, and the wide gate and long path to destruction leads, reeksha, to eternal torment; let it be wide, rexhe, dense will, fornication and drunkenness and other evils. It is fitting for all of us to appear before the judgment seat of Christ, and the Word of God judges not only by deed and word, but also by the thought of the heart. The head of the father and the Great Anthony says: this is what we should always have in ourselves, for this day will not abide in this life; Ivan Climacus: remember your last and never sin; somewhere the same: let mortal memory always be with you, speech; and Isak Surin: always put it in your hearts, man, take it away. And you have all this holy work, not just the external charter of wisdom, the memory of death has been proclaimed. What will we do with passion and weakness? Let us learn how to do this, and little by little we will plant this in our hearts, so that we can fully acquire this memory within ourselves, the gift of God and the wondrous grace, as Saint Isaac said; The soaring of our meaning and the darkened oblivion do not leave us, so we can stay and learn from them. Because we think about this in multitudes and talk with each other about death, we cannot deepen and confirm these verbs inside the heart, but for this reason we are cowardly, we do not retreat from this work, until with God’s help and labor and much time we enter into this. And if anyone wishes, let him do the same and remember the previously written verbs, understanding how much this work is necessary, since bread, milk and the mortal memory of other virtues are most needed; and it is impossible for one who is hungry to eat without remembering bread, and for one who wants to be saved without remembering death, rekosha fathers; It also collects the mind in secret, even recollecting the holy in the scriptures about various and terrible deaths, like the blessed Gregory the Conversator and many others. It is also useful for me to remember the various deaths we have seen and heard that happened in our days; many, then, not only of the world, but also of foreigners, who are in the prosperity of this age and who love the life of this age and the longness of the day, having hope, and who have not yet reached old age, will soon reap the life of death, from whom there is no evidence of which in the hour of death it was possible to create, but so simply standing or sitting in admiration of the past, others eating and drinking Having died, I walked along the path and soon died, while others lay down on their beds, thinking that with this small and temporary sleep I could rest my body, and thus I fell asleep in eternal sleep; Some of their torments are green and trembling, terrible, and poor intimidation, and the last hour of that was, as we know, their memories alone can frighten us no little. And all of this brings us to memory: Where are the essence of our friends and those we know? And what did you gain from this, if you were honest and glorious from them, and were the ruler of this world, or had wealth and great bodily nutrition, and was not all this in aphids and stench and dust? And let us remember the hymn writer about this saying: What worldly food of sorrow is not involved or what glory stands on earth immutable, but all this shadow is weak and all this is most charming, in one hour all this death accepts, in truth, for all the vanity that is in this life will not abide with us after death: for there the riches of life will not pass away Therefore, the glory of this age will fall from us, but when it finds death, it will destroy all of this. And having understood the vanity of this age, that we are restless in vain, exercising ourselves in life, the path is short, which flows, the smoke is this life, vapor, beauty and singing, it appears in the small, but soon perishes and the paths are worse, as Chrysostom said: For the traveler passes the way, when he wants to go to some country, he goes, but he doesn’t want to, he doesn’t go; Whenever he lives in an inn, he knows when he arrived and when he wants to leave, if he came in the evening and leaves in the morning, then he will have power, if he wants to stay in the inn many times; and we, willingly and unwillingly, depart from this life, and we are not aware of this when we depart, nor the imams of power, even if we want to still remain here, but suddenly the terrible mystery of death comes into truth, and the soul is separated from the body by necessity from the composition and combinations of the natural union by God's will. And what shall we do then, if not before that hour, without taking care or learning about these things, and then do not prepare for those who find themselves? she doesn’t care about anyone, just doing good deeds with God. Therefore, understanding the shortness of our life, let us take care of this hour of death, without giving in to the rumors of this world and the unhelpful cares, every earth-born is troubled in vain, as the scripture says: even if we gain the whole world, we will dwell in the grave, having taken nothing of this world, neither beauty, nor glory, nor power, nor honor, nor any other pleasure. life, we look into the graves and see our created beauty, ugly and inglorious, having no vision. And those who see the bones are naked with the speech within themselves: who is the king or the poor, the glorious or the unglorious? Where is the beauty and pleasure of this world? Isn’t everything wickedness and stench, and this all-honorable and longed-for world of this world was by no means in obscenity and, like a flower, has fallen away; and as the shadow is coming by, so everything human has been destroyed, and we will be amazed at these, saying to ourselves: O miracles, what a mystery it was for us, how we gave ourselves over to corruption, how we harnessed ourselves to death, in the truth of God’s commandment, as he writes: transgressions for the sake of the commandment caused the disease of Adam to be the tree of the ancient times in Eden, when the poison of the snake from vomiting, for this reason, death is everywhere, consuming a person; but with the depth, ineffable lessons of his wisdom, giving us life and bringing death, the Lord came to cast down the serpent, the resurrection is given to us, and brings his slaves to another life. And so we accept in our minds the second coming of the Lord and our resurrection and the Last Judgment, the most evangelical verbs suggesting, as the God-voiced Matthew wrote: and after the tribulation, he said, in those days, the sun will be darkened and the moon will not give its light, and the stars will fall from the sky, and the powers of heaven will move, and then the sign of the Son of Man will appear, and then all the tribes will mourn earthly and they will see the Son of Man coming on the clouds of heaven with power and glory; and his angels will sound with a great trumpet, and His chosen ones will be gathered from the four winds, from the end of the heavens to the end of them. The beloved disciple of the Lord, Ivan, writes His verb: the hour is coming, when all who are dead in their tombs will hear the voice of the Son of God, and those who hear will live, and they will come forth, having done good [into] the resurrection of life, and having done evil in the resurrection of judgment. And again Matthew: When the Son of Man comes in His glory and all the saints and angels with Him, and then He will sit on the throne of His glory, and all the nations will be gathered before Him and will separate them from each other, just as a shepherd separates the sheep from the goats, and places the sheep on His right hand, and the goats on His left; Then the King says to those on His right hand: When the blessing of my Father comes, inherit the kingdom prepared for you from the creation of the world; to those who exist He says: You go from Me, cursed into eternal fire, prepared for the devil and his angel: and these go into eternal torment, but the righteous into eternal life. Oh, soul, alas, little creature, oh, woe, my wife! What is more bitter and fierce than this terrible and menacing answer and vision, when all those who have sinned and have not repented are sent away to eternal torment by the righteous judgment of God and trembling, fiercely exclaiming and weeping idlely. Alas, soul, how can you not weep and sob, when in your mind you receive terrible and fierce torments, even, as the Scripture says, eternal fire and pitch darkness, a deep abyss of the fierce worm of the unceasing gnashing of teeth and other all the diseases that want to be a sinner and the good God of the angry disposition the evil one, from whom I am the first to be accursed. Oh, soul, what fear will there be then, when the thrones are set up and the books are opened and God sits in glory at the judgment and the angel himself stands in awe, and what will we do then, even in the many sins of man, when we hear the Father calling His blessed ones to the kingdom, sending away sinners to torment and from I excommunicate the chosen ones. And what will you answer or deny then, when all your deeds will be exposed to you, and all your secret will be revealed, even if you have sinned day and night in word and deed and thought. And what fear will overtake you then, before you then turn away from sin, no one can truly reprove and overcome sinners with great fear, but in joy and righteous joy they will enter the heavenly palace, accepting the reward of their good deeds. And who confesses, about the soul, the fear and threat of the second coming of the Lord and the terrible and unwashed judgment, like a father told someone: if it were possible to die then, the whole world would die from the fear of it. For this reason, be afraid and horrified and accept this in your mind, even if your heart does not want to force it to think this. Alas, gloomy soul, your departure from the body is drawing near, until you cast off the evil ones, until you follow with despondency? Why don’t you think about the terrible hour of death? Why don’t you tremble at Spasov’s terrible judgment? And why, without weeping for your deeds, thinking about Who created you, and Who breathed your soul, Who revived you, what commandments were you told to create? Whatever you have observed, or not observed, you don’t even think about it, but you happily obey your painful and stinking body by eating and drinking and idle conversations and mocking words, leading as if to answer you for your word and thought. For what will you answer or what will you deny, since your deeds will expose you and slander you? For the rest of the time, oh, soul, step back from shameful deeds, pursue a good life, first, cry out in faith: those who have sinned, O Lord, have sinned against You, but I know Your compassion, O Lover of mankind, for this reason I fall down and pray to Your goodness, that Your mercy may come to me, O Lord, for my soul is troubled and painful about my departure from my cursed body, food like an evil adversary, the council will eat it and repent of it in darkness for the unknown and unknown sins that I had in this life, and be merciful to me, Master, and may my soul not see the dark gaze of wicked demons, but may your angels receive you. Having the power to forgive sins, forgive me, but at night, and may my sin not be revealed before You, that I have sinned infirmities for the sake of my nature in word, deed, thought, in mind and foolishness, may they be revealed before You in the removal of my body, having no defilement in any way, even in the image of my soul, and may the dark hand of the prince of peace not accept me as a sinner. this, hedgehog me into the depths of hell, but imagine being the Savior and Intercessor, have mercy, O Lord, on my soul, defiled by the passions of this life, and accept its purity through repentance and confession, and by Your power lead me to Your Divine judgment. And when you come, O God, to earth with glory and sit down, O Merciful One, on Your throne to judge Your righteous judgment, we all stand before Your unwashed judgment, then you will not create tests by our sin, then, Most Gracious One, do not expose my secret and do not disgrace me before angels and men, but Spare me, O God, and have mercy on me, because I think of Your terrible judgment, O Most Gracious One, and I tremble and fear the day of judgment from my conscience, I reprove and grieve the very garments of my wicked ones, and I am at a loss how to answer You to the immortal King, having thus angered You, the mountaineer, with what boldness I will look at You the terrible Judge, I am nasty and prodigal, but, Lord, blessed Father, Only Begotten Son and Holy Soul, have mercy on me and then deliver me from the unquenchable fire and make me worthy at Your right hand, Righteous Judge. For this reason, I, a sinner and fool, having collected from the Holy Scriptures, who spoke about these spirit-bearing fathers, wrote as a reminder to myself, not as if I were a careless and lazy worker, I did not do any good, but let him have all the virtues spiritually and physically, and like a certain slave who was bought, having conquered dissimilar passions in everything, before who in health, complacency, silence of passions, but in the bondage of passions, this partly flows, not from himself, but from the Holy Scriptures, collecting a small amount from many, as if he carried from the grains of the falling meals the words of his masters, the blessed father, so that little by little we will be imitators of this. In manuscript, No. 212, Shchukin Museum, 17th century cursive, on fol. 137 rev. The following story is included: “The story of our venerable father, Elder Nile, and of the most honorable monastery, which exists in the region of Bela Lake in the Sorskaya Hermitage in the monastery where, according to the charter of the saints and ancient fathers, there is a monastery.” “In the northern country of the Rusinsk and Slovenian states, in the Bela Lake region, there is a desert, the Sorskaya desert. In this desert there is the church of St. John the Pretcha, in which the relics of our holy father Nile are covered with earth and are invisible from anyone. “This, our reverend father Nil, did not know what parents or from which city the fatherland was named or from which years of the world we have rejected this, we are certainly not familiar with this, but only from hearing this, as I was born and raised by him in the reigning city of Moscow, and by the same reigning city of Moscow he was a judge of the book-reading rank. I received the monastic image in the great monastery of Cyril of Belozersk, the wonderworker, and to this day I went to the reigning Constantine [the city]. We also reached Mount Athos and returned to Russia again and, having come by God, we guide us into the Sorsk desert that was previously mentioned to us. And live in it for some time, pleasing the Lord God with fasting and prayers and abstaining from all evil; and to this day this holy elder, our reverend father Nile, fell into eternal sleep in the Lord in the summer of 7016, May 7th. And from then on, by the good will of God and the prayers of our reverend father Elder Nile, the monastery was established in the desert of his Sorstey, according to the charter and tradition of the ancient saints, even to this day it is carried out to the Glory of the Father and the Son and the Holy Spirit, the one God and His Most Pure Mother of God, our Lady and Lady Theotokos and Ever-Virgin Maria. “To have in itself that desert and certain trees, spruce and sedge and small birches and pines and great and impenetrable mosses; Berries are also found in that desert: cranberries and lingonberries, cloudberries and blueberries; It is impossible to find any other trees or vegetables in that desert. There is not a single thing to be found in that desert, for example, anything that pleases the population of the life of this light. But there is nothing to see in her moving towards prayers and cries and other entanglements of this world, and even if they had no livestock, no donkey, no servants, no servants, no servants in that desert, no other things that happen in their common lives. For our venerable father Nile has deigned that I have not yet lost this short time to him, so bless him in his own desert as his sole disciple to live: and if his will deigns, he will not have anything at all from common tools; But to depart from the strong commandment and rumors of the body for the sake of covetousness, as if it were a deadly drink, because this, he says, separates us from God. Feeding on handicraft is only a commandment. If someone is not taught by the cunning of this world and is weak, feeding himself with deeds from his own hand, such a person will accept little alms, but the grace of God will provide, and he will not be afraid of what is too much. It is a commandment that women should not enter into their wilderness, nor should men or women enter into their lives; and from the speed of 1088 giving, because of all these monastic ranks, our common enemy the devil really does not believe; He inspired him, speaking, to desecrate even more than a monk.” There is also the 1st edition, Ryazan, 1885. Unfortunately, we were not able to see it; Or. Miller. Review of the book by prof. Arkhangelsk. East. V. 1882, 9; Teacher's service Nil Sorsky, printed during the reign of Alexander II, no year, a copy is available in the Manuscript Department of the Imperial Public Library; See our article “Nil Sorsky and Paisiy (Velichkovsky)”. Collection of articles dedicated to S. F. Platonov. S. -PB. 1911; See note below on page 1 of the text of the Charter; Hieromonk Arseny. Description of Slavic manuscripts from the library of the Holy Trinity Sergius Lavra. M. 1878–1879; Archimandrite Leonid. Information about Slavic manuscripts received from St. Tr. Serg. L. in the library. Tr. Spirit. Semin. BB 1–2. M. 1887; I. Joseph. Description of the manuscripts of the Joseph-Volokolamsk monastery. According to the “Description of the manuscripts of the Volokolamsk Monastery” by I. Stroev, 1891, there are the following numbers: The Volokolamsk manuscripts are currently not found under these numbers; Gorsky and Nevostruev. Description Slavic. manuscripts of M. Sin. B-i. 2. M. 1859; Archim. Savva. Alphabetical index of glories. manuscripts Moscow. Synod. B-i. M. 1858; N. I. Popov. Manuscripts of the Moscow Synodal (Patriarchal) Library. Vol. 2. Simonov collection. M. 1910; Vostokov. Description of Russian and Slavic manuscripts of the Rumyantsev Museum. M. 1842; Slavic-Russian manuscripts of V. M. Undolsky, described by the compiler himself. M. 1870; Viktorov, A. Catalog of Slavic-Russian manuscripts of Piskarev. M. 1871; Archim. Leonid. Systematic description of glory -Russian manuscripts from the collection of gr. Uvarov. Tt. 1–5. M. 1893–1905; The Historical Museum only has a card catalogue; Card catalog. (We were denied access to the Mazurin Library by S. A. Belokurov); A. N. Popov. Description of manuscripts and catalog of books of church printing in the library of A. I. Khludov. M. 1872; Kindly provided to us by A. A. Pokrovsky in the Typographic Library; Yatsimirsky, A. I. Inventory of ancient Slavic and Russian manuscripts from the collection of P. I. Shchukin. M. 1896; Petrov. Description of manuscript collections located in the city of Kyiv. Collection of manuscripts of the Kiev-Pechersk Lavra, Kyiv monasteries, Zlatoversky, St. Michael's, Pustynno-Nikolayevsky, Vydubitsky and women's Florovsky and Tithe Church. Vol. 1, Moscow. 1892; His same. Same. Vol. 2. Moscow. 1896; Petrov. Same. Vol. 3. Moscow. 1904; Description of the manuscripts of the Solovetsky monastery, located in the B-e Kazan Theological Academy. Kazan, part 1, 1891, part 2, 1895, part 3, 1898; Viktorov, A.E. Inventories of manuscript collections in book depositories of Northern Russia. Ed. Arch. Com. S. -PB. 1890; Collection Department. Russian language and literature, vol. 29; Viktorov, A. E. Inventories of manuscript collections in book depositories of Northern Russia; A. S. Rodossky. Description of 432 manuscripts of S. -PB. Spirit. Academician S. -PB. 1894; D. I. Abramovich. Description of the manuscripts of S. -PB Dukh. Academy. Sofia Library. Issue 3. S. -PB. 1910; Description of the manuscripts of Prince Pavel Petrovich Vyazemsky. S. -PB. 1902; Khrisanf Loparev. Description of the manuscripts of Imp. General Love. Dr. Letters. S. -PB. part 1, 1893, part 3, 1899; Catalog (manuscript) of manuscripts by Imp. Publ. Bible; I. A. Bychkov. Catalog of the collection of Slavic-Russian manuscripts by P. D. Bogdanov. Vol. 2. S.-Pb. 1893; Stroev. Description of Slavic-Russian manuscripts gr. F.A. Tolstoy. M. 1825; Description of Slavic-Russian manuscripts. Described by collector A. Titov, vol. 1. 1893; Also, vol. 1, 2 issue. 1893; A. F. Bychkov. Description of Church Slavonic and Russian manuscript collections by Imp. Publ. Bible S. -PB. 1888; A. I. Nikolsky. Description of the manuscripts stored in the Archives of the Holy Ruler. Synod. S. -PB. 1904–1910; Information about manuscripts received by the Manuscript Department of the Imp. Academician Sciences in 1903; A. I. Yatsimirsky. Slavic and Russian manuscripts from Romanian libraries. S. -PB. 1905 (and in the Collection of the Department of Russian Language and Literature of the Imperial Academy of Sciences, volume 79); Manuscripts containing the life and miracles of the Nile, a service, a superscript, a note about death, etc. creations - we did not take them, because this was not part of the task of our work. We can note that they are all late; See our article “Nil Sorsky and Paisiy Velichkovsky”; Described on page 119 by hieromon. Joseph, see Inventory of manuscripts transferred from the library of the Joseph monastery to the library of M. Dukh. Ak. M. 1822; Described on page 182 -I. A, see Description of Slavic manuscripts in the library of the Holy Trinity Lavra. Moscow. 1878, part 1; Described on page 218 by archim. Savvoy, see Alphabetical Index of Slavic Manuscripts Moscow. Synodal Library (Index for viewing the Moscow Patriarchate (now Synodal) Sacristy and Library. Moscow. 1858; Described on page 204, volume 1, Rev. Leonid. Systematic description of Slavic-Russian manuscripts from the collection of gr. A. S. Uvarova. Moscow; Printed by Arkhangelsky in the same work on page 44 and in the Description of Manuscripts of the Trinity-Sergius Lavra, page 182; Compare, for example, the manuscript of Imp. Region Love. Dr. Letter, No. 245, 16th century, l. 270; It began with the copying of Father Nile about residence from the holy scriptures - B; About living in the monastery from the holy scriptures - L; This tradition of the Elder Nile the hermit was applied by his disciple, whoever lives in his desert, and also by other hermits to all of them about the residence of the holy fathers - S; On the residence of the holy scriptures - U; In the manuscript Rum. Moscow Music from the Undolsky Collection, No. 142, 16–17 centuries. , on l. 1st there is a more complete title of the Charter, which we place: “The inscription about the tradition of the dangerous monk in the summer of 7016 and the imitator of the former ancient holy father, faster and monk of the lord and father of the Venerable Nile, the elder of the Great and the head of the former skete life in Great Russia of the Sorsk Hermitage, which is near the Great Kipoviya The Most Pure Mother of God of the call of the Cyril Monastery, the tradition of the divine scriptures to those close to him and his sole disciple, this is useful for everyone (inscribed on the margin: “in the depravity of existence”), I want to live according to God and who wants to be truly saved. First of all, about the true Orthodox faith, in part, and about the practical testaments of the monastery stay”; Most Pure Mother of God – C; His Mater - U; Divine Scripture – VLSU; And I delivered this scripture to the Lord to my brethren - L; and for this sake I betrayed the Scripture and salvation - U; Coming – B; coming – C; Laziest – VL; the laziest - U; The letters e, che in r-si are sealed; Holy Blessed – VLS; blessed and holy - U; The letters: a, i, ko in r-i are sealed; She is not in B; her churches - U; Acquirable – VLU; we find – C; It is forbidden to eat - VLS; it is forbidden to eat - U; By the request of your lord and faith in this scripture, I sent this to you, and in this, lord, forgive me for being stubborn, and pray for me - S; In the margin it is written: “and this is terrible”; Following the will is the following postscript: “In the graceful monastics in these times and the zealot of the ancient saints, the father of the elder Nil of the Soroar hermitage, formerly the monastery of Cyril, collected from the scriptures from the inspired saints the father of 11 chapters of spiritual wisdom, especially from doing for the salvation of our souls, and departing to the Lord on the 7th day of May for an hour and a half of the night in the 3rd week after the pas[tse] of the holy myrrh-bearers in the summer of 7016, we are shown an image by this residence; The same old man Nile is not in the VLS; Inscribed on the field: doing; Doings – C; doing – written on the field in L, in the text “observation”; Saint - not in VL; and – B; Inscribed on the field: doing; Inscribed on the field: myslene; Neither eating nor drinking - U; I neither eat nor drink - VL; The same Elder Nile the Hermit is not in the VLSU; The word is not in VL; It is known that this saying has been copied from the Elder of the Nile the Hermit - U; At the bottom of the page it is written in cinnabar: “It is known that these words are written off the Nile the hermit”; But he doesn’t talk to him much - not in U; Other – VLS; other - U; Without perfect dispassion - VLSU; The words “the torment of those who have sinned” are written on the field; Preparing verbs – B; changing the verbs - LU; agree again - C; Help me – B; (the letters “ozi”, “i” are written in a scraped manner); Closing – B; shut - U; Learn – B (in the word “art” -s under the title); Prophetic -, and “skoe” is written above the line; Heavy - in the text L, in the field it is assigned “frequent”; Commands to create – B; commands to create tacos - L; Source of virtue – L; Incomparable – VLS; in dissimilarity - U; With a single vision - C; a single vision of God - VLU; I put this in my stomach - C; Hopeful - U; hopefully - B; In L the field is assigned to “Pachomius”, in the test “Antony”; Or from the person in L is attributed to the field; Intimately - B; secretly - C; Preserve the love of God (and love is written above the line) - L; keep the commandment of God - C; And to humiliate and drive away is not in C; The first gluttonous thought is not in B; Gluttony - in C; “Denia” is written on the field; Thanks to God - VL; in C “thanks to” is written on the margin in a different handwriting; Coming - VL; it comes - C; it happens - U; On the field, instead of “by,” it says “power” -L; The letter g is written under the title in cinnabar; On the field of cinnabar "prayer"; Instead of o - by in B, from in C; From our will - not in B; Sy not – B (assigned on the field); This passion is L (written on the field); And the estate - C; estate – B; The word "tomit" is written on the field; On the field, cinnabar is credited with "prayer"; Do good to those who hate you, bless those who curse you - L; When one’s anger comes to their senses – C; From a human person - C; The word "bo" is written on the field; The letters "ny" are written on the field; Change of superiority – C; Not the field attributed to “what”; Saddens – B; saddens – LW; The letters "for" are written on the field; Veliki - B (“ki” is written on the field, the letter that stood between “l” and “i” is erased); The letters "bi" are written on the field; In the text, the letters “xia” were crossed out and “cha” was written in later handwriting; In the text, the letter “b” is written above the letter “c”; The burden to bear – VLU; bear the burden - C; All-Soul – VLU; all-soul – S; Thought - VLSU, and in L this word is written on the field; Presperation in the revealed – VL; Hedgehog - not in L; like - U; Not a field of cinnabar “prayer”; To his own – VL, and in L this word is written on the field; And don’t blame her for fiercely harming him - no in B; On the field of cinnabar “Prayer of St. Nilus of Sinaiti”; My hope, Lord, is B; Moreover, e has been converted into “hope” from a, and the words “my Lord” are attributed in a different handwriting; Pobedi – V, with “e” and “d” converted from other letters; And overwhelming - B, and written in a different handwriting; On the field of cinnabar “prayer”; Otherwise – B; and also – L; Not only to judge - C, and the word “judge” in C is once again written on the field; Put it in your heart - S; Let's retreat - B; moreover, “and” is converted into “a”, the field of which is assigned to “and”; The weakest - C; the weakest - VL; The composition and combination of the natural union of God is separated by will - not in B; Separated from the body - VL; being separated from the body - U; In the text, “bo” is crossed out with cinnabar; All vanity – B; moreover, the fuss is attributed to the field; Blessed - VLS, blven - U; In L, in the field next to these lines, it is written: “for what do you confess or what do you answer”; On the field in cinnabar is written: “Prayer of the Great Martyr Eustratius and the Great Macarius”; Unknown and driven - B; and the slave is not in C; Instead there is - hedgehog - U; Fun - B, amusement - U; Kingdom of Heaven - VLSU; On the field there is 18th century handwriting. it is written “and dry”; Divinely inspired scripture – VL; Give me - C; give it - U; Simeon the New Theologian - VL; Wait - VL; give it - U; The letters "si" are written on the field; In unpraiseworthy thoughts - U; Moreover, the sun; more like the same - U; Better than this - LU; more is better - C; in B an empty space is left; “Better” is written on the field; On the field there is 18th century handwriting. it is written: “to be afraid of rage and anger, and other things that are harmful to the soul, and to be better off through prayer”; Doing ostavishi - VL; doing and leaving – C; do and leave - U; Not leaving – B; not leaving - L; Good deed - B, with “deed” written on the field; The Lord's commandments are VL, with the last word in both manuscripts written on the margin; The theologian says - B, with the last word written on the field; And Saint Isaac - B, with the word “holy” written on the field; Seeing and speaking – VL; Storage - U, the arrangement is assigned to the field; Seat – B; seat - L; Described by N.P. Popov. Simonov's collection. Vol. 2. Report Imp. Public Bible For 1890, p. 288. A. I. Nikolsky. Description of the manuscripts stored in the Archives of St. Govt. Synod, vol. 2, c. 2, p. 587. Archim. Leonid. Systematic description of glory -Russian manuscripts from the collection of gr. Uvarov, part 1, page 204. Description of the manuscripts of Prince P. P. Vyazemsky, p. 526. Titov, A. A. Description. glory -Russian manuscripts, vol. 1, part 1, p. 155. A. Popov. Description of the manuscripts of the Khludov library, p. 624. In Khludov’s manuscript, after the word “inekh,” there are the following several lines, with which the article ends: “Thou shalt go to their crossroads and shake off the dust of your feet as a witness to them; it will be more tolerable for Sodom and Gomorrah in judgment than for that city. Amen". (other options are insignificant). In the margin of the manuscript, next to the word “you” is written “to them”. Inventory catalog of I.P.B-i, 17th department. From the beginning until now, this passage is entitled “On the incompetence of the saints even to the end of the age.” The book of Nil Sorsky. – available in the Khludov manuscript Mosk. Unit Nick. M-rya No. 349 on l. 90 (newest letter). - Popov, o. p., p. 631. From the beginning until now, this passage called “The Book of Nil Sorskago” is found in an 18th century manuscript. Book collections P. P. Vyazemsky F. 9, l. 116; see Description, page 19. Written on l. 90–90 rpm from the words “and the enemy” and ending with the words “all this will be” has nothing to do with the passage cited and was due to the fault of the copyist. Jerome. Joseph. Description of the manuscripts of the Joseph Monastery, which moved to Moscow. Spirit. Academician , page 204. Viktorov. Slav. -Russian manuscripts of V. M. Undalsky, p. 147. On the field of cinnabar, “attraction from here.” On the field next to this place it is written: “two streams of blood forsaking and waters of cleansing.” On the field of cinnabar: “dozd.” Report Imp. Publ. Bible for 1888, p. 170. (Jer. Arseny). Description of glory. manuscripts from the library of the Holy Trinity Sergius Lavra. M. 1878.