Chapter XXV.
The words of Abbot Moses which he said to me about the cure of accidie.
When I was beginning my stay in the desert, and had said to Abbot Moses, the chief of all the saints, that I had been terribly troubled yesterday by an attack of accidie, and that I could only be freed from it by running at once to Abbot Paul, he said, "You have not freed yourself from it, but rather have given yourself up to it as its slave and subject. For the enemy will henceforth attack you more strongly as a deserter and runaway, since it has seen that you fled at once when overcome in the conflict: unless on a second occasion when you join battle with it you make up your mind not to dispel its attacks and heats for the moment by deserting your cell, or by the inactivity of sleep, but rather learn to triumph over it by endurance and conflict." Whence it is proved by experience that a fit of accidie should not be evaded by running away from it, but overcome by resisting it. [1003]
[1003] This Abbot Moses is probably the one to whom the first two Conferences are attributed (cf. also Conference VII. xxvi.); and possibly the second of this name (Moses the Libyan) mentioned by Sozomen, H. E. VI. xxix. Cf. also Palladius, the Lausiac History. c. xxii.
[963] See the note on Bk. V. c. i.
Book XI.
Of the Spirit of Vainglory.
Chapter I.
How our seventh combat is against the spirit of vainglory, and what its nature.
Our seventh combat is against the spirit of kenodoxia, which we may term vain or idle glory: a spirit that takes many shapes, and is changeable and subtle, so that it can with difficulty, I will not say be guarded against, but be seen through and discovered even by the keenest eyes.
Chapter II.
How vainglory attacks a monk not only on his carnal, but also on his spiritual side.
For not only does this, like the rest of his faults, attack a monk on his carnal side, but on his spiritual side as well, insinuating itself by craft and guile into his mind: so that those who cannot be deceived by carnal vices are more grievously wounded through their spiritual proficiency; and it is so much the worse to fight against, as it is harder to guard against. For the attack of all other vices is more open and straightforward, and in the case of each of them, when he who stirs them up is met by a determined refusal, he will go away the weaker for it, and the adversary who has been beaten will on the next occasion attack his victim with less vigour. But this malady when it has attacked the mind by means of carnal pride, and has been repulsed by the shield of reply, again, like some wickedness that takes many shapes, changes its former guise and character, and under the appearance of the virtues tries to strike down and destroy its conqueror.
Chapter III.
How many forms and shapes vainglory takes.
For our other faults and passions may be said to be simpler and of but one form: but this takes many forms and shapes, and changes about and assails the man who stands up against it from every quarter, and assaults its conqueror on all sides. For it tries to injure the soldier of Christ in his dress, in his manner, his walk, his voice, his work, his vigils, his fasts, his prayers, when he withdraws, when he reads, in his knowledge, his silence, his obedience, his humility, his patience; and like some most dangerous rock hidden by surging waves, it causes an unforeseen and miserable shipwreck to those who are sailing with a fair breeze, while they are not on the lookout for it or guarding against it.
Chapter IV.
How vainglory attacks a monk on the right had and on the left.
And so one who wishes to go along the King's highway by means of the "arms of righteousness which are on the right hand and on the left," ought by the teaching of the Apostle to pass through "honour and dishonour, evil report and good report," [1004] and with such care to direct his virtuous course amid the swelling waves of temptation, with discretion at the helm, and the Spirit of the Lord breathing on us, since we know that if we deviate ever so little to the right hand or to the left, we shall presently be dashed against most dangerous crags. And so we are warned by Solomon, the wisest of men: "Turn not aside to the right hand or to the left;" [1005] i.e., do not flatter yourself on your virtues and be puffed up by your spiritual achievements on the right hand; nor, swerving to the path of vices on the left hand, seek from them for yourself (to use the words of the Apostle) "glory in your shame." [1006] For where the devil cannot create vainglory in a man by means of his well-fitting and neat dress, he tries to introduce it by means of a dirty, cheap, and uncared-for style. If he cannot drag a man down by honour, he overthrows him by humility. If he cannot make him puffed up by the grace of knowledge and eloquence, he pulls him down by the weight of silence. If a man fasts openly, he is attacked by the pride of vanity. If he conceals it for the sake of despising the glory of it, he is assailed by the same sin of pride. In order that he may not be defiled by the stains of vainglory he avoids making long prayers in the sight of the brethren; and yet because he offers them secretly and has no one who is conscious of it, he does not escape the pride of vanity.
[1004] 2 Cor. vi. 7, 8.
[1005] Prov. iv. 27 (LXX.).
[1006] Phil. iii. 19.