Philoxenus, Ascetic Discourses (1894) pp.337-402. Discourse 10 -- On Gluttony
[p. 353] THE TENTH DISCOURSE: WHICH IS AGAINST THE LUST OF THE BELLY, AND WHICH BRINGETH AN ACCUSATION AGAINST GREEDINESS, AND WHICH REVEALETH AND SHEWETH ALL ITS FORMS, AND WHICH ALSO BLAMETH THOSE WHO MAKE THEIR LIVES SUBJECT UNTO THIS PASSION, AND WHICH MAKETH KNOWN THAT IT IS IMPOSSIBLE FOR THOSE WHO LABOUR IN BONDAGE UNTO THEIR LUSTS TO DRAW NIGH UNTO THE KNOWLEDGE AND WORKING OF ANY OF THE TRIUMPHS OF VIRTUE.
Now although all the evil passions and the service of the lusts are abominated and detested by the word of Divine knowledge, the filthy passion of the lust of the belly, which is wont to make those men who are subject thereto like unto beasts, is more abominated and detested than they all, because it taketh away from them the motions of knowledge which are seemly unto rational beings, and it sinketh and darkeneth their mind under the weight of meats; for this stinking and filthy passion is the door of all wickedness, and wherever it hath power, like a great, wide door, is it open for the entrance [p. 354] of all abominable things. It is the destroyer of all excellence, it impedeth all righteousness, and it is the obstacle to all divine works in every shape |338 and form. The man who is bent double beneath this abominable lust is not able to take up the yoke of the discipleship of Christ, because when the belly hath become the mistress of the body, it commandeth and subdueth it unto all its wishes, and instead of the way which ascendeth unto heaven, it sheweth unto him that other path which goeth down into Sheol. And it hangeth upon him the weight of meats, and superfluities of foods, and it soaketh him, and maketh him heavy with the superabundance of drink, for when he carrieth the weight of meats, his lightness is weighed downwards, and when another body of lust is piled upon his own body, he goeth down easily, and descendeth the path the descent of which leadeth down into Sheol. For the passion of the lust of the belly is the filthiest of all the passions, and whosoever hath once become a slave thereunto, and hath borne upon his shoulder its heavy yoke, it never again giveth unto him rest from its service, but by day and by night it worketh in him, and it sendeth him, like a tired servant, whithersoever it pleaseth, not by smooth ways, but by paths which are filled with stumblingblocks, and into a country in which [only] harm can be found; and the lover of lusts hath no eyes to see the light, for although paths exist, yet are they darkened by the weight of meats. Broad daylight is night unto him, and by night a second death sinketh his understanding in the heaviness of sleep. His thoughts are scattered abroad by the wandering of the moisture [p. 355] of the body; the fire of nature is also cold within him because the inordinate moisture in him extinguisheth it; his thoughts are eclipsed from knowledge because the eye of his soul, which should look earnestly after knowledge, is sealed up; and a heavy |339 weight is hung upon him at all times, because he hath joined another body of meats unto his own body like a twin. Now therefore the lust of the belly is an obstacle unto everything; it is the enemy of all contests of fortitude, it is the destroyer of fair renown, and it impedeth all triumphs, not only the triumphs of the spirit, but also those of the body. And, moreover, the lust of the belly is an obstacle also unto those who live in the world by bravery and strength, because manly endurance is of use to every thing which belongeth to name and fame, and health is necessary thereunto, and it hath need of lightness of limb, and of healthy strength; but to all these the lust of greediness is an obstacle. For when the strength diminisheth by reason of the abundance of meats, and the power of the members hath left them, they are no longer ready for work, nor are they active for the labours of righteousness, and, as I have said,----if a man will only look carefully with the eye of knowledge----the weight of meats is an obstacle unto everything, unto the power of the body, and unto the knowledge of the soul, and unto the works of righteousness, and unto the works of loving-kindness, and unto the gifts of alms. Whosoever is subject unto his belly is a beast, and is without discretion, and all his doings are like unto those of the animals, and since his whole stability is moved by carnal passions, [p. 356] he is utterly unprofitable in those of the soul. And thou mayest understand from things themselves that the lust of the belly is an obstacle unto all the virtuous deeds of which I have spoken; to instruction, to knowledge, to the brave endurance of the world, to the labours of righteousness, to loving-kindness unto the children of men, to love, and to the knowledge of |340 God. That it is an obstacle unto instruction the world also testifieth by the tradition which cometh down thereunto, for children who are set apart to receive instruction are kept by their parents from a superfluity of food, because gluttony is a fence against instruction, for when the the members bear the weight of food they are not able to carry the lightness of instruction, for lightness is the opposite of heaviness. So then the children who receive instruction take food by measure, that their mind may be [keen], and their thoughts are ready, and their memory clear both to receive and to retain, for superfluity of food preventeth both. And not only are children who are receiving the learning of instruction prevented from taking a superfluity of food, [but other men also who are learning some handicraft of the world, for their masters watch them carefully, and schoolmasters take good heed unto them, and each is a watcher and a guardian against too much food and inordinate drink, for they eat and drink by measure; and thus also is it with those who learn the empty professions of the world, dancers, or charioteers, or athletes; or those who learn the art of war, or others who receive the learning of books. And if these arts which are wrought by the body, and the knowledge which is received from the world need moderation in food----which if it be taken in superabundance becometh an obstacle unto them----how much more doth superfluity of food become an obstacle unto the things which are fulfilled in the spirit?] And so also is it with those who receive [p. 357] instruction, and who exercise themselves in the endurance of the things |341 of the world; and others also who possess the knowledge of the world have themselves need of endurance. There is no man who hath drawn nigh unto learning, or unto the writing of books, or unto oratory, who is not sure that superfluity of food is an obstacle thereunto. For the thick smoke of food, when it increaseth and is not purified away, covereth the heart with gloom, and blackeneth the understanding, and confuseth the intelligence, and shutteth the door in the face of the production of fluency of speech, and it is like a covering spread over all the intellectual senses, and it pre-venteth and destroyeth the power of their working. The man who is endowed with the gift of speech cannot speak if he be heavy with food, neither can the man of knowledge know, nor the man of understanding understand; and so to say, all the inner man becometh dark through the smoke of the dulness which ariseth from food. And since a light and spiritual nature are mingled in us, the body should seek spirituality and lightness, and in proportion as the body becometh attenuated through abstinence, it gaineth association with the spirituality thereof; and so long as a too great weight [of food] be not laid thereupon, it acquireth the lightness wherewith it participateth in the lightness of the soul. Now therefore by a wise dispensation a portion of the spirit was placed in a portion of the body, [p. 358] and as the body becometh heavy with meats, it draweth and bringeth down the soul thereto, and it hangeth its own weight upon it, and it tieth and fettereth the wings of the thoughts of the soul; but if the life of the body be maintained constantly by a sparing use of food, it becometh light, and purified, and refined, and the heaviness of its nature dwindleth away and it maketh |342 bright the soul which is in it, and maketh it glad, and is, moreover, itself obedient readily unto its will. And because it is light and refined the soul leadeth it to whatsoever it desireth, and the body resisteth not the soul, and its heaviness doth not prevent the soul from stablishing it in the country which it seeketh. For each of these, whether it be the body, or the soul, draweth the other unto its own will, because they are contrary to each other in their natures, and also in their wills, according to the word of the Apostle, who said, "The body lusteth for that which injureth the spirit, and the spirit lusteth for that which injureth the body; and the two are contrary each to each." Now if, according to the word of the wise Apostle, all the lusts of the body are contrary to the soul, the lust of the belly must be more [contrary] than they all, because it is the door of all lusts, and among them all there is none so heavy as it is. For as a weight which is light and volatile by nature, if suspended, inclineth downwards, even so is this lust of the belly, for it is composed of moisture and weight, and although the body naturally possesseth weight----for its nature is so to do----yet by a superabundance of food, other weight is added thereunto, and when weight is added unto weight, [p. 359] and body is doubled upon body, that is to say, the body of food upon the body of nature, the weight upon the soul increaseth, and the mistress becometh a handmaid in subjection; for the soul cannot henceforth rule over the body like a free thing, but it beareth the weight thereof like a slave.
And the lust of the belly is also contrary to |343 loving-kindness, because everything which is distributed by the gift thereof it turneth towards itself, and maketh it its own; and if it should happen that it would perform an act of loving-kindness----which is impossible----the thought of benevolence never moveth in it except it be already filled itself, and it is as if the greedy man were to give gifts, for it would appear that his gift is bestowed only when his own belly is full. And this is not loving-kindness, but is like unto the habit of a beast and wild animal, for even the beast, when it hath filled its belly, will leave its manger, and lie down; and thus also is it with the glutton, for until he hath filled his belly at the table of his lusts he will not permit himself to look upon any other man with the eye of compassion. And he will not give to him that is needy of what is set before him, because he is in such subjection unto his lust that he thinketh that no one is as needy as himself, and in very truth there is no one in such need as the man who is in subjection unto his own lust. For however much a man may give unto the cravings of lust, it still abideth in its needy condition, and it is never satisfied even with a collection of meats, but in proportion as it eateth meats it raveneth for others, and in proportion as it drinketh it lusteth eagerly for draughts of clear and sparkling wine. [p. 360] In proportion as it hath food it hungereth and is not satisfied, and in proportion as it drinketh it thirsteth, and its thirst is not quenched; for however much the glutton eateth he still hungereth, and however much he drinketh, he still thirsteth. Unto the lust of the belly there is no end, for when it hath been filled by its first [supply of] food, inasmuch as it is not for its need's sake that it is determined to fill [itself], but for |344 its lust's sake, it seeketh other food which is more dainty than the first. And again when it hath taken of this sufficient to please lust, it looketh out for other food which is more agreeable and more tasty, and thus its gluttony rangeth over all meats one by one, and it is not filled by them all. And if he thinketh that he is satisfied, and he stayeth his hand from the food, his lust is not satisfied, even though his belly be filled, and it can hold no more; but he wisheth that his belly were as capacious as his lust, and that his stomach were even as his eye, in order that he might be able to gather together whatsoever he lusted after and to put it in his perforated storehouse. The lover of possessions is a greedy fool, for he gathereth together and layeth up the treasures of his lusts in a house with a rent therein which keepeth nothing that is placed therein, and the Creator also, in order to rebuke the lust of gluttons, made a fixed limit to the capacity of the belly, so that of sheer necessity, even though it were against their will, their lusts might be restrained. Now when the desire would load itself with much [food] although the cavity of the belly cannot receive it, behold desire is not kept back by force from its lust's quest; but though its desire lusteth, the small cavity of the belly, which is not able to hold [much], restraineth it. For if [p. 361] the belly were large enough to receive all things which gluttons lust after, the sea, and land, and air, and sun, and all the other natural bodies would not be sufficient to satisfy their lusts. And behold if, now that a vessel of small capacity hath been given unto their vast desire, sea and land are not sufficient for them, and they gather together all kinds [of food], and are not filled, and |345 everything which they lust after, and are not satisfied, and they ask for and seek after all the meats which are remote from them, if they had a belly as large as their desire what would they not do?
Now therefore the glutton is worse than any wild animal, for the beast, when it hath filled its belly, leaveth what remains of its food in the manger, and it knoweth not how to keep it for another time or for another day; but with the glutton it is not so, for, because his lust is not satisfied when his belly is filled, when he hath filled that measure which is in him, and which is ordained by nature to receive food, his lust taketh what remaineth, and keepeth it for another day, that is to say for days and months. The glutton sitteth at the table of his need, and meditateth upon the times which are about to come; he taketh not only care to feed when food is at hand, but he thinketh upon what he shall eat to-morrow. His hand is upon the bread-basket which is near, and his mind is fixed upon the table which is far off; he beareth food in his right hand and in his left, but both of them are insufficient to bring fuel to the fire which is in him. All his members minister unto the cruel mistress which he hath voluntarily set over himself, [p. 362] and they are not by any means whatsoever able to satisfy her by their service; his eyes, and hands, and feet are made slaves unto her, and they suffice not. He thinketh concerning her with his inner man, and with his outer man he followeth her about earnestly; but like a mistress who is to be ministered unto, she is not satisfied; and like Sheol she received stinkingness, and is not filled; and like the fire she receiveth fuel of meats, and she sayeth not, "Enough"; and like the earth she |346 drinketh, and is not satisfied; and like the eye, she lusteth for everything, but is not filled with anything; and the glutton wisheth that he had other members which would be sufficient to minister unto the iniquitous mistress which he hath gotten. The gaze of the eye of the glutton is also fixed upon him that sitteth with him at the table, and he looketh upon him with a malignant eye lest he eat too much, and forthwith he either counteth his pieces of food in his mind, or [feareth] that peradventure the portion which is set before him is greater than his own; for his belly receiveth meats, but his mind meditateth upon his neighbour which sitteth with him. Now the evilness of the lust of the belly is spread out upon everything, and if its eye be evil upon him that is near him, how can it help being evil upon him that is his companion at table? What then? Though lust lay up [food] for days and months, yet is it envious of others who are remote therefrom; and it asketh about every man what food he eateth, and what preparations of food are made and set out on his table, and what is the measure of his food; and when it hath made enquiries, and hath measured its own dainties and delicacies with that which it heareth concerning his, if its things are more [p. 363] than his it rejoiceth, and if his are more than its own, it is immediately filled with grief, and with the grief there is also envy, and with the envy there is wrath of mind because a man existeth who hath more meats than he hath. What then? And although the greedy glutton is envious of those who are afar off, his eye looketh not away from him that is at the table with him, and although he may not say openly unto him, "Thou shalt not eat" ----now shame prevent eth him from saying this----yet |347 his mind desireth this eagerly, saying, "How I wish that he would stay his hand", in order that that which is upon the table may be sufficient for his own gluttony. Now therefore the lust of the belly is more loathsome and disgusting than all the other lusts, and it hath not similitude among the other passions; but it is the mother and nurse of them all. For as a root of a tree beareth the branches and everything else which is on them, even so also is the gluttony of the belly the root of all wickednesses; and as the twigs and boughs spring from the roots, even so do all the passions of the lusts spring therefrom. Gluttony giveth birth [to them], and reareth [them], and feedeth [them], and worketh [them], and all wickedness is perfected therefrom; with it a man beginneth the path of the left hand, and it becometh the first step which a man taketh outside the path of that which is right. For, as abstinence, that is to say the fasting from all meats, is the beginning [p. 364] of the way of the strife of righteousness, even so also is the lust of the belly the beginning of works of shame. And if thou wilt look with the eye of knowledge, O disciple, thou wilt see that all vices, one after the other, follow thereafter. For first of all it darkeneth the understanding from the meditation of God, and it obscureth the mind from the remembrance of Christ, and when the memorial of God hath been removed from the soul there can be no doubt that a man deviseth and doeth every kind of wickedness. For as the remembrance of the beginning of everything which is done in the world ariseth from us, and until we have received in our minds the remembrance of things we do not draw nigh to the doing thereof, even so also is the remembrance |348 of God the beginning of all virtues; therefore when a mart hath God in remembrance he draweth nigh unto the service of things which are fair. And if a man doeth that which is good, and is not mindful of God when he doeth it, his good deed is not of God, but of that which his memory brought into his mind when he did it.
Behold then, to this virtue which is the beginning of all virtues----I speak now of the remembrance of God----the lust of the belly is contrary, in addition also to its being the beginning of all wickedness, For as the remembrance of God standeth at the beginning of the path of virtues, even so also doth the lust of the belly stand at the beginning of the path of all wickedness; and when the two beginnings are contrary to each other, and one of them hath overcome the other, together with the first which is vanquished [p. 365] are vanquished also all those things which follow thereafter. For as it is impossible for a house to be built without foundations, even so also it is impossible for virtues to exist without the remembrance of God, And as a building which is not set upon a firm foundation is certainly nigh to fall, even so also a change which is nigh necessarily cleaveth unto the virtues which are not built upon the remembrance of God, and they abide not in the firmness of their fabric, because there is no sure foundation to sustain them.
Now gluttony and the filling of the belly first of all remove the remembrance of God from the soul, and when the foundation hath been uprooted, all the virtues are uprooted therewith. And gluttony is also the contrary of fasting, it is the destroyer of prayer, it is that which polluteth the purity of the thoughts, it |349 obscureth the understanding, and darkeneth the mind, and defileth the intelligence, and abrogateth instruction, and killeth knowledge. It is the bane of wisdom, and leadeth astray the memory, it depicteth phantoms, and is the mother of things which are imagined, it is the drunkenness of the soul, and it abaseth the mind, it produceth slumber, and multiplieth disturbing dreams, it giveth birth unto fornication, and polluteth the body, it causeth an unnatural flow of seed, it is the fire of lust, it is the director of adultery, and it committeth whoredom even without members. It is the eye which lusteth after everything, it is the kinswoman of sloth, and thé mother of indifference, and the cause of the love of mammon; it is the enemy of the wise, [p. 366] and it hateth teachers. It is the means of passage of all abominable things, it is the nurse of envy, the sickness of health, the feebleness of strength, the cowardice of the body, the grub [which destroyeth] the limbs, the worm [that eateth] the body, the diminution of the power of the senses, the wandering among empty cares, the kinswoman of animals, the associate of beasts, the foe of bold athletes, the envier of the prosperous, the overthrower of labours, the stumbling-block of the life of virtue, the lover of empty conversations, the seeker of pleasure always, the silencer of holy song. It lacketh all virtues, and is abundant in all vices, it is a noxious form, a stone set in the way to trip up many, a dangerous example which causeth slackness in all who behold it, the counsellor of vices, the fugitive from afflictions, the lover of pleasures, the seeker after feasts and banquets, the sickness alike of the body and of the soul, the vessel of stinkingness, the odour of filth, the fountain of the excrement of the body, the lover of darkness, |350 the kinswoman of blackness, it eateth alone. It is the enemy of those who do not give thereto, a filthy shape, a loathsome form which cannot be depicted, the enemy of God, the uprooting of belief, the beginning of the path of error, the door which leadeth into all abominable things, the exactor of tribute from all, the oppressor of all, the nurse of fear, the destroyer of courage, the cause of sorrow and sickness, the food of hardness of heart, and the consortof the gluttonous dog which returneth to its vomit. It is abounding in diseases, it is the possessor of sicknesses, the withholder [p. 367] of the produce of labours, the first cause of straying away from God, and the worshipper of idols. And if a man were to collect ten thousand times ten thousand of such names as these, and were to apply them unto the lust of the belly, they would be too few [to describe] it, and it would not have been called by the names which it deserveth; for it is a mistress who is opposed unto God. And as all great and glorious names, if applied to God, would still be too few [to describe] Him, and they would be insufficient to shew forth the fairness and the beauty of His nature, even so if the lust of the belly were to be called by every name possible, those names would not suffice to shew forth its loathsomeness, and its hideous appearance. For of what fair thing is not this vice the destroyer? and naturally man calleth it the wickedness of all wickedness, the iniquity of the iniquitous, and the sin of sinners. Now therefore the glutton is not able to do any thing else except only to eat. For all matters are accounted empty by him except this, and he thinketh that a man was made for nothing else except to satisfy his lusts; for the conversation of the glutton is fixed wholly |351 upon his belly, and the whole aim of his discourse is directed towards this. Whatever subject thou dost bring up before him, he avoideth, and bringeth thee to the discourse concerning the belly; for before the food [cometh] the remembrance thereof is sweet unto him, and although he is not yet at the table, his whole thought is set thereupon, and although he is not [p. 368] actually eating, in his thought and speech he is wholly [intent] upon food. The beginning and end of his speech are derived from his belly, with it he begins, and with it he ends, and it is the reason of all his speaking. If thou repeatest doctrine before him, it is accounted a vain thing by him, and if thou speakest, or if thou proclaimest spiritual things before him, he thinketh that he seeth a dream; and if he heareth of the noble deeds of holy men, and of the labours and life of virtue, and the strenuousness of righteous men, he doth not believe that they are true. The explanations of the Holy Books are accounted idle and superfluous stones by him, for the word of interpretation sendeth him to sleep, and the discourse of admonition draweth sleep upon him; for the things which they cry and teach are not accounted work by him, because he thinketh that there is no work which is better than his own. The search after truth he nameth "debate", and conversation upon faith he calleth "seeking for proofs", and the man who hath his meditation fixed upon the Scriptures, he considereth audacious and curious. And if he seeth a man constant in reading he saith unto him, "Thou hast no work [to do]," and if he seeth another hastening, and asking questions, and seeking to gather and store up within himself the knowledge of Christ, his life is considered by him one |352 of emptiness. He applieth the name "vices" to the virtues, so that in blaspheming them he may free himself from blame, and that he may not be blamed for not being constant in doing the things which are excellent. He holdeth virtues to be weaknesses, in order that his own loathsomeness may not be accused by those who see him; he maketh hateful by his speech the comeliness of good things, and he blasphemeth deeds which are subjects for glorifying, together with [p. 369] those who do them. He holdeth divine doctrine and those who learn it to be objects of rebuke, and he maketh an accusation against the wisdom of Christ and against those who seek it. He repeateth evil things against knowledge and the disciples thereof, but because it is not easy for him to speak openly against wisdom and knowledge, reading and doctrine, faith and the quest of the truth, constant meditation upon the words of the Spirit, spiritual converse with the Holy Books, and secret communing with the mysteries of God, and the word of God, which is the sustenance of the soul, because it is not easy for him to blaspheme these things outwardly I say, he blasphemeth those who do them, and he thereby poureth contempt upon glorious things.
And he doth also blaspheme them openly, for he called the discoursing upon faith "prying", and the quest of truth "debate", and the doctrine of the Holy Books "superfluous seeking after proofs"; for behold, he is not aware that he calleth virtues vices, and that he nameth as abominations things which are comely. Zeal for God's sake is set down as contention by him, and the man who contendeth for the truth he considereth to be a disturber of the peace; and that a |353 man receiveth not the persons of men for God's sake is called audacity by him. If a man counselleth him, saying, "Stand up, and shew zeal for God's sake," he crieth out to him, "I am not intended for this, and I do not subject myself to such like things; for these are vain things to me, and I do not devote my attention to vain things." And if he be asked by a man, "What dost thou desire?" he returneth [p. 370] answer shamelessly, "To eat what God hath provided for us, and to lead a quiet life," that is to say, to minister unto our bellies, and to forsake faith----for this is the meaning of the words----although we may dress them in a humbler garb than this. And he is not ashamed to seek for the bread of God, and to deny the truth of His existence and to look upon His grace, and to despise faith in Him. He feigneth to be as one who loveth a quiet life, and feigneth to flee from contention and trouble, even when things are not troubled; but in truth he is afraid to trouble that mistress of wickedness whom he serveth in anything, and to be deprived from any cause of the carnal pleasures which he hath once taken to himself. To cease from instruction is accounted wisdom unto him, and that a man should cease from [seeking] to know what faith is, is thought by him to be faith, and he saith, "It is not necessary for us to learn anything else, for it is sufficient for us to believe and to be silent"; and being an unbeliever, he taketh refuge in faith, not because he loveth it, but because he is fond of his belly, and loveth himself. He quieteth the course of faith, that the quest of his lusts may go forward; outwardly his speech is for truth's sake, but inwardly he speaketh against the truth, and his contention is on |354 behalf of himself. Where he is called to shew forth earnestness, he bringeth forward the life of contemplation into the midst [as an excuse], and where zeal and courage for faith's sake are demanded, he teacheth and exhorteth every man to lead a quiet life unto himself. If a healthy word is let fall he goeth to sleep, but if baleful converse ariseth he waketh himself up; if [p. 371] discourses concerning the interpretations of Scripture enter in, he slumbereth, but if riddles, and idle stories, and foolish parables of the world, and the foolish babbling of old women are mooted, behold he is ready and is the first to repeat them, and he is prepared and hath the habit to be the first to say them; for one knoweth not anything which will keep his lust in subjection, except it be boastful talk, because his soul lacketh fruit, and it is filled with a collection of leaves of senseless stories. He hasteth and taketh refuge in feigned ignorance when he heareth the truth spoken of, and being crafty for wickedness, and artful unto wrath, a man's ignorance of the truth he nameth simplicity, and his delivering his faith unto those who err is accounted faith by him. He commandeth every man to be silent from spiritual things in order that he may have the opportunity of repeating the vain things which he loveth; and to high and to low the story which he tells is of the lusts of his belly, and of the pleasures of his body, for he neither knoweth nor perceiveth that there existeth anything else except the service of his belly.
Now therefore the glutton beareth a resemblance unto wild beasts in all his ways and manners, but his soul is, moreover, even more degraded and debased than |355 theirs. For the beasts were created by their Maker to do two things: that sustaining their lives by their food, they should do work and service for the human race; but the glutton eateth and worketh not, and although he is diligent at the table, he is useless for every kind of work of excellence. The soul which ministereth unto the belly feeleth not God, because it is asleep unto [p. 372] all thoughts of knowledge, and unto the meditation of God, for the knowledge of the soul springeth from the lightness of the senses and of members of the body, and the lightness of the body ariseth from the sparing use of food; but it is well known that the glutton is bowed down beneath two things, the thick darkness of the thoughts and the heaviness of the body. For narratives of the labours of the strenuous [lie] heavy upon him, because they are contrary to his manner of life. And if by chance he heareth that a certain man of abstinence by reason of love for his brother hath broken his rule of self-abnegation, either like a free man through the force of sickness, or through the necessity of weakness, to prop up his labour-bearing body, and hath passed a short time in living a less strict life, he layeth hold of this, and repeateth it at all times, saying, "Such and such an one eateth [meat]," and he uttereth this before everyone in order that it may be an excuse for his own lax way of living, and that he may thereby hide his abominable lusts. Now, O glutton, it is not thus, as thou thinkest, and the prosperous servants of Christ do not eat with the aim with which thou eatest, neither do they satisfy their lusts by their food; for they have not made themselves slaves of their belly, like unto thee, but they take food for their bare wants only. |356 And thou must not deprive them even of the food which they abase themselves to eat for want's sake, but consider also their abstinence, and look closely into the protracted period of their self-denial, for they eat not to fulfil lust, but for need's sake. That a man eateth for lust's sake is one thing, and that he eateth for need's sake is another. Whosoever eateth for his need's sake eateth unto his soul, and not unto his body, because [p. 373] he nourisheth his body that it may be found ready and prepared at all times for the soul which hath need thereof; but whosoever eateth for lust's sake, his eating is unto his body, and not unto his soul. For it never entereth into his mind that he hath in him a spiritual nature, but only, as from afar off, doth he hear by the word of others that he hath a soul in him; and the soul of the glutton is dead, and even while it is in him, it is as if it existed not. For when by reason of some cause of its own, it neither moveth, nor worketh, nor acteth, it is dead unto all the motions of knowledge, and all its acts and life are only of the body; for behold, since it existeth, it cannot be as if it existed not, and dwelling in the body, it cannot be thought to be not in the body. For the body is known by two things, by its appearance, and by its works, but the soul can only be known by its works, because its nature is beyond the sight Hence it followeth that the soul, being in the glutton by the act of the Creator, is not in him according to his own will, because the works by which it is known that the soul existeth in him are not found with him, and therefore the soul of the glutton maketh accusation against him and murmureth against him, even though he perceiveth not its murmurings, because he is dead thereunto. For as a living body may cleave |357 unto a dead body perceiving it not, even so the soul of the glutton cleaveth unto his body while he per-ceiveth it not, and whoso liveth unto his lusts only, and not unto the soul, is a corpse which is borne and carried out to be buried.
And although the passions, as I have already said, deserve blame by the word of righteousness, [p. 374] yet this unseemly passion deserveth blame most of all, not only because it is contrary unto knowledge, but because it is also the enemy of God. The man, who hath sunk into the useless life of the lust of the belly, is accounted as nothing, both by the world, and by God, and neither the one nor the other will receive him; because the world demandeth diligent exertion, and God also asketh for labour, and afflictions, and purity of soul, from the children of men, and if a man hath them not God will not receive him. Now gluttony is contrary unto these things, and it fleeth before labours and afflictions, and a man who would jest in speech at the vice of the lust of the belly cannot, I think, be found, especially one who has not had experience of the passions thereof; for fasting is its foe, and the report of abstinence and self-denial terrifieth and stupefieth it.
The glutton liveth for nothing except only to lead a life like unto that of the beasts, and although he is a beast in very deed, if a man calleth him by this name, he is wrathful, and the fool doth not understand that that which another man sayeth of him in words, is found to exist in him in very deed; it is not another who abuseth him, but he himself is the abuser, for when opprobrious words are removed from him, he himself is the root of his own disgrace. Whom can this wretched man blame? and how shall he chide those who speak |358 against him? For behold, he hath set [p. 375] himself in the midst of the community to be the subject of the discourse of others, for every man meditateth upon him, and every man speaketh about him; one shooteth out the lip, and another winketh with his eye, and another pointeth [at him] with his finger, and others whisper and repeat stories of his lax life. Now the soul of the glutton is made to endure [more] than any other sufferer, and although all these things happen unto him, he endureth them, and rejoiceth, having made the pleasure of his belly his sole consolation. And the fool doth not understand that henceforth toil and trouble will come upon him from all sides, even though he would take upon himself to bear the labours of the ascetic life, rather than the reproaches of the lust of the belly. So then, whether from laxity or whether from abstinence, from all sides weariness will come upon the man; but it is better to bear labours with praise for the sake of abstinence, than weariness with reproaches and disgrace for the sake of gluttony. Now the glutton [endureth] more than the ascetic, not in subduing his lusts, but in ministering thereunto; not in acquiring endurance, but in serving the bondage of his belly; not in bearing the afflictions which befit the life of brave exertion, but in serving, with weariness and fatigue, the lusts of his dissolute life, or in gathering together and in bringing to himself the materials of his lusts----like fuel which is gathered together [and brought] to the fire----or in carrying the weight of meats after he hath eaten them. For the meats are heavier to the belly which hath eaten [overmuch] than is a load of lead to the shoulder, and immediately a man hath eaten inordinately, the weight presseth upon his whole body, and all [p. 376] his members |359 become sluggish, and the power of his senses dwindleth away, and the sight of his eye becometh darkened by the abundance of the flow of its moisture, and the hearing of the ear becometh heavy, and the speech of his tongue becometh halting, and the mind, which is the fountain of words, becometh clouded, and the understanding, which is the helms man of wisdom, becometh stupefied, and the flow of his words is involved and entangled, his bones shake away from their places, and the knees totter and the hands tremble; and the vessel of the person of the glutton breaketh up and becometh old before its time, by reason of the superfluous weights which he maketh it to carry.
Now the sicknesses which are born from an overabundance of food are many, and cannot be counted, but asceticism doth not make in the body any sickness like unto that which gluttony produceth. And gluttons "that they may not fall sick," as they say, devote themselves unto meats, and the fools do not perceive that that from which they flee will come upon them; for in the place whither they hasten to receive healing there shall they find sickness before them, and where they seek to flee from pains there shall be gathered together for them diseases. And who knoweth not that sparing food and meagre nourishment give health to the body? especially when to them moderate labour is united. And concerning this matter the learning of physicians also testifieth, and they, that is to say their learning, or art, which hath been discovered for the stablishing of the body, know better than all other arts, that the health and sickness of the body arise from the food, [p. 377] and if they be asked, they will always advise sparingness in the use of meat, and in |360 addition to this also they will advise that the food of a man should be meagre, and that he should guard against drinking wine freely. And if they allow a man to drink wine for need's sake they break the strength thereof with much water, and then give it to him to drink. And they command a man very fully to beware of idleness, and to love fatigue, and to seek work, and with exercises of all kinds which are akin to work they preserve the health of the bodies of the children of men. And these they advise "That the ducts of the body may not be filled with the living liquid which ariseth from the over-eating of meat, and that they may not be blocked up and prevent the passage through them of the living power of the food, which is the strengthener of the body." And this [passage] also is written in their works: "Meat is the cause of all the diseases of the body, and though by chance they may be produced from other causes, if thou increasest [the use of] meat it becometh a nurse unto them, and preventeth wholly the benefits of the art of the physician."
And in addition to the words of the physicians, it is right for us, like wise men, to understand from experience, that the cause of all wickedness, and of the pains and sicknesses of the body, ariseth from superfluity of food. And if thou wishest, consider carefully the rich, and the poor, and those who lead a quiet life, and those who are vexed, and those who are weighted with care, and those who labour, and see which of these preserveth [p. 378] his body in a healthy condition, and which of them has many and frequent sicknesses; and in proportion to their frequency is the difficulty of healing them. Is it not the rich? is it not those who have rent their bellies by |361 overeating? is it not those who, before they have digested and emptied themselves of the food which they have just eaten, hasten after more for gluttony's sake?
And theirs are sore and difficult sicknesses, and these are the wages which their gluttony giveth unto them, and they deserve to receive this reward from that mistress of iniquity whom they serve. They have pains in the hands, and pains in the legs; they have the sores and ulcers which arise from superfluity of food; they have trembling of the limbs, and dizziness in the head; they have sickness of the bowels, together with all the other afflictions which spring up for them out of this thorny land. They sink into sleep at all times; they slumber continually at all hours; they feel heaviness all over the body, and have sneezings and violent vomitings; and it is evident that even the speech of the glutton is sent forth from heavy limbs, and that it is produced from a mind which is buried in flesh. All these things happen unto gluttons, even though others may bring nigh helps for their bodies continually, purgatives, and cleansing draughts, and other means for relieving the body, and blood-letting, and medicines which open the bowels, and violent washing with water at all hours; but over-eating overcometh all these beneficial means, and createth for them in their bodies severe pains, [p. 379] and sore sicknesses, which it is difficult even for wise physicians to heal.
Now the poor man, who passeth his life in labour and weariness, possesseth health of body, and his body is light and ready for any piece of work, and there hangeth not therein the weight of superabundance. And if by chance, in ignorance he eateth immoderately of his meagre fare, the toil of his labour receiveth the |362 weight of his food immediately, and his labour becometh unto him a constant physician, wherefrom, without the intervention of medicines, he receiveth healing. And what physician knoweth so well how to heal the body as the toil of labour? and besides this labour, without expenses and without medicines----not like a physician----removeth medicines from him, and bringeth nigh things which are beneficial. And labour is the physician and the medicine, and the bandager and the bandage, and the healer and the medicine which healeth, and from it cometh that which is beneficial, and in it is the healing of all the members.
Now in this labour, from which fleeth sluggishness by reason of the love of luxuries, poverty findeth healing. Now I do not say that pains never come unto the poor, nor that sicknesses never come [in the train of] labours and fatigues, but I do say that the pains of the rich are many and are difficult to heal, because they are idle all their lives, and because they have made themselves slaves unto their pampered bodies, either in ministering unto their lusts, or in reducing the superfluity thereof or in healing the sicknesses which are born of satiety; for in idleness these men pass all their lives, and besides [their bodies] they perceive not that anything else existeth. Now the illness of the poor man [p. 380] is quick in being cured, and the superfluity of his body is little and meagre, and he receiveth healing quickly from the medicines which are brought unto him, because the causes which increase the superfluities in the body are cut off therefrom. And since these things are so, who would not reduce it by the sparing use of food, which is the mother of healing? But I am convinced that these words will be accounted unnecessary by the glutton, because his ear |363 is closed by his lust, and he is unable to hear healthy doctrine, and it is as if his food were made curtains in front of his senses, and it prevented them from their natural service. And who would not weep over this man who wasteth by his dishonourable indulgence the beautiful work of God? And rightly he meriteth punishment, not only because he ministereth unto his lusts, and provoketh God to wrath by his lust, but also because he, by his gluttony, destroyeth the healthy members which are established in a fair form by the Creator. Whosoever by reason of his gluttony destroyeth the members of his body is an associate of the murderer, and he is the consort of a destroying thief, and that which is written in the Law, "Everyone who slayeth shall be slain, and whosoever cutteth off a member of his neighbour, one of his members shall be cut off," applieth unto him. Now the glutton destroyeth his own members, and little by little he maketh to perish and consumeth the power of his body and of his members, and whosoever ruineth the fair creation of God, and throweth down the building of his body which the will of the Architect builded aforetime, bringeth together for every reason punishments [p. 381] upon himself, according to the word of righteousness, which was uttered before he had transgressed the command of God, Who had commanded man not to become a servant unto his lusts. And again, he is impeded [in doing] fair things, and in the service of all virtues, which the Holy Books exhort us continually to do; and again, he of his own freewill driveth out of himself the remembrance of spiritual things; and again, he rejecteth lovingkindness to the poor; and his |364 gluttony stirreth him up to go forth therefrom unto oppression; and again, together with these things, he with his own hands ruineth the fair building, and lusts destroy the members of the creation of God which He created in His grace for the service of His will.
See then, O glutton, the cause of thy being framed, and tremble before God, and waste not thyself; for there is another hope which is not seen, and why is thy hope bound up in thy belly? There is another spiritual food, then why dost thou depart after vain meats? There is a table of Christ which is promised unto His friends, then why doth thy expectation hang back and consider the season of the table [which is here]? There is another world with its heavenly blessings, then why hast thou bound the hope of thy life unto a world which is seen, and why have the excellent things which are therein been accounted loss by thee? The Maker did not create thee that thou mightest eat like the beasts, but that thou mightest eat like a rational being, and mightest glorify Him like a living being. He did not make thee live [only] to eat, but He gave thee the power to eat in moderation that thou mightest live thereby. O wretched man, thy life was framed not for meats, [p. 382] but that it might be established by food in moderation. Separate thy life from the life of the beasts, and be not a servant unto thy belly to make it draw nigh unto the service of lusts which destroy. Thou art a wise man, let not thy soul be voluntarily bowed beneath the yoke of animals. Thou art the fair image of thy Creator, why shouldst thou carve upon thyself the form of animals? The word of Him that created thee hath bidden thee unto equality with spiritual beings, then why dost thou wallow with the pigs in the mire of lusts, |365 and make thyself filthy? Thou art a consecrated being ordained to be with the Seraphim, then why dost thou make thy life like unto that of the dumb animal in thy degraded conduct? Thou art the lord of creation by the will of thy Creator, then why hast thou made thyself a servant to thy belly of thine own freewill? The will of the Creator subdued for thee all creation, and yet a little belly leadeth thee in subjection! All things in nature are bowed beneath the yoke of thy subjection, and yet the yoke of a destroying mistress is set upon thy shoulder! All nations and works are obedient unto thy word, and yet thou hast made thyself a degraded servant unto a filthy lust! Thou hast been made a god by the God of truth, and yet thou hast made thy belly a god unto thee! Thou art a glorious ruler by His work, and yet thou in thy debased estate hast through thy lust brought thyself to be a man of no account. He created everything for thy glory, and thou hast changed His glory into thy belly. God calleth thee to converse with Him, but thy meditation is bound unto the table. Thou wast made a rational vessel of holy and glorious things, but thou hast worn thyself out, and hast in thy degraded estate cut the strings of thy harp. Thy Lord loved thee so much that He gave thee all this, and also that thou shouldst eat, yet thou for love of Him wilt not make thyself to abstain from contemptible meats!
[p. 383] The Living One died, and was buried, that He might make thee to live, yet thou hast made thyself a grave for meats! He had no pity upon His own life, but gave it unto death for thy life, yet thou wilt not cause thyself to acquire a little forbearance for love of Him! O degraded one, consider the life which hath |366 been promised to thee, and see what manner of life thou hast lived in the world, and be ashamed, even from thy very soul. Henceforth thou shalt not be a grave unto thyself whilst thou art alive, and thou shalt not destroy the person which is in thee before it be destroyed by the natural grave. Behold, thy soul is buried in thy body, like a body in the grave. The body was framed by the Creator to be a glorious vessel for the soul, and an associate in all virtues, why then hast thou made it a grave for the soul, which being therein is accounted to be in a place of corruption? The body of the glutton is destroyed by what he devoureth before natural death destroyeth it, and it groweth old and falleth away, little by little, before the habitation of Sheol weareth it out. The pains of the glutton are voluntary and not natural, for although they spring from his bodily nature, yet his will is the cause of them, and they are born of his own freedom through the superfluity of meats. The man who loveth the things which are lusted after leadeth a life of stumbling, and not only doth he sin within himself, but also unto others is he a cause of loss. He himself is a disease which is set in the midst, and every one who passeth thereover stumbleth over it----the sluggish and the active, the wanton and the chaste, the pampered and the ascetic, the glutton and the abstemious man----and some are tripped up and fall, and some add unto their dissolute habit of life. [p. 384] The glutton looketh at his consort, and again addeth unto his laxity, the dissolute man looketh upon him, and again clotheth himself with his laxity, like a garment above a garment, and he that is fast held by the lust of his belly looketh upon him, and tarrieth the more with the object of his love. |367 Now those who are athletes and ascetics lose thereby, because they are made to stumble, and his affair leadeth them to the discourse which they love not. For on all sides he stirreth up war against them, either because they will not degrade themselves at the sight of his laxity and become like unto him, or because at the repetition of his laxity they will not cease from the converse which is with God, or because they cannot be exalted within themselves at their strenuousness when they compare their upright lives with his laxity. In the manner in which the strenuous and the prosperous benefit both themselves and their companions do the slothful and the lovers of lusts injure both themselves and those who behold them; and their lives, which they live in the world, are found in every way to be the cause of loss unto the children of men. For the childhood of the glutton is a hateful thing, and his manhood is a thing to be laughed at, and his old age is a thing to be mocked at. His childhood is slothful, his manhood is wanton, and his old age is pampered; in his childhood he hath much sport and pleasure, in his manhood adultery and fornication, and in his old age the devouring of food and empty conversations. He not only hateth the doing of good works, but even hearing it repeated, and not only is the doing of them heavy upon him, but also speech concerning them if he heareth it. Therefore if a man repeateth to him the triumph of the saints, [p. 385] immediately sleepiness and gaping lay hold upon him, and his whole body beareth the weight of listlessness, and he sheweth forth the signs of the deadness of his soul in the stretching of the limbs and in the turning about of his body; and if he is able to do so he goeth and he leaveth [the |368 narrator] and departeth, and if not, he immediately goeth to sleep where he is.
And the soul of the glutton is like unto a dog, and rightly should he be called by the name thereof; for as a dog sleepeth through all things, and the converse and speech of men are alien things in his hearing, and only the sound of the platter and the sight of the food wake him up, even so also like him is the glutton sunk in the sleep of listless inattention, and every profitable discourse is accounted a superfluity unto him, and divine words flow upon his ear like water upon a rock. But let only a man mention before him one word of the belly, or say anything about meats, and immediately his soul rouseth up itself, and his thoughts are roused, and his body becometh straightway active, and he leapeth to the speech which he loveth, like a dog to the beckoning [of his master].
Now therefore by such names as these is it right that the glutton should be called, that he may hear his names and be ashamed of his lust; for since he walloweth like a pig in the mire of lusts it is fitting for him to be called by its name. And because, like a dog which rouseth, itself at the sound of the platter, discourses concerning the belly stir him up, he is fittingly also called "dog"; and because, like a beast to the manger, he runneth swiftly to the table, rightly is he called "beast"; and because, like a wild beast, he is wanting in all the conversations of wisdom [p. 386] and knowledge, and liveth unto his body only, he is rightly called by that name which is applicable to him by reason of his works. And if there existed other names which were more disgraceful and loathsome than these, they would be suitably applied unto him, without |369 causing any disgrace to the word which calleth him such like names, because his disgrace ariseth from himself. For as the names which are derived from certain things are applied unto the men who are called by the names which are derived from them, even so are the names of the glutton rightly derived from him, and he is properly called by the names which are characteristic of him. For the man who disgraceth himself, who shall honour? And the man who runneth after that which is despicable, who shall praise? And the man who gathereth together upon himself mockery and abominable speech, unto whom more than himself should his fair name be a care?
Now therefore, even though I have spoken these things, it is right for me to speak further and make manifest the behaviour of gluttons that they may be recognized by all men of discretion, and be properly held in contempt, and be despised by all those who see them; and these are the manners and customs of him that is subject unto his belly. For man he hath no true love, and if by chance he doth love any one, it is the man who hath made himself a servant and a minister unto his lust that he loveth, and then only in proportion as he supplieth his pleasures. And if for any reason whatever it happeneth that this man changeth, and becometh inattentive, and diminisheth slightly his homage and service, straightway the glutton changeth also from his love, and his [former] praises of his friend turn [p. 387] into blame, because his love is bound up in his belly. Every one who ministereth thereto is his friend, and whosoever payeth no heed thereto appeareth to him to be an enemy; and moreover, he seeketh and searcheth out the friends who will be of use unto him, |370 and who will be able to minister unto his lust. The upright he loveth not, for the chaste he hath no affection, those who are burdened with labours are accounted stupid by him, the righteous he counteth as fools, and those who are constant in prayer are said by him to be without work. If he seeth a stranger he passeth by him as something alien, but he listeneth unto the mere report of any one of those who, he thinketh, can act as stewards unto his lust. He maketh himself ill by running after the desire of his lust, he beareth his belly upon his legs, and he goeth round about in every place. He maketh himself a friend unto the rich, and a slave and a servant unto nobles; conversation with them he considereth a matter of which to boast, and speech with them a thing of which to be proud. The report of the Gospel is not so dear unto him as the conversation of him who, he hopeth, hath laden himself, and hath brought that which will satisfy his lust. In very truth the feet of Abraham, laden with love, when he ran to the herd to bring a calf for the angels, were not as swift as those of the glutton when he runneth to meet him that hath brought him food; for his whole longing is to receive, and if it happen that he giveth, it is in order that more may be given back to him.
And moreover he knoweth not how to gain a friend without the belly, for he would that that which he loveth should be loved also by others. If indignation rise up against him he thinketh that it may be quieted by a gift of the belly, and if he have provoked a man to wrath by his folly and envy, he hasteneth to appease him by a gift of food; [p. 388] upon it he resteth his hope, and through it he thinketh that the |371 violence of his deeds my be dissolved. The madman thinketh that every man is, like himself, bowed in subjection unto the god which he himself serveth, and that, like himself, his belly is his god. He waiteth anxiously to see a friend, but if, when he hath come, he hath brought nothing, the expectation of his soul and the appearance of his face are changed. The hand of the glutton is spread out to receive, but is tightly clenched against [giving] gifts, and if by chance he giveth, it is that he may provide material for himself and be abundantly rewarded. Where he knoweth that custom directeth the gift, and that according thereunto a gift will be given unto him, he hath no care to give largess, for he knoweth that although he may not pay it back, custom and habit will direct the gift [to be made]. But he maketh a gift where [he knoweth] that it will be returned, and he layeth the foundation of love where it hath not been laid before. And moreover he repeateth before new friends stories of the old ones, and he calleth to mind also the gifts which were given by them unto him, saying "Such an one sent me such and such a thing, and such an one urged me, and although I did not wish it he forced me with [his] gifts, and I accepted," as if a man were to say, "Hearken, and learn, and do thou likewise." He teacheth unto his new friends the doings of his old ones, and he maketh them disciples of the customs of the friends of olden time. He putteth aside all the discourses of others and bringeth his own to the front, and if it happen that some [other] matter be spoken of, or some matter of work, or of divine instruction, he skilfully bringeth it to an end and expelleth it, in order that he may bring into the midst the subject of the belly; for he liveth for nothing else, |372 neither in his conversation, [p. 389] nor in his speech, nor in his behaviour, nor in his works, nor in his meditations, nor in his thoughts.
The glutton considereth the lust of the belly the greatest of all happiness, and all his questions are moved thereupon. He knoweth also the varieties of meats, and he is acquainted with the luxuries of different places, what garden produceth beautiful fruits, and what river hath fish of fine flavour, and who [best] knoweth how to cook and to prepare dainty foods; for these are his questions and his explanations, and [his] two testicles are more dear unto him than the Old and New Testaments. The mention of fast and vigil terrifieth him, and a long prayer is torture unto him; if he kneeleth down he murmureth, and if prayer be prolonged he roareth. He turneth the gaze of his eye at all times towards the windows, he considereth the course of the sun, he reckoneth the period thereof, and counteth the hours, and one day is accounted two in his sight. His period of prayer is short, but his time for eating is long, and he will undertake nothing, except only to satisfy the lusts of his belly. Everything is accounted superfluous by htm, reading, instruction, fasting, abstinence, prayer, the singing of the Psalms, the [daily] service, and the "Blessings"; and if by chance or by the law of custom he performeth them. it is through shamefacedness, and they are done by him listlessly and with the uttering of complaints. And what cause is not sufficient to make him cease from prayer? He will seek converse with men or any other matter which may happen, that he may be prevented from the service and the singing of the Psalms. The things of God are done by him negligently, but those which belong to his lust are done with all [p. 390] |373 diligence and love. If he hath a small sore in his body he holdeth it to be a malignant ulcer, and if he be slightly disordered he accounteth it a severe and difficult illness. Everything which is profitable he layeth hold upon as a reason only to cease from [the service of] the Cause of his life, and he is earnest in everything except the serving of God.
And also when the glutton hath no sickness, he planneth to appear to be sick, so that when he hath ceased from service and prayer he may not be greatly blamed. For he repeateth his illnesses before every man, and although the cause of his sickness is small and contemptible, he increaseth and magnifieth it, and he calleth God to witness, so that by this he may persuade those who listen to him that he is forcing himself to draw nigh unto the service of the monastery. The glutton acteth craftily concerning the health of his body, and although the cause which would seal up the fountain of his sicknesses is with him, that is, if he would curb his gluttony a little, he wandereth about and seeketh help outside him. If thou wert to advise him, saying, "Diminish thy food a little, and keep thyself from oil and wine," he would look upon thee as one who hated his life, and would say unto thee, "Sicknesses are better unto me than the restraint of the belly in anything; and I will take long illnesses upon me if only I may satisfy my lusts. If one wisheth me [to take] medicine to heal me [I will take it] with my food, but if not, it is better for me to eat than to become well." The glutton hath many carnal friends, whereby the needs of his lust may be gathered together unto him from all sides; he is crafty and skilful in his planning, and he knoweth whom to chose and of whom to make [p. 391] |374 friends. And, moreover, he is not persuaded accidentally to make unto himself friends among blessed men, or among those who are poor, or of those who endure labours, or of those who love excellence, or of any one of those who possess the knowledge of Christ, neither can he be entreated to become loving unto them either in fact (?) or in name; and not only is he thus, but he is their secret enemy, for by their appearance, and speech, and works, they rebuke his gluttony, and for this reason he hateth and abominateth them.
And if thou seest the glutton doing honour unto one of the wise, or unto one of the righteous, he doeth this only in form, that he may not be blamed by the believing men who love the things that are good, and also that he may quiet the murmuring of the many against him, and turn away from him the force of the zeal of those who honour what is good. If he seeth one of those who are young in their discipleship clothed in the discretion of the zeal of faith, like an indulgent man he would make him to cease therefrom, and he counselleth him as one who loveth him, saying, "Be quiet, and do not disgrace thy kin, and forsake not thy life of tranquillity. Be thou silent, and behold, thou wilt be beloved. Occupy thyself in fasting and prayer only, and draw not nigh unto that which is not suitable unto thee." And he giveth the disciple this counsel that he may quiet his zeal, and not because he delighteth in the service of that which is good. And when he hath brought him down from the virtue of a man standing up to fight for God's sake, he beginneth also to overthrow the good habits which follow upon this, that is to say, the severity of labours and afflictions [p. 392] for God's sake, and the fastings of the ascetic, and |375 protracted prayers, saying, "These are unnecessary; a man should cleanse his soul and possess a good conscience;" For he layeth hold upon a reason [to set before] the things of the inner man that he may destroy its outward acts, and he would justify himself by the belief that such things are unnecessary, because his laxity rebuketh his outward works. Where it is not easy for the children of men to see, he maketh himself a righteous man, and where afflictions and labours are seen, he maketh plans to hide them, and giveth concerning them other explanations. "Our God doth not require from us," he is wont to say, "that a man should kill himself, and afflict his body beyond measure, but only that we should be righteous in our souls, and that our thoughts may be cleansed from wickedness;" and while the life of the wretched man is upon a lower grade than that of the beasts, like a perfect man he speaketh of spiritual things. His discoursings about his manner of life are long, and if he heareth a word from a book which may be of use to him, he layeth hold upon it with all diligence, in order that he may make use thereof in the season of strife, when he wageth war with his speech against those who rebuke his gluttony. When he wisheth to eat everything, and not to restrain himself by forbearance from any meat, he beginneth to repeat that which was written by our Lord, "It is not that which goeth into a man which defileth him;" for his ear is only pierced to hear such things as can be thought to support his lust, and in the face of the hearing of other things he shutteth the door of his attention. For he is not willing to hearken unto the |376 other verse which saith, "Whosoever wisheth to be My disciple, [p. 393] let him deny himself, and take up his cross and follow Me;" nor unto the other which saith, "Whosoever wisheth to make his life to live shall destroy it," nor that which He spake unto His disciples, saying, "In the world ye shall have tribulations;" nor the words, "When the Bridegroom shall be taken from the children of the bridechamber, then shall ye fast." And therefore [he would remember the passage concerning] the eating of our Lord, where it is written of Him that, "He made the festival, and ate the passover;" or where it is said that, "They set before Him a piece of broiled fish and [a piece] of honeycomb;" or where again it is written, "They had fishes and bread." And these and such like things doth the glutton bring forward as proofs when he wisheth to eat everything freely, and the rule of the freedom of Christ, Who like God was above laws and commandments, doth he set forth to be a stumbling-block to his life, and he understandeth not the reason of that rule and conduct, and he perceiveth not that other types were inscribed therein. And again, when the Apostle Paul is read, and he heareth from him, "Everything which was created by God is holy, and nothing is to be rejected if it be received with thanksgiving; for it is sanctified through the word of God and prayer;" or another verse, "The belly for meats, and meats for the belly;" or that also which he spake, |377 "Let not him that eateth not judge him that eateth." And in the other things like unto these which are written in the doctrine of Paul, [p. 394] the fool rejoiceth, and receiveth them gladly, without understanding the reason of the words.