{"evagrius-capita-practica/0":{"o":"Ἐπειδή μοι πρώην δεδήλωκας ἀπὸ τοῦ ἁγίου ὅρους ἐν τῇ Σκίτει καθεζομένῳ, ποθεινότατε ἀδελφὲ ᾿Ανατόλιε, καὶ τὸ συμβολικὸν σχῆμα τῶν ἐν Αἰγύπτῳ μοναχῶν σαφηνισθῆναί σοι παρεκάλεσας· οὐ γὰρ εἰκῆ οὐδὲ παρέλκον αὐτὸ νενόμικας, τοσαύτην παραλλαγὴν ἔχον παρὰ τὰ λοιπὰ σχήματα τῶν ἀνθρώπων φέρε, ὅσα παρὰ τῶν ἁγίων Πατέρων περὶ τούτου μεμαθήκαμεν, ἐξαγγείλωμεν. Τὸ μὲν κουκούλιον σύμβολόν ἐστι τῆς χάριτος τοῦ Σωτῆρος ἡμῶν Θεοῦ, σκεπαζούσης αὐτῶν τὸ ἡγεμονικὸν, καὶ περιθαλπούσης τὴν ἐν Χριστῷ νηπιότητα, διὰ τοὺς ῥαπίζειν ἀεὶ καὶ τιτρώσκειν ἐπιχειροῦντας. Ὅσοι τοίνυν ἐπὶ τῆς κεφαλῆς φέρουσι τοῦτο, δυνάμει ψάλλουσι ταῦτα· Ἐὰν μὴ Κύριος οἰκοδομήσῃ οἶκον, καὶ φυλάξῃ πόλιν, εἰς μάτην ἐκοπίασεν ὁ οἰκοδομῶν, καὶ ὁ φυλάσσειν πειρώμενος. Αἱ δὲ τοιαῦται φωναὶ, ταπεινοφροσύνην μὲν ἐμποιοῦσιν, ἐκριζοῦσι δὲ ὑπερηφανίας τὸ ἀρχαῖον κακὸν, τὸ κατασεῖσαν εἰς τὴν γῆν τὸν Ἑωσφόρον, τὸν πρωῖ ἀνατέλλοντα. Τὸ δὲ γεγυμνῶσθαι τὰς χεῖρας, τὸ ἀνυπόκριτον τῆς πολιτείας ἐμφαίνει. Δεινὴ γὰρ ἡ κενοδοξία συγκαλύψαι καὶ συσκιάσαι τὰς ἀρετὰς, ἀεὶ δόξας τὰς παρὰ τῶν ἀνθρώπων θηρεύουσα, καὶ τὴν πίστιν ἀποδιώκουσα. Πῶς γὰρ δύνασθε, φησὶ, πιστεῦσαι, δόξαν παρὰ ἀλλήλων λαμβάνοντες, καὶ τὴν δόξαν τὴν παρὰ τοῦ μόνου Θεοῦ οὐ ζητοῦντες; Δεῖ γὰρ τὸ ἀγαθὸν μὴ δι᾽ ἕτερον, ἀλλὰ δι᾿ αὐτὸ μᾶλλον εἶναι αἱρετόν. Εἰ γὰρ μὴ τοῦτο δοθείη, φανήσεται τὸ κινοῦν ἡμᾶς πρὸς τὴν ἐργασίαν τοῦ καλοῦ, πολλῷ τιμιώτερον ὑπάρχον τοῦ γινομένου· ὅπερ τῶν ἀτοπωτάτων ἂν εἴη, Θεοῦ τι κρεῖττον ἐννοεῖν τε καὶ λέγειν. Ὁ δὲ ἀνάλαβος πάλιν ὁ σταυροειδῶς τοῖς ὤμοις αὐτῶν περιπλεκόμενος, σύμβολον τῆς εἰς Χριστόν ἐστι πίστεως ἀναλαμβανούσης τοὺς πραεῖς, καὶ περιστελλούσης ἀεὶ τὰ κωλύοντα, καὶ τὴν ἐργασίαν ἀνεμπόδιστον αὐτοῖς παρεχούσης. Ἡ δὲ ζώνη περισφίγγουσα τοὺς νεφροὺς αὐτῶν, ἀπωθεῖται πᾶσαν ἀκαθαρσίαν, καὶ τοῦτο παραγγέλλει Καλὸν ἀνθρώπῳ γυναικὸς μὴ ἅπτεσθαι. Τὴν δὲ μηλωτὴν ἔχουσιν, οἱ πάντοτε τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι περιφέροντες, καὶ φιμοῦντες μὲν πάντα τὰ τοῦ σώματος ἄλογα πάθη, τὰς δὲ τῆς ψυχῆς κακίας μετουσίᾳ τοῦ καλοῦ περικόπτοντες, καὶ πενίαν μὲν ἀγαπῶντες, πλεονεξίαν δὲ φεύγοντες ὡς εἰδωλολατρίας μητέρα. Ἡ δὲ ῥάβδος, ξύλον ζωῆς ἐστι, πᾶσι τοῖς ἀντεχομένοις αὐτῆς καὶ τοῖς ἐπερειδομένοις ἐπ᾿ αὐτὴν, ὡς ἐπὶ Κύριον, ἀσφαλής. Καὶ τούτων μὲν σύμβολον ὡς ἐν ἐπιτομῇ τῶν πραγμάτων τὸ σχῆμα· τὰ δὲ ῥήματα ταῦτά ἐστιν ἃ πρὸς αὐτοὺς ἀεὶ λέγουσιν οἱ Πατέρες· Τὴν πίστιν, ὦ τέκνα, βεβαιοῖ ὁ φόβος ὁ τοῦ Θεοῦ, καὶ τοῦτον πάλιν ἐγκράτεια, ταύτην δὲ ἀκλινῆ ποιοῦσιν ὑπομονὴ καὶ ἐλπὶς, ἀφ᾿ ὧν τίκτεται ἀπάθεια, ἧς ἔκγονον ἡ ἀγάπη, ἀγάπη δὲ θύρα γνώσεως φυσικῆς, ἣν διαδέχεται θεολογία καὶ ἡ ἐσχάτη μακαριότης. Καὶ περὶ μὲν τοῦ σχήματος τοῦ ἱεροῦ καὶ τῆς διδασκαλίας τῶν γερόντων, τοσαῦτα ἡμῖν ἐπὶ τοῦ παρόντος εἰρήσθω. Περὶ δὲ τοῦ βίου τοῦ τε πρακτικοῦ καὶ τοῦ γνωστικοῦ νυνὶ διηγούμεθα, οὐχ ὅσα ἑωράκαμεν ἢ ἡκούσαμεν, ἀλλ᾿ ὅσα τοι καὶ ἄλλοις εἰπεῖν παρ᾿ αὐτῶν μεμαθήκαμεν, ἑκατὸν μὲν κεφαλαίοις τὰ πρακτικά, πεντήκοντα δὲ πρὸς τοῖς ἑξακοσίοις τὰ γνωστικά συντετμημένως διελόντες· καὶ τὰ μὲν ἐπικρύψαντες, τὰ δὲ συσκιάσαντες, ἵνα μὴ δῶμεν τὰ ἅγια τοῖς κυσὶ, μηδὲ βάλλωμεν τοὺς μαργαρίτας ἐμπροσθεν τῶν χοίρων. Ἔσται δὲ ταῦτα ἐμφανῆ τοῖς εἰς τὸ αὐτὸ ἴχνος αὐτοῖς ἐμβεβηκόσι. Α΄.","t":"Since you recently wrote to me from the holy mountain, dearest brother Anatolius, while I was living in Scetis, and asked that the symbolic habit of the monks in Egypt be explained to you (for you did not think it random or superfluous, differing so much as it does from the dress of other men), come, let us report what we have learned about it from the holy fathers. The hood is a symbol of the grace of God our Saviour, sheltering their governing faculty and keeping warm their infancy in Christ, because of those who are always trying to strike and wound it. All who wear it on their heads, then, are in effect singing these words: “Unless the Lord builds the house and guards the city, in vain has the builder laboured, and he who tries to guard it.” Such words produce humility and uproot that ancient evil, pride, which cast down to the earth Lucifer, who rose in the morning. The baring of the hands shows the unfeigned character of their way of life. For vainglory is terribly able to cover over and overshadow the virtues, always hunting for glory from men and driving away faith. “For how can you believe,” he says, “when you receive glory from one another and do not seek the glory that comes from the only God?” For the good must be chosen not for the sake of something else, but rather for its own sake. If this is not granted, what moves us to the doing of good will appear far more valuable than what is done; and it would be most absurd to conceive or say that anything is better than God. The scapular, again, which is wound crosswise over their shoulders, is a symbol of faith in Christ, which takes up the meek, always restrains what hinders them, and lets them work without obstruction. The belt that binds their loins tightly repels all impurity and proclaims this: “It is good for a man not to touch a woman.” They wear the sheepskin who always carry about in the body the dying of Jesus, muzzling all the irrational passions of the body and cutting off the vices of the soul by sharing in the good, loving poverty and fleeing greed as the mother of idolatry. The staff is a tree of life to all who lay hold of it, and safe for those who lean on it as on the Lord. The habit, then, is a symbol of these things, a summary of them, as it were; and these are the words that the fathers always say to them: “Faith, children, is made firm by the fear of God, and this in turn by self-control; patience and hope make self-control unswerving, and from them is born dispassion, whose offspring is love; and love is the door of natural knowledge, which is succeeded by theology and the final blessedness.” So much, for the present, about the holy habit and the teaching of the elders. Now we relate things about the life, both the practical life and that of the knower: not everything we have seen or heard, but what we have learned from them to tell to others as well. We have divided them concisely, the practical matters into a hundred chapters and the matters of knowledge into six hundred and fifty, concealing some things and veiling others, so that we may not give what is holy to the dogs nor throw pearls before swine. But these things will be clear to those who have set foot in the same track as they.","f":"Evagrius, <i>Cap. prac.</i> pref. (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/0)."},"evagrius-capita-practica/1":{"o":"Χριστιανισμός ἐστι δόγμα τοῦ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, ἐκ πρακτικῆς καὶ φυσικῆς καὶ θεολογικῆς συνεστώς Β΄.","t":"Christianity is the teaching of our Saviour Jesus Christ, consisting of the practical, the natural, and the theological.","f":"Evagrius, <i>Cap. prac.</i> 1 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/1)."},"evagrius-capita-practica/11":{"o":"Ὀργὴ μὲν γὰρ καὶ μίσος αὔξει θυμόν· ἐλεημοσύνη δὲ καὶ πραῦτης καὶ τὸν ὄντα μειοῖ. ΙΒ΄.","t":"Wrath and hatred increase anger; but almsgiving and meekness diminish even the anger that is present.","f":"Evagrius, <i>Cap. prac.</i> 11 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/11)."},"evagrius-capita-practica/12":{"o":"Ὁ ἥλιος μὴ ἐπιδυέτω ἐπὶ τῷ παροργισμῷ ἡμῶν, ἵνα μὴ νύκτωρ ἐπιστάντες οἱ δαίμονες ἐκφοβήσωσι τὴν ψυχὴν, καὶ δειλότερον ποιήσωσι τῇ ἐπιούσῃ τὸν νοῦν πρὸς τὸν πόλεμον. Τὰ γὰρ φοβερὰ φάσματα, ἐκ τῆς ταραχῆς τοῦ θυμοῦ πέφυκε γίνεσθαι· οὐδὲν δὲ λειποτάκτην οὕτως ἄλλο τὸν νοῦν ἀπεργάζεται, ὡς θυμὸς ταρασσόμενος. ΙΓ","t":"“Let not the sun go down on our anger,” lest the demons come upon us at night, terrify the soul, and make the mind more cowardly for the battle the next day. For fearful apparitions naturally arise from the disturbance of anger, and nothing makes the mind a deserter so much as anger in turmoil.","f":"Evagrius, <i>Cap. prac.</i> 12 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/12)."},"evagrius-capita-practica/13":{"o":"Ὁπηνίκα προφάσεως ἐφαψάμενον τὸ θυμικὸν ἡμῶν μέρος τῆς ψυχῆς ἐκταράξηται τῷ τηνικαῦτα καὶ οἱ δαίμονες τὴν ἀναχώρησιν ἡμῖν ὡς καλὴν ὑποβάλλουσιν, ἵνα μὴ τὰς αἰτίας τῆς λύπης λύσαντες, ταραχῆς ἑαυτοὺς ἀπαλλάξωμεν. Ὅταν δὲ τὸ ἐπιθυμητικὸν ἐκθερμαίνηται, τότε πάλιν φιλανθρώπους ἡμᾶς ἀπεργάζονται, σκληροὺς καὶ ἀγρίους ἀποκαλοῦντες, ἵνα σωμάτων ἐπιθυμοῦντες, σώμασιν ἐντυγχάνωμεν. Οἷς οὐ πείθεσθαι δεῖ· μᾶλλον δὲ τὸ ἐναντίον ποιεῖν. ΙΔ΄.","t":"When the irascible part of our soul seizes on a pretext and is thrown into turmoil, then the demons suggest withdrawal to us as something good, so that we may not remove the causes of our sadness and free ourselves from disturbance. But when the concupiscible part is inflamed, then they make us sociable instead, calling us hard and savage, so that, desiring bodies, we may meet with bodies. One must not obey them, but rather do the opposite.","f":"Evagrius, <i>Cap. prac.</i> 13 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/13)."},"evagrius-capita-practica/14":{"o":"Μὴ δῷς ἑαυτὸν τῷ τῆς ὀργῆς λογισμῷ, κατὰ διάνοιαν τῷ λελυπηκότι μαχόμενος μηδ αὖ πάλιν, τῷ τῆς πορνείας, ἐπὶ πλεῖστον τὴν ἡδονὴν φανταζόμενος. Τὸ μὲν γὰρ ἐπισκοτεῖ τῇ ψυχῇ, τὸ δὲ πρὸς τὴν κύρωσιν τοῦ πάθους αὐτὴν προσκαλεῖται· ἑκάτερα δὲ τὸν νοῦν σου ῥυποῦντα ποιεῖ· καὶ παρὰ τὸν καιρὸν τῆς προσευχῆς, τὰ εἴδωλα φανταζόμενος, καὶ καθαρὰν τὴν εὐχὴν τῷ Θεῷ μὴ προσφέρων, εὐθὺς τῷ τῆς ἀκηδίας δαίμονι περιπίπτεις, ὅστις μάλιστα ταῖς τοιαύταις ἐφάλλεται καταστάσεσι, καὶ δίκην κυνός καθάπερ νεκρὸν τὴν ψυχὴν διαρπάζει. ΙΕ΄.","t":"Do not give yourself over to the thought of anger, fighting in your mind with the one who has grieved you; nor again to that of sexual immorality, picturing the pleasure at length. The one darkens the soul, the other invites it to ratify the passion; both make your mind defiled. And when you picture the images at the time of prayer and do not offer pure prayer to God, you at once fall to the demon of listlessness, who leaps especially on such states and tears the soul apart like a dog with a carcass.","f":"Evagrius, <i>Cap. prac.</i> 14 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/14)."},"evagrius-capita-practica/15":{"o":"Φύσις θυμοῦ, τὸ τοῖς δαίμοσι μάχεσθαι, καὶ ὑπὲρ ἡστινοσοῦν ἡδονῆς ἀγωνίζεσθαι. Διόπερ οἱ μὲν ἄγγελοι τὴν πνευματικὴν ἡμῖν ἡδονὴν ὑποβάλλοντες καὶ τὴν ἐκ ταύτης μακαριότητα, πρὸς τοὺς δαίμονας τὸν θυμὸν τρέψαι παρακαλοῦσιν· ἐκεῖνοι δ᾽ αὖ πάλιν πρὸς τὰς κοσμικὰς ἐπιθυμίας ἕλκοντες ἡμῶν τὸν θυμὸν, παρὰ φύσιν μάχεσθαι τοῖς ἀνθρώποις βιάζονται, ἵνα σκοτισθεὶς ὁ νοῦς καὶ τῆς γνώσεως ἐκπεσὼν, προδότης γένηται τῶν ἀρετῶν. ΙϚ","t":"The nature of anger is to fight the demons and to struggle for any pleasure whatever. Therefore the angels, suggesting spiritual pleasure to us and the blessedness that comes from it, urge us to turn our anger against the demons; but they, in turn, dragging our anger towards worldly desires, force it to fight men, against nature, so that the mind, darkened and fallen from knowledge, may become a traitor to the virtues.","f":"Evagrius, <i>Cap. prac.</i> 15 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/15)."},"evagrius-capita-practica/16":{"o":"Πρόσεχε σεαυτῷ, μήποτε φυγαδεύσῃς τινὰ τῶν ἀδελφῶν παροργισθεὶς καὶ οὐκ ἐκφεύξῃ ἐν τῇ ζωῇ σου τὸν τῆς λύπης δαίμονα, παρὰ τὸν καιρὸν τῆς προσευχῆς ἀεί σοι σκῶλον γινόμενον. ΙΖ","t":"Take heed to yourself, lest in anger you drive away one of the brothers; for then you will not escape, in your life, the demon of sadness, who will always become a stumbling block to you at the time of prayer.","f":"Evagrius, <i>Cap. prac.</i> 16 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/16)."},"evagrius-capita-practica/17":{"o":"Μνησικακίαν σβέννυσι δῶρα· καὶ πειθέτω σε Ἰακὼβ τὸν Ἡσαῦ δόμασιν ὑπελθὼν μετὰ τετρακοσίων εἰς ἀπάντησιν ἐξελθόντα. ᾿Αλλ᾿ ἡμεῖς πένητες ὄντες, τραπέζῃ τὴν χρείαν πληρώσωμεν. ΙΗ΄.","t":"Gifts extinguish resentment; let Jacob persuade you, who won over Esau with presents when he came out to meet him with four hundred men. But we who are poor, let us meet the need with a table.","f":"Evagrius, <i>Cap. prac.</i> 17 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/17)."},"evagrius-capita-practica/18":{"o":"Ὅταν τῷ τῆς ἀκηδίας περιπέσωμεν δαίμονι τῷ τηνικαῦτα τὴν ψυχὴν μερίσαντες, τὴν μὲν παρακαλοῦσαν, τὴν δὲ παρακαλουμένην ποιήσωμεν, ἐλπίδας ἀγαθὰς ἑαυτοῖς ὑποσπείροντες, καὶ τὸ τοῦ ἁγίου Δαυΐδ κατεπάδοντες ἵνατί περίλυπος εἶ, ἡ ψυχή μου, καὶ ἱνατί ταράσσεις με; Ἔλπισον ἐπὶ τὸν Θεὸν, ὅτι ἐξομολογήσομαι αὐτῷ, σωτήριον τοῦ προσώπου μου, καὶ ὁ Θεός μου. ΙΘ΄.","t":"When we fall to the demon of listlessness, then let us divide the soul, making one part the comforter and the other the comforted, sowing good hopes in ourselves and chanting the words of holy David: “Why are you very sad, my soul, and why do you trouble me? Hope in God, for I will confess to him, the salvation of my face and my God.”","f":"Evagrius, <i>Cap. prac.</i> 18 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/18)."},"evagrius-capita-practica/19":{"o":"Οὐ δεῖ κατὰ τὸν καιρὸν τῶν πειρασμῶν καταλιμπάνειν τὴν κέλλαν, προφάσεις εὐλόγους δῆθεν πλαττόμενον, ἀλλ᾽ ἔνδοθεν καθῆσθαι καὶ ὑπομένειν καὶ δέχεσθαι γενναίως τοὺς ἐπερχομένους ἅπαντας μὲν, ἐξαιρέτως δὲ τὸν τῆς ἀκηδίας δαίμονα, ὅστις ὑπὲρ πάντας βαρύτατος ὢν, δοκιμωτάτην μάλιστα τὴν ψυχὴν ἀπεργάζεται. Τὸ γὰρ φεύγειν τοὺς ἀγῶνας καὶ περιίστασθαι, ἄτεχνον τὸν νοῦν καὶ δειλὸν καὶ δραπέτην διδάσκει. Κ΄.","t":"In time of temptation one must not leave the cell, inventing supposedly reasonable pretexts, but sit inside, endure, and bravely receive all who attack, and especially the demon of listlessness, who, being the heaviest of all, makes the soul most thoroughly proved. For fleeing and avoiding the contests teaches the mind to be unskilled, cowardly, and a runaway.","f":"Evagrius, <i>Cap. prac.</i> 19 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/19)."},"evagrius-capita-practica/2":{"o":"Βασιλεία οὐρανῶν ἐστὶν ἀπάθεια ψυχῆς μετὰ γνώσεως τῶν ὄντων ἀληθοῦς. Γ","t":"The kingdom of heaven is dispassion of the soul together with true knowledge of beings.","f":"Evagrius, <i>Cap. prac.</i> 2 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/2)."},"evagrius-capita-practica/20":{"o":"Χαλεπὸν διαφυγεῖν τὸν τῆς κενοδοξίας λογισμόν· ὁ γὰρ ποιεῖς εἰς καθαίρεσιν αὐτοῦ, τοῦτο ἀρχή σοι κενοδοξίας ἑτέρας καθίσταται. Οὐ παντὶ δὲ λοτισι καὶ αἱ κακίαι αὗται, καθ᾿ ἂς περιποιώμεθα Α γισμῷ ἡμῶν ὀρθῷ ἐναντιοῦνται οἱ δαίμονες, ἀλλά ΚΑ΄.","t":"It is hard to escape the thought of vainglory; for what you do to destroy it becomes for you the beginning of another vainglory. The demons do not oppose every right thought of ours, but also these vices, by which we acquire …","f":"Evagrius, <i>Cap. prac.</i> 20 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/20)."},"evagrius-capita-practica/21":{"o":"Ὁ γνώσεως ἐφαψάμενος καὶ τὴν ἀπ᾿ αὐτῆς καρπούμενος ἡδονὴν, οὐκέτι τῷ τῆς κενοδοξίας πεισθήσεται δαίμονι, πάσας αὐτῷ τὰς ἡδονὰς τοῦ κόσμου προσάγοντι. Τί γὰρ ἂν καὶ ὑπόσχοιτο μείζον πνευματικῆς θεωρίας; Ἐν ὅσῳ δὲ ἐσμεν γνώσεως ἄγευστοι, τὴν πρακτικὴν προθύμως κατεργαζώμεθα, τὸν σκοπὸν ἡμῶν δεικνύντες Θεῷ, ὅτι πάντα πράττομεν τῆς αὐτοῦ γνώσεως ἕνεκεν. ΚΒ΄.","t":"He who has touched knowledge and reaps the pleasure that comes from it will no longer be persuaded by the demon of vainglory, though it offers him all the pleasures of the world. For what could it promise greater than spiritual contemplation? But as long as we have not tasted knowledge, let us eagerly work at the practical life, showing God our aim, that we do everything for the sake of knowledge of him.","f":"Evagrius, <i>Cap. prac.</i> 21 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/21)."},"evagrius-capita-practica/22":{"o":"Μέμνησο τοῦ προτέρου σου βίου καὶ τῶν ἀρχαίων παραπτωμάτων, καὶ πῶς ἐμπαθὴς ὢν, ἐλέει Χριστοῦ, πρὸς τὴν ἀπάθειαν μεταβέβηκας, καὶ πῶς πάλιν ἐξῆλθες τοῦ κόσμου, τοῦ πολλὰ καὶ πολλάκις σε ταπεινώσαντος. Λόγισαι δέ μοι καὶ τοῦτο, τίς ὁ ἐν ἐρήμῳ φυλάσσων σε, καὶ τίς ὁ ἀπελαύνων τοὺς δαίμονας βρύχοντας κατὰ σοῦ τοὺς ὀδόντας αὐτῶν. Οἱ γὰρ τοιοῦτοι λογισμοὶ ταπεινοφροσύνην μὲν ἐμποιοῦσι, τὸν δὲ τῆς ὑπερηφανίας οὐκ εἰσδέχονται δαίμονα. Περὶ παθῶν. ΚΓ΄.","t":"Remember your former life and your old transgressions, and how, though subject to passion, by the mercy of Christ you have passed over to dispassion; and again how you went out from the world, which had humbled you many times and often. Consider this too: who guards you in the desert, and who drives away the demons gnashing their teeth at you? Such thoughts produce humility and do not admit the demon of pride. (On the passions.)","f":"Evagrius, <i>Cap. prac.</i> 22 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/22)."},"evagrius-capita-practica/23":{"o":"Ὧν τὰς μνήμας ἔχομεν ἐμπαθεῖς, τούτων καὶ τὰ πράγματα πρότερον μετὰ πάθους ὑπεδεξάμεθα· καὶ ὅσα τῶν πραγμάτων πάλιν μετὰ πάθους ὑποδεχόμεθα, τούτων καὶ τὰς μνήμας ἕξομεν ἐμπαθεῖς. Ὅθεν ὁ νικήσας τοὺς ἐνεργοῦντας δαίμονας, τῶν ὑπ᾿ αὐτῶν ἐνεργουμένων καταφρονεῖ. Τοῦ γὰρ ἐνύλου πολεμίου ὁ ἄϋλος χαλεπώτερος. ΚΔ΄.","t":"Of the things of which we have passionate memories, we first received the realities themselves with passion; and whatever realities we again receive with passion, of these too we shall have passionate memories. Hence he who has conquered the demons that act has contempt for the things they set in motion. For the immaterial enemy is harder than the material.","f":"Evagrius, <i>Cap. prac.</i> 23 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/23)."},"evagrius-capita-practica/24":{"o":"Τὰ μὲν τῆς ψυχῆς πάθη, ἐκ τῶν ἀνθρώπων ἔχει τὰς ἀφορμάς τὰ δὲ τοῦ σώματος, ἐκ τοῦ σώματος· καὶ τὰ μὲν τοῦ σώματος πάθη περικόπτει ἐγκράτεια, τὰ δὲ τῆς ψυχῆς, ἀγάπη πνευματική. πρὸς θεωρίαν αὐτῆς, παρασκευάζει τὸν μοναχόν. ΚΕ΄.","t":"The passions of the soul take their occasions from men; those of the body, from the body. Self-control cuts off the passions of the body, spiritual love those of the soul.","f":"Evagrius, <i>Cap. prac.</i> 24 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/24)."},"evagrius-capita-practica/25":{"o":"Οἱ μὲν τῶν ψυχικῶν προεστῶτες παθῶν, ἄχρι θανάτου προσκαρτεροῦσιν· οἱ δὲ τῶν σωματικῶν, θᾶττον ὑποχωροῦσι· καὶ οἱ μὲν ἄλλοι δαίμονες ἀνατέλλοντι ἢ δύνοντι τῷ ἡλίῳ ἐοίκασιν, ἑνός τινος μέρους τῆς ψυχῆς ἐφαπτόμενοι· ὁ δὲ μεσημβρινός, ὅλην περιλαμβάνειν εἴωθε τὴν ψυχὴν, καὶ ἐναποπνίγειν τὸν νοῦν. Διὸ γλυκεῖα ἡ ἀναχώρησις μετὰ τὴν τῶν παθῶν κένωσιν. Τότε γὰρ αἱ μνῆμαι μόνον εἰσὶ ψιλαί· καὶ ἡ πάλη, οὐ πρὸς ἀγῶνα λοιπὸν, ἀλλὰ ΚΓ","t":"The demons who preside over the passions of the soul persist until death; those over the bodily passions withdraw more quickly. The other demons are like the sun rising or setting, touching some one part of the soul; but the noonday demon usually embraces the whole soul and chokes the mind. Therefore withdrawal is sweet after the emptying of the passions. For then the memories are only bare, and the struggle [prepares the monk] no longer for combat but [for contemplation of it].","f":"Evagrius, <i>Cap. prac.</i> 25 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/25)."},"evagrius-capita-practica/26":{"o":"Πότερον ἡ ἔννοια τὰ πάθη κινεῖ, ἢ τὰ πάθη τὴν ἔννοιαν, προσεκτέον. Τισὶ μὲν γὰρ ἔδοξε τὸ πρότερον, τισὶ δὲ τὸ δεύτερον. Ὑπὸ τῶν αἰσθήσεων πέφυκε κινεῖσθαι τὰ πάθη· καὶ παρούσης μὲν ἀγάπης καὶ ἐγκρατείας, οὐ κινηθήσεται, ἀπούσης δὲ, κινηθήσεται. Πλειόνων δὲ παρὰ τὴν ἐπιθυμίαν ὁ θυμὸς δεῖται φαρμάκων καὶ διὰ τοῦτο, μεγάλη λέγεται ἡ ἀγάπη, ὅτι χαλινός ἐστι τοῦ θυμοῦ. Ταύτην καὶ Μωσῆς ἐκεῖνος ὁ ἅγιος, ἐν τοῖς φυσικοῖς συμβολικῶς ὀφιομάχον ὠνόμασεν. Πρὸς τὴν ἐπικρατοῦσαν δυσσέβειαν ἐν τοῖς δαίμοσιν, εἴωθεν ἀνάπτεσθαι πρὸς λογισμοὺς ἡ Ψυχὴ, ὅταν αὐτῶν ἐγγιζόντων ἀντιλαμβάνηται, τῷ τοῦ παρενοχλοῦντος πάθει πεποιωμένη. Ὑποθῆκαι, Οὐχ ἐν παντὶ καιρῷ δυνατὸν ἐκτελεῖν τὸν συνήθη κανόνα, προσέχειν δὲ δεῖ τῷ καιρῷ, καὶ τὰς ἐνδεχομένας ἐντολὰς ὡς ἕνι μάλιστα πειρᾶσθαι ποιεῖν. Τοὺς γὰρ καιροὺς καὶ αὐτοὶ τοὺς τοιούτους οὐχ ἀγνοοῦσιν οἱ δαίμονες. ὅθεν κινούμενοι ἡμῶν, τὰ μὲν δυνατὰ γενέσθαι κωλύουσι, τὰ δὲ μὴ δυνατὰ γενέσθαι, πράττειν ἡμᾶς χαταναγχάζουσι. Καὶ γὰρ τοὺς ἀσθενοῦντας, εὐχαριστεῖν μὲν ἐπὶ τοῖς ἀλγηδόσι, καὶ μακροθυμεῖν ἐπὶ τοῖς ὑπηρετοῦσιν ἀποχωλύουσιν ἀτονοῦντας δὲ πάλιν, ἐγκρατεύεσθαι, καὶ βεθαρημένους, ἑστῶτας ψάλλειν προτρέπονται. ΚΘ΄.","t":"One must consider whether thought moves the passions, or the passions thought. Some have held the former, others the latter. The passions are by nature moved by the senses; when love and self-control are present they will not be moved, but when they are absent they will. Anger needs more remedies than desire, and for this reason love is called great, because it is a bridle of anger. This too the holy Moses, in his writings on nature, symbolically named the “snake-fighter.” Against the impiety that prevails among the demons the soul is wont to flare up towards thoughts, when it perceives them approaching, coloured as it is by the passion that troubles it. [28] Precepts. It is not possible at every time to fulfil one's customary rule; one must attend to the time and try as far as possible to carry out the commands that are possible. For the demons themselves are not ignorant of such times. Moved by this against us, they hinder what can be done and force us to do what cannot. They keep the sick from giving thanks in their pains and from being long-suffering with those who serve them; and the weak, again, they urge to abstain, and the weighed-down to sing psalms standing.","f":"Evagrius, <i>Cap. prac.</i> 26 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/26)."},"evagrius-capita-practica/29":{"o":"Ὅταν ἐν πόλεσιν ἢ ἐν κώμαις ἐπ᾽ ὀλίγον ἀναγχαζώμεθα διατρίβειν, τότε μάλιστα σφοδρότερον τῆς ἐγκρατείας ἐχόμενοι, τοῖς κοσμικοῖς συνεσόμεθα, μήποτε παχυνθεὶς ἡμῶν ὁ νοῦς, καὶ τῆς συνήθους ἐπιμελείας διὰ τὸν παρόντα καιρὸν στερηθεὶς, πράξῃ τι τῶν ἀβουλήτων, καὶ γένηται φυγὰς, ὑπὸ τῶν δαιμόνων βαλλόμενος. Λ΄,","t":"When we are compelled to stay a little while in towns or villages, then especially let us keep company with people of the world while holding all the more firmly to self-control, lest our mind, grown dull and deprived for the time of its customary care, do something it does not wish and become a fugitive, struck down by the demons.","f":"Evagrius, <i>Cap. prac.</i> 29 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/29)."},"evagrius-capita-practica/3":{"o":"Βασιλεία Θεοῦ ἐστι γνῶσις τῆς ἁγίας Τριάδος συμπαρεκτεινομένη τῇ συστάσει τοῦ νοὸς, καὶ ὑπερβάλλουσα τὴν ἀφθαρσίαν αὐτοῦ. Δ΄.","t":"The kingdom of God is knowledge of the Holy Trinity, coextensive with the constitution of the mind and surpassing its incorruptibility.","f":"Evagrius, <i>Cap. prac.</i> 3 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/3)."},"evagrius-capita-practica/30":{"o":"Οὐ πρότερον προσεύξῃ πειραζόμενος, πρὶν εἰπεῖν τινα ῥήματα μετ᾽ ὀργῆς πρὸς τὸν θλίβοντα. Τῆς γὰρ Ψυχῆς σου πεποιωμένης τοῖς λογισμοῖς, συμβαίνει μηδὲ καθαρὰν γενέσθαι τὴν προσευχήν. Ἑὰν δὲ μετ᾽ ὀργῆς εἴπῃς τι πρὸς αὐτοὺς, συγχεῖς τε καὶ ἐξαφανίζεις τῶν ἀντικειμένων τὰ νοήματα. Τοῦτο γὰρ ἡ ὀργὴ καὶ ἐπὶ τῶν κρειττόνων νοημάτων ἐργάζεσθαι ΛΑ΄.","t":"When you are tempted, do not pray before you have spoken some words in anger against the one who afflicts you. For while your soul is coloured by the thoughts, your prayer cannot become pure; but if you say something to them in anger, you confound and obliterate the enemies' suggestions. For this is what anger does even with better thoughts …","f":"Evagrius, <i>Cap. prac.</i> 30 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/30)."},"evagrius-capita-practica/31":{"o":"Εἴ τις βούλοιτο τῶν μοναχῶν, ἀγρίων πειρασθῆναι δαιμόνων, καὶ τῆς αὐτῶν τέχνης ἕξιν λαβεῖν τηρείτω τοὺς λογισμοὺς, καὶ τὰς ἐπιτάσεις σημειούσθω τούτων, καὶ τὰς ἀνέσεις, καὶ τὰς μετεμπλοχὰς, καὶ τοὺς χρόνους, καὶ τίνες τῶν δαιμόνων οἱ τοῦτο ποιοῦντες, καὶ ποῖος ποίῳ δαίμονι ἀκολουθεῖ, καὶ τίς τίνι οὐχ ἕπεται, καὶ ζητείτω παρὰ Χριστοῦ τούτων τοὺς λόγους. Πάνυ γὰρ χαλεπαίνουσιν ἐπὶ τοῖς γνωστικώτερον τὴν ἀρετὴν μετιοῦσι, βουλόμενοι χατατοξεύειν ἐν σκοτομήνῃ τοὺς εὐθεῖς τῇ καρδίᾳ. Δύο τῶν δαιμόνων ὀξυτάτους παρατηρῆσας εὑρήσεις, καὶ σχεδὸν τὴν κίνησιν τοῦ νοὸς ἡμῶν παρατρέχοντας, τὸν δαίμονα τῆς πορνείας, καὶ τὸν συναρπάζοντα ἡμᾶς πρὸς βλασφημίαν ᾿Αλλ᾽ ὁ μὲν δεύτερος ἐστὶν ὀλιγοχρόνιος, ὁ δὲ πρότερος εἰ μὴ μετὰ πάθους κινοίη τοὺς λογισμοὺς, οὐχ ἐμποδίσει ἡμῖν πρὸς τὴν γνῶσιν τοῦ Θεοῦ. Σῶμα μὲν χωρίσαι ψυχῆς, μόνου ἐστὶ τοῦ συνδήσαντος ψυχὴν δὲ ἀπὸ σώματος, καὶ τοῦ ἐφιεμένου τῆς ἀρετῆς. Τὴν ἀναχώρησιν, μελέτην θανάτου καὶ φυγὴν τοῦ σώματος οἱ Πατέρες ἡμῶν ὀνομάζουσιν. Οἱ τὴν σάρχα κακῶς διατρέφοντες, καὶ πρόνοιαν αὐτῆς εἰς ἐπιθυμίας ποιούμενοι, ἑαυτοὺς μὴ ταύτην χαταμεμφέσθωσαν. γὰρ τὴν χάριν τοῦ Δημιουργοῦ, οἱ τὴν τῆς ψυχῆς ἀπάθειαν διὰ τοῦ σώματος τούτου κτησάμενοι, καὶ τῇ τῶν ὄντων θεωρίᾳ ποσῶς ἐπιβάλλοντες. Περὶ τῶν τῆς ἀπαθείας Ὅταν ὁ νοῦς ἀπερισπάστοις ἄρξηται ποιεῖσθαι τὰς προσευχὰς, τότε περὶ τὸ θυμικὸν μέρος τῆς ψυχῆς, νύκτωρ καὶ μεθημέραν ὁ πᾶς συνίσταται πόλεμος. ΛΖ΄.","t":"If any monk wishes to gain experience of fierce demons and acquire skill in their art, let him watch the thoughts and note their intensifications and slackenings, their interweavings and their times, which of the demons do this, which demon follows which and which does not, and let him seek from Christ the reasons for these things. For they are greatly angered at those who pursue virtue in the manner of knowers, wishing to shoot in the dark at the upright of heart. [32] If you watch, you will find two of the demons the swiftest, almost outrunning the movement of our mind: the demon of sexual immorality and the one that snatches us into blasphemy. But the second is short-lived, and the first, unless it moves the thoughts with passion, will not hinder us from the knowledge of God. [33] To separate the body from the soul belongs only to him who bound them together; but to separate the soul from the body belongs also to him who desires virtue. [34] Our fathers call withdrawal a meditation on death and a flight from the body. [35] Those who nourish the flesh badly and make provision for it to fulfil its desires, let them blame themselves, not it. For those who have acquired dispassion of soul through this very body, and in some measure apply themselves to the contemplation of beings, [know] the grace of the Creator. (On the [signs] of dispassion.) [36] When the mind begins to make its prayers without distraction, then the whole war, night and day, is gathered round the irascible part of the soul.","f":"Evagrius, <i>Cap. prac.</i> 31 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/31)."},"evagrius-capita-practica/37":{"o":"᾿Απαθείας τεκμήριον, νοῦς ἀρξάμενος τὸ οἰκεῖον φέγγος ὁρᾷν, καὶ πρὸς τὰ καθ᾽ ὕπνον φάσματα διαμένων ἥσυχος, καὶ λείως βλέπων τὰ πράγματα. Ἔῤῥωται νοῦς μηδὲν τῶν τοῦ χόσμου τούτου παρὰ τὸν καιρὸν τῆς προσευχῆς φανταζόμενος, Νοῦς σὺν Θεῷ πρακτικὴν κατορθώσας, καὶ προσπελάσας τῇ γνώσει, ὀλίγον ἣ οὐδόλως τοῦ ἀλόγου μέρους τῆς Ψυχῆς ἐπαισθάνεται, τῆς γνώσεως αὐτὸν ἁρπαζούσης μετάρσιον, καὶ χωριζούσης τῶν αἰσθητῶν. ΛΘ’.","t":"A sign of dispassion: the mind beginning to see its own light, remaining calm before the apparitions of sleep, and looking at things serenely. The mind is strong that pictures nothing of this world at the time of prayer. The mind that with God has accomplished the practical life and drawn near to knowledge perceives little or nothing of the irrational part of the soul, for knowledge carries it on high and separates it from sensible things.","f":"Evagrius, <i>Cap. prac.</i> 37 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/37)."},"evagrius-capita-practica/39":{"o":"᾿Απάθειαν ἔχει ψυχὴ, οὐχ πάσχουσα πρὸς πράγματα, ἀλλ᾽ ἡ καὶ πρὸς τὰς μνῆμας αὐὖτῶν ἀτάραχος διαμένουσα. Μ΄.","t":"The soul has dispassion not when it is unaffected by things, but when it remains undisturbed even by the memories of them.","f":"Evagrius, <i>Cap. prac.</i> 39 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/39)."},"evagrius-capita-practica/4":{"o":"Οὗτινός τις ἐρᾷ, τούτου καὶ ἐφίεται πάντως, καὶ οὗ ἐφίεται, τούτου καὶ τυχεῖν ἀγωνίζεται· καὶ πάσης μὲν ἡδονῆς ἐπιθυμία κατάρχει, ἐπιθυμίαν δὲ τίκτει αἴσθησις· τὸ γὰρ αἰσθήσεως ἄμοιρον, καὶ πάθους ἐλεύθερον. Ε΄.","t":"Whatever a person loves, he certainly desires; and what he desires, he strives to obtain. Desire initiates every pleasure, and sense-perception gives birth to desire; for what has no share in sense-perception is also free of passion.","f":"Evagrius, <i>Cap. prac.</i> 4 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/4)."},"evagrius-capita-practica/40":{"o":"Ὁ τέλειος οὐχ ἐγκρατεύεται, καὶ ὁ ἀπαθὴς οὐχ ὑπομένει, εἴπερ τοῦ πάσχοντος ἡ ὑπομονὴ, καὶ τοῦ ὀχλουμένου ἐγκράτεια. Μέγα μὲν τὸ ἀπερισπάστως προσεύχεσθαι, μεῖζον δὲ καὶ τὸ ψάλλειν ἀπερισπάστως. ΜΒ΄.","t":"The perfect man does not practise self-control, and the dispassionate man does not endure, since endurance belongs to one who suffers and self-control to one who is troubled. [41] It is a great thing to pray without distraction, but greater still to sing psalms without distraction.","f":"Evagrius, <i>Cap. prac.</i> 40 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/40)."},"evagrius-capita-practica/42":{"o":"Ὁ τὰς ἀρετὰς ἐν ἑαυτῷ χαθιδρύσας, ταύταις ὅλος ἀνακραθεὶς, οὐχ ἕτι μέμνηται νόμου ἣ ἐντολῶν κολάσεως, ἀλλὰ ταῦτα λέγει καὶ πράττει ὁπόσα ἡ ἀρίστη ἕξις ὑπαγορεύει. θεωρήματα πραχτικά. μὲν δαιμωνιώδεις ᾧδαὶ, τὴν ἐπιθυμίαν ἡμῶν κινοῦσι, καὶ εἰς αἰσχρὰς τὴν Ψυχὴν φαντασίας ἐμβάλλουσιν οἱ δὲ ψαλμοὶ καὶ ὕμνοι καὶ αἱ πνευματιχαὶ ᾧὡδαὶ, εἰς μνήμην ἀεὶ τῆς ἀρετῆς τὸν νοῦν ᾿προχαλοῦνται, περιζέοντα τὸν θυμὸν ἡμῶν καταψύχοντες, καὶ τὰς ἐπιθυμίας μαραίνοντες. Εἰ οἱ παλαίοντες ἐν τῷ θλίβεσθαι καὶ ἀντιθλίβειν εἰσὶ, παλαίουσι δὲ ἡμῖν οἱ δαίμονες, καὶ αὐτοὶ ἄρα θλίβοντες ἡμᾶς, ὑφ᾽ ἡμῶν ἀντιθλίβονται. Ἐκθλίψω αὐτοὺς φησὶ, καὶ οὐ μὴ δύνωνται στῆναι. Καὶ πάλιν Οἱ θλίβοντές με καὶ οἱ ἐχθροί μου, αὐτοὶ ἠσθένησαν καὶ ἔπεσον. ᾿Ανάπαυσις μὲν τῇ σοφίᾳ, κόπος δὲ τῇ φρονήσει συνέζευκται. Οὐχ ἔστι γὰρ σοφίαν κτήσασθαι ἄνευ πολέμου, καὶ οὐχ ἔστι κατορθῶσαι τὸν πόλεμον χωρὶς φρονήσεως. Αὕτη γὰρ ἀνθίστασθαι τῷ θυμῷ, τῷ τῶν δαιμόνων, πεπίστευται, τὰς τῆς Ψυχῆς δυνάμεις κατὰ φύσιν ἐνεργεῖν ἀναγκάζουσα, καὶ τὴν ὁδὸν τῆς σοφίας προευτρεπίζουσα. ΜΓ΄.","t":"He who has established the virtues in himself and is wholly blended with them no longer remembers law or commandments or punishment, but says and does whatever his excellent habit dictates. (Practical observations.) Demonic songs move our desire and cast the soul into shameful imaginings; but psalms, hymns and spiritual songs always call the mind to the remembrance of virtue, cooling our boiling anger and withering our desires. If wrestlers are those who press and are pressed in return, and the demons wrestle with us, then they too, in pressing us, are pressed by us in return. “I will crush them,” he says, “and they will not be able to stand.” And again: “Those who afflict me and my enemies, they grew weak and fell.” Rest is yoked to wisdom, and toil to prudence. For it is not possible to acquire wisdom without war, nor to win the war without prudence. For prudence has been entrusted with resisting the anger of the demons, compelling the powers of the soul to act according to nature and preparing in advance the way of wisdom.","f":"Evagrius, <i>Cap. prac.</i> 42 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/42)."},"evagrius-capita-practica/43":{"o":"Πειρασμός ἐστι μοναχοῦ, λογισμὸς διὰ τοῦ παθητικοῦ μέρους τῆς ψυχῆς ἀναβὰς καὶ σκοτίζων τὸν νοῦν. ΜΖ΄.","t":"A monk's temptation is a thought that rises up through the passionate part of the soul and darkens the mind.","f":"Evagrius, <i>Cap. prac.</i> 43 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/43)."},"evagrius-capita-practica/47":{"o":"Ἁμαρτία ἐστὶ μοναχοῦ, ἡ πρὸς τὴν ἀπηγορευμένην ἡδονὴν τοῦ λογισμοῦ συγκατάθεσις. ΜΗ΄.","t":"A monk's sin is the consent of the thought to the forbidden pleasure.","f":"Evagrius, <i>Cap. prac.</i> 47 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/47)."},"evagrius-capita-practica/48":{"o":"῎Αγγελοι μὲν χαίρουσι μειουμένης κακίας, δαίμονες δὲ, τῆς ἀρετῆς. Οἱ μὲν γὰρ εἰσιν ἐλέους καὶ ἀγάπης θεράποντες οἱ δὲ ὀργῆς καὶ μίσους ὑπήκοοι. Καὶ οἱ μὲν πρότεροι πλησιάζοντες, πνευματικῆς θεωρίας ἡμᾶς πληροῦσιν· οἱ δὲ δεύτεροι προσεγγίζοντες, εἰς αἰσχρὰς τὴν ψυχὴν φαντασίας ἐμβάλλουσιν. ΜΘ","t":"Angels rejoice when vice diminishes, demons when virtue does. For the former are servants of mercy and love, the latter subjects of wrath and hatred. The former, when they draw near, fill us with spiritual contemplation; the latter, when they approach, cast the soul into shameful imaginings.","f":"Evagrius, <i>Cap. prac.</i> 48 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/48)."},"evagrius-capita-practica/49":{"o":"Αἱ ἀρεταὶ οὐ τὰς τῶν δαιμόνων ὁρμὰς ἀνακόπτουσιν, ἀλλ᾽ ἡμᾶς ἀθώους διαφυλάττουσιν. Ν΄.","t":"The virtues do not cut short the attacks of the demons, but they keep us guiltless.","f":"Evagrius, <i>Cap. prac.</i> 49 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/49)."},"evagrius-capita-practica/5":{"o":"Τοῖς μὲν ἀναχωρηταῖς οἱ δαίμονες γυμνοί προσπαλαίουσι, τοῖς δὲ ἐν κοινοβίοις ἢ συνοδίαις κατεργαζομένοις τὴν ἀρετὴν, τοὺς ἀμελεστέρους τῶν ἀδελφῶν ἐφοπλίζουσι· πολλῷ δὲ κουφότερος ὁ δεύτερος πόλεμος τοῦ πρώτου, δι᾿ ὅτι οὐκ ἔστιν εὑρεῖν ἐπὶ τῆς γῆς ἀνθρώπους πικροτέρους δαιμόνων, ἢ πᾶσαν αὐτῶν ὑποδεχομένους τὴν κακουργίαν. Γ΄.","t":"The demons wrestle with anchorites unarmed, but against those who practise virtue in monasteries or communities they arm the more careless of the brothers. The second war is much lighter than the first, because on earth one cannot find men more bitter than demons, or who take on all their wickedness.","f":"Evagrius, <i>Cap. prac.</i> 5 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/5)."},"evagrius-capita-practica/50":{"o":"Πρακτικὴ ἐστὶ, μέθοδος πνευματική, τὸ παθητικὸν μέρος τῆς ψυχῆς ἐκκαθαίρουσα. ΝΑ","t":"The practical life is a spiritual method that purifies the passionate part of the soul.","f":"Evagrius, <i>Cap. prac.</i> 50 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/50)."},"evagrius-capita-practica/51":{"o":"Οὐκ ἀρκοῦσιν αἱ ἐνέργειαι τῶν ἐντολῶν πρὸς τὸ τελείως ἰάσασθαι τὰς δυνάμεις τῆς ψυχῆς, ἐὰν μὴ καὶ κατάλληλοι ταύταις διαδέξωνται τὸν νοῦν θεωρίαι. ΝΒ΄.","t":"The workings of the commandments are not enough to heal the powers of the soul perfectly, unless corresponding contemplations also succeed them in the mind.","f":"Evagrius, <i>Cap. prac.</i> 51 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/51)."},"evagrius-capita-practica/52":{"o":"Οὐ πᾶσι μὲν τοῖς ὑπ᾿ ἀγγέλων λογισμοῖς ἡμῖν ἐμβαλλομένοις δυνατὸν ἀντιστῆναι, πάντας δὲ τοὺς ὑπὸ δαιμόνων λογισμοὺς δυνατὸν ἀνατρέψαι ἕπεται δὲ τοῖς μὲν προτέροις λογισμοῖς εἰρηνική κατάστασις, τοῖς δὲ δευτέροις τεταραγμένη. ΝΓ","t":"It is not possible to resist all the thoughts cast into us by angels, but it is possible to overturn all the thoughts that come from demons. A peaceful state follows the former thoughts, a disturbed one the latter.","f":"Evagrius, <i>Cap. prac.</i> 52 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/52)."},"evagrius-capita-practica/53":{"o":"᾿Απαθείας ἔκγονον ἀγάπη· ἀπάθεια δέ ἐστιν ἄνθος τῆς πρακτικῆς· πρακτικὴν δὲ συνίστησιν ἡ τήρησις τῶν ἐντολῶν· τούτων δὲ φύλαξ ὁ φόβος τοῦ Θεοῦ, ὅστις γέννημα τῆς ὀρθῆς ἐστι πίστεως· πίστις δὲ ἐστιν ἐνδιάθετον ἀγαθὸν, ἥτις ἐνυπάρχειν πέφυκε καὶ τοῖς μηδέπω πεπιστευκόσι Θεῷ. ΝΔ","t":"Love is the offspring of dispassion; dispassion is the flower of the practical life; the keeping of the commandments constitutes the practical life; their guardian is the fear of God, which is the offspring of right faith; and faith is an inward good, which is naturally present even in those who have not yet believed in God.","f":"Evagrius, <i>Cap. prac.</i> 53 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/53)."},"evagrius-capita-practica/54":{"o":"Ωσπερ ἐνεργοῦσα διὰ τοῦ σώματος ἡ ψυχή, τῶν ἀσθενούντων μελῶν ἐπαισθάνεται· οὕτως ἐνεργῶν καὶ ὁ νοῦς τὴν οἰκείαν ἐνέργειαν, τάς τε δυνάμεις ἐπιγινώσκει τὰς ἑαυτοῦ, καὶ διὰ τῆς ἐμποδιζούσης αὐτῷ, τὴν θεραπευτικὴν αὐταῖς ἐντολὴν ἐφευρίσκει. ΝΕ΄.","t":"Just as the soul, acting through the body, perceives the members that are sick, so the mind too, exercising its own activity, recognizes its own powers, and through the one that hinders it discovers the commandment that heals them.","f":"Evagrius, <i>Cap. prac.</i> 54 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/54)."},"evagrius-capita-practica/55":{"o":"Ὁ νοῦς τὸν ἐμπαθῆ πόλεμον πολεμῶν, οὐ θεωρήσει τοὺς λογισμοὺς τοῦ πολέμου· τῷ γὰρ ἐν νυκτὶ μαχομένῳ προσέοικεν ἀπάθειαν δὲ κτησάμενος, ῥᾳδίως ἐπιγνώσεται τὰς μεθοδείας τῶν πολεμίων. ΝϚ","t":"The mind waging the passionate war will not see the reasoning of the war; it is like one fighting at night. But when it has acquired dispassion, it will easily recognize the schemes of the enemies.","f":"Evagrius, <i>Cap. prac.</i> 55 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/55)."},"evagrius-capita-practica/56":{"o":"Πέρας μὲν πρακτικῆς, ἀγάπη, γνώσεως δὲ θεολογία· ἀρχαὶ δὲ ἑκατέρων, πίστις καὶ φυσικὴ θεωρία. Καὶ ὅσοι μὲν τῶν δαιμόνων τοῦ παθητικοῦ μέρους ἐφάπτονται τῆς ψυχῆς, οὗτοι λέγονται ἀντικεῖσθαι τῇ πρακτικῇ· ὅσοι δ᾽ αὖ τῷ λογιστικῷ διοχλοῦσιν, ἐχθροὶ πάσης ἀληθείας ὀνομάζονται, καὶ ἐναντίοι τῇ θεωρία. ΝΖ","t":"The end of the practical life is love; that of knowledge is theology; the beginnings of each are faith and natural contemplation. Those demons who touch the passionate part of the soul are said to oppose the practical life; those who trouble the rational part are called enemies of all truth and opponents of contemplation.","f":"Evagrius, <i>Cap. prac.</i> 56 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/56)."},"evagrius-capita-practica/57":{"o":"Οὐδὲν τῶν καθαιρόντων τὰ σώματα, σύνεστι μετὰ τοῦτο τοῖς καθαρθεῖσιν· αἱ δὲ ἀρεταὶ, ὁμοῦ τε καθαίρουσι τὴν ψυχὴν, καὶ καθαρθείσῃ συμπαραμένουσιν. ΝΗ","t":"None of the things that purify bodies remains afterwards with what has been purified; but the virtues both purify the soul and remain with it once it is purified.","f":"Evagrius, <i>Cap. prac.</i> 57 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/57)."},"evagrius-capita-practica/58":{"o":"Κατὰ φύσιν ἐνεργεῖ λογικὴ ψυχή, ὅταν τὸ μὲν ἐπιθυμητικὸν αὐτῆς μέρος τῆς ἀρετῆς ἐφίεται, τὸ δὲ θυμικὸν ὑπὲρ αὐτῆς ἀγωνίζεται, τὸ δὲ λογιστικὸν ἐπιβάλλει τῇ θεωρίᾳ τῶν γεγονότων. ΝΘ","t":"The rational soul acts according to nature when its concupiscible part desires virtue, its irascible part fights for it, and its rational part applies itself to the contemplation of created things.","f":"Evagrius, <i>Cap. prac.</i> 58 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/58)."},"evagrius-capita-practica/59":{"o":"Ὁ μὲν προκόπτων ἐν πρακτικῇ, τὰ πάθη μειοῖ, ὁ δὲ ἐν θεωρίᾳ, τὴν ἀγνωσίαν· καὶ τῶν μὲν παθῶν, ἔσται ποτὲ καὶ φθορὰ παντελὴς, τῆς δὲ ἀγνωσίας, τῆς μὲν εἶναι πέρας, τῆς δὲ μὴ εἶναί φασι. Ε΄.","t":"He who progresses in the practical life diminishes the passions; he who progresses in contemplation diminishes ignorance. And there will one day be complete destruction of the passions; but of ignorance, they say, one kind has an end and the other has not.","f":"Evagrius, <i>Cap. prac.</i> 59 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/59)."},"evagrius-capita-practica/6":{"o":"Νοῦν μὲν πλανώμενον ἴστησιν ἀνάγνωσις καὶ ἀγρυπνία καὶ προσευχή· ἐπιθυμίαν δὲ φλεγομένην μαραίνει πεῖνα καὶ κόπος καὶ ἀναχώρησις· θυμὸν δὲ καταπαύει κυκώμενον ψαλμῳδία, καὶ μακροθυμία, καὶ ἔλεος· καὶ ταῦτα τοῖς προσήκουσι χρόνοις τε καὶ μέτροις γινόμενα. Τὰ γὰρ ἄκαιρα καὶ ἄμετρα, ὀλιγοχρόνια· τὰ δὲ ὀλιγοχρόνια, βλαβερὰ μᾶλλον καὶ οὐκ ὠφέλιμα. Ζ΄.","t":"Reading, vigil and prayer steady a wandering mind; hunger, toil and withdrawal wither burning desire; psalmody, long-suffering and mercy calm anger when it is stirred up; and all this when done at fitting times and in due measure. For what is untimely and immoderate is short-lived, and what is short-lived is harmful rather than profitable.","f":"Evagrius, <i>Cap. prac.</i> 6 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/6)."},"evagrius-capita-practica/60":{"o":"Τὰ παρὰ τὴν χρῆσιν ἀγαθὰ καὶ κακὰ, τῶν ἀρετῶν καὶ τῶν κακιῶν γίνεται ποιητικά. Φρονήσεως δέ ἐστι λοιπὸν, τὸ χρήσασθαι τούτοις πρὸς θάτερα. ΞΑ","t":"Things that are good or evil according to their use become productive of virtues and vices. It belongs to prudence to use them for the one or the other.","f":"Evagrius, <i>Cap. prac.</i> 60 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/60)."},"evagrius-capita-practica/61":{"o":"Τριμεροῦς δὲ τῆς λογικῆς ψυχῆς οὔσης κατὰ τὸν σοφὸν ἡμῶν διδάσκαλον, ὅταν μὲν ἐν τῷ λογιστικῷ μέρει γένηται ἡ ἀρετὴ, καλεῖται φρόνησις καὶ σύνεσις καὶ σοφία ὅταν δὲ ἐν τῷ ἐπιθυμητικῷ, σωφροσύνη καὶ ἀγάπη καὶ ἐγκράτεια· ὅταν δὲ ἐν τῷ θυμικῷ, ἀνδρεία καὶ ὑπομονή· ἐν ὅλῃ δὲ τῇ ψυχῇ. δικαιοσύνη. Καὶ φρονήσεως μὲν ἔργον, τὸ στρατηγεῖν πρὸς τὰς ἀντικειμένας δυνάμεις, καὶ τῶν μὲν ἀρετῶν ὑπερασπίζειν, πρὸς δὲ͵ τὰς κακίας παρατάττεσθαι, τὰ δὲ μέσα πρὸς τοὺς καιροὺς διοικεῖν· συνέσεως δὲ, τὸ πάντα τὰ συντελοῦντα ἡμῖν πρὸς τὸν σκοπὸν, ἁρμοδίως οἰκονομεῖν· σοφίας δὲ, τὸ θεωρεῖν λόγους σωμάτων καὶ ἀσωμάτων σωφροσύνης δὲ ἔργον, τὸ βλέπειν ἀπαθῶς τὰ πράγματα, τὰ κινοῦντα ἐν ἡμῖν φαντασίας ἀλόγους· ἀγάπης δὲ, τὸ πάσῃ εἰκόνι τοῦ Θεοῦ τοιαύτην ἑαυτὴν ἐμπαρέχειν, οἴαν καὶ τῷ πρωτοτύπῳ σχεδὸν, κἂν μιαίνειν αὐτὰς ἐπιχειρῶσιν οἱ δαίμονες· ἐγκρατείας δὲ, τὸ πᾶσαν ἡδονὴν τοῦ φάρυγγος μετὰ χαρᾶς ἀποσείεσθαι· μὴ δεδιέναι δὲ τοὺς πολεμίους, καὶ προθύμως ἐγκαρτερεῖν τοῖς δεινοῖς, τῆς ὑπομονῆς καὶ τῆς ἀνδρείας ἐστί· δικαιοσύνης δὲ, τὸ συμφωνίαν τινὰ καὶ ἁρμονίαν τῶν τῆς ψυχῆς μελῶν κατεργάζεσθαι. ΞΒ΄.","t":"The rational soul being threefold, according to our wise teacher, when virtue arises in the rational part it is called prudence, understanding and wisdom; when in the concupiscible part, temperance, love and self-control; when in the irascible part, courage and endurance; and in the whole soul, justice. The work of prudence is to command in war against the opposing powers, to protect the virtues and to draw up in battle against the vices, and to manage the intermediate things as occasions require; of understanding, to arrange fittingly all that contributes to our aim; of wisdom, to contemplate the reasons of bodies and of incorporeal beings. The work of temperance is to look without passion on the things that stir irrational imaginings in us; of love, to show itself towards every image of God almost as it would towards the prototype, even when the demons try to defile them; of self-control, to shake off with joy every pleasure of the throat. Not to fear the enemies, and to persevere eagerly amid dangers, belongs to endurance and courage; and the work of justice is to produce a certain concord and harmony among the parts of the soul.","f":"Evagrius, <i>Cap. prac.</i> 61 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/61)."},"evagrius-capita-practica/62":{"o":"Καρπὸς μὲν σπερμάτων, τὰ δράγματα, ἀρετῶν δὲ ἡ γνῶσις· καὶ ὡς ἕπεται τοῖς σπέρμασι δάκρυα, οὕτω τοῖς δράγμασιν ἡ χαρά. ΞΓ","t":"The fruit of seeds is the sheaves, and the fruit of the virtues is knowledge; and as tears accompany the seeds, so joy accompanies the sheaves.","f":"Evagrius, <i>Cap. prac.</i> 62 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/62)."},"evagrius-capita-practica/63":{"o":"Οὐκ ἂν ἀπόθοιτο τὰς ἐμπαθεῖς μνήμας ὁ ἄνθρωπος, μὴ ἐπιθυμίας καὶ θυμοῦ ἐπιμέλειαν ποιησάμενος, τὴν μὲν νηστείαις καὶ ἀγρυπνίαις καὶ χαμευνίαις καταναλώσας, τὸν δὲ μακροθυμίαις καὶ ἀμνησικακίαις καὶ ἐλεημοσύναις καθημερώσας. Ἐκ γὰρ τῶν δύο τούτων παθῶν, πάντες οἱ δαιμονιώδεις σχεδὸν συνίστανται λογισμοὶ, οἱ τὸν νοῦν ἐμβάλλοντες εἰς ὅλεθρον καὶ ἀπώλειαν. ᾿Αδύνατον δὲ τῶν παθῶν τούτων περιγενέσθαι, μὴ παντελῶς βρωμάτων καὶ πομάτων καὶ δόξης ὑπεριδόντα, ἔτι δὲ καὶ τοῦ ἰδίου σώματος, διὰ τοὺς ῥαπίζειν αὐτὸν πολλάκις ἐπιχειροῦντας. Πᾶσα οὖν ἀνάγκη μιμεῖσθαι τοὺς κινδυνεύοντας ἐν τῇ θαλάσσῃ καὶ τῶν σκευῶν ἐκβολὴν ποιουμένους, διὰ τὴν βίαν τῶν ἀνέμων καὶ τῶν ἐπανισταμένων κυμάτων. Ἀλλ᾽ ἐνταῦθα προσεκτέον ἀκριβῶς, μὴ ἐκβολὴν ποιούμενοι τῶν σκευῶν, πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις ποιήσωμεν. Ἐπεὶ ἀπέχομεν τὸν μισθὸν ἑαυτῶν, καὶ ἄλλο χαλεπώτερον τοῦ προτέρου διαδέξεται ἡμᾶς ναυάγιον, τοῦ τῆς κενοδοξίας ἀντιπνεύσαντος δαίμονος. Διὸ καὶ ὁ Κύριος ἡμῶν ἐν τοῖς Εὐαγγελίοις τὸν κυβερνήτην νοῦν παιδεύων φησίν· Προσέχετε τὴν ἐλεημοσύνην ὑμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων, πρὸς τὸ θεαθῆναι αὐτούς εἰ δὲ μήγε, μισθὸν οὐκ ἔχετε παρὰ τῷ Πατρὶ ἡμῶν τῷ ἐν τοῖς οὐρανοῖς. Καὶ πάλιν· Ὅταν προσεύχησθε φησὶν, οὐκ ἔσεσθε ὥσπερ οἱ ὑποκριταὶ ποιοῦσι ὅτι φιλοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς πλατείαις ἑστῶτες προσεύχεσθαι, ὅπως φανῶσι τοῖς ἀνθρώποις. Ἀμὴν λέγω ὑμῖν· ἀπέχουσι τὸν μισθὸν αὐτῶν. Καὶ πάλιν λέγει· Ὅταν δὲ νηστεύητε, μὴ ἔσεσθε ὥσπερ οἱ ὑποκριταὶ σκυθρωποί· ἀφανίζουσι γὰρ τὰ πρόσωπα αὐτῶν, ὅπως φανῶσι τοῖς ἀνθρώποις νηστεύοντες. Ἀμὴν λέγω ὑμῖν· ἀπέχουσι τὸν μισθὸν αὐτῶν. Ἀλλὰ προσεκτέον ἐνταῦθα τῷ ἰατρῷ τῶν ψυχῶν, πῶς διὰ μὲν τῆς ἐλεημοσύνης τὸν θυμὸν θεραπεύει, διὰ δὲ τῆς προσευχῆς τὸν νοῦν καθαρίζει· καὶ πάλιν διὰ τῆς νηστείας τὴν ἐπιθυμίαν καταμαραίνει· ἐξ ὧν συνίσταται ὁ νέος ἄνθρωπος, ὁ ἀνακαινούμενος κατ εἰκόνα τοῦ κτίσαντος αὐτὸν, ἐν ᾧ οὐκ ἔνι, διὰ τὴν ἀπάθειαν, ἄρσεν καὶ θῆλυ, οὐδὲ, διὰ τὴν μίαν πίστιν καὶ ἀγάπην, Ἕλλην καὶ Ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, βάρβαρος καὶ Σκύθης, δοῦλος καὶ ἐλεύθερος, ἀλλὰ πάντα καὶ ἐν πᾶσι Χριστός. ΞΔ Οἱ ἀκάθαρτοι λογισμοὶ διὰ τὰ πάθη χρονίζοντες ἐν ἡμῖν, κατάγουσι τὸν νοῦν εἰς ὅλεθρον καὶ ἀπώλειαν. Ὥσπερ γὰρ τὸ νόημα τοῦ ἄρτου χρονίζει ἐν τῷ πεινῶντι, διὰ τὴν πεῖναν, καὶ τὸ νόημα τοῦ ὕδατος ἐν τῷ διψῶντι, διὰ τὴν δίψαν οὕτω καὶ τὰ νοήματα τῶν χρημάτων καὶ κτημάτων χρονίζει διὰ τὴν πλεονεξίαν, καὶ τὰ νοήματα τῶν βρωμάτων καὶ τῶν τικτομένων αἰσχρῶν λογισμῶν ἐκ τῶν βρωμάτων, χρονίζει διὰ τὰ πάθη· ἀλλὰ καὶ ἐπὶ τῶν τῆς κενοδοξίας λογισμῶν καὶ ἐπὶ τῶν ἄλλων νοημάτων, ὁμοίως φανερωθήσεται. Οὐκ ἔστι δὲ νοῦν πνιγόμενον ὑπὸ τῶν τοιούτων νοημάτων, παραστῆναι Θεῷ, καὶ τὸν τῆς δικαιοσύνης ἀναδήσασθαι στέφανον. Ἐκ τούτων γὰρ τῶν λογισμῶν κατασπώμενος καὶ ἐν τοῖς Εὐαγγελίοις ἐκεῖνος ὁ τρισάθλιος νοῦς, τὸ τῆς γνώσεως τοῦ Θεοῦ ἄριστον παρῃτήσατο. Καὶ πάλιν ὁ δεσμούμενος χεῖρας καὶ πόδας, καὶ εἰς τὸ ἐξώτερον σκότος βαλλόμενος, ἐκ τούτων τῶν λογισμῶν εἶχε καθυφασμένον τὸ ἔνδυμα, ὄνπερ οὐκ ἄξιον τῶν τοιούτων γάμων ὁ καλέσας ἀπεφήνατο εἶναι. Διὸ ἔνδυμά ἐστι γαμικὸν, ἀπάθεια ψυχῆς λογικῆς, κοσμικὰς ἀρνησαμένης ἐπιθυμίας. Τις δὲ ἡ αἰτία τοῦ τὰ νοήματα τῶν αἰσθητῶν πραγμάτων χρονίζοντα διαφθείρειν τὴν γνῶσιν, ἐν τοῖς περὶ προσευχῆς κεφαλαίοις λεχθήσεται Α ΞΕ΄.","t":"A man could not put away passionate memories without taking care of desire and anger, consuming the one by fasts, vigils and sleeping on the ground, and taming the other by long-suffering, forgiveness of wrongs and almsgiving. For from these two passions nearly all the demonic thoughts are formed, which cast the mind into ruin and destruction. It is impossible to master these passions without utterly disregarding food, drink and glory, and even one's own body, because of those who often try to strike it. So it is altogether necessary to imitate those in danger at sea, who throw the cargo overboard because of the violence of the winds and the rising waves. But here one must take careful heed lest, in throwing out the cargo, we do it to be seen by men. For then we have our reward, and another shipwreck worse than the first will overtake us when the demon of vainglory blows against us. Therefore our Lord too, teaching the mind, the helmsman, in the Gospels, says: “Take heed not to do your almsgiving before men, to be seen by them; otherwise you have no reward with our Father who is in heaven.” And again: “When you pray,” he says, “you shall not be like the hypocrites, for they love to pray standing in the synagogues and in the squares, that they may be seen by men. Truly I say to you, they have their reward.” And again he says: “When you fast, do not be gloomy like the hypocrites; for they disfigure their faces, that they may be seen by men to be fasting. Truly I say to you, they have their reward.” But here we must attend to the physician of souls: how by almsgiving he heals anger, by prayer purifies the mind, and again by fasting withers desire; from which the new man is constituted, who is renewed according to the image of his Creator, in whom, because of dispassion, there is no male and female, nor, because of the one faith and love, Greek and Jew, circumcision and uncircumcision, barbarian and Scythian, slave and free, but Christ is all and in all. [64] Unclean thoughts, lingering in us because of the passions, drag the mind down to ruin and destruction. For as the thought of bread lingers in the hungry because of hunger, and the thought of water in the thirsty because of thirst, so too the thoughts of money and possessions linger because of greed, and the thoughts of foods, and of the shameful thoughts born of foods, linger because of the passions; and the same will be found true of the thoughts of vainglory and of the other thoughts. A mind choked by such thoughts cannot stand before God and put on the crown of righteousness. For it was by these thoughts that the thrice-wretched mind in the Gospels was dragged down and declined the banquet of the knowledge of God. And again, the one bound hand and foot and cast into the outer darkness had his garment woven from these thoughts, which the one who invited him declared unworthy of such a wedding. So the wedding garment is the dispassion of a rational soul that has renounced worldly desires. What is the reason why the thoughts of sensible things, when they linger, corrupt knowledge will be told in the chapters On Prayer.","f":"Evagrius, <i>Cap. prac.</i> 63 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/63)."},"evagrius-capita-practica/65":{"o":"Τῷ δαιμονιώδει λογισμῷ τρεῖς ἀντίκεινται λογισμοί, τέμνοντες αὐτὸν ἐν τῇ διανοίᾳ χρονίζοντα, ὅ τε ἀγγελικὸς, καὶ ὁ ἐκ τῆς ἡμετέρας προαιρέσεως ῥεπούσης ἐπὶ τὸ κρεῖττον, καὶ ὁ ἐκ τῆς ἀνθρωπίνης ἀναδιδόμενος φύσεως, καθ᾽ ἂν κινούμενοι καὶ ἐθνικοὶ ἀγαπῶσι τὰ ἴδια τέκνα, καὶ τοὺς ἑαυτῶν τιμῶσι γονεῖς. Τῷ δὲ ἀγαθῷ λογισμῷ δύο μόνον ἀντίκεινται λογισμοί, ὅ τε δαιμονιώδης, καὶ ὁ ἐκ τῆς ἡμετέρας προαιρέσεως ἀποκλινούσης ἐπὶ τὸ χεῖρον. Ἐκ δὲ τῆς φύσεως οὐδεὶς ἐξέρχεται λογισμὸς πονηρός. Οὐ γὰρ ἀπαρχῆς γεγόναμεν πονηροὶ, εἴπερ καλὸν σπέρμα ἔσπειρεν ὁ Κύριος ἐν τῷ ἰδίῳ ἀγρῷ. Οὐ γὰρ εἴ τινος δεκτικοί ἐσμεν, τούτου πάντως καὶ τὴν δύναμιν ἔχομεν· ἐπεὶ καὶ μὴ εἶναι δυνάμενοι, τοῦ μὴ ὄντος οὐκ ἔχομεν δύναμιν, εἴπερ αἱ δυνάμεις ποιότητές εἰσι, τὸ δὲ μὴ ὂν οὐκ ἔστι ποιότης. Ην ἀλλότριον· ὡς μέν τινες τῶν ἀδελφῶν ἐφαντάσθησαν, γὰρ ὅτε οὐκ ἦν κακία, καὶ ἔσται ὅτε οὐκ ἔσται. Ανεξάλειπτα γὰρ τὰ σπέρματα τῆς ἀρετῆς· πείθει δὲ με καὶ ὁ πλούσιος ἐκεῖνος ἐν τοῖς Εὐαγγελίοις, κατὰ τὸν ἅδην κρινόμενος, καὶ οἰκτείρων τοὺς ἀδελφοὺς, τὸ δὲ ἐλεεῖν, σπέρμα τυγχάνει τὸ κάλλιστον τῆς ἀρετῆς. ΞϚ","t":"Three thoughts oppose the demonic thought, cutting it off when it lingers in the understanding: the angelic one; the one from our own choice inclining to the better; and the one that springs up from human nature, moved by which even pagans love their own children and honour their parents. Only two thoughts oppose the good thought: the demonic one, and the one from our choice declining to the worse. No evil thought comes out of nature. For we were not evil from the beginning, since the Lord sowed good seed in his own field. For it is not true that if we are receptive of something, we certainly also have the power for it; since, though we are capable of not being, we have no power of non-being, for powers are qualities, and non-being is not a quality. [Evil] was foreign [to us], not as some of the brothers have imagined; for there was a time when evil did not exist, and there will be a time when it will not exist. For the seeds of virtue are indelible. And that rich man in the Gospels persuades me of this, who was judged in Hades and pitied his brothers; and to pity is the finest seed of virtue.","f":"Evagrius, <i>Cap. prac.</i> 65 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/65)."},"evagrius-capita-practica/66":{"o":"Εἰσί τινες τῶν ἀκαθάρτων δαίμονες, οἵτινες ἀεὶ τοῖς ἀναγινώσκουσι προκαθέζονται, καὶ τὸν νοῦν αὐτῶν ἁρπάζειν ἐπιχειροῦσι, πολλάκις καὶ ἀπ᾿ αὐτῶν τῶν θείων Γραφῶν λαμβάνοντες ἀφορμὰς, καὶ εἰς λογισμούς πονηροὺς καταλήγοντες, ἔστι δ ὅτε καὶ παρὰ τὴν συνήθειαν χασμᾶσθαι καταναγκάζοντες, καὶ ὕπνον βαρύτατον ἐπιβάλλοντες, πολὺ τοῦ συνήθους Ο κατὰ φυσικὴν ἀντίθεσιν ἄῤῥητον· οὕτω δὲ ἐγὼ παρατηρήσας πολλάκις, κατέμαθον· Ἐφαπτόμενοι τῶν βλεφάρων καὶ ὅλης τῆς κεφαλῆς, καὶ ταύτην τῷ οἰκείῳ σώματι καταψύχοντες· ψυχρὰ γὰρ λίαν τὰ τῶν δαιμόνων σώματα, καὶ κρυστάλλῳ παρεμφερῆ ὅθεν καὶ ὡς ὑπὸ σικύας αἰσθανόμεθα τῆς κεφαλῆς ἑλκομένης μετὰ τρισμοῦ. Τοῦτο δὲ ποιοῦσιν, ἵνα τὴν ἐναποκειμένην τῷ κρανίῳ θερμότητα πρὸς ἑαυτοὺς ἐπισπώμενοι, ὑπὸ τῆς ὑγρότητος λοιπὸν καὶ ψυχρότητος χαλασθέντα τὰ βλέφαρα, περιῤῥυῇ ταῖς κόραις τῶν ὀφθαλμῶν. Πολλάκις γοῦν ψηλαφήσας, κατέλαβον δίκην κρυστάλλου πεπηγότα τὰ βλέφαρα, τὴν δὲ ὄψιν νενεκρωμένην ὅλην καὶ φρίσσουσαν. Καίτοι ὁ φυσικὸς ὕπνος θερμαίνειν μὲν τὰ σώματα πέφυκε, καὶ τῶν ὑγιαινόντων τὰς ὄψεις ἀνθηρὰς ἀπεργάζεται, ὡς ἔστι καὶ ἀπ᾿ αὐτῆς τῆς πείρας μαθεῖν· τὰς δὲ παρὰ φύσιν καὶ διατεταμένας, χάσμα ποιοῦσι, λεπτύνοντες ἑαυτοὺς, καὶ τῶν ἔνδον τοῦ στόματος ἐφαπτόμενοι. Ἀλλὰ τοῦτο μὲν ἐγὼ μέχρι τῆς σήμερον οὐκ ἐνόησα, καίτοι πολλάκις αὐτὸ πεπονθώς· τοῦ δὲ ἁγίου Μακαρίου ἤκουσα τοῦτό μοι λελαληκότος, καὶ εἰς ἀπόδειξιν φέροντος, τοῦ σφραγίζειν τοὺς χασμωμένους τὸ στόμα, κατὰ ἀρχαίαν παράδοσιν ἄῤῥητον. Ταῦτα δὲ πάντα πάσχομεν, διὰ τὸ μὴ προσέχειν νηφόντως ἡμᾶς τῇ ἀναγνώσει, μηδὲ μεμνῆσθαι, ὅτι λόγια ἅγια Θεοῦ ζῶντος ἀναγινώσκομεν. ΞΖ","t":"There are certain unclean demons who always sit beside those who read and try to snatch away their minds, often taking occasions even from the divine Scriptures themselves and ending in evil thoughts. Sometimes they also force them to yawn beyond what is usual and cast on them a very heavy sleep, much beyond what is usual … This I have learned by observing it often: they touch the eyelids and the whole head and chill it with their own body (for the bodies of the demons are very cold and like ice), so that we feel the head drawn as if by a cupping-glass, with a creaking sound. They do this so that, drawing to themselves the heat stored in the skull, the eyelids, loosened at last by moisture and cold, may slide down over the pupils of the eyes. Often, indeed, when I touched them, I found the eyelids frozen like ice and the whole face deadened and shivering. Yet natural sleep usually warms bodies and makes the faces of the healthy blooming, as can be learned from experience itself. But the unnatural and distended yawns they cause by making themselves thin and touching the inside of the mouth. This I have not understood to this day, though I have often experienced it; but I heard the holy Macarius say this to me, bringing in as proof the practice of sealing the mouth of those who yawn, according to an ancient unwritten tradition. We suffer all these things because we do not attend soberly to the reading, nor remember that we are reading the holy oracles of the living God.","f":"Evagrius, <i>Cap. prac.</i> 66 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/66)."},"evagrius-capita-practica/67":{"o":"Ἐπειδὴ δὲ γίνονται καὶ διαδοχαὶ τῶν δαιμόνων, τοῦ πρώτου κατὰ τὸν πόλεμον ἀσθενήσαντος, καὶ τὸ προσφιλὲς αὐτῷ πάθος κινῆσαι μὴ δυναμένου, ταύτας παρατηρήσαντες, εὑρίσκομεν οὕτως· Ὅταν πάθους τινὸς ἐν χρόνῳ πολλῷ σπανίσωσι λογισμοί, καὶ γένηται αἰφνίδιος τούτου ζέσις καὶ κίνησις, ἡμῶν μηδεμίαν ἀφορμὴν δεδωκότων ἐξ ἀμελείας, τότε γινώσκομεν, ὅτι χαλεπώτερος ἡμᾶς τοῦ προτέρου διεδέξατο δαίμων, καὶ τὸν τόπον τοῦ πεφευγότος οὗτος τηρῶν, οἰκείᾳ πονηρίᾳ προσανεπλήρωσεν. Ἀλλὰ καὶ οὗτος τῆς ψυχῆς ἡμῶν πάνυ συνίησι, πολλῷ σφοδρότερον παρὰ τὴν συνήθειαν πολεμούμενος, καὶ τῶν χθὲς καὶ τρίτην ἡμέραν λογισμῶν ἀθρόως ἐκπεπτωκὼς, μηδεμιᾶς ἔξωθεν παρεμπεσούσης προφάσεως. Φευγέτω τοίνυν ὁ νοῦς ταῦτα θεώμενος πρὸς τὸν Κύριον, τὴν περικεφαλαίαν τὴν σωτηρίου δεξάμενος, καὶ τὸν θώρακα τῆς δικαιοσύνης ἐνδυσάμενος, καὶ τὴν μάχαιραν σπασάμενος τοῦ πνεύματος, καὶ τὸν θυρεόν κουφίσας τῆς πίστεως, λεγέτω εἰς τὸ οἰκεῖον μετὰ δακρύων ἀναβλέψας οὐρανόν· Κύριε Χριστὲ, δύναμις τῆς σωτηρίας μου, κλίνον πρός με τὸ οὖς σου, τάχυνον τοῦ ἐξελέσθαι με. Γενοῦ μοι εἰς Θεὸν ὑπερασπιστὴν, καὶ εἰς τόπον καταφυγῆς τοῦ σῶσαί με. Μάλιστα δὲ νηστείαις καὶ ἀγρυπνίαις στιλβωσάτω τὴν μάχαιραν. Ἐν ἑπτὰ γὰρ ὅλαις ἡμέραις θλιβήσεται πολεμούμενος, καὶ βαλλόμενος τοῖς πεπυρωμένοις βέλεσι τοῦ Πονηροῦ, καὶ μετὰ τὴν ἑβδόμην γνώσεται αὐτὸν ὅμοιον κατ᾿ ὀλίγον τῷ διδαχθέντι γενόμενον, καὶ παραμένοντα· λοιπὸν ἐν ὅλῳ ἐνιαυτῷ, τὰ πολλὰ τιτρωσκόμενον μᾶλλον ἤπερ τιτρώσκοντα, μέχρις ἂν καὶ ὁ τοῦτον διαδεχόμενος παραγένηται· εἴγε χρόνον, τὰ κατὰ τὸν Ἰὼβ, πίπτομεν μων. ΞΗ΄.","t":"Since there are also successions among the demons, when the first grows weak in the war and cannot stir up the passion dear to it, we have observed them and find this: when the thoughts of some passion have been rare for a long time, and a sudden boiling and movement of it arises, though we have given no occasion through negligence, then we know that a demon harsher than the first has succeeded it, and, keeping the place of the one that fled, has filled it up with its own wickedness. The soul too perceives this well, being warred upon far more violently than usual and suddenly falling away from the thoughts of yesterday and the day before, though no occasion has befallen from outside. Let the mind, then, seeing these things, flee to the Lord, taking the helmet of salvation, putting on the breastplate of righteousness, drawing the sword of the Spirit and lifting the shield of faith; and looking up with tears to its own heaven, let it say: “Lord Christ, power of my salvation, incline your ear to me, hasten to deliver me. Be to me a protecting God and a place of refuge, to save me.” Above all let it burnish the sword with fasts and vigils. For seven whole days it will be afflicted, warred upon and struck by the fiery darts of the evil one; and after the seventh it will recognize that he is becoming little by little like the one taught, and remaining for a whole year, more often wounded than wounding, until the one who succeeds him also arrives …","f":"Evagrius, <i>Cap. prac.</i> 67 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/67)."},"evagrius-capita-practica/68":{"o":"Ἀκάθαρτοι λογισμοί, πολλάκις εἰς αὔξησιν ὕλας προσδέχονται, καὶ πολλοῖς συμπαρεκτείνονται πράγμασι. Καὶ γὰρ πελάγη κατὰ διάνοιαν περῶσι μεγάλα, καὶ μακρὰς ὁδοὺς ὁδεύειν οὐ παραιτοῦνται, διὰ πολλὴν τοῦ πάθους θερμότητα. Οἱ δὲ ὁπωσοῦν κεκαθαρμένοι, στενώτεροι τούτων μᾶλλόν εἰσι, πολλοῖς συμπαρεκτείνεσθαι πράγμασι μὴ δυνάμενοι, διὰ τὴν τοῦ πάθους ἀσθένειαν· ὅθεν καὶ παρὰ φύσιν μᾶλλον κινοῦνται, καὶ κατὰ τὸν σοφὸν Σολομῶντα, χρόνον τινὰ ἔξω ῥέμβονται, καὶ καλάμην συνάγουσιν εἰς τὴν παράνομον πλινθουργίαν, μηκέτι λαμβάνοντες ἄχυρα. Δεῖ οὖν πάσῃ φυλακῇ τηρεῖν τὴν καρδίαν, ἵνα σώζηται ὥσπερ δορκὰς ἐκ βρόχων, καὶ ὥσπερ ὄρνεον ἐκ παγίδος. Ῥᾷον γὰρ ἀκάθαρτον καθᾶραι ψυχὴν, ἢ καθαρθεῖσαν καὶ πάλιν τραυματισθεῖσαν, εἰς ὑγίειαν αὖθις ἀνακαλέσασθαι, τοῦ δαίμονος τῆς λύπης μὴ συγχωροῦντος, ἀλλ᾽ ἀεὶ ταῖς κόραις τῶν ὀφθαλμῶν ἐμπηδῶντος, καὶ κατὰ τὸν καιρὸν τῆς προσευχῆς, τὸ τῆς ἁμαρτίας προφέροντος εἴδωλον. ΞΘ Φύσιν μὲν λογικὴν ὑπὸ κακίας θανατωθεῖσαν ἐγείρει Χριστὸς διὰ τῆς θεωρίας πάντων τῶν αἰώνων· ὑπ᾿ αὐτοὺς, καὶ οἱ οἶκοι ἡμῶν ἐκπορθοῦνται ὑπὸ ἀνόὁ δὲ τούτου Πατὴρ τὴν ἀποθανοῦσαν ψυχὴν τὸν θάνατον τοῦ Χριστοῦ, ἐγείρει διὰ τῆς γνώσεως τῆς ἑαυτοῦ. Καὶ τοῦτό ἐστι τὸ ὑπὸ τοῦ ᾿Αποστόλου λεγόμενον, τὸ, Εἰ συναπεθάνομεν τῷ Χριστῷ, πιστεύομεν, ὅτι καὶ συζήσομεν αὐτῷ. Ο΄.","t":"Unclean thoughts often take on material for growth and extend over many things. For in the understanding they cross great seas and do not refuse to travel long roads, through the great heat of the passion. But those that are in some measure purified are narrower than these, unable to extend over many things because of the weakness of the passion; hence they move rather against nature, and, as the wise Solomon says, “for a time they wander outside,” and gather stubble for the lawless brickmaking, no longer receiving straw. One must therefore guard the heart with all vigilance, so that it may be saved like a gazelle from the noose and like a bird from the snare. For it is easier to purify an impure soul than to call back to health one that has been purified and wounded again, since the demon of sadness does not allow it, but always leaps at the pupils of the eyes and, at the time of prayer, brings forward the image of the sin. [69] Christ raises the rational nature, put to death by vice, through the contemplation of all the ages …; and his Father raises the soul that has died the death of Christ through the knowledge of himself. And this is what is said by the apostle: “If we have died with Christ, we believe that we shall also live with him.”","f":"Evagrius, <i>Cap. prac.</i> 68 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/68)."},"evagrius-capita-practica/7":{"o":"Ὁπηνίκα διαφόρων βρωμάτων ἐφίεται ἡμῶν ἡ ψυχή, τηνικαῦτα ἐπ᾿ ἄρτῳ στενούσθω καὶ ὕδατι, ἵν᾿ εὐχάριστος γένηται καὶ ἐπ᾿ αὐτῷ ψιλῷ τῷ ψωμῷ· κόρος γὰρ ποικίλων ἐδεσμάτων ἐπιθυμεῖ, λιμὸς δὲ τὸν κόρον τοῦ ἄρτου μακαριότητα εἶναι νομίζει. Η΄.","t":"When our soul desires various foods, let it then be restricted to bread and water, so that it may become thankful even for a bare morsel. For satiety desires varied dishes, but hunger thinks being filled with bread is blessedness.","f":"Evagrius, <i>Cap. prac.</i> 7 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/7)."},"evagrius-capita-practica/70":{"o":"Ὅταν ὁ νοῦς τὸν παλαιὸν ἄνθρωπον ἀποδυσάμενος, τὸν ἐκ χάριτος ἐπενδύσηται, τότε καὶ τὴν ἑαυτοῦ κατάστασιν ὄψεται κατὰ τὸν καιρὸν τῆς προσευχῆς, σαπφείρῳ ἢ οὐρανίῳ χρώματι παρεμφερῆ, ἥντινα καὶ τόπον Θεοῦ ἡ Γραφὴ ὀνομάζει ὑπὸ τῶν πρεσβυτέρων ὀφθέντα ἐπὶ τοῦ ὄρους Σινά. ΟΑ΄.","t":"When the mind has put off the old man and put on the one that comes from grace, then at the time of prayer it will see its own state like sapphire or the colour of heaven; Scripture also calls this the place of God, seen by the elders on Mount Sinai.","f":"Evagrius, <i>Cap. prac.</i> 70 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/70)."},"evagrius-capita-practica/71":{"o":"Οὐκ ἂν ἴδῃ ὁ νοῦς τὸν τοῦ Θεοῦ τόπον ἐν ἑαυτῷ, μὴ πάντων τῶν ἐν τοῖς πράγμασιν ὑψηλότερος γεγονώς· οὐ γενήσεται δὲ ὑψηλότερος, μὴ τὰ πάθη ἀπεκδυσάμενος τὰ συνδεσμοῦντα αὐτὸν διὰ τῶν νοημάτων τοῖς πράγμασι τοῖς αἰσθητοῖς· καὶ τὰ μὲν πάθη ἀποθήσεται διὰ τῶν ἀρετῶν, τοὺς δὲ ψιλοὺς λογισμοὺς διὰ τῆς πνευματικῆς θεωρίας· καὶ ταύτην πάλιν, ἐπιφανέντος αὐτῷ τοῦ φωτὸς ἐκείνου τοῦ κατὰ τὸν καιρὸν τῆς προσευχῆς ἐκτυποῦντος τὸν τόπον τοῦ Θεοῦ.","t":"The mind will not see the place of God in itself unless it has become higher than everything to do with things; and it will not become higher unless it has put off the passions that bind it, through thoughts, to sensible things. It will put off the passions through the virtues, and the bare thoughts through spiritual contemplation; and this in turn when that light shines upon it which at the time of prayer marks out the place of God.","f":"Evagrius, <i>Cap. prac.</i> 71 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/71)."},"evagrius-capita-practica/8":{"o":"Πάνυ πρὸς σωφροσύνην συμβάλλεται ἡ τοῦ ὕδατος ἔνδεια καὶ πειθέτωσάν σε τῶν Ἰσραηλιτῶν οἱ μετὰ Γεδεὼν τριακόσιοι τὴν Μαδιάμ χειρωσάμενοι. Θ","t":"Scarcity of water contributes greatly to temperance; let the three hundred Israelites with Gideon, who overcame Midian, persuade you.","f":"Evagrius, <i>Cap. prac.</i> 8 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/8)."},"evagrius-capita-practica/9":{"o":"Ὡς ζωὴν καὶ θάνατον ἅμα συμβῆναι τῷ αὐτῷ, τῶν οὐκ ἐνδεχομένων ἐστὶν, οὕτως ἀγάπην χρήμασι συνυπάρξαι τινὶ, τῶν ἀδυνάτων ἐστίν. Αναιρετική γὰρ οὐ μόνον χρημάτων ἡ ἀγάπη, ἀλλὰ καὶ αὐτῆς ἡμῶν τῆς προσκαίρου ζωῆς. Ὁ φεύγων πάσὰς τὰς κοσμικὰς ἡδονὰς πύργος ἐστὶ τῷ τῆς λύπης ἀπρόσιτος δαίμονι. Λύπη γάρ ἐστι στέρησις ἡδονῆς, ἢ παρούσης ἢ προσδοκωμένης. ᾿Αδύνατον δὲ τὸν ἐχθρὸν τοῦτον ἀπώσασθαι, πρός τι τῶν ἐπιγείων ἔχοντας ἡμᾶς προσπάθειαν. Ἐκεῖ γὰρ ἴστησι τὴν παγίδα καὶ τὴν λύπην ἐργάζεται, ὅπου βλέπει μάλιστα νενευκότας ἡμᾶς. ΙΑ΄.","t":"As it is impossible for life and death to befall the same person together, so it is impossible for love to coexist in anyone with money. For love destroys not only money but even our temporal life itself. [10] He who flees all worldly pleasures is a tower inaccessible to the demon of sadness. For sadness is the deprivation of pleasure, either present or expected. It is impossible to repel this enemy while we have an attachment to any earthly thing; for he sets his snare and produces sadness where he sees us most inclined.","f":"Evagrius, <i>Cap. prac.</i> 9 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/9)."}}