Feast of St Phocas the Holy Martyr, Bishop of Sinope
ALTHOUGH avarice and anger do not have the same nature (for the first is unnatural, but the second seems to have its origins within us), nonetheless they arise in similar fashion, since the causes that engender them usually come from without. Frequently those who are still rather weak complain that they fall into these vices through being irritated or incited by others and that they are driven to anger or to avarice through others’ provocation. [. . .]
Although the eight vices, then, have different origins and varying operations, yet the first six—namely, gluttony, fornication, avarice, anger, sadness, and acedia—are connected among themselves by a certain affinity and, so to speak, interlinking, such that the overflow of the previous one serves as the start of the next one. For from an excess of gluttony there inevitably springs fornication; from fornication, avarice; from avarice, anger; from anger, sadness; and from sadness, acedia. Therefore these must be fought against in a similar way and by the same method, and we must always attack the ones that follow by beginning with those that come before. For a tree whose width and height are harmful will more easily wither up if the roots which support it are exposed and cut beforehand, and pestilential waters will dry up when their rising source and rushing streams have been stopped up with skillful labor.
In order to conquer acedia, sadness must first be overcome; in order to drive out sadness, anger must be cast out beforehand; in order to extinguish anger, avarice must be trampled on; in order to eradicate avarice, fornication must be repressed; in order to overthrow fornication, the vice of gluttony must be disciplined.
But the two remaining ones, vainglory and pride, are linked in similar fashion, like the vices that we have spoken of, such that growth in the first becomes the start of the second, for an overflow of vainglory begets the beginnings of pride. But these differ wholly from those first six vices and are not leagued with them since they are not only not generated by them but even arise in a contrary manner and order. For when the former have been rooted out these sprout forth all the more, and at the death of the former these spring up and grow more vigorously. Hence we are also attacked by these two vices in a different way. We fall into one of those six vices when we have been seduced by the one that comes before it, but we are in danger of falling into these two when we are victorious and, indeed, particularly after triumphs. Each vice, then, since it is begotten by an increase in the one that come before it, is purged away when the one before it is diminished. Therefore vainglory must be suffocated in order for pride to be driven out. Thus, whenever the preceding ones have been overcome, those that follow fall idle, and, with the extinction of the ones that go before, the remaining passions wither away without any effort. And although the eight vices that we have spoken about are connected and joined among themselves according to the scheme that we have mentioned, yet they are divided more particularly into four couplets. Fornication is allied by a special relationship to gluttony, anger is closely yoked to avarice, acedia to sadness, and pride to vainglory. [. . .]
Although these eight vices, then, disturb the whole human race, nonetheless they do not assail everyone in the same way. In one person the spirit of fornication is dominant, in another wrath rides roughshod, in a third vainglory tyrannizes, and in still another pride holds sway. And although it is evident that we are all attacked by all of these, yet we each suffer in different ways and manners.
Therefore we must so join the battle against them that everyone spies out the vice by which he is particularly besieged and struggles chiefly against it, fixing all the care and attention of his mind on fighting it and keeping watch on it, brandishing the sighs of his heart and the many darts of his groans against it at every moment, employing the effort of his vigils and the meditations of his heart against, it, pouring out the unceasing tears of his prayers to God, and insistently and continually demanding an end to the assault on him. For it is impossible for a person to deserve to triumph over a passion before he has understood that he is not able to obtain victory in the struggle by his own diligence and his own effort, even though in order to be cleaned he must always be careful and attentive, day and night.
When he finds himself freed from it, he should once again and with similar intensity shine light on the hidden places of his heart, locate for himself whatever is still more horrible that he notices remaining, and move against it in particular with all the arms of the Spirit. Thus, when he has consistently overcome more powerful foes, he will have a quick and easy victory over the ones that remain, because the mind too becomes stronger through a succession of triumphs, and subsequent struggles with weaker foes make for readier success in the battle. So it is with those who are accustomed to fight for prizes against all sorts of beasts in the presence of the kings of this world. (This kind of spectacle is commonly called a pancarpum.) These persons, I say, make their first attack against the beasts that they have noticed are stronger and fiercer, and when these have been killed they more easily destroy the ones that are left, which are less terrible and less aggressive. Likewise, it is always the case that when the more powerful vices have been overthrown and are succeeded by weaker ones we shall obtain a perfect victory without any hardship
—St John Cassian, Fifth Conference: On the Eight Principle Vices